Japanese Colonial Era

Chishang Rice Fields (池上伯朗大道)

I know what you’re thinking! 

“Finally, he’s posting an article that has nothing to do about the Japanese Colonial Era!”

“We’re finally going to get to read something about a popular tourist destination with some pretty photos that has nothing to do with history.” 

C’mon. Don’t fool yourself.

You know I’ll find a way to mix the two! 

Today I’m going to be introducing the famed Brown Boulevard in Taitung’s historic Chishang Village.

Keyword: Historic!  

If you’ve been in Taiwan long enough, you’re probably familiar with the iconic Chishang Bento Box (池上飯包), which likely has more branches around the country than McDonalds. 

While it should be obvious that these historic lunchboxes originated in Chishang, the better questions is to ask why are they so highly regarded? 

The easy answer is because Chishang produces arguably the best rice in all of Taiwan. 

Rice that is so awesome that it was apparently eaten by the emperor of Japan himself. 

And thus, you probably see where I’m going to go with this one. 

Chishang’s rice, Chishang’s bento boxes and all of what we’re able to enjoy today is a direct result of the five decades that Japan ruled over Taiwan and developed the island. 

So before I start talking about Brown Boulevard, give me a few minutes to help you better understand how one of Taiwan’s most prolific agricultural industries got its start! 

I’ll try to be brief, but let’s be honest, that’s never really been my strong point. 

Ikegami Immigrant Village (池上移民村) 

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. 

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 laborers or farmers. This was perceived as not only a great way to improve production here in Taiwan but also dealing with pervasive issues back in Japan, where lack of land and opportunities were causing issues for the rapidly industrializing country. 

Ultimately though, looking back through a historical lens, it is easy to see that mass immigration to Taiwan was a test for a ‘settler colonialism’ scheme in which Japanese citizens would mix with the local population, with the latter eventually being outnumbered.

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 ‘availability’ of land.

And 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 “model immigrant community” project, officially lasted from 1909 until around 1918 and achieved relative success, but no where was it as successful as it was on the East Coast with Yoshino Village in Hualien acting as the model for nearby villages like Toyota (豐田), Hayashida (林田), Yoshita (賀田), Kano (鹿野) and more importantly for this article, Ikegami (池上). 

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

Looking back, we can see that the hard work that went into developing the land used for these villages has helped to ensure that today, we continue to be spoiled with some of the best rice, vegetables and fruit in the world.

And there are few places where that is put on display more than in the former immigrant village of Ikigami, known today as Chishang (池上). 

Ikigami Village, which is the Japanese pronunciation of “chishang” (池上), the name used today literally means “by (on) the lake”, referring to the nearby Dapo Lake (大坡池), which was instrumental in the irrigation system that was set up for the cultivation of rice in the area. 

Note: Like many of the other immigrant villages on the east coast that I mentioned above, when the Japanese left Taiwan, the villages retained the same names, but were switched to the Mandarin pronunciation. Most English-speakers however fail to realize that “Fengtian” for example was the same “Toyota” as the cars!

Prior to the arrival of the Japanese, the land where Ikigami would eventually be established was home to the Amis (阿美族), who had migrated out of the area into Hualien in the early stages of the 19th century after an alliance of Siraya (西拉雅族) and Puyuma (卑南族), two of Taiwan’s Plains Indigenous groups (平埔族群) forced them out.

By the late stages of the 19th century, Emperor Kangxi (康熙) removed the longstanding ban on immigration (封山禁令) beyond the western coast of Taiwan. This prompted a wave of Chinese migration, who named the area “xin kai yuán” (新開園), which literally translates as “Newly Opened Land”, but even with a nice name like that, life really sucked for those immigrants who had little to no protection from malaria and other sicknesses let alone the constant threat of attack from the indigenous people.

It didn’t really matter very much though as a few years later, the Qing’s flimsy control of Taiwan came to an end after the First Sino-Japanese War (日清戰爭), resulting in the Treaty of Shimonoseki (馬關條約), and control of Taiwan and the Peng Hu archipelago being handed over to the Japanese. 

As mentioned above, the Japanese arrived in Taiwan in 1895 (明治28年), but what I didn’t include was that after the signing of the treaty with China in April, the Japanese army arrived in Taiwan in May and by November of that year, they claimed to had accomplished what the Dutch, Spanish and Chinese could never do - they controlled the entire island.

That being said, complete control over the island probably didn’t actually take place until some years later as they faced resistance from indigenous groups as well as the Hakka and Hokkien people who had been here for years.

Once they did control the island though, they set out to develop it and start extracting all of its many resources.

