The Annexation of National Territory
National Territory of the Ch’ing Dynasty. Photograph courtesy Mr. Li T’ien-ming
China declined in the later part of the Ch’ing Dynasty and the Powers partitioned her land piecemeal. The principal Powers are Britain, Russia, France, Portugal, Germany and Japan. Russia annexed the largest amount of land from China, a total area of 34.5 multiplications of the land area of Taiwan. Till this day, these territories have not been recovered. If Chinese do not dare to demand the return of Chinese territories, how can Chinese territories be recovered?
Remembering the 8th year of the Republic (1919), students and citizens from all walks of life demanded the return of Tsingtao from Japan. In history, it is known as the May Fourth Movement. The self-empowerment of the past, the degeneration of the present, is it not cause for grief? Dr. Sun Yat-sen, Father of the Republic, propagated The Three Principles of the People. Nationalism is ranked first out of The Three Principles. Dr. Sun composed his will in the 14th year of the Republic (1925). The last sentence is:
“It has been recently suggested that the National Assembly is to be convened to annul the unequal treaties. We must realize this in the shortest time span. This is my adamant request!”
To recover annexed Chinese territories from Russia is the ordained mission of The Three Principles of the People.
Convention of Peking between China and Russia signed in 1860. Photograph courtesy Ambassador Shen Lyu-shun and Director Feng Ming-chu
A list of Chinese territories that Russia annexed are:
1) In the 2nd year of the Hsien-feng reign (1852), Russia seized K’u-yeh-tao (庫頁島), now known as Sakhalin Island.
2) In the 8th year of the Hsien-feng reign (1858), Britain and France attacked Tientsin. Russia took advantage of the situation and coerced I-shan (奕山 1790-1878), military general of Hei-lung-chiang, to sign the Treaty of Aigun (璦琿條約). Chinese territory north of Hei-lung-chiang was ceded to Russia.
3) In the 10th year of the Hsien-feng reign (1860), Russia coerced the ratification of the Treaty of Tientsin at the Convention of Peking (中俄北京條約). Chinese territory east of Ussuri River (烏蘇里江) was ceded to Russia.
4) In the 3rd year of the T’ung-chih reign (1864), Russia coerced the signing of the Protocol of Chuguchak (中俄勘分西北界約記，又稱塔城條約). Chinese territories from Uriankhai-shih-zur-ling-ti (烏梁海十佐領地) of Tannu Uriankhai (唐努烏梁海) to Ile River (伊犁河), T’e-mu-erh-t’u-nao-erh (特穆爾圖淖爾，又稱伊斯色克湖), Ch’u-ho (楚河), Talas River (塔拉斯河) were ceded to Russia.
5) In the 7th year of the Kuang-hsü reign (1881), Russia coerced the signing of the Treaty of Ili (伊犁條約). Chinese territory west of Huo-erh-kuo-ssu-ho (霍爾果斯河) and Ko-teng-shan (格登山) was ceded to Russia.
6) In the 8th year of the Kuang-hsü reign (1882), Russia seized the territory around A-k’ei-su-ho (阿克蘇河).
7) In the 9th year of the Kuang-hsü reign (1883), Russia seized the territory east of Ch’i-sang-po (齊桑泊) around O-erh-ch’i-ssu (額爾齊斯).
8) In the 10th year of the Kuang-hsü reign (1884), Russia seized the territory around A-k’ei-sai-ho (阿克賽河) and Ho-shen-k’u-chu-k’ei-p’a (和什庫珠克帕).
9) In the 21st year of the Kuang-hsü reign (1896), Russia and Britain seized P’a-mi-erh (帕米爾), also known as Pamir Mountains. Russia occupied northern and central P’a-mi-erh.
10) In the 26th year of the Kuang-hsü reign (1900), Russia seized the territory of Sixty-Four Villages East of the River (江東六十四屯).
