Abstract
During the Japanese Colonial period (1895-1945), Japanese Buddhist sects did missionary work and built Buddhist temples throughout Taiwan. To make clear their roles during the colonial and post-colonial period, the architectural characteristics of the Buddhist temples and their condition of use in the post-war period are worth studying. This paper first discusses the course of Jodoshin propagation and the establishment of temples in Taiwan, their architectural forms and construction and compares them to Japanese Jodoshin Sect temples built in the same period, in order to affirm the characteristics of Jodoshin Buddhist architecture in colonial Taiwan. It also surveys their situations in the post-colonial period in order to clarify the relationship between social background, architectural form and usage. It is concluded that although Taiwan's Jodoshin Sect temple architecture was different from the common Jodoshin Sect architecture, these differences resulted from the latest Japanese trends. Furthermore, the differences in form and construction may be attributed to different approaches regarding their use in the post-colonial period. Keywords: Japanese Colonial; Taiwan; Shin Buddhism; Jodoshin Sect temple; Hongwanji-ha; Otani-ha 1. Introduction Taiwan, and proposed conclusions concerning the J a p a n e s e B u d d h i s m h a d c a r r i e d o u t o v e r s e a s role of Japanese Buddhism and its role in politics ( J i a n g , 1 9 9 6 ) . P r e v i o u s s t u d i e s h a v e i n t r o d u c e d missionary work since the Meiji period, covering areas as far away as America and Asia. During 50 the backgrounds of the 8 sects and 14 schools of years (1895-1945) of Japanese colonization in Taiwan, Japanese Buddhist missionary work in Taiwan, and J a p a n e s e B u d d h i s m a l s o c o n d u c t e d m i s s i o n a r y the establishment of Buddhist temples (Matsukane, activities there, and constructed Buddhist temples and 1998). The examined areas have included missionary missions. At the end of colonization, the fate of these strategies, propagation processes, scope, financial support, and manpower. In addition, sects and schools buildings varied. Some are still Buddhist temples, were different in nature, yet no study has discussed the while others were taken over by the government to be demolished for new public facilities or commercial temple architectural characteristics of each sect and buildings. Surviving Japanese Buddhist temples and school in Taiwan. buildings are rare and special historical artifacts, and As shown in statistics from the Governor- General's thus are preserved as part of the culture heritage. O f f i c e , t h e J o d o s h i n S e c t ' s H o n g w a n j i S c h o o l The roles they played during the colonial and post- (Hongwanji-ha) had the largest number of followers in Taiwan, the second largest group was the Soto Zen colonial periods, the characteristics they showed, and Sect and the Rinzai Zen Sect's Myoshinji School was their usage in the post-colonial period are issues worth studying regarding their future preservation and reuse. third, followed by the Jodoshin Sect's Otani School I n t h e p a s t , m a n y s t u d i e s h a v e f o c u s e d o n t h e (Otani-ha) and the Jodo Sect (Table 1.). The numbers interactions between Japanese Buddhist mission work, of both followers and temples of Hongwanji-ha were local government and existing Buddhist temples in the largest in colonial Taiwan, while the Otani-ha was the most active in missionary work overseas. Both belonged to the Jodoshin Sect, so they shared * C o n t a c t A u t h o r : H u e y - j i u n Wa n g , A s s o c i a t e P r o f e s s o r, the same temple architectural characteristics (Okano, Department of Architecture, National University of Science 1977-1982). Therefore, this paper focuses on Jodoshin and Technology, No. 43, Sec. 4, Keelung Road, Sect Buddhist temples. Taipei, Taiwan, R.O.C. T h e p u r p o s e o f t h i s p a p e r i s t o c o n f i r m t h e Tel: +886-2-27376553 Fax: +886-2-27376721 architectural characteristics of Jodoshin Sect temples of E-mail: heidiw@mail.ntust.edu.tw; heidiwwang@gmail.com the Hongwanji-ha and the Otani-ha in colonial Taiwan ( Received April 8, 2008 ; accepted August 6, 2008 ) by discussing the course of Jodoshin propagation and Journal of Asian Architecture and Building Engineering/November 2008/178 171 temple construction in Taiwan, architectural forms, relevant provisions regarding constructing Buddhist construction and comparison to temples in Japan built missions and temples, including applications for during the same period. It also attempts to survey the fundraising admission, scale and financial ability. To situation during the post-colonial period to clarify the avoid an overabundance of temple construction, the relations among social background, architectural form law clearly prescribed