It’s hard to know for sure how many indigenous and others were killed during the period of resistance to Japanese rule, but without a doubt, thousands perished in the process. 

By 1909 (明治42年), the eastern immigration plan had been established and the model immigrant villages mentioned above started popping up along the east coast, with both public and private investments.

To facilitate the creation of an immigrant village in the ‘Newly Opened Garden’ area, an estimated 2,298 hectares (2,370甲) was reserved and was officially renamed “Ikigami Village” (池上村).

It’s important to mention that of the 2,300 hectares reserved for the village and agricultural production, the vast majority (2,143 hectares) of land was considered untamed wilderness (原野) while the rest was divided/developed into 55 hectares of dry farmland (旱田), 37 hectares of paddy fields (水田) and 7.5 hectares reserved for construction (建地) respectively. More on that later. 

Note: 1甲 = 0.9699 hectares = 2,934坪 (甲 jia and 坪 ping are Taiwanese units of measurement)

With the Taitung Sugar Corporation (臺東製糖株式會社) charged with the development of the village and bringing in new immigrants, in 1913 (大正2年) construction on over two hundred houses started with land partitioned to ensure that each of the households could contribute to agricultural production. 

Immigration to the area however didn’t start until 1919 (大正8年) when 49 families were brought to the area from Shinanogawa City (信濃川) in Japan’s Nagano Prefecture (長野縣).

Immigration slowly continued throughout the next few years, but the initial stages of the project (in addition to several of the other immigrant villages set up under the operation of the Taitung Sugar Corporation) came to a sudden end.  

By 1921 (大正10年) the Taiwan Governors Office and the Bank of Taiwan became frustrated with the lack of success of the privately run company and stopped granting them loans. With mounting debts, the Taitung Sugar Corporation was forced to restructure its business operations leaving the newly formed Taitung Business Development Corporation (台東開拓株式會社) to focus on any lingering immigration-related business, while the rest of the company would focus solely on its most important function, the production and export of sugar.

Over the next few years, with continued attempts to fill the houses with immigrants from Japan failing, the company settled on bringing in a mixture of locals and Japanese to help populate the village and contribute to agricultural production. This attempt resulted in limited success as by 1926 (昭和元年) the Eastern Rail Line (東線鐵路) had reached Ikigami and the area near the newly constructed train station became a much more attractive place to live, in addition to being the centre of economic development.

Once the rail line had been completed, Ikigami became a much more attractive one and migrants, mostly Hakka’s from Hsinchu (新竹) and Miaoli (苗栗) started to pour in with the population surging over the next decade.

Ikigami ultimately failed as an experimental immigration village for Japanese citizens, but it succeeded in becoming a much more inclusive village than many of the other immigrant villages in that it was home to the Indigenous, Hakka, Hokkien and Japanese, all of whom worked together to create a paradise for the production of rice.

Later absorbed into the Kanzan Region (關山郡 / かんざんぐん) of Taito Prefecture (臺東廳), over the next few years, Ikigami Village would turn the failure of the immigration village into one of Taiwan’s most profitable and long-standing success stories.

One that has transcended the different eras of political rule over the island.

Gone were the days where sugarcane was the main focus of agricultural production as the people of the village worked to set up a sustainable system of rice cultivation that quickly achieved notoriety around Taiwan and especially in Japan where it was lauded as Tribute Rice (貢米), cultivated and provided directly to the Emperor.

When the Japanese arrived in Taiwan, they brought with them a Japanese grain of rice known as japonica (秈米) that replaced the earlier, longer grain (粳米) that was brought here by Chinese immigrants in the 16th century.

It took several decades before they actually learned how to successfully cultivate this special kind of rice in Taiwan’s temperate climates. 

Link: Taiwanese Rice has its roots in Japan (Kyodo News) 

By 1925, the colonial government was all-in on what became known as Ponlai rice (蓬萊米), a hybrid of japonica rice (ジャポニカ米) and Ikigami was geographically one of the most ideal locations to grow it.

Located within the area we refer to today as the East Rift Valley (花東縱谷), between the Central Mountain (中央山脈) and the Coastal Mountain ranges (海岸山脈), Ikigami is blessed with fertile soil and natural river water from the Xinwulu River (新武呂溪) in addition to the Dapo Pond which provides fresh water to the rice paddies.

