Taoyuan

The Daxi that Japan left behind (日本留下的大溪)

If it weren’t already obvious enough, I’m a big fan of living in Taoyuan. 

I take a lot of online abuse for being one of the city’s biggest proponents, but even though I do love other areas of Taiwan like Taipei, Hsinchu and Tainan, I couldn’t ever see myself actually moving to any of those places on a full time basis. I’d miss home too much! There is of course a long list of reasons why I love living here, but I’m not going to list all of them here today.

I will however be highlighting one of the areas I absolutely love visiting whenever I have some free time. Coincidentally, it is also the same place that most Taiwanese think about whenever considering coming to Taoyuan for the day - Daxi Old Street (大溪老街).

There has always been a healthy, yet contentious debate in Taiwan with regard to which “Old Street” or “Night Market” is the best, with most people claiming the one located closest to them is the best, but I think in the case of historic tourist streets, Daxi was crowned the undisputed champion long ago. Not only does the street feature absolutely beautiful art-deco baroque architecture, but it also serves up some pretty amazing food to visitors and offers daytrippers a number of other things to see and do, making a trip to Daxi one of the best day trips in northern Taiwan. 

And yeah, I might be accused of playing favorites considering where I live, but I count myself lucky that I can simply ride my scooter over, park in an alley and go exploring whenever I feel like it, avoiding the weekend traffic and massive crowds of tourists.

I suppose you could say that one of the benefits of being a resident of Taoyuan is that I often get to see a part of Daxi that most of the weekend visitors miss. So while most people stick to the popular Old Street, known as “Peace Street” (和平街), there are a number of quiet alleys and lanes throughout the downtown core of the village that feature the same style of century old architecture, but are home to hip new cafes and restaurants.

The Taoyuan City Government likewise has invested heavily in the restoration of historic buildings in Daxi, which is helping to diversify tourism as well as providing people with an ever-growing number of things to see and do while visiting the area. Of particular interest (for me at least) are the restoration projects that have revived the Japanese administrative quarter of the town, which is as much a part of the history of the village as the historic old street itself. 

Not only is Daxi home to one of Taiwan’s most beautiful Japanese-era Martial Arts Halls, there are also a number of other buildings within the village (and nearby as well) that have been beautifully restored and reopened to the public as culture parks - all of which allow people to learn more about the compelling history of this small, yet extremely important little village. 

Today I’ll be offering a general introduction to some of these recent Japanese-era additions to the Daxi tourist scene.

In the future I plan to use this space to link to individual articles about each of these buildings, but that’s going to take a bit of time as there is still a lot of restoration work ongoing in the area.

But before I get into any of that, let me start by offering a brief introduction to Daxi and why the Japanese Colonial Era had such an impact on the small village nestled in the mountains of Taoyuan.  

Daxi during the Colonial Era (日治的大溪)

During the Japanese-era, The Taoyuan City (桃園市) that we know today was merely just a district (郡) of what was known as Shinchiku Prefecture (新竹州 / しんちくしゅう). Located in the area south of Taipei, or Taihoku (台北州廳), Shinchiku Prefecture encompassed much of what we refer to now as Taoyuan-Hsinchu-Miaoli (桃竹苗), with the capital of the prefecture located in Shinchiku City (新竹市 / しんちくし). 

As much of Taiwan had yet to really start development of anything larger than small settlements, the cities that we know today as Taoyuan (桃園), Zhongli (中壢), Zhudong (竹東) and Miaoli (苗栗) were simply classified by the Japanese administration as ‘districts’ (郡), and were essentially part of hierarchical subdivisions of the larger prefecture that could be further broken down into towns and villages.

Taoyuan County’s recent amalgamation into the supercity known as ‘Taoyuan City’ retains much of the original geographic boundaries found during the colonial era. That being said, the current city is divided up into thirteen “districts” (區) while the Japanese only used three: “Chuureki”, “Toen” and “Taike.” 

The interesting thing is that within these Japanese-era “districts”, you’ll find each of the contemporary administrative districts that make up Taoyuan City today.

  1. Chuureki (中壢郡 / ちゅうれきぐん), otherwise known as “Zhongli District” and included Zhongli (中壢街 / 中壢區), Pingchen (平鎮庄 / 平鎮區), Yangmei (楊梅庄 / 楊梅區), Xinwu (新屋庄 / 新屋區) and Guanyin (觀音庄 / 觀音區).

  2. Tōen (桃園郡 / とうえんぐん), otherwise known as “Taoyuan District” and included Taoyuan City (桃園街 / 桃園區), Luzhu (蘆竹庄 / 蘆竹區), Dayuan (大園庄 / 大園區), Guishan (龜山庄 / 龜山區) and Bade (八塊庄 / 八德區).

  3. Taikē (大溪郡 / たいけいぐん), otherwise known as “Daxi District” and included Daxi (大溪街 / 大溪區), Longtan (龍潭庄 / 龍潭區) and the mountain indigenous area we now refer to as Fuxing (蕃地 / 復興區).

Interestingly, the 1942 census (the final one taken during the Japanese era) reported that the population of the three districts of Shinchiku Prefecture mentioned above that make up what we know today as “Taoyuan City” was 288,740 - a fraction of the 2,245,059 people living here today. 

The focus of this article however is on Shinchiku Prefecture’s district of Taikegun (大溪郡 / たいけいぐん), or what we refer to today as Daxi (大溪區). One of Taoyuan’s most popular tourist attractions, Daxi has long been a hotspot for Taiwan’s weekend travelers thanks to its beautiful Old Street, traditional Hakka culture, and of course its delicious food. 

Daxi Martial Arts Hall

As I mentioned earlier, there are quite a few of these touristy ‘Old Streets’ in Taiwan, and one of the things that the vast majority of them have in common is that they date back to an era of prosperity during the Japanese colonial era, when Japanese architects were showing off their skill with contemporary art-deco baroque-style architecture. Daxi Old Street is no different and is highly-regarded throughout the country as one of the best preserved examples of the architecture of that era of Taiwan’s history. 

It should go without saying that the history of Daxi as we know it dates back much further than the arrival of the Japanese in Taiwan.

Occupied several thousand years prior by Taiwan’s indigenous Atayal people (泰雅族), the area was long known as Takoham (大姑陷/大嵙陷) by those living along the creek that we refer today as the Dahan River (大漢溪). Then in the late eighteenth century, Han settlers started migrating to the area, helping to turn it into an important trading outpost. The early settlers made their riches extracting camphor and tea by way of the Dahan River and into Taipei via the Tamsui River (淡水河) where products would be sold and exported from the ports in Bangka (萬華), and later from Dadaocheng (大稻埕). 

The history of Han settlement in the area, particulalry that of the Hokkien people (閩南人), who were forcibly pushed out of Taipei due to political and economic warfare between rival clans in the late nineteenth century, is certainly a juicy soap-opera-like situation that I highly recommend everyone learn more about.

Essentially, the events of the Ding-Xia Conflict (頂下郊拚) of 1853 helped to shape Taipei into the city it is today. 

Links: Xia-Hai City God Temple (霞海城隍廟) | Qingshui Temple (艋舺清水巖) | Clashes in Monga a hundred years ago - Chronicles of the Gang Leaders of History (Digital Taiwan) 

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When the Japanese arrived in Taiwan in 1895, Daxi had already become a thriving town of merchants and traders, but that was a situation that would quickly change within a short period of time as the colonial government wasted no time getting to work on a network of railways around the island that would ensure a more efficiently and quicker transfer of goods than the rivers ever could. 

By 1909 (民治42年), the west coast north-south mainline railway (縱貫線) between Taihoku (台北州) and Takao (高雄州) was completed and the need for river transport was pretty much nullified, dealing a major blow to the village as a major trading port. Fortunately, Daxi had more to offer than just its position as a trading port and the town made some changes that allowed it to maintain its role as an economic powerhouse. Continuing with the extraction of camphor, but also branching out into other areas with its production of tea, and the skill of local artisans in making handcrafted wooden furniture. 