the dimensions of temples in and usage. The methodology was investigation of the 1901, namely the main hall should be 72.67 m , living scripts and maps in the Taiwan Governor-General's quarters should be 42.9 m , the site should be 3 times Office Documents of Japan, publications published larger than the floor space, and the annual income of by sects and schools, and related Japanese literature, the temple should not be less than ¥400. as well as field investigation and interviews with O n t h e o t h e r h a n d , t h e m i s s i o n a r y c o s t s o f t h e construction groups and elderly people connected to mission work of all sects and schools were mostly the temples for comparison and analysis. supported by Japanese mother temples in the early years. Later, mother temples urged the missionaries to 2. Historical Background cover their own costs in Taiwan. Therefore, to meet W h e n t h e J a p a n e s e a r m y c a m e t o Ta i w a n , t h e the regulations imposed by the government and to be financially independent, the missionaries tried to attract B u d d h i s t m i s s i o n s , i n c l u d i n g t h e H o n g w a n j i - h a more followers to ensure income and fundraising to and the Otani-ha, also arrived for the purpose of propagation. The missionaries borrowed Taiwanese construct formal buildings (Matsukane, 1998). In the temples or houses to teach Japanese, and preached meantime, Buddhist architecture became an important Buddhism, while hoping to obtain support from the indicator of missionary achievement. Japanese government (Matsukane, 1998). Missionaries 2.1 The missionary process of the Hongwanji-ha of the Jodoshin Sect, the Soto Zen Sect, the Jodo The missionary work of the Hongwanji-ha in Taiwan Sect, the Shingon Sect, and the Nichiren Sect founded started when the missionaries arrived in Penghu with the Japanese Taiwan Buddhism Association in 1896, the Japanese army in 1895. They then entered the with the aim of helping the Japanese government to island of Taiwan in the following March. The first assimilate Taiwanese people both in speech and in missionary group arrived in Taiwan at that time, which thought. Altogether they proposed to use 7 temples in included Shiun (紫雲玄範 ) and 3 other missionaries. Taipei, which were built and managed by the former They were stationed in Taipei, Taichung and Tainan, Qing government for missionary work. However, the respectively. In August of the same year, the second Japanese government denied their request. group of 3 missionaries arrived in Taiwan, and was Therefore, they tried to increase the numbers of their stationed in Keelung, Taipei and Lugang respectively. followers by adopting the method of taking existing B y l a t e M a r c h 1 8 9 7 , 1 2 Ta i w a n e s e t e m p l e s h a d temples in Taiwan as their branch temples. In order to become branch temples under the Hongwanji-ha, 17 survive, Taiwan's Buddhist temples consented to join monks had converted from Taiwanese Buddhism, Japanese Buddhism. From 1896 to 1898, according and 2027 Taiwanese had become followers. Later, to the Taiwan Governor-General's Office Documents, they founded Buddhist missions in Taiwan's major there were at least 47 Taiwan Buddhist temples, which cities, such as Taipei, Keelung, Hsinchu, Miaoli, became branch temples of Japanese Buddhism. Later, Taichung, Lugang, Erlin, Chiayi, Tainan, and Lugang for the purpose of appeasing the local population and (Oohashi, 1935). Among them, Lugang and Erlin were controlling rapidly expanding Japanese Buddhism, the towns mainly populated by Taiwanese people. The Governor-General's Office no longer approved such Hongwanji-ha's missionary intention was obvious. As applications. After this, sects and schools practiced by a result, they actually converted many locals to become founding missions. followers, and trained some of them to be missionaries. In 1898, the Governor-General's Office promulgated In Hongwanji-ha's missions, a Taiwanese served as a Table 1. Statistics from the Governor-General's Office in 1942 Number of total Number of Number of Number of Number of followers Japanese followers Taiwanese followers temples missions Jodoshin Sect Hongwanji-ha 54124 44099 10025 16 30 Soto Zen 35634 12848 22786 14 33 Rinzai Zen 30248 4150 26099 15 11 Jodoshin Sect Otani-ha 27470 22843 4627 5 13 Shingon 19844 10786 9058 4 14 Jodo 19141 13719 5422 6 23 Nichiren 5840 4400 1440 2 10 Jodo Sect Hukakusa-ha 2626 2350 276 1 1 Tendai 1657 1611 46 1 4 Hokke 1307 1264 43 0 8 Jodoshin Sect Kibe-ha 950 925 25 0 1 Note: There were 3 schools combined with others, so 11 sects and schools were left until 1942. 