昭和

Tai’an Railway Station (泰安舊車站)

I’ve recently found myself traveling around the country checking out places of interest related to Taiwan’s historic Japanese-era railway. Having spent quite a bit of time in Taichung and Miaoli, I visited a handful of century-old stations that remain in operation today.

Having withstood the test of time, it’s plainly speaking, nothing short of amazing that these historic stations have been able serve their local communities for as long as they have, making them incredibly important with regard to the cultural preservation of a constantly evolving and modernizing nation-state.

Link: Coastal Five Treasures (海線五寶)

That being said, not all of the nation’s historic railway stations have been able to remain in service, and changes in the railway, the demographics of local communities, and several other factors have forced authorities to make changes to improve the quality of the railway network.

In some cases, the older building gets bulldozed to make way for another, and in others, most notably when it comes to the recent transition of the “Mountain Line” (舊山線) to the newer Taichung Line (台中縣), the older stations are phased out as the railway has shifted to an entirely new location.

I’ve been lucky to be able to visit some of the older stations that remain in operation today, but we’re also fortunate that some of the historic stations that have been phased out, such as New Taipei’s Qidu Train Station (舊七堵車站) and Shanjia Station (山佳車站) as well as Taichung’s Tai’an Station (泰安車站) have been preserved as historic properties and converted into Railway Culture Parks.

Today I’ll be introducing the latter of those three examples above, Taichung’s Tai’an Station, a storied transport hub in central Taiwan that despite its size has had a consequential history over the past century.

There are few railway stations that make an appearance in almost all of the history books used in Taiwan’s education system, but Tai’an Station is one of them and there is good reason for that.

So, even though the current “Tai’an Station” is located a couple of kilometers from this historic station, it continues to attract tourists from all over the country to the culture park that exists there today.  

Tai’an Train Station (大安驛 / たいあんえき)

The first station you’ll reach as you cross the Da’an River (大安溪) from Miaoli into Taichung, the Tai’an Railway Station has a history that dates as far back as 1910 (明治43年), but uncharacteristically for a station of its size, has had a considerably active history in terms of the important events that took place over the last century. 

Originating as a simple railway signaling station (信號場) in 1910, it was upgraded two years later into a station named “Taian Station” (大安溪停車場 / たいあんていしゃじょう), or “Daian Station” depending on your preferred method of Japanese romanization. Named after the Da’an River, the original station was constructed entirely of wood and was a beautiful traditional Japanese-style building, with what historic photos show was a pretty beautifully constructed irimoya-style hip-and-gable roof (入母屋造 / いりもやづくり), with western inspired ox-eye windows (牛眼窗) protruding from the front. 

At this point it’s important to note that the station would have originally been better translated as the ‘Taian Railway Depot’ as the Japanese railway system at that time differentiated between ‘depots’ (停車場 / teishajou / ていしゃじょう) and 'passenger stations' (驛 / eki / えき).

For most readers of Chinese, the words “停車場” refer to a parking lot for cars, and few would think that it could also be referring to a train station. Speaking in modern terms, this kind of depot station is most commonly associated with a ‘marshalling yard’ (調車場 / diào chē chǎng), where trains are able to stop for marshaling, the loading of freight, etc. 

Coincidentally, in 1936 (昭和11年), the Ministry of Railways (鐵道󠄁省 / てつどうしょう) back in Japan restructured its railway network classification system eliminating the ‘depot’ or ‘parking lot’ designation.

Nevertheless, ‘Taian’ was officially upgraded into a passenger station well over a decade prior to that taking place, with the station upgraded for the second time to “Tai-an Station” (大安驛 / たいあんえき) in 1920 (大正9年).

First Generation Tai’an Station after the Earthquake (第一代大安車站)

Unfortunately for the station, and the rest of Taiwan, the Shinchiku-Taichū earthquake (新竹‧台中地震 / しんちく‧たいちゅうじしん) of 1935, one of recorded history’s deadliest quakes in Taiwan, was a disaster of epic proportions destroying homes and infrastructure across the island.

With the epicenter of the earthquake located in Houli (后里), a short distance from the station, it shouldn’t be a surprise that the original station was destroyed in addition to much of the railway infrastructure in the area. 

As reparations took place across the island, it would take two years for Tai’an Station to make its return with a freshly constructed station officially re-opening to the public on August 15th, 1937 (昭和12年). This time however, the station was constructed using a modern approach, making use of reinforced concrete and an Art-Deco style of architectural design, which became the standard for many of the stations destroyed by the earthquake. 

Note: Today you’ll find several of these Japanese-era stations featuring almost identical architectural style still in operation. They are: Zaoqiao Station (造橋車站), Tongluo Station (銅鑼車站), Qingshui Station (清水車站), Ershui Station (二水車站), Luzhu Station (路竹車站) and Qiaotou Station (橋頭車站), each of which dates back to the Showa era. 

Interestingly, when the Japanese Colonial Era came to an end in 1945, things at the station remained pretty much the same until it was once again renamed a decade later in 1955 (民國44年).

This time, the rename ended up becoming an issue that could have possibly ignited tensions with the local community, so the Taiwan Railway Administration made a decision that remains quite surprising - Instead of simply changing the name of the station to ‘Da’an Station’ (大安車站), the Mandarin pronunciation of the original name - they changed the Chinese characters to “泰安“ (tài ān).

The change was somewhat ingenious as in Mandarin these two character can be considered an abbreviation of the phrase “國泰民安“ (guó tài mín ān), which translates into English as ‘a safe and prosperous nation’. More importantly however, the characters maintained the original Japanese-language pronunciation that had been used for half a century. 

While this ‘renaming situation’ wasn’t unique with the changes brought by the new regime, it is a particularly interesting one if you’re interested in linguistics. 

Tai’an Station remained a relatively quiet one for the following decades given that it was classified as a Simple Station, which meant that only Local Commuter Trains (區間車) would stop by to pick up passengers.

As Taiwan modernized and the population continued to grow however, the bottleneck caused by the single-rail bridge between Miaoli and Taichung caused issues that were rectified by the construction of an entirely new line located to the west of the current station. That line, which officially opened for service in 1998 (民國87年) shifted service from the old Tai’an Station to a newly constructed elevated station about a kilometer away.

When this happened, the historic station was left abandoned for a short time before it was converted into the ‘Tai'an Railway Cultural Park’ (泰安鐵道文化園區), so that tourists could visit and learn about the history of Taiwan’s railways and the history of the local area.

Before I get move onto the architectural design of the station, I’m going to offer a brief timeline of important events at the station over the past century from when it was first constructed until now: 

Timeline

  • 12/01/1910 (明治43年) - The Tai’an River Signal Station (大安溪信號場) opens for operation.

  • 07/01/1912 (大正元年) - The Signal Station is upgraded to Tai’an River Station (大安溪停車場)

  • 10/01/1920 (大正9年) - The station is officially renamed ‘Tai-an Station’ (大安驛).

  • 04/21/1935 (昭和10年) - The magnitude 7.1 Shinchiku-Taichū earthquake (新竹‧台中地震 / しんちく‧たいちゅうじしん) with an epicenter in Houli rocks the island becoming the deadliest quake in Taiwan’s recorded history and causes massive damage around the island.

  • 04/21/1935 (昭和10年) - The wooden Tai-an Station is destroyed by the earthquake.

  • 08/15/1937 (昭和12年) - Tai-an Station reopens for service with a completely reconstructed station hall with an architectural design similar to Zōkyō Station (造橋驛 / ぞうきょうえき) in Miaoli, known today as Zaoqiao Station.

  • 07/15/1938 (昭和13年) - The Earthquake Memorial is installed near the tracks at the station.

  • 08/15/1945 (昭和20年) - The Second World War comes to an end and the Japanese surrender control of Taiwan to the Chinese Nationalists.

  • 03/01/1955 (民國44年) - The station is officially renamed “Tai’an Station” (泰安車站).

  • 03/01/1967 (民國56年) - The underground tunnel between the station and the platform area is constructed.

  • 09/24/1998 (民國87年) - The new elevated Taichung Line (台中縣) is completed and the railway is re-routed west of the original line. The newly constructed Tai’an Station (泰安火車站) officially opens for service and the historic station is abandoned.

  • 11/26/2002 (民國91年) - Tai’an Station is registered as a Taichung County Historic Property (臺中縣市定古蹟)

  • 06/05/2010 (民國99年) - The Old Mountain Line is resurrected for a day with a special CK124 Steam Engine nostalgia trip from Sanyi (三義車站) to Tai’an.

  • 06/01/2017 (民國106年) - The Tai'an Railway Cultural Park (泰安鐵道文化園區) opens to the public, adding another attraction to the already popular village where you’ll find cherry blossoms and bald cypress trees throughout the year.

Architectural Design

For the first few decades of the Japanese Colonial Era, the majority of Taiwan’s relatively smaller railway stations were constructed primarily with wood, and made use of traditional Japanese architectural design. Only the larger stations in major cities such as Keelung, Taipei, Hsinchu, Taichung and Kaohsiung would have received additional funding for the construction of a concrete structure on a larger and grander scale. 

After the devastating earthquake in 1935 toppled infrastructure around the island, the Governor General’s office was forced to come to terms with the fact that attitudes toward building standards in Taiwan would have to be changed and earthquake-proofing would have to be on par with the rest of Japan.

By the beginning of the Taisho Era in 1912, changes had started taking place around the island with more and more buildings constructed using reinforced concrete. However, if it wasn’t already falling apart, authorities weren’t all that keen on constructing anything new until absolutely necessary.

Then, in 1933 (昭和8年), the second generation Nisui Station (二水驛/にすいえき) was constructed in southern Changhua (彰化). Making use of reinforced concrete with designs by famed architect Ujiki Takeo (宇敷赳夫 / うじき たけお), the station (Known today as Ershui Station) would be the model for an architectural style that would become a standard around the island for the next few years.

Note: Ujiki Takeo is also credited with other important buildings, many of which still exist today including, Kagi Station (嘉義驛), Shin'ei Station (新營驛), Tainan Station (臺南驛), Hsinchu Library (新竹州圖書館) and the Songshan Railway Workshop (松山機廠). He’s also credited with a few historic buildings that aren’t around anymore, most notably including the Third Generation Taihoku Station (第三代臺北驛). 

Link: 日治後期火車站、鐵道大多出自他之手──現代Art Deco風格設計者「宇敷赳夫」 (Story Studio)

Holding a number of positions throughout his years in Taiwan, Ujiki was appointed to Taiwan Railway Department of the Bureau of Transportation (臺灣總督府交通局鐵道部 / たいわんそうとくふてつどう) in 1929 (昭和4年), and it was from there that his influence on the construction of several important railway stations started to appear across the island. Known for his appreciation for Art Deco and a modernist approach to architectural design, the stations constructed with his designs are known for their usage of reinforced concrete, western-fusion design and flat roofs. 

Prior to 1935, Ujiki oversaw the construction of Nisui Station as mentioned above, followed by the similarly designed Shin'ei Station (新營驛 / しんええき) in 1934 (昭和9年). After the devastating earthquake, several stations around the island had to be rebuilt, especially in the Miaoli and Taichung area, and it was decided that the standard set by the architectural design of both Nisui and Shin’ei stations would be used for all of them.

