Temples

Chinese Assembly Halls of Hoi An (會安華人會館)

Having lived in Taiwan for so long, when I travel to other countries in the region, I tend to carefully choose the locations that I visit. Most of the time the places I choose are those that are somewhat familiar or those that help to expand my knowledge about Taiwan and its history. 

You may find it strange that I travel to other countries just to learn more about Taiwan, but the history of Asia is rather interconnected, so when I travel, its always possible to connect the dots with the things I’ve been learning here while learning about another country and its culture at the same time.

When I planned my trip to Okinawa for example, one of the destinations that was at the top of my list was the Naha Confucius Temple. Most visitors to the area probably have no idea that the temple even exists, but for me, it was an important stop that helped me learn more about the history of Chinese immigration to the islands and their relationship with Taiwan as well.  

So, while planning an almost month-long vacation to central and northern Vietnam (with an additional stop in northern Thailand), I was eager to keep that tradition alive. I planned to check out some places that would help me learn more about the history of the region and in particular places that were related to or similar to what we so often see over here with the historic buildings in Taiwan.  

The first stop on our trip was the famed UNESCO World Heritage recognized town of Hoi An in central Vietnam. This stop was probably the one that excited me the most as I’d not only to get to experience the history of this amazing port town, but also get to check out some of the famed “Assembly Halls” constructed by the Chinese immigrants, who moved there several centuries ago.

The thing about these halls is that while they serve a multitude of roles (which I’ll get into later) they also include shrines to Chinese folk-religion deities. So even though I’d be exploring central Vietnam, I’d also be visiting Taiwanese temple-like buildings that have been around for several centuries.

For most people, this might seem boring, but for me it was an adventure!

My next few blog posts are going to focus on the “Assembly Halls” of Hoi An, a subject that you won’t find too much information about online, but a topic that I believe is important to not only understanding the history of Hoi An with regard to Chinese immigration as well as the continued struggle of ethnic-Chinese people living there in maintaining their cultural identity.

First things first though - Let’s talk a little bit about Hoi An!

Hoi An (會安) 

The port city of Hội An in central Vietnam was recognized as a UNESCO World Heritage Site in 1999 and in the two decades since has transformed from a quiet town into a bustling tourist destination and a hotspot for historical preservation. 

Centuries before, Hoi An was one of the country’s most important ports of call and was a popular stomping ground for the Portuguese, Spanish, French, British, Dutch, Japanese, Indian and especially Chinese traders - many of whom stuck around and left their mark on the town.

Why was everyone coming to Hoi An you might ask? 

Well, from the 15th to 18th centuries, the warehouses in the town were filled to the brim with highly-sought commodities such as high-grade silk, fabrics, paper, porcelain, Areca nuts, peppercorns, Chinese medicine, elephant tusks, beeswax, mother-of-pearl and lacquer. 

For several hundred years business was so good that the foreign traders who visited on a seasonal basis each year eventually decided to make their presence permanent by constructing their own warehouses and leaving full time representatives in the area.

This is where the melting pot of nationalities started to have a lasting effect on the landscape of  Hoi An, especially with regard to architecture. 

Unfortunately, as the saying goes, nothing lasts forever.

When the Tây Sơn peasant rebellion overthrew the Nguyễn Dynasty in the eighteenth century, Hoi An was targeted by the rebels (as it was perceived as a major source of economic power for the ruling elite) and the city was torched and for the most part left to rot. 

Despite Hoi An’s importance to the international community, the political situation in Vietnam became deplorable for most of the local people who reaped little benefit from the economic might of the city. The Tay Son gained broad support from peasants, ethnic minorities, merchants townspeople who were attracted to a message of seizing land from the wealthy and redistributing it to the poor with equal rights, justice and liberty.

Even though the Tay Son were able to rally the poor and had some military success, their reign over Vietnam was short lived as the French and the remnants of the Nguyen family cooperated to restore the Nguyen Dynasty to power under the leadership of Emperor Gia Long with the country united under a single authority for the first time.     

By the turn of the nineteenth century, Hoi An started to come back to life and was transformed into the historic town that we see today. Unfortunately by that time, the Thu Bồn River had already silted up making the port inaccessible to larger boats which sent the majority of international trade to nearby Đà Nẵng (峴港). 

With Hoi An’s declining importance as an international port of trade, it later became an administrative centre for the French Colonialists and then eventually a forgotten backwater that was amazingly left untouched by the changes (and devastation) that took place around the rest of the country.

The Hoi An of today features a harmonious blend of Japanese, Chinese and French Colonial architectural influences blended together with local Vietnamese design, making the town quite unique and worthy of its designation as a UNESCO World Heritage Site. 

While the rest of Vietnam tends to be hectic and noisy, Hoi An maintains its laid back ambience with its historic buildings, museums, cafes, restaurants and bars - Tourists who visit the beautiful town are able to relax and enjoy warm days that turn into lantern-lit nights where you can explore while enjoying the classics of Bach, Mozart and Chopin through the street speakers.

“Hoi An”, which means ‘peaceful meeting place’ in Chinese certainly lives up to its name.

For more in-depth information about the area, I highly recommend checking out Hidden Hoi An, which is one of the best resources you’ll find online about traveling to the city, its destinations and pretty much anything else you’d like to know.

Chinese Assembly Halls (華人會館) 

To explain what Assembly Halls are, let me start by first making a completely unrelated personal comparison:

I’m a Scottish-Canadian.

My family is part of the “Scottish diaspora” which consists of Scottish people and their descendants, who have spread throughout the world over the past few centuries. The actual number of people in the diaspora is hard to calculate, but it is estimated that there are around 28 - 40 million of us. 

Why is this significant? 

Well, in comparison, the Chinese diaspora consists of well over 50 million people and is the largest overseas ethnic group in the world. 

When we talk about “Overseas Chinese” (海外華人) though, the term is often over-simplified and misunderstood as somewhat of a homogenous ethnic group, which is actually very far from the truth. 

Although it can be argued that the majority of the diaspora are Han Chinese (漢人), it is important to note that the China of today is a country that consists of more than fifty different ethnic groups.

So when we use the broad term “Overseas Chinese”, what we’re actually doing is painting all of these people with the same brush and disregarding their very unique cultures, languages, cuisines, etc.

Within the diaspora, the largest groups within the “Chinese” community are those that hail from Southern China and are either Cantonese (廣東人), Hoochew (福建人), Hokkien (閩南人), Hakka (客家人) or Teochew (潮州人).

Having spread to almost every country in the world, you’ll easily find a community of tight-knit ‘Overseas Chinese’ almost anywhere you visit. In the west we’re familiar with our “China Towns” where that are home to large communities of ethnic Chinese citizens but the size of those communities often pales in comparison to those in South East Asia, where there has been a long history of exploration, migration and trade. 

There is of course a laundry list of both positive and negative reasons why the people of China have migrated away from their homeland over the past few centuries, but for the purpose of this blog, I’m not going to delve too deeply into that.

Link: Overseas Chinese (Wiki) 

In South East Asia, Overseas Chinese currently make up around 10% of the total population - The vast majority of these immigrants though have been living in their respective homes for several generations and have already assimilated into the local cultures. So much so that you might find it hard to differentiate them.  

That being said, one of the things that has allowed Overseas Chinese communities to thrive wherever they went has been the strong sense of ‘community’ and the importance placed on maintaining cultural traditions.

One of the ways they have been able to successfully maintain their cultural traditions over the centuries has been thanks to the formation of tight-knit communities as well as through the construction of ‘social clubs’ or ‘partnerships’ where people of a common ancestry are brought together to network with each other as well as overcome economic difficulty, social ostracism and oppression. 

What does this all mean? To put it simply, it means that if you were Cantonese and you showed up in Malaysia, one of the first things that you would do is search out the local community of Cantonese people and make friends with them, which would make your life in your new home much easier. 

How would one go about doing this? 

Well, your best bet would be to find the local ‘Cantonese Assembly Hall’.

Overseas Chinese Assembly Halls go by a bunch of different names in both Chinese and English, so finding information about them on the internet isn’t an easy task.

Finding one however isn’t all that difficult as they have been constructed all over the world. 

