Japanese Colonial Era

Baoting Art and Culture Center (寶町藝文中心)

While visiting Taiwan’s breathtaking East Coast, almost every traveller will quickly discover that we are blessed so many tourist destinations and things to see that one trip doesn’t even allow you to scratch the surface of what Taitung has to offer.

This makes crafting the perfect travel itinerary rather difficult as there are far too many things to see and do and never enough time to do it all.

Therefore the only solution to this problem is to visit Taitung as many times as possible!

For most tourists, Taitung City has been used simply as a base for travelling north to check out destinations like Sanxiantai (三仙台) or the scenic rice fields in Chishang (池上). Likewise, you could head south to Taimali (太麻里) and the beautiful hot spring forest resort area in Zhiben (知本) or hop on a ferry to Green Island (綠島) or Orchid Island (蘭嶼). 

Now though, Taitung City is proudly fighting for the attention of tourists and it is waging a battle that makes it pretty hard to ignore! 

In recent years Taitung City has gone through something of a renaissance in the way it presents itself as a tourist destination and the amount of attractions for the average tourist have increased exponentially.

This means that leaving the city to drive north or south has become increasingly more difficult, especially for young people who are embracing this new Taitung. 

Starting with the downtown core, the Taitung Rail Art Village (鐵花村) is an amazing addition to the city’s tourist destinations and given its proximity to the Taitung Night Market, tourists can easily spend an afternoon and an evening browsing this artistic and culinary hot spot.

Likewise, the historic Taitung Sugar Factory (台東糖廠文創園區) has recently been restored and is quickly becoming the city’s answer to Taipei’s Huashan Culture Park (華山1914文化創意產業園區) where Taiwan’s hipster art community is free puts on exhibitions and concerts.

Nearby you’ll also find the beautiful Taitung Seaside Park (海濱公園), which is home a beach-side nature trail and the popular Taitung White House (台東阿伯白屋), where you can rent a bicycle and enjoy the beauty of a tropical wetlands. The city is also home to Liyu Mountain Park (鯉魚山) where you’ll find the Taitung Martyrs Shrine (台東忠烈祠), as well as an easy hike that provides tourists with beautiful views of the Taitung cityscape with the Pacific Ocean behind it!

That being said, the local government has also spent a considerable amount of money restoring many of the historic Japanese era buildings and has been opening them up as attractive tourist destinations where we can enjoy the beauty of these historic buildings, while also enjoying some interesting exhibition spaces. 

One of the first of these spaces to open was the Baoting Art and Culture Center (寶町藝文中心), a group of former Japanese civil servant dormitories in downtown Taitung.

Within the next few years, the small cluster of dorms is going to drastically increase with an entire city block of other dorms soon to open to the public, making this part of town an important part of the local government’s long-term plans for keeping tourists within city limits! 

Today I’ll be introducing the dorms that make up the Baoting Art and Culture Center, but as I mentioned above, I’ll definitely be heading back to city in the near future to check out all of the other dorms that are soon to open, because like almost every other traveller who visits Taitung discovers, one trip is never enough! 

Taitung Civic Dormitories (臺東市長官舍建築群)

Given that these dorms were used by the civil servants who worked within the administrative bureaucracy in Taitung, I think its probably a good idea start out by explaining the somewhat complicated administrative history of the area. 

Prior to the arrival of the Japanese, Taitung was referred to simply as “Back Mountain” (後山) or “Pi-lam” (卑南) by the Qing, and for much of the time that they controlled Taiwan, the area was more or less off-limits.

The lack of administrative control or ability to protect Han immigrants from the Puyuma (卑南族) and Amis (阿美族) indigenous people who lived there meant that few actually dared to make their way beyond the Central Mountain Range to the east coast. 

However, a few years prior to Taiwan being ceded to the Japanese, the “mountain” areas were opened up by governor Liu Mingchuan (劉銘傳) and ethnic Chinese settlers started migrating to the area, which they renamed Taitung Prefecture (臺東直隸州) in 1888. 

That version of ‘Taitung Prefecture’ however was short-lived as Taiwan was ceded to the Japanese seven years later at the end of the First Sino-Japanese War (日清戦争). 

When the Japanese arrived, they originally named the area Nankyo Village (南鄉新街), but would later establish more formal administrative districts with Taito (台東街 / たいとうがい) becoming the administrative centre of Taito Prefecture (臺東廳 / たいとうちょう), which spanned an area of 3,515.25 km². 

It goes without saying that the east coast of Taiwan was extremely important to the Japanese as it was rich in natural resources and was one of the key areas for the production of sugarcane.

This meant that for the first time the area would start to be developed as it was to become an economic powerhouse for the empire.

This meant that administrative control would have to be tightened as the construction of the railway, ports and factories required a considerable amount of bureaucratic control over the area. 

The large community of civil servant dormitories for which the dorms that make up the “Baoting Art and Culture Center” are part of were the answer to providing proper lodgings for those who came to assist in the administration of the prefecture, and its economic development.

Dating back to 1937 (昭和12年), the four dorms were constructed to coincide with the colonial government’s administrative restructuring plan (台灣廳制) that upgraded areas into ‘towns’, ‘cities’ and ‘counties’ under the prefectural system.

This meant that the administrative district of “Taito County” (臺東郡 / たいとうぐん) would include Taito City as well three villages in the areas we know today as Taimali (太麻里鄉), Dawu (大武鄉), Green Island (綠島鄉) and several mountainous indigenous localities (蕃地) as well as Orchid Island (蘭嶼). 