11) In the 3rd year of the Hsüan-t’ung reign (1911), the Wuchang Uprising (武昌起義) broke out. Russia instigated Outer Mongolia to declare independence. In the 4th year of the Republic (1915), China and Russia came to a mutual agreement for Outer Mongolia to revoke independence and switched the status to an autonomous region, but in reality the territory was still under the control of Russia. In the 6th year of the Republic (1917), the Russian Revolution broke out. In the 8th year of the Republic (1919), the government of the Republic of China recovered Outer Mongolia. In the 10th year of the Republic (1921), the Russian Soviet Republic seized Outer Mongolia and set up a puppet government. In the 13th year of the Republic (1924), the puppet government, supported by the Soviet Union, proclaimed the Mongolian People’s Republic (蒙古人民共和國). In the 34th year of the Republic (1945), the government of the Republic of China signed the Sino-Soviet Treaty of Friendship and Alliance (中蘇友好同盟條約) and agreed to a referendum in Outer Mongolia to decide its political status. This was manipulated by the Soviet Union, and in the 35th year of the Republic (1946), the government was compelled to accept the independence of Outer Mongolia. The Chinese communists, with the military support of the Soviet Union, occupied mainland China in the 38th year of the Republic (1949). The central government of the Republic of China withdrew to Taiwan, and in the 42nd year of the Republic (1953), annulled the Sino-Soviet Treaty of Friendship and Alliance, and simultaneously declared that Outer Mongolia is the national territory of the Republic of China.
National Territory of north-west China annexed by Russia at the end of Ch’ing Dynasty. Photograph courtesy Mr. Li T’ien-ming
The Recovery of National Territory
National Territory of the Republic of China. Photograph courtesy Mr. Li T’ien-ming
From 7 July in the 26th year of the Republic (1937), the government of the Republic of China led the whole country in the War of Resistance Against Japanese Aggression (抗日戰爭). On 7 December 1941, Japan attacked Pearl Harbour, the United States declared war on Japan the following day, China and the United States then became allies. Subsequently on 11 January 1943, the Republic of China signed two separate treaties with the United States and Britain: Treaty between the Republic of China and the United States of America for the Relinquishment of Extraterritorial Rights in China and the Regulation of Related Matters (中美平等新約), and Sino-British Treaty for the Relinquishment of Extra-Territorial Rights in China (中英平等新約). Their privileges in China were revoked and the unequal treaties from Ch’ing Dynasty were annulled. Within a few years, by the 36 year of the Republic (1947), new treaties were signed with the following nine countries to annul the unequal treaties of the past: Belgium, Norway, Canada, Sweden, Holland, France, Switzerland, Denmark and Portugal. The unequal treaties were annulled by the sacrificial deaths of over twenty three million Chinese military personnel and civilians in the War of Resistance Against Japanese Aggression. These martyrs had paved the road for the reinvigoration of China.
Treaty between the Republic of China and the United States for the Relinquishment of Extraterritorial Rights in China and the Regulation of Related Matters (Sino-American New Equal Treaty) signed on 11 January 1943. Photograph courtesy Ambassador Shen Lyu-shun and Director Feng Ming-chu
The Betrayal of National Territory
After the communist occupation of mainland China, they reversed the foreign policy of the Republic of China, who has not recognized any unequal treaties for over a century.
In May 1991, the General Secretary of the Chinese Communist Party Jiang Zemin (江澤民) and the Soviet President Mikhail Gorbachev signed the Sino-Soviet Border Agreement (中蘇國界東段協定), giving up Chinese territories north of Hei-lung-chiang, east of Ussuri River and K’u-yeh-tao (Sakhalin Island). On 10 December 1999, the Chinese Communist Party signed the Sino-Russian Border Depiction Agreement (中華人民共和國政府和俄羅斯聯邦政府關於中俄國界線東西兩段的敘述議定書), whereby 1,250,000 square kilometers of Chinese territory were given away unconditionally to Russia. This amount of land is the equivalent of 34.5 multiplications of the area of Taiwan! Such complete betrayal of China has been condemned by all Chinese with conscience.
Citizens of the Republic of China, with Righteousness at heart, champion the mission to reinvigorate China, vow the recovery of the 1,250,000 square kilometers of Chinese territory given to Russia by the communists. Failing to recover National Territory, is disgrace for all Chinese.
National Territory of the Republic of China to be recovered
Front page of the Constitution of the Republic of China. Photograph courtesy Academia Historia Office
In the 1st year of the Republic (1912), the reign of the monarch came to an end and the rights of the people soared. Yet how can the rights of the people be safeguarded? Solely by means of the Constitution. The Constitution of the Republic of China came into effect on 11 March 1912. The provisional government in Nanking drafted The Provisional Constitution of the Republic of China (中華民國臨時約法). At that time, the emperor of the Ch’ing Dynasty had already abdicated, and Yüan Shih-k’ai (袁世凱 1859-1916) was appointed provisional president.
