Abstract
This chapter focuses on the case of the National Revolutionary Martyrs’ Shrine in Taipei in the matrix of colonialism, nationalism, and war memories in East Asia. Tracing back to the topological history of the Martyrs’ Shrine, this chapter first scrutinizes the space-making process of the Shrine’s surrounding Yuanshan Area. Secondly, the chapter analyses aesthetic and spatial style of the Martyrs’ Shrine and its nearby Grant Hotel in relation to war mobilization, commemoration, and national building through architectural form. The changing nature and symbolism of Yuanshan and the actual space of the Martyrs’ Shrine reveals how various forces tried to “iconize” the area with their own modernization agendas and ideals, constituting identities of being Japanese, Chinese, and Taiwanese.
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Notes
- 1.
See Gong yang zhuan huan ba nian.
- 2.
It is widely known as The 9.18 Incident or The Mukden Incident.
- 3.
Chin-tang Tsai, “A Comparative Study on Taiwan’s Martyrs’ Shrine versus Japan’s Gokoku Shrine and Yasukuni Shrine,” Journal of National Taiwan Normal University, no. 3 (2010): 6.
- 4.
Pei’en Li, Three Principles: English Reader (Shanghai: Commercial Press, 1928), Lecture VI 69–70, accessed November 14, 2018, at: http://www.china.amdigital.co.uk.ezproxy.lb.polyu.edu.hk/Documents/Images/CWML%20A18-5/40#Chapters.
- 5.
Ting-yi Guo, “Ba nian kangri zhanzheng” (Chinese War of Resistance Against Japan) in **dai Zhongguo shi gang (xiace) (A Short History of Modern China (volume two)) (Hong Kong: The Chinese University Press, 1986), 664–665.
- 6.
Tsai, “A Comparative Study on Taiwan’s Martyrs’ Shrine versus Japan’s Gokoku Shrine and Yasukuni Shrine,” 6.
- 7.
Tsai, “A Comparative Study on Taiwan’s Martyrs’ Shrine versus Japan’s Gokoku Shrine and Yasukuni Shrine,” 6.
- 8.
According to Tsai’s “A Comparative Study on Taiwan’s Martyrs’ Shrine versus Japan’s Gokoku Shrine and Yasukuni Shrine,” it may not be a coincidence that Japan also began to build similar military shrines just before Chiang Kai-shek ordered the construction of these monuments in China. In 1939, the Meiji Government issued an order to transform all shrines dedicated to the spirits of the war dead (shōkonsha) into Gokoku Shrines (gokokusha), which serve as long-lasting sites for commemorating the fallen soldiers and policemen. Tsai believes that there is a parallel, if not a direct relation, between the Japanese and Chinese shrines in the sense that the latter were inspired by the former to a certain extent.
- 9.
Sharon. Macdonald, Difficult Heritage: Negotiating the Nazi Past in Nuremberg and beyond (London; New York: Routledge, 2009), 1.
- 10.
Yi-Wen Wang and Tim Heath, “Constructions of National Identity: A Tale of Twin Capital Building in Early Post-war Taiwan,” Taiwan in Comparative Perspective 2 (December 2008): 21.
- 11.
Henri Lefebvre and Michael J. Enders, “Reflections on the Politics of Space,” Antipode 8, no. 2 (1976): 30–37, and Henri Levebvre, The Production of Space (Oxford: Blackwell, 1991).
- 12.
Shuo-bin Su, Kan bujian yu kan de jian de Taipei (Taipei shi: Qun xue, 2010), 134–143.
- 13.
