Bodies and Structures 2.0: Deep-Mapping Modern East Asian HistoryMain MenuGet to Know the SiteGuided TourShow Me HowA click-by-click guide to using this siteModulesRead the seventeen spatial stories that make up Bodies and Structures 2.0Tag MapExplore conceptsComplete Grid VisualizationDiscover connectionsGeotagged MapFind materials by geographic locationLensesCreate your own visualizationsWhat We LearnedLearn how multivocal spatial history changed how we approach our researchAboutFind information about contributors and advisory board members, citing this site, image permissions and licensing, and site documentationTroubleshootingA guide to known issuesAcknowledgmentsThank youDavid Ambaras1337d6b66b25164b57abc529e56445d238145277Kate McDonald306bb1134bc892ab2ada669bed7aecb100ef7d5fThis project was made possible in part by a major grant from the National Endowment for the Humanities.
The Chenghuang Temple: Reopening and Renovation after 1895
1media/QingAn.jpgmedia/Chenghuang1:2.png2019-11-18T17:21:30-05:00Kate McDonald306bb1134bc892ab2ada669bed7aecb100ef7d5f359This page will examine the importance of the Chenghuang Temple for the reopening of temples in Jilong more geneally.plain2020-12-30T15:54:21-05:0025.13105, 121.740471895-1897Evan N. Dawley, Becoming TaiwaneseEvan N. DawleyPrince Kitashirakawa no Miya Yoshihisa; Chenghuang Ye; Taiwan Government-GeneralDavid Ambaras1337d6b66b25164b57abc529e56445d238145277Jilong was one of the first places occupied by Japan's military in early June, 1895, after just a day or two of armed resistance. The Japanese armed forces, under the leadership of Prince Kitashirakawa no Miya Yoshihisa, commandeered the Chenghuang and Dianji Temples for their barracks. In addition to halting the observance of all religious festivals and closing native temples, the colonial authorities made the premises unusable by Taiwanese residents due to their occupation. Indeed, here and elsewhere Japanese troops damaged the temple buildings or the idols of the resident deities, or both. However, the military occupation and closure did not last long. The Government-General needed the troops elsewhere--resistance proved to be much stronger in the south of the island--and colonial authorities changed their minds about local temples within about a year. The advocacy, even unrest, of Taiwanese seems to have influenced the thinking of Government-General officials. Outbreaks of disease--cholera, plague, malaria--followed the arrival of Japanese rule, and an outcry emerged, in Jilong and elsewhere, to allow the worship of protective deities such as Chenghuang Ye and a number of plague gods. In July, 1897, Jilong residents restored the City God idol in their temple and held a festival in his honor, with offerings of melons, chickens, ducks, pigs, and sheep, to restore his protection to their streets and homes.
12019-11-18T17:21:25-05:00Kate McDonald306bb1134bc892ab2ada669bed7aecb100ef7d5fJilong's Pre-colonial Sacred GeographyKate McDonald41This page introduces the sacred spaces that existed in Jilong before Japanese colonization, with a focus on the main three temples (Qing'an, Dianji, and Chenghuang Temples).plain51482021-01-04T09:55:18-05:0025.1276, 121.739181895Evan N. Dawley, Becoming Taiwanese: Ethnogenesis in a Colonial City, 1880s-1950s (Harvard Asia Center Press, 2019).Evan N. DawleyTaiwan Government-General; Taiwan nichinichi shinpōKate McDonald306bb1134bc892ab2ada669bed7aecb100ef7d5f
