HISTORY - OUR TOWN

The Teacher for All Ages— Thus Spoke Confucius

Rose — Mon, 27 May 2024 02:53:45 +0000

by Rose

Confucianism has always been one of the most important origins of the moral history of Chinese culture. The core values of Confucianism have consistently been upheld as mainstream thought. Confucius, who greatly promoted Confucian thought, not only opened the door to widespread education with the concept of "learning," but also established his own status in the realms of thought and education. His exploration of "benevolence" and his explanations of "heaven" and "fate" expanded Confucianism beyond just human ethics and social politics, adding a religious dimension to the doctrine. As a result, Confucianism has been revered and worshiped by later generations, becoming an indispensable part of local beliefs in contemporary Taiwan.

A Brief Summary of the Learning and Teaching of the "Great Sage and Teacher" Confucius

Confucius, whose given name was Kong Qiu and courtesy name Zhongni, is said to have descended from the royal family of the Shang dynasty, which had migrated to the State of Lu. Despite facing poverty after his father's early death, Confucius understood the importance of "learning" from a young age. At fifteen, he dedicated himself to studying. He was intelligent, eager to learn, and unashamed to ask questions. As he famously said, "When three people walk together, there is always something I can learn from them." He believed in learning from anyone with knowledge and talent, regardless of their status or background, embodying the principle of "having no constant teacher."

Confucius started a private school, accepting students from all over, as long as they could afford the modest tuition fee. His inclusive approach, known as "teaching without discrimination," broke the tradition of knowledge being confined to government officials. This allowed ordinary people, even those of low status, to access education, challenging the rigid class system and proving his immense contribution to society as the "Great Sage and Teacher."

His attitude was deeply rooted in the Confucian core value of "benevolence" (ren). The "Analects," a collection of his teachings, mentions "benevolence" over a hundred times, yet Confucius never defined it explicitly. When his disciple Zigong asked about benevolence, Confucius responded, "A benevolent person helps others achieve what they wish to achieve." To Zhonggong, he advised, "Do not impose on others what you do not wish for yourself." When asked by Sima Niu, he replied, "A benevolent person is cautious in speech." These varying answers highlight Confucius's adaptive teaching style, addressing each student's context and needs, while emphasizing moral qualities like kindness, propriety, trustworthiness, filial piety, loyalty, tolerance, and respect. From this discussion, we can see how Confucius practiced "teaching according to ability" and aimed to cultivate his students' moral character and temperament. He hoped they would develop broad-mindedness and empathy, using their knowledge to contribute positively to society.

The Origin of the Confucius Worship Ceremony

To commemorate Confucius's contributions to Chinese cultural development, a temple was erected in his honor the year after his death. This temple preserved his personal belongings, such as his clothes, hat, zither, chariot, and books, marking the first Confucian temple in history and serving as the precursor to today's Confucius Temple in Qufu, Shandong. The first emperor to offer a grand sacrificial ceremony to Confucius, involving a full bull, sheep, and pig, was Liu Bang, the founding emperor of the Han Dynasty. From then on, any noble or official visiting the State of Lu would pay respects to Confucius before commencing their duties.

According to the "Book of Rites" (Liji), specifically the chapter "Wen Wang’s Heir," it is recorded: "Whenever there is a school, the officers of spring will offer sacrifices to the former teachers, and in autumn and winter as well; whenever a school is established, sacrifices must be made to the former sages and teachers." The term "sacrifices" (釋奠) refers to ceremonies honoring former teachers, a tradition from the Zhou Dynasty where students expressed their remembrance and respect for their teachers. Initially, these ceremonies did not refer to any specific teacher. However, by the Sui and Tang dynasties, this term gradually came to be associated with Confucius, transforming the sacrifice ceremony into a specific ritual dedicated to him.

Sacrificial Ceremony to Confucius

The specifications of the sacrificial ceremony to Confucius, known as "Shidian," have varied throughout different dynasties, becoming increasingly grand and complex as Confucius's titles grew more prestigious. Despite these changes, the essential elements of paying respects, performing rituals, and fulfilling ceremonial duties remained constant, representing the singular path to achieving "benevolence" (ren).