Assembly Halls are essentially buildings that were constructed for people of a particular ethnic origin to have a safe space to gather with each other. While inside you could easily conduct the social, spiritual and commercial business of the day as well as helping to keep the traditions of their homeland alive.

While it isn’t always the case in western countries, in South East Asia, these Assembly Halls are most often historic buildings and are typically designed with traditional Chinese architecture. They do however tend to vary in their design (and decoration) based on the location they are constructed in as well as the culture that they represent. 

What will you find inside an Assembly Hall? 

  1. A space for spiritual reflection

  2. A space for ancestral worship.

  3. A space for holding meetings or events.  

Thien-Hau, otherwise known as Mazu, the Goddess of the Sea.

In Vietnam, people of Chinese origin are known as the “Hoa People” (越南華人) and currently number almost one million - making up almost one percent of the total population.

The shared history between China and Vietnam is something that goes back thousands of years - So, if you’re in the country you’ll be able find Assembly Halls from Hanoi to Ho Chi Minh City.

Link: The Chinese Temples and Guildhalls of Cholon (Spectral Codex)

In the UNESCO World Heritage town of Hoi An though, you’ll find several of these historic buildings and almost all of them have become popular tourist attractions.

Within the historic port town you’ll find a Cantonese Assembly Hall (廣筆會館), Fujian Assembly Hall (福建會館), Chaozhou Assembly Hall (潮州會館), Hainan Assembly Hall (海南會館) and Chinese Assembly Hall (中華會館) - Each of which has actively served the spiritual and cultural needs of the Overseas Chinese community for the past couple of centuries. 

While these historic Assembly Halls have played important roles throughout history for the ethnic group they were constructed for, the situation today is a bit more liberal and a lot less factionalized.

It goes without saying that each of the respective overseas Chinese communities have been in their respective homes for several generations and their communities are well-established. So even though the halls continue to maintain traditional practices and offer a place for spiritual worship, they have also become important tourist destinations offering a glimpse into the interesting history that these immigrants have played in the region for the past few centuries. 

As I mentioned above, I will be posting several articles with regard to these Assembly Halls, so as I them, this article will continue to serve as an introduction that I will update with links to the respective hall.

Below I’ll provide a brief introduction to each of the Assembly Halls in Hoi An as well as provide a map to all of the important tourist destinations in the city.

Before I move on though, I’d like to give Mr. Chiang Wei-wen (蔣為文) of Taiwan’s Academia Sinica (中央研究所) a shout out for his thesis titled: “ 越南會安古城當代明鄉人、華人及越南人之 互動關係與文化接觸“ which has been one of the most amazing resources for all of the research I’ve done for this article and the others that will follow. As I also mentioned earlier, information about these Assembly Halls is hit and miss, so I can’t thank him enough for the amazing research that he’s done.


The Quang Trieu Assembly Hall is one of Hoi An’s most popular tourist destinations - located a short distance from the waterfront and the Japanese-Covered Bridge, it is almost always jam-packed with travelers enjoying the beautiful open-courtyards and temple. 

The Assembly Hall is dedicated to the Cantonese immigrants who came to Hoi An from the Guangdong (廣東) region of China. Constructed in 1885, the large Assembly Hall has a temple dedicated to Quan Cong (關公), the Chinese God of War (and so many other things). . 

One of the highlights of a visit to the Cantonese Assembly Hall is a stop at the traditional garden to the rear of the hall where you’ll find a beautifully designed dragon fountain surrounded by a bit of nature.  

Address: 176 Trần Phú, Phường Minh An, Hội An, Quảng Nam, Vietnam


The Phuc Kien Assembly Hall is the largest of all of Hoi An’s Assembly Halls - It might also be the most beautiful of the bunch. One of Hoi An’s most popular tourist destinations, the 250 year old Assembly Hall and place of worship has been an important meeting place for the Hokkien (閩南) people, who immigrated to the area from Fujian Province in China. 

The interior is home to a temple known as the “Heavenly Goddess Temple” (天后宮), dedicated to the Goddess of the Sea “Thien Hau” (天后). It has also become a popular stop for local Vietnamese people looking for a blessing from the Goddess of Fertility.

Address: 46 Trần Phú, Cẩm Châu, Hội An, Quảng Nam, Vietnam


The Triều Châu Assembly Hall, constructed in 1887 is dedicated to the Teochew people who hail from the Chaozhou (潮州) region of China’s Guangdong Province. 

The Assembly Hall is located near the popular Hoi An Market, but is a short distance away from the main pedestrian stretch making it considerably more quiet than some of the other Assembly Halls in town.

The great thing about the relative quiet you get while visiting though is that you are easily able to enjoy all the small details within without being disturbed. Those details are quite important considering that the Teochew people are renowned throughout China for their woodworking skills, which are expertly put on display within this Assembly Hall. 

Address: 345 Nguyễn Duy Hiệu, Cẩm Châu, Hội An, Quảng Nam, Vietnam


The Hải Nam Assembly Hall, constructed in 1875 is dedicated to the immigrants from China’s Hainan Province (海南), an island south of the Chinese mainland.

Situated along the pedestrian stretch of historic Hoi An, the Hainan Assembly Hall is a bit different than the others in town - its place of worship is dedicated to an unfortunate historic event that took place.

The temple honors 108 Chinese traders who were mistaken for pirates while traveling to Hoi An for business and were brutally massacred. Later, when the Vietnamese Emperor Tu Duc discovered what happened, he provided funds to the Hainanese people in the area to construct the Assembly Hall and deified the sailors as martyrs, hoping to make amends. 

Like all of the Assembly Halls in Hoi An, this one was constructed with traditional Chinese architecture but it is also quite simple in terms of its decoration.

Address: 10 Trần Phú, Cẩm Châu, Hội An, Quảng Nam, Vietnam


The Trung Hoa Assembly Hall, or the “All-Chinese Assembly Hall” is a bit different than the other halls in town. 

The previous few Assembly Halls were all dedicated to specific ethnic groups while this one was constructed to help out anyone of Chinese descent living in Hoi An. 

As one of the oldest Assembly Halls in the city, it was constructed with funds contributed by people from all over Southern China including Fujian, Chaozhou, Guangdong and Hainan.

It not only helped to serve as a place for immigrants to get together to network and do business with each other but also to bridge the divide between the different ethnic groups, which historically have been at odds with each other.  

Like the Fujian Assembly Hall, the main shrine is dedicated to the Goddess Thien Hau, but you’ll also find shrines to Sun Yat Sen (孫中山), the founder of the Republic of China (中華民國) and one of the most important figures in modern Chinese history.

You’ll also find a shrine dedicated to the soldiers who died during the anti-Japanese resistance as well as another dedicated to Confucius (孔子). 

For much of its history, the Assembly Hall was home to a Chinese Public School which provided an educational space for those who didn’t have an Assembly Hall of their own. Today that school is home to a language-learning centre where people can go to learn the language, culture and tradition of their ancestors. 

It’s also a pretty popular tourist attraction within Hoi An and is well worth a visit as the architectural design is beautiful.

Address: 64 Trần Phú, Phường Minh An, Hội An, Quảng Nam, Vietnam

Minh Huong Communal House (明鄉萃先堂)

Is this one actually an Assembly Hall? Is it Chinese?

There’s certainly a bit of debate on this subject, but I’m going to go ahead and include it on my list anyway.

If you’re willing to place the Minh Huong Communal Hall in the same category as all the other Assembly Halls in Hoi An, then it is the most historic of all of them.

You’d think that such a historic building would be a major tourist destination, but unfortunately it doesn’t really seem like the people in charge know how to sell it to the outside world, which is a shame.

The Minh Huong Communal Hall is the “Assembly Hall” constructed by and dedicated to the “Minh Huong” (明鄉) people, an interesting group of Chinese immigrants/refugees, who were one of the first waves of Chinese immigrants to make their home in Hoi An and start doing business there.

Today the Minh Huong are considered to be Vietnamese and even though their ancestors hailed from China, they maintain quite a few of the cultural and religious traditions that their ancestors brought with them from China and their Communal Hall is an interesting place to visit if you want to learn about their complicated and fascinating history.