The rebuilding project starting with Zōkyō Station (造橋驛 / ぞうきょうえき) in 1935 (昭和10年) and was followed by Dora Station (銅鑼驛 / どうらえき), Kiyomizu Station (清水驛 / きよみずえき) and Tai’an Station.

The usage of reinforced concrete in the construction of these buildings was a game-changer when it came to ensuring the longevity of these train stations, but what few people realize with regard to the biggest accomplishments of Ujiki’s architectural design influence was their people-centric shifts. Designed in a way that allocated increased interior space for passengers within the station hall in addition to providing a larger and more comfortable space for the staff working at the station. These ‘modern’ stations improved upon the earlier traditional Japanese-style stations by offering a comfortable space to wait for the arrival of the trains.

The stations of the late 1930s continued with the modernist approach to architecture and expertly fused western-style design, or more specially Art-Deco and baroque elements. For some, this architectural style was sleek and modern, but detractors noted the lack of decorative elements as a departure from traditional Japanese design. 

That being said, even though the stations designed by Ujiki appear relatively similar in their architectural design, there are still some slight variations in their layouts which varies based on the length and height of the stations. That being said, within each of the stations constructed after the 1935 earthquake you’d find the following rooms, divided between the ‘administrative section’ and the ‘passenger section’.

  1. Administration Office (事務室 / じむしつ)

  2. Station Hall (待合室 / まちあいしつ)

  3. Tea Room (湯沸室 / ゆわかししつ)

  4. Kerosene Room (洋燈庫 / とうゆしつ)

  5. Storeroom (物置 /ものおき)

  6. Portico / Walkways (廊下 / ろうか)

The largest of the three stations constructed after the earthquake, Tai’an’s interior was quite spacious with the passenger section featuring a large waiting room and service counter. The Station Hall featured five meter high ceilings and relied on the large windows located on three sides of the room to provide most of the light. However, given that the covered portico walkway on the exterior of the building would have blocked some of the light coming into the building from the larger windows, an extra layer of windows was positioned above offering an extra layer of natural light.

Set along the walls against the windows were three long wooden benches provided for the passengers who were waiting for the trains. In what would have been the only real decorative element of the interior, there were permanent flower pedestals (花台 / はなだい) located on both of the corners of the eastern side of the building. The pedestals helped to separate the three benches, and would have allowed to add a bit of nature to the concrete building. 

The western end of the Station Hall was home to the ticket booth, a train schedule and another window where passengers could better interact with the staff. Finally, on the southern side was the beautiful wooden turnstile (which still exists today), allowing passengers to make their way through to the stairs to the platforms. 

The Administrative Section of the station included the Administrative Office and a Tea Room where employees could relax. While not as large as the Station Hall, this area was still quite spacious given the amount of passengers who would have passed through the station. Part of the reason for this was because the station continued to act as a Signal Station for several decades, meaning that there would have been more employees than a typical station. To the rear of the Administrative Section you’d also find another couple of rooms, one was simply a storeroom and the other was used as a room to store kerosene (prior to the electrification of the area).  

Coincidentally the only room that isn’t currently open to the public is the kerosene room, so I’m assuming that it was later converted for another usage and the interior is home to electrical devices (likely the security camera console) that they don’t want a bunch of tourists playing with

Finally, the covered portico that stretches from the front entrance to the eastern side of the building and around to the rear is probably one of the more noticeably ‘Japanese’ inspired elements of the architectural design. While this covered walkway features a similarly flat roof as the rest of the building, its addition adds to the Art-Deco design while also allowing for some traditional design elements.

Porticos of this nature are common throughout traditional Japanese architectural design and can be found on temples, shrines and other important buildings throughout Japan. In this case, the covered roof is supported by beautifully designed cement pillars on the exterior of the building.

While walking along the eastern side of the building, the portico extends quite a bit further and would have been a pretty great place to escape the hot central Taiwan sun while waiting for friends and loved ones. 

When you pass through the turnstiles you’re met with an underground walkway that brings you to a set of stairs where the platforms are located. This underground walkway was constructed in 1967 (民國56年), replacing the steep set of stairs that brought passengers to the platforms, and ultimately required them to (dangerously) walk across the tracks.

Today you can walk around the platform area and can hop onto the tracks where you’ll find an old wooden building that served as the Signal Station for as long as the station was in operation. I’m guessing at some point they’ll likely restore the building and open it up to the public, but as of now it’s not currently open to the public.  

Now that I’ve spent some time talking about the architectural design of the station, there are a couple of other things to take note of when you visit the station, but it seems like most people miss them because they don’t explore (or feel like walking around), so allow me a minute or two to introduce each of them below. 

Da’an River Iron Bridge (舊山線大安溪鐵橋)

Constructed in 1908 (明治41年), the 637 meter long Da’an River Iron Bridge crosses the Da’an River that geographically separates Miaoli and Taichung. The single rail bridge was in operation from February 20th, 1908 until September 24th, 1998 when the old Mountain Line (舊山線) ceased operations in lieu of the newly constructed Taichung Line (台中線). 

Coincidentally, issues regarding the infrastructure and planning of the Mountain Line created a bottleneck along the railway on several different occasions resulting in the necessity for the construction of the Coastal Railway between Miaoli and Taichung in 1922. Fortunately, that line had already been in use for well over a decade when the massive 1935 earthquake rocked Taiwan, causing considerable damage to the mountain line, and requiring a period of repair for this bridge. 

Link: 大安溪鐵橋 (Wiki)

In the years since the Mountain Line was abandoned, the bridge has become somewhat of a popular photo spot with Instagrammers flocking from all over the country to get a photo of themselves crossing the bridge. Unfortunately, crossing the bridge for pedestrians can be a bit dangerous, so the local authorities had to erect a barrier along the Taichung side where the bridge is most easily accessible thanks to Tai’an Station.

That being said you can still visit the Miaoli side if you’re able figure out how to get there.    

Tai’an Earthquake Memorial (台中線震災復興記念碑)

One of the things you’ll definitely want to take note of while exploring the railway area of the Tai’an Railway Cultural Park is the 1935 Taichung-Hsinchu earthquake memorial, located in a forest covered park area on the opposite side of the tracks from the station. 

The memorial is one of five sites erected by the Japanese for this particular earthquake in the Taichung and Miaoli area, but this one in particular focuses on the effects that it had n the railway, and those who died during the quake as well as during the reconstruction efforts.

It is said that some of the bodies of those who perished while assisting in the reconstruction efforts after the earthquake are buried beneath it, making it somewhat of a sacred memorial for locals. 

Link: 1935 Shinchiku-Taichū earthquake | 1935年新竹–台中地震 (Wiki)

The memorial features a Japanese-language inscribed plaque on its base with a recently translated Chinese-language plaque placed below it. Interestingly, over the years, quite a few of these historic stone inscribed objects have been vandalized with any mention of the Japanese era, or the emperor removed.

In this case though, the whole thing remains intact, which is likely a sign of respect for the efforts the Japanese authorities of the time made to help save the local population, which became one of the most endearing moments during the colonial era.

Number Eight Tunnel (舊山線八號隧道)

A short distance from Tai’an Station you’ll find the similarly abandoned ‘Number 8’ railway tunnel, another popular stop for visitors checking out the station. The tunnel is located next to the equally historic Japanese-era Houli canal (后里圳), a twenty kilometer-long water distribution network that dates back to 1913 (大正2年). The almost one kilometer-long (816m) is similar to the popular Qiding Railway Tunnels (崎頂子母隧道), but has yet to receive much attention in terms of making it a tourist destination. It’s the kind of place that you have to be in the know (or have been told about it) to know of its existence.

If you’d like to visit the tunnel while in Tai’An, it’s best to grab a YouBike and continue to ride along Fuxing Road (復興路) until you reach the very narrow Yongxing Road (永興路) where you’ll find one of the two entrances to where the tunnel is located as you pass by the Houli Canal. The easiest entrance (where you’ll be able to park your Youbike) is located along a curve in the road as it stretches up the mountain.

There is a barrier at the entrance to prevent cars from going in, but you can just walk past it and follow the canal until you reach the tunnel. 

Getting There

 

 
Address: #52 Fuxing Road, Houli District, Taichung (臺中市后里區泰安里福興路52號)

GPS: 24.323050, 120.749050

Most of the time, when I write about Taiwan’s historic train stations, I insist that if you’re going to visit one of them that you should simply take the train. In this case though, taking the train is going to require a bit of a walk, so if you plan on visiting you might want to consider grabbing one of the Youbikes outside of the current Tai’an Station in order to make your way over to the historic one. 

If you’re taking the train, you’ll have to keep in mind that most of the time only local commuter trains (區間車) make a stop at Tai’an Station. But if you’re traveling there from Taichung Station, that won’t be much of an issue as it’s only a few stops away. From the station, its about a twenty minute walk, but as mentioned above there are YouBikes available for rent in front of the new station and you can easily dock the bike next to the old station while visiting. It’s possible that you could find a taxi near the station, but I didn’t see any during my visit, and the road from the new station to the old station is pretty narrow, so taxi drivers probably aren’t really all that into ferrying people back and forth.

Personally, I think the best method is taking a Youbike as you’ll get to ride through the the farmland along the river on your way to the old station. It’s a nice ride and is much more enjoyable on a bicycle than it is on a scooter given that you can enjoy the scenery while also saving some time.

Officially, the old station is 1.8km from the new station, so if you’re walking, its estimated that you’ll need twenty minutes, but the bike ride is estimated at around six minutes. With a Youbike station available next to both the old and new stations.

If you’re on a Youbike, make your way to either Zhonghua East Road (重劃東路) where you’ll make a right turn and follow the riverside straight all the way, or turn left on An-mei road (安眉路) and continue straight until you find yourself in the community where the station is located. As you get off the train and make your way to the Youbike station, you’ll find that Anmei Road is the closest option with the riverside route requiring you to backtrack a bit.

If you’re in the area I recommend taking the scenic route. It may be a little extra work, but it’s certainly worth it.

If on the other hand you’re driving a car or a scooter, I recommend simply inputting the address or GPS provided above into your GPS or Google Maps and it’ll map out the best route for getting to the station.

With that in mind, it’s important to note that there is limited parking near the station, so if you’re visiting on the weekend when there are likely to be increased numbers of tourists, it’s going to be difficult to find a space.

The community near the old station is pretty small and the road is very narrow, so if you randomly park your car on the side of the road and get out to go check it out, you’re likely to get a ticket, have a photo taken of your car by one of the locals or towed.

The Tai’an Station Railway Cultural Park is an interesting place to visit and has become quite popular in recent years with tourists, especially during the cherry blossom season, or when the bald cypress trees nearby are changing colors. The historic community has marketed itself quite well with events throughout the year attracting tourists from all over the country. That being said if you’d like to see one of these train stations in action, I recommend stopping by Zaoqiao Station (造橋車站) in Miaoli or Qingshui Station (清水車站) in Taichung, which are both relatively nearby and are almost architecturally identical. Visiting Tai’an Station however allows you considerable more access to the station and the railway where you’re free to walk around and enjoy it all at your leisure.  