Article One of Chapter One says: “The Republic of China is formed by the people of China.” Article Two says: “The sovereignty of the Republic of China belongs to all the people.” It is clear from the beginning that the country belongs to the people, not to one family nor one party. China finally departed from hereditary monarchy that had been in place for thousands of years.
Article five of Chapter Two says: “The people of the Republic of China are all equal without exception, irrelevant of ethnicity, class nor religion.” Article Six says: “People are entitled to the following freedoms and rights.” Fifteen freedoms and rights are listed. Physical well-being, personal property and personal wealth are protected by law. Commercial activity, speech, writing, publication, gathering, self-organization, mail, movement and religion are freedoms of the people. Petition, protest, litigation, official appointment and election are rights of the people. Taxation and military service are duties of the people. Although The Provisional Constitution is a rudimentary framework, China thenceforth embarked upon a democratic journey.
In the beginning, Yüan Shih-k’ai, Tuan Ch’i-jui (段祺瑞 1865-1936) and Ts'ao K’un (曹錕 1862-1938) all hastily revised the Constitution. By June in the 17th year of the Republic (1928), the National Government emerged victorious in the Northern Expedition, Peking was recovered and the whole of China was virtually united. In October, the National Government announced The Organization Statute of the Republic of China (中華民國國民政府組織法) based on Dr. Sun Yat-sen’s concept of the Three Stages of Revolution: Military Unification (軍政), Political Tutelage (訓政) and Constitutional Government (憲政), as well as the Five-Power Constitution (五權憲法): Executive Yuan (行政院), Legislative Yuan (立法院), Judicial Yuan (司法院), Examination Yuan (考試院) and Control Yuan (監察院).
In April in the 20th year of the Republic (1931), the National Government drew up The Draft Constitution of the Republic of China During the Period of Political Tutelage (中華民國訓政時期約法草案). In June, The Draft was passed into law.
Chairman Chiang Kai-shek of the National Government announcing the May Fifth Draft Constitution on 5 May 1936. Photograph courtesy Academia Historia Office
On 20 January in the 20th year of the Republic (1933), the Legislative Yuan set up the Committee on Drafting the Constitution. On 16 October the following year, the Legislative Yuan passed the Preliminary Revisions to the Draft Constitution of the Republic of China (中華民國憲法草案初稿審查修正案). After a total of three revisions, on 5 May in the 25th year of the Republic (1936), the Draft Constitution was formally announced. It was known as the May Fifth Draft Constitution. The original plan was to convene the National Constituent Assembly in November to complete the procedure. However the Sino-Japanese War broke out and work on the Constitution was temporarily suspended.
Chairman Chiang Kai-shek of the National Government welcoming the delegates of the National Constituent Assembly on 9 November 1946. Photograph courtesy Academia Historia Office
On 15 August in the 34th year of the Republic (1945), Japan declared unconditional surrender. In January in the 35th year of the Republic (1946), the Multi-Party Political Consultative Conference (政治協商會議) took place. On 12 November in the same year, representatives from all parties, with the exception of the representatives of the Communist Party who refused to participate, all arrived in Nanking to take part in the National Constituent Assembly (制憲國民大會) to finalize the Constitution. There were approximately one thousand seven hundred representatives. On 13th November, Chairman Chiang Kai-shek (蔣介石主席) delivered a speech which partially said:
“Harking back, ever since the national catastrophe on 18 September 1931, we have been unable to promulgate the Constitution, nor implement it. I have always regarded this as our greatest regret. In the last thirty years, I have not for one moment forgotten the hope to end the Period of Political Tutelage and to complete our grand mission to build our country. The struggles of the revolution and nation building is to serve the country and the people, to bring about a democratic political system based on The Three Principles of the People and the Five-Power Constitution. This is the purpose of the revolution. As long as this ultimate goal is outstanding, it means that the last wish of Dr. Sun Yat-sen, Father of the Nation, is not accomplished. It also means that we have failed our country, our people and the martyrs of the last fifty years. I want to tell you in particular and with great sincerity, that since the National Assembly assigned political power to the Chinese Kuomintang in the 1930s, the National Government has conducted governance according to the Draft Constitution During the Period of Political Tutelage. In these ten and more years, every day has been undertaken by the National Government with great diligence and great conscientiousness. Now that we have emerged victorious in the war against Japan, we are fortunate not to have disappointed the people’s charge. The only aspirations now are to promulgate the Constitution, to implement Constitutional Government at the earliest date, to return sovereignty to all the people and to lay the indestructible foundation of the Republic. The burden of this solemn and sacred task of making the Constitution, is now to be borne by you gentlemen.”
