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 Japanese Occupation of Native Sacred Space
12019-11-18T17:21:25-05:00Kate McDonald306bb1134bc892ab2ada669bed7aecb100ef7d5f351This page discusses how Japanese secular and religious institutions at least temporarily occupied some of the native temples after 1895.image_header2019-11-18T17:21:25-05:0025.1276, 121.73918post-1895Evan N. Dawley, Becoming TaiwaneseEvan N. DawleyPrince Kitashirakawa no Miya Yoshihisa; Shinto; Buddhism; Shinshū sect; Pure Land sect; Sōdō sect; Chenghuang templeKate McDonald306bb1134bc892ab2ada669bed7aecb100ef7d5fWhen Japanese forces arrived in Jilong, having fought their way overland after coming ashore at Aodi, along the coast to the east, they needed lodging and other facilities. The first iteration of the Taiwan Government General established its temporary offices in the building that housed the Qing Imperial Maritime Customs, and the armed forces, under the command of Prince Kitashirakawa no Miya Yoshihisa, requisitioned at least two temples, the Dianji and Chenghuang, for their lodging. In the process, they broke several deity idols at the latter and blew up a portion of the former with an accidental weapons' explosion. These occupations were temporary, but a more long-lasting invasion of Taiwan's sacred spaces involved reconsecration. As Japanese settlers began to arrive in Taiwan, both government officials and private citizens, they sought to establish outposts of their own religious traditions, principally Buddhism and Shinto. One of the most convenient ways that Japanese Buddhist sects found to implant themselves in Taiwan was by taking over existing temples and setting up their own branches in the same space. This happened in at least three cases in Jilong: the Pure Land (Jōdō) sect made use of the Chenghuang Temple for a time, taking it over from the military; the Shinshū sect occupied the Longwang miao, not too far from the customs house; and the Sōdō sect took over the Shuixian miao, west of the harbor, before replacing the Shinshū at the former Longwang site. In light of these religious intrusions, a key facet of Japan's colonization of Taiwan was the reterritorialization of the island's sacred geography; in these instances, it was settlers rather than the Government General who provided the motive force.
This page has paths:
1media/QingAn.jpg2019-11-18T17:21:25-05:00Kate McDonald306bb1134bc892ab2ada669bed7aecb100ef7d5fSacred Geographies of Urban Colonial Taiwan: Jilong's Geography in TransformationEvan Dawley3Evan N. Dawleyimage_header2019-11-27T23:32:16-05:0025.1276, 121.739181885-1945Evan N. DawleyEvan Dawley7a40080bd5bb656cee837d5befaa3ea8e7a2ac44
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1media/QingAn.jpg2019-11-18T17:21:25-05:00Kate McDonald306bb1134bc892ab2ada669bed7aecb100ef7d5fJapanese Sacred Spaces in Jilong1This page introduces the major religious traditions, Shinto and Buddhism, that Japanese settlers brought to Taiwan.image_header2019-11-18T17:21:25-05:0025.1276, 121.739181895-1945Evan N. Dawley, Becoming TaiwaneseEvan N. DawleyTaiwan Government-General; Taiwan Shrine;Kate McDonald306bb1134bc892ab2ada669bed7aecb100ef7d5f