Taito City on the other hand would serve as the administrative capital of the prefecture, making it home to important civic buildings such as the Taito Prefectural Hall (臺東廳舍), Taito City Hall (臺東街役場), Taito Prefectural Post Office (臺東郵便局), Taito Weather Station (台東測候所), Taito Branch of the Monopoly Bureau (專賣局台東出張所) and the Taito Prefectural Shinto Shrine (臺東神社), among others.

Despite being relatively large in terms of area, the population of Taito City at that time consisted of around 17,000 people (compared to 107,000 today) and was divided up into several “machi” (町/まち), which are neighbourhoods or suburbs and included the aptly named “kitamachi” (北町), “shinmachi” (新町), “sakaemachi” (榮町), “minamimachi” (南町) and “takamachi” (寶町).

The “Takamachi” neighbourhood, which loosely translates into English as “treasure” was one of the more ‘upscale’ areas of Taito City and was home to not only these set of dorms, but a larger community nearby for the families of other civil servants living in the area at the time. 

By 1937, there were an estimated 3,000 residents who hailed from Japan, distributed between this neighbourhood and the four immigrant villages (移民村) that were set up for workers who were primarily working within the sugar industry. 

Taito’s Immigrant Villages: Asahi Village (旭村), Tomihara Village (富原村), Miwa Village (美和村), Shikishima Village (敷島村).

The four dorms, all of which are typical Japanese-style houses in terms of their architectural design are elevated off of the ground on a cement base, while the rest of the structure is constructed of Taiwanese cedar wood (杉木). The layout of each of the dorms remains relatively similar, but three of them were shared (雙併宿舍) while only was considered an single dormitory (獨棟房舍). 

The single dorm would have been reserved for the mayor (街長官邸) and his family while the other three would have been split in half, albeit with shared washroom facilities, housing the families of six high-ranking officials (高階官員) within the local government. 

Unfortunately there is very little information about the architectural design of the dorms available in print or online, but over the years I’ve become quite familiar with all of these small details, so I’ll try to explain the design differences between the two styles of dorms. 

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

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

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

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

Link: Tokonoma (Wiki) 

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

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

The design of these dorms tends to differ based on where the foyer or the main entrance to the building (玄關 / げんかん) is located as the porch is used to connect the various indoors spaces.

One of the most significant design features (as far as I’m concerned at least) for each of the buildings are the beautiful ‘engawa’ (緣側/えんがわ) sliding door verandas on the rear side that allow for natural air to enter the buildings, while also offering access to the areas where the gardens (and outhouses) would have been located. 

Link: Engawa (Wiki) 

Each of the four buildings has been constructed using the irimoya-zukuri (入母屋造) style of design, which basically means that the base of the building is smaller than the roof, the weight of which is supported by a network of trusses (屋架) in the ceiling that helps to support the weight of the four-sided sloped hip roof (四坡頂).

When the buildings were restored, the original roof tiles were replaced with concrete tiles and the ‘onigawara’ (鬼瓦) end tiles, which feature floral designs are all replacements.

Likewise, the wooden shitamiita (下見版 / したみいた) siding on the buildings has been replaced. They are currently quite dark in colour, but as they age the colours will fade.

Now let‘s talk about where these buildings slightly differ.

Mayoral Residence (街長的居所) 

The Mayoral Residence is the largest of the dorms at 109㎡ (33坪) and considering that it’s not split in half like the other buildings, it features a large porch (玄關), living space (座敷 / ざしき), living room (居間 / いま), tea room (茶之間) and maids room (女中室/じょちゅうしつ) in addition to a washroom, bathroom and kitchen. 

Given the size difference, the interior of the building is considerably more spacious than the other dorms (which have since been opened up) and would have been an excellent space for living as well as receiving important guests.

Shared Dormitories (雙併二戶建)

The exterior of each of the shared dormitories are the same size as the Mayoral Residence, but since they’re split in half, the interior space on either side is only 49㎡ (15坪).

This means that for each of the families living in these dorms, space would have been tight. The design of these houses however ensured that during the day, the common areas were large enough for a family to enjoy. 

Each of the shared dorm buildings originally featured their own entrances, but it has been suggested that after the Japanese left Taiwan, the new residents of the buildings took the liberty to add larger entrances on the sides of the buildings, which would have slightly altered the ‘passage space’ design of the buildings.

They do however continue to feature the large sliding verandas at the rear of the building and everything else remains the same as the mayoral residence save for having a dedicated living room and a private maid’s room.

The bathrooms for the shared dormitories however weren’t connected to the buildings, so even though the residents could have taken a bath within the home, they’d have to go outside to relieve themselves in a shared space. 

When the Second World War ended and the Japanese relinquished control of Taiwan, the original residents of the dorms were forced to leave Taiwan and head back to Japan.

It wouldn’t be long though before they became the dormitories for civil servants working at the Taitung City Office (台東市公所) after Taiwan’s (so-called) retrocession (光復). 

The dorms continued to house the city’s civil servants for several decades after, but as time went by the buildings started to become run down, and when their occupants ultimately moved out, they were left abandoned, leaving them to the elements. 

In the year 2000 (民國89年), then mayor of Taitung, Lie Kuen-cheng (賴坤成) proposed that the dorms become registered as historic buildings and be part of an ambitious restoration project (日治宿舍保存整修計畫) that would see several of the areas historic sites preserved and opened up for tourism.

Planning for the project took a couple of years and included specialists from Japan who came to oversee the project to ensure authenticity. 

The restoration project started in 2002 and after four years the dorms reopened to the public as the Baoting Art and Cultural Centre. 

To celebrate the re-opening of the dorms, the local government invited the three children of Akamatsu Nisan (赤松二三), the last mayor of Taito City to attend the ceremony. 