From the perspective of the Japanese authorities, Daxi was an extremely important village thanks to its ability to (safely) extract and transport camphor in addition to its production of tea, which surprisingly accounted for approximately seventy percent of Taiwan’s entire tea production at the time. So, even though Taikegai (大溪街 / たいけいがい) was considered a small ‘village’ within Shinchiku Prefecture, it had an established economic base and was a gateway to the mountains, which were instrumental in the colonial government’s plan for extracting Taiwan’s precious natural resources.

Taikegun” (大溪郡), or Daxi District may have had its administrative district within Taikegai as mentioned above, but it was ultimately responsible for the administration of 577km² of land that likewise included neighbouring Ryutansho (龍潭庄 / りゅうたんしょう), and the mountain indigenous area (蕃地), known today as Fuxing District (復興區).

As an economic powerhouse, the colonial government dedicated a tremendous amount of resources in the area to ensure that the village’s economic vitality could continue. Thus, the government invested heavily in administrative infrastructure that included the construction of Administration Halls (役所), Post Offices (郵便局), Banks (銀行), Assembly Halls (公會堂), Public Schools (公校), Shinto Shrines (神社), Buddhist Temples (佛教廟), Police Stations, etc.  

While the purpose of this article is to talk about the remnants of the Japanese era that can be found today in Daxi, I’d be remiss if I didn’t mention that even though the history of Daxi is long and complicated, the so-called Old Street that has become so popular with tourists only dates back to 1919 (大正8年), and almost everything that we see today is a result or influenced by the Japanese-era.

The Restoration of Japanese-era buildings in Daxi

Thanks to the leadership and foresight of the Taoyuan Cultural Affairs Bureau (桃園市文化局), there has been a revival in recent years with regard to Daxi’s Japanese-era history. The local government has invested a considerable amount of money in the restoration of many of these important historic buildings, and came up with a perfect way to put them to good use, highlighting an important part of what makes Daxi so special. 

The Cultural Affairs Bureau officially inaugurated the Daxi Wood Art Ecomuseum (桃園市立大溪木藝生態博物館) on January 1st, 2015 (民國104年), a project that would emulate the Scandinavian concept of ‘integrating the local community with the preservation of cultural assets’ and today the museum encapsulates many of the historic Japanese-era buildings that have been restored in the historic administrative neighbourhood of the village. 

Link:  Daxi Wood Art Ecomuseum (Wiki)

In total, the ecomuseum is spread out across a network of buildings that includes the Japanese-era Assembly Hall, police and teachers dormitories, the Martial Arts Hall, and in the future will expand to include several more dormitories as well as a massive warehouse. Suffice to say, as time passes and the museum continues to grow, this space will likewise continue to be updated as well.

While the ecomuseum is primarily located within Japanese-era buildings, its important to note that the beautiful Lee Teng-Fang Historic Residence (李騰芳古宅) is also included in the list of buildings under the control of the museum. 

Link: Official Daxi Wood Art Ecomuseum (桃園市立大溪木藝生態博物) - 中文 | English

I won’t go into detail to get into what you’ll find in each of the buildings exhibition-wise as I’ll leave that for future articles about those spaces, but as a “wood-art” ecomuseum, you’re safe to assume that you’ll find that quite a few of them proudly display the mastery that the people of Daxi have when it comes to woodworking, with displays of furniture, ornaments and other kinds of art.

I’m not personally too invested in that kind of thing, but there are fortunately also exhibits that focus extensively on the history of Daxi, and I could spend days checking them all out.

Without further adieu, here’s the list of remaining Japanese-era buildings and things to see while you’re visiting Daxi. 

Daxi Assembly Hall (大溪公會堂)

As the only remaining building of its kind in Taoyuan, I’m happy to finally say that the former Daxi Assembly Hall has finally been brought back to life and returned to the public, for which it was dedicated to more than a century ago! 

An important part of any large community during the colonial era, the Daxi Assembly Hall was constructed in 1921 (大正10年) and was a public meeting space and venue for local art and music performances. Constructed with a fusion of Japanese and Western-style architecture and construction methods, the hall is quite stunning in its design. 

When the Second World War ended, the interior of the hall was renovated and it became a mansion for President Chiang Kai-Shek and his family when they were vacationing away from the capital. After his death, the hall was converted into the earliest ‘Chiang Kai-Shek Memorial Hall’ (蔣公紀念館) and was opened up to the public for visits. 

Not to be confused with the actual Chiang Kai-Shek Memorial Hall (中正紀念堂) in Taipei, or his final resting place in nearby Cihu.

Today the hall has been split up into two exhibition spaces under the control of the Wood Art Ecomuseum, with the Wood Furniture Exhibition (木家具館) taking up the large space in the Assembly Hall while the Wood Life Exhibition (木生活館) is located within the extension on the side. 

Daxi Shinto Shrine (大溪神社)

The Daxi Shinto Shrine (大溪社 / たいけいじゃ) was constructed in 1932 (昭和7年) and was located in the area where you’ll find the Daxi Park (大溪公園) today. Unfortunately the shrine was torn down in 1946 (民國35年, shortly after the arrival of the Chinese Nationalists.

Even though the shrine was destroyed, several pieces remain today, including the Walking Path (參道), Stone Lanterns (石燈籠), the Stone Guardian Lions (狛犬), and the original stone base where the Hall of Worship once stood. 

Today you’ll find a several-layered tower constructed on the base of where the shrine once existed. If you climb to the top of the tower, you’ll easily be able to enjoy a nice view of the river basin and the historic Daxi Bridge that stretches across the river.

The area where the Shinto Shrine is located is well marked and you can easily walk over and check it out, it won’t take too much time. 

Daxi Public School Principal’s Residence (大溪國小校長宿舍)

The Daxi Public School’s Principal’s Residence was the first of the Japanese-era dorms to open up to the public as part of the wood-art ecomuseum project. Known in Chinese simply as “Building Number 1” (壹號館), the building dates back to the 1920s and is a beautiful family-style dorm that would have been occupied by whomever was the administrator at the nearby Daxi Public School prior to the end of the war. 

Today the building acts as an information centre for the Wood-Art Ecomuseum with exhibitions dedicated to the history of Daxi and woodworking in the area. 

Daxi Martial Arts Hall (大溪武德殿)

The Daxi Martial Arts Hall is considered to be one of the most beautiful of the remaining Japanese-era Martial Arts Halls in Taiwan.

Constructed in a fusion of Western-Japanese style architecture, the building dates back to 1935 (昭和10年), and was used to help train the police and military who were stationed in the area in Japanese Martial Arts. 

When the colonial era ended, the hall was repurposed as a police outpost for members of the Military Police who were charged with the personal protection of President Chiang Kai-Shek and his family when they were staying in the area until it was abandoned in 1999.

The hall has recently been restored and as part of the ecomuseum provides a large space for rotating exhibitions in addition to others that tell of the history of the building.  

Link: Daxi Martial Arts Hall

Daxi Sumo Arena (大溪相撲場)

When the Daxi Sumo Arena was completely reconstructed within Daxi Park, I was a bit surprised.

During the Japanese era, Kendo and Judo were taught within the Martial Arts Halls (like the one I mentioned just above), few people however realize that sumo was something that was also practiced here - although to what extent, I’m not particularly sure.

Nevertheless, since the reconstruction of the Sumo Arena, several events have been held by the local government to bridge the gap between Taiwan and Japan with regard to the sport of sumo. While I doubt we’re going to see a resurgence in the (somewhat obscure) sport here in Taiwan, it is a pretty cool nod to the past that surprises most people.   

Daxi Police Chief Residence (大溪警察宿舍)

The former Daxi Police Chief’s Residence located behind the former Daxi Police Station (Currently Daxi Civil Centre) and as one of the highest ranking public officials in the area, the dorm that was provided for the chief and his family was considered quite swanky for the time. 

Constructed in 1901 (明治34年), the dorm has remained occupied for much of its 120 year history, but has thankfully been restored and is now known as the Craft Exchange Hall (工藝交流館) and will feature exhibitions meant to help educate people on the process of making wood-art and connecting Daxi’s expertise to the world at large. 