“Urban Improvement Plan” was a long-term urban planning and modernization scheme implemented by the Japanese colonial government in Taiwan between 1899 and 1925. This plan was implemented in three major phases in 1899, 1901, and 1905. In 1932, a more comprehensive “Greater Taipei Plan” was implemented. Based on Haussmann’s renovation of Paris and other western urban planning models, this Plan aimed to transform Chinese-style cities in Taiwan into modern cities. The major contents of this plan included improving the unhygienic environment of Taiwan, constructing underground sewages and roads for automobiles, and building schools, Shinto shrines, barrack architectures, prisons, government architectures, and other infrastructures. The plan fundamentally changed the texture of Taiwanese cities by introducing European urban planning policies and methods. The Japanese/Chinese name of the plan (gaizheng) literally means “correcting” the “wrong” city to create a “right” one. See Lan-shiang Huang, “Study of Urban Planning of Taipei at the Beginning of the Colonial Period,” Taiwan: A Radical Quarterly in Social Studies, no. 18 (1995): 189–213, and Su, Kan bu jian yu kan de jian de tai bei, for additional information.
- 14.
See Hsiao-wen Sung, “The Establishing Courses and Features Studies of Yuan-Shan Park and Taipei Park in Japanese Colonial Period” (master’s thesis, National Taiwan University of Science and Technology Department of Architecture, 2003), 8. The resort was named Taiguchao, which literally means “Eternal Nest,” by Chen, who served as a juren (promoted scholar in the Chinese Imperial Civil Examination system) during the Qing ** rituals.
- 39.
Taiten was an officially sponsored island-wide exhibition in colonial Taiwan that is organized every year since 1927.
- 40.
See Mat-ling Chang, “Dang’an hengji: rijushiqi de ‘nan**taiwan’ yu Deng Nan-guang zuopin,” Yishu guandian, no. 42 (April 2010): 17.
- 41.
Sung, “The Establishing Courses and Features Studies of Yuan-Shan Park and Taipei Park in Japanese Colonial Period,” 2.
- 42.
Hou-nan Tsai, “The Institutionalization of Urban Park in Taiwan, 1895–1987” (Ph.D. diss., National Taiwan University Department of Civil Engineering, 1991), Shi-meng Huang, Ri ju shiqi Taiwan dushi jihua fanxing zhi yanjiu (A Study on the Paradigm of City Planning Theory under the Japanese Rule in Taiwan (AD. 1895–1945)) (Taipei shi: Guoli Taiwan daxue tumu gongcheng xue yanjiu suo dushi jihua yanjiu shi, 1987), Li-xue Li, “You dushi gongyuan fazhan de guandian tantao Taipei shi dushi gongyuan zhi yanbian” (master’s thesis, Taiwan daxue yuanyi yanjiu suo, 1989).
- 43.
Sung, “The Establishing Courses and Features Studies of Yuan-Shan Park and Taipei Park in Japanese Colonial Period,” 41.
- 44.
Ian Jared Miller, The Nature of the Beasts Empire and Exhibition at the Tokyo Imperial Zoo (Berkeley, CA: University of California, 2013).
- 45.
See Li-jung Cheng, “War and Animals: A Social Cultural History of the Taipei Zoo in Yuan-shan,” Bulletin of Taiwan Historical Research, no. 7 (2014), Footnote 9 on the diaries from ordinary Taiwanese residents.
- 46.
Cheng, “War and Animals: A Social Cultural History of the Taipei Zoo in Yuan-shan,” 84.
- 47.
Cheng, “War and Animals: A Social Cultural History of the Taipei Zoo in Yuan-shan,” 90–94.
- 48.
See Sung, “The Establishing Courses and Features Studies of Yuan-Shan Park and Taipei Park in Japanese Colonial Period,” 47.
- 49.
Sung, “The Establishing Courses and Features Studies of Yuan-Shan Park and Taipei Park in Japanese Colonial Period,” 47.
- 50.
“Maruyama de kigansai to kansha sai wo,” in Taiwan Aikokufu** Shimpo (Taipei: Taiwan Aikokufu**kai Taiwan Honbu, December 30, 1937), 1–3.
- 51.
Taipei ting, Taipei ting zhi (Taipei shi: Chengwen chuban she, 1919), 467.
- 52.