Address: 14 Trần Phú, Cẩm Châu, Hội An, Quảng Nam, Vietnam


Getting to Hoi An

Hoi An is a coastal town in Vietnam’s central Quang Nam province that is a 30km drive southeast of neighbouring Da Nang City. Since Hoi An has become such a popular destination for travelers, getting to the historic town from Da Nang is quite convenient.

Whether you arrive by air through Da Nang International Airport, by train through Da Nang Station or by coach, you’ll be able to easily get yourself to Hoi An through public or private transport, all of which are quite affordable. 

While staying in Vietnam, you should also download the “Grab” app for your phone so that you can easily grab a taxi during your travels without having to worry about getting cheated. 

Link: Transportation Guide: How to Get from Da Nang to Hoi An

Once you’ve arrived in Hoi An, getting around is really easy - just walk everywhere! 

The ‘Old Town’ area of Hoi An that has become a UNESCO World Heritage Site isn’t all that big, and due to so much pedestrian traffic, they’ve blocked the area off from cars, so unless you’re riding a bicycle or a scooter, the best way to get around is on foot.

When you’re ready to start exploring you’ll find that the majority of historic properties, temples, museums and restaurants are located on or between the riverside and Tran Phu Street.

What you’ll want to keep in mind though is that exploring the historic properties of Old Town isn’t free, so you’re going to have to purchase an entrance ticket as one of the tourist information centers.

The entrance tickets are 120,000 VND (5 USD) per person and give you access to five sightseeing destinations. The tickets are valid for the duration of your stay, so if you don’t use all of the tickets on your first day, you’ll still be able to use what you have remaining on the next day.

With so many places to visit within the Old Town though, five tickets might not be enough, so you might have to purchase a second set of tickets if you want to fully experience the town. 

Link: Hoi An Old Town Ticket, Entrance Fees & Sites (Hidden Hoi An)

The map below lists each of the Assembly Halls as well as a few other places of interest that you’ll want to visit if you find yourself in the area.

Popular Destinations in the UNESCO World Heritage town of Hoi An in central Vietnam. www.goteamjosh.com

There are quite a few interesting destinations to stop and visit within the historic city of Hoi An - If you’re asking me though, the most interesting of all of them are the Chinese Assembly Halls.

You might be thinking: Why would I visit Vietnam to check out Chinese stuff?

Well, if you’re visiting Vietnam, there are lots of places to visit where you can easily enjoy Vietnamese culture, cuisine and architecture.

Hoi An however is a village that made its riches from foreign traders and the Chinese immigrants that made their home there have had a lasting impact on not only the small city, but the country as a whole.

If you’re visiting Hoi An, you’ll definitely want to visit some of the historic traders houses, but trust me, these Assembly Halls are much more interesting and you’ll definitely enjoy yourself when you visit! 


Linkou Guanyin Temple (林口竹林山觀音寺)

While having a conversation with my family recently, my sister noted that my grandma’s church had closed down and that she had to find a new place of worship to devote her weekends. As I chatted with them, I couldn’t help but laugh as I thought to myself, “You mean, it went out business?

I have vivid childhood memories of my parents giving a loonie (one dollar coin) to my sister and I every Sunday morning when my grandma rolled up in the driveway to take us to sit through our hour of misery.

I remember sitting there in church bored of my mind and when they started passing around the collection plate I always wanted to make an attempt to just pretend putting my dollar in and passing it along.

I could have done so much with that dollar, but I had to give it to the church and I had no idea why. 

If you’re like me and were forced to sit through church services like this in your youth, its likely that the decline of the church in recent years doesn’t really surprise you all that much. They tried to change and make it something that the youth of today could enjoy, but the larger public seems to be of the opinion that it was too late. Few people these days want to waste one of their precious days off being lectured to by some guy who lives a life of luxury.

The fact that churches are closing and congregations are shifting from one place to another should be a pretty good indication that not only are the number of church-goers in decline but so is funding.

Here in Taiwan, the situation is almost the exact opposite.

There are well-over ten-thousand places of worship squeezed into this tiny country and it would be considered extremely rare for anything remotely similar to happen to them. In fact, despite there being more temples than there are convenience stores in Taiwan, new temples are constantly being opening up. 

Taiwan has its fair share of historic places of worship, but when it comes to the “new” temples, it seems like the pervasive attitude is to “go big or go home” as it would appear that every new construction project attempts to outdo the others in terms of the size of opulence of these palace-like structures.

I’m not really sure when this trend actually started, but I’m guessing it might have been around 2012 when the newly expanded version of Linkou’s Guanyin Temple opened to a considerable amount of fanfare and nationwide attention. 

The temple, which a decade earlier was a small and simple (yet popular) place of worship, transformed into one of the nations largest and most opulent. When it reopened, people came from all over the country to line up and check out what all the fuss was about. 

In the years since, the Linkou Guanyin Temple has been recognized as one of Taiwan’s ‘100 Most Important Places of Worship’ and continues to attract visitors from far and wide as a place of pilgrimage, a tourist attraction and a model for all the others to emulate.

For most tourists, an excursion to Linkou, a suburb of Taipei, was never really that attractive, but now that the Taipei MRT is now connected to the area and the Mitsui Outlet Park is open for business, there is a lot more incentive for people to visit the area.

If you are going to visit Linkou, there is no more important place to visit than this temple.

The sheer size and beauty as well as its adherence to traditional architecture is a sight to be seen and once you do see it, all those ‘miniature’ temples in Taipei might not seem as impressive anymore.

“Linkou Guanyin Temple” (林口觀音廟)

While the official name of the temple is “Zhulinshan Guanyin Temple” (竹林山觀音寺), if you ask a local, you’ll probably also hear it referred to as the “Linkou Temple” (林口廟), “Linkou Guanyin Temple” (林口觀音廟) and “Zhulin Temple” (竹林寺), among others.

The official name however is actually very interesting - geographically speaking. 

Of course the “Guanyin Temple” (觀音寺) part of the name just speaks to what you’ll find inside the temple.

The first three characters though, “zhu” (竹), “lin” (林) and “shan” (山) literally (and conveniently) translate as “Bamboo Forest Mountain,” but doesn’t actually mean what you think it does. 

Each of the three characters are taken from the names of the neighbouring villages in the vicinity of the temple, namely Luzhu (蘆竹), Linkou (林口) and Gueishan (龜山). Even though the temple is situated in the area of New Taipei City (新北市) that we know today as Linkou District (林口區), in the past, geographic divisions were quite different, so it was intended as a place of worship to serve the people of those three villages. 

Like the name, the history of the temple is just as interesting.

Even though the building we see today was the result of a one hundred million dollar reconstruction project that started in the year 2000, the history of the temple (claims to) dates back to 1738 when the early waves of Hokkien immigrants started settling in the area. The dates you will find in literature about the temple however are somewhat convoluted and exaggerated, so let me take a minute to explain its history. 

Does the temple actually date back to 1738? Not exactly. 

The ‘1738’ date actually refers to the year when three statues of Guanyin were brought to Taiwan from the original Longshan Temple (龍山寺) in China’s Fujian Province (福建省) and placed within the newly constructed Longshan Temple (艋舺龍山寺). What does that have to do with this temple you might ask?

I suppose the reasoning was because when the statues arrived in Taiwan, they went out on tour of the surrounding villages to spread some love - Linkou was one of these neighbourhoods and the arrival of the statue helped to promote Guanyin worship in the area. 

Another date you’ll find in the literature about the temple is the year ‘1801’ but once again, that doesn’t actually refer to when the temple was built - That date only refers to when the local community formed a religious organization to help fund and support the Longshan Temple in Taipei.

These close relations became even more important later in 1853 when riots broke out in what is now known as Taipei’s Wanhua District. The infamous “Ting-Hsia Conflict” (艋舺頂下郊拚) or “Bangka Riots”, took place due to ‘disagreements’ between different factions of the areas Hokkien immigrants who were vying for control.

The reason why this is important with regard to the origin of this temple is because the Hokkien immigrants from the Linkou area were requested to come help out with reinforcements. When everything eventually settled down, they were gifted with one of the three statues of Guanyin that came to Taiwan from the original Longshan Temple in China as a gesture of gratitude and a temple was constructed to house the statue.