One of the best things about this dorm is that it comes equipped with a beautiful front and back yard and is covered with trees, making the whole thing more like a mansion than a dormitory. You’ll also find a bomb-shelter next to one of those trees, although it isn’t open to the public as of yet.

Daxi Police Dormitories (大溪警察宿舍)

Another one of the Police-related dormitories, the building we know today as the Artists Building (藝師館) was once a dorm for members of the Daxi District Police (大溪郡役所警察宿舍), which I’d venture to guess were a bit higher in rank than the town police. Constructed in 1941 (昭和16年), the dorm was one of the later additions to the group of dorms in the area, but is a beautiful single family dorm space and was likely occupied by a high ranking officer and their family rather than a group of officers. 

Today the space is dedicated to Daxi’s masters of wood-art and tells their story.   

Kensei Shoco Department Store (建成商行)

Currently undergoing a process of restoration, the facade of the former Kensei Shoco Department Store will likely be completely repaired within the next year or so. That being said, the interior of the building had already been completely demolished, leaving only the beautiful facade left standing. I’m not sure what they’ll ultimately do with the interior space, but the facade is probably the most beautiful and the grandest example of the art-deco baroque design that you’ll find in Daxi, so the fact that its being restored is a great thing. 

Daxi Well (大溪百年古井)

The century-old Daxi well, located in an alley between the Martial Arts Hall and the Kensei Shoco Department Store is one of the only (still-functioning) wells of its kind around Taiwan and it has recently been given a bit of attention with a Japanese-style roof covering. Even though this is an important antique, it also serves as a functional one as the local people continue to pump water out of it today! 

Daxi “Six-Row” Police Dorms (六連棟宿舍群)

The most recent of the former police dorms to graced with a restoration project, the so-called “Six Row” dorms are located in an alley to the rear of the former police station and are surrounded by the Police Chief Residence and the “Four Row” dorms, mentioned below. 

Unlike those dorms, which were constructed for higher level members of the police force, this cluster of buildings were all relatively smaller, each of which only offering about 60㎡ of space (18坪) to their residents.

That’s about the size of a small two-bedroom apartment in Taiwan today. 

When the colonial era ended, like all the other dorms, these smaller residences continued to be occupied by members of the police force, but as time passed they were renovated and changed quite a few times which altered their original layout and design. 

As the dorms are currently still undergoing their restoration process, I’m not as of yet sure how they will be used within the larger ecomuseum, but my guess is that they will focus on the lives of the residents of the post-colonial era, similar to the exhibitions you’ll find at the nearby military villages that have been restored. 

Daxi “Four Row” Police Dorms (四連棟宿舍群)

Currently used as an exhibition space dedicated to the ‘history’ of Daxi (大溪人。生活與歷史), I’d have to say that these dorms feature what is probably my favourite of all of the exhibitions put on display by the ecomuseum. Thanks to the meticulous focus on the history and development of Daxi during the colonial era and after, you’ll find informative displays within each of the buildings and if you’re as interested in this stuff as much as I am, its likely that you’ll be able to spend a considerable amount of time inside! 

Daxi Agricultural Warehouse (大溪食鹽肥料倉庫) 

Dating back to 1942 (昭和17年), the former Daxi Salt and Fertilizer warehouse is a distinctive building in that even though it was merely a warehouse, it featured some pretty distinctive architectural styles. Constructed only a few years prior to the end of the Second World War, the warehouse has served a number of roles in the years since, but is now open to the public as an exhibition and venue space. 

With over 830 square meters of interior space, the warehouse will be an extension of the Wood-Art ecomuseum and will serve a number of roles, but one would hope that it would become popular music venue, like the spaces at Huashan in Taipei and the old warehouses in Hsinchu park, for example.

The building has only been freshly restored though, so we might need some time to see what they’ve got planned for it! 

Daxi Tea Factory (大溪老茶廠)

Constructed in 1925 (大正14年) by the Taiwan Agriculture and Forestry Company (台灣農林公司), the Daxi Tea Factory was an important staging point in the production of tea during the Japanese era, especially since as I mentionnd earlier, Taoyuan was at one point responsible for the production of over 70% of Taiwan’s total tea export.

The tea factory is a short distance from downtown Daxi, and you’d probably need access to your own means of transportation to get there, but as one of the first Japanese era buildings in the Daxi area to be completely restored, it has long been a popular tourist destination and was for quite some time one of the most popular Instagram photo locations in Taiwan.  

Getting There

If you weren’t already convinced, there is quite a lot to see and do while in Daxi, and if you are making plans to visit the historic village, you obviously have quite a few options. For most visitors, the obvious destination is the historic Old Street, but now that all of these Japanese-era buildings have opened up within the same area, we’re blessed with even more to do. 

That being said you’ll also find popular tourist destinations like the Daxi Tea Factory, Zhai-Ming Monastery, the Cihu Mausoleum, the TUBA Church and the Sanmin Bat Cave nearby. Unfortunately some of these destinations are only only accessible if you have your own means of transportation. 

So lets talk for a few minutes about how to get to Daxi Old Street. 

A bit of a reminder though, I’ve introduced quite a few destinations in this article, so instead of giving directions to every single location, I’ll use a base starting point, the Daxi Civil Affairs Office (大溪區公所), where you’re conveniently able to make use of public transportation as well as finding parking for your cars or scooters.

Address: #11 Puji Road, Daxi District, Taoyuan City (桃園市大溪區普濟路11號)

GPS: 24.99368 / 121.29696

Car / Scooter

If you have access to your own means of transportation, getting to Daxi shouldn’t be too difficult. Simply input the address or the coordinates provided above into your GPS and you’ll find yourself there in no time. While driving a scooter shouldn’t pose much of a problem for most visitors, even during the busiest times, driving a car is a completely different story. 

The problem with driving a car is that there are often traffic jams and long waits for parking spaces on weekends as well as during national holidays, when the area is at its busiest. 

Given how narrow the streets are within the downtown core of Daxi, parking near the Old Street can be somewhat difficult and it is very rare that you’d be able to find roadside parking. This means that the further you park away from the main tourist area, the cheaper it will be. 

In order to help control the flow of traffic, there are a number of parking lots in the area that you’ll want to consider, each of which I’ve marked on the map above. The first two are probably the best options for parking as they are the largest and cheapest of the parking lots, but they will require a bit of a walk to the tourist area. 

  1. Qiaotou Parking Lot 橋頭停車場 ($50NT)

  2. Yuemei Parking Lot 月眉停車場 ($50NT)

  3. Ting’er Parking Lot 停二停車場 ($30/hour weekdays - $40/hour weekends)

  4. Old Street Park Parking Lot 老街公園停車場 ($30/hour weekdays - $50/hour weekends)

  5. Old Street Parking Lot 老街停車場 ($30/hour weekdays - $50/hour weekends)

High Speed Rail / Train

As I’ve already mentioned, the construction of the railway forced the people of Daxi to come up with new ideas for making money - That being said, it should be fairly obvious that there aren’t any railway stations in the vicinity of the village. You can however take a train or the High Speed Rail and conveniently transfer to one of the buses or shuttles that take tourists out to the area. 

High Speed Rail (臺灣高鐵)

Take the Taiwan High Speed Railway to Taoyuan HSR Station (桃園高鐵站) and from there transfer to Taiwan Trip Shuttle Bus #501

Taiwan Railway (臺灣鐵路)

  • From Taoyuan Railway Station (桃園火車站) 

From the Taoyuan Train Station you’ll want to transfer to Taoyuan Bus #5096 to Daxi.

  • From Zhongli Railway Station (中壢火車站) 

From the Zhongli Train Station you’ll want to transfer to Taoyuan Bus #5098 to Daxi. 

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Bus 

There are a number of options for taking the bus to Daxi either directly from the railway stations in Taoyuan or from Taipei. I’ll provide each of the buses that you can take below with links to where you can find the bus, their route map and their schedule.