The eight scenes included Keelung Rising Sun Hill, Tansui, Eight Immortals Mountain, Sun Moon Lake, Alishan, Shoushan (sizi xizhao), Cape Eluanbi, Taroko. The other version is Wulai, Tansui, Eight Immortals Mountain, Sun Moon Lake, Alishan, Bagua Shan, Tainan An**, Kenting.
- 53.
See Hui-feng Shin, “The Aesthetic Appreciation and Aspects of Empire: The Literary Construct of the Eight Scenic Views of Taiwan and its Aesthetic Ideology,” Taiwan Literature Studies, no. 2 (June 1, 2012): 79, 81–132. And Hui-yu Hsu, “The First Rainbow of Taiwan’s Landscapes: The Study of Poems of Eight Wonders Recorded in Gong-qian Gao’s Taiwan Chorography, Yiwenzhi,” Chang Gung Journal of Humanities and Social Sciences 9, no. 2 (October 1, 2016): 221–260 for the bureaucrat and literati’s literary construction of the eight views in the poetry and gazettes of Taiwan.
- 54.
Shin, “The Aesthetic Appreciation and Aspects of Empire: The Literary Construct of the Eight Scenic Views of Taiwan and its Aesthetic Ideology,” 79.
- 55.
Wolfgang Schivelbusch, The Railway Journey: The Industrialization of Time and Space in the 19th Century (University of California Press, 1986), 53.
- 56.
See “Kenchiku zatsuhō,” Taiwan jianzhi hui zhi 11, no. 4 (1935): 311–312.
- 57.
Hardacre, Shinto and the State, 1868–1988, 95, and Taiwan shenshe zhi. Ninth edition (Taipei shi: Taiwan shenshe shewu suo, 1935), 118.
- 58.
Kenkou **ja, which was erected in 1926 in Taipei, was already seen as the “Yasukuni Shrine in Taiwan.” See Taiwan shenzhi hui, “Taiwan no Yasukuni **ja: Kenkou **ja no soken,” **g shen 2, no. 2 (1928): 11. The erection of an “additional” Kokaku **ja in 1942 indicated that the military mobilization of Taiwan was becoming increasingly intensive. See Taiwan shenzhi hui, “Taiwan hu guo shenshe yu zao ying fengzan hui quyi shu bing hui ze,” **g shen 13, no. 8 (1928): 51–52.
- 59.
See Ko** Karatani, Riben xiandai wenxue de qiyuan, Bei**g first edition, translated by **g-hua Zhao (Bei**g shi: SDX Joint Publishing Company, 2003), 57.
- 60.
“Gokoku **ja,” Elementary Japanese 3 (Taipei: Taipei General Governor Government, 1943), 51.
- 61.
See Ying-che Huang, Qu Riben hua, zai Zhongguo hua: zhanhou Taiwan wenhua chongjian, 1945–1947 (Uprooting Japan, Implanting China: Cultural Reconstruction in Postwar Taiwan, 1945–1947) ** the History of Historic Preservation in Taiwan After 1990s” (master’s thesis, National Taiwan University Graduate Institute of Building and Planning, 2006), 44–57.
- 63.
See Chen, “Map** the History of Historic Preservation in Taiwan After 1990s,” 50, 56.
- 64.
Tsai, “A Comparative Study on Taiwan’s Martyrs’ Shrine versus Japan’s Gokoku Shrine and Yasukuni Shrine,” 7–8.
- 65.
Tsai, “A Comparative Study on Taiwan’s Martyrs’ Shrine versus Japan’s Gokoku Shrine and Yasukuni Shrine,” 12.
- 66.
Tsai, “A Comparative Study on Taiwan’s Martyrs’ Shrine versus Japan’s Gokoku Shrine and Yasukuni Shrine,” 13.
- 67.
Tsai, “A Comparative Study on Taiwan’s Martyrs’ Shrine versus Japan’s Gokoku Shrine and Yasukuni Shrine,” 12.
- 68.
Tsai, “A Comparative Study on Taiwan’s Martyrs’ Shrine versus Japan’s Gokoku Shrine and Yasukuni Shrine,” 13.