On February 28th, 2006, Sakuma (赤松佐熊), Shigeo (赤松茂男) and Ishiko (淺野石子) came to Taiwan and helped to inaugurate the cultural centre and to celebrate the rebirth of their father’s former home.

Baoting Art and Culture Center (寶町藝文中心)

The Baoting Art and Culture Centre has been reopened to the public for well over a decade and is one of Taitung City’s most popular tourist attractions.

Open six days a week, the four dorms are now the home of rotating art shows and exhibitions about the history of the local area. 

Tourists who visit the dorms often find themselves spending quite a while taking photos as they are quite picturesque and shine in the tropical environment in Taitung.

You’ll also find that the art shows and cultural activities on display are interesting enough to make you want to stick around for quite a while. 

One of my only gripes about the interior of the buildings is that some of the art shows they have on display don’t really mix with the interior design of the buildings. 

Fortunately, I was lucky to arrive on my second visit to the dorms between shows when the walls were empty. However if you’re looking at these photos and thinking that is what you’ll experience when you visit, I’m afraid that probably won’t be the case. 

I did spend quite a bit of time however enjoying the historic exhibits that have a lot of excellent information about Taitung during the colonial era, in addition to the indigenous handicrafts room that shows off some of the beautiful work of the local indigenous groups. 

As I mentioned above, the number of Japanese era dorms in the area is about to grow exponentially, so if you are planning to visit the area, I highly recommend taking a walk to the rear of the dorms to check out some of the other dorms that are currently being restored and are almost ready to reopen to the public. 

The amount of historic properties that have been restored in the area is quite amazing and although some of them will showcase local art and history, you’ll also find others that will have restaurants, tea houses and coffee shops inside. 

I’m not sure about you, but having a meal or a coffee in one of these eighty year old buildings is probably a pretty cool experience! 

For more information about getting to the dorms and when they’re open, keep reading below! 

Getting There 

 

Address:  No.184, Zhongshan Rd., Taitung City (台東市中山路184號)

GPS: 22.757823404833875 121.15302552239177

The Baoting Art and Culture Center is located on Zhongshan Road (中山路) within the downtown core of the city, but is a bit of a distance from the city centre where you’ll find most of the tourists who visit Taitung spend their time. 

If you have a car or scooter during your trip to Taitung, getting there shouldn’t be much of a problem at all. If you don’t have your own means of transportation though, don’t worry, there is an ample amount of public transportation available that will help you get there. 

Located near Siwei Nightmarket (四維夜市) and the Taitung Mazu Temple (臺東天后宮), the Baoting Art Centre is in an area of town where there probably isn’t very much for the average tourist to see, but within the next year or two there will be an entire city block of newly restored Japanese dorms just like these opening up that will feature art and cultural exhibitions, making the trip there even more worthwhile! 

Car / Scooter 

If you have a car or a rental scooter during your trip to Taitung, you should have no problem getting there. All you really have to do is follow Zhongzheng Road straight out of the downtown core of the city and you’ll find the dorms within minutes of leaving.

The roads in the area are quite large and there should be an ample amount of parking nearby. For a car, you might have to circle around the area for a while to find a space, but it shouldn’t post much of a problem. Remember though that if you park in one of the space along the road that you’ll be subject to a parking fee based on the amount of time you spend there.

If you’re driving a scooter on the other hand, you’ll be able to park directly in front of the dorms in the spaces provided for free!  

Bus 

Taking the bus to the Baoting Art and Culture Centre from downtown Taitung is pretty easy - All you have to do is get yourself to the Taitung Bus Station (臺東轉運站) and take Taitung Bus (臺東客運) bus #8102, #8119 or #8120 to the “Tiantainlai Bus Stop” (天天來站) where you’ll get off a short distance from the dorms. 

Link: Taitung Bus Station (臺東轉運站) 

You also have the option of taking Taitung’s Downtown Sightseeing Tour Bus (臺東縣市區公車) from the bus station to the same bus stop mentioned above, but its important to note that the bus doesn’t really come that often and isn’t all that convenient.

Still, if you’re at the station and the bus is about to leave, feel free to hop on! 

Link: Taitung Downtown Sightseeing Circular Bus Timetable (市區公車時刻表)

Visiting the Baoting Art and Culture Centre is free of charge, and apart from having to remove your shoes when you enter the buildings, you can easily enjoy the beautiful architecture and whatever art exhibit they’ve got on display at the time of your visit!  

Hours: Tuesday to Sunday from 09:00-12:00 and 14:00-17:00.  

The dorms are closed on Mondays and most national holidays

I have probably mentioned this countless times on my blog, but one of the problems that has arisen as of late is that when these former Japanese era dormitories (and other buildings) are restored and opened up to the public, the government often has trouble coming up with idea about how to fill the space with something that makes their investment in the restoration of the buildings worthwhile.

In this case, the former Taitung Civic Dormitories have been repurposed into a beautiful exhibition space for artists that provides local artists with a beautiful exhibition space for their work and local residents with a constantly changing art space.

For tourists who are only in the area for a short time, the art that is featured on the walls is just one of the added bonuses of visiting these historic dorms.

There are certainly an ample amount of destinations around Taitung for tourists to enjoy on their trip to the east coast, but within the next few years the list of destinations within the city itself is going to grow exponentially. This will make spending time within the city and especially the area around the Baoting Art Centre much more attractive. 



Taoyuan Martyrs Shrine (桃園忠烈祠)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

IMG_5803.jpeg

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

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

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

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

Link: Japanization | 皇民化運動 (Wiki) 

Original design layout of the shrine.