Delegates arriving to attend the opening ceremony of the National Constituent Assembly on 15 November 1946. Photograph courtesy Academia Historia Office
On 25 December in the 35th year of the Republic (1946), the Constitution of the Republic of China (中華民國憲法) was unanimously approved by the representatives of the National Constituent Assembly. Wu Chih-hui (吳稚暉 1865-1953) presented the final version of the Constitution of the Republic of China in a ceremony to Chairman Chiang Kai-shek of the National Government. It was promulgated by the National Government on 1 January the following year, and went into effect on 25 December 1947. After half a century of struggle by the Chinese Kuomintang, Constitutional Government was finally achieved. It is deeply lamentable that mainland China fell to the communists in the 38th year of the Republic (1949). Today the Constitution of the Republic of China can only be administered in the province of Taiwan. Only here can a “democratic republic of the people, by the people, and for the people” be secured. More than a hundred years ago, in the 1st year of the Republic (1912), the Provisional Constitution had already clearly specified many freedoms and rights of the people, such as speech, writing, publication, gathering, self-organization, movement, religion, official appointment, election and others. However, people in mainland China still cannot obtain these freedoms and rights till this day.
Group portrait of Chairman Chiang Kai-shek of the National Government and Council Members of the National Constituent Assembly taken on 25 November 1946. Photograph courtesy Academia Historia Office
The four Chinese characters of The Three Principles of the People, hand written by Dr. Sun Yat-sen
The Three Principles of the People (三民主義) : Nationalism (民族主義), Democracy (民權主義) and Livelihood (民生主義), is the political philosophy developed by Dr. Sun Yat-Sen (國父孫中山先生 1866-1925), Father of the Republic of China. The Three Principles of the People is the ideological force that overthrew two thousand years of imperial rule, the compass that directs the building of the Republic of China, the national spirit in the War of Resistance Against Japanese Aggression (抗日戰爭 1937-1945), the rationale in the National Mobilization for the Suppression of Communist Rebellion (全國總動員戡平共匪叛亂 1947-1991), the convictions of the Central Government to withdraw to Taiwan, and the energy source to reconstruct Future China.
Diagram that explains the philosophy of The Three Principles of the People
The Constitution of the Republic of China states in Chapter 1, Article 1 of the General Provisions:
“The Republic of China, founded on The Three Principles of the People, shall be a democratic republic of the people, to be governed by the people and for the people.”
Beginning from 27th January in the 13th year of the Republic (1924), Dr. Sun Yat-sen gave a series of lectures on The Three Principles of the People in Canton. Some of his words are:
“What is the philosophy of The Three Principles of the People? Its simplest definition is an ideology to save China…….
Since The Three Principles of the People is an ideology to save China, let us ask whether the China of today needs to be saved?…….
The two Chinese characters of Nationalism, hand written by Dr. Sun Yat-sen
What is Nationalism? Considering the social customs and conditions of China in history, I can use a straightforward sentence: Nationalism is the identification of the nation through ethnic groups…..
Now that we want to restore the stature of our race, apart from uniting together to form a nation of ethnic groups, we must restore the morality that we originally possessed. Only when we restore our former morality, can we then restore the former stature of our race.
When we discuss the morality China used to possess, Chinese today still cannot forget the following tenets, first Loyalty and Filiel Piety (忠孝), followed by Benevolence and Compassion (仁愛), then followed by Truthfulness and Righteousness (信義), lastly Harmony and Peace (和平). As for these old morals, Chinese today still frequently refer to them. However during the oppression inflicted by intruding foreign races, new culture assails the country. The powers behind the new culture now run amok in China. Those who are intoxicated with the new culture, they reject the old morals. They believe by consuming the new culture, they can discard old morals. They do not understand the things we originally have, if they are good, of course they should be kept, only the bad should be abandoned……..
We do not just want to restore the former stature of our race, we want to take on a huge responsibility in this world. If China cannot take on this responsibility, when China becomes strong and powerful, it will not be of great benefit to the world, it will only be of great harm. What kind of global responsibility should China undertake? The path of the great powers is to obliterate other countries. If China becomes strong and powerful, and go about obliterating other countries, imitating the imperialism of the great powers, by walking the same path, we will be following their faults. Therefore we must first decide on a new policy, to ‘ help the weak and support the fallen’, this is really Heaven’s mandate for our race…….