According to locals, the secret to the success of Ikigami’s (Chishang’s) rice cultivation is in the following: 

  1. Excellent soil that contains clay and organic matter from the mountains.

  2. Excellent water flowing from the mountain river and the pond.

  3. Excellent weather and a climate suitable for agricultural production.

While there is certainly room for debate about the claims that Ikigami’s rice production was labelled Emperors Rice (天皇米), what is true of the rice production of the colonial era is that the vast majority of the spoils were shipped back to Japan.

So, as far as the locals were concerned, Ikigami’s rice may as well have been reserved for Japanese royalty. 

Once again, even though Ikigami was a failure as an immigrant village, another area where it did succeed was in cultivating the massive amount of land that was reserved for the village into a viable location for agricultural production. It goes without saying that without the hard work of the immigrants, in conjunction with those from other parts of Taiwan, who joined them in converting over 5000 acres of land into a paradise for rice production.

Cultivation continues to this day and the quality of rice that is produced in Chishang is renowned throughout Taiwan, as well as overseas. The market however has since democratized, and even though rice is still exported to Japan, people from all over Taiwan are likewise able to enjoy the same quality of rice that was once ‘reserved’ for the Emperor. 

While talking about the village, its history and its amazing rice, I’d be remiss not to mention the famed bento boxes (便當) that Chishang is known for. Whenever you go in Taiwan these days, you’re undoubtably going to find a Chishang Bento Box (池上飯包) franchise that sells lunchboxes to the starving masses of Taiwan’s work force. 

Starting in the 1930s, shortly after the railway started passing through Ikigami, vendors would wait along the platform offering Sweet Potato Cakes (蕃薯餅) to weary travellers. This lucrative business later progressed into selling rice balls (飯糰) wrapped in peach leaves (月桃葉), which were the precursor for what we know and love today. 

Note: Lunchboxes in Taiwan are known as “biàn dang” (便當), which is a word derived directly from the Japanese bento (弁当 / べんとう). When we use the words “fàn bao” (飯包) however, we are most often referring to the bento boxes inspired by the Chishang Lunchboxes. 

Links: Even Train Rides Are a Chance to Eat Outrageously Well in Taipei (Eater)

The Biandang from Japanese Days to the Present (AmCham Taiwan) 

As time went by, the rice balls evolved to include a variety of braised pork (滷肉), roast pork (烤豬肉), pork liver (豬肝) and lean slices of pork (瘦肉片) in addition to steamed cabbage, pickled radish, tempura and rice.

Then in 1962, the wrapped rice balls started being packed in wooden boxes transforming into the Chishang bento boxes what we’re used to today. 

Even though you can enjoy a Chishang Bento Box pretty much anywhere in Taiwan, if you find yourself in Chishang, you will have certainly missed out on a great experience if you don’t take some time to enjoy one of the original bento boxes. So, if you are in Chishang, make sure to enjoy a meal at one of the following historic bento shops as you won’t find any of their vendors on the train platform these days. 

  1. Hometown Chishang Lunchbox (家鄉正宗池上飯包) #4 Zhongzheng Road 台東縣池上鄉中正路4號

  2. Woo Chishang Lunchbox (悟饕池上飯包) #259 Zhongxiao Road 台東縣池上鄉忠孝路259號

  3. Quanmei Chishang Lunchbox (全美行池上飯包) #1 Zhongshan Road 台東縣池上鄉中正路1號

And if you’re really interested in the history of these famed bento boxes, there’s a bento museum near the train station where you can learn all about their history. 

Link: Chishang Bento Museum (Taitung Tourism) 

Brown Boulevard (伯朗大道) 

While excellent soil and fresh water are certainly important factors that contribute to producing Chishang rice, one might argue that the relatively low amount of pollution in the area also has an important hand in ensuring that the rice is always going to be some of the tastiest on the market.

Rice is grown in pretty much every city and county in Taiwan, but there are arguably few places as geographically distinct as Chishang, where factories are pretty much non-existent as they are in other areas of the country. This means that the rice enjoys the benefits of (relatively) pollution-free air in addition to the fresh mineral water and fertile soil provided by the East Rift Valley. 

To ensure that this remains true for as long as possible, you’ll notice that the famed Brown Boulevard is devoid of all of the noisy cars, buses and scooters that you’ll find in other areas around the country. You’ll also notice that there is a distinct lack of street lights, electrical wires or telephone poles polluting the beautiful scenery. The vast fields are completely open and save for some roads running between the paddies, the area is completely natural. 

The popular tourist attraction might just be one of Taiwan’s largest experiments in sustainable tourism, allowing the general public to enjoy the absolutely spectacular scenery of the vast rice fields, but only if they’re willing to do so by walking or on a bicycle.