In 1937, during the Japanese Colonial Era, the government instituted its “kominka” (皇民化運動) policy which purpose was to forcibly convert the people of Taiwan into full fledged Japanese citizens. This meant that all aspects of the local Indigenous, Hokkien or Hakka cultures, languages and religions were banned.

During this time, most of Taiwan’s local religious networks went underground and in this case, the locals successfully hid the statue of Guanyin by passing it around for two years, before it was eventually discovered by authorities. 

Once discovered, the people pleaded with the government to spare the statue using the argument that Guanyin is an important Buddhist figure, who is also sacred in Japanese culture. In the end, rationality prevailed and the Japanese relented, but the compromise was that a Japanese-style temple would constructed to house the statue.

With the Japanese takeover, the statue of Guanyin was relegated to secondary status as the temple was primarily dedicated to Amaterasu (天照大神), the Shinto Goddess of the sun. For a short time after, the temple was named “Linkou Longshan Temple” (林口庄龍山寺) but would later be renamed “Zhulinshan Temple” (竹林山寺) in 1939.

When the Second World War ended in 1945 and Japan was forced to relinquish control of Taiwan, the people in charge of the temple held a ceremony to respectfully remove the Shinto elements and restore Guanyin to her former throne. Then, in 1946 it was decided to convert the building into a traditional Hokkien-style temple in a project that took three years to complete.

Over the next few decades the temple became renowned and its base of followers expanded, which in turn meant that the amount of donations coming in were rather significant.

In the 1970s, due to the deterioration of the temple, a restoration project took place to solve some structural issues - it was well-known however that a more permanent solution was required to accommodate the number of visitors as well as ensuring for the future of the temple.

This ultimately meant that a new temple would eventually have to be built. 

Planning and fundraising for the massive project started in the 1990s but it wouldn’t be until the turn of the century that construction would actually start. On September 28th, 2000, construction of the new temple commenced and would take over twelve years to complete, costing more than two billion dollars ($65 million USD).

Once completed, the massive 66,000 square meter temple complex consisted not only of the massive new temple but also a library, administrative centre, performance area, large Taiwanese-style garden and a couple of large parking lots.

The anticipation for its re-opening was felt all over the country and people came from all over to check out the newly opened Hokkien-style palace, which boasted some of the most impressive traditional architectural design in the whole of Taiwan.

Official Timeline

  • 1801 - Longshan Temple Friendship Association is formed in Linkou.

  • 1853 - For their assistance in Ting-Hsia Conflict, Linkou is gifted a statue of Guanyin.

  • 1937 - Kominka Policy takes effect in Taiwan and religious activities are banned.

  • 1939 - Japanese-style temple is completed and the temple is renamed.

  • 1945 - The Japanese Colonial Era comes to an end.

  • 1949 - The temple is converted into a Hokkien-style building and renamed again.

  • 1984 - The temple expands by adding an administration centre and library.

  • 2000 - Construction on the new temple starts.

  • 2012 - The construction project is completed and the temple officially opens to the public.

Design  

So, I realize I just talked a lot about the history of this temple and yeah, it is important, but we can’t discuss this temple without going into detail about its architectural design - If you ask me, the jaw-dropping beauty of this temple is infinitely more important than its history and it is one of the main reasons that so many people are attracted to visit. 

The temple goes out of its way to showcase Taiwan’s traditional architectural design and religious art with beautifully engraved stone dragon pillars, ceramic figures on the roof, wooden sculptures and carved murals of birds, animals, insects and fish as well as one of the biggest and most beautiful traditional ‘octagonal ceilings’ that you’ll find anywhere. 

The reconstruction of the temple also spared no expense in the material used for its construction.

It is highly regarded as one of the most prominent examples in Taiwan for its usage of Taiwanese cypress and camphor wood as well as bluestones (青斗石) from China. To prove its unique status in the area, the temple boasts the longest cypress alter in the country measuring almost 13 meters in length.

It is said that it took twenty artisans more than 10,000 days to complete.

It is also the only temple in Taiwan where you’ll find such a large quantity of cypress aged over a thousand years old.

(I feel bad for the trees though)

In general, the temple was carefully designed adhering strictly to the Hokkien style (閩南式) that is common in Taiwan - In this case it follows the ‘Three Hall’ design (三殿式) which consists of the Front Hall (前殿), Worship Hall (拜殿) and Main Hall (正點) with two passage ways (走廊) on the eastern and western sides. If you look at the temple from above, the design makes it look like the Chinese character “回”.

Due to the size of the temple however, the passage ways and the main hall are each three-stories high with only the front hall appearing a bit smaller.

Likewise the roof of the temple, which is often one of the most defining features of the Hokkien-style of architectural design, follows the typical hip-and-gable style. In this case though, due to the length of the temple, the roof is split into five different sections with the two outer sections an equal height while the height of the roof progressively rises until it reaches it apex in the middle. 

Each of the four outer sections on either side of the ‘Front Hall’ is home to a door while the middle section has three doors which means that there are seven doors in total - something that isn’t very common in Taiwanese temples.

You’ll want to pay close attention to the beautiful designs near the doors on the far left and far right wings as they are the ‘Dragon Door’ (龍門) and ‘Tiger Door’ (虎門) which are the traditional entrances and exits of a temple. 

Note: In Chinese, they say “龍門進虎門出“ (lóng mén jìn hǔ mén chū) which means that you should enter a temple through the “Dragon Door” (龍門) and exit via the “Tiger Door” (虎門). The reason for this is because entering the dragon symbolizes ”praying for happiness” while exiting through the tiger is thought to “ward off bad luck or misfortune”.

It is essentially a symbolic way of purifying yourself before you enter a temple. If you however were unaware of the rules and you entered through the tiger door, it would be considered to be bringing misfortune both for yourself and the temple, and thats not a good thing. 

Likewise, the Middle Door (中門) is a space reserved for the gods or high-ranking government officials. If you’re wandering around a temple and you walk through the middle door, it could be considered bad luck because you’re blocking the view of the gods. 

So, if you want to enter a temple, you should enter through the ‘Dragon Door’, which is on the far right. If you want to leave the temple, you should exit via the ‘Tiger Door’ on the left and if you want to make the gods angry, just walk through the middle door and try your luck. 

Once you enter the temple, you’re likely to automatically feel completely overwhelmed by the beauty of what is in front of you. The covered “Worship Hall” (拜殿) is where most of the visitors to the temple will flock to as it provides ample space for prayer as well as placing offerings. The sheer scale of the ceiling over your head and the intricate designs and decorations on it is jaw-dropping. Likewise, the octagonal ‘Ba-Gua design’ (八卦藻井) on the ceiling is probably one of the largest that you’ll find in Taiwan.

While it is common to have a “Worship Hall” in temples like this, the architects took somewhat of a different approach to its scale and design - and we’re much better off for it.

This is one area where this temple shines and will undoubtedly impress anyone who visits.

While it may not seem like it, the Main Hall (正殿) is actually the highest part of the interior of the temple with the shrine room standing at 23 meters. The interior of the golden shrine room is elaborately decorated and has large thrones for each of the gods enshrined within.

The thing about the Main Hall though is that it isn’t very easy to appreciate its beauty and all the intricate details inside as it is off-limits to the public. You can however walk up to one of the several doors to take a peak inside - No matter which angle you’re peering in from though, it is difficult to get a very good perspective.

If you have a chance to look inside, you’re going to want to pay attention to the intricately designed wood carvings that surround each of the shrines. You’ll also want to look up at the ceiling where you’ll find yet another beautifully designed octagonal caisson.

Finally, the main star of the show is the giant statue of Guanyin, which in this case is known as the “Eighteen-Armed Guanyin” (十八手觀世音菩薩). You might be wondering why a Buddhist figure has so many arms with each holding what appears to be a weapon - especially since Guanyin is general seen as a source of unconditional love (An Asian version of the Virgin Mary if you will) - but that is an easy question to answer. 

As a “Bodhisattva”, Guanyin has vowed to stay here on earth to help ease the suffering of all living creatures and help them attain enlightenment. In each of her hands, she is actually holding an object that is thought to contribute to the different kinds of ‘emptiness’ that prevents people from living happy lives and/or reaching nirvana.

The objects in her hands form a ’wheel’ or a ‘cycle’ that meets on both sides with two hands on her laps that symbolizes her perfect wisdom. 