- 69.
Tsai, “A Comparative Study on Taiwan’s Martyrs’ Shrine versus Japan’s Gokoku Shrine and Yasukuni Shrine,” 12–13.
- 70.
In an announcement released in 1954, religious groups were forbidden from using Martyrs’ Shrine as a site for preaching. See “Wei zhonglieci buyi jieyong renhe zongjiao tuanti budao an,” 1954, The Taiwan Historica, file number: 41270025428017.
- 71.
Tsai, “A Comparative Study on Taiwan’s Martyrs’ Shrine versus Japan’s Gokoku Shrine and Yasukuni Shrine,” 14–15, see also, Shih-ying Chang, “Chinese National Government’s Survey and Commemoration of Anti-Japanese War Martyrs,” Bulletin of Academia historica, no. 26 (2010): 2—the commemoration of fallen soldiers in Chongqing was limited to those who were sacrificed in the KMT-dominated region and excluded those who were sacrificed in Yan’an and the Japanese-occupied region under the puppet regime of Wang **g-wei.
- 72.
Chang, “Chinese National Government’s Survey and Commemoration of Anti-Japanese War Martyrs,” 8.
- 73.
“Jieshou hu guo shenshe gai wei sheng zhonglieci,” 1946, The Taiwan Historica, file number: 312920002001. Surprisingly, another document showed that during the transitional period, even the previous **ja staff were allowed to stay to work as administrators of the Gokoku Shrine. See “Jieshou hu guo shenshe gai wei sheng zhonglieci,” 1946, The Taiwan Historica, file number: 312920002002.
- 74.
See “Bensheng Taipei shi zhengfu chengqing huan jian gai shi zhonglieci yi an dian qing cha zhao you,” 1950, The Taiwan Historica, file number: 41270012106009.
- 75.
See “Taiwan sheng zhonglieci jisi banfa jianyi 2 dian an,” 1946, The Taiwan Historica, file number: 301600001006.
- 76.
Kai-huang Chen, Yuanshan gushi: Yuanshan da fandian—jiazi fengyun (Taipei shi: Yuanshan dafandian, April 2012), 24.
- 77.
Chen, Yuanshan gushi: Yuanshan da fandian—jiazi fengyun, 6.
- 78.
The Yuanshan Club of Taipei, accessed November 2, 2018, at: http://www.grand-hotel.org/club/en/?Psn=5501.
- 79.
The heroic deed was said to be faked as propaganda by the KMT government even though it was written in the textbooks in Taiwan during Chiang’s period. This story was no longer widely circulated when its credibility was questioned after the end of the martial law.
- 80.
“Ju chengqing jiang Yuanshan ting meijun guwen tuan juan she jianzhu jidi zai junshi xuyao jiechu hou huifu yuanzhuang yi an ling yang zunzhao you,” 1953, The Taiwan Historica, file number: 44410022991004.
- 81.
**jun gongtong fudan yi an qing ti fu hui taolun an,” 1967, The Taiwan Historica, file number: 501094725.
- 101.
“Huang jie zhuxi: Ba yue er ri canjia di 312 ci zhong changhui, xingzheng yuan congzheng zhuguan tongzhi hangao guanyu gaijian Taipei Yuanshan zhonglieci yi an zhi banli qingxing, xingzheng yuan renwei Taipei shi Yuanshan zhong ci sui shu difang zhonglieci, shi wei zhongyang zhonglieci,” 1967, The Taiwan Historica, file number: 502008601.
- 102.
Wang and Heath, “Constructions of National Identity: A Tale of Twin Capital Building in Early Post-war Taiwan,” 34.
- 103.
Chung-fu Chang, “From Anti-Communism Legitimacy to the Transformation of Nationalism: The Chinese Culture Revival Movement in Taiwan,” Asian Studies, additional 5 (March 2017): 72.
- 104.
See Chang, “From Anti-Communism Legitimacy to the Transformation of Nationalism: The Chinese Culture Revival Movement in Taiwan,” 72.