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

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

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

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

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

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

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

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

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

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

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

Given its importance, the shrine consisted of the following: 

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

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

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

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

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

  6. Staff Dormitories (管理室/神職人員宿舍)

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

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

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

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

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

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

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

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

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

The three “Kaitaku Sannin” are as follows: 

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

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

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

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

“The Spirit of the Country”

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

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

Toyoke no Omikami (豐受大神 / トヨウケビメノカミ) 

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

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

Emperor Meiji (明治天皇)

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

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

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

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

Link: Meiji Emperor | Meiji Shrine (Wiki) 

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

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

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

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

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

Link: Prince Kitashirakawa Yoshihisa (Wiki) 

The Taoyuan Martyrs Shrine (桃園忠烈祠)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Link: Japan-Taiwan Relations (Wiki) 

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

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

Link: 去日本化 (Wiki) 

The Taoyuan Martyrs Shrine though oddly remained unscathed. 

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

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

The shrine as it appeared in the 1980s..

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

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

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

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

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

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

Link: Tainan Koxinga Shrine

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

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

The interior of the shrine.

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

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

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

So remember to be respectful when you visit!


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

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

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

Taoyuan Shinto Shrine (桃園神社)


Ji-an Yoshino Shrine (吉安慶修院)

Over the past few years I’ve blogged in great detail about various locations leftover from Taiwan’s Japanese Colonial Era introducing buildings, shrines, martial arts halls, etc.

Every time I write one of these articles, I offer a bit of an introduction to the colonial era by explaining to readers that the colonial period lasted from 1895 - 1945, and how for better or worse it was one of the most important eras in Taiwan’s modern history as the Japanese kickstarted the development of Taiwan into the beautiful country that we love today. 

When I talk about these things, I’m often accused of glossing over the terrible things that took place during the half century that the Japanese controlled the islands. And yeah, the Japanese were just like any other colonial power and committed atrocities. The development that took place likewise wasn’t entirely altruistic as it benefitted them and the construction of their fledgling empire, which had its eyes set on massive expansion around South East Asia.

Taiwan was just a stepping stone for fuelling those ambitions.

One facet of the colonial period that I’ve barely touched however is what happened when the war ended and the Japanese surrendered.

I always briefly mention that control of Taiwan and the Penghu Islands were ‘ambiguously’ awarded to the Republic of China, but that doesn’t really tell the full story of the administrative transition that took place, in addition to an exodus of people who left Taiwan with the outgoing colonial regime.

In 2015, a powerful documentary was released in theatres here in Taiwan that did an excellent job telling the forgotten story of what happened when the Japanese left, from the perspective of those who had lived in Taiwan for generations.

The documentary, titled: Wansei Back Home (灣生回家), chronicled the history of some of those (still living) Japanese citizens, who were born in Taiwan, and who had only ever known Taiwan as a home before they were forced to move back to Japan. It told about how they were met with hostility and discrimination when they arrived back in post-war Japan as the country was in the process of rebuilding.

It also delved into how these “Wansei” (灣生), or Japanese citizens who were “Born in Taiwan,” had a difficult time adapting to their new lives while missing the only home that they ever knew.

When the war ended and the Japanese were forced to leave Taiwan, they ended up bringing with them around half a million people.

When the Japanese era started in 1895, an active campaign started in Japan to encourage citizens (with specific skills) to emigrate to the new colony to assist in its development. 

Many of those who came in those early years brought with them everything they owned and a one-way ticket. Then, for several generations they lived, worked and raised families here in Taiwan, forming a deep connection with this land.

One of the first villages set up for these new immigrants to Taiwan was in Hualian’s Ji-an Village (吉安鄉), which then was known as “Yoshino Village”, and just so happens to be the setting in the movie for the return of those “Wansei” citizens, who returned to see their long-lost home.

In this article, I’m going to start off by introducing Yoshino Village and its historical significance before moving on to the main topic of the Yoshino Shrine, which is known today as Qingxiu Temple (慶修院).

Then I’ll conclude with some photos from the site of the former Yoshino Shinto Shrine (吉野神社), located in the heart of the village. 

The Buddhist temple has become a popular tourist attraction in recent years, since its restoration and although there may be a few English-language articles floating around the internet about it, I think it’s more beneficial to the reader to do a bit of a deep-dive into the history of this special village to get a better understanding of its significance.  

Yoshino Village (吉野村)

Street in Yoshino

Street in Yoshino

Originally settled by the Amis Indigenous people, the area we know today as Ji-an (吉安), was once referred to as Cikasuan (知卡宣) or “flowing timber” by the indigenous people who lived there. 

Located within the Huadong Valley (花東地區), Ji-an has a humid subtropical climate and is one of the areas of Hualien best known for its agricultural output, with crops that include rice, sugarcane, corn and tangerines, among others. 

Even though Ji-an has been the home of the Amis people (阿美族) for thousands of years, starting around the 17th century, it has also been an important area where various groups of Hakka (客家) and Hoklo (閩南) migrants have settled. Then, much later a larger group of refugees from the Chinese Civil War came to the area to make a new life in Ji-an. 

Today, these four different groups make up the vast majority of the over eighty-three thousand people who live in Ji-an. Before the arrival of those refugees however, Ji-an was a much different community than it is today, and as I mentioned above, holds a special place in Taiwan’s history. 

The Japanese Empire took control of Taiwan in 1895 and after a period of instability and heavy-handedness, life in Taiwan (for better or worse) eventually settled to become that of the model colony the Japanese were looking for. For the first few years, the only Japanese citizens who came to Taiwan would have been predominately military, civil servants, engineers and business people who sought to capitalize on the treasures that the island had to offer the empire. 