Initially, Emperor Gaozu of Han offered a grand sacrifice to Confucius at the Confucius Temple in Qufu. In the first year of Emperor Ping of Han's reign, Confucius was posthumously honored with the title "Duke of Extolled Achievement." Many years later, Emperor Ming of Han initiated the practice of sacrificing to Confucius and his seventy-two disciples in the Imperial Academy and local schools, establishing a tradition of honoring Confucius in educational institutions nationwide. During the Wei, Jin, and Southern and Northern Dynasties, the regulations for sacrificing to Confucius began to follow the "royal system." The orientation of Confucian temples shifted from "facing east while seated west" to "facing north while seated south," akin to imperial positions. The music and dance adopted the court's "six-row dance" format. In the Tang and Song dynasties, Confucius was elevated in status, being referred to as the "Former Sage" (先聖), "Duke of Promoting the Way" (隆道公), and "King of Propagated Culture" (文宣王). The grand sacrificial ceremony presided over by Emperor Xuanzong of Tang even employed the "eight-row dance," matching the ceremonial standards for the emperor. During the Ming and Qing dynasties, Confucius was enshrined as the "Great Sage and First Teacher," recognized as the paramount teacher of all time.

As the scale of the Shidian ceremony expanded, the rituals, sacrificial vessels, hymns, and dances began to vary by region. In Taiwan, the northern, central, and southern regions each have distinct practices: the north follows the "Ming Dynasty music and dance" tradition, the central region uses "Ming Dynasty music with Qing Dynasty dance," and the south employs "Qing Dynasty music and dance." However, the date for the ceremony is universally observed on September 28th, designated as Confucius's birthday and also Teacher's Day by former President Chiang Ching-kuo. Regardless of the specific rituals and regulations, the sacrificial ceremony underscores the Confucian emphasis on ritual and music education. It serves as a reminder to the nation of the Confucian principle of "governing the country with propriety."

The Timeless Sage

Mencius, another significant Confucian scholar in history, once remarked, "Confucius is a sage for all ages." This statement implies that Confucius's ideas are applicable across all eras. Confucius demonstrated an unwavering commitment to learning and self-improvement, and he tirelessly taught others the principles of "benevolence, righteousness, propriety, wisdom, and faith." His personal character, scholarly contributions, impact on contemporary thought, and influence on future societies are indisputable. Confucius, a great man who did not rely on his family background, dedicated his life to learning and education. He is deserving of our utmost respect. The widespread access to education that people enjoy today is built upon the foundation laid by this sage. We should constantly be grateful for his dedication and efforts. Reflecting on the values and life goals he proposed can provide us with inspiration and guidance, motivating us to strive to be better and stronger individuals.

Reference:

The Story of Mencius and Xunzi

Rose — Thu, 23 May 2024 12:58:33 +0000

by Jennifer

In the history of ancient Chinese philosophy, Confucianism holds an extremely important position. Mencius and Xunzi, as representatives of Confucian thought during the Warring States period, made outstanding contributions to the development and transmission of the Confucian ideological system. Mencius, as a key successor, inherited and developed Confucius’s ideas, proposing a political philosophy based on benevolence and righteousness, emphasizing the importance of personal cultivation and virtue. Xunzi, on the other hand, delved deeply into the importance of ritual on the foundation of Confucianism and emphasized the importance of continually accumulating knowledge and virtue, profoundly influencing future generations in education and academic development.

Relationship between Mencius and Confucius

Confucius, as the founder of Confucian thought, is revered as the "Supreme Sage Master." His ideas have influenced Chinese culture and society for centuries. Mencius is one of the important inheritors of Confucian thought, and he frequently mentioned Confucius in his writings, inheriting and developing his ideas. In "Mencius: Gongsun Chou I," Chapter 2, Mencius explicitly stated that he wished to learn from Confucius and expressed his respect and followership. These texts reveal his great reverence for Confucius. Moreover, in "Mencius: Li Lou II," Chapter 22, Mencius also expressed a longing for Confucius’s school but revealed his willingness to follow other scholars. This shows that while deeply influenced by Confucius, Mencius maintained an independent academic stance.

