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• 1 2019-11-18T17:21:25-05:00 Jilong's Pre-colonial Sacred Geography 18 This page introduces the sacred spaces that existed in Jilong before Japanese colonization, with a focus on the main three temples (Qing'an, Dianji, and Chenghuang Temples). plain 5154 2020-03-01T00:27:31-05:00 25.1276, 121.73918 1895 Evan N. Dawley, Becoming Taiwanese: Ethnogenesis in a Colonial City, 1880s-1950s (Harvard Asia Center Press, 2019). Evan N. Dawley Taiwan Government-General; Taiwan nichinichi shinpō
  “In regards to the leadership of the people’s hearts,” said an article in the Taiwan nichinichi shinpō from November, 1896, “this is something that must have originated with the long-established system of temples.  Now that Taiwan has become a part of Japan, we must of course maintain this system.” For the small town of Jilong, with a population of at most around 9,000 in 1895, that system contained a number of small institutions representing cults to local and imperial deities and quasi-Buddhist sects, many of which bordered on the heterodox. At its core were three temples, the Qing'an gong, Dianji gong, and Chenghuang miao, all of which sat within a few blocks of each other in the heart of the area settled by Chinese from Zhangzhou and Quanzhou counties in Fujian Province. Although these temples themselves were not all that "long-established," they nonetheless constituted the most significant pieces of sacred terrain when Taiwan was transferred from Qing to Japanese imperial sovereignty. Once the Taiwan Government-General reached the conclusion expressed in the news article above and allowed temples to reopen, these three institutions, plus a few others, played increasingly important roles as leaders of the people's hearts.