Yoshino tobacco farm

Yoshino tobacco farm

When the situation stabilized, the government made the decision to start a campaign to encourage immigration to the colony, which viewed further immigration to Taiwan by ‘ordinary’ (most often lower-class citizens), especially those who were labourers or farmers was a great way to improve production.

While also testing a ‘settler colonialism’ scheme by mixing Japanese citizens with the local population. 

The East Coast was chosen as the optimal location to start an immigration campaign for these ‘planned communities’ (移民村), due to the fact that it was sparsely populated and thanks to the so-called ‘availability’ of land.

To sweeten the deal, the government would provide each family with transportation, a home and a plot of land to farm on in addition to a number of subsidies.  

The so-called availability of land is a contentious issue as it forced the local Amis people off of their traditional lands and further into the mountains, resulting in a uprising known as the Cikasuan Incident (七腳川事件).

Immigration to the area started modestly in early 1910 (明治43年), with nine families recruited from Tokushima Prefecture (德島縣) on Japan’s Shikoku Island (四國), with another 52 following by the end of the same year. 

Taking into consideration how so many of the immigrants to the area hailed from Yoshinogawa City (吉野川市) in Tokushima, the village was officially renamed Yoshino Village (吉野村) in 1911 (明治44年) to better reflect the heritage of the new residents.

Rice fields in Yoshino

Rice fields in Yoshino

As mentioned above, the Yoshino area was already home to Hoklo, Hakka and Indigenous peoples, so when Yoshino Village became an official village, it was structured into three divisions, namely Miyamae (宮前), Shimizu (清水) and Kusawake (草分), with three tribal areas for the Amis people. Within these three divisions, the Japanese community and the local community were for the most part segregated, but surprisingly a sense of community partnership and shared success brought them all closer than anyone would have ever thought. 

Within a decade of the immigrant community project starting, Yoshino had become a model of success and the hard work of the immigrants and the locals alike transformed the village from a small settlement of sharecropping farms that endured endemic diseases and transformed the ‘wilderness’ into a model of economic success.

Quickly becoming an important centre for food production and economic activity, thanks to its success in the cultivation of rice, sugarcane, tobacco, vegetable and fruit production, the colonial government sought to use the ‘Yoshino model’ in official government propaganda that sought to create similar communities all over Taiwan.

But in order to do so, a considerable amount of public funds had to be invested in the village to ensure that it was equipped with hospitals, schools, civil buildings, shrines and public works projects. 

The “model immigrant community” project, which lasted from 1909 until around 1918 turned out to become a successful venture, but no where was it as successful as it was on the East Coast with Yoshino acting as the model for nearby villages like Toyota (豐田), Hayashida (林田), Yoshita (賀田), Kano (鹿野) and Ikegami (池上), among others. 

Link: Huadong Valley Ride 2018: Hualien City to Fenglin (Spectal Codex)

As the village continued to grow, administration become a major issue, so in 1937 (昭和12年), Yoshino Village was absorbed as a township within the much larger Karenko Prefecture (花蓮縣, which was better able to assert governmental control over its economic development.

If you read the introduction to this article, you’re probably aware of what I’m about to tell you. 

When the Second World War came to an end, the people living in Yoshino and all of the Japanese immigrant communities that dotted the eastern coast of Taiwan were forcibly repatriated back to Japan as the colonial government was making its exit. 

Yoshino Primary School

Yoshino Primary School

The tragedy of this story is that for the several generations of “Wansei” who were born here, and whom had never stepped foot in their ancestral homeland, they were leaving the only home they ever knew for one that was hostile to their existence.

Nevertheless, even though these villages were completely depopulated and abandoned by the Japanese, a housing crisis caused by the arrival of almost two million Chinese refugees a few short years later helped to revive these communities.

When the Chinese Nationalists took over, “Yoshino Village” ceased to exist, but Ji-an (吉安鄉) replaced it, and the farms and industry that were cultivated by the immigrants and local people over the thirty-eight years of its existence were brought back to life and continue to this day.

The few remaining Wansei continue to have fond memories of their homes here in Taiwan. 

And fortunately they have since been able to return to see their homeland as well as the friends they made while here.

Yoshino Shrine (吉野慶修院)

Ok, so it took a while to get here, but finally, the main subject of this article, the Yoshino Shingon Buddhist Temple (真言宗吉野布教所), better known today as Qingxiu Temple (慶修院). 

Often described as “Taiwan’s most well-preserved Buddhist Temple” (臺灣現存最完整的日式寺院), the recently restored shrine has become an extremely popular tourist attraction over the past few years.

I’d expect that Beitou’s Puji Temple (普濟寺) and Taipei’s Huguo Rinzai Temple (臨濟護國禪寺), and a few others around the country might beg to differ, with those bold claims above. 

Constructed as an overseas branch of Koyasan’s Kongobuji Temple (高野山金剛峰寺), the head branch of Japan’s Shingon Buddhism sect (真言宗), the “Yoshino Centre for the Dissemination of Shingon Buddhism” (真言宗吉野布教所) was established in 1917 (大正6年) to work hand-in-hand with the nearby Yoshino Shinto Shrine in serving the religious needs of the community. 

When the temple was first constructed however, it was forced to serve several different functions due to the lack of resources in the village at that time. Not only was it a Buddhist temple, it was also used as a medical facility, a funeral home and a school.

So not only was it helping the immigrants seek inner peace, it was also performing very practical functions as well.  

Fortunately, when the colonial era ended, the Chinese Nationalists uncharacteristically showed mercy and didn’t tear it down like they did the neighboring Shinto Shrine.

In 1948 (民國37年) the Main Hall of the shrine was converted into one that better suited the needs of Chinese Buddhists, with statues of Shakyamuni Buddha (釋迦牟尼佛) and Guanyin (觀音菩薩).