172 JAABE vol.7 no.2 November 2008 Huey-jiun Wang missionary in the Mituo Temple of Tainan, and two temple was renamed "Taiwan Branch Temple", and had served as abbots in Yuanlin and Fengyuan (Oohashi, independent temple status (Oohashi, 1935). Actually, 1935). the road, which was supposed to cross the temple in H o w e v e r, t h e n u m b e r o f f o l l o w e r s i n Ta i w a n the Taipei City Plan, was not completed until 1958. decreased after 1904 due to the different natures of the L o n g s h a n Te m p l e o f L u g a n g w a s a s u c c e s s f u l Japanese and Taiwanese religions. The missionaries example of missionizing in Taiwan in the colonial h a d t o c h a n g e s t r a t e g i e s . W h e n t h e J a p a n e s e period's early days. It formally became a temple under government exploited Taiwan, Japanese migrated to the Hongwanji-ha in 1904, while other local temples Taiwan and mostly settled in big cities or migrant were not successful with branch temples. Keelung villages in eastern Taiwan, or new industry developing completed a main hall and living quarters in 1901, and areas. The Hongwanji-ha changed their focus to these became recognized as the Guangtsun Temple in 1905. places (Oohashi, 1935). As a result, Japanese followers Taichung, another early missionizing post, was a newly were still the majority in many temples. Their positive developed city, with a large Japanese population. They attitude made them the group with the most followers. built a formal temple in 1915, and spent ¥38,000 to They constructed temples one after another; in fact, build a magnificent main hall. In 1914, a temple was they built the most temples of any sect or school since built in Chiayi due to the Japanese population drawn the early colonial period. According to statistics from by the lumbering business, and ¥68,975 was raised to the Governor-General's Office, in 1942, there were 16 construct a splendid main hall and living quarters. In temples, 30 missions, and 54,124 followers, including 1918, Hsinchu was promoted to full temple status with 44,099 Japanese and 10,025 Taiwanese. donations collected from both Japanese and Taiwanese. The largest temple among the temples built by the In Zhanghua, where Taiwanese were the bulk of the Hongwanji-ha was the Taiwan Branch Temple located population, a Taiwanese style temple was built in 1925 in Taipei. Founded by the missionary Shiun, it was (Fig.1.). Tainan and Taipei founded Buddhist missions originally an outbuilding "Chidao Temple" of the Qing at the same time, but the missionizing outcome of the government's mechanical bureau, and was managed former was unsatisfactory. Tainan did not build living by the military in Taipei's suburbs. The "Jodoshin quarters until 1930, so there was only a temporary Hongwanji Missionary Station" was established there main hall instead of a formal temple (Oohashi, 1935). after obtaining official approval to use it temporarily in 1896. It was renamed "Hongwanji-ha Buddhist Mission" after approval by the Governor of Taipei County in 1899 (Oohashi, 1935). "Chidao Temple" was just a temporary place, so the missionaries began to buy land in 1897, for a formal temple building site. After receiving the promise of financial support from their Japanese mother temple in 1900, the mission began to raise money in Taiwan. The abbot of the temple in Hiroshima was invited to head the construction project, and approval was obtained Fig.1. Zhanghua Temple (Oohashi, 1935 p.500) from the Governor of Taipei County in the same year. In the next year, the temporary main hall (412 m ), 2.2 Missionizing process of Otani-ha 2 2 agora (223.84 m ), lodging house (107.35 m ) and A l t h o u g h t h e O t a n i - h a w a s t h e m o s t a c t i v e i n accessorial tea house which also served as ossuary overseas missions, among all Japanese sects and hall (92.48 m ) were completed. It was promoted to s c h o o l s , t h e y a r r i v e d i n Ta i w a n l a t e r t h a n t h e the status of Taipei Branch Temple in the same year H ongw anji-ha did. O yama ( ), an O tani 大山慶哉 (Oohashi, 1935). missionary, started missionizing in Dadaocheng in At that time, since the Taipei City Wall was still in 1897. He had already actively recruited a Taiwanese existence, the entrance was on the west side of the temple to join the Otani-ha and the temple had become road. After the Taipei City Plan was announced, the an Otani branch temple in the previous year. In 1898, temporary main hall had to be relocated because it was among the 47 petitions submitted to the Governor- on land needed for road construction, so the temple General's Office asking for branch temple status which administrator began to buy land on the south in 1908, were submitted for signature, 19 belonged to the Otani- and redesigned the temple layout. The construction ha. They basically did missionary work once a month of the worship hall, bell tower and assembly halls in in their temples. The Otani-ha did not found missions 1922 took into consideration the overall layout, and the in Taipei City until 1899. At that time, there were many positions were designed accordingly. In 1926, the road