References

  1. Tai'an Old railway station泰安車站泰安旧駅 (Wiki)

  2. 泰安鐵道文化園區 (大玩台中)

  3. 縱貫鐵路舊山線--泰安車站 (台中市文化資產處)

  4. 縱貫鐵路舊山線—泰安車站 (國家文化資產處)

  5. 舊泰安車站‧在舊山線停駛之後的鐵道文化園區 (旅行圖中)

  6. 臺中縣縣定古蹟縱貫鐵路舊山線泰安車站調查研究暨修復計畫 (臺灣記憶)

  7. 台中泰安鐵道文化園區 凝結百年時空歲月的泰安舊火車站 (微笑台灣)

  8. [台中后里] .舊泰安車站.台糖月眉糖廠.千年樟樹公 (Tony的自然人文旅記)

  9. 日治時期台灣鐵道車站空間的形式與機能 (宋玉真/陳怡玲)

  10. 泰安車站 (臺灣驛站之遊)

  11. 泰安舊站 (鐵貓)

  12. 臺中市文化資產 (Wiki)

  13. 宇敷赳夫 - 中文 | 日文 (Wiki)


Keelung Martyrs Shrine (基隆忠烈祠)

One of my on-going projects over the past few years has been visiting and writing about Taiwan’s Martyrs Shrines, and if you’ve been reading this blog regularly, you’re likely aware that I’ve been doing so for a very specific reason. By now, it should be fairly obvious that when I visit these shrines, it doesn’t really have nothing to do with the purpose of the shrines, which are essentially propaganda tools of an authoritarian regime that has little to do with Taiwan.

My motivation for visiting is a little easier to understand and to put it simply, the majority of these so-called ‘Martyrs Shrines’ in Taiwan today were once the home of a Japanese-era Shinto Shrine, and whenever you visit one of them, you’re often able to find traces of that era of Taiwan’s history. 

To be fair, even though the Martyrs Shrines were a tool used by the Chinese Nationalists, the same could be said about Shinto Shrines, and the Japanese regime that controlled Taiwan for over five decades. Both are pretty good examples of how a foreign power attempted to forcibly convert the citizens of Taiwan into their loyal subjects. 

I just so happen to think Shinto Shrines are much more interesting - I’m sure not everyone feels the same way, and thats completely okay. 

I’ve already written extensively about these Shinto Shrines-turned-Martyrs Shrines, so today I’ll be continuing by adding another piece to the puzzle with the Keelung Martyrs Shrine, which was once home to the former Keelung Shinto Shrine. 

As is the case with most of Taiwan’s other former Shinto Shrines, the Keelung Martyrs Shrine continues to retain elements of the original shrine. Unfortunately there is very little information available online about either the Martyrs Shrine or the former Shinto Shrine, so taking into consideration that it was one of the earliest and most important Shinto Shrines in Taiwan, I’m going to delve pretty deep into describing its history below. 

Hopefully this article helps people learn a bit more about the shrine. 

Keelung Shinto Shrine (基隆神社 / きーるんじんじゃ)

I know, I’ve probably already made this claim several times already about other Shinto Shrines in Taiwan (but I really mean it this time), the Keelung Shinto Shrine was one of Taiwan’s prettiest shrines! 

Dating back to 1912 (明治45年), the shrine was constructed as a branch of the Kotohira Shrine in southwestern Japan’s Kagawa prefecture (香川縣) - one of Japan’s most historic shrines, known for its patronage of the sea, ship transport and sailors. 

Link: Kotohira-gu | 金刀比羅宮 (Wiki) 

Originally named, “Keelung Kotohira Shrine” (基隆金刀比羅神社 / きーるんことひらぐう), that was changed three years later in 1915 (大正4年) to “Kiirun Jinjya” (きーるんじんじゃ), or the Keelung Shinto Shrine (基隆神社). 

From the outset of the colonial era, Keelung, or “Kiirun” (きーるん) was one of the first areas in Taiwan where the Japanese set up official administrative agencies. This was in part due to the port, Taiwan’s northern-most, becoming instrumental in transporting people and supplies to the island, in addition to there already having an established, yet rudimentary railway link between the port and Taihoku (Taipei). 

With that in mind, in the early years of the colonial era, there would have been a considerable number of Japanese nationals living in the area, (or stopping by while passing through) bringing with them their knowledge and expertise as well as their cultural and religious practices. 

The Keelung of 1935

Prior to the construction of the Kotohira Shrine, a number of other Japanese religious buildings started to appear in the port area including the Jodo (淨土宗), Soto (曹洞宗) and Shingon (真言宗) Buddhist sects, in addition to a smaller Inari Shrine (稲荷神社). 

Interestingly, even though Shintoism essentially disappeared when the Japanese left Taiwan, the Japanese Buddhist tradition took hold, and continues to shape the Buddhist experience in Taiwan today. 

While there were a few small Shinto Shrines constructed in Keelung prior, none of them were large enough to take on the role of a ‘Guardian Shrine’ (產土神 / うぶすながみ), which meant that a larger shrine would have to be constructed in order to assist in maintaining a spiritual balance with all the development that was taking place around the port-city. 

So, in 1903 (明治36年), a group of Japanese businessmen, and the technicians behind the construction of the Kiirun Power Plant (基隆發電所) initiated a campaign to raise funds for the construction of the shrine, which took until at least 1910 (明治43年).

Planning for the shrine however met with considerable difficulty as the location chosen for its construction was located on state-owned land and was reserved as part of the colonial government’s urban renewal plans (市區改正) for Keelung. The plan, which required mass land-expropriation sought to re-shape the city and modernize it by improving roads, electrifying the area, ensuring that there was proper sanitation and sewage and providing access to running water.

Similar urban renewal projects like this took place in every major city and town across the island, and are today still considered by many historians to be one of the most beneficial aspects of the period of Japanese rule, as these ambitious projects reshaped Taiwan’s towns and cities, improved quality of life, and were instrumental in Taiwan’s modern development. Today, the success of many of these development projects can still be felt across the country as many areas have maintained the original urban planning of the Japanese-era and expanded upon it.

Link: 臺灣日治時期都市計畫 (Wiki) 

With the assistance of some powerful figures in the capital however, the application process to negotiate for the land was expedited within the Governor Generals office, but ultimately couldn’t be approved until the buildings that were previously constructed on the site were demolished, and the urban renewal was completed. In the meantime, fundraising and planning for the shrine continued and even though the application to build the shrine wasn’t ‘officially’ approved until 1911 (明治44年), the ceremonial ground-breaking ceremony was held a year prior.

It probably all sounds a bit confusing with the jumping back and forth, but there’s an important reason why they jumped the gun on the construction of the shrine before the application was formally approved.

This was because one of the founders of the shrine had to return to Japan to take part in a ceremonial ‘Bunrei’ (分靈) process in which a kami’s spirit is ‘divided’ and re-enshrined elsewhere. As mentioned above, the Keelung Shrine was originally meant to be a branch of the Kotohira Shrine, which means that they had to return to Kagawa Prefecture (香川縣) in Japan’s Shikoku Region (四國) to complete the process.

Link: Kanjo (分靈) | English / Japanese (Wiki)

When the kami arrived in Taiwan in 1912 (大正元年), a ceremony was held to allow it to officially take up residence within the shrine, but by that time construction had only been partially completed with only part of the Visiting Path (參道) and the Main Hall (本殿) completed. This was due to the fact that even after several years of fundraising, the money raised for the construction of the shrine pretty much dried up, and was in competition with the various other fundraising campaigns taking place in the area - most notably for the construction of Kiirun Community Hall (基隆公會堂).

Likewise, as mentioned above, one of the original reasons for the construction of the shrine was to build a “Guardian Shrine” for the port city, but as it was initially constructed as a branch shrine, it couldn’t serve the same purpose as a typical Prefectural Level Shrine due to the rigid set of rules that governs Japanese Shinto Shrines.

This is especially the case as the enshrined deity, Ōmononushi (大物主命), the same deity enshrined at the Kotohira Shrine back in Japan wasn’t the major type of kami that you’d expect at a shrine of that rank, and it was likely that only people from that area of Japan would contribute financially.

To solve this problem, it was decided to change the name of the shrine to the “Kiirun Jinjya” (きーるんじんじゃ), or the “Keelung Shinto Shrine” (基隆神社) in 1913 (大正1年) in order to gain more support, and donations from local residents. As fundraising efforts continued, the Hall of Worship (拜殿) was completed that same year and a longer list of kami took up residence inside, including Amaterasu, the Three Deities of Cultivation, Emperor Sutoku, and Prince Kitashirakawa Yoshihisa. 

Unfortunately as construction on the shrine continued, disaster struck in 1914 (大正3年) when a typhoon blew through the area and destroyed parts of the shrine, forcing an expensive reparation and rebuild project that took place as the other parts of the shrine were still being built.

Given all of issues with fundraising, bureaucratic complications and typhoon damage, I guess it shouldn’t really surprise anyone that it took more than a decade to complete construction on the Keelung Shrine and have it fully opened to the public. 

Located on a steep hillside on the east-side of the port, the shrine faces in the opposite direction of the ocean and even though purchasing the land proved to be difficult, it was essentially what you’d consider the ideal location for a shrine of this nature. It was not only close to the port, but the commercial and residential areas of the city as well, it was easy to access, and more importantly was also in an area surrounded by the natural environment. 

If you weren’t already aware, Shinto Shrines are renowned for their impressive ability to blend in harmoniously with the natural environment around them, which shouldn’t really be all that surprising considering that it is a religion that worships deities related to nature. Similarity, the Shinto deities, or “kami” are almost always objects found in the natural environment such as animals, birds, rivers, mountains, trees, etc.

For the Shinto, the relationship with the natural environment is extremely important given that the earth can bring both blessing and disaster. It is thought that if the kami are worshipped adequately and in a responsible way, then they will bring good fortune to the world. If on the other hand they are disrespected or neglected, they will react violently or bring misfortune. Essentially, respect for the environment is one of the main tenets of Shintoism and the construction of these shrines never fails to keep that in mind. With over 80,000 shrines in Japan, Shintoism contributes to society providing ecological sanctuaries that can be enjoyed by all.

Before I talk about what you would have found at the Shrine while it was still around, lets take a few minutes to talk about the deities enshrined within:

Amaterasu (天照皇大神)

One of the children of the god and goddess of creation, Izanami (伊邪那美命) and Izanagi (伊邪那岐神), Amaterasu is one Shintoism’s most important deities. 

Known more formally as Amaterasu-Ōmikami (天照大御神), she is the goddess of the sun and the universe, and is considered to be the mythical ancestor of the Imperial House of Japan.

Enshrined at the Ise Grand Shrine (伊勢神宮) in Ise, Mie Prefecture (三重縣), worship of the goddess is often directly linked to worship of “Japan” itself, known as “Japanese Spirit”, or Yamato-damashii (大和魂).

This in itself was problematic during the period when State Shintoism was one of the tools used to fuel the militarism of the era, but worship of Amaterasu far predates all of that insanity as she has been one of the most important Shinto deities for more than thirteen centuries.

Given that most Shinto Shrines in Taiwan would have been home to an Amaterasu shrine, this was one of the reasons why the Chinese Nationalists were so keen on destroying the shrines, given her links to the militarism of the early 20th Century.

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 within Japan’s Shinto Shrines, they were especially important here in Taiwan due to what they represented. Given Taiwan’s position as a new addition to the Japanese empire, ‘nation-building’ and the association of a ‘Japanese 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. 