Although we’re fortunate that the temple wasn’t torn down, it did fall into a state of disrepair for quite some time and repairs were made in 1964 and again later in 1972, but were ultimately inadequate for dealing with the structural issues that required attention.

In 1997 (民國86年), the temple was recognized as a county-level historic property (縣定三級古蹟), which gave it a protected status and ensured that money would be allocated for its restoration.

Restoration started shortly after and after a long period of closure, the shrine re-opened to the public in 2003 with the entire grounds meticulously restored to how it would have appeared during the Japanese era. 

Today the Yoshino Shrine is one of the most popular tourist attractions in Hualien and for those Wansei who come back to visit Taiwan, it is surely a sight for sore eyes.

Below, I’ll go into more detail about each of the important parts of the shrine: 

Main Gate (山門)

The Main Gate of the shrine, literally the “Mountain Gate” (山門) is a traditional style gate that meets with the “tamagaki”, or the sacred wall that encircles the perimeter of the complex.

The gate is so beautiful that you’ll probably have to line up to get photos in front of it. 

The gate is arguably one of the most authentic Japanese-style gates in Taiwan and its design is characterized by its simplicity. Above the gate you’ll find a Japanese style eaved roof with a plaque in the middle that reads “Qingxiu Temple” (慶修院).

Hung below that you’ll find a “shimenawa” (標縄), otherwise known as a “sacred rope” decorated with braided paper streamers named “shide” (紙垂). 

Depending on the time of the year that you’ll visit you’ll likely also find two large paper lanterns with the name of the shrine on them. You might also find a purple banner (門幕) hanging in the middle which displays two important icons that identify the temple. 

Main Hall (正殿佛堂)

From top to bottom, the century-old Main Hall of the Yoshino Shrine is quite unique in Taiwan with regard to its architectural design.

The single room building is constructed almost entirely of wood and features a beautiful double-layered roof, held up thanks to the genius of Japanese architectural design.

From the outside, the building is elevated off the ground with a ‘hisashi’ (廂) veranda that reaches around the sides of the building in the shape of a “U”,  and likewise has beautiful windows on the same three sides, allowing for beautiful natural light to enter the building.

The interior of the building is measured by Japanese standards and is three ‘ken’ (間) wide and four ‘ken’ in length (面寬3間、進深4間), which translates to a space of around 39.96 square meters.

As you’d expect with a Buddhist temple like this, the interior is decorated quite simply with tatami mats on the floor and shrines against the back wall. While inside, there really isn’t that much to see, but thats the point of a temple like this, as it is supposed to be a simple space where you’re able to relax and free your mind.

Having a bunch of things to focus on doesn’t really help with that.

The roof of the building is probably one of the most unique aspects of its architectural design as it features the typical Japanese style ‘hip-and-gable’ roof that you’ll find on other Japanese style buildings, but in this case we have a double-layered, four-sided roof. 

In temples constructed in this specific hip-and-gable style known as irimoya-zukuri (入母屋造), the ‘gabled’ part of the roof (the upper layer) covers the ‘moya’ (母屋), or the interior of the building, while the ‘hipped’ part (the lower portion), covers the veranda and protrudes further beyond on each of the four sides.  

While the ‘hisashi’ veranda appears functional, its main purpose is actually to help reinforce the roof with an extra row of pillars, distributing its weight more evenly and also preventing the roof from caving in during an earthquake or a typhoon.  

In most cases, these Japanese-era temples in Taiwan put a lot of emphasis on the design on the front facade of the building, but the sides and the rear rarely ever receive the same amount of attention, which is what makes this one special.

Even though the roof only appears to be double-layered, its all part of the three dimensional design that Japanese architecture has mastered. 

Originally, the main deity in enshrined within the Main Hall was “Acala”, however when the Chinese Nationalists took control of Taiwan, it was replaced with figures more representative of Chinese Buddhism. Now that the shrine has been restored, we can see a shrine set up to the founder of Shingon Buddhism, Kobo Daishi (弘法大師) or Kukai (空海).

Links: Kobo Daishi (Wikipedia) | Kukai Kobo Daishi (Japan Visitor)

You might be wondering why the original shrine to Acala wasn’t put back in place when the shrine was restored. That’s actually an easy answer - Acala is a popular Buddhist figure in Japan, and other parts of Asia, but here in Taiwan is lesser known. 

(I’ll talk about Acala a bit more later)

Kobo Daishi however is someone that most people are aware of, so placing the founder of the sect in the main shrine seems like a pretty good compromise. 

One of the interesting things about this temple are the curtain/banners (御神幕) hanging at the front door. In Taiwan, when you arrive at a shrine, you can typically tell who is inside by the plaque that is placed above the door and the name of the temple.

Japanese places of worship however are quite different and knowing who you’ll find inside can be a little difficult for the uninitiated.

In this case we have two different emblems on the door, which have a very important meaning with regard to this temple, but is something that is generally missed by almost everyone who visits. 

In Japan, these banners are generally always white, unless it is a special occasion when they’re changed to purple. A white curtain here in Taiwan though is something that would scare people away (funeral-related) and would be bad for business. So let’s just say that everyday is a special occasion here in Taiwan and we use purple year-round!

On the left you’ll find the “Kirimon” while on the right you’ll find the “Hidari Gomon”, but what do they mean and why are they there? 

The Koyasan Shingon sect of Buddhism uses the Hidari Gomon (三つ巴) on banners that identify its temples. The Japanese for the symbol translates literally as “Three Commas”, and the design is likened to the mythic three-legged crow Yatagarasu  (八咫烏).