You could spend quite a bit of time looking at the statue and analyzing all its metaphorical and philosophical meanings, but if you ask me, the statue itself is a work of art and just looking at it to enjoy the fine craftsmanship is worth a few minutes of your time.

Shrines

For the untrained eye, it might seem like the shrine room is full of statues that all look relatively similar to each other, but like almost every other temple in Taiwan, this one consists of a healthy mix of figures hailing from Buddhism, Taoism and the local folk-religion coexisting peacefully under one roof.

So, despite this temple more or less classified as a Buddhist temple, you’re still going to find figures from the Buddhist tradition as well as a diverse collection of other important figures from the other local religious traditions.

From the name of the temple, it should be fairly obvious that this is a temple dedicated to “Guanyin” (觀音), the Buddha of Compassion, but who are all the other figures who call this temple home?

Let’s take a minute to introduce the other gods who you’re going to see while visiting. 

The main shrine is specifically dedicated to the “18-Armed Guanyin” (觀世音菩薩) who (as the name implies) has eighteen arms. She is accompanied by her guardians Lord Guan (伽藍菩薩) and Skanda (韋馱菩薩).

You’ll also find shrines dedicated to Buddhist figures Mañjuśrī (文殊菩薩) and Samantabhadra (普賢菩薩) directly on either side of Guanyin. 

You’ll also find Taoist and local folk-religion deities such as (left - right) the Earth God (福德正神), Mazu (天上聖母), the Goddess of Fertility (註生娘娘), Emperor Xuantan (玄壇真君), Lord Guan (關聖帝君) and the God of Literature (文昌帝君).

Note: At this point you might be wondering why there is a “Lord Guan” guarding Guanyin and then a separate shrine dedicated to the same figure? The thing is that “Lord Guan”, a Chinese historic figure whose exploits were chronicled in the “Romance of the Three Kingdoms” (三國演義) has since been deified and is one of the most popular Taoist gods. He is also highly regarded in the Buddhist tradition as “Samghārāma Bodhisattva” (伽藍菩薩) and often appears with shrines of his own or as a Protection Deity (護法神) or a Door God (門神). 

On both the far left and the far right of the shrine room you’ll also find images of the “Eighteen Arhats” (十八羅漢) against the wall. The mural of the popular Buddhist figures is a little difficult to see, so you’ll have to get really close to one of the doors that open up to the shrine if you want to check them out. 

The first floor also has two separate shrines on either side of the main hall - The room on the left is known as the “Taisui Hall” (太歲殿) which is beautifully dedicated to the gods of the Chinese Zodiac with the Goddess Doumu (斗母) leading the group. The shrine room on the far right is known as the “Guangming Hall” (光明殿) and is full of “Guangming Lanterns” (光明燈) which are purchased by those looking for spiritual blessings in different areas of their life. The room is also home to a shrine that consists of another statue of Guanyin (觀世音) as well as some Taoist celestial counterparts, the Lord of the Big Dipper (北斗星君), Kuixing (魁斗星君) and the Lord of the Little Dipper (南斗星君). 

On the second floor you’ll find two shrines on both the left and side side wings. The shrine room on the left side is dedicated to Ksitigarbha (地藏王菩薩) while the room on the right is dedicated to Confucius (孔子) and the “God of Agriculture”, who in this temple is known as the “God of Five Grains” (五谷仙蒂), but is more commonly known as “Shennong” (神農大帝).

Getting There

 

Address: #325 Zhulin Road, Linkou District. New Taipei City (新北市林口區竹林路325號)

If you have access to your own means of transportation, getting to the temple is quite easy as it is a short distance from the Linkou Interchange and getting there doesn’t require you to make too many turns. There is a large parking lot offered to guests, so you won’t have any trouble finding parking nearby. If you are driving a car or scooter, you can simply input the address above into your GPS or Google Maps. 

If you are relying on public transportation to get to the temple, there are a number of options, but in each case you are going to have to do a bit of walking to get to the temple. 

The bus that gets you the closest to the temple is Sanchong Bus #1210 (三重客運) where you’ll get off at the Zhulin Temple Bus Stop (竹林山觀音寺站) and walk for about three minutes. 

You do however also have the option of taking Sanchong Bus #1209, 708, 786, 822, 858, 898, 920, 925, 936, 945 or 946 to the Linkou Farmers Association bus stop (林口農會站) and walking from there.

Link: Sanchong Bus Route List (三重客運路線圖)

Likewise if you are coming from Taoyuan, you can take Taoyuan Bus (桃園客運) #5063, 5069 or 5079 and get off at the Linkou Farmers Association Bus Stop mentioned above. 

Link: Taoyuan Bus (桃園客運)

There are also a number of free buses that will take you to the temple but are not operated by the temple, so you’ll still have to walk for a bit to get there. The buses conveniently depart from either the Linkou Government Office (林口區公所) or the Mitsui Outlet (林口三井), so you’ll be able to easily get to the bus stop if you take the MRT into town in order to visit the outlet. 

From the Mitsui Outlet you can hop on the Red Line of the Mitsui Outlet Shuttle Bus (林口三井Outlet小巴(紅線)) and get off at the Zhulin Temple Stop (竹林山觀音寺站). 

From the Government Office you can take “New Bus” (新巴士) #F231 or F235 and get off at the Ouxiang Community Stop (歐香社區站) or take F250, F233, F238 or F236 to the Zhonghutou Post Office Stop (中湖頭郵局站) all of which are a short walk from the temple.

You could likewise grab a YouBike outside the Linkou MRT Station or at the Mitsui Outlet Park (or any of the other Youbike stations) and enjoy a leisurely ride over to the temple, which conveniently also has a Youbike station in the park nearby. If you choose this option simply follow Wenhua Third Road (文化三路) until you reach Baolin Road (寶林路) where you’ll turn right and soon reach the temple. While this does sound quite straight-forward, it isn’t going to be a quick ride, you’ll probably need half an hour at least.  

When anyone asks what my favourite Taiwanese temple is, I usually have no idea what to say because when it comes to Taiwan’s places of worship, I have quite a few favourites. What I’d need to better answer your question is some criteria to help filter some of them out - Are you looking for a cool place for tourists to visit? A historic one? A place to enjoy traditional art and culture? Or are you looking for some bling bling at a giant golden palace?

If you’re looking for the latter, there are hundreds of examples of beautiful golden palaces, but I’m not sure there are any that are actually more beautiful than this one. This temple is not only jaw-dropping in its beauty but its design and the size of the interior are going to impress even the staunchest of critics. Even though it is considered to be a historic, if thats the reason why you’re visiting, you’re probably going to be a bit disappointed. It is however regarded as one of Taiwan’s top 100 places of worship for a reason and I think if you visit you’ll definitely understand why. 


Naminoue Shinto Shrine (波上宮)

How much do you know about Okinawa? If you’re like most people, you probably learned in history books that it was the location of one of the most devastating battles of the Second World War. That unfortunately might be the extent of your knowledge about this small, yet extremely beautiful archipelago of islands known as the Ryukyus.

What happened before the war? What happened after the war? 

These are questions that anyone planning a visit should be asking. 

Okinawa’s history is an extremely complex one and if you’re not well-versed, don’t worry, if you visit, you’re going to get a crash course. 

The Okinawa of today has developed into a modern, yet beautiful tropical island with excellent infrastructure and public transportation that provides easy access to all the other outlying islands and amazing beaches.

Its hard to fathom while walking down the clean, well-organized streets that half a century ago, the entirety of the island was reduced to a festering pile of rubble and human misery. 

In the aftermath of the war, Okinawa redeveloped at an amazing pace, but while homes and businesses can be rebuilt, something that the people of Okinawa continue to struggle with today is that they’ve lost so much of their culture, language and identity through all of the chaos.. 

This is something that the people of Okinawa have worked tirelessly at rectifying over the past few decades and now the fruits of their labor are taking shape as there has been a cultural revival of sorts when it comes to the local language, culture and customs, which the local people have become so very proud of.

What this revival also shows quite clearly is that there is a stark contrast between the Ryukyuan people and their Japanese compatriots and that while they might have a shared history, they’re not one in the same.