- 105.
“Zhonghua wenhua fuxing yundong” (Chinese Cultural Renaissance Movement) Encyclopedia of Taiwan, Ministry of Culture, accessed November 12, 2018, at: http://nrch.culture.tw/twpedia.aspx?id=3968.
- 106.
Chang, “From Anti-Communism Legitimacy to the Transformation of Nationalism: The Chinese Culture Revival Movement in Taiwan,” 65.
- 107.
Chang, “From Anti-Communism Legitimacy to the Transformation of Nationalism: The Chinese Culture Revival Movement in Taiwan,” 65.
- 108.
Even before the CCR began, the trend of building public buildings in Chinese style could be seen in Taiwan. Examples include the Bank of Kaohsiung Branch (1949), the National Central Library (1955, built on the former site of Kenkou **ja), the National Science Education Centre (1959), the Chinese Cultural University (1962), and the National Historical Museum (1964).
- 109.
See Ya-chun Chiang, “Tes-Nan Hsiu and Chinese Cultural Renaissance,” Architectural Institute of Taiwan Magazine, no. 86 (April 2017): 11. Chung-shan Building is a complex that includes meeting halls and restaurants of various sizes that are connected by classical-style roofs. Despite its highly symbolic “royal palace” image, this building actually has an innovative layout that is tailor-made for modern political gatherings and banquets. Apart from its highly Qing-Dynasty-style external form, Hsiu also borrowed the style of the Shang dynasty (B.C. 1600–B.C. 1046) in designing the interior of the building, thereby differentiating it from other contemporary Sinic-revival-style structures in Taiwan. See Chao-qing Fu, Zhongguo gudian shiyang xin jianzhu: ershi shiji zhongguo xin jianzhu guanzhi hua di lishi yanjiu, first edition (Taipei shi: Nantian Shuju, 1993), 187.
- 110.
Fu, Zhongguo gudian shiyang xin jianzhu: ershi shiji zhongguo xin jianzhu guanzhi hua di lishi yanjiu, 274.
- 111.
Right after the KMT government’s retreat to Taiwan, Chiang Kai-shek, Elpidio Quirino of the Republic of the Philippines, and Syngman Rhee of the Republic of Korea (ROK) founded the APACL in **hae in ROK on June 15, 1954. In 1966, after the name of the league was changed, the number of members increased to 27 and the membership was extended from Asia to Australia and Africa.
- 112.
Fu, Zhongguo gudian shiyang xin jianzhu: ershi shiji zhongguo xin jianzhu guanzhi hua di lishi yanjiu, 137.
- 113.
Fu, Zhongguo gudian shiyang xin jianzhu: ershi shiji zhongguo xin jianzhu guanzhi hua di lishi yanjiu, 9.
- 114.
Fu, Zhongguo gudian shiyang xin jianzhu: ershi shiji zhongguo xin jianzhu guanzhi hua di lishi yanjiu, 9–10.
- 115.
Chiang, “Tes-Nan Hsiu and Chinese Cultural Renaissance,” 9.
- 116.
De-lin Lai, Zhongguo jianzhu geming: Minguo zaoqi de lizhi jianzhu (Taipei shi: Boya shuwu youxian gongsi, 2011), 152–156.
- 117.
Lai, Zhongguo jianzhu geming: Minguo zaoqi de lizhi jianzhu, 162–163.
- 118.
Lai, Zhongguo jianzhu geming: Minguo zaoqi de lizhi jianzhu, 168.
- 119.
Lai, Zhongguo jianzhu geming: Minguo zaoqi de lizhi jianzhu, 159.
- 120.