followers in Taipei, but not a stable group (Matsukane, on the east side was widened according to the Taipei 2 0 0 6 a ) . A c c o r d i n g t o t h e Ta i w a n D a i l y N e w s ' s City Plan, and the entrance was moved to the east side. report, the Otani-ha founded 7 missions in Xianmen, The main hall was completed in 1931. After the living Quanzhou, and Hankou, and achieved sound results quarters and front gate were completed in 1934, the in Mainland China. The followers made donations to JAABE vol.7 no.2 November 2008 Huey-jiun Wang 173 support the missions. They also missionized in Korea and other countries, and sent missionaries to aboriginal areas, such as Yilan, Puli, Beinan, Hengchun, and Quchu in Taiwan. Although the Otani-ha's missionizing work overseas w a s a c t i v e , t h e y w e r e n o t p a r t i c u l a r l y a c t i v e , a s compared to other sects in Taiwan. During the war in 1937, the number of followers in Taiwan increased rapidly, but this didn't continue. According to statistics Fig.2. Temporary Main Hall of the Hongwanji-ha Taipei Branch from the Governor-General's Office, there were 5 Temple (Taipei Album, 1911, Narita Photo Studio) temples, 13 missions, and 27,470 followers including 22,843 Japanese and 4,627 Taiwanese in 1942. The Otani-ha's first temple in Taiwan was built in Yilan. When the temple was under planning, in 1919, the Governor of Yilan insisted that it was not suitable for one city to have two Buddhist temples, so he held a meeting. Because of the hard work of the Otani-ha missionary, Kato in Yilan, the Governor divided their territory into Yilan and Luodong with a border marked by the Yilan River, so that the Otani- Fig.3. Main Hall of the Hongwanji-ha Taiwan Branch Temple ha could establish its Lanyang Temple in Yilan, and (Taiwan Temples Album, 1932, Kokusei Photo Studio) the Hongwanji-ha should do its mission in Luodong. In this competition, the Otani-ha was authorized to missionize in Yilan and received financial support from the followers, it then successfully built its Lanyang temple in 1921. This worked because the Japanese population was concentrated in Yilan, and the Otani- ha changed its target to Japanese (Matsukane, 2006a). The Otani-ha received permission to build a temple in Taipei in the same year, and the mission there was promoted to "Otani-ha Taipei Branch Temple". After that, they began to build the main hall (158.54 m ) and the living quarters (48.72 m ) in 1926, and completed construction in 1928. However, 2 years later, they were destroyed by fire. In 1931, they began to rebuild. The living quarters was completed in 1932, and the main 1. Kouhai hall was completed in 1936 (Matsukane, 2006a). 2. Gezin In addition, the Hongwanji-ha, in 1911, had already 3. Naizin founded the Jinguashi mission as mining developed 4. Amarima in the area, but left because of the mining recession 5. Wakinowa i n 1 9 1 9 ( O o h a s h i , 1 9 3 5 ) . T h e O t a n i - h a f o u n d e d Fig.4. Main Hall Plan of the Hongwanji-ha Taiwan Branch their mission in about 1931, and built a temple for Temple (From Taiwan Architecture Journal 1933 Redrawn missionaries after receiving ¥30,000 from the Taiwan by the Author) Mining Company in 1936. The Jinguashi Temple of the Otani-ha was completed in 1937. At the same time, temples were built in Kaohsiung and Taichung where many Japanese lived as well (Matsukane, 2006). 3. Architectural Characteristics A s t h e t e m p l e c o n s t r u c t i o n p r o v i s i o n s o f t h e Governor-General's Office regulations mentioned above, Buddhist temples needed to have a main hall and living quarters. These two composed a temple, Fig.5. Interior of the Main Hall of the Hongwanji-ha Taiwan s o metimes accompan ied b y an as s emb ly h all f o r Branch Temple (Taiwan Temples Album, 1932, missionizing activities. While these rules were in force, Kokusei Photo Studio) the largest Buddhist temples of the two schools were both in Taipei — the capital of Taiwan. Hongwanji-ha, such as Longshan temple and Zhanghua 3.1 Buddhist temples of Hongwanji-ha t e m p l e . H o w e v e r, t h e Ta i p e i B r a n c h Te m p l e ' s There were Taiwanese style Buddhist temples of the temporary main hall, built in 1901, showing the hip- 174 JAABE vol.7 no.2 November 2008 Huey-jiun Wang and-gable eaves and "chidorihafu" (plover-shaped) completed in 1936. It cost ¥275,000 and was designed porch, was definitely Japanese in style (Fig.2.). Other in medieval Indian style. It was made of reinforced newly built temples mostly used recent Japanese wood concrete and was seismic resistant, fire resistant, and structure styles (Oohashi, 1935). ant resistant. There were a VIP room, a refectory, a Kaoru Ide ( 井手馨 ) was appointed to design the lobby, large and small meeting rooms, office rooms, formal main hall for the Taipei Branch Temple (later toilets and a "kurumayose" on the first floor