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

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 outside of Japan in more than nine hundred years. 

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) 

Coincidentally, sharing part of the same mountain as the former Keelung Shinto Shrine, you can find a monument that was erected in memorial for the Prince Yoshihisa. The monument isn’t really all that well advertised, but it wasn’t (completely) destroyed when the Chinese Nationalists took control of Taiwan. It was however completely defaced and the Chinese characters that were written on the front of the monument have been filled in with cement.

That being said, the monument is another one of Keelung’s many Japanese-era structures that continue to exist and if you’re interested you should definitely take some time to visit.

Japanese Prince Kitashirakawa Yoshihisa Monument (北白川宮能久親王紀念碑)

Address: #68, Alley #122 Zhongchuan Road, Keelung City (基隆市中正區中船路112巷68號)

Emperor Sutoku (崇德天皇) 

The inclusion of Emperor Sutoku as one of the kami enshrined at the Keelung Shrine was certainly an interesting and somewhat obscure choice, given his role as one of the Three Great Onryo of Japan (日本三大怨霊).

Emperor Sutoku (崇徳天皇/すとくてんのう) was the 75th Emperor of Japan, reigning from 1123 to 1142 during the Tenji (天治), Daiji (大治), Tensho (天承), Chosho (長承), Hoen (保延) and Eiji (永治) Periods. 

Although his reign as Emperor spanned a period of nineteen years, his time in power was considerably shorter given that he officially came to the throne at the age of three - This left the country governed under the stewardship of his father, Emperor Toba (鳥羽天皇), until Sutoku came of age. 

It’s unclear when that actually happened, but the Eiji era (1141 - 1142) when the Emperor was 22 years old would become the most eventful, and final years of his reign.

Considered a “bastard”, Sutoku was not well-liked by his “father”, Emperor Toba, who was forced to abdicate the throne when Sutoku was just three years old. Unfortunately for Sutoku, his true father, former Emperor Shirikawa (白河天皇) died in 1129 leaving Toba with a firm grip on the reigns of power.

The story of Emperor Sutoku is ultimately a sad tale that involves a life of alienation, emotional abuse and coercion resulting in his being forced to adopt Toba’s bastard son (in a situation similar to his own), early retirement, a failed attempt at retaking the throne and banishment to a distant province to live his life as a monk.

Sutoku passed away in 1164 having lived his final years as a monk, but after being disposed and humiliated, it is said that he was full of bitterness and rage. Prior to his death, legend has it that he bit off his own tongue and wrote holy manuscripts with his own blood, which he then sent back to Kyoto, imbuing them with his hatred for the imperial court. 

But by that time he was already persona-non-grata and was largely ignored. 

When he passed away, a series of strange events occurred, with storms, plagues, fires, droughts and earthquakes all taking place in the capital and resulted in a civil war that ended the dynasty. 

This is how Sutoku became known as one of the “Nihon San Dai Onryo”, or the “Three Great Demons of Japan,” along with Sugawara no Michizane (菅原道真) and Taira no Masakado (平将門).

According to Japanese folklore, an “onryo” (怨霊) is a kind of “yokai” (妖怪),or a demon that is considered to be a wrathful or vengeful spirit capable of causing harm to the world in an attempt to exact revenge against their enemies. This isn’t something that people in Japan really joke about, and as recent as 2012, Sutoku was blamed for an earthquake that took place in the Kanto region after an NHK drama depicted his transformation into a demon. 

Links: The Peculiar Life of Emperor Sutoku (Yabai) | Sutoku Tenno (Yokai) 

So why was Emperor Sutoku enshrined at the Keelung Shinto Shrine?

Well, in 1868 (明治元年), the first year of Emperor Meiji’s reign, it was commanded that Sutoku be enshrined as a kami at the Shiramine Shrine (白峯神宮) in Kyoto, which was seen as his return to the capital and an attempt to sooth the country’s most vengeful sprit. 

Shintoism is a complicated polytheistic religion with a myriad of deities hailing from both natural and supernatural world. Given that there are so many deities, it shouldn’t surprise anyone that there are those that are ‘good’ and those that are ‘bad’ in an attempt to better explain how the world works.

Kami are generally divided by their “mitama” (魂), or their ‘spirits’ into “Nigi-mitama” (和魂 / にきたま) and “Ara-mitama” (荒魂 / あらたま), essentially positive and negative. In the latter case, the “nigi-mitama” are often blamed for natural disasters, droughts, food shortages, war and suffering. So, in order to avoid misfortune, it is important to deal with any negative energy through pacification rites and worship.

This is why Emperor Meiji brought the remains of former Emperor Sutoku back to Kyoto and placed them within a shrine dedicated in his honor. Given the centuries of havoc brought on by the rage and bitterness of Sutoku, it was thought that bringing him back to the capital to give him the proper burial rites of an emperor would help to ease his path into becoming an honourable spirit.

Link: Mitama | 荒魂與和魂 (Wiki) 

Okay, so once again lets get back to the Keelung Shinto Shrine. 

Why would they enshrine one of Japan’s most vengeful spirits within the important port city? 

If that isn’t clear already, the pacification of these negative spirits is an important ritual for maintaining the safety and security of society. The inclusion of Emperor Sutoku within the Keelung Shrine was an attempt to ensure the safety of the port, which would have been one of the busiest in Taiwan at the time. It was especially important at the time because Emperor Meiji had only started the pacification process of the negative spirit a few decades prior to the construction of the shrine, and if more people worshipped him, less terrible things would happen.  

Ōmononushi (大物主命) 

Similar to the Three Deities of Cultivation mentioned above, Ōmononushi-no-kami (おほものぬし) is another one of Shintoism’s most important deities. Known literally as the ‘Great Thing Master’ or the ‘Great Spirit Master’, he is likewise considered the god of nation-building, agriculture, business, medicine and brewing.

More importantly in this case however, Omononushi is known as a patron spirit for seafarers. 

Dating as far back as the ‘pacification’ and development of the earth, the mythology of Omononushi was told as far back as 712CE in the Kojiki (古事記), but you’ll also find mention of him in other important books like the Shoki (日本書紀) and the Fudoki (風土記). 

So, even though he serves the same purpose as the gods mentioned above, his importance and power in the scope of Shintoism far exceeds them.

Link: Ōmononushi (Wiki) 

Architectural Design

The Keelung Shrine was constructed on a steep hillside and was beautifully layered with the traditional “Visiting Path” rising up not just one steep set of stairs, but two, culminating with the ‘Main Hall’ located on a third layer to the rear of the Hall of Worship. 

With this in mind, you’ll have to take into consideration how much effort it took to shape the land into the various layers for the construction of the shrine, as well as the genius it took to construct a drainage system that would allow rainwater from the mountain above to flow down the mountain, without causing any structural damage to the shrine. 

As the largest shrine in the Keelung area, the shrine would have featured all the bells and whistles of a typical Prefectural Level Shrine (縣社) and 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. Shrine Gates or “torii” (鳥居 /とりい)

  5. A Sacred Fence or “tamagaki” (玉垣 / たまがき)

  6. An Administration Office or “shamusho” (社務所/しゃむしょ) 50坪

  7. A Purification Fountain or “chozuya” (手水舍 /ちょうずや) 1.5坪

  8. A ‘Mikoshi Storehouse’ or “shinyosha” (神輿舎 / しんよしゃ) 3坪

  9. A Hall of Worship or “haiden” (拜殿 /はいでん) 300坪

  10. An Offertory Hall or “heiden” (幣殿 / へいでん)

  11. A Main Hall or “honden” (本殿/ほんでん) 110坪

  12. A massive cannon (戰利砲)

What we know about the architectural design of the shrine today comes from a combination of the layout that remains today, and the assistance of historic photos and records.

Starting with the ‘Visiting Path’ (參道), there was a large Shrine Gate (一の鳥居) on ground level. You’ll still find a shrine gate in the same spot today, but it has since been converted into a Chinese-style gate. Once you passed through the gate you’d be met with two large stone-guardian lion-dogs (狛犬) standing on pedestals on either side. The stairs that led up the hill to the shrine were laid with concrete and both sides featured stone lanterns (石燈籠) that were set up on pedestals. 

Once you reached the top of the first set of stairs, you’d find a second Shrine Gate (二の鳥居), and then an open space where there was an Administration Office (社務所) and a Purification Fountain (水手舍) on its right.

And (from the 1930s on), a giant twenty-eight ton cannon on its left. 

The path would have continued to the right of the Administration Office where you’d reach a third Shrine Gate (三の鳥居), with two giant stone lanterns, and a much wider set of stairs that led to the second level. When you reached the top of this set of stairs you would have found the final Shrine Gate (四の鳥居), and two smaller Stone Guardian Lion-Dogs (狛犬) on the left and right side - both of which still exist today.

Often appearing as a male and female, the ‘komainu’ are only distinguishable only by their facial expressions, with the male “a-gyo” (阿型) having an open mouth and the female “un-gyo” (吽形) having a closed mouth. The male guardian is located on the left and the female on the right. If you look closely on their pedestals on the bottom you’ll discover that they date back to 1917 (大正8年), and the names of the people who donated them to the shrine. The fact that both of them continue to exist today in itself is somewhat of a miracle. 

Link: Komainu Lion Dogs (Japan Visitor)

Once you pass through the shrine gate you would have been met directly with the beautiful ‘Hall of Worship’, otherwise known as the ‘oratory’ or the “haiden” (拜殿). The hall was constructed in an architectural style reminiscent of the Maidono Hall (舞殿) at the nearly 1400 year old Yasaka Shrine (八坂神社 / やさかじんじゃ) in Kyoto.

Link: Yasaka Shrine (Japan Guide)

Elevated off of the ground on a concrete base, the architectural style of this Hall of Worship allowed it to stand apart from many of the other shrines around Taiwan in that it was an open-air building designed in the seihoukei haiden (正方形拝殿) style. Held up with a network of pillars around the perimeter of the building, it featured a beautiful Irimoya-zukuri (入母屋造) hip-and-gable roof and given that it was an open-air building, it featured an enclosed Offertory Hall or “Heiden” (幣殿) connected via a passageway at the rear.

<PHOTO> 

Based on historic photos of the shrine, it appears that the overall design of the hall was likely constructed using the “ishinoma-zukuri” (石の間造) style that allowed both the Haiden and the Heiden to be connected by a passageway known as “ishi-no-ma” (石の間). This would have been an instrumental design feature that allowed the main building to maintain its open-air design as well as distributing the weight of the massive roof with the help of the network of pillars. 

It was also pretty important for the elaborate shape of both of the roofs as the larger roof on the front part of the building featured the ‘four-sided’ Irimoya hip-and-gable roof, while the smaller Heiden building to the rear featured a two sided kirizuma nagare-zukuri (切妻流造) gable-style roof, creating a three-dimensional flowing design. 

One of the interesting things about the old photos of the shrine were the purple curtain/banners (御神幕) that surrounded the open-air sections of the Hall of Worship. Each section featured a crest that was used to represent Taiwan’s Shinto Shrines (臺灣神社徽) consisting of a combination of the Taiwan Crest (台字徽 / たいわん) and the fourteen-petal chrysanthemum flower, known as the kikumon (菊紋).