  1. Taoyuan Bus #5096 (Taoyuan - Daxi)

  2. Taoyuan Bus #5098 (Zhongli- Daxi)

  3. Taoyuan Bus 9103 (Banqiao - Daxi)

  4. Taoyuan Bus #710 (Yongning MRT Station - Daxi)

  5. Taiwan Trip Bus #501 (Taoyuan HSR Station - Daxi) 台灣好行大溪快線

Links: Taoyuan Bus (桃園客運) | Taiwan Trip Shuttle (台灣好行)


References

  1. 探討大溪老街的建築特色與時代意義 (李政瑄, 邱筱雅, 楊佳穎)

  2. 大溪木藝生態博物館 (中文 | English)

  3. 桃園市立大溪木藝生態博物館 (Wiki)

Longtan Teachers Dorms (龍潭國小老師宿舍)

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These days, it seems like there are historic Japanese-era buildings re-opening in every corner of the country. From top to bottom, the Taiwanese government has invested heavily in the restoration of these buildings and there isn’t a week that goes by that I don’t hear about the opening of something new.

The sudden onslaught of so many new places to visit certainly isn’t something that one should lament, it keeps me busy, but its admittedly becoming quite difficult to prioritize where and when to visit these historic buildings, converted into historic culture parks. 

This one though was a no-brainer. I’ve been waiting quite a while for these dorms to reopen.

Not only are they close to home, they’re also across the street from a former Martial Arts Hall

My visit to the former Longtan Elementary Teachers Dorms was a little like killing two birds with one stone as I got to take new photos of the Martial Arts Hall, and explore the interior while also visiting these beautiful, completely restored dormitories, which if you’re asking me, are pretty damn picturesque. 

I’m not going to waste too much time blathering on today, so lets just get into it.

Longtan Teachers Dorms (龍潭國小日式老師宿舍)

Having recently celebrated its 120th anniversary, Longtan Elementary School (龍潭國民小學) is a proud member of a short list of historic Taiwanese educational institutions that date back to the earliest years of Japanese colonial rule that remain open today. 

Constructed in 1899 (明治32年) as a Public School (公校 / こうがっこう) for children between the ages of eight and fourteen, one of the colonial government’s earliest successes was their offer of a formal education, which for the first time in Taiwan’s history was opened up to anyone willing to learn, rather than only those who could afford it.

Classes at Public Schools initially only offered language training in reading (讀書), writing (習字), composition (作文), Math (算術), Music (音樂), and Physical Education (健身), but this is something that changed quickly as the island developed, and larger schools were constructed allowing the education system to become much more refined. 

Before I talk about Longtan Elementary though, I think it’s important that we first talk a bit about the Longtan (龍潭) of the Japanese era, which was considerably different than it is today. 

During the Japanese-era, The “Taoyuan City” (桃園市) that we know today was merely a district (郡) of what was known as Shinchiku Prefecture (新竹州 / しんちくしゅう). 

Located in the area south of Taipei, or “Taihoku” (台北州廳), Shinchiku Prefecture encompassed much of what we refer to now as Taoyuan-Hsinchu-Miaoli (桃竹苗), with the capital of the prefecture located in Shinchiku City (新竹市 / しんちくし). 

As much of Taiwan was yet to have started to develop at the time, the large cities that we know today as Taoyuan (桃園), Zhongli (中壢), Zhudong (竹東) and Miaoli (苗栗), for example were much smaller settlements at the time, so they were merely classified as ‘districts’ (郡) that were subdivisions of the larger prefecture and could have been broken down into towns and villages.

One of Shinchiku’s most important districts was Taikegun (大溪郡 / たいけいぐん), or what we refer to today as “Daxi” (大溪區), where the colonial government was engaged in the extraction of camphor and harvesting Taiwanese tea for export back to Japan. 

With the administrative centre for the district located in “Taikegai” (大溪街 / たいけいがい) or “Daxi Village,” the district was responsible for the administration of 577km² of land and likewise included neighbouring Ryutansho (龍潭庄 / りゅうたんしょう), and the mountain indigenous area (蕃地), known today as Fuxing District (復興區).

More specifically, “Ryutansho” is the area we refer to today as “Longtan District” (龍潭區), one of Taoyuan’s coolest little villages, and home to a large population of Hakka people (客家人). 

Links: Shinchiku Prefecture | 新竹州 | 大溪郡 | 龍潭庄

When we talk about the administrative area known as Ryutansho, it’s important to note that during the fifty years of Japanese rule, the colonial government redrew Taiwan’s administrative maps on several occasions.

Over that period however, not much changed in terms of Ryutansho’s geography, and the smaller villages and settlements that were within it apart from it being upgraded as a town in the late 1930s. 

Coming equipped with an Assembly Hall (龍潭庄役場 / りゅうたんしょうやくば), Post Office (龍潭郵便局 / りゅうたんしょうゆうびんきょく), Ryutansho Police Precinct (大溪郡警察課龍潭分室), Martial Arts Hall (龍潭武德殿), and more importantly, the Ryutansho Public School (新竹州龍潭公學校), the downtown area of Ryutansho developed with these important public buildings in mind, and to this day continues to retain much of the urban design left behind by the Japanese. 

In 1899, when the Public School was first opened, it was simply named Ryumoto Public School (龍元公學校 / りゅうもとこうがっこう), but was later expanded and renamed Longtan Public School (龍潭陂公學校) in 1908, and being one the only educational institutions in the area, it played an important role in the development of the village. 

That being said, even though the school has been around for over 120 years, it has continually expanded over that period of time and even now as part of the anniversary celebrations, an entirely new section is being added to the campus. With that in mind, it’s important to note that it wasn’t actually until 1919 (大正8年) that the teachers dormitories started to appear on campus. 

Initially there was only one, but as time went by (and the school expanded) several more were constructed next to each other, with a total of seven dormitories constructed by 1938 (昭和13年). Taking almost two decades to build all of them, when you visit today you’ll find a bit of difference in their architectural styles with those constructed between 1928 (昭和3年) and 1938 (昭和1年) in particular showing off the architectural styles of the Showa era. 

If you’re reading this and wondering why anyone would take time out of their day to write an article about dormitories, it’s important to note that these ‘dorms’ aren’t the same as what you’re probably thinking. These “dorms” were constructed like traditional Japanese-style homes and unlike your typical university-style dorm, were relatively comfortable.

The earliest dorms constructed at the school were pretty basic in that they weren’t all that large and were constructed solely for single teachers. What came later however was much more refined amd were suitable for teachers and their families, and spoke to the commitment that the colonial government had to constructing quality residences for educators. 

According to records, there were five teachers dorms located along the eastern edge of the campus, but when you visit the culture park today, you’ll notice that there are only three buildings. 

This isn’t because they’ve torn down any of the dorms, they’re all still there. 

It’s simply because the two larger dorms were effectively split into two, while the smaller one was where all the single teachers would have lived. 

Officially #3, 5, 7, 9 and 11 on Nanlong Road (南龍路), there is also a Principal’s Residence (校長宿舍) on the other side of the school’s eastern entrance that has been completely reconstructed, but has yet to re-open to the public. There was likewise another dorm located to the right of the Principals Residence, but it collapsed quite a while ago and the space it occupied is now being used by a newer building as part of the school campus. 

To better explain each of the dorms, I’m going to separate them based on the official map used by the culture park (below) and identify each of the buildings by their address. 

I promise that I’m not going to go into too much detail about the specific architectural style of each of the buildings like I usually do. The reason for this is that the subsequent years after the colonial era (in addition to the restoration of the buildings) altered them significantly from their original architectural designs.

That being said, while the exterior of the buildings doesn’t really do all that much for me, especially with all the ‘cute’ decorations that have been added to the landscaping, the interior of the buildings is absolutely beautiful, and I think the photos should speak for themselves that these dorms would have been really nice to live in.

Before I get into the differences in the dorms, it’s probably easier to talk about their similarities.

Its important to note that these Japanese style dormitories follow a basic design rule in that each of them, no matter if they’re a single or a shared dwelling, must consist of the following three spaces: A living space (起居空間), a service space (服務空間) and a passage space (通行空間). 

The living space is considerably different than what we’re used to in western standards as what we might consider a “living room” is actually a brilliant multi-functional space where the family can receive guests, hang out, have their meals, drink tea and sleep.