De-lin Lai, “Chinese Modern: Sun Yat -Sen’s Mausoleum as a Crucible for Defining Modern Chinese Architecture” (Ph.D. diss., The University of Chicago, 2007), 108: The KMT started performing weekly memorial services (**nianzhou) in the mausoleum to cultivate the public’s loyalty to the nation. According to Lai, “Chinese Modern: Sun Yat -Sen’s Mausoleum as a Crucible for Defining Modern Chinese Architecture,” 109, intended to imitate the religious service of Christianity as a means to inculcate a belief among the Chinese people, the **ian Zhou was to be held every Monday (originally Sunday) morning and included such activities as standing in silence, bowing three times to Sun’s portrait, reading aloud his testament, reciting his other talks, and reporting party affairs in front of his portrait. Sun’s image and his testament thus entered the political activities and even daily life of the entire KMT.”
- 121.
See Lai, Zhongguo jianzhu geming: Minguo zaoqi de lizhi jianzhu, 114.
- 122.
Chūta Itō, Zhongguo jianzhu shi (original title: Shina kenchikushi), translated by Qing-quan Chen (Taipei shi: Taiwan shangwu yinshu guan, 1967), 19.
- 123.
Tao Zhu, Liang Si-cheng yu ta de shidai, first edition (Hong Kong: Oxford University Press, 2014), 16 and 20; De-lin Lai, “Lin Hui-yin lun zhongguo jianzhu zhi ji ge tezheng yu Itō Chūta zhongguo jianzhu shi,” Bei**g Youth Daily, February 28, 2014, C2.
- 124.
See Zhu, Liang Si-cheng yu ta de shidai, 19–37.
- 125.
Hui-yin Lin, lun zhongguo jianzhu zhi ji ge tezheng (China: Society for the Study of Chinese Architecture, 1936).
- 126.
Zhu, Liang Si-cheng yu ta de shidai, 37.
- 127.
Zhu, Liang Si-cheng yu ta de shidai, 37. Zhu’s quotation of Han and **a’s criticism was prompted by Lai’s response that one must understand the historical context of the 1930 and 1940s to understand Liang’s choice of emphasis. However, I think that it is also important to understand the context of Han and **a’s criticism in relation to the spread of the style spread in Taiwan during the postwar years.
- 128.
Fu, Zhongguo gudian shiyang xin jianzhu: ershi shiji zhongguo xin jianzhu guanzhi hua di lishi yanjiu, 276.
- 129.
Fu, Zhongguo gudian shiyang xin jianzhu: ershi shiji zhongguo xin jianzhu guanzhi hua di lishi yanjiu, 276.
- 130.
Fu, Zhongguo gudian shiyang xin jianzhu: ershi shiji zhongguo xin jianzhu guanzhi hua di lishi yanjiu, 274.
- 131.
Chao-ching Fu, “Beaux-Arts Practice and Education by Chinese Architects in Taiwan,” in Jeffrey W. Cody, Nancy S. Steinhardt, and Tony Atkin. Chinese Architecture and the Beaux-Arts (Honolulu: University of Hawaii Press, 2011), 136.
- 132.
Ming-song Shyu, A guide to Wang Da Hong’s architecture, first edition (Taipei xian xindian shi: Muma wenhua chubanshe, 2014), 144.
- 133.
“Yao Yuan-jhong on the Design of the Taipei Martyrs’ Shrine,” The Martyrs’ Shrine, accessed November 14, 2018, at: http://library.taiwanschoolnet.org/cyberfair2006/huigogo/index2/index2_3.html.
- 134.
“Yao Yuan-jhong on the Design of the Taipei Martyrs’ Shrine.”
- 135.
Tsai, Cong shenshe dao zhonglieci: aiwan guojia zong side zhuanhuan, 165.
- 136.
Tsai, Cong shenshe dao zhonglieci: aiwan guojia zong side zhuanhuan, 159.
- 137.
See “An Introduction to the National Revolutionary Martyrs’ Shrine of R.O.C.,” National Revolutionary Martyrs’ Shrine of R.O.C., accessed November 16, 2018, at: https://afrc.mnd.gov.tw/faith_martyr_en/Content.aspx?ID=&MenuID=453&MP=2.
- 138.
“An Introduction to the National Revolutionary Martyrs’ Shrine of R.O.C.”
- 139.