The Life of Mencius

Mencius was born in the State of Zou and studied under disciples of Confucius’s grandson, Zisi. During his academic career, he deeply explored and developed Confucian ideas. Mencius tried to persuade rulers like King Hui of Liang and King Xuan of Qi to adopt his political ideas, but due to the prevailing focus on benefits and warfare at the time, his concepts were not widely recognized or adopted. Despite this, Mencius's thoughts still profoundly impacted ancient Chinese politics and society. Although not highly regarded in his time, his thoughts deeply influenced later political theory and practice, becoming an essential part of ancient Chinese political thought.

The Life of Xunzi

Xunzi was born in the State of Zhao and traveled to the State of Qi at the age of fifty to teach and impart Confucian thought. Xunzi held a critical view of the politics of his time, advocating the importance of morality and virtue and opposing some views of other schools like the Mohists. Despite holding significant positions in Qi and later in Chu, he eventually settled in Lanling, leading a reclusive life.

Xunzi's views had a significant impact on Confucian and Mohist schools, among others, but also faced some criticism. Some believed he overly revered gods and indulged in superstition, straying from orthodox Confucianism. Nevertheless, his ideas were influential in his time and emphasized the importance of continuous knowledge and virtue accumulation. He believed learning was a relentless forward process, requiring persistent effort and ceaseless exploration.

Mencius's Political Thought

Mencius's political philosophy is evident in his understanding of divine mandate and foreign policy proposals. He believed that politics fundamentally served the people, emphasizing that the legitimacy of rulers derives from the people’s support and trust, not from divine right or lineage. Thus, political objectives should aim to ensure the people's welfare. Mencius introduced a significant innovation in the political theories of his time with the idea of "the Mandate of Heaven," highlighting that political legitimacy should be based on the people’s foundation. He advocated for a political philosophy based on "benevolence and righteousness," suggesting that relationships between rulers and subjects, and among citizens, should be based on morality and justice, underscoring the importance of personal cultivation and virtue. His concept of "benevolent governance" emphasized the human aspect of politics, advocating that rulers should prioritize the people, implementing policies for their benefit and welfare.

Xunzi's View on Education

In "Xunzi: Encouraging Learning," Xunzi thoroughly explored the value and importance of learning. He stated that learning is endless, suggesting that just as "blue comes from indigo and yet is bluer than it," learning is about progression and continuity. He believed that through broad learning and constant reflection, individuals could continually improve and advance personally. His advocacy for extensive learning and relentless pursuit has influenced educational thoughts significantly, impacting Confucian education, the imperial examination system, and modern educational frameworks. In "Encouraging Learning," he highlighted the necessity and importance of continuous learning through vivid metaphors and profound analysis, emphasizing that success comes only through persistent effort and pursuit.

Mencius and Xunzi: The Glorious Transmission of Confucian Thought

In the thoughts of Mencius and Xunzi, we witness the profound contributions of two great thinkers to ancient Chinese philosophy. Their ideas not only shaped the political and social concepts of their time but also left a lasting legacy on the development of Chinese culture and society. Through their intense exploration of Confucian principles, Mencius and Xunzi have provided a rich source of wisdom for future generations, shaping the trajectory of philosophical thought in China and beyond.

Reference:

文藻外語大學徐漢昌教授

Water Sources of the Lotus Pond and the Ponds in Zuoying

Rose — Wed, 10 Apr 2024 07:56:26 +0000

by Ji-cing Guo

Jhouzih Wetland and Lotus Pond in August 2006

Many people have no idea where the water sources of the Lotus Pond come from.

According to the Fengshan Prefecture Interview Book, “Lotus Flower Pond is located in Singlong Village. It measures about 5 kilometers in circumference. There is a living spring at the center, which serves as the reservoir pond for the temples. When the lotuses are in full bloom, the fragrance travels several kilometers, making it one of the eight attractions of the Lotus Pond.” According to geo-archaeological evidence, approximately 1,000 years ago, areas stretching from the Lotus Pond to the hills in Dashu in the east and to present-day Aozidi in the south were all part of the “ancient Kaohsiung bay.” As the seawater receded, ponds and canals formed in low-lying areas. In that sense, the Lotus Pond, Neiwei Pond, Jinshi Lake, Shezilin Pond, Amituo Pond, Caigong Pond, Kezi Pond, Cifan Pond, Love River, and Nanhai Big Canal in the district are all historical relics resulting from changes in the geological process.