Link: Battle of Okinawa’s legacy lives on 70 years later as locals chase against Japanese rule, US arms (The Conversation) 

In the aftermath of the war, reconstruction efforts focused primarily on building modern infrastructure and homes for all of the people who were displaced. Suffice to say that many of the buildings of cultural or religious significance that were lost weren’t really high in priority.

This meant that the various Ryukyuan castles like Shuri Castle, Nakagusuku Castle and Zakimi Castle as well as various tombs and places or worship weren’t rebuilt.

The Eight Ryukyuan Shrines (琉球八社) for example, which were (for the most part) places of worship created for the Ryukyuan folk religion (and later converted into Shinto Shrines) were eventually rebuilt, but it would take until the 1990s (or later) Or for most of them to reappear in some shape or form. 

Links: Ryukyu Eight Shrines 琉球八社 (Samurai Archives)  | 琉球八社 (Wiki)

When reconstruction efforts on these shrines finally began, priority was given to the largest and most significant of them, namely, Futenma Shrine (普天滿宮) just outside of the capital. Next came Naminoue Shrine (波上宮), Okinawa’s “ichinomiya” (一宮), the highest-ranking shrine in the prefecture.

Naminoue Shrine, known simply to the locals as ‘Nanminsan’ has a long history dating back to at least the 1300s and today is the most widely-visited place of worship in all of Okinawa.

The shrine is not only one of the most important religious sites in the capital city, but is also a place of worship that is uniquely ‘Okinawan.’ Even though it maintains many of Japan’s traditional design elements, it is unmistakably something that you’re only going to see in Okinawa which makes it stand out from the 80,000 other shrines across the country.  

Naminoue Shrine (波上宮)

Literally, the “Above the Waves Shrine”, Naminoue Shrine, pronounced [Na-mi-new-oh-eh], sits high on its perch above the Naha Harbour. 

The internet is full of claims that the history of the shrine dates back almost a thousand years, but that is actually a bit misleading. There isn’t actually any recorded information or evidence that gives an exact date as to when a shrine was first constructed in this location. 

What we do know about the origins of the shrine are from local legends. The story goes a little like this: A shrine was constructed by a fishermen who one day came across a mysterious stone and, (as one does), began to pray to it, which caused the stone to start glowing. Soon after the fisherman started taking in record hauls which eventually caught the attention of the local gods who stole the rock. From that time on though, an oracle took up residence in the area and people started visiting for spiritual guidance. 

The first documented information about a shrine in the area comes from the “Ryukyu-Koku-Yurai-Ki” (琉球國由來記) or “the Record of Origin of the Kingdom of Ryukyu” which tells of a Buddhist Temple, the “Naminoue-san Gokoku-ji” (波上山護國寺), which was constructed in 1367 and would later burn to the ground in 1633.    

The shrine would then return to its folk-religious roots and as its reputation for spiritual greatness spread throughout the land, it became habit for the sailors coming in and out of Naha harbour to look up and say a prayer for protection on their journey. Lending credence to the claims of Naminsan’s spiritual power, the Ryukyuan Kings also made a yearly ritual of visiting the area to formally pray on behalf of the nation for peace and prosperity.

Note: The local folk religion, known as “Nirai Kanai” (ニライカナイ信仰) or simply as “Ryukyuan Shinto” (琉球神道) is similar in a lot of ways to Japanese Shintoism. The religion honours the relationship between the living and the dead as well as the gods and spirits of the natural world, but is also predominately a medium of ancestral worship. 

Nanminsan was dedicated to the local religion for hundreds of years, but that came to an end when the Japanese annexed the Ryukyuan Islands and formally put an end to the Ryukyuan Kingdom in 1879. From the outset, the Japanese treated the Ryukyuan people as second-class citizens and attempted to erase their culture and language. The local folk religion became one of the colonial powers first targets and Nanminsan being one of the most sacred spaces in the land was replaced by the “Naminoue Shinto Shrine” in 1890. 

The newly established Naminoue Shinto Shrine was classified at the time as the “Okinawa Sochinju” (沖繩總鎮守社), which mean that it was dedicated to the “protection and tranquility” of the entire prefecture. The problem for the Japanese however was that the local people resisted, so they capitulated and enshrined several of the Ryukyuan Kings as gods at the shrine in an attempt to appease the locals.

This in turn also helped the Japanese integrate the royal family into the Japanese Imperial structure. 

In 1923, the shrine was completely rebuilt and all of the traditional Okinawan design elements were replaced by traditional Japanese design. That version of the shrine however only lasted for a few decades though as it was completely destroyed during the Battle of Okinawa in 1945. 

In the years following the war, the shrine was slowly rebuilt with initial construction focusing on the Shamusho (社務所) and Honden (本殿), which were completed in 1953. It would take another four decades to raise enough money to complete the rest of the shrine (which is something I think in retrospect that we can be thankful for) as the Haiden (拜殿) and several other parts of the complex were completed and opened to the public in 1993. 

The reason why I suggest that we’re fortunate is because the completed structure that we see today is a beautiful fusion of Japanese and Okinawan traditional design that might not have been possible if it were completed sooner. The resurgence of the Ryukyuan cultural identity has fueled a need for local places of worship to better represent the local population, so the end result is a unique shrine that pays home age to the beautiful Ryukyuan islands. 

Link: Naminoue Shrine (The Samurai Archives) | Origin of Naminoue Shrine (波上宮) 

Kumano Worship (熊野三山)

Before we get into some of the different design elements of the shrine, I’d like to take a few minutes to explain Kumano Worship, which is something most people might find a bit a confusing about Okinawa’s Shinto Shrines. It is rare that you’ll find an article that touches on the subject, so I’ll try to explain it as best as I can, but it’s important to note that a lack of recorded history makes this stuff a little difficult to explain. 

One of the common features of all of Okinawa’s Shinto Shrines is that they are dedicated to Kumano Worship - which is a Shinto tradition that hails from the mountainous Kumano (熊野) region that spans the prefectures of Wakayama (和歌山縣) and Mie (三重), about 100 kilometres south of Osaka (大阪) on Japan’s main island. 

Kumano Worship might not attract as many followers as some of Japan’s other Shinto sects, but it is thought to predate all of Japan’s modern religions. Centered around the three UNESCO World Heritage Shinto Shrines: Hongu Taisha (本宮大社), Hayatama Taisha (速玉大社) and Nachi Taisha (那智大社) the area is considered to be a place of physical healing and is often mentioned in the mythology surrounding Japan’s founding.  

Today there are more than three-thousand shrines throughout Japan dedicated to Kumano worship, each of which goes through a special propagation process known as “bunrei” (分霊) where the spiritual power of the Kumano deities are shared with a new shrine. Over the past thousand years as Kumano worship spread throughout Japan, followers including Emperors, Samurai and commoners alike have all been attracted to the area to take part in the Kumano Kodo (熊野古道), one of the worlds most important religious pilgrimages.

There are numerous legends that deal with the origin of Kumano Worship, which all deal with the power of nature. Not only is the Kumano area credited with being the mythological birthplace of Japan, it is also known as the “land of the dead” where various kami retire in death - including the gravesite of Izanami (伊邪那美), the deity who created the earth together with her husband Izanagi (伊邪那歧).

Link: Finding the roots of Japan (BBC Travel) 

So how did Kumano Worship become such a big thing in Okinawa? 

That is actually quite a difficult question to answer due to the lack of recorded history. What we do know is that the Ryukyu Kingdom was a major player in the East Asian trade networks and that they learned a lot from foreigners, especially those from China, Japan and Korea. 

The influence these other nations had over the Ryukyus not only involved international trade but the sharing of technology, education, governance, religion, etc. 

What little we know about Kumano’s arrival in the kingdom comes from the Ryūkyū Shintō-ki (琉球神道記), a book authored by a Buddhist monk that documented the Ryukyuan religious experience in the early 1600s. We also know that the Futenma Shinto Shrine (普天滿宮), which was established in the 14th Century was one of the first shrines in the Ryukyus dedicated to Kumano worship, so its likely that Kumano worship spread to Okinawa well before the kingdom was established.  

In the book, monk Taichū Ryōtei (袋中良定) explains that the propagation of Kumano Worship in Okinawa was likely the result of traveling Buddhist monks who visited the islands. At that time, Buddhism and Shintoism were considered to be synchronized with each other, so it shouldn’t be surprising that Japanese monks spreading Buddhism also helped to spread Shinto beliefs as well.  