Ironically, even though the rice fields have been around since the 1920s, tourism to the area has only really exploded within the past few years. These days you’ll find crowds of tourists walking or bicycling around the zig-zagging network of roads that criss-cross the paddies. This most often includes a mixture of families on vacation, couples walking hand-in-hand, and of course Instagram celebrities modelling for photos.  

But, what happened to start bringing the massive crowds to the area? And how did the area become one of Taitung’s most popular tourist destinations? To figure that out, we need to take a look at the name of the place, “Brown Boulevard” or “Mr. Brown Boulevard” (伯朗大道). 

The craze started when the local generic coffee company, Mr. Brown (伯朗咖啡) filmed a commercial on-site in 1992, bringing the area to the attention of the masses of domestic tourists looking for something to do with their free time. However, even though the area of town where the rice paddies are located has since been nicknamed “Brown Boulevard,” the Number One reason why so many tourists have been attracted to the area is arguably thanks to an EVA Air (長榮航空) commercial from 2014 that featured international sexy man Takeshi Kaneshiro (金城武) biking through the fields and enjoying some fresh tea under the shade of a tree.

Kaneshiro, who is a Taiwanese-Japanese actor can be seen in the final minute of the commercial promoting the beauty of Taiwan to the Japanese market, speaking Japanese with his iconic deep voice. Given the history of the area, Kaneshiro was probably the perfect person to help promote Taiwan as well as the Chishang area as he is able to bridge the gap between two countries as son of mixed heritage.  

Did I mention that he’s beautiful? Just watch the video linked below. You’ll understand. 

Link: Takeshi Kaneshiro Eva Air Commercial | Mr. Brown Coffee Commercial (Youtube)

These days, one of the most popular attractions on the boulevard is the tree where Kaneshiro enjoyed his tea.

The tree is referred to as the Takeshi Kaneshiro Tree (金城武樹) and even appears that way on Google Maps. You won’t need GPS to find it though, just look for where there are large crowds of tourists stopped to take photos. 

While not exactly a “boulevard”, the network of roads running through the rice paddies is often described in Chinese as a “jade paradise” (翠綠的天堂路) thanks to the emerald-green rice paddies in a valley that is separated by two mountain ranges. 

The thing you’ll want to keep in mind is that if you actually want to experience the emerald-green beauty of the boulevard, you’ll have to plan your visit wisely.

The best times of the year to visit the area are between May and June and October and December when the rice fields are growing. If you arrive too late in the season, the fields may have turned yellow with the rice close to being ready, or worse - having already been harvested.  

If you can’t travel to the area during those times mentioned above, never fear. The place is beautiful all year-round.

While there, you’re probably going to want to rent a bicycle to ride around the fields, so if you’re looking for information on renting bikes, keep reading!  

Getting There

 

Address: Brown Boulevard, Chishang Village. Taitung County (臺東縣池上鄉伯朗大道)

GPS: 121.21260 23.098776

Car / Scooter 

If you have access to your own means of transportation, getting to Chishang is pretty simple.

You can either input the address or the GPS coordinates provided above into your preferred GPS system and it’ll map out your route for you. 

What you’ll want to remember about driving a car or a scooter however is that you’ll have to pay for parking once you arrive at Brown Boulevard as both aren’t allowed to enter the pedestrian only area.

The car parks provided often operate as both a car park and a bicycle rentals, so if you plan on renting a bicycle to ride around the rice fields (which I recommend you do), you’ll be able to get a better deal on one of the bikes (electric or not).

The thing about the parking lots and the bicycle rental places being mixed together means that the prices or both are pretty standardized, but also allows for a little bit of tourist gouging.

These things certainly aren’t very expensive as per Taiwanese standards, but it’s unlikely that you’ll bother parking in one place and renting a bicycle from another, as that wouldn’t make much sense. 

Be forewarned that if you decide that you’re smart and you’ll instead find parking somewhere along the road near the boulevard, it’s likely that you’ll have your car towed or you’ll get a ticket.

The whole thing seems like an organized tourist racket, so if you attempt to save a bit of money by not parking in a parking lot, you may find yourself paying a lot more in fines when your car gets towed.

Train 

Taking the train is one of the easiest options for getting to Chishang as the station is served by not only the local trains (區間車) but also the faster Taroko (太魯閣), Puyuma (普悠瑪) and Tze-chiang (自強) express trains as well. 

To get there, take one of the north/south bound trains on the east coast all the way to Chishang Station (池上車站). I probably don’t have to say this, but that would be a train headed north from Taitung Station (台東車站) or south from Hualien Station (花蓮車站). 