<PHOTO> 

For a look at some of the absolutely beautifully designed crests used in Taiwan during the colonial era, check out the website linked below which features descriptions for quite a few of them. 

Link: 日治臺灣主要都市市徽一覧

Finally, to the rear of the Hall of Worship, there was another steep set of stairs that led directly to the Main Hall or the “Honden” (本殿), which was off-limits to the public. Elevated above the rest of the shrine, the Hall of Worship was where the deities were enshrined and would have only been accessible to the priests who lived and worked at the shrine. 

The small building featured a beautiful kirizuma-zukuri roof (切妻造), which is best described as a roof that looks like ‘an open book placed with its face down, or like the Chinese character “rù” (入). 

<PHOTO> 

In 1934 (昭和9年), the Keelung Shinto Shrine was updated into a Prefectural Level Shrine (縣社) under the Governor General’s Office policy to ensure that there was a shrine in every borough, town and city in Taiwan (一街一庄一神社). As mentioned above, as part of the celebrations for its upgrade in status, the shrine was gifted a giant cannon. 

When the Colonial Era ended in 1945 (昭和20年), the Keelung Shinto Shrine, like many of the other larger Prefectural Level Shrines was converted into a Martyrs Shrine (忠烈祠) by the Chinese Nationalist Government. 

The cannon was then moved to a park further up the mountain and parts of the shrine started to change. Ultimately the vast majority of the shrine was torn down in 1969 (民國58年), and a Chinese-style shrine was constructed in its place. 

The Keelung Martyrs Shrine (基隆忠烈祠)

After that long-winded deep dive above about a Shinto Shrine that doesn’t even exist anymore, it would be understandable if you’ve read this far and you’re asking yourself: 

What exactly is a Martyrs Shrine?” 

That’s okay - I’ve visited quite a few of these shrines and I still find myself asking this question. 

To put it in simple terms, Martyrs Shrines in Taiwan are more or less war memorials for the fallen members of the Republic of China Armed Forces.

There are over twenty of these shrines throughout Taiwan (including the outlying islands), each of which with has interesting history, but is a history that doesn’t necessarily ever relate to anything to do with the Martyrs Shrine itself.

Its also important to note that these shrines actually have very little to do with “Taiwan” as the majority of the ‘martyrs’ worshipped in the shrines were soldiers who died during the various conflicts in China from the founding of the Republic of China in 1912 until the 1950s.

That being said, even though the ‘Republic of China’ has been at peace for several decades, if a member of any branch of the Armed Forces passes away in the line of duty, they are also afforded the respect of becoming a martyr.

If you’d like more detail about these shrines, I recommend taking a few minutes to check out my post about the National Revolutionary Martyrs Shrine, which explains the purpose of these shrines.

I suppose the key thing to understand about Taiwan’s ‘Martyrs Shrines’ is that of the twenty or so that exist in the country today, the vast majority of them are located on the site of a former Shinto Shrine.

Some of which still retain bits and pieces of their original design and layout, but have been altered to reflect their new roles while others have been completely torn down and rebuilt. The Keelung Martyrs Shrine is no different as it is located on the site of the former Keelung Shinto Shrine, and even though most of what once stood on this site has been torn down, it continues to retain much of its original layout with a few little surprises here and there. 

As I’ve already done several in the past with these articles about Taiwan’s Martyrs Shrines, I’ll explain the current shrine by following the path of the original Shinto Shrine so that you can better understand what currently exists on the site and what used to be there. 

Before we get into that though, let me first explain the short history of the shrine. 

When the Second World War ended with the Japanese Empire’s surrender to the Allied Forces, one of the conditions of their defeat was that they had to relinquish control of the areas they conquered in the decades leading up to the war. This included areas in Korea, Manchuria, China and Taiwan, among others. Having to surrender control of these areas was certainly a major blow to Japan, but none of them could have ever compared to the loss of Taiwan, which was Japan’s most treasured colony. 

Control of Taiwan was ambiguously awarded to the Republic of China and when the Chinese Nationalists arrived here, they were gifted with an island that was developed far better than that of the rest of China. That being said, they inherited a population of people who resisted their rule and who (for the most part) considered themselves Japanese citizens, or had no interest in being ruled by another foreign power. This resulted in protests, massacres and what would become known as the period of White Terror (白色恐怖), where the island was ruled with an iron fist for decades. 

Link: White Terror | 白色恐怖 (Wiki)

Back in China, Chiang Kai-Shek and his Chinese Nationalists found themselves on the losing end of the Chinese Civil War, which eventually forced him to relocate the government to Taipei, bringing with him millions of people and a large portion of China’s priceless national treasures. 

Even though Taiwan was pretty well-developed at the time, the sudden influx of more than two million Chinese refugees put a major strain on the island’s infrastructure, in addition to putting the refugees at odds with the local population.

The Chinese Nationalists having suffered through a terrible war against the Japanese back at home during the Second World War, figured it was better to simply get rid of any Japanese cultural symbols in order to ensure a quicker transition to Chinese Nationalist rule. 

This meant that the majority of Taiwan’s more than two hundred Shinto Shrines would have to be demolished. That being said, many of the larger Prefectural Level Shrines were a little too nice to be simply torn down, so a few of them were saved from being torn down by being converted into Martyrs Shrines, which replaced one regimes cultural symbol with a culture symbol of another regime.

The Keelung Shinto Shrine was one of the lucky Shinto Shrines that was able to escape wanton destruction and for more than two decades only a few minor details were changed to better reflect the change in regime. 

In the late 1960s however, the international political situation started to shift and countries started to formally recognize the People’s Republic of China, which had shut its borders to most of the world after 1949 to better facilitate their ‘Communist’ revolution. One of China’s pre-conditions for the establishment of formal ties was that countries had to respect its position on the situation regarding Taiwan.

With a sudden loss of its seat in the United Nations and international relations in tatters, the government of the Republic of China in Taiwan acted immaturely in its response and burned quite a few bridges in the process. When the Japanese government signed their own Joint Communiqué with the PRC in 1972, the government here in Taiwan responded by tearing down even more of the island’s Japanese past, which included many of the remaining Shinto Shrines. 

The Keelung Shinto Shrine ended up being one of the shrines that got demolished, and in 1969 (民國58年) construction started on a replica of a Northern-Chinese Palace style (中國北方宮殿樣式) designed replacement.

That being said, the construction process was pretty half-assed and even though the main shrine was completed in 1972, much of the site remains to this day a ‘work in progress’ and has suffered through long periods of neglect. 

Suffice to say, annual numbers place the number of people who visited the Shinto Shrine in 1933 at more than 83,000 people. Given how so few people actually visit the shrine these days, it would be hard to imagine that more than 83,000 people have visited since 1972. 

  • Shrine Gates (鳥居 / 牌樓)

Once home to four Japanese Shrine Gates, otherwise known as “Torii”, the Martyrs Shrine currently features two beautiful Chinese-style “Pailou Gates” (牌樓) on street level, and just as you reach the Martyrs Shrine. 

While the street-level gate acts as a gate to the Martyrs Shrine, it is officially the pedestrian entrance to Zhongzheng Park (中正公園), which takes you up the path to the shrine and beyond to the beautiful trails on the mountain park that overlooks the port.

The gate has a beautifully decorated red ‘roof’ with two multi-coloured ridges below, and is easily 20 meters high, making it a very noticeable while walking down the street. 

The second gate further up the path is the official Martyrs Shrine Gate (忠烈祠牌樓), and following tradition includes three passageways, a multi-layered roof, and plaques with Chinese calligraphy on both the front and back. Strangely, gates of this kind at other Martyrs Shrines around Taiwan feature similar plaques, with a number of ‘revolutionary’ phases, but they it seems like they were a bit lazy with this one as the three plaques on the front and back are exactly the same.

On both sides you’ll find the largest plaque in the centre that reads “Martyrs’ Shrine” (忠烈祠) with the words “成仁” (chéng rén) and “取義“ (qǔ yì) above the left and right archway, which translate as ‘to die for a good cause’ and ‘to choose honour over life’ respectively. 

  • Visiting Path (參道)

The Visiting Path to the Martyrs Shrine is one of the pieces of the Shinto Shrine that was never really affected, like the rest of the shrine. The original path retains much of its century-old elements and if you’ve ever visited a Shinto Shrine in Japan, it should be easily identifiable.

Starting from ground-level, the path to the shrine is a two-sided stone set of stairs with a railing in the middle and pedestals on both sides. The pedestals were once home to shrine’s Stone Lanterns, but they’ve all since been removed or destroyed. Once you reach the top of the first set of stairs you’ll discover an open section of land where the Shinto Shrine’s Administration Building once existed.

From there, the stone path continues to the right where you’ll reach a second set of steep stairs where you’ll see the second Shrine Gate at the top. Near the base of the stairs you should take a look at the base of the green hill where you’ll see the reinforced cement base that was constructed along with the Shinto Shrine to prevent landslides and help with water drainage.

When you reach the top of the second set of stairs, you’ll find a set of the original Stone Lion-Dog Guardians on both the left and right side, both of which have amazingly survived since they were gifted to the Shinto Shrine in 1918 (大正8年).  

  • Hall of Worship / Martyrs Shrine (拜殿 / 忠烈祠)

Interestingly, the current Main Hall of the Martyrs Shrine building was constructed on the exact location of the original Shinto Shrine, and continues to use the original base to elevate it off of the ground that was constructed for the Shinto Shrine almost a century ago.

The architectural design of the building however has changed considerably. 

Constructed in the Northern-Chinese Palace style, the shrine follows a similar architectural design as many of the other Martyrs Shrines around Taiwan in that it has beautiful red pillars around the perimeter of the building that help to hold up an elaborate two-layered roof.

Between the first and second layer of the roof you’ll find a horizontal plaque in the centre that reads “zhōng liè cí” (忠烈祠), or “Martyrs Shrine” and below that you’ll find another that reads “zhōng liè qiān qiū” (忠烈千秋), which is translated literally as “The Loyalty of the Martyrs.”

On the apex of the roof you’ll find the circular star of the Republic of China, one of the iconic images of the Chinese Nationalist Party. The blue and white star hasn’t really aged well though, and is both fading and falling apart, much like the Chinese Nationalists themselves.

I can’t really tell you much about the interior of the building as like many of the other Martyrs Shrines around the country, its not open to the public very often. 

The thing about these shrines is that they’re not the same as the typical temples or shrines that you’ll find all around Taiwan, and it is actually very uncommon for people to just randomly show up to pray.

The Martyrs Shrines serve their purpose as war memorials (and propaganda tools) for the former authoritarian regime, which is why you’ll rarely find many visitors. 

  • Main Hall / Martyrs Hall (本殿 / 烈士堂)

The last section of the Martyrs Shrine is somewhat of a recent addition, but is located in the beautiful space where the Shinto Shrine’s Main Hall (本殿) was once located. 

When the Shinto Shrine was torn down and the Martyrs Shrine was constructed in its place, the area that was once home to the Main Hall became home to a shrine to the glorious dictator, President Chiang Kai-Shek. Unfortunately, statues of the murderous authoritarian don’t seem to be very popular in Taiwan these days and they have a hard time keeping their heads attached to their neck.

The statue of CKS ended up being defaced so many times over the years that the people in charge of the shrine just removed it entirely and replaced it with a “Martyrs Hall”, something that the vast majority of people who visit the area tend to miss. 