This space is usually the largest part of these dorms and features “tokonoma” (床の間/とこのま) or large compartments (like a closet) with sliding doors in the walls where blankets, decorations and other necessities are stored during the day.

 Link: Tokonoma (Wiki) 

The ‘service’ space on the other hand could include a number of rooms, which in the double family dorms might be shared spaces between both sides in order to save space. Service spaces typically include the kitchen (台所 / だいどころ), bathroom (風呂 / ふろ), washroom (便所 / べんじょ), etc. 

Finally, the “passage space” in each of these dorms varies, but generally refers to the front and back entrances to the dorm as well as the corridors within, between the living space and the service space.

Each of the dorms have been constructed using the irimoya-zukuri (入母屋造) style of design, which basically means that the base of the building is smaller than the roof, the weight of which is supported by a network of trusses (屋架) constructed in the ceiling that help to support the weight of the four-sided sloped hip roof (四坡頂). However, even though the roof of these dorms follows a traditional Japanese architectural design, they obviously can’t be compared to what you’d find on a temple or shrine, which are much more elaborate.

When the buildings were restored, the original roof tiles were replaced with plastic-looking black tiles. Similarly, the wooden shitamiita (下見版 / したみいた) siding on the buildings has been completely replaced. The siding is still too new and is quite dark in colour, but as they age the colours will fade and they’ll look more like what you’d expect from a Japanese building of this kind. 

#3 Nanlong Road Single Dormitories (獨棟房舍)

Located on the corner of Nanlong Road (南龍路) and Donglong Road (東龍路), the Number 3 dormitory was the the smallest of all the dorms and was originally used as a shared accommodation for single teachers (獨棟房舍). 

The interior of the building features a couple of rooms, which would have been used as a living space and a service space as mentioned above.

Records don’t really indicate how many teachers lived inside the dorm, but I can’t imagine they would have crammed a bunch of people inside as the building is considerably smaller than the others.

Today the dorm is used as a Tourist Information Centre (遊客服務中心) and is where you’ll find some helpful people that will assist in introducing you to the culture park. 

#5-7 Nanlong Road Family-style Shared Dormitories (雙併二戶建宿舍)

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The Number 5-7 building is a ‘family-style shared dormitory’ that was essentially split into two, which I suppose you could compare to a duplex in the west. This allowed for two families to take up residence within the building, which was split down the middle and featured entrances on both the front and back. 

When the colonial era ended and the Japanese left Taiwan, the house was occupied for quite some time and several modifications were made to the interior and exterior of the building. That being said, the restoration process was quite successful in returning much of the dorm to its original layout, and the interior is quite beautiful, especially on a sunny day when the wood in the building shines in the sun.

Today the building is used to showcase the literary expertise of local authors Chung Chao-Cheng (鍾肇政) and Wu Zhuoliu (吳濁流), and is a perfect setting to sit on one of the cushions on the tatami floor to read the work of one of the two famed Hakka authors.

While it isn’t exactly a library, you’re likely to come across other people reading while inside, so try not to much too much noise if you’re checking it out!   

#9-11 Nanlong Road Family-style Shared Dormitories (雙併二戶建宿舍)

Of the three dorm buildings, the Number 9-11 house is probably the most important with regard to the contemporary use of the dorms - and probably one of the main reasons why they were ultimately protected as heritage sites by the government. 

The dorm was home to author Chung Chao-Cheng and his family both before and after the colonial era in his capacity as an educator at Longtan Elementary School (more on that later).

While the other two buildings have been faithfully restored to their original architectural design and layout, this building wasn’t changed very much during the restoration process due to its significance as the home of the iconic author. With this in mind, you’ll notice that there are a number of modifications to the building, including the addition of a cement kitchen and dining room that extends from the far left of the building. 

The sad thing about the life of this famed author is that for much of it, he lived in relative poverty. So, in addition to his teachers salary, he made a little extra cash to support his large family by raising pigs to be sold at the local market as well as birds to be sold as pets. To that effect, when you visit today you’ll still find a pig pen located in front of the house (there aren’t any pigs in it) in addition to some of his old bird cages within the front porch of the building on the opposite site.

The interior of the building has certainly been fixed up quite a bit, restoring many of the original Japanese elements of the design, but there are quite a few of Chung Chao-Cheng’s personal belongings that have been left in place to help to tell the story of his life. 

There are aspects of the interior of this building that I think are pretty beautiful, but I was much more impressed by the beauty of the middle dorm which was more faithfully restored to its original condition.

I can completely understand however why these decisions were made when the restoration project was taking place, and appreciate that the part is also a celebration of his life. 

Speaking of which, let’s move on and talk about his life and the park a little bit! 

Chung Chao-Cheng Literary Park (鍾肇政文學生活園區)

Chung Chao-Cheng (鍾肇政) lived the better part of his life in the Longtan Elementary School Dorms. During his formative years, his father was a teacher at the school, which allowed for his rather large family to stay in the dorms. He then later following in his father’s footsteps and became a teacher at the school, where he ultimately spent much of his professional career.

That being said, the teaching career of Chung Chao-Cheng is not what he’s best known for.  

Rising to fame with his novel, “The Dull Ice Flower” (魯冰花) in 1960, Chung was an award-winning author who wrote over one hundred and fifty short stories and forty novels. Known for his promotion of Taiwanese nativist literature (鄉土文學), and his lifelong battle to promote Hakka language and culture. 

With his “Taiwanese Trilogy” (台灣人三部曲), Chung authored one of the most authoritative works on the modern history of Taiwan, highlighting the nativist theme that depicted the Taiwanese people’s struggle for existence, identity and self-determination. 

Link: Taiwan Nativist Literature | 台灣鄉土文學論戰 (Wiki)

Part of the ‘translingual generation’, Chung was a speaker of Japanese, Taiwanese, Hakka and Mandarin, but (like everyone else in Taiwan at the time) was forced to speak the latter in his capacity as an educator by the Chinese Nationalist-led government.

The suppression of Taiwan’s native languages by the Chinese Nationalists was an issue that was near and dear to Chung’s heart and he used his notoriety as an author to become one of the key figures in the Hakka Language Restoration Movement (還我客家母語運動) which fought for the basic right to speak Hakka in public.

Chung’s battle resulted in the eventual formation of the Taiwan Hakka Association for Public Affairs (台灣客家公共事務協會) in 1990, the Formosa Hakka Radio Station (寶島客家廣播電台) in 1994, and the Hakka Affairs Council (客家委員會) in 2001.

Today the preservation and promotion of Hakka culture and language is experiencing somewhat of a renaissance all around Taiwan, and Chung Chao-Cheng will forever be recognized as one of the key figures in the struggle to keep Hakka culture alive.  

Having lived in the teachers dorms during the Japanese-era as a child, Chung took a job as a teacher at Longtan Elementary in 1946 (民國39年) and worked there until 1979 (民國68年), during which time he authored many of his most famous literary works. 

When the Taoyuan City Government registered the dormitories as Protected Historic Buildings (歷史建築) in 2012 (民國101年), plans were made to restore the buildings and open them up to the public. In most cases with these historic properties, the government has to think long and hard to come up with ideas for how to properly use the space, especially after investing so much money on their restoration. 

In this case however, it was a no-brainer. 

Link: The Role Of Public-Private Partnerships In Conserving Historic Buildings In Taiwan

However, with NT $30,000,000 provided by the Hakka Affairs Council and $10,000,000 from the local government, investment in the restoration of these dorms went well over $1,000,000 USD, so it was never going to be a space that was wasted. 

So even though I’ve titled this article, “Longtan Teachers Dorms”, they’re officially known today as the Chung Chao-Cheng Literary Park (鍾肇政文學生活園區), and includes all of the dorms in addition to the former Martial Arts Hall (龍潭武德殿) across the street from the school.

And I’m guessing in the future will also include the recently restored Principal’s dorm.

Showcasing the life and the literary works of Mr. Chung, the culture park is a celebration of his life and allows guests to respectfully enjoy the beautiful Japanese architecture of the buildings, while also learning about this important Taiwanese figure. 