used renamed "Taiwan Branch Temple"). The construction as a gateway (Fig.7.). The hall of the second floor was undertaken by the Japanese Matsui group. The including "kouhai", "gezin", and "naizin" was 811.88 temple was completed in 1931. In order to be suitable , and decorated in pure Japanese Buddhist style. for the weather in Taiwan, the platform of the first However, there were 400 chairs in the "gezin". The floor (about 380cm tall now) was made of reinforced "naizin", protruding in the center, was floored together concrete, and the upper part of the building was a with "amarima" on each side. The "amarima" and Japanese style wood structure, with a frontage of about "wakinoma" were carpeted with tatami mats. There 34.2m, depth of about 33.54m, and total height about was a tatami room in front of the "gezin" which could 23m (Fig.3.). The cost of construction was ¥250,000 accommodate hundreds of people (Fig.8.). The whole (Oohashi, 1935). construction was also designed and supervised by The first floor was originally planed to be used as a library, conference room, service room, office, recreational room, restaurant, and warehouse, but was never furnished. The first floor of the platform was higher than the traditional ones, thus there were two layers of steps, with "kouhai" (porch) between the steps. The exterior part was made of stucco; some parts were made of local andesite. The "gezin" (outer part) inside was carpeted by 206 tatami mats, having a U type section fixed with bricks. The "naizin" (inner part) was floored, with the center protruding and tatami mats on each side of the "amarima" (the rest space) and "wakinoma" (the side space) (Figs.4. and 5.). It is shown in the pictures that the worship hall, bell 1. Kurumayose tower and living quarters were all in Japanese style. 2. Lobby In order to show the spirit of the new times, only the 3. VIP room assembly hall, which was used as a missionizing room 4. Office room and a guildhall, used both a brick and Western wood 5. Refectory frame structure, but the roof was still Japanese hip- 6. Meeting room and-gable style (Oohashi, 1935). 7. Toilet 3.2 Buddhist temples of the Otani-ha Fig.7. First Floor Plan of the Main Hall of the Otani-ha Taipei It is shown in the pictures that the temporary main Branch Temple (Taiwan Architecture Journal, 1937) hall of the mission founded in 1899 in Taipei was a Japanese style wooden construction. The main hall, built in 1926, was also made of wood. In front of it was "kouhai", the roof had a hip-and gable style (Fig.6.). From interviewing the neighbors, it has been established that Lanyang Temple and Jinguashi Temple were also Japanese style wooden constructions. The main hall of the Taipei Branch temple, which started construction for the second time in 1934, was 1. Kouhai 2. Gezin 3. Naizin 4. Amarima 5. Wakinowa 6. Hiennoma Fig.6. Main Hall of Otani-ha Taipei Branch Temple Fig.8. Second Floor Plan of the Main Hall Otani-ha Taipei (Taiwan New Album, 1931, Katsuyama Photo Studio) Branch Temple (Taiwan Architecture Journal, 1937) JAABE vol.7 no.2 November 2008 Huey-jiun Wang 175 the Matsui group, which was also contracted for the 4. Changes of Use in the Post-colonial Period woodwork. When the Japanese were repatriated in 1945 after This large scale Indian style temple was unique at World War II, temples built by the Hongwanji-ha and that time in Taiwan (Fig.9.). It became associated in the Otani-ha faced different fates. peoples' minds with an Indian style temple in Tokyo, 4.1 The Hongwanji-ha Taipei Branch Temple and called "Tsukiji Hongwanji Temple", designed by Chuta the other temples Ito and built by the Hongwanji-ha during 1931-1934. First, Chinese military households moved into the M a t s u i g r o u p ' s p r e s i d e n t K a k u h e i M a t s u i , w h o assembly hall of the Taiwan Branch Temple, then the designed the Taipei Branch Temple, was Chuta Ito's National Symphony Orchestra moved in and used the student. He was not only contracted to construct the main hall. Later, a temporary building was built in Tsukiji Hongwanji Temple, but also helped Ito to make the garden in order to vacate the main hall for injured the blueprints for the shrine and temple. soldiers. Until 1957, this area was used as the regular Nowadays the Matsui group still constructs Japanese rehearsal space for the Orchestra and Chorus. Many shrines and temples at home and abroad. The current well-known musicians have practiced there (Wang, president, who inherited his father's name "Kakuhei", 2007). is not familiar with the details of temple construction in On the other hand, Major General Chao Tung-shu, Taiwan. He does, however possess the blueprints and one of the leaders of the Li-religion founded in the project proposals made by his father. During the field late Ming Dynasty, came to Taiwan and revived the investigation, the authors saw blueprints and project