The two Chinese characters of Democracy, hand written by Dr. Sun Yat-sen
What is Democracy?……..
In the end, is democracy suitable or unsuitable for China now? Some people say that the standard of the Chinese people is too low, they are not suited to democracy. The United States is of course a democratic country. But when Yüan Shih-k’ai (袁世凱 1859-1916) wanted to be emperor, there was an American university professor named Frank Johnson Goodnow who came to China to advocate the rule of emperor, on the grounds that the thinking of the Chinese people was not developed, their culture inferior to that of Europe and America, therefore it was unsuitable to implement democracy. Yüan Shih-k’ai took advantage of this opinion, overthrew the Republic of China, and made himself emperor. Now that we are advocating democracy, we should have a clear understanding of democracy. From the beginning of recorded history in China, democracy has not been implemented. Even in the last thirteen years of the Republic of China, democracy has not been implemented. In our history, for over four thousand years, through periods of peace and chaos, it had been under the rule of emperors. By the end, is the rule of emperor beneficial or harmful to China? It can be said that the impact of the rule of emperor in China is a mixture of benefits and harms. But taking account of the intelligence, ability and wisdom of the Chinese people, if democracy is to be implemented now, in comparison to the rule of emperor, it will be far more appropriate. That is why over two thousand years ago, Confucius and Mencius already advocated democracy. Confucius said:
‘When the Grand Course was pursued, a public and common spirit ruled all under the sky.’
This is advocacy for democracy in the World of Universal Harmony (大同世界).
Confucius was also described in this manner:
‘Always made laudatory references to Yao (堯) and Shun (舜).’
The reason for such frequent references was because Emperor Yao and Emperor Shun did not retain the country as personal nor family fiefdom. The political system employed by Yao and Shun was rule of emperor in name only, in reality it was a democratic system. Hence Confucius held them in high esteem.
Mencius said:
‘The people are the most important element in a nation, the spirits of the land and grain are the next, the sovereign is the lightest.’
He also said:
‘Heaven sees as the people see, Heaven hears as the people hear.’
He also said:
‘I have heard of the cutting off of the fellow Chau (紂), but I have not heard of the putting a sovereign to death.’
Note: Chau (1105 BC-1046 BC) was the last emperor of Shang dynasty. He was known as a tyrant and Mencius did not regard him worthy to be called a sovereign.
In his time, Mencius already knew that the rule of emperor was not a necessity, he already knew that the rule of emperor could not last. So he differentiated those who brought betterment to the people as sage-ruler (聖君), the brutal and the wicked as tyrant (獨夫), and people should rise in revolt against the latter. This is revealing of the Chinese insight into democracy, and it has been contemplated as far away as over two thousand years ago. However, at that time, it was assumed it could not be carried out, like the ‘utopia’ of Occidentals, an ideal that could not be accomplished immediately…..
That is why thirty years ago, our revolutionary comrades made the commitment, that our proposal to make China strong and powerful was to carry out revolution, whereby we must propagate nothing but democracy……
In the past, many in China were against democracy. They frequently asked us what power did the revolutionaries have to topple the emperor of Ch’ing Dynasty? But the emperor of Ch’ing Dynasty was easily toppled in hsin-hai year (辛亥 1911). This is the result of international tide…….
This international tide has flowed from the rule of god to the rule of emperor, then from the rule of emperor to the rule of democracy. Now we have moved to democracy, there is no way to hold out against it……..
If we strive in unison with the tide, even if we encounter temporary setbacks, we will still win in the end, and it will be an eternal victory. ……
To separate the authority to govern (權) and the capability to govern (能) should be very easy in China. We can use the historical example of A-tou (阿斗 207 AD - 271 AD, proper name Liu Ch’an 劉禪, last king of the state of Shu-han 蜀漢) and Chu-ko Liang (諸葛亮 181 AD - 234 AD, chancellor and regent of the state of Shu-han) to illustrate. If the government is capable, the total population of forty million Chinese will assume the government to be Chu-ko Liang, and authorize the full power of the state. If the government is incapable, the total population of forty million Chinese can exercise the authority of an emperor, to remove the government, and withdraw the full power of the state……
The two Chinese characters of Livelihood, hand written by Dr. Sun Yat-sen
What is Livelihood? ……
The means to achieve Livelihood are already stated in the party manifesto of the Chinese Kuomintang (Chinese Nationalist Party 中國國民黨). The Chinese Kuomintang has devised two methods to tackle Livelihood. The first is Equalization of Land Ownership (平均地權) and the second is Regulation of Capital (節制資本). Following these two methods, the problems of Livelihood can be resolved in China.