Like the Wu Zhuo-Liu Memorial Home (吳濁流故居) in nearby Hsinpu Village (新埔鎮), you’ll find that a visit to these historic dorms will ultimately take up a lot more of your time than you originally expected as there is so much to see, and learn while visiting this beautiful park. 

Getting There

 

Address: #196 Dong-long Road, Longtan District, Taoyuan City (桃園市龍潭區東隆路196號)

GPS: 24.99368 121.29696

The Chung Chao-Cheng Literary Park is located within the downtown core of Longtan District (龍潭區) in the south-east area of Taoyuan City, close to the mountains. The village is located near the Shimen Reservoir (石門水庫), and the popular Daxi Old Street (大溪老街), and is serviced by the Formosa Freeway (國道三號). 

That being said, given Longtan’s geographic location near the mountains, it isn’t serviced by the Taiwan railway. 

This means that if you plan on visiting, you’ll need to have access to your own means of transportation or rely on one of the various buses that runs through the area. 

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Car / Scooter

If you’re driving a car, simply input the address or the GPS coordinates provided above into Google Maps or your preferred GPS system and you shouldn’t have much trouble finding your way. 

Its important to note however that the park is located within the downtown core of Longtan and is near the local wet market, which makes the area quite busy and difficult to find parking. 

If you plan on visiting, you’ll want to take note of the two paid parking lots on Lane #200 of Donglong Road, which is adjacent to the nearby Martial Arts Hall

If you’re riding a scooter out to Longtan, you should be able to easily find a parking spot along the road near the hall, but don’t park directly in front as you may end up getting a ticket. 

Public Transportation

If you’re coming from Taipei, there are a number of options for getting to Longtan. 

  1. Kuo-Kuang Bus #1820 (國光客運) Taipei (台北) - Chu-dong (竹東)

  2. Taiwan United Bus #5350 (台聯客運) Taipei (台北) - Leofoo Village (六福村)

  3. Yalan Bus #1728 (亞聯客運) Taipei (台北) - Longtan (龍潭) - Hsinchu (新竹)

  4. Taoyuan Bus #712 (桃園客運) Yongning MRT Station (捷運永寧站) - Longtan (龍潭)

  5. United Bus #709 (統聯客運) Yongning MRT Station (捷運永寧站) - Ping Chen (平鎮)

If you’re taking the train to Taoyuan, the closest railway stations are the Taoyuan Railway Station and Zhongli Station and from each, you’ll have to transfer to a local bus. 

  • From Taoyuan Railway Station (桃園火車站)

  1. Taoyuan Bus #5053 (桃園客運) Taoyuan (桃園) - Longtan (龍潭)

  2. Taoyuan Bus #712 (桃園客運) Yongning MRT Station (捷運永寧站) - Longtan (龍潭)

  • From Zhongli Railway Station (中壢火車站) 

  1. Zhongli Bus #701 (中壢客運) 804 Hospital (804醫院) - Linkou Hospital (林口長庚醫院)

  2. Hsinchu Bus #5671 (新竹客運) Zhongli (中壢) - 804 Hospital (804醫院)

For these Zhongli Buses, you’ll have to walk from the Railway Station down Chung Cheng Road (中正路) to the Zhongli Police Precinct (中壢分局) to get the bus. The bus stop is located opposite the Japanese-era Police Dorm Culture Park, on Yan-Ping Road (延平路), but is also well worth a visit if you’re there. 

No matter which bus you take to Longtan, once you arrive at the station there, the park is only a short walk away and there are lots of things to see and lots of great food in between. 

Longtan is a really interesting little Hakka village and apart from these beautiful dorms, nearby you’ll also find the Japanese-era Longtan Martial Arts Hall, Longyuan Temple (龍元宮), Nantian Temple (南天宮), Longtan Lake (龍潭大池), the Miracle Terrace (聖蹟亭) and the hip Lingtan Art Street (菱潭街興創基地).

Hours: Tuesday - Friday from 8:30 - 12:00, 13:30 - 17:00 and Weekends - 8:30 - 17:00.

(Closed on Mondays and National Holidays)

Website: Official Page (Chinese only)| Chung Chao-Cheng Literary Park (Facebook) 



Taoyuan Martyrs Shrine (桃園忠烈祠)

When I arrived in Taiwan, I wasted little time getting myself a scooter. 

When you’re not living in Taipei, a scooter is probably one of the most important purchases you’ll make during your time in Taiwan and once I got one, a whole new world of exploration opened up for my friends and myself. 

On one of our earlier scooter expeditions, we set off for a place in Taoyuan to check out the night view of the Taoyuan cityscape on the top of Tiger Head Mountain (虎頭山). 

Having arrived a couple of hours before sunset, we noticed a sign for the Taoyuan Confucius Temple (桃園孔廟) and decided to stop in and check it out. After that we started making our way up towards the mountaintop when I noticed an old stone post on the side of the road that read “Taoyuan Martyrs Shrine” (桃園忠烈祠). 

I stopped the convoy scooters and ran up the set of stairs to check out what was at the top. 

Surprisingly, I found a beautiful (but somewhat unkept) Japanese-looking shrine.

As the years passed, I went back to visit quite a few more times and ended up writing a blog about it, which was one of my first on the subject of Japanese Colonial Era buildings.

Then the shrine closed for an extended period of restoration and during those years, I started to write write extensively about other shrines like this around the country, and ended up coming to the conclusion that the information that I offered readers in this one just wasn’t good enough. 

So now I’m back, with an updated version that has more information and new photos.

And just to warn you, I’m not going to be brief on the information. This is going to be a deep dive into the history and architecture of this historic shrine.

Which is why I’m going to be splitting it into two different articles. 

Before I start though, let me take a minute to explain something I think is important. 

If you’re looking for this shrine elsewhere on the web, you’ll find it in most places officially named the “Taoyuan Martyrs Shrine” (桃園忠烈祠). Honestly though, the latter is a role that has significantly diminished in recent years, especially after the current administrative restructuring and period of restoration that took place. So, I’m going to try to refer to it as the “Taoyuan Shinto Shrine” (桃園神社). 

This isn’t a political stance, nor is it a knock on its current role as a Martyrs Shrine, it’s because this shrine is the one of the worlds most well-preserved and most complete Shinto Shrines outside of Japan. 

I’d be remiss though if I didn’t mention that one of my projects in recent years has been to visit Taiwan’s Martyrs Shrines and chronicle their history. This isn’t because I have an affinity for war-memorials, it is because the majority of these shrines were once home to some of Taiwan’s largest Shinto Shrines, like this one.  If you’d like to learn more about Taiwan’s various Martyrs Shrines, I recommend taking a look at my article about the National Revolutionary Martyrs’ Shrine in Taipei, where I take a deep dive into the history of these shrines and provide links to the other Martyrs Shrines/Shinto Shrines that I’ve already covered.

Taiwan was once home to over two hundred Shinto Shrines of all shapes and sizes but only a handful of these shrines continue to exist. The Taoyuan Shinto Shrine, unlike so many others has been fortunate to have been able to stand the test of time and is now one of the nation’s most significant windows into an important period of its modern history.

Another thing that you should know is that as of this update, I’ll be splitting the article into two. This part will focus only on the history of the Shinto Shrine and the Martyrs Shrine while the second part will provide an in-depth description of its architectural design how to get there. 

I hope that you find all of this interesting enough to read both parts. 

Taoyuan Shinto Shrine (桃園神社 / とうえんじんじゃ) 

Before we get into the history of the shrine, we have to talk a bit about a few important events that took place prior to its construction. 

During the Japanese Colonial Era, Taiwan was divided into eight different administrative districts, Taihoku (台北州), Karenko (花蓮港廳), Taito (台東廳), Takao (高雄州), Tainan (台南州), Taichu (台中州), Hoko (澎湖廳) and Shinchiku (新竹州). 

The “Taoyuan” as we know it today was simply a district within Shinchiku (しんちくしゅう), named Toengai (桃園街 /とうえんぐん) and included these four villages: 

  1. Rochikusho (蘆竹庄), currently Luzhu District (蘆竹區)

  2. Osonosho (大園庄), currently Dayuan District (大園區)

  3. Kizansho (龜山庄), currently Guishan District (龜山區)

  4. Hakkaisho (八塊庄), currently Bade District (八德區)

Note: It is interesting to see that the majority of the names of these districts have been kept more or less the same, save for the conversion to Chinese pronunciation.  