Li-religion along with Li followers in 1949. When he proposals made by President Matsui, and learned that got approval to use the Hongwanji-ha Taiwan Branch there were two designs pending. Another one shared a Temple, he began to missionize in the main hall after similar interior layout with, and its outside was similar the injured were moved out. However, a fire broke to the newly-built main hall of the Hongwanji-ha's out in 1975, the wooden structure of the original main Taiwan Branch Temple (Fig.10.). It was presumed that hall was destroyed with only the reinforced concrete since the early wooden main hall was destroyed by fire platform left. A simple office and hall, built based on after two years, and that the Hongwanji-ha's main hall the platform left after the fire, was used until 2005. So was already completed, the Otani-ha later chose fire this place was called "Li-religion Hall" (Wang, 2007). resistant materials and Indian style design that revealed At the same time, as the immigrants from Mainland a totally different appearance from Hongwanji-ha's China arriving in Taiwan in 1949 increased, there architecture in Taipei. were more and more immigrants who lived in simple lodgings. Especially after the fire, there were even more new tenants. Aside from the Li-religion Hall, they also stayed inside or near the platform. Although Li-religion Hall and its surrounding land have been designated as a business zone, redevelopment has not been successful due to problems in relocating the temporary tenants since the beginning of 1996. In 2005, given the fact that the environment surrounding it lacked public facilities and disaster shelter space, it Fig.9. Main Hall of Otani-ha Taipei Branch (Taiwan New was changed to a public square, named 406 Plaza. Album, 1931, Katsuyama Photo Studio) While carrying out compensation for relocation and preparation for demolishing, it was found that the original temple construction was not completely destroyed in the fire, there were an assembly hall, a bell tower, and living quarters left in the unauthorized structures. In 2005, the bell tower and assembly hall were designated by Taipei City Government Bureau of Culture as municipal cultural properties, and the platform of the main hall was recognized as a historic building. 1. Kouhai 2. Gezin 3. Naizin 1. Platform of the Main Hall 4. Amarima 2. Assembly Hall 5. Wakinowa 6. Hiennoma Fig.11. A Bird's-eye View of the 406 Plaza (Photo by the Author) Fig.10. Alternative Plan for Otani-ha Taipei Branch Temple (from Matsui Group) 176 JAABE vol.7 no.2 November 2008 Huey-jiun Wang The Taipei City Government first renovated the 406 used as a residence by Mainland Chinese who migrated Plaza with simple plantings, and placed information to Taiwan in the early post-war period; subsequently it signs to describe the ancient cultural property and was dismantled and replaced by a military investigation historic buildings (Fig.11.). To determine the future station, which may also be related to the situation o f t h e p l a z a , t h e Ta i p e i C i t y G o v e r n m e n t h e l d a m e n t i o n e d a b o v e . T h e o n l y p r e s e r v e d J i n g u a s h i design competition in 2006. The honored works were Temple housed ash jars of many of the workers who exhibited at the site, and old tenants were invited to died in mining, and was managed by an abbot hired by view the changes when it began to open to the public the Taiwan Gold Mining Co. in the post-war period. It (Wang, 2007). was deserted after mining stopped. From field investigations by the authors, although a number of the temples and missions had become ruined 5. Discussion and Conclusion sites, the temples of the Hongwanji-ha in Taichung, During the Japanese Colonization of Taiwan, the Miaoli, Keelung, Lugang, and Zhanghua were still in H o n g w a n j i - h a a n d t h e O t a n i - h a o f t h e J o d o s h i n use. There were also 10 missions used as temples. Sect actively attracted followers and built temples. 4.2 The Otani-ha Taipei Branch Temple and the Monasteries initially converted local temples to branch other temples temples, however, the followers of Taiwanese temples The Otani-ha Taipei Branch Temple was subordinate were not as stable as the Japanese ones. The two to the Taipei City Government Bureau of Education in schools had to change their missionizing strategy later, the post-war period, and was borrowed by the military targeting mainly Japanese. in 1946 and later used by the security of Taiwan Wi t h t h i s b a c k g r o u n d , t h e H o n g w a n j i - h a u s e d Provincial Security Guard General Command. It was original Taiwanese temples or built Taiwanese style used as a jail for political prisoners during the 228 temples to retain Taiwanese followers. Although early Incident and White Terror. in the colonial period Jodoshin Sect missionaries were According to Matsukane (2006b), after the Security using original Taiwanese temples, new temples were Department moved out in the 1960s, in accordance built in the Japanese wooden style which were familiar with "Regulations for liquidation and settlement of to Japanese people. However, given the climatic temple properties received from Japanese temples" differences between Taiwan and Japan, new reinforced constituted in 1959, the Taiwan Taoism Association concrete structures were used when formal temples r e q u e s t ed th e O t an i- h a Tai p ei B r a n ch Temp l e b e w e r e b u i l t f o r a s e c o n d t i m e , t h e p l a t f o r m s w e r e given to them, as in the granting of the Jodo Sect elevated to one-floor height and the floors of "gezin" Temple in Taipei to the Chinese Buddhist Association. were paved with brick, not all tatami. However, the government denied the request for the The main hall of the Otani-ha Taipei Branch Temple reason that the Otani-ha Taipei Branch Temple was built later was Indian-style architecture of reinforced a Buddhist temple not Taoist. After that, the Chinese concrete. Its designer, President Matsui was a student Buddhist Association argued that it should be entitled of Chuta Ito who was a professor of Tokyo University, to the temple, but the government stated that the and familiar with Indian-style architecture brought Taipei Branch Temple was built by Japanese, and the to Japan by Ito. So he offered the client Otani-ha donations of Taiwanese were not recorded, so it did two blue prints: Indian style and Japanese style. The not comply with "national inherent faith" provision. Otani-ha chose the Indian style. The Hongwanji-ha On the other hand, in accordance with the "Sino- had already completed a unique Indian style main hall Japan Peace Treaty", the Japanese embassy stated that, in Tokyo which had attracted the public's eye. While the Republic of China did not have the right to manage only Japanese style main halls had been built in Taipei Japanese property for religious or charitable purposes previously, the choice seemed to reveal the competition built before the war, and expressed concern on the between the two schools. handling of the Otani-ha Taipei Branch Temple. Based In addition to the architectural characteristics, on the investigation result of the Security Command although the main halls of the two schools in Taipei Center, the Ministry of Finance presented three strong looked very different, their plans were similar. There pieces of evidence to disprove the religious purpose. were three differences from the main halls of Jodoshin The material evidence showed that the usage of the Sect temples which formed gradually around the 18th first floor was unknown, and the 12cm-diameter cable century in Japan. Generally speaking, the main halls was beyond the general needs of a regular temple, thus of Jodoshin Sect temples were divided into two parts: it could be for espionage or military use. From witness "gezin" and "naizin". The "Gezin" with a capacious testimony, the first floor was used as a detention center, room paved with tatami for missionizing purposes, the so that the monks might be spies; and residents nearby "naizin" with a Buddhist altar in the center was higher heard that the Taipei Branch Temple belonged to the than the "gezin" and the Buddha was worshiped. There secret service. As a result, the Taipei Branch Temple was an opening behind the "naizin" for monks to enter, was dismantled and the land was sold to construct on the same side as the founder's portrait. There were commercial buildings (Matsukane, 2006b). "amarima" on the left and right, and "naizin" and From field investigations, most temples and missions "amarima" lined up (Murata, 1994). There was a one- of the Otani-ha were dismantled. Lanyang Temple was JAABE vol.7 no.2 November 2008 Huey-jiun Wang 177 floor height platform used as service space, chairs of the Hongwanji-ha has not been fully preserved placed on the "gezin" and protruding "naizin" present because of the fire, the assembly hall and the bell features in the main hall that are different from the tower now have been designated as cultural properties. common Jodoshin Sect temple's features. The architectural layout of the site has become part Did these architectural features appear in colonial of the historical context of Taipei City. The future Taiwan? Chairs were more suitable for Taiwanese, development of urban squares from Buddhist temples higher platforms were suitable for the climate in has been decided jointly by today's citizens. The Taiwan and protruding "naizin" also appeared similar changes from now on, indicating the situations of the to the Taiwanese custom of emphasizing the main colonial architecture during the post-colonial period, gods. Further investigation of the main hall of the are still worth observing. Tsukiji Hongwanji Temple in Tokyo built