After the unification of China, in order to resolve the problems of Livelihood, government revenues and assets must grow to invigorate enterprises. There are many ways to invigorate enterprises. Firstly, transportation such as railroads and canals will require large scale constructions and buildings. Secondly, China’s huge mineral resources will be mined and extracted, rather than kept underground. Thirdly, industry will need urgent development. Although there are many workers in China, they do not have machinery to compete with foreign countries. The products we use throughout the country are made and imported from overseas, so we always lose out on our financial rights. In order to reclaim our financial rights, we need to quickly use the might of the country to develop industry, to use machinery for manufacturing, so that all workers across the country can be fully employed. When all workers across the country are fully employed, when machinery is used for manufacturing, it will be a large source of wealth. If we do not use the might of the country to manage them, and let Chinese or foreign businesses freely operate, the end result is no more than the enrichment of some private businesses, and create the inequality of the very wealthy. So when we talk about Livelihood, although we respect the learning of Karl Marx, we must not apply the method of Marx in China. The reason is very easy to understand. Since the revolution, the Soviet Union has been applying the method of Marx, but their economic policy still needs to be revised. The reason for them to use a new economic policy is their society and economy are not as advanced as British nor American, the method of Marx is inapplicable. Even the society and economy of the Soviet Union cannot be compared to British nor American, how can the society and economy of China be compatible? How can we use the method of Marx? For those party devotees of Marx, who want to use the method of Marx to resolve the social problems of China, it is simply impossible.
The objective of the philosophy of The Three Principles of the People, is to build a democratic republic of the people, by the people, for the people. Of the people, by the people, for the people mean that the country belongs to all the people, the political system is governed by all the people, the benefits are shared by all the people. According to this definition, the people not only share the material benefits of the country, they also share all things and all rights. When all things and all rights of the country are shared by the people, then this is the real attainment of the goal of Livelihood. This is the Confucian aspiration of the World of Universal Harmony (大同世界).”
Insignia of five National Flowers and National Emblem on peaked cap
Insignia of five National Flowers and National Emblem on peaked cap
The National Flower of the Republic of China is the Prunus. The difference between National Emblem and National Flower is the former symbolizes the country, the latter symbolizes the race.
On 15 March in the 18th year of the Republic (1929), during the Third National Congress of the Chinese Kuomintang, the Central Publicity Department submitted a petition:
“After the 18th meeting, it has been resolved that Prunus is to be the National Flower. Its form consists of five petals attached to a stem, symbolizing the five ethnic groups of China (Han 漢, Manchus 滿, Mongols 蒙, Muslims 回, Tibetans 藏), and the Five-Power Constitution (Executive Yuan 行政院, Legislative Yuan 立法院, Judicial Yuan 司法院, Examination Yuan 考試院, Control Yuan 監察院). Furthermore, the Prunus can endure winter frost, and stands out from all other flowers. As for the comportment of the Prunus, its integrity is unyielding, its purity is incorruptible. To benefit the spirit of freedom and independence in Chinese, it is worthwile to emulate the Prunus. It appears much more pertinent to designate Prunus as the National Flower.”
Although a resolution was passed, it was not formalized by statute. Nevertheless Prunus was nominated the National Flower, and was widely accepted and implemented.
On 21 July in the 53rd year of the Republic (1964), the Executive Yuan officially designated Prunus as the National Flower of the Republic of China.
Military collar insignia of Major with one National Flower
Military collar insignia of Lieutenant Colonel with two National Flowers
Military collar insignia of Colonel with three National Flowers
Prunus has three buds and five petals, representing The Three Principles of the People: Nationalism (民族主義), Democracy (民權主義), Livelihood (民生主義); and The Five-Power Constitution: Executive, Legislative, Judicial, Examination, Control. Prunus blossoms with five petals, symbolizing simultaneously the solidarity of the five ethnic groups of Han, Manchu, Mongol, Muslim and Tibetan to live in harmony together; the rapport of the five cardinal relationships of government and citizen, father and son, elder sibling and younger sibling, husband and wife, friend and friend; the reverence for the five Confucian virtues of Benevolence (仁), Righteousness (義), Propriety (禮), Wisdom (智), Truthfulness (信); as well as the dissemination of the five religions or philosophies of Taoism, Confucianism, Buddhism, Christianity, Islam. Since ancient times, scholars have compared the endurance of the Prunus in winter frost to the moral integrity of humans.
