Bodies and Structures 2.0: Deep-Mapping Modern East Asian HistoryMain MenuGet to Know the SiteGuided TourShow Me HowA click-by-click guide to using this siteModulesRead the seventeen spatial stories that make up Bodies and Structures 2.0Tag MapExplore conceptsComplete Grid VisualizationDiscover connectionsGeotagged MapFind materials by geographic locationLensesCreate your own visualizationsWhat We LearnedLearn how multivocal spatial history changed how we approach our researchAboutFind information about contributors and advisory board members, citing this site, image permissions and licensing, and site documentationTroubleshootingA guide to known issuesAcknowledgmentsThank youDavid Ambaras1337d6b66b25164b57abc529e56445d238145277Kate McDonald306bb1134bc892ab2ada669bed7aecb100ef7d5fThis project was made possible in part by a major grant from the National Endowment for the Humanities.
1media/TNS_19331101_8_Detail_thumb.jpg2019-12-16T20:17:00-05:00Evan Dawley7a40080bd5bb656cee837d5befaa3ea8e7a2ac44355This is a copy of an rticle from November 1, 1933, regarding the decision to merge the three deity-welcoming festivals.plain2020-09-14T13:51:25-04:001930sArticle in Taiwan nichinichi shinpō, Institute of Taiwan History, Academia Sinica.November 1, 1933Copyright undetermined (http://rightsstatements.org/page/UND/1.0/?language=en).Evan N. DawleySG-0032Printed materialKandra Polatis4decfc04157f6073c75cc53dcab9d25e87c02133
12019-11-18T17:21:30-05:00The Joint Deity-Welcoming Festival: Implementation17This page addresses the process through which the joint deity-welcoming festival came into existence during the early 1930s.plain2021-06-16T14:05:18-04:0025.1283, 121.7419Jilong1921-1934Evan N. Dawley, Becoming TaiwaneseEvan N. DawleyQing'an TempleDianji TempleChenghuang Temple
Evidently, circumstances had changed by 1933, when the leaders of Jilong's temples and a group of other Taiwanese elites decided to implement the festival merger portion of the Customs Assimilation Association's 1921 proposal and created the Joint Deity-Welcoming Festival. The global Great Depression unquestionably influenced this decision. A prolonged economic downturn combined with an influx of new residents seeking jobs to strain the resources of the city government and local residents. Jilong's Taiwanese had initially met the economic difficulties with sizable celebrations—Mazu, Kaizhang Shengwang, and Chenghuang Ye were there to protect the city, after all—but after several years their financial anxieties grew. The increasingly intrusive colonial state also played a significant role. As early as 1930, the city government had insisted on sending a representative to planning sessions for the Chenghuang festival. This sort of pressure mounted over the next few years and took various forms, such as a new survey of temples in northern Taiwan, the first in almost 15 years, and a greater focus on transforming religious customs through the practices of social work. According to a substantial article in the Taiwan nichinichi shinpō, in October 1933, Xu Zisang and Lin Dexin—the temple managers for the Qing'an, Chenghuang, and Dianji—met with a few other prominent elites and, citing the tremendous cost of three separate festivals, which that year had totaled 400,000 yen, decided to hold one day of celebrations beginning in 1934. The temples would distribute the burden of planning and cost, with a different one playing the lead organizing role each year. Early in the fifth lunar month, the spirit images (shenxiang) of the three deities would be gathered in the Qing'an Temple, from whence they would emerge on the tenth day of that month and commence their collective raojing through the city. The deities' bonds to their communities and their terrain would be reinforced, albeit in a way that now distinguished less between individual gods and territories.