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 Temple Regulation Movement
12019-11-18T17:21:23-05:00Kate McDonald306bb1134bc892ab2ada669bed7aecb100ef7d5f352This page introduces the Temple Regulation Movement during the Kōminka period (1936-1945)image_header2019-12-01T22:13:52-05:0023.69781, 120.960511937-1941Evan Dawley Becoming TaiwaneseEvan N. DawleyTaiwan Government-General; ShintoEvan Dawley7a40080bd5bb656cee837d5befaa3ea8e7a2ac44By the time these festivals were held again, structural factors had begun to shift in ways that made preserving the Joint Deity-Welcoming Festival less important than protecting the temples themselves. In September 1936, the Taiwan Government-General launched the Kōminka Movement, roughly defined as a set of policies that aimed at the complete and rapid assimilation of all Taiwanese as good, loyal Japanese subjects of the Emperor. A core aspect of Kōminka was the extension of Shinto across all of Taiwan's physical and spiritual terrain and to this end, the Government-General issued policies in 1937 and 1938 that constituted what it called the Temple Regulation Movement (Jibyō seiri undō). The movement's objectives were to establish more shrines, replace ancestral altars in Taiwanese homes with altars to Shinto deities, and amalgamate Taiwanese temples into fewer institutions before, ideally, reconsecrating them as shrines. These policies amounted to a full-scale attempt to reterritorialize the sacred geography of Taiwan by making it coterminous with Japanese sacred space.
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12019-11-18T17:21:23-05:00Kate McDonald306bb1134bc892ab2ada669bed7aecb100ef7d5fCompeting Festivals: The Japanese ResponsesEvan Dawley10This page discusses the assertion of Japanese control over the Joint Deity-Welcoming Festival in the wake of its expansion and parade into the Japanese neighborhood.image_header2020-02-29T22:54:49-05:0025.1276, 121.739181935Evan N. Dawley, Becoming TaiwaneseEvan N. DawleyTaiwan Government-General; Xu Zisang; Ōmi Tokigorō; Jilong Shrine; Jilong Shrine Festival; Mazu; Kaizhang Shengwang; Chenghuang YeEvan Dawley7a40080bd5bb656cee837d5befaa3ea8e7a2ac44
12019-11-18T17:21:25-05:00Kate McDonald306bb1134bc892ab2ada669bed7aecb100ef7d5fThe Japanese Occupation of Native Sacred SpaceEvan Dawley7This page discusses how Japanese secular and religious institutions at least temporarily occupied some of the native temples after 1895.plain2020-02-29T23:35:06-05:0025.1276, 121.73918post-1895Evan N. Dawley, Becoming TaiwaneseEvan N. DawleyPrince Kitashirakawa no Miya Yoshihisa; Shinto; Buddhism; Shinshū sect; Pure Land sect; Sōdō sect; Chenghuang templeEvan Dawley7a40080bd5bb656cee837d5befaa3ea8e7a2ac44
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1media/QingAn.jpg2019-11-18T17:21:27-05:00Kate McDonald306bb1134bc892ab2ada669bed7aecb100ef7d5fThe Temple Regulation Movement: Consolidation in Jilong3This page discusses the decision to consolidate all major temples into the Qing'an Templeimage_header2019-12-01T22:16:11-05:0025.12962, 121.740771937-1941Evan N. Dawley, Becoming TaiwaneseEvan N. DawleyTemple Restructuring Movement; Joint Deity-Welcoming Festival; Taiwan Government-GeneralEvan Dawley7a40080bd5bb656cee837d5befaa3ea8e7a2ac44