With “a living spring at the center,” the Lotus Pond has never dried up, providing year-round access to water for domestic use to residents in the “Zuoying Community” in the early days. However, as more Han Chinese immigrants flocked into the areas, the demand for water for rice cultivation surged, and the water supply from the “natural living spring” of the Lotus Pond became insufficient. In the 22nd year of the reign of Emperor Daoguang of the Qing Dynasty (1842), local gentry, including Lan Jheng and Syuan-jhih Jheng, completed the Caogong New Canals excavation project planned by Magistrate Jin Cao. The project involved expanding the Lotus Pond and building canals to draw water from the pond to irrigate several thousand square meters of farmland in the surrounding areas, transforming Singlong Village into a prosperous area with an abundance of food and clothing. The water source of the Caogong New Canals originated from the Three-spillway Watergate in Jioucyutang, located just 500 meters away from the Five-spillway Watergate for the Caogong Old Canals. The main channel of the Caogong New Canals ran westward from the south of the hills in Dashu to the Lotus Pond located 15 kilometers away. The Three-spillway Watergate is at an elevation of 19 meters, while the Lotus Pond, which is located at the farthest end of the new canals, is at an elevation of 5.1 meters. The main channel had to be built at a higher elevation to ensure that it could extend far enough for irrigation purposes.

After more than 180 years since the construction of the Caogong New Canals, the main channel maintains its original course, with only minor changes at the beginning and end sections. This has made the channel a legendary historic relic in modern times. The Three-spillway Watergate of the Caogong New Canals was built in the 24th year of the reign of Emperor Daoguang (1844). It is located 500 meters upstream of the old canals and shares the same structure as that of the old canals. It remained in operation as the water inlet for the new canals during the Japanese Colonial Period. In 1951, an electric water pumping station (now known as the Caogong Canal Jiouchiu Water Pumping Station) was built near the south of the head of the old canals to extract water. The water passage between the head of the new Canals and the Caogong First Bridge therefore ceased operation. The land was subsequently sold by Kaohsiung Irrigation Association as wasteland. Currently, the land where the Three-spillway Watergate is located is privately owned and is undergoing rezoning for factory construction. Through negotiations by the Kaohsiung City Cultural Bureau, the Three-spillway Watergate has been preserved. The three reinforced concrete gates, constructed during the Japanese Colonial Period, and the engraving that reads “New Canal Watergate” on the horizontal frame, remain visible to this day. Among the new canals, the Jhouzihyangban Canal extended to the Banpingshan Mountain and then flowed into the Lotus Pond via the Jhouai Community. The canal was later replaced by the Jhouzihyang Canal built during the Japanese Colonial Period. The newly-built canal passed through what is now the Indigenous Botanical Garden and then flowed into the Locus Pond via the culverts under the Western Trunk Railway Line. In 2022, as part of the tunnel excavation work of the Underground Railway Project, the underground culverts were replaced, and the Caogong New Canals flowed to the Lotus Pond via the water inlet pools on the ground instead.

The map of the main channel of the Caogong New Canals (A snapshot of Google Map with labels added by Ji-cing Guo)

The current status of the Tree-spillway Watergate of the Caogong New Canals photographed by Ji-cing Guo

Caogong Canal Jiouchiu Water Pumping photographed by Ji-cing Guo

Sedimentation Basin of the Jiouchiu Water Pumping Station photographed by Ji-cing Guo

The canal that passes through the Indigenous Botanical Garden photographed by Ji-cing Guo

The drying up Lotus Pond photographed by Ji-cing Guo

The wategate of the Caogong New Canals in the Indigenous Botanical Garden photographed by Ji-cing Guo

The water inlet pool at the Lotus Pond in the Green Corridor photographed by Ji-cing Guo