China has been inundated with adversities. When Chinese think of the Prunus, its disposition can be embraced to inspire and motivate moral integrity, its spirit can be summoned to safeguard the destiny of the country.
Military shoulder insignia of Major with one National Flower
Military shoulder insignia of Lieutenant Colonel with two National Flowers
Military shoulder insignia of Colonel with three National Flowers
Score sheet of the National Anthem of the Republic of China
The National Anthem is the musical symbol of the country. The National Anthem of the Republic of China, through lyrics and sheet music, expresses the ambitions and hopes of both country and race.
In the 1st year of the Republic (1912), the Ministry of Education launched an open competition to select the National Anthem. Over three hundred anthems were submitted across the country, but none was deemed suitable. In the 2nd year of the Republic (1913), a number of eminent scholars were invited to compose lyrics for the National Anthem, however the lyrics of Ch’ing-yün Ko (卿雲歌) from Shang-shu ta-ch’uan (尚書大傳) was provisionally selected. In the 4th year of the Republic (1915), the National Anthem was changed to Chung-hua hsiung-li yü-chou chien (中華雄立宇宙間). In the 10th year of the Republic (1921), the Ministry of Education approved a new musical edition of Ch’ing-yün Ko as the National Anthem. However it was not popular with the public, many continued to use numerous patriotic songs as substitutes.
The lyrics of the National Anthem written by Dr. Sun Yat-sen. The lyrics were originally intended as instructions for the cadets of the Whampoa Military Academy
In the 17th year of the Republic (1928), after the victory of the Northern Expedition (國民革命軍北伐 1926-1928), Tai Chi-t’ao (戴季陶 1891-1949), a member of the Central Committee of the Chinese Kuomintang (Chinese Nationalist Party 中國國民黨), proposed that the instructions given by Dr. Sun Yat-sen (國父孫中山先生 1866-1925), Father of the Republic of China, on 16 June in the 13th year of the Republic (1924) to the cadets of the Whampoa Military Academy, be adopted as the lyrics for the Party Anthem of the Chinese Kuomintang. The instructions of Dr. Sun were:
“San Min Chu I (The Three Principles of the People), our aim shall be to found a free land. World peace be our stand. Lead on comrades, vanguards ye are. Hold fast your aim, by sun and star. Be earnest and brave, your country to save, one heart, one soul, one mind, one goal!”
An open competition to select the sheet music for the Party Anthem was organized. There were one hundred and thirty nine submissions, the composition by Ch’eng Mao-yün (程懋筠 1900-1957) was awarded first prize.
In the 19th year of the Republic (1930), the National Government decreed that before the confirmation of the National Anthem, the Party Anthem would be used in its place.
An open competition was then launched to select the National Anthem, ten were chosen out of over two thousand submissions, yet there was no final decision. In the 25th year of the Republic (1936), another open competition was launched, there were over three thousand submissions. All those anthems submitted in the 19th and 25th years were carefully studied by the The Committee on the Study and Compilation of the National Anthem (國歌編製研究委員會).
On 3 June in the 26th year of the Republic (1937), the Central Standing Committee of the Chinese Kuomintang passed the resolution to implement the Party Anthem as the National Anthem. After twenty six years of studies and deliberations, the National Anthem of the Republic of China was finally settled.
Since the 26th year of the Republic (1937), the National Anthem of the Republic of China has inspired and motivated the military and the civilians of the whole country, to be united and determined, through the War of Resistance Against Japanese Aggression (抗日戰爭 1937-1945) and the National Mobilization for the Suppression of Communist Rebellion (全國總動員戡平共匪叛亂 1947-1991). At all times, the National Anthem reminds us to abide by The Three Principles of the People, to rebuild China, to strive for humanity, to advance towards the Confucian World of Universal Harmony (大同世界).
The National Emblem of the Republic of China
The National Emblem symbolizes the country. The National Emblem of the Republic of China is the Emblem of Blue Sky (青天) and White Sun (白日).
