The divine officer refers to the clergy of Japan. The peony shrine in Peony Township in Pingtung, Taiwan, was called the Yasukuni Shrine, which was rebuilt by Misaki Sato Kenichi, a Japanese clergy and a member of the Friends of Li Denghui Association, in 2015. The original ceremony was conducted by Misaki Sato Kenichi, the regular ceremony in May 5th this year, and the first by Huang Junyu of Taiwan. Huang Junyu (Japanese name Misaki Sato winter wood, left) 5 days in Pingtung County Mudan Township, Gao Shi shrine ceremony. (except for it, the pictures are all from the media.) The Taiwan Pro Green media freedom times reported that Huang Junyu, born in 1993, had 1/4 Japanese ancestry, dreaming of becoming a clergy from junior high school. He had used a holiday to work in Japan, hoping to enter a university or a nurturant class in Japan to cultivate clergy, but rejected by non Japanese. Huang Junyu contacted Misaki Sato Kenichi through Facebook and recognized him as a foster father. He completed the adoption formalities in February of this year, named Misaki Sato winter wood. In May 5th, with the help of the adoptive father, the ceremony was completed. Huang Junyu foster father Misaki Sato Kenichi on the right Misaki Sato Takenichi, 47, in Japan, who served as the supreme priest of the clergy, said that there were a few cases in Japan as a clergy, and Huang Junyus case did not cause the criticism of the Japanese religious community, but in the official shrine set up in Taiwan, Huang Junyu was the first member of the history of the clergy. Huang Junyu (Misaki Sato winter wood) and the adoptive father Misaki Sato Kenichi Misaki Sato Kenichi teaches Huang Junyu the Japanese guest sitting posture The movement of the new emperor and the people The Gao Shi shrine was established in 1939 with the movement of emperor min Hua, offering the God of heaven. In 1946, it was blown down by the typhoon and abandoned for many years. Until 2015, Gao Shi tribe completed the reconstruction of the shrine in the form of the fundraising and assistance of Misaki Sato Kenichi, member of the Friends of Li Denghui. According to media reports, in October 2015, Misaki Sato Kenichi made a clear declaration on the Japanese Cherry Blossom channel program. The Yingling , served by the kyasi shrine, is like the army soul sacrificed to Japan as the shrine of the Yasukuni Shrine. Spirit . In August 2015, the Gao Shi Shen shrine was completed and held a move to the throne. Yuzuhara Jungjing, the director of the Friends Association of Li Denghui, also attended the ceremony, and sent to Li Denghui the inscription for the country as a witness. The high priest Shrine The controversy of the Komi shrine began in early 2017 because of the severe criticism of the Kuomintang policy in early 2017, and Chua Zheng Yuan criticized the Democratic Progressive Partys government by reconstructing the shrine. The tribe of Gao Shi stressed that the reconstruction of the shrine had nothing to do with the Democratic Progressive Party. It was the disagreement of the tribes and the Japanese folk friends about the history of entanglement, the symbol of dissolving disputes and establishing friendship, and even threatened to inform Cai Zhengyuan at one time. Angelita Li, director general of the Gao Shin shrine Management Committee, said that although there were different opinions on the construction of the Japanese shrine in the high village, the restoration of the Gao Shi shrine was a tribal conference, a sacrifice to the ancestors of the South Bay nationality, and the 2 regular ceremonies in the future would be held every year. After the establishment of the shrine, the shrine became a part of the tribal sightseeing. A lot of Japanese went to visit. Lin Mingzheng, deputy director of the Propaganda Department of the new Party of Taiwan, criticized the face book on the evening of 5. Taiwan is doing the new emperors movement today. Do not think this is multicultural , democratic election, this is the war of the Chinese nations life and death. Wang Feng, a Taiwan writer, also said in Facebook that if the mainland friends saw this news, they would probably curse the Taiwanese again. It seems that the hatred on both sides of the Taiwan Straits seems to have become a independent person who wants to be alone, and the founding of the nation is not built. But in Taiwan, this kind of shrine ceremony can be seen more clearly. Is it for the banknote? Or is it for ideology? Or what purpose? It is worth examining. Wang Feng also said that a small number of Taiwanese are too much to worship the sun, but it is necessary to let the mainland friends understand that the tendency to worship Japan and the emperor is a minority Taiwanese, and most of the people in Taiwan do not approve of this set of gadgets. To defend colonial legitimacy, the Japanese right wing Aboriginal endorsement. Ben Wong, a political commentator in Taiwan, talked about the reconstruction of the shrine, and pointed out many Taiwanese peoples historical cognitive fallacies. Ben Wong pointed out that in 1939, the Japanese government built a shrine symbolizing colonial civil rights, forcing the people of Taiwan to worship the aggressors, and it is