Once you arrive at the station, the first thing you should do is stretch for a minute and then head directly to one of the famed Chishang Bento Box places to have something to eat before heading elsewhere. 

From the train station, you have the option of taking a bus, taxi, bicycle or walking to Brown Boulevard, which isn’t all that far from the station. 

Bus

If you’d like to take a bus to the area, you have a couple of options, but it all depends on where you’re starting from.

From Taitung to Brown Boulevard (台東轉運站 - 伯朗大道)

  • Ding-Dong Bus (鼎東客運) Mountain Line (山線): #8161, 8163, 8165, 8166

From Taitung Bus Station to Chishang (台東轉運站 - 池上)

From the Taitung Bus Station, you’ll want to hop on the Ding-Dong Bus Company’s Mountain Line (山線) bus and take it all the way to Chishang, which should cost about $160NT one way. 

Link: Mountain Line Map | Fare Chart

From Chishang Train Station to Brown Boulevard (池上車站 - 伯朗大道) 

From the train station walk out the front entrance and down the road where you’ll pass by the famed lunchbox vendors and onto Zhongshan Road (中山路), you’ll find the bus stop nearby. You’ll want to hop on Bus #8165 and take it to Brown Boulevard West Side. Or #8161, 8163, or 8166 in the other direction to the Jinyuan Stop.

Either way, the bus ride is about three kilometres and there are several stops for Brown Boulevard, so you’ll want to pay attention.

From Hualien to Chishang (花蓮 - 池上) 

Take Hualien Bus #1138

If you’ve read other articles that say that you can take Bus #1138 to Chishang, you may want to ignore them.

This bus route hasn’t been in service for quite a while, and even then it was only from Fuli (富里), located in Southern Hualien county to Taitung Bus Station. It wasn’t really of any use for travelers coming Hualien city. 

So, if you’re traveling from Hualien, I highly recommend taking a southbound train to Chishang and then transferring to a bus or walking from there. 

Bicycle Rentals

It doesn’t matter if you arrive at either the western side or the eastern side of Brown Boulevard, there will be an ample amount of bicycle and parking vendors vying for your attention. As mentioned above, most of the rental places include the parking fee with the price of your bicycle rental, so you won’t have to worry too much about where you’re going to park your car or scooter.

The prices of bicycles tends to only vary slightly between the different outlets, but they don’t really differ all that much, so you can pretty much expect the following prices for bike rentals, which generally allow you to have the bikes for about two to three hours.  

The great thing about the bike rental places is that they all have signs outside that clearly show their prices, which means you aren’t going to get taken for a ride when you arrive.

Remember though, the bigger than bike, the more expensive it will be - especially if its electric. 

  1. Single Person Bicycle (一人自行車): $100-150NT

  2. Double Seat Bicycle (雙人自行車): $300NT

  3. Four-Seat Bicycle (四人自行車): $500NT

  4. Double Seat Electric Bicycle (雙人電動腳踏車): $500NT / two hours

  5. Four-Seat Electric Bicycle (四人電動腳踏車): $800NT / two hours

As one of Taitung’s most popular tourist destinations, you can be sure that any time you visit Chishang and it’s Brown Boulevard that you’ll be doing so with large crowds of tourists. This is especially true during the four months of the year when the rice fields are full.

The area has become be one of Taitung’s most popular tourist attractions, but don’t worry - it’s large enough to share.

Walking or bicycling along the boulevard is probably one of the most amazing experiences you’ll have while visiting the East Coast, and all that exercise should probably make you hungry, so make sure to enjoy one of Chishang’s iconic bento boxes as well!


References

  1. 池上鄉 (Wiki) 

  2. 伯朗大道 (Wiki) 

  3. 池上飯包 (Wiki)

  4. 池上伯朗大道 (ZZTaitung)

  5. 日本移民村 (Encyclopedia of Taiwan) 

  6. 『天皇米』之說的生成興再現 (邱創裕 / 國立臺灣師範大學台灣研究所)

  7. 從日本貢米到台灣香米 (Thinking Taiwan)

  8. Japanese Immigrant Villages in Taiwan | 台灣日治時期日本移民村 (Wiki)

  9. 日本人的臺灣經驗~日治時期的移民村 (林呈蓉/淡江大學歷史系副教授)

  10. 台東第一打卡景點 竟是拍攝咖啡廣告的池上伯朗大道?(Line Today) 

  11. Taiwanese Rice has its roots in Japan (Kyodo News)

  12. Mr. Brown Avenue | 伯朗大道 (Taitung Travel) 

  13. Chishang (Foreigners in Taiwan) 


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)