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

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

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

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

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

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

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

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

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

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

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

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

Daxi during the Colonial Era (日治的大溪)

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

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

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

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

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

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

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

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

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

Daxi Martial Arts Hall

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

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

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

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

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

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

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

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

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

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

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

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

The Restoration of Japanese-era buildings in Daxi

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

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

Link:  Daxi Wood Art Ecomuseum (Wiki)

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

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

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

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

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

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

Daxi Assembly Hall (大溪公會堂)

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

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

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

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

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

Daxi Shinto Shrine (大溪神社)

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

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

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

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

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

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

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

Daxi Martial Arts Hall (大溪武德殿)

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

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

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

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

Link: Daxi Martial Arts Hall

Daxi Sumo Arena (大溪相撲場)

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

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

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

Daxi Police Chief Residence (大溪警察宿舍)

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

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

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

Daxi Police Dormitories (大溪警察宿舍)

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

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

Kensei Shoco Department Store (建成商行)

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

Daxi Well (大溪百年古井)

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

Daxi “Six-Row” Police Dorms (六連棟宿舍群)

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

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

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

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

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

Daxi “Four Row” Police Dorms (四連棟宿舍群)

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

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

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

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

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

Daxi Tea Factory (大溪老茶廠)

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

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

Getting There

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

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

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

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

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

GPS: 24.99368 / 121.29696

Car / Scooter

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

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

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

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

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

  2. Yuemei Parking Lot 月眉停車場 ($50NT)

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

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

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

High Speed Rail / Train

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

High Speed Rail (臺灣高鐵)

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

Taiwan Railway (臺灣鐵路)

  • From Taoyuan Railway Station (桃園火車站) 

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

  • From Zhongli Railway Station (中壢火車站) 

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

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Bus 

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

  1. Taoyuan Bus #5096 (Taoyuan - Daxi)

  2. Taoyuan Bus #5098 (Zhongli- Daxi)

  3. Taoyuan Bus 9103 (Banqiao - Daxi)

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

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

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


References

  1. 探討大溪老街的建築特色與時代意義 (李政瑄, 邱筱雅, 楊佳穎)

  2. 大溪木藝生態博物館 (中文 | English)

  3. 桃園市立大溪木藝生態博物館 (Wiki)

Keelung Martyrs Shrine (基隆忠烈祠)

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

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

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

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

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

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

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

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

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

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

Link: Kotohira-gu | 金刀比羅宮 (Wiki) 

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

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

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

The Keelung of 1935

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

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

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

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

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

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

Link: 臺灣日治時期都市計畫 (Wiki) 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Amaterasu (天照皇大神)

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

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

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

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

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

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

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

The three “Kaitaku Sannin” are as follows: 

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

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

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

While these deities are also quite common within Japan’s Shinto Shrines, they were especially important here in Taiwan due to what they represented. Given Taiwan’s position as a new addition to the Japanese empire, ‘nation-building’ and the association of a ‘Japanese way of life’ was something that was being pushed on the local people in more ways than one. Likewise, considering the economy at the time was largely agricultural-based, it was important that the gods enshrined reflected that aspect of life. 

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

Prince Yoshihisa, a western educated Major-General in the Japanese imperial army was commissioned to participate in the invasion of Taiwan after the island was ceded to the empire. 

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

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

Link: Prince Kitashirakawa Yoshihisa (Wiki) 

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

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

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

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

Emperor Sutoku (崇德天皇) 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Link: Mitama | 荒魂與和魂 (Wiki) 

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

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

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

Ōmononushi (大物主命) 

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

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

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

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

Link: Ōmononushi (Wiki) 

Architectural Design

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

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

As the largest shrine in the Keelung area, the shrine would have featured all the bells and whistles of a typical Prefectural Level Shrine (縣社) and consisted of the following: 

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

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

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

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

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

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

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

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

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

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

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

  12. A massive cannon (戰利砲)

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

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

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

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

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

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

Link: Komainu Lion Dogs (Japan Visitor)

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

Link: Yasaka Shrine (Japan Guide)

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

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

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

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

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

Link: 日治臺灣主要都市市徽一覧

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

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

<PHOTO> 

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

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

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

The Keelung Martyrs Shrine (基隆忠烈祠)

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

What exactly is a Martyrs Shrine?” 

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

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

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

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

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

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

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

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

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

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

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

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

Link: White Terror | 白色恐怖 (Wiki)

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

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

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

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

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

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

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

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

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

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

  • Shrine Gates (鳥居 / 牌樓)

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

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

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

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

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

  • Visiting Path (參道)

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

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

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

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

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

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

The architectural design of the building however has changed considerably. 

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

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

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

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

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

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

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

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

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

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

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

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

This path though, is absolutely beautiful. 

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

Yours truly on my way up to the Main Hall

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

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

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

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

Getting There

 

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

GPS: 25.131410 121.745610

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

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

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

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

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

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

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

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

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



Longtan Teachers Dorms (龍潭國小老師宿舍)

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

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

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

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

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

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

Longtan Teachers Dorms (龍潭國小日式老師宿舍)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 Link: Tokonoma (Wiki) 

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

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

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

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

#3 Nanlong Road Single Dormitories (獨棟房舍)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Getting There

 

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

GPS: 24.99368 121.29696

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

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

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

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Car / Scooter

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

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

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

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

Public Transportation

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

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

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

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

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

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

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

  • From Taoyuan Railway Station (桃園火車站)

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

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

  • From Zhongli Railway Station (中壢火車站) 

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

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

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

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

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

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

(Closed on Mondays and National Holidays)

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