Tsai, Cong shenshe dao zhonglieci: aiwan guojia zong side zhuanhuan, 87 and 101. The special instructions issued in 1969 were the embodiments of Chiang Kai-shek’s own will.
- 140.
Kan Tai-sai, an anti-Japanese leader in the early Japanese occupation of Taiwan.
- 141.
Tsai, Cong shenshe dao zhonglieci: aiwan guojia zong side zhuanhuan, 102.
- 142.
James Leibold, “Competing Narratives of Racial Unity in Republican China: From the Yellow Emperor to Peking Man,” Modern China 32, no. 2 (2006): 181–220.
- 143.
Tsai, Cong shenshe dao zhonglieci: taiwan guojia zong side zhuanhuan, 169.
- 144.
This change occurred in the late 1990s when a policeman, school teacher, and student were enshrined between 1997 and 1999. See Tsai, Cong shenshe dao zhonglieci: taiwan guojia zong side zhuanhuan, 104.
- 145.
“What is Transitional Justice,” International Center for Transitional Justice, accessed December 22, 2018, at: https://www.ictj.org/about/transitional-justice.
- 146.
See “Zhongguo yuanzheng jun Miandian zhenwang yingling ru si taipei zhonglieci,” Beyondnewsnet, September 1, 2014, accessed November 2, 2018, at: http://beyondnewsnet.com/20140901/9064/.
- 147.
The total number of casualties in the India Burma theater on the Chinese side was approximately 200,000. General Sun Li-jen, who built “the Army Number One India-Burma Corps Memorial Military Cemetery,” was the leading commander in these battles.
- 148.
See Yun-wen Lai, “Willingness to visit graves: Empirical evidence from Martyrs’ Shrine based on visitors’ emotional experience” (Master’s thesis, National Taiwan University Department of Bio-Industry Communication and Development, Taipei, 2012), 9. See also “The total number of visitors from Korea, Malaysia, mainland China and Hong Kong visited Taiwan in the past ten years,” Tourism Statistics Database of the Taiwan Tourism Bureau, accessed October 4, 2019, at: https://stat.taiwan.net.tw/.
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Glossary
- Alishan
-
阿里山
- Bagua shan
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八卦山
- Bakumatsu
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幕末
- beggaku
-
別格
- beifa
-
北伐
- benshengren
-
本省人
- chunji
-
春祭
- Chen Wei-ying
-
陳維英
- Chiang Wei-shui
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蔣渭水
- Chokushi Kaidō
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敇使街道
- chūkondō
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忠魂堂
- ci
-
祠
- Dazhi
-
大直
- Deng Nan-guang
-
鄧南光
- dongzheng
-
東征
- dougong
-
斗拱
- Eight Immortals Shan
-
八仙山
- fengjian xiangchou
-
封建鄉愁
- fu, lu, shou,
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福祿壽
- fūkei
-
風景
- Grace Chang
-
葛蘭
- Gochinza 30-shūnen kinen Taiwan **ja shashinchō
-
《御鎮座三十周年記念臺灣神社写真帖》
- Gokoku **ja
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護国神社
- gongji
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公祭
- Guoshang Muyuan
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國殤墓園
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-
國民烈士之靈位
- Guomin Gemingjun Zhengwang Jiangshi Gongmu
-
國民革命軍陣亡將士公墓
- Hagiya Shūkin
-
萩谷秋琴
- Hanaoka Ichirō
-
花岡一郎
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-
漢寶德
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橋口文蔵
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何應欽
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裕仁
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修澤蘭
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許石
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黃帝
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《黃帝內經》
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黃寶瑜
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黃傑
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護法
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護國臨濟禪寺
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伊能嘉矩
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伊勢神宮
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石井龍猪
- Itō Chūta
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伊東忠太
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劍潭勝跡
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劍潭
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剿逆
- Jiexiao Si
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節孝寺
- Kaitaku San**
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開拓三神
- kami
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神
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簡大獅
- kanluan
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戡亂
- kanpeisha