Given that I know quite a bit about the architecture of Shinto Shrines, it was always obvious that if I walked around to the rear of the Martyrs Shrine that there would be a path to where the Main Hall would have been located. 

In this case, the path to the Main Hall, an extension of the “Visiting Path” mentioned above would have been off-limits to the public, while the Shinto Shrine was still in existence, but today is pretty much open to anyone who wants to check it out. 

This path though, is absolutely beautiful. 

Constructed with cement, the path is yet another steep set of stairs that bring you up above the roof of the Martyrs Shrine below. The entire area is tree-covered and is harmonious with nature, just like a Shinto Shrine should be. 

Yours truly on my way up to the Main Hall

The path was so beautiful that I made sure to take a rare photo of myself walking up it! 

When you get to the top of the path you will notice a large open space on the mountain where they’ve now constructed a small, but beautiful “Martyrs Hall” (忠烈堂), which like the shrine below is pretty much always closed to the public. 

In front of the hall you’ll find two trees that were planted on either side of the building and date back to the Japanese era. The trees have had over a century to grow and now they’re pretty large and help to add to the natural surroundings of the area. 

If you visit the Martyrs Shrine, I can’t recommend enough that you walk around to the rear of the building to check out this area as I find that its probably the most important and was once the most sacred area of the shrine. 

Getting There

 

Address: #278 Xin-er Road. Zhongzheng District, Keelung City (基隆市中正區信二路278號)

GPS: 25.131410 121.745610

Keelung, unfortunately isn’t the easiest city to get around, especially if you’re new to the city and aren’t really familiar with the public transportation. That being said, most of the popular tourist attractions are conveniently located within the downtown core of the city meaning that if you visit, you can easily access most of what you’ll want to see on foot.

Adding to the difficulty in getting around, Keelung doesn’t currently have access to YouBikes, GoShare, iRent, or Wemo, which means that if you prefer to get around on bike or scooter, you’ll have to rent one from one of the rental shops near the train station, which is much more expensive than those services listed above.

Similarly, if you have access to a car, I don’t really recommend driving it around Keelung as the city is cramped and parking can quickly become an issue, especially with all the one-way streets and the traffic congestion. 

If you plan on visiting the city, I recommend simply taking the train and walking around. 

You can reach most of what you’ll want to see within 10-20 minutes of walking, which is considerably shorter than the time it will take you to find parking and walking to wherever you want to go from there! 

The Keelung Martyrs Shrine is a short walk from the railway station and is just across the bridge from the popular Miaokou night market (廟口夜市). As mentioned above, the Martyrs Shrine is located on the base of a mountain, which features quite a few temples and tourists attractions, so a visit to the shrine should probably also include the short walk to the peak where you’ll be able to enjoy some really amazing views of the Keelung cityscape.

If you follow my advice and walk, getting to the Martyrs Shrine is rather straightforward - Walk straight down Zhongyi Road (中一路) until you reach Aisi Road (愛四路) where you’ll turn left and cross the Japanese-era Jinji Bridge (基隆十二生肖橋). From there, continue walking straight until you reach Xin-er Road (信二路) where you’ll find the gate to the Martyrs Shrine on the right, directly across from a large fire station. 

While you’re in the area, it should go without saying that you should check out the night market, but don’t forget to visit Zhongzheng Park (中正公園), which is a short walk up the mountain from the Martyrs Shrine, in addition to the Maritime Plaza (海洋廣場) and some of the other tourist spots in the area. 

A visit to the Martyrs Shrine certainly won’t take that much time out of your day, but given that this is a spot that has played a pretty big role in the development of the city, its probably worth a bit of your time before you move on to your next destination! 



The Martial Arts Halls of Taiwan (臺灣の武德殿)

When I first started writing this blog, I didn’t really have much of an idea of the direction it was going to take.

My goal was to use my photography and my travel experience as a method of promoting travel in Taiwan, but that admittedly was just one of the ways that I hoped I’d be able to drive traffic to this site.

From the outset, I never really expected that I’d end up where I am now with a number of personal projects that consume a large portion of my free time researching, translating information and writing these articles.  

Now that I’ve been at this for quite a few years, I’m happy to say that all of the work I’ve done hasn’t been a complete waste as in the process I’ve improved my translation abilities and have learned so much about Taiwan.

That being said, given all that I’ve learned over the years, one of the things that I’ve been busy with lately is going through older articles to update them and more importantly correcting some of the erroneous information. 

If you’ve been following this space for any period of time, it’s probably painfully obvious that one of my major projects has been exploring the history of Taiwan’s Japanese Colonial Era, and the various buildings that remain around the country from that era. 

That all started in 2017 thanks a suggestion from my friend (and fellow blogger) Alexander that I visit the Longtan Martial Arts Hall (龍潭武德殿) near where I lived, and close to somewhere I was headed one day.

That suggestion sparked a fire and has resulted in my visiting almost all of Taiwan’s remaining Martial Arts Halls, making this site one of the most important resources for English-language information about them on the internet.

That being said, every time I write an article about one of the halls, I end up providing an abbreviated history of what they’re about and why they’re important. All of that comes to an end with this article, which will do the job of introducing the history of the halls and where you can find them.

My hope is that this will be better for you the reader, and myself as well as I’ll be streamlining the writing process about these halls so I can keep them more concise while also spending more time on important details.

Below I’ll introduce the purpose of these Martial Arts Halls, their history, organizational structure, architectural design and where you can find them in Taiwan. I’ll also provide links to each of the individual articles that I’ve written about so far, which should make navigating them much easier.

Daxi Martial Arts Hall (大溪武德殿)

Even though my ongoing work on the Japanese Colonial Era has since expanded to include a variety of other historic buildings, it all started with these Martial Arts Halls, which is a project that is near and dear to my heart.

But with only a few more left to write about, will soon be completed.

If you are travelling in Taiwan and have a chance to visit one of these beautiful buildings, I highly recommend stopping by as they have become living museums for Taiwanese history and are part of an era that is much different than the Taiwan we know and love today! 

Budokuden Martial Arts Halls (武德殿) 

Erlin Martial Arts Hall (二林武德殿)

When people think about Japan, one of the things that usually comes to mind are the iconic samurai, who during the feudal period, were part of an aristocratic caste of warriors who helped to rule over the country.

These days, you won’t find any actual samurai walking the streets of Japan, but even though they’ve become a relic of the past, their memory lives on thanks to pop-culture, which has done a pretty great job romanticizing their exploits.

If history has proven anything though, those with power rarely ever want to give it up.

So the obvious question one might ask is what actually happened to them?

The movie, “The Last Samurai” attempted to tell part of that story, but suffice to say, Tom Cruise (or any white dude for that matter) wasn’t the last of the samurai.

Prior to 1868, Japan was a feudal land, split into warring states loosely held together by the Tokugawa Shogunate (徳川幕府), which oversaw a military regime that effectively ruled over Japan but found itself completely at wits with how to deal with the military superiority of the western powers.

Taichung Martial Arts Hall (臺中武德殿)

Rising to power with the shogunate, the samurai (武士) were part of a ruling military class that helped to maintain order. Trained in military tactics and living by the ‘Bushido Code’ of honour, the existence of the samurai gave legitimacy to the shogun, who in turn provided them with hereditary privileges and a more than generous salary.

For more than two centuries, the samurai worked hand-in-hand with the shogunate to provide the people of Japan with a period of relative peace and prosperity. During this period of peace, many of the samurai used their privilege to become some of the most highly-educated members of society.

So, in addition to carrying around their swords, it was only natural that they’d also take on jobs within the bureaucracy to pass their time.

While the shoguns and the samurai worked together to maintain stability, the mikado (emperors) had virtually no say in the affairs of state and merely served a ceremonial purpose. 

This of course was granted in exchange for generous subsidies, allowing the Tokugawa clan to remain in control.

Unfortunately for the shogunate and the samurai, the west came calling and Japan had little power to resist.

Embarrassed with how weak the country had become, an alliance of daimyos (大名), who were essentially powerful landholders, and the emperor took the opportunity to seize control in what has become known as the “Japanese Revolution,” or the Boshin War (戊辰戰爭).

Link: Boshin War (Wiki) 

Tainan Martial Arts Hall (臺南武德殿)

Tainan Martial Arts Hall (臺南武德殿)

The year-long war resulted in the eventual resignation of Shogun Tokugawa Yoshinobu (徳川 慶喜), the restoration of Emperor Meiji (明治天皇), and a pledge to transform the country into a modern society that bowed to no one.

Emperor Meiji and a group of ambitious young men (many of whom were highly educated samurai) then presided over what would become known as the Meiji Restoration (明治維新), a period of massive political, industrial, economic, military and social development.

Amazingly, in a few short decades, the Emperor had transformed Japan from an isolated feudal state forced to capitulate to the whims of western powers, into a modern industrialized military power that was able to flex its muscles on the international stage.

One of the lingering issues that the government had to deal with however was how they’d deal with the warrior class of samurai, who suddenly found themselves losing all of their class privileges - and more importantly, their salaries!

Surprisingly, many of them (possibly realizing that they were completely outclassed by modern weaponry) didn’t put up much of a fuss, and for the most part accepted their gradual transition into the Japanese professional and military classes.

It goes without saying that even though the samurai were probably the most affected by the institutional changes in Japanese society, they were also one of the most highly-educated groups and understood that the military had to be completely reorganized, and that they could and would have to be part of that reform.

Taitung Martial Arts Hall (臺東武德殿)

Taitung Martial Arts Hall (臺東武德殿)

Problems did arise though. 

Starting with the prohibition of their distinctive topknots in 1871, and then later in 1876 when their swords and their stipends were taken away, it became too much for some of the samurai. 

This resulted in the short-lived Satsuma Rebellion (西南戰爭), led by a group of samurai who had taken exception to the push for modernity, and took up arms against the government.

Arguably, this group embodied the feelings of many of those within Japanese society who felt conflicted with the push for modernity, and an affinity for the west in lieu of traditional Japanese values. 

The rebellion however was quickly put down by the Japanese army, equipped with modern weaponry. 

Surprisingly, even though they acted against the government and were defeated, they continue to be honoured today as national heroes for their sacrifice and their loyalty.

Link: How the Samurai Went Extinct (Ranker) | Whatever Happened to the Samurai (JSTOR) 

What does ANY of this have anything to do with Taiwan’s Martial Arts Halls? I’m getting to that!

Even though the samurai were a class of feudal warriors that were “phased out”, their “bushido” (武士道) philosophy, an unwritten code that dictated their behaviour, lifestyle and more importantly their sense of loyalty and sacrifice, was something that could now be practiced by Japanese society as a whole.

Taichung Martial Arts Hall (臺中武德殿)

Taichung Martial Arts Hall (臺中武德殿)

In what become known as “Meiji Bushido” (明治武士道), the philosophy of the samurai warrior was altered into a concept that sought to instill the virtues of ‘self-sacrifice’ and ‘absolute loyalty’ to the state and the Emperor. 

Rather than fighting for personal or clan affairs like the samurai did, these new ‘Bushido Warriors’, namely every citizen of Japan, were expected to focus their efforts on the success and development of the nation.

One of the methods used to assist in the promotion of the new Bushido code was to establish state sanctioned “Martial Arts Halls” around the country, a policy that started in 1895 (明治28年) under the authority of the government and with the endorsement of the Emperor.