As described above, during the Qing Dynasty, ponds of various sizes dotted present-day Zuoying District. The Caogong New Canals interconnected these ponds to form an extensive irrigation system, transforming the land into fertile farms and contributing to the increase in agricultural productivity and the growth of population in Zuoying. There was once a wide expanse of rice paddies to the east of the Jhouzi Community. When the breeze swept through, the rice plants swayed, creating the illusion of rolling waves. The mesmerizing beauty of the rice paddies inspired names such as “Jhouziyang” and “Dayangtian,” both implying that the rice paddies resembled oceans. Among these ponds, the Lotus Pond, Neiwei Pond (shrunk), Jinshi Lake, Shezilin (shrunk), and Cifan Pond (strunk) remain today. Others, including Amituo Pond (now the Singuang Elementary School and Zuoying Junior High School), Caigong Pond (now the Fushan Elementary School, Fushan Junior High School, and Hsin Chuang Senior High School), and Kezi Pond (now the Smile Park and Freedom Sunset Marke) have been repurposed as schools or parks.

The distribution of ponds in Zuoying during the Japanese Colonial Period (A snapshot of 1904 Taiwan Hozu with labels added by Ji-cing Guo)

To accommodate rapid urban development, land in urban areas has become increasingly expensive. The preservation of cultural assets is often overshadowed by the imperative for economic growth. In this context, it requires the collective effort of exemplary urban citizens to advocate for and promote the preservation of canals and ponds, creating a quality urban living environment characterized by abundant water resources and green spaces!

Taiwan Sugar Industry's Century-Long Development Story

DC — Sun, 14 Jan 2024 15:39:45 +0000

by Rita

Sugar plays an extremely important role in our daily lives. It is a crucial ingredient in food processing and culinary endeavors. Therefore, the sugar industry can be seen as an indicator of a country's level of development. In the case of Taiwan, the sugar industry once thrived, boasting unparalleled production and export volumes compared to other products. Whether during the Dutch era, Ming and Qing dynasties, the Japanese occupation, or the period of the Republic of China, the sugar industry played a significant role in attracting wealth and cannot be ignored. This article will take you on a retrospective journey through the century-long history of Taiwan's sugar industry, narrating key historical events and providing an overview of its development, step by step rewinding through time to explore the rise and fall of Taiwan's sugar industry.

The Birth and Sprouting of Sugar in Taiwan

We all understand that sugar has two main sources: one is sugar beets, primarily grown in cold regions, and the other is sugarcane, which thrives in subtropical areas. Taiwan belongs to the latter category, with its hot and humid climate, abundant rainfall, and fertile soil making it suitable for sugarcane cultivation. When did Taiwan begin cultivating sugarcane? Based on available historical records, it is inferred to have started during the Yuan Dynasty. According to the Island and Dao-yi Chi-lue written by Wang Dayuan of the Yuan Dynasty, there is a sentence that mentions, 'The people of Ryukyu boil seawater to make salt and brew sugarcane juice into wine.' Therefore, it is determined that there is a record of sugarcane cultivation in Taiwan during the Yuan Dynasty. However, the mention of 'Ryukyu' in the text is still controversial, as it cannot be conclusively determined to refer to 'Taiwan.'

‘Sweet ’collision with the Dutch

The establishment of the sugar industry in Taiwan can be traced back to the Dutch colonial period. In 1624, after the Dutch took control of Taiwan, entries in the Batavia City diary mentioned 'Xiaolong Society produces sugarcane' (Xiaolongshe is now in the Jiali district of Tainan). This indicates that the local indigenous people, specifically the Pingpu tribe, had already begun cultivating and utilizing sugarcane. However, at that time, the indigenous people primarily lived through hunting, and there was no significant need for advanced commercial trade, resulting in less refined and widespread techniques in the production of 'sugar' products compared to the Han Chinese.

During the Dutch colonial period, upon learning that Taiwan's climate and soil were suitable for sugarcane cultivation, the Dutch were excited at the prospect. Recognizing the economic potential of such a high-value crop, they seized the opportunity and actively encouraged sugarcane cultivation for sugar production. They also improved cultivation techniques, leading to a substantial increase in sugar production. Sugar became a major export commodity, traded to places such as Japan, Persia, and Batavia.