self-evident that they should be proud. Now, however, there is someone who wants to rebuild the shrine. Is it not self humiliation? Ben Wong asked again, why does the Democratic Progressive Partys ruling place always carry forward the mark of Japanese colonial rule? Ben Wong said that the DPP likes to say that Taiwan has a history of 400 years. However, in the past 400 years, the memorial ceremony of the green camp has been commemorated in Taiwan. Why is it only interested in the 50 years of Japanese occupation? To think about it, even Koreans are much more than the Taiwanese. In March of last year, Gao Jin Su Mei, a legislator of the indigenous people of Taiwan, questioned Taiwans Minister of education on the reconstruction of Kao Shi shrine. Gao Jin Su Mei pointed out that the God society was one of the tools of the Japanese militarism to launch the war of aggression and the Huang Minhua of the colonial people and the brainwashing means for the support of the war. Reconstructing the shrine has nothing to do with the Taiwan Japan Friendship, and reconstructing the shrine is a form of promoting the consciousness of the nationalism of the emperor. It is a phenomenon of the restoration of Japanese militarism, and a ridiculous play across time and space. Fu Qiyi, a Taiwan Japanese scholar and a researcher at the Taiwan Japanese Institute of comprehensive studies, has pointed out that the gratitude and nostalgia of Taiwanese, including indigenous people, to the Japanese colonists is a rare and abnormal phenomenon in the world. Because of the colonizers, it will produce anti colonialism. Fu Qiyi pointed out that this was caused by two historical factors: one was that the military quality was bad after the national government came to Taiwan, and the later 228 events and white terror made the Taiwanese dislike them generally, and the second was that the Japanese government had strictly controlled the police in Taiwan, and the flat land police controlled the Han peoples area. In the region, the mountain police control the aboriginal area, and the people of the Chinese people can still obtain information from the Chinese mainland. The idea of the aboriginal is completely controlled. All the important information and information are provided by the police. All of them are the positive propaganda of the Japanese government to believe that the shrine will protect the local security. The ancestors who had participated in the peony event had also pointed out that many of the aboriginal tribes now face practical problems of development, so it is possible to understand the needs of the high tribe to develop sightseeing. But the reconstruction of the shrine is that the local people have no definite historical understanding of the Japanese colonies, which is equal to that of the Japanese colonies. The praise of Japanese colonial rule must be serious. According to previous reports from the Taiwan SW network, the Japanese Friends of Li Denghui not only has a long history of interest in the reconstruction of Taiwan shrine, but also plays an important role in the fundraising of the shin shrine. In addition, the fund-raising activities launched by the Japanese Friends of Li Denghui also included the refurbishment of the monument to the OAI high sand volunteer team, the eight fields and a bronze statue that had been repaired before the day. Li Zhongbang, the editor in chief of the Taiwan observation magazine and a researcher on Japanese issues, said that the friends of Japans Li Denghui, established in 2002, was a large Japanese right wing group. There were 26 branches in Japan and relatives of the pro Li Denghui in Taiwan, and they would be involved in the Taiwan issue when they received favorable information. He pointed out that the Japanese right-wing groups were various and the groups were different, but in essence they held the ideology of the quintessence and the emperor as the center, and continued to promote the history of beautifying the war of aggression after the war. Source: observer net responsibility editor: Wang Zheng _NN7526 According to previous reports from the Taiwan SW network, the Japanese Friends of Li Denghui not only has a long history of interest in the reconstruction of Taiwan shrine, but also plays an important role in the fundraising of the shin shrine. In addition, the fund-raising activities launched by the Japanese Friends of Li Denghui also included the refurbishment of the monument to the OAI high sand volunteer team, the eight fields and a bronze statue that had been repaired before the day. Li Zhongbang, the editor in chief of the Taiwan observation magazine and a researcher on Japanese issues, said that the friends of Japans Li Denghui, established in 2002, was a large Japanese right wing group. There were 26 branches in Japan and relatives of the pro Li Denghui in Taiwan, and they would be involved in the Taiwan issue when they received favorable information. He pointed out that the Japanese right-wing groups were various and the groups were different, but in essence they held the ideology of the quintessence and the emperor as the center, and continued to promote the history of beautifying the war of aggression after the war.