As “Toen” at that time was an administrative district under Shinchiku, it didn’t actually require a large Shinto Shrine as the Shinchiku Shrine (新竹神社 / しんちくじんじゃ) had it covered. Smaller neighbourhood shrines, like the Luye Shinto Shrine in Taitung, would have been sufficient and quite a few of them were constructed around the prefecture.

Link: List of Shinto Shrines in Taiwan | 台灣神社列表 (Wiki) 

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That was until 1934 (昭和9年), when the colonial government passed a resolution that every village and town should have its own shrine (一街庄一社), which started the process of constructing shrines all over Taiwan, and is why (you’ll see in the link above) most of the larger shrines in Taiwan were constructed between 1934 and 1945.

This policy of constructing shrines all over Taiwan was the precursor to a much more nefarious decision that the government would take just a few years later to forcibly convert the entire population into Japanese subjects who were loyal to the empire and State Shinto. 

Officially starting in 1936 (昭和11年), the "Kominka" policy (皇民化運動), which literally means to “force people to become subjects of the empire,” is more commonly known today as “Japanization” or forced assimilation. This was essentially one of the most desperate attempts by the Japanese, who were embroiled in war across Asia, attempting to expand their empire. 

The policy expanded upon the mere construction of Shinto Shrines to converting or destroying local places of worship, enforcing strict language polices, requiring people to take Japanese names and instituting the “volunteers system” (志願兵制度), drafting Taiwanese into the Imperial Army. 

Link: Japanization | 皇民化運動 (Wiki) 

Original design layout of the shrine.

The Taoyuan Shinto Shrine, like so many of its contemporaries around Taiwan was constructed just as these policies started to take root and was tasked with assisting in ‘uniting’ the people and inspiring Japanese patriotism, or the "Japanese spirit, " known as Yamato-damashii (大和魂). 

When the shrine was constructed, it was one of hundreds that were built around the island to help ease the population with their transition into life as citizens of the Japanese empire. 

Today, less than a handful of them remain in existence. 

Planning for the Taoyuan Shinto Shrine started in 1935 (昭和10年), and was designed by Haruta Naonobu (春田直信), a well-known architect and founder of the Haruta Architecture Company (春天建設) in Nagoya.

While Haruta’s architectural design stuck to a traditional Japanese layout, the buildings at the shrine feature what could be argued a ‘fusion’ of Chinese design that dates back to the Tang Dynasty (唐朝) with that of Japanese Nagare-zukuri (流造) design. 

It would be an understatement to say that Japanese architecture has been highly influenced by that of the architecture of the Tang, so it wasn’t very likely an obvious nod on the part of Haruta to design the shrine in this way, which could be argued represented the heritage of the people who lived here prior to the arrival of the Japanese. 

The shrine was constructed facing the south-west and in a direct axis of the Taoyuan Train Station (桃園車站), which showed the importance of the station as the heart of the town and Japanese style urban development.

As a show of the relationship between Taiwan and the rest of Japan, the shrine was constructed with a mixture of cypress (檜木) from the mountains of central Taiwan as well as Japanese cedar (日本柳杉). 

The shrine officially opened on June 6th, 1938 (昭和13年) and  took the 12 petal chrysanthemum (十二菊瓣) as its official emblem, something I’ll talk a bit more about later. 

As a Prefectural Level Shrine (縣社), the Taoyuan Shinto Shrine was the largest of all the shrines in the Taoyuan area and was home to full-time priests and administrators who lived on-site. 

And even though it only operated for less than a decade before the Colonial Era came to an end, it was an important place of worship for the people of Taoyuan. 

Given its importance, the shrine consisted of the following: 

  1. A Visiting Path or “sando” (參道 /さんどう)

  2. Stone Lanterns or “toro” (石燈籠/しゃむしょ)

  3. Stone Guardian Lion-Dogs or “komainu” (狛犬/こまいぬ)

  4. A Sacred Horse or “shinme” (神馬 / しんめ)

  5. A Public Washroom or “tousu” (東司/とうす)

  6. Staff Dormitories (管理室/神職人員宿舍)

  7. Shrine Gates or “torii” (鳥居 /とりい)

  8. An Administration Office or “shamusho” (社務所/しゃむしょ)

  9. A Purification Fountain or “chozuya” (手水舍 /ちょうずや)

  10. A Middle Gate or “chumon” (中門 / ちゅうもん)

  11. A Hall of Worship or “haiden” (拜殿 /はいでん)

  12. A Main Hall or “honden” (本殿/ほんでん)

The Taoyuan Shinto Shrine was likewise home to several important deities enshrined within with Main Hall, including the Three Deities of Cultivation, Toyoke no Omikami, Emperor Meiji and Prince Kitashirakawa Yoshihisa. 

The Three Deities of Cultivation (かいたくさんじん / 開拓三神)

The Three Deities of Cultivation, consist of three figures known for their skills with regard to nation-building, farming, business and medicine. 

The three “Kaitaku Sannin” are as follows: 

  1. Ōkunitama no Mikoto (大國魂大神 / おおくにたまのかみ)

  2. Ōkuninushi no Mikoto (大名牟遲大神 / おおなむちのかみ)

  3. Sukunabikona no Mikoto (少彥名大神 / すくなひこなのかみ)

While these deities are also quite common among Japan’s Shinto Shrines, they were especially important here in Taiwan due to what they represented, which included aspects of nation-building, agriculture, medicine and the weather.

“The Spirit of the Country”

Given Taiwan’s position as a new addition to the Japanese empire, ‘nation-building’ and the association of a Japanese-style way of life was something that was being pushed on the local people in more ways than one.

Likewise, considering the economy at the time was largely agricultural-based, it was important that the gods enshrined reflected that aspect of life. 

Toyoke no Omikami (豐受大神 / トヨウケビメノカミ) 

The female deity ‘Toyoke no Omikami’ is a deity that hails from Japanese mythology known simply as the Japanese ‘Goddess of Food,’ but is more specifically referred to as the Goddess of Agriculture and Industry. Residing at the Ise Grand Shrine (伊勢神宮), the goddess is known to provide food for her counterpart, the sun goddess Amaterasu (天照大神). 

The first mention of these four deities was in the “Birth of the Gods” (神生み) section of Japan’s all-important ‘Kojiki’ (古事記), or “Records of Ancient Matters”, a thirteen-century old chronicle of myths, legends and early accounts of Japanese history, which were later appropriated into Shintoism.

Emperor Meiji (明治天皇)

Emperor Meiji was the 122nd Emperor of Japan and one of the most consequential, presiding over an era of rapid change in the country that saw Japan transform from a feudal state with no connection to the outside world to an industrialized world power. 

Considered one of the greatest emperors in Japanese history, the 45 year-long Meiji Era (明治) is fondly remembered for its political, social and economic revolutions, bringing Japan out of the dark and cementing its footing as a major world power. 

Having presided over the Sino-Japanese war that resulted in the Treaty of Shimonoseki (下關條約), Emperor Meiji added Taiwan and the Penghu Islands to his empire in 1895, starting what would become a fifty year of colonial rule of the islands. 

Upon his death in 1912 (明治42年), the emperor was deified and the Meiji Shrine (明治神宮) was constructed in his honour, which consequently became one of the most important shrines in Japan, and was constructed using cypress exported from Taiwan. 

Link: Meiji Emperor | Meiji Shrine (Wiki) 

As the emperor who oversaw Taiwan’s addition to the empire and the first two decades of its modern development, it should be no surprise that his worship would be included in most of Taiwan’s largest shrines. 

Prince Kitashirakawa Yoshihisa (北白川宮能久親王)

Interestingly, the Meiji Emperor wasn’t the only member of the Japanese royal family who was enshrined within the Taoyuan Shinto Shrine. Prince Yoshihisa, a western educated Major-General in the Japanese imperial army was commissioned to participate in the invasion of Taiwan after the island was ceded to the empire. 