Moreover, one of the most famous anti-Dutch events in Taiwanese history, the Guo Huaiyi event, involved armed conflicts between Han Chinese farmers and the Dutch authorities. It erupted due to dissatisfaction with severe taxation imposed by the Dutch and resulted in over three thousand Han Chinese casualties, equivalent to a quarter of the Han Chinese population at that time. Historical events like these reveal the Dutch concern mainly for the sustainability of sugar production, as some remarked that Han Chinese farmers were the 'best silkworms' for increasing the company's profits. The people on the island of Formosa were even described as 'honey-producing bees,' and it was lamented that without this workforce, the survival of the Archives of the Dutch East India Company would be jeopardized. From these historical accounts, it is evident that the Dutch placed a high value on the sugar industry, often neglecting the survival and rights of the Han Chinese settlers in Taiwan. It also sheds light on the harsh living conditions endured by the population under Dutch rule, forced into becoming tools for profit in the competitive world of trade.

The Gradual Prosperity of the Sugar Industry Development

After the expulsion of the Dutch by Zheng Chenggong in 1661, Taiwan experienced distinctive changes in the development of sugar during the Ming Zheng period. At that time, Taiwan served as a stronghold for resisting the Qing Dynasty and needed to conduct land reclamation to address food shortages for the military. As a result, there was a shift in focus towards developing rice, leading to a gradual decline in sugar production. Nevertheless, trade was still crucial for acquiring funds to exchange for iron and copper for weapon manufacturing. Consequently, the cultivation of sugarcane and sugar production underwent continuous technological improvements, becoming more refined. Despite the decrease in sugar production, the export volume remained considerable, reaching an annual output of up to 18,000 metric tons.

During the Qing rule, the sugar industry continued to thrive. In contrast to the authoritarian approach during the Dutch and Ming Zheng periods, the Qing government adopted a more liberal and laissez-faire attitude towards the sugar industry, with no strict regulations or constraints. Sugar production mainly took place in traditional sugar mills, constructed with bamboo and thatch. Oxen were used to turn stone mills, squeezing the juice from sugarcane. Subsequently, the sugarcane juice was boiled into crude sugar in sugar refining houses. There were over 1,000 sugar mills in Taiwan, with eighty percent concentrated in Tainan. The technology of sugar refining, as depicted in the 'Fan She Cai Feng Tu' (pictured below), clearly shows Chinese workers engaged in the process, while indigenous people were not involved, indicating the introduction of this technology from China to Taiwan.

Under Qing rule, the sugar industry experienced vigorous growth, perhaps due to less government interference and the efficient operation of sugar mills. This flourishing development, especially after the opening of ports, reached its peak during this period.

Fan She Cai Feng Tu - Sugar Mill" - The illustration depicts Han Chinese engaging in sugar refining tasks within and around the sugar mill. ( Institute of History and Philology, Academia Sinica ) (Version 2022-07-06T03:29:20.991648) [Data set]. https://data.depositar.io/dataset/de183）

The Elite Force of Sugar - Refinement and Maturity

In 1894, Taiwan was ceded to Japan due to the First Sino-Japanese War, marking the beginning of over fifty years of Japanese rule. During this period, the development of the sugar industry not only continued through continuous technological improvements but also saw the establishment of various systematic systems, transforming sugar production into a comprehensive "business model." For instance, the transformation of traditional sugar mills into modern sugar factories significantly increased productivity and efficiency. Additionally, the introduction of agricultural cooperatives, known as 'Corporation,' aimed to control sugarcane raw materials and acquisition prices. During this time, a familiar saying among the Taiwanese emerged: 'The stupidest person in the world is planting sugar cane and letting the cooperative weigh it..' This saying describes how cooperatives would offer low prices and even manipulate scales, resulting in unfair practices.

Despite these challenges, the sugar industry achieved a relatively orderly and industrialized stable model. Aside from remarkable export performances, by 1939, the annual sugar production reached 1.4 million tons, securing its position as the world's third-largest producer. Moreover, the development of the sugar industry during the Japanese occupation indirectly influenced the growth of related products such as sweets and canned goods, and has affected the future eating and consumption habits of Taiwanese people.

Glorious days may have faded, but it is by no means the end

After the Restoration of Taiwan, during the era of the Republic of China, the Nationalist government established the Taiwan Sugar Corporation (referred to as TSC), taking over the four major cooperatives and other sugar factories from the