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官幣社
- kanshasai
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感謝祭
- Ke Tie
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柯鐵
- Kenkou **ja
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建功神社
- kigansai
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祈願祭
- Kimigayō
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君が代
- Kishi Nobusuke
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岸信介
- Kitashirakawa Yoshihisa
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北白川宮能久
- kizuna
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絆
- Kodama Gentarō
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児玉源太郎
- Kokumin Seishin Kenshūjo
-
國民精神研修所
- Kokumin Seishin Sōdōin
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國民精神総動員運動
- kokuheisha
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国幣社
- Kōminka
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皇民化
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狛犬
- Koyasu Nobukuni
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子安宣邦
- Kung Ling-chun
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孔令俊
- Kurakichi Funakoshi
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船越倉吉
- Liang Si-cheng
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梁思成
- Liang Si-yong
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梁思永
- lingwei
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靈位
- Linggu Si
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靈谷寺
- Lin Ben-yuan
-
林本源
- Lin Shao-mao
-
林少貓
- Lin Hui-yin
-
林徽因
- Lun zhongguo jianzhu zhi jige tezheng
-
《論中國建築之幾個特徵》
- Lü Yan-zhi
-
呂彦直
- Man-ka
-
艋舺
- Meiji nijūshichi hachi nen Nisshin senshi
-
明治二十七八年日清戰役
- Miyanoshita
-
宮ノ下
- Mizuno Jun
-
水野遵
- Nanyue Zhonglieci
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南嶽忠烈祠
- Nan** Taiwan
-
《南進台灣》
- Ozaki Hotsumi
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尾崎秀実
- Qingshi yingzhao zeli
-
《清式營造則例》
- qiuji
-
秋祭
- qiuxin
-
求新
- qiushi
-
求實
- qizhi
-
氣質
- Rikugun Shikan Gakkou
-
陸軍士官学校
- Ringo no Uta
-
《リンゴの唄》
- Saigō Takamori
-
西郷隆盛
- sandō
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参道
- Sanmin zhuyi
-
三民主義
- Sanshi che
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三市街
- Shao Yuan-chong
-
邵元沖
- Shinmei-zukuri
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神明造
- Shina kenchikushi
-
《支那建築史》
- shida jianzhu
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十大建築
- shōkonsha
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招魂社
- Taiwan bijutsutenrankai/Taiteu
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台灣美術展覧会/台展
- Taiwan Hosokyokai
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台灣放送協会
- Taiwan Nichinichi Shinpō
-
《台灣日日新報》
- Taiwan **gu
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台灣神宮
- Taiwan Jihō
-
《台灣時報》
- Taiwan Aikokufu** Shimpo
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《台灣愛国婦人新報》
- Taiwan xiaodiao
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《台灣小調》
- Taiwan ba**g
-
台灣八景
- Torii Ryūzō
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鳥居龍藏
- torii
-
鳥居
- tuwu
-
突兀
- Wang Da-hung
-
王大閎
- waishengren
-
外省人
- **ngzheng Yuan
-
行政院
- Yang Cho-cheng
-
楊卓成
- Yao Wen-ying
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姚文英
- Yao Yuan-jhong
-
姚元中
- Yasukuni **ja
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靖國神社
- Yi Wen
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易文
- yingling
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迎靈
- Yoshida Hatsusaburo
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吉田初三郎
- Yuan Shih-kai
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袁世凱
- Yuanshan
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圓山
- Yuanshan dafandian
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圓山大飯店
- Zheng Cheng-gong
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鄭成功
- zhonglieci
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忠烈祠
- zhonghua minzu
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中華民族
- zhonglieci banfa
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忠烈祠辦法
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中常會
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中國營造學社
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Pan, L. (2020). Imagining Imaginarium in Taipei: From Taiwan **ja to National Revolutionary Martyrs’ Shrine. In: Image, Imagination and Imaginarium. Palgrave Macmillan, Singapore. https://doi.org/10.1007/978-981-15-9674-2_4
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