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.
The Deity-Welcoming Festivals
1media/QingAn.jpg2019-11-18T17:21:24-05:00Kate McDonald306bb1134bc892ab2ada669bed7aecb100ef7d5f353This page explains the practices and meanings of the deity-welcoming festivals and their key event, the raojing parade.image_header2020-01-07T20:32:21-05:0025.1276, 121.739181895-1945Evan N. Dawley, Becoming TaiwaneseEvan N. DawleyMazu; Kaizhang Shengwang; Chenghuang YeEvan Dawley7a40080bd5bb656cee837d5befaa3ea8e7a2ac44These three main temples--and over 15 other similar institutions, plus a host of smaller shrines and spirit-worship societies--constituted the substantial physical presence of native religion in Jilong. They were prominent features of everyday life: residents would likely have passed several each time they went out into city's streets, likely stopping in now and then to light incense or make an offering to request a god's assistance. The physical presence was also the core of a spiritual realm that overlapped with the physical terrain, a territorial cult, associated with each major deity enshrined at the temples. That realm had to be reestablished at an appointed time each year through an event known as a "deity-welcoming festival" (yingshen jie), when the deity was invited to inhabit the temple and provide its blessings to the community, through animal sacrifices and other rituals. The key portion of the festival was a parade of sorts, known as a raojing, in which the deity in question was placed within a portable shrine, carried out of the temple and into the streets, preceded and followed by a sizable retinue, to visit the borders of its territory. The term raojing can be translated as "to move around the boundaries." This practice merged the literal god's-eye perspective with the person's-eye view, combining sacred and physical geography. With each annual repetition, the community of worshipers in a particular location, or tied to a particular temple through incense-division networks, recreated the bonds between themselves, the deity, and the deity's territory. We do not know the specific limits of the territorial cults of Mazu, Kaizhang Shengwang, or Chenghuang Ye in Jilong, but the map indicates both a vague sense of each deity's territoriality and that these cults could overlap in physical space. Just as most temples contained multiple deities, so, too, could a particular piece of land fall within the terrain of more than one god.
This page has paths:
1media/QingAn.jpg2020-03-01T00:06:48-05:00Evan Dawley7a40080bd5bb656cee837d5befaa3ea8e7a2ac44Competing Festivals in Colonial JilongEvan Dawley1This page opens the competing festivals pathway.plain51352020-03-01T00:06:48-05:00Evan Dawley7a40080bd5bb656cee837d5befaa3ea8e7a2ac44
1media/QingAn.jpg2019-11-18T17:21:29-05:00Kate McDonald306bb1134bc892ab2ada669bed7aecb100ef7d5fThe Qing'an Temple: Meizhou and the Heimian Mazu CultEvan Dawley6This page discusses the 1914 trip to Meizhou, home of the Mazu cult in Fujian, China, to retrieve a new image of the deity Mazu, and the establishment of the temple as a center of the Heimian Mazu cult.image_header2019-12-08T23:17:56-05:0025.12962, 121.740771914-1915Evan N. Dawley, Becoming TaiwaneseEvan N. DawleyXu Zisang; Quanzhou; HualianEvan Dawley7a40080bd5bb656cee837d5befaa3ea8e7a2ac44
1media/QingAn.jpg2019-11-18T17:21:24-05:00Kate McDonald306bb1134bc892ab2ada669bed7aecb100ef7d5fThe Dianji Temple: Extra-Religious ActivitiesEvan Dawley7This page discusses the Dianji Temple's function as the site of a market and of "culture lectures" and other activities.image_header2019-12-08T23:18:51-05:0025.12811, 121.743111920sEvan N. Dawley, Becoming TaiwaneseEvan N. DawleyTaiwan Government-General; Taiwan Culture AssociationEvan Dawley7a40080bd5bb656cee837d5befaa3ea8e7a2ac44
1media/QingAn.jpgmedia/Chenghuang1:2.png2019-11-18T17:21:30-05:00Kate McDonald306bb1134bc892ab2ada669bed7aecb100ef7d5fThe Chenghuang Temple: Reopening and Renovation after 1895Evan Dawley5This page will examine the importance of the Chenghuang Temple for the reopening of temples in Jilong more geneally.image_header2020-01-07T18:26:06-05:0025.13105, 121.740471895-1897Evan N. Dawley, Becoming TaiwaneseEvan N. DawleyPrince Kitashirakawa no Miya Yoshihisa; Chenghuang Ye; Taiwan Government-GeneralEvan Dawley7a40080bd5bb656cee837d5befaa3ea8e7a2ac44
12019-12-08T23:43:46-05:00Evan Dawley7a40080bd5bb656cee837d5befaa3ea8e7a2ac44The Sacred Geographies ThruwayEvan Dawley3This pathway provides a fast track through the spatial and historical arguments of the module.plain2019-12-09T13:35:01-05:00Evan Dawley7a40080bd5bb656cee837d5befaa3ea8e7a2ac44
Contents of this path:
1media/QingAn.jpg2019-11-18T17:21:25-05:00Kate McDonald306bb1134bc892ab2ada669bed7aecb100ef7d5fThe Deity-Welcoming Festivals: Critiques7This page explores criticisms leveled at the deity-welcoming festivals, by Japanese and Taiwanese, during the 1920s and 1930s.image_header2019-12-08T20:48:21-05:0025.1276, 121.739181910s-1930sEvan N. Dawley, Becoming TaiwaneseEvan N. DawleyChanghuang Ye; Mazu; Kaizhang Shengwang; Ghost Festival; Taiwan nichinichi shinpō; raojingEvan Dawley7a40080bd5bb656cee837d5befaa3ea8e7a2ac44