Coincidentally the same year that Japan took control of Taiwan.

The Martial Arts Halls were tasked with preserving Japan's martial arts disciplines in addition to cultivating the virtues of the samurai warrior spirit, offering former samurai an opportunity to train the ‘samurai of tomorrow’, and citizens from all facets of society were encouraged to take part.

The Taoyuan Martial Arts Hall in the 1970s

Known in Japan as a “Budokuden” (武德殿), the Martial Arts Halls were significant in that they were part of a state-sponsored attempt to foster fervent nationalism, as well as the idea of Japanese exceptionalism, though the ‘samurai-spirit’. 

The main objectives of the Martial Arts Halls were officially to promote the following:  

  1. Japanese Spirit (大和魂)

  2. Martial Arts Spirit (尚武的精神)

  3. Patriotism (愛國的精神)

All of which were essential tools in helping to stoke the fires of militarism in the early years of the 20th century.

First Generation Hsinhua Martial Arts Hall (第一代新化武德殿)

First Generation Hsinhua Martial Arts Hall (第一代新化武德殿)

The halls were part of the "Dai Nippon Butoku Kai" (大日本武德會) organization, loosely translated as the “Greater Japan Martial Arts Association” (abbreviated as DNBK), which was inaugurated on April 17th, 1895 with its headquarters located in Kyoto (京都).

Link: Dai Nippon Butoku Kai | 大日本武德會 (Wiki) 

Before we move on, let’s stop here for a bit of a language lesson: 

The Martial Arts Halls are known in Japanese as “Butokuden” or “Budokuden” (ぶとくでん) depending on how you romanize the word. Here in Taiwan, they were known simply as “wu dé diàn” (武德殿), or “wu dào guan“ (武道館), both of which which essentially translate into English as “Martial Arts Hall.” 

Its important to note that the character “wu” (武) or “bu” (ぶ) in Japanese means “war” or “martial” while “dào” (道) or “do” (どう) means “path” or “road”, but in this case when they’re put together mean “way of life”.

This means that Budo is essentially, “the Way of the Warrior”, which often gets lost in translation.

So when we say “Martial Arts” in English, we’re referring to the same disciplines practiced by “warriors”, but in a more interchangeable (politically correct) way that makes it an “art form” or “technique” rather than a method of destroying ones enemies.

The “arts” aspect of these Martial Arts Halls ultimately would be something that came much later however as the Pre-WWII era “Budokudens” were all about the militarism. 

Link: Budo | 武道 | ぶどう (Wiki)

Yuanlin Martial Arts Hall (員林武德殿)

Yuanlin Martial Arts Hall (員林武德殿)

When we refer to these disciplines as “Martial Arts”, whether they’re Japanese, Chinese, Thai, etc., the Chinese characters that we use are “wu shù” (武術) or “bujutsu” (じゅつ) in Japanese, both of which refer to the philosophy of developing oneself rather than defeating an enemy.

While there are various Martial Arts Disciplines throughout the world, when we talk about Japanese “budo” styles, we’re referring to Judo (柔道), Jujutsu (柔術), Kendo (劍道), Kyudo (弓道), Aikido (合氣道), and Sumo (相撲), among others. 

One of the key things to takeaway from the official name of the “Dai Nippon Butoku Kai” is the “Dai Nippon” (大日本 / だいにっぽん), which translates as “Greater Japan” and referred to areas of the ever expanding empire, for which Taiwan was merely a stepping-stone.

So, even though the role of the “Butoku Kai” was to train the ‘warriors of tomorrow’ in Japan, the organization likewise attempted to do the same in its newfound territories across Asia, through its military expansion.

Kaohsiung Martial Arts Hall (高雄武德殿)

Kaohsiung Martial Arts Hall (高雄武德殿)

Martial Arts Halls were constructed not only in Japan and Taiwan, but across Asia in places like Okinawa, Korea, Manchuria and China.

No where though have these Martial Arts Halls been as well-preserved as they are here in Taiwan.

I’m jumping ahead in the history here a bit but when the war came to an end, the DNBK organization was forcibly dissolved by the allied powers and many of its leaders were purged, lost their jobs and were forbidden from taking any government jobs in the future.

The dissolution of the DNBK delineated the responsibilities official duties and operations to the All Japan Kendo Federation (全日本剣道連盟) and the All Japan Judo Federation (全日本柔道連盟), both of which were founded after the war and to this day work to preserve and promote their respective disciplines. 

Posing for a photo outside of the Taipei Martial Arts Hall

Posing for a photo outside of the Taipei Martial Arts Hall

In 1953, the DNBK was re-established with a new philosophical vision that stressed the “arts” part of its “Martial Arts” disciplines and promoted international peace and harmony. The organization however remains detached from the government and has a limited scope despite having branches that have spread throughout the world with training centers constructed in the US, Canada, UK, France, Russia, etc.

Nevertheless, the organization which once boasted millions of members, tremendous physical assets and thousands of expert instructors has been reduced to a powerless entity, with worldwide membership in the tens of thousands. 

Link: Dai Nippon Butoku Kai (大日本武德會) (Official Website)

Here in Taiwan, the halls have become increasingly appreciated historical relics of the colonial era, but for the most part have become living museums and exhibition spaces while their original purpose, the promotion of Japanese martial arts has all but disappeared.

The Martial Arts Halls of Taiwan (臺灣の武德殿)

Changhua Martial Arts Hall (彰化武德殿)

In 1900 (明治33年), construction on Martial Arts Halls here in Taiwan started with those in Taipei (臺北州/たいほくしゅう), Taichung (臺中廳/たいちゅうちょう) and Tainan (臺南廳/たいなんちょう) initially meant to assist in the training of the local police in martial arts.

It wasn’t until after the “Taiwan Butokuden Branch of the Dai Nippon Butoku Kai” (大日本武德會臺灣支部) was established in 1906 however that Martial Arts Halls really started popping up all over the island. 

By 1920 (大正9年), the organization was given a directive from the government to start construction on Martial Arts Halls in each of Taiwan’s prefectures culminating in the eventual construction of more than two hundred across the Island. 

In Taiwan, the halls initially served the purpose of training the police, military and prison guards in Japanese martial arts disciplines. Later though, they opened up to the general public in an attempt to train the citizens of Taiwan in Japanese martial arts, as well as instilling "Japanese Spirit" mentioned above, better known as Yamato-damashii (大和魂).

In a situation similar to Shinto Shrines, the construction of Martial Arts Halls was accelerated in the 1930s, which is why you’ll find that the majority of those remaining today were constructed between 1930-1945.

The policy that would require a Shinto Shrine or a Martial Arts Hall to be constructed in every prefecture, town and borough was a precursor to the Kominka policy of 1936 (昭和11年).

Tainan Martial Arts Hall (臺南武德殿)

Tainan Martial Arts Hall (臺南武德殿)

Kominka” (皇民化運動), literally meant to “force people to become subjects of the empire”, more commonly known as “Japanization” or forced assimilation. The policy was ultimately an act of desperation on the part of the militarizing nature of the Japanese empire of the era, which had grander plans for conquest across Asia.

The policy enforced strict language policies, required citizens to take Japanese names and instituted the “volunteers system” (志願兵制度), drafting Taiwanese into the Imperial Army. It likewise required locals to take part in Japanese cultural and religious activities, including visiting Shinto Shrines and of course, learning Martial Arts.

It was during this time that the number of Shinto Shrines and Martial Arts Halls across Taiwan started to skyrocket.

Links: Taoyuan Shinto Shrine | Luye Shinto Shrine | Yuanshan Shinto Shrine | The National Revolutionary Martyrs’ Shrine

Admittedly, as I mentioned above, I made quite a few mistakes when I first started researching this stuff.

One of the numbers that I saw quoted most often was that there were approximately seventy of these halls constructed throughout Taiwan. What that didn’t take into account however was that they often went by different names, some of which included “Budojo” (武道場), “Renbukan” (練武館), “Enbujo” (演武場), etc.

While they all essentially fell under the umbrella of the DNBK organization, the different names were a reflection of what the halls were used for as some were for training, others for practice, and others for competition.

Of the more than two hundred halls that were constructed in Taiwan between 1900 and 1945, the majority of them would have been located near a police precinct (警務段) or a public school (公校), while many others were located in the vicinity of military (軍隊), railway (鐵道部), jails (刑務所), or civil service-related buildings. 

Below I’ve broken down the various Martial Arts Halls based on where they were located.

The Martial Arts Halls were ranked in a system similar to Shinto Shrines which determined their funding, purpose, size and importance.

The designations don’t make much sense in English, so I’ll do my best to explain below:

  1. Prefectural Level (州廳) Branches (支部) - The largest halls, located in the capital of each prefecture.

  2. Town and City Level (郡市) Branches (支所) - Smaller halls, located within larger cities and towns.

  3. Village and Borough Level (街庄) Branches (分會) - Even smaller halls, located within villages.

In terms of ranking, the prefectural level branches acted as the headquarters for each of the prefectures and the smaller branches would report directly to (and receive support and finding from) the prefectural level branches.

Xinhua Martial Arts Hall (新化武德殿)

Xinhua Martial Arts Hall (新化武德殿)

Interestingly, as Japan’s Martial Arts disciplines became increasingly popular in Taiwan, the island produced quite a few of its own star athletes, who ended up attending some of the most prestigious tournaments in Japan and returned home with prizes.

We often reminisce about Taiwan’s baseball prowess, but it’s important to remember that from the colonial era until the present day, Taiwan has produced some exceptionally skilled Martial Artists and Olympic athletes.

Taiwan’s Remaining Martial Arts Halls (臺灣現存の武德殿)

www.goteamjosh.com/blog/wudedian

  1. Xinzhuang Martial Arts Hall (新莊武德殿) 1928 / Restoration in Process

  2. Tamkang Junior High Martial Arts Hall (淡江中學武德館) 1923 / Yet to be Restored

  3. Daxi Martial Arts Hall (大溪武德殿) 1935 / Restored

  4. Longtan Martial Arts Hall (龍潭武德殿) 1930 / Restored

  5. Hsinchu High School Martial Arts Hall (新竹高中劍道館) 1926

  6. Hsinchu Prison Martial Arts Hall (新竹少年刑務所演武場) 1926

  7. Taichung Prison Martial Arts Hall (臺中刑務所演武場) 1937 / Restored

  8. Nantou Martial Arts Hall (南投武德殿) 1929 / Restoration in Process

  9. Changhua Martial Arts Hall (彰化武德殿) 1929 / Restored

  10. Erlin Martial Arts Hall (二林武德殿) 1933 / Restoration in Process

  11. Tainan Martial Arts Hall (臺南武德殿) 1936 / Restored

  12. Tainan Prison Martial Arts Hall (臺南刑務所演武場) 1903 / Restoration in Process

  13. Xinhua Martial Arts Hall (新化武德殿) 1925 / Restored

  14. Kaohsiung Martial Arts Hall (高雄武德殿) 1924 / Restored

  15. Qishan Martial Arts Hall (旗山武德殿) 1934 / Restored

  16. Pingtung Martial Arts Hall (屏東武德殿) 1930 / Restored

  17. Fangliao Martial Arts Hall (枋寮武德殿) 1937 / Yet to be Restored.

Link: 臺灣的武德殿 (Wiki)

Kaohsiung Martial Arts Hall (高雄武德殿)

Given the propaganda value of these halls, the vast majority were done so with traditional Japanese architecture in mind, in order to better promote appreciation for Japanese cultural values. While the architectural design of the two hundred Martial Arts Halls constructed across Taiwan tends to vary, many design aspects remained the same.