Unfortunately for the Prince, he contracted malaria and died in either modern day Hsinchu or Tainan (where he died is disputed), making him the first member of the Japanese royal family to pass away while outside of Japan in more than nine hundred years in addition to being the first to die in war. 

Shortly after his death he was elevated to the status of a ‘kami’ under state Shinto and was given the name “Kitashirakawa no Miya Yoshihisa-shinno no Mikoto“, and subsequently became one of the most important patron deities here in Taiwan, as well as being enshrined at the Yasukuni Shrine (靖國神社) in Tokyo. 

Link: Prince Kitashirakawa Yoshihisa (Wiki) 

The Taoyuan Martyrs Shrine (桃園忠烈祠)

When the Japanese surrendered to the allies at the end of the war, control of Taiwan was ambiguously handed over to Chiang Kai-Shek (蔣中正) and the Republic of China.

The Sino-Japanese War had caused a lot of resentment for the Japanese among the Chinese population and upon arrival in Taiwan, both the leaders of the ROC government in China and the refugees who eventually came to Taiwan had a difficult time understanding why so many people here looked upon their period of Japanese rule with so little disdain.

In the short time that the Japanese controlled Taiwan, the colonial government developed the island's infrastructure and left the incoming regime with an almost ideal situation as they were more or less given the keys to an already established island. The problem was that the Japanese also provided education to several generations of Taiwanese citizens who ended up not really being big fans of yet another colonial regime swooping in and taking over. 

It goes without saying that Taiwan’s half-century of development under Japanese rule wasn’t entirely altruistic - the colonial power, like all colonial powers benefited greatly from the resources that they were able to extract from Taiwan and the development of the island was meant to help them extract those resources more efficiently. 

The development undertaken by the colonial government over its fifty year rule didn’t just include construction of island-wide infrastructure, but also provided pubic and higher education as well as the opportunity to participate in Japan’s democratic governance. 

This created a class of highly educated citizens, who cherished the ideals of democratic governance.

This was a stark contrast to the corrupt totalitarian approach to governance that the Chinese Nationalist Party implemented upon arrival in Taiwan resembling the early years of Japanese colonial rule and ultimately instituted a thirty-eight year period of martial law. 

The longest of its kind in the history of the world. 

Link: Martial Law in Taiwan | White Terror (Wiki) 

After Japan’s surrender, the new regime quickly implemented similar “kominka” style policies, like the one mentioned above. These policies included harsh language laws, punishing anyone who spoke Japanese, Taiwanese, Hakka or any of Taiwan’s Indigenous languages. Enforcement of these laws was strict and even though several generations of Taiwanese had only ever known Japanese, they were forced to quietly adapt, else they might receive a knock on the door by the Taiwan Garrison Command (臺灣警備總司令部), better known as the secret police.

Although the actual numbers of imprisonment and deaths that resulted from this long period of terror have never been confirmed, it is thought that more then 140,000 people were imprisoned and deaths range from anywhere between 5,000-30,000 people who were accused of being communist spies or their real or perceived opposition to Chinese Nationalist rule.

However even though the Chinese Nationalists spared no effort in tearing down any sign of Japanese cultural influence throughout the country, they were also faced with the very real issue of a serious housing shortage caused by bringing more than two million refugees with them from China. So even though tearing down reminders of the previous regime was a priority, they also had to be practical, allowing those refugees to become squatters in anything that provided them with a roof over their heads. 

In 1950 (民國39年), shortly after Taiwan’s so-called ‘restoration’, the Taoyuan Shinto Shrine, like many of the other Prefectural Level Shinto Shrines around the island was officially converted into a “Martyrs Shrine” (忠烈祠) - a War-Memorial dedicated to the remembrance of the fallen members of the Republic of China’s Armed Forces.

As I mentioned above, one of the saving graces for this shrine was that its original construction mimicked that of Tang Dynasty-style design, so even though it was for all intents and purposes a Japanese Shinto Shrine, it wasn’t all that different from a Chinese style temple. 

So with some slight changes, the shrine was easily converted into the Hsinchu Martyrs Shrine (新竹縣忠烈祠), but was later renamed when the government restructured Taiwan’s administrative districts with Taoyuan finally getting the recognition it deserves, becoming a county.

By 1972 (民國61年), when the Japanese government broke off official relations with the Republic of China, the government here reacted strongly and instituted a policy of tearing down anything remaining from the Japanese Colonial Era as a retaliatory measure. 

Link: Japan-Taiwan Relations (Wiki) 

The Shinto Shrines that remained were for the most part torn down and were replaced with Chinese style Martyrs Shrines. 

The Hualien Shinto Shrine for example was one of the few former Shinto Shrines that retained much its original design well after the Chinese Nationalists took control of Taiwan and converted it into a Martyrs Shrine. When this policy took effect though, it was quickly torn down and replaced. 

Link: 去日本化 (Wiki) 

The Taoyuan Martyrs Shrine though oddly remained unscathed. 

There’s no clear reason as to why it was saved from these retaliatory acts of destruction. 

That being said, the Taoyuan County Government drafted plans to tear down the deteriorating Martyrs Shrine in 1985, and had an appetite to completely replace it with a Chinese-style shrine like the nearby Confucius Temple, which was under construction at the time. 

The shrine as it appeared in the 1980s..

Those plans met with staunch disapproval from the locals who protested the destruction of the shrine and fought to have it restored rather than torn down. The county government eventually capitulated to their demands and in 1987, after spending around $250,000 USD (NT8,860,000), the shrine was restored and reopened to the public.

In the years since, the shrine has been designated as a National Protected Historic Site (國家三級古蹟) and when Taoyuan County was amalgamated into a super city, the newly minted Department of Cultural Affairs (桃園市政府文化局) came up with a long-term plan to create a cultural park on the site. 

After another two-year period of restoration, the shrine reopened to the public as the Taoyuan Martyrs Shrine and Cultural Park (桃園忠烈祠暨神社文化園區) and has become one of the most popular tourist destinations in town. 

Link: Taoyuan Martyrs Shrine and Cultural Park - English | 中文 | 日文

In addition to honoring the war dead of the Republic of China’s Armed Forces, the shrine is also home to Spirit Tablets (牌位) dedicated to Koxinga (鄭成功), Liu Yongfu (劉永福) and Qiu Fengjia (丘逢甲), three historic figures who are considered important Chinese patriots in Taiwan. 

The Pirate King Koxinga (鄭成功) was a Ming-loyalist who escaped to Taiwan with his fleet and established a kingdom in the south in an attempt to establish a base for which he could help to restore the Ming Emperor. His history is one that is well-told here in Taiwan and there are many places of worship throughout the country in his honour. 

Link: Tainan Koxinga Shrine

Liu Yongfu was the commander of the celebrated Black Flag Army (黑旗軍), who later in life became the President of the short-lived Republic of Formosa (臺灣民主國). 

Qiu Fengjia on the other hand was a Hakka poet, a renowned patriot, and the namesake for Taichung’s prestigious Fengjia University (逢甲大學).

The interior of the shrine.

As I just mentioned, since the most recent period of restoration, the former Shinto Shrine turned Martyrs Shrine has been converted into a “culture park” to showcase the important history of this shrine. Previously administered in conjunction with the nearby Taoyuan Confucius Shrine, today there is a lot more focus, funding and care given to the shrine. 

As the most well-preserved of its size remaining in Taiwan today, it has unsurprisingly become a popular attraction with crowds of weekend travelers and the Taoyuan City Government has done an excellent job ensuring that there is a sufficient amount of literature available to guests who want to learn more about the shrine. 

But even though the vast majority of the people who show up are coming for the Shinto Shrine, we still have to remember that it still serves as the official Martyrs Shrine for Taoyuan.

So remember to be respectful when you visit!


In the next part of this article, I will provide a deep dive into the architectural design of the Shinto Shrine and introduce each of the individual buildings on the site, what they’re for and their architectural design. 

I’ll also provide an information about how to get there! 

So, if you are interested in learning more, please feel free to continue reading! 

Taoyuan Shinto Shrine (桃園神社)