In this case, the “tomoe” (鞆絵/巴) is similar in design to the Chinese “Taijitu” (太極圖), and is used as a visual representation of the Buddhist concept of the “cycle of life.” 

Note: The Hidari Gomon just so happens to also be the same emblem used to symbolize Okinawa (沖繩) and is featured predominately at shrines like the Futenma Shrine (普天滿宮) and Naminoue Shinto Shrine (波上宮), and you would have seen it at Shuri Castle (首里城) before it tragically burnt to the ground. 

The Kirimon (桐紋) is a symbol that the Shingon sect uses to identify Kobo Daishi, the founder of the sect and one of their most prolific figures. Like the emblem above, it also features predominately in Japan as a variation is used to represent the Governmental Seal of Japan (日本內閣總理大臣), known as the “Go-shichi no kiri” or the 5-7 Paulownia (五七桐), while the one used here is the “Go-san no kiri” or the 5-3 Paulownia (五三桐). The only difference between them the variation on the number of petals featured on each of the emblems. 

Acala

To the right of the Main Hall you’ll find a one meter tall stone statue of Acala (不動明王), who is the deity who was previously enshrined at the temple prior to the Chinese Nationalists arrival in Taiwan.

Acala, who is also known as “Fudo Myoo” or the “Immovable Lord” is a wrathful deity who often appears demon-like in his iconography, but is known as the ‘Protector of the Dharma’ and is one of the most important figures in Shingon Buddhism, apart from the founder.

Link: Acala (Wikipedia)

Don’t let the fact that Acala appears somewhat frightening fool you, his purpose is to use his power to help spread wisdom and compassion and only appears that way in order to better combat evil forces!  

Before I move on, I think it’s important to take a minute to talk about the restoration process of the Main Hall, which today is slightly different than it appeared several decades ago, as well as when it was originally constructed.

In the years after the colonial era, the main hall was expanded upon to include rooms to the side, which ultimately changed the shape of the building, and required an alteration to the roof. 

When the building was restored, these additions were removed and the building was (for the most part) restored to its original design. However the back side of the building has been reinforced with modern construction materials in order to secure it from the constant threat of earthquakes that occur so frequently on the East Coast.

The changes to the building aren’t all that noticeable, but have been done in a way that ensures that we’ll be able to enjoy this one for many years to come. 

The Hyakudoishi Stone (百度石)

The one meter tall ‘Hyakudoishi Stone’ stands directly in front of the Main Hall and is part of a Japanese tradition that acts as a location marker for the temple. 

According to tradition, if you’ve visited the temple and prayed for something, you should walk back and forth from the Main Hall and the stone a hundred times in order to show your devotion.

Likewise, if that wish comes true, you should return and complete the same task a thousand times to show your appreciation. 

The Mantra of Light Stone (光明真言百萬遍石碑)

The Mantra of Light Stone is an important part of this shrine and is something that you will generally find at almost every Shingon Buddhist Temple.

The stone is a tool used in Buddhist practice that requires practitioners to chant: “Namu Daishi Henjo Kongo” (南無大師遍照金剛) at least 108 times if they want a wish to come true.

For hardcore practitioners of Shingon, the mantra needs to be chanted at least a million times in their lifetime. 

This specific stone however is thought to have special healing powers and according to local legend, chronic illnesses could be cured by carrying out the ritual mentioned above.

This could very well have originated due to the fact that the shrine was once home to a medical clinic that served the medical needs of the local community.

Nevertheless, the stone has been an important part of the shrine for more than a century, so its continued existence is quite important.  

You’ll probably have noticed from both of these stones that a lot of exercise is required! 

Eighty-Eight Stone Buddha Statues (88尊石佛) 

Located against the southern and western walls of the temple, you’ll find a beautiful display of eighty-eight Buddha statues, which has been wonderfully restored. The number ‘eight’ is a special one in Buddhism and in this case the number “88” in this case represents the various types of Anxiety (煩惱) and Willpower (願力), that are a part of of Kobo Daishi’s teachings.

As mentioned above, this temple is a branch of the Koysan temple back in Japan, but when the immigrants first started arriving in Taiwan, many of them got sick and life was hard.

In order to improve these conditions, some went back to Japan and completed the iconic Shikoku Pilgrimage (四國遍路), which takes more than a month and requires visiting the 88 temples associated with Kobo Daishi on Shikoku Island.

Upon completion of the 1200 kilometer pilgrimage, they brought back with them these 88 statues, each of which from a specific temple, to help the people of Yoshino have a better life. 

Each of the statues features a number, a prayer and the name of the temple where it hails from.

Apart from the Main Hall itself, this is probably the most popular part of the temple and you’ll often find people paying close attention to each of the Buddha’s and the name of the temple they hail from.

You’ll also find quite a few people writing wishes on traditional wooden plaques named ema (絵馬), which are hung nearby and are received by the eighty-eight Buddhas.

Yoshino Shinto Shrine (吉野神社)

When immigrants from Japan started to arrive in Yoshino Village around 1910 (明治43年), most of the basics had already been set up for them, but one of the things that was missing was a Shinto Shrine to take care of their religious needs. 

At that time, not even the Hualien Shinto Shrine (花蓮港神社) had been constructed, so in order to help out, the Governors General Office in the capital purchased a plot of land from the local Makutaay Tribe (瑪谷達璦部落) to construct one. 

Even though Yoshino Village had already been established, the government had to purchase a separate plot of land from the local indigenous people due to the fact that according to Shinto Tradition, larger shrines are generally constructed outside of residential areas in order to maintain the sanctity of the sacred space housed within. 