So, in order to better understand what you would have found at one of these halls, I’m going to go into a little bit of detail about some of the general design elements that you would have found at each of them.

One of the first things to know is that Martial Arts Halls were almost always constructed within the downtown core or the central business district of any town, village or borough providing that there was land available.

This means that within the traditional downtown core of a Japanese-era community in Taiwan, you’d likely find a police station, school, railway station, post office, Martial Arts Hall, etc.

Generally speaking, Martial Arts Halls followed these four styles of architectural design:

  1. Mixed Japanese and Western Architecture with a combination of brick and wood (承重磚牆和洋混合風格).

  2. Mixed Japanese and Western Architecture with beams and columns (仿柱樑框架牆身之和洋混合風格).

  3. Traditional Japanese Temple-style Architecture constructed entirely of wood (傳統日本寺院建築式樣).

  4. Traditional Japanese house-style architecture for small scale halls (傳統日式家屋建築類型).

Taichung Martial Arts Hall (臺中武德殿)

While the vast majority of the halls were constructed using the second and third styles, the Kaohsiung Martial Arts Hall and the Xinhua Martial Arts Hall remain excellent examples of the first and fourth styles respectively.

Unfortunately there are few remaining examples of the third style of design as they closely resembled the archetype of Japanese cultural design, which was frowned upon when the Chinese Nationalists took control of Taiwan.

That being said, the second style was one of the most predominant and can still be enjoyed today in Daxi, Longtan, Taichung, Changhua, Nantou and Qishan.

Generally speaking, even though some of these buildings featured a fusion of Japanese and Western design, the majority of them made use of Japan’s Irimoya-zukuri (入母屋造) architectural style, which essentially means that the buildings featured one of Japan’s various styles of “hip-and-gable” roofs which extend well beyond the perimeter of the base below.

Links: Irimoya-zukuri (入母屋造) | East Asian hip-and-gable roof (Wiki)

Tainan Martial Arts Hall (臺南武德殿)

Despite being one of the most common styles of architectural design in Japan, ‘Irimoya’ tends to confuse non-native speakers because even though it is a design that features the iconic ‘hip-and-gable roof’, it doesn’t necessarily mean that the roof of each building constructed in the Irimoya style will appear the same.

This is because one of the key things to remember about this style is the ‘moya’ (母屋), which refers to the base of the building below the roof. The reason this is important is because the size of the roof often eclipses the the ‘moya’, so you’ll find a genius network of beams, pillars and trusses within that ensure that the weight of the roof is evenly distributed, ensuring stability.

Introduced to Japan in the 6th Century, the hip-and-gable design is elaborate in that it is basically a fusion of two roofs in one, with a two-sided kirizuma-zukuri (切妻造) on the highest part of the roof, otherwise known as the ridged ‘gable’ and the four-sided yosemune-zukuri (寄棟造), or the ‘hip’ on the lower section.

For centuries, this style of architectural design was reserved for only the most important buildings, most often Buddhist Temples and Shinto Shrines, but as construction methods developed, it became a lot more common and ultimately one of Japanese architecture’s most iconic styles of design.

That being said, the irimoya style is still highly-regarded and any building constructed with a hip-and-gable roof brings with it a certain level of prestige. This is why you’ll find that the vast majority of Martial Arts Halls in Taiwan were constructed featuring a variation on this style.

Chidori-hafu on the Qishan Martial Arts Hall (旗山武德殿)

Given that the irimoya style is commonly used for temples and shrines, it was important to add some variations and decorations to allow these buildings to stand out, because within Japanese architecture, subtle variations in design or decoration often make huge differences.

One of the most common variations that you would have found on the roof of these halls was that they were often fitted with decorative roof tiles featuring the Chinese characters for “bu” (武) on the end-tiles. Unfortunately the restoration projects on a few of the remaining halls has removed these end-tiles, you can still find them on a couple of the halls, such as the Changhua Martial Arts Hall.

Another common variation is the addition of what’s known as a chidori hafu (千鳥破風/ちどりはふ) that protrudes from the front of the ‘hip’ section of the roof.

You’ll find similarly triangular-shaped ‘hafu’ (破風板/はふ) on both ends of the ‘gable’ section of the roof, but this one faces out from the front and is purely decorative.

Another one of the common features used in the design of these halls are the decorative porticos at the main entrance to the buildings - While their design tends to vary, generally what you’ll find is a roof-covered porch that leads to the main entrance of the hall. The portico roof is specifically designed to add further decorative elements that go hand in hand with the design of the main roof, especially when it comes to the ‘chidori hafu’ above.

The porticos always come equipped with beautiful wooden or cement pillars that help to support the roof, but as I mentioned above, the design of the roof above tends to vary. The most common styles that you will find today are the iconic curved ‘karahafu-style’ (唐破風), the four-sided ‘irimoya-yane’ (入母屋根) and the two-sided ‘kirizuma-yane’ (切妻屋根).

Even though the ‘irimoya-yane’ style is the most common among the remaining halls today, the ‘karahafu’ porticos at the Kaohsiung and the Tainan Martial Arts Halls are considered to be the most beautiful.

While the buildings almost always featured elaborate roof designs, what you’d find below was considerable more simplistic in that the majority were constructed with local timber (cypress or cedar) and featured large sliding glass windows on all four sides, making them appear relatively similar to almost all the other Japanese-style homes and dormitories built throughout Taiwan.

That being said, the early 20th century was a time of great prosperity for many areas around Taiwan and the fusion of Japanese and western architectural design that became so prevalent around the island was also reflected in quite a few of these Martial Arts Halls, which featured baroque-style design and modern construction techniques. 

The few Martial Arts Halls that remain in Taiwan today offer a mixture of traditional Japanese design and western-fusion design with the Kaohsiung and the Xinhua Martial Arts Hall in particular being great examples of the fusion design while the Changhua, Tainan and Nantou halls are great examples of traditional design

As for the interior of the halls, they pretty much all remained the same with hard-wood floors equipped with a spring mechanism (彈簧地板), and not much else apart from a small shrine against the wall. The floor space was almost always split in half with one side covered in thick tatami mats for Judo while the other side was used for Kendo.

Xinhua Martial Arts Hall (新化武德殿)

There was almost always a shrine space located against the back wall of the hall in the middle, and would have been home to a couple of sacred objects and any awards won by the members of the hall.

The sad thing about the spring floors is that the only hall remaining today that still features this really cool design is the Xinhua Martial Arts Hall in Tainan. The vast majority of the others either had their springs removed or ended up not being very well maintained over the past seven decades.

Given that almost all of the halls were elevated off of the ground on a cement base, this allowed for a network of springs to be constructed under the floor boards. The Spring Floor was an important design function for anyone practicing Kendo, given that you need a bit of bounce in your step. It was also important for many of these buildings as they were (for the most part) constructed of wood and the carpenters of the era quickly discovered that Taiwan had a pretty bad termite problem.

Former Administration building at the Taichung Martial Arts Hall

One thing that is often forgotten about these halls is that they didn’t always just consist of a single building.

As mentioned above, the halls were ranked as branches, with some of them being quite large while others were relatively small. The larger halls would have featured auxiliary buildings that would include offices, recreation space and dormitories for the instructors who resided in the halls.

Likewise some of them also included large spaces behind the hall where people could practice Kyudo (弓道), traditional Japanese archery.

When the colonial era ended, many of these buildings were used for different purposes and as time passed, most of them were torn down. These days, only the Daxi, Taichung, Changhua and Qishan halls feature separate buildings, however most of them have been entirely rebuilt during the restoration process and aren’t originals.

When the Second World War ended (and subsequently the Japanese occupation of Taiwan), many of the Martial Arts Halls were repurposed for use by the police, converted into public halls and even used as residences for many of the Chinese refugees, who fled to Taiwan in 1949.

Archery range behind the Taichung Martial Arts Hall

Ultimately, the fate of the vast majority of Taiwan’s Martial Arts Halls ended up being similar to what happened to many of the other traditional Japanese structures constructed during the colonial era after the arrival of the Chinese Nationalists.

If they weren’t repurposed, they were eventually torn down.

Today, just over a dozen of these halls continue to exist in Taiwan, some of which have been restored and recognized as National Historic Buildings.

There are others that still remain in a sad state of disrepair, and are in desperate need of attention.

The government has fortunately started to take the existence of these historic buildings more seriously and many of them have been restored in recent years.

There are also a few of the smaller branches that are still being used as homes, but have been altered so much that they’re hardly recognizable.

Yet to be restored Erlin Martial Arts Hall

Currently there are several restoration projects taking place around the country that will see a few more of these historic Martial Arts Halls re-opening to the public.

To that effect, I plan to update each of the articles that I have already published about the halls, while also continuing to visit the ones I haven’t had the chance to write about yet. 

As these restoration projects are completed, I’ll make sure to update this space so that its easier to keep track of the current status of these important historic buildings.

If you ever have a chance to visit any of these historic buildings, I highly recommend checking it out.

They’re a small piece of a lesser known part of Taiwanese history and (for better or worse) have played important roles over the past century of Taiwan’s modern development.


Before I provide my list of references, I’d like to first offer my gratitude to the amazing people behind the National Historic Monuments of Taiwan page on Facebook as they’ve curated a space that offers the public a glimpse into Taiwan’s often forgotten history.

The historic photos I’ve used here are all credited to that page and I highly recommend you give them a follow, if you haven’t already.

Last but not least, I’d like to show my immense appreciation to Professor Hsin-An Chen (陳信安) of Chaoyang University (朝陽科技大學), the foremost expert on all things Martial Arts Halls in Taiwan. Without his in-depth research on the history and architecture of the Martial Arts Halls, much of what we know about them today might have been lost to history.

Likewise, it is thanks to his architectural expertise that many of the halls have been able to be brought back to life for the rest of us to enjoy.

References

  1. 臺灣的武德殿武德殿 (Wiki)

  2. 大日本武德會大日本武徳会 (Wiki)

  3. Dai Nippon Butoku Kai (Wiki)

  4. Dai Nippon Butoku Kai (Official Site)

  5. 武德會與武德殿 (陳信安)

  6. 台灣日治時期武德殿建築之研究 (陳信安)

  7. 武德殿 (臺灣百科全書)

  8. 台灣武德殿發展之研究 (黃馨慧)

  9. 失而復得的大唐東洋建築 台灣武德殿 (Willie Chen)

  10. 日治時期臺灣各地建造武德殿的歷史沿革 (eTaiwan)

  11. (走訪日式老建築) 武德殿的舊事與進行式 (自由時報)

  12. 武德殿研究成果報告 (高雄市政府文化局)

  13. Japanese Architecture and Art Net Users System (JAANUS)

  14. The Japanese House: The Basic Elements of Traditional Japanese Residential Architecture (Manabi Japan)

  15. 臺灣國定古蹟編纂研究小組 (National Historic Monuments of Taiwan)