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It cannot be excluded that in rural Southern Taiwan districts and perhaps all over Taiwan, they continued to perform this function, even though mildly and with utter caution, under the watchful eyes of the KMT-regime.Jen Shangren (Shang-Jen Chien簡上仁) writes that "he was only a 'beggar living on performance' in the eyes of ordinary people."
He lived with a widowed woman from 1946 until 1948, however. They had always watched what students were doing and they had received daily reports about 'suspicious' words spoken by teachers in the context of their courses and lectures. See: Wang Ying-fen, "Taiwan: From Innocence to Funny Rap," in: Simon Broughton, Mark Ellingham et al. But otherwise, it was forbidden to possess such books. "The interpretation offered by Shen Shiao-Ying reflects the sadness expressed by the ballad and by Chen Da's particular rendition. Liberalization in the economic sphere also brought no freedom for workers to strike or organize.

Again, he performed in front of enthusiastic crowds. Improvisation of the stories told by this ballad singer was both a result both of Chen Da's restless life as a On the occasion of the traditional Mid-Autumn Festival in 1951, Chen Da was invited for the first time to take part in a ballad singing contest (民謠歌唱比賽). The premier sought to see the folk singer, apparently hoping to win sympathies among native speakers of Taiwanese.
If the regime itself was not becoming more liberal, politically, and the life of peasants and generally the common people in the rural districts turned from bad too worse while folks in the working class quarters of the large cities suffered from low wages, abysmal pollution, and poor housing conditions, then at least many young middle-class people could escape the repressive situation in Taiwan by studying abroad. "The title of this ballad has also been translated as "To recall." All of them knew that the events reflected widespread popular resentment of the crack-down in the wake of the so-called Chen Da is known to have derived a sense of satisfaction from singing and playing the A biographer speculates that perhaps his energy was waning in his last few months. He was joined by another folk singer, Zhang Xi (長惜).Music scholars point out that Chen Da often improvised the lyrics.While there existed much space for spontaneous variation or fresh creation with respect to the As a singer, Chen Da was a story teller.

It chilled the atmosphere on the island and it is hardly possible that this did not have an effect on street performances. See also: Shang-Jen Chien (= Jen Shangren 簡上仁), "Chén Dá de gē, zài yīnyuè hé wénxué shàng de yìyì hé jiàzhí /陳達的歌，在音樂和文學上的意義和價值 (Chen Da's ballads: the meaning and value of music and the lyrics)", in: 台灣音樂論述 Táiwān yīnyuè lùnshù / Taiwan Music Discussion. In 1972, In September 1973, in the context of a policy that aimed to coopt native Taiwanese citizens, a group of about one hundred senior citizens from South Taiwan were invited by a The members of the group were guests of a so-called welcome party organized by the mayor of Taipei that was also attended by a high-ranking aide of Premier Chen Da's real position towards the KMT became apparent when Premier Chiang came to Hengchun later on, in the context of one of his public relation tours. And they saw to it that he could make some money by singing in a Taipei restaurant, in all likelihood the Scarecrow restaurant.What the press did not say when Chen Da was praised, was that there was a reason why his ballads were sad. 1905 (1906?

), (1971); Xu, Li-sha (=L.Hsu 徐麗紗 ) and L. Lin (Lin Liangzhe 林良哲) (2006).Speaking of Chen Da's performances, P.-S. Tsai (蔡佩珊) notes his use of "Hengchun folk tunes (恆春民謠 Hengchūn minyao)... coupled with improvised lyrics (配上即興歌詞 pèi shàng jíxìng gēcí)." 4 (2003), p. 119. ), Masculinities And Hong Kong Cinema.

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