In one story, Monk Nisshu (日秀), who is credited with the establishment of the Kin Kannon Temple (金武觀音寺), used his supernatural powers to save the local village from a rowdy bunch of venomous snakes and from there stayed in Okinawa to spread Buddhism and Kumano Worship. 

Likewise there are several other stories of monks becoming shipwrecked or traveling specifically to Okinawa on exchange to spread Buddhism. None of these stories however fully explain why Kumano Worship in particular was so heavily promoted - It is safe to assume though that as Kumano was home to one of the more established Shinto sects in Japan as well being home to what many people considered to be the “Pure Land”, it was a major centre for Buddhist training which meant that many of the monks who later became missionaries would have trained in the area. 

Link: 沖縄の熊野信仰霊場を訪ねて (Japanese)

Points of Interest

There are quite a few small details to take note of when you’re visiting this little shrine and each of them serves a very specific and important purpose. Below, I’ll introduce some of the most important points of interest at the shrine that you’ll want to pay attention to, but if you’d like a more detailed introduction to Shinto Shrines, their history and architecture, I recommend checking  the link below to learn more about Japan’s traditional places of worship. 

Link: Shinto Shrine: History, Architecture, and Functions (Patternz) 

Shrine Gate (鳥居)

The gate to the shrine is known in Japan as a "Torii" gate, which simply translated into English as a ‘bird perch’. These gates are typically found at the entrance of a shrine and their purpose is to demarcate the transition from the outside profane realm to that of a sacred one. This means that once you pass through the gate, it is time to stop joking around and to be respectful. 

The Torii at Naminoue Shrine is known as a Myojin Torii (明神鳥居) which is one of the most common styles in Japan and simply means that its upper beam is curved while the lower beam is straight. Between the two beams there is a plaque that reads “Naminoue Shrine” (波上宮) and on either side of the gate you’ll find two large stone lanterns that light up the gate beautifully at night.

The gate is the largest of its kind in Okinawa and not only is it quite tall, its also wide enough to allow a lane for cars to enter on one side with pedestrian traffic on the other.  

Once you reach the top of the hill there is a second Torii gate that you have to pass through before reaching the interior section of the shrine. This gate is situated a level above the parking lot, so it allows people who have driven their cars into the shrine and parked their cars to also walk through a part of the visiting path to the shrine. This stone gate is much smaller than the first one and hung from the lower beam of the gate you’ll notice something known as the “sacred rope” or the “shimenawa” (標縄). The rope is thick and is decorated with “shide” (紙垂), which are beautifully cut paper streamers that are used in Shinto rituals. These sacred ropes are found all over Japan and have many different uses but here at the Shinto shrine it is used to help ward away evil spirits 

Visiting Path (參道)

The “Sando” (參道) or “Visiting Path” is a common feature with Japanese Shinto and Buddhist places of worship and acts as a path that leads to the Hall of Worship. The length of the path varies between shrine with some being quite short while others are several kilometers long.

The path at Naminoue Shrine is a short one that winds up a small hill and consists simply of a set of cement stairs with stone lanterns on the left and a small barrier fence on the right. As I mentioned above, the path is split into two with pedestrian traffic on the right and a road for cars to reach the shrines small parking lot. 

Once you’re at the top of the hill, you’ll pass through another Torii gate and the path to the main hall will come into view with the Purification Fountain on your left and the Administration Office on your right.    

Purification Fountain (手水舍)

An important aspect of Shintoism is something known as the "sacred-profane dichotomy". In terms of this temple, the Torii gate at the entrance of a temple separates the world of the 'sin' from that of the 'sacred'. When you walk through the gate you are leaving the world of the profane which means that you should do so in the cleanest possible manner. So in order to ready yourself for entrance into the sacred realm you would have to do so with a purified body and mind. 

As you approach the Purification Mountain or “chozuya”, you’ll notice a handy guide next to it that indicates the proper method of purifying yourself with a ceremony known as “temizu” (手水). The simple ceremony includes a few gestures that you’ll probably want to take part in if not just as a sign of respect, but because its hot in Okinawa and washing yourself with cold water is quite refreshing. 

  1. Pick up a ladle with your right hand, fill it with water and clean your left hand.

  2. Swap the ladle to your left hand and then wash your right hand.

  3. Swap hands again and pour some water into your left hand and take a drink.

  4. Wash your left hand again and then tilt the ladle vertically so that the remaining water runs down the handle.

What I really like about the Purification Fountain at this shrine is that it is situated within a tree covered area that offers visitors some respite from the sun. The fountain itself is beautifully decorated with the water spouts appearing in the shapes of dragons and the fountain itself made of a dark black coloured stone. 

Administration Office (社務所)

The “Shamusho” (社務所) is opposite the Purification Fountain and reaches as far as the Hall of Worship. The building is traditionally used to conduct the business of running the shrine and also acts as a place to allow the shrine personnel to rest. 

It is also where you’ll go if the shrine is holding a lecture or if the priests are holding special events or prayer ceremonies that aren’t held in the Hall of Worship. You’re likely to notice a long line of visitors at a window at the building as this is where you’re able to purchase good luck charms, amulets, ema, etc. from the shrine.

In the case of this shrine though, I gather that most of these public events are likely held at the Shrine Association building (神宮會館) which is directly across the street from the main gate. While not officially within the shrine area, the association building is frequently used for large public events and weddings and is where you’ll want to go if you want to rent a traditional Japanese yukata to get photos of yourself for your shrine visit.

Stone Guardians (狛犬)

One of the common features that you’ll find in the many of the places of worship throughout East Asia is that the temples and shrines are usually guarded by stone lion-dogs known in Japan as “Komainu” (狛犬). Thought to have originated in Korea, they typically appear in front of a temple and are meant to help ward off evil spirits.

Okinawa being Okinawa though, the traditional stone lion-dogs that guard the shrine have been replaced with the local version, the Shisa (シーサー), or “Shi-Shi” (獅子) in the local Ryukyuan language. The Shisa lions, I guess you could say are a distant cousin of the Komainu and are prevalent throughout the Ryukyuan islands acting as not only the guardians of temples and shrines, but also homes and businesses as well. 

The Shisa first appeared in Okinawa in the 15th Century and in the years since the lion has transformed into an image that symbolises the cultural identity of the people of the Ryukyuan islands and there are many legends in the area that tell of how they arrived.   

Link: Shisa: The Guardian Lions of Okinawa (Kampai) 

Hall of Worship (拜殿)

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. 

If you weren’t already aware, the Shinto deities, or “kami” are almost always objects found in the natural environment such as animals, birds, rivers, mountains, trees, etc. For outsiders this can be a bit confusing, especially since there are eight million different kami - a number that is synonymous with infinity. 

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. 

The thing is though, the natural environment in Okinawa is considerably different than what you’ll come across in other parts of the Japan. This means that what you’re going to experience at Naminoue Shrine is going to be a lot different than what you’d see anywhere else in Japan. The shrine of course keeps with tradition and is surrounded by nature, but as it is situated atop a cliff that overlooks a pristine beach, the area around the shrine is covered with palm trees and tropical plants.

The design of the Hall of Worship, or the “Haiden” likewise is unique to Okinawa as it was constructed according to Japanese tradition but designed in a way that pays homage to the Ryukyuan people, especially with with its usage of the colour red and the beautiful red tiled “Aka-Gawara” (沖繩赤瓦) roof that has become synonymous with the architecture found all over Okinawa.

The combination of the three primary colour with the red on the shrine, the green palm trees and the beautiful blue Okinawan sky makes the shrine appealing to the eye and allows it to stand out in the sunlight. 

Link: Ryukyuan Architecture in Zamami: Red Tile Roofs (The Zamami Times)

As you approach the Hall of Worship, the first thing that will stand out to you is the beautiful red roof and pillars mixed with the painted white walls. The closer you get though, the smaller details become much more apparent. 

The first thing you’ll want to take note of are the three plaques placed just below the roof - The middle plaque reads “Naminoue Shrine” (波上宮) while the plaque to its left reads: “Peace reigns over the land” (萬民泰平) and the one on the right reads “National Protector” (國家鎮護). Given Naminoue’s position as the prefectural shrine as well as Okinawa’s unfortunate history, the plaques are quite fitting to the modern Japanese philosophy of non-aggression.