earlier has shown that Chuta Ito's design in Tokyo also had a Acknowledgements one-floor height platform, protruding "naizin" and The authors are grateful to the Matsui Group who "gezin" with chairs. The Matsui group participated in provided the blueprints of the temples, and also thank all three projects, so he must have been influenced by Mr. Nobuo Murata for his discussion and information Ito's design. During the visit to the Matsui group, we during the writing of this paper. learned that the style lasted at least until 1950 in the post-war period. The plan of Wadabori Temple's main Notes Taiwan Governor-General's Office Document, Vol. 178, No. 2, hall built in 1953 has the same features (Fig.12.). Taiwan Governor-General's Office Document, Vol. 248, No. 41, Taiwan Governor-General's Office Document, Vol. 291, No.14, Taiwan Governor-General's Office Document, Vol. 178, No.7, Taiwan Daily News ( ), 26 May, 1899. 台湾日日新報 According to Oohashi, 1935 and Taiwan Daily News, there were more Japanese in Yilan than in Luodong; although later the Hongwanji-ha established kindergarten and held activities to attract Taiwanese followers in Luodong, no formal temple was built. Taiwan Governor-General's Office Document, Vol. 6965, No. 25. Taiwan Daily News, 26 may, 1899. Taiwan Architecture Journal, 1933, Vol. 5, No. 1, p.33. Fig.12. Plan of the Wadabori Temple 1953 Taiwan Architecture Journal, 1937, Vol. 9, No. 1, p.77. (from the Matsui Group) Matsukane, 2006b stated that there were both Japanese and Ta i w a n e s e d o n a t i n g m o n e y t o r e c o n s t r u c t i o n , w h i c h w a s T h e r e f o r e , i t c a n b e c o n c l u d e d t h a t , J o d o s h i n recorded in the original documents, but "Taiwanese" was deleted subsequently. Sect temples in Taipei were directly affected by the For the Indian style temples introduced by Chuta Ito see Kurakata, latest trends from Japan and used its latest styles and Shunsuke. (2003): A Study on Chuta Ito's Projects for Nishi structures. The style did not form in colonial Taiwan. Hongwanji, J. Archit. Plann., AIJ, No. 556, pp.169-176. While other Jodoshin Sect temples still had assembly halls, the functions and structures could be regarded References 1) Jiang, Can-teng. (1996) The Taiwan Buddhist History of the as the influence of westernization. This also showed Century, Taipei: Nan-tian Publishing. that Taiwan Jodoshin Sect temples followed closely in 2) M a t s u k a n e , K i m i m a s a . ( 1 9 9 8 ) T h e E s t a b l i s h m e n t a n d Japan's westernization footsteps. Development of the Japanese Buddhist Monasteries and Preaching During the post-colonial period, although the branch spots in Taiwan during the Colonial period, Studies of Taiwan History, 16, pp.18-33. temples of the two schools had been taken over by 3) Okano, Kiyoshi. (1977-1982) Study of the Main Hall in Jyodo the military, the main hall of Hongwanji-ha was used Shin Sect in Edo Period (Part I-XI), Bulletin of Aichi Institute of by Li-religion for religious use. There are some other Technology part B. missions and temples of Hongwanji-ha still used as 4) Oohasi, Sutesaburo. (1935) The Taiwan Proselytizing history of the Shin Buddhism of Hongwanji-ha, Taipei: Taiwan Monastery of temples. The Taipei Branch Temple of the Otani- Jodo Shinshu Hongwani-ha. h a , m a d e o f r e i n f o r c e d c o n c r e t e w i t h a h e r m e t i c 5) Matsukane, Kimimasa. (2006a) The Change in the Jodo-Shinshu appearance unlike Japanese-style architecture, was Otani-ha's Missions in Taiwan-Focusing on the period from the used as a jail. Because of such an experience, even beginning of the Japanese Colonial Period to the formation of Taihoku Betsuin Temple-, Journal of Asian and African Studies, though the Taiwanese religious groups asked to use No.71, pp.57-111. it later, it was dismantled. Due to their architectural 6) Wang, Huey-jiun. (2007) Investigation and Research Report of differences, they had met different situations. On Taipei Nishi- Hongwanji, Taipei: Taipei Cultural Bureau. the other hand, there were considerable Taiwanese 7) Matsukane, Kimimasa. (2006b) The "Post-war" Situation of the Jodo-Shinshu Otani-ha's Taihoku Betsuin Temple, "Japan" in Post- followers of the Hongwanji-ha. This is another reason war Taiwan, Tokyo: Fukyosha Publishing, pp.251-287. why it could maintain its temples in Taiwan. 8) Murata, Nobuo. (1994) Shin Sect temples and main halls, Methods A l t h o u g h t h e t e m p l e s o f t h e O t a n i - h a h a v e for Observing and Surveying Architectures—Temples and Shrine disappeared now, and the Taiwan Branch Temple of Edo Period, Tokyo: Gyosei, pp.190-191. 178 JAABE vol.7 no.2 November 2008 Huey-jiun Wang
Journal
Journal of Asian Architecture and Building Engineering
– Taylor & Francis
Published: Nov 1, 2008
Keywords: Japanese Colonial; Taiwan; Shin Buddhism; Jodoshin Sect temple; Hongwanji-ha; Otani-ha