Blue Sky and White Sun was derived from the flag of Blue Sky (青天), White Sun (白日) and Full Red Earth (滿地紅), which was designed by the revolutionary martyr Lu Hao-t’ung (陸皓東 1868-1895).
On 23 December in the 43rd year of the Republic (1954), the Executive Yuan promulgated the National Emblem and National Flag of the Republic of China Act. Clear rules were laid down for the designs, proportions and applications of the National Emblem and National Flag.
Diagram of the National Emblem
In the 22nd year of the Republic (1933), President Chiang Kai-shek (先總統 蔣介石先生 1887-1975) gave a speech in Lu-shan (廬山) of Kiangsi Province, with the title The Meanings of the National Flag and Military Music. Some of his words are:
“The colour blue denotes the lofty Blue Sky, the colour white denotes the bright White Sun. At the same time, they denote the greatness of our country. Wherever the Blue Sky covers, wherever the White Sun illuminates, the prestige of our country reaches.
Let us confer why are there twelve rays for the White Sun? The image of radiance emitting in all directions, signify that our country and race will rise in eminence day by day, illuminating the universe from darkness. Regarding the number twelve for the rays, it symbolizes the twelve hours of a day and the twelve months of a year. It indicates that from morning to evening, from evening to morning, from January to December, from birth to death, we must strive relentlessly, to surmount, to progress, to prevail! It is for us to realize the meaning of life and to contest its greatest worth. Moreover it is for us to make our country and race ageless like the mountain, magnificent like the sun.”
Blue Sky and White Sun is the inextinguishable radiance in the heart of every Chinese. The political and cultural beliefs represented by Blue Sky and White Sun will lead Chinese from darkness to light.
The National Flag of the Republic of China
The National Flag represents the country. Honour of the National Flag, is honour of the country. The National Flag of the Republic of China (中華民國) is the Flag of Blue Sky (青天), White Sun (白日) and Full Red Earth (滿地紅).
The National Flag of Blue Sky, White Sun and Full Red Earth is originally a military flag of the 1911 Revolution. It was designed in 1892 by the revolutionary martyr Lu Hao-tung (陸皓東 1868-1895) in Hong Kong.
On 30 June in the 13th year of the Republic (1924), the Central Executive Committee of the Chinese Kuomintang (Chinese Nationalist Party 中國國民黨) authorized the flag of Blue Sky, White Sun and Full Red Earth to be used as the National Flag.
In the 17 year of the Republic (1928), the Chinese Kuomintang emerged victorious in the Northern Expedition (國民革命軍北伐 1926-1928), and secured the unification of China. On 17 December the National Government ratified the statute to use the National Flag of Blue Sky, White Sun and Full Red Earth throughout the country.
On 23 December in the 43rd year of the Republic (1954), the Executive Yuan promulgated the National Emblem and National Flag of the Republic of China Act. Clear rules were laid down for the designs, proportions and applications of the National Emblem and National Flag.
Lined drawing of the National Flag
The National Flag has three colours, each colour has its profound meanings.
The colour white represents light and grandness, like the sun illuminating the world. White is a symbol of compassion, the goal is for all Chinese to emulate the sun, giving warmth to all beings without preference. The twelve rays of the White Sun represent the twelve hours of the day and the twelve months of the year. All Chinese are encouraged to develop themselves unremittingly, to strive for the prospects of individual well-being, more so, to strive for the prospects of national well-being, so that the Republic of China can illuminate and benefit the world.
The colour blue represents justice, and like the sky, fair to all, covering the world. Blue is a symbol of righteousness, the goal is for all Chinese to pursue equal rights, equal obligations and the Confucian World of Universal Harmony.
The colour red represents blood and sacrifice, like the blood of martyrs that awash the earth. Blood is a symbol of freedom, the goal is for all Chinese to fight for the freedom of the country, the freedom of the people, even at the expense of life. The existence of the Republic of China today, is indebted to the scores of millions who sacrificed their own lives in exchange for the life of the country, during the historical events of the Northern Expedition (國民革命軍北伐 1926-1928), the Bandit Suppression Campaign (剿匪戰爭1927-1937), the War of Resistance Against Japanese Aggression (抗日戰爭 1937-1945) and the National Mobilization for the Suppression of Communist Rebellion (全國總動員戡平共匪叛亂 1947-1991). All Chinese should resolve to live up to the sacrifices of the past, which has been as incalculable as an ocean of blood and tears.
Diagram of the National Flag
