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Notes
1 John C. England, Asian Christian Theologies: A Research Guide to Authors, Movements, Sources (Delhi: ISPCK/Claretian, 2004), 686.
2 Scholars often divide Taiwanese people into two main groups based on cultural distinctions: Han people and aboriginal people. Among Han people there are three sub-groups: Han-Taiwanese (or Hoklo-Taiwanese), Hakka-Taiwanese, and Han-Chinese. Han-Taiwanese and Hakka-Taiwanese, comprising ∼97% of the population, are considered descendants of the earliest immigrants, coming from the southeastern Chinese provinces in the seventeenth century. They have their own languages, cultures, and traditional customs. Han-Chinese are mainly those associated with the Nationalist Party of China (Kuomintang of China, KMT) who came to Taiwan after World War II. See 江美玲 Jiang Mei-Ling, 臺灣民俗與文化/Taiwanese Culture and Folk Customs (New Taipei: New Wun Ching Developmental Publishing Co., Ltd., 2017), 11.
3 The lives of most indigenous peoples in Taiwan are related to the ocean (i.e., Amis, Pinuyumayan, and Tao tribes in eastern Taiwan rely on fishing to sustain life). Because Han-Taiwanese emigrated to Taiwan from China by sailing, these memories formed characteristics of marine culture and shaped their Taiwanese identity. See 戴寶村Tai Pao-Tsun, 台灣的海洋歷史文化/The History and Maritime Culture of Taiwan (Taipei: TIPI, 2011), preface.
4 The other English translation for Duan Wu festival is “Dragon Boat Festival,” based on the custom of the Dragon Boat Competition. Since multiple traditional customs are connected with Duan Wu, this paper will use the tonal translation “Duan Wu” to describe the festival.
5 This article will apply dynamic equivalence and creative assimilation to Duan Wu festival. See Anscar J. Chupungco, Liturgical Inculturation (Collegeville: Liturgical Press), 1992.
6 莊雅棠Zhuang Ya-Tang, “宋泉盛的故事神學/Story Theology of C. S. Song” in The New Messenger Magazine 36 (1996): 13–7.
7 王崇堯 Wang Chong-Giau, “與台灣「端午節慶」連結的聖餐禮俗－一個長老教會本土觀點/Connecting the Taiwanese Dragon Boat Festival with the Eucharist: A Presbyterian View of Contextualization,” Fu Jen Religious Studies 20 (Spring 2010): 1–25. See also Choan-Seng Song, Tell Us Our Names: Story Theology from an Asian Perspective (Maryknoll: Orbis Books, 1984).
8 王崇堯, “與台灣「端午節慶」連結的聖餐禮俗,” 5.
9 See 莊雅棠, “宋泉盛的故事神學.”
10 王崇堯, “與台灣「端午節慶」連結的聖餐禮俗,” 6.
11 王崇堯, “與台灣「端午節慶」連結的聖餐禮俗,” 7. English translation by Ching-Yu Huang.
12 王崇堯, “與台灣「端午節慶」連結的聖餐禮俗,” 8.
13 劉還月Liu Huan-Yue, 台灣人的歲時與節俗/Time, Seasons, Festivals, and Customs in Taiwan (Taipei: Formosa Folkways Print, 2000), 32.
14 Jiǎo shǔ (角黍) is also known as zongzi (粽子). Zongzi is sticky rice wrapped in bamboo leaves, which is a traditional food of Han culture. 劉還月, 台灣人的歲時與節俗, 115. English translation by Ching-Yu Huang.
15 In Taiwanese, the month of Duan Wu (May) and “bad month” sound similar.
16 劉還月, 台灣人的歲時與節俗, 125.
17 For more information on other competitions related to Duan Wu, see 王崇堯Wang Chong-Giau, 臺灣本土情境中的聖餐/The Eucharist in Taiwanese Context (Tainan: Fu Wen Books Co., Ltd., 2006).
18 In ancient times, Erlong county was inhabited only by Kavalans, whose tribal name is Kibannoran.
19 The earliest account of Han people immigrating close to Kibannoran is from the late seventeenth century, led by 吳沙 Wu Sa (1731–1798). See 劉還月, 台灣人的歲時與節俗, 116.
20 The Dragon Boat competition is one of the most significant events as it is regarded as the origin of Duan Wu. In ancient times, waterside tribes held rituals to worship totem by racing dragon boats on May 5. While the ritual implication, to pray for peace, remains, the cultural contextualization recreates a deeper meaning that is connected with the local context.
21 Original text: 吃了五月節粽, 破裘才敢收進籠. See 劉還月, 台灣人的歲時與節俗, 124–6. English translation by Ching-Yu Huang.
22 江美玲, 臺灣民俗與文化, 175.
23 劉還月, 台灣人的歲時與節俗, 125–26.
24 Benjamin Stewart, “What, Then, Do Theologians mean When They Say Culture?” in Worship and Culture: Foreign Country or Homeland, ed. Gláucia Vasconcelos Wilkey (Cambridge: Eerdmans, 2014), 43–51.
25 Anscar J. Chupungco, “Methods of Liturgical Inculturation,” in Worship and Culture: Foreign Country or Homeland, ed. Gláucia Vasconcelos Wilkey (Cambridge: Eerdmans, 2014), 262–75.
26 Chupungco, “Methods,” 264.
27 Chupungco, Liturgical Inculturation, 45.
28 王崇堯, 臺灣本土情境中的聖餐, 133.
29 王崇堯, 臺灣本土情境中的聖餐, 130.
30 Chupungco, “Methods,” 267.
31 Chupungco, “Methods,” 266.
32 Chupungco, “Methods,” 268.
33 Anscar J. Chupungco, Cultural Adaptation of The Liturgy (Eugene, OR: Wipf & Stock, 1982), 70.
34 Chupungco, Cultural Adaptation, 72.
35 王崇堯, 臺灣本土情境中的聖餐, 8.
36 Masao Takenaka, God Is Rice: Asian Culture and Christian Faith (Geneva: World Council of Churches, 1986), 18.
37 James F. White, Sacraments as God’s Self Giving (Nashville: Abingdon, 1983), 56–7.
38 Chupungco, Cultural Adaptation, 72.
39 George E. Mendenhall and Gary A. Herion, “Covenant,” in Anchor Bible Dictionary (New York, NY: Doubleday, 1992), I:1201.
40 John D. Witvliet, Worship Seeking Understanding (Grand Rapids: Baker Academic, 2003), 78–80.
41 Witvliet, Worship Seeking Understanding, 84–5.
42 I-to Loh, “Symbols and Symbolic Acts in Asian Worship: I,” Tâi-oân Kàu-hoē Kong-pò/台灣教會公報/Taiwan Church News, July 10, 1988; and I-to Loh, “Symbols and Symbolic Acts in Asian Worship: II,” Tâi-oân Kàu-hoē Kong-pò/台灣教會公報/Taiwan Church News, July 17, 1988.
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Ching-Yu Huang
Ching-Yu Huang is a PhD candidate in liturgical theology at the Toronto School of Theology at the University of Toronto. She currently serves as a director of the music ministry at the Toronto Formosan Presbyterian Church, Toronto, Ontario, Canada.