Hung from the lower beam of the gate you’ll notice something known as the “sacred rope” or the “shimenawa” (標縄). The rope is thick and expertly braided and is decorated with “shide” (紙垂), which are beautifully cut paper streamers that are used in Shinto rituals. These sacred ropes are found all over Japan and have many different uses but here at the Shinto shrine it is used to help ward away evil spirits. 

In front of the doors you will find some hanging curtains with a circular logo on each - The crest, known as a “shinmon” (神紋) is the “mitsudomoe” (三ツ巴), which appears to be a comma-like swirl that is commonly associated with Hachimon Shrines (八幡神社) in Japan. 

In Okinawa however the crest was adopted as the emblem of the royal family of the Ryukyuan during the First Sho-Dynasty around seven centuries ago. In Okinawa the crest is known as the “Hidari Gomon” (左御紋) and today you’ll find it not only at Shinto Shrines, but also at Shuri Castle and in most of the imagery that represents the islands. The crest is experiencing something of a resurgence in recent years as it was banned for several decades after the Japanese took control of the Ryukyus. 

Link: 'Hidari Gomon' The Ryukyu Symbol (Budo no Kukyo) 

The crest likewise has deeper connections with Okinawa’s Shinto Shrines as it is thought that the the origin of the design was inspired by the “Yatagarasu” (八咫鳥) or the ‘three-legged crow’, a common image throughout Asia, but is closely associated with Kumano worship. If you visit any of the Kumano Shrines in Japan, you’ll see images of the crow all over the place.

Link: The Legend of Yatagarasu, the three-legged crow and its possible origins (Heritage of Japan)

Most of what you’re going to want to see from the Hall of Worship is on the exterior, but if you’d really like to walk up to the doors to take a peak inside, you’re going to want to follow tradition and first follow a few steps which will impress the locals.

First you’ll want to walk up the steps to the wooden box in front of the main doors. You can drop in a small donation (there’s no set amount), then clap your hands twice to alert the kami of your presence, then with your hands clasped together, bow your head and make a wish. When you’re done, its tradition to bow. From there you can approach the open door and take a peak inside of the shrine room to see whats happening. 

When you look into the interior of the Hall of Worship, you’re going to see a large open room with very little in terms of decoration and tables in the middle where the kami are located.

As I mentioned above, the Shinto Shrines in Okinawa adhere to Kumano Worship, one of the largest denominations (if you will) of the religion. Most of the information you’ll find online does a great job explaining the three UNESCO World Heritage shrines in the area and their history but does a poor job of actually explaining the deities enshrined within. 

Officially, the shrine at Naminoue is dedicated to the ‘Kumano Deities’ but this becomes confusing as you can’t see the actual shrine. From my research, information suggests that the shrine consists of three mirrors which represent ‘Hayatama no kami’, ‘Kotosaka no kami’ and in the middle, the group of ‘Kumano deities’. 

Where this gets confusing is that both of the gods are commonly associated and included within the group of ’Kumano Deities’ that I listed above. In this case, Hayatama no Kami, who is a water god and Kotosaka no kami, a protection deity, are likely given more importance given the importance of the ocean and farming to Okinawa. I’m clearly not an expert on this subject though, so if I’m wrong, please feel free to correct me. 

  • Left -> Hayatama no kami -> 熊野速玉大神 (はやたまのをのみこと)

  • Centre -> Kumano Deities -> 熊野大神 (くまののおおかみ)

  • Right -> Kotosaka no kami -> 事解之男神 (ことさかのをのみこと) 

Naminoue Beach

It is safe to say that If it weren’t for the beach below the shrine, this shrine would never have been built. A sacred space for the local Ryukyuan people for hundreds of years, the high cliff above the beach was the perfect vantage point for people watching ships making port in Naha from all over Asia. 

Today the view of the ocean is blocked by an elevated highway over the beach, which kind of ruins the view, but the bridge does have its advantages as it allows people to take some pretty photos of the shrine sitting beautifully atop the high cliff. 

Most notably for locals however is that Naminoue Beach is the only beach in the capital that is open to the public for recreational activities. The long white sand beach is a popular spot for locals to enjoy the scenery, have a BBQ or a picnic, play volleyball or go for a swim. 

As mentioned above, the view at the beach is obscured by an elevated highway. While this does ruin the view for swimmers, it does provide an excellent opportunity for photos as there is a walking path along the highway where you’ll be able to get some shots of the shrine sitting atop the cliff above the beach.

If this interests you, you’re going to have to walk for about ten minutes to get to the bridge but getting there is fairly straight-forward. From the main gate to the shrine continue walking down Naminoue-dori where you’ll pass by a large driving school. Continue along the sidewalk until you reach the bridge where you’ll make a right turn onto the bridge.

Getting There

Guide Map to Okinawa's Confucius Temples and Naminoue Shrine. www.goteamjosh.com/blog/kumekong www.goteamjosh.com/blog/naminuoe

Naminoue Shrine: #25-11 Wakasa District 1, Naha (沖繩縣那霸市若狹町1丁目25-11)

MAPCODE: 33 185 023

Getting to Naminoue Shrine is quite easy and is even easier if you have access to the internet and Google Maps, given the difficulty of navigating Japanese-style addresses. I’d suggest though that you travel on foot as it will give you the best opportunity to explore as well as saving time and money.

If you’ve rented a car, you’ll definitely be able to find a car park nearby where you can drop off your car and check out the area. The problem with car parks though is that the parking fees are rather expensive and if you plan on checking out the shrine, the beach and the neighbouring Naha Confucius Temple, you’re going to need a bit of time. So, if you’ve got a car, the best thing to do would be to leave it where you’re staying, take the monorail and walk. 

If you choose the latter, you can conveniently take the monorail to either the Prefectural Office Station (縣廳前站) or Miebashi Station (美栄站) and walk from there. I’d personally recommend walking from the Prefectural Office as it is a short walk and doesn’t require making too many turns, making it the easier route to navigate. The routes I’m sharing below might not be the fastest, but they require very little in terms of turning and getting lost in alleys. If you have internet access on your phone, just use your GPS and you’ll arrive in 20 minutes. 

Directions from Prefectural Office Station

From the Monorail Station you’ll exit onto a large road named Onaribashi-dori (御成橋通り) where you’ll walk up the hill in the opposite direction from the Kokusai International Street (國際通). Simply follow that road until you reach the beach where you’ll make a left turn where you’ll quickly find the shrine. 

Directions from Miebashi Station 

From Exit #2 of the Monorail Station make a left turn onto Okiei Street (沖映通り) and then walk straight until you reach the end of the road along the ocean. From there turn left again and follow the coastal path until you reach Naminoue Beach and the Shrine. 

If you’d like to take a bus, the shrine is serviced by Naha City Bus #2, #5, #15 and #45 where you’ll get off at the Nishinjo Stop. To catch any of these buses, simply go to the Prefectural Office Monorail station where you’ll find the bus stops on the road below the station. 

Link: Bus Map Okinawa (Bus Routes / Schedules) 

Tourists..

One of the most noticeable differences you’ll find in Okinawa from the rest of Japan is the absence and concentration of Shinto Shrines - Given the Ryukyu’s unfortunate modern history, it shouldn’t surprise you that there are so few left standing nor should it be surprising that the local people don’t always share a similar love of Japan’s state religion as those on the mainland. The situation with regard to cultural identity in Okinawa is a complicated one and as time passes, it tends to be one that drifts further and further apart from the rest of Japan. 

Nevertheless, the lack of shrines does make the few left standing even more important. So, if you’re planning to visit Okinawa, you can expect that your visit to this shrine to be shared with quite a few locals. 

Nevertheless, the rarity of Shinto Shrines in Okinawa makes the few left standing today important places of worship for those who adhere to the religion as well as for travelers. 

As the highest ranking shrine in Okinawa Prefecture and the largest in the capital city of Naha, Naminoue Shrine has become an important place of worship for locals as well as a major tourist attraction, so if you’re visiting the city, you’ll definitely want to stop by to check it out.