Link: Architecture and Sacred Spaces in Shinto (UC Berkeley) 

Construction on the Yoshino Shinto Shrine started in January of 1912 (明治45年) and was surprisingly (and extremely efficiently) completed a few months later on May 30th as a branch shrine of the Taiwan Shinto Shrine (台灣神宮 / たいわんじんぐう) in Taipei. 

Note: The Taiwan Shinto Shrine was constructed on the side of Jiantan Mountain where the Yuanshan Grand Hotel (圓山大飯店) is currently located. 

The interesting thing about the Yoshino Shrine is that even though it was never meant to be a Prefectural Level-sized shrine, it was still a large one by the standards of that time and was considered to be one of the ‘three most important shrines on the east coast’ (東台灣三大神社) along with the Hualien Prefectural Shrine and the Taitung Prefectural Shrine (台東神社).

Although information about the overall design of the shrine is limited, from the historic photos it would seem that the shrine consisted of the following: 

  1. A large gate or “torii” (鳥居)

  2. A walking path or “sando” (參道)

  3. Stone Lanterns or “toro” (石燈籠)

  4. An Administration Office or “shamusho” (社務所)

  5. A Purification Fountain or “chozuya” (手水舍)

  6. Stone Guardians or “komainu” (狛犬)

  7. A Hall of Worship or “haiden” (拜殿)

  8. A Main Hall or “honden” (本殿)

Considering the fact that the shrine was a branch of the Taiwan Shinto Shrine, and as was the case with most of Taiwan’s other shrines, the kami enshrined within were all familiar figures which included the Three Deities of Cultivation and Prince Kitashirakawa Yoshihisa.

Unfortunately it’s unclear as to when the Yoshino Shrine was torn down, but when the colonial era ended, the land was used for the construction of military villages, so it is safe to assume that the shrine disappeared in the late 1940s as Hualien was an important location for the Air Force.  

The Military Villages (眷村) constructed on the land where the shrine was located were only ever meant to be temporary lodgings for members of the armed forces, however when it became clear that the ROC wasn’t going to be able to “Retake the Mainland” as they hoped, families eventually started to disperse in order to live a more comfortable life. 

The Military Villages where the shrine was located have since been torn down and part of the land is currently used as a Hakka Cultural Park (吉安好客藝術村).

Even though the park is an arts centre for the local Hakka people, the buildings constructed on site pay homage to the former shrine and attempts have been made to showcase the original landscape design of the former shrine. 

Today all that remains of the original shrine are some memorial stones, ruined lanterns and a reconstruction of the purification fountain.

Still, the area is quite beautiful and the Hakka culture centre is well worth a visit. Likewise, the downtown area of Jian is nice for a walk as you’ll find quite a few houses and buildings left over from the colonial era.

Getting There 

 

Ji-an village is conveniently located just outside of the Hualien city, but with that being said, Hualien is quite large and there is a considerably distance between the city and Ji-an.

Likewise the two shrines aren’t all that close, so getting there could either be quite simple, or a bit tedious depending on your means of transportation.

If you’ve got a car or a scooter, there shouldn’t be much of an issue, especially if you’re travelling from Hualien city, which is a rather straight-forward route.

Simply input one of the addresses (or GPS coordinates) provided below into your GPS or Google Maps and you won’t have any problem. 

Ji-An Qingxiu Temple 

Address: #345-1, Zhongxing Road, Ji’an Township, Hualien County (花蓮縣吉安鄉中興路345-1號) 

GPS: 121.56474, 23.97370

Hours: Tuesday - Sunday, 8:30am - 5:00pm 

Admission: Adult: 30NT, Children/Senior: 15NT, Group: 20NT

Yoshino Shinto Shrine

Address: #477 Zhongshan Road, Sec 3, Ji’an Township, Hualien County (花蓮縣吉安鄉中山路三段477號)

GPS: 121.567120, 23.979840

Hours: Tuesday - Sunday, 9:00am - 4:00pm

Admission: Free of Charge. 

If on the other hand you’re relying on public transportation, getting there becomes a little more tedious, but shouldn’t really pose much of a problem for most travellers.

  • Train

You can take a Local Train (區間車) headed south from Hualien Station and once you’ve arrived at Ji-an Station (吉安車站), from there you can either grab a taxi or simply walk to the shrine, which is about two kilometres away. The route to the shrine isn’t that confusing, so if you walk, you probably won’t get lost. 

  • Bus

From Hualien Train Station you have to option of taking two different buses. Hualien Bus (花蓮客運) #1131 or Taiwan Tourist Shuttle (台灣好行) #303. 

  1. Hualien Bus (花蓮客運) #1131 - From Hualien Station -> Ji’an Township Office (吉安鄉公所)

  2. Taiwan Tourist Shuttle (台灣好行) #303 - From Hualien Station directly to the shrine.

While the second option might seem to be the most convenient, I’d caution that the bus doesn’t come all that often, so if you’re hoping to get on this one, I recommend making sure when the bus leaves from Hualien and heads back, so that you don’t end up missing it. 

The other bus may require a short walk from the Ji-an Township Office, but it is a considerably shorter walk than the walk from the train station, which should save some time as it comes much more frequently and is more reliable.  

To tell the truth, when I started writing this article, I figured I could write a simple introduction to the Yoshino Buddhist Temple and then quickly move on to write about some of the other places I visited during my several-week long trip to the East Coast.

Unfortunately the rabbit hole I fell down while researching this one was so deep that I ended up churning out this long-winded deep dive into the interesting history of Yoshino Village.

For that I apologize. 

Nevertheless, this is a topic that isn’t covered very well in the English language, so I hope that if you’ve read this far, that you’ve been able to learn about this important piece of Taiwanese history, and that it has sparked an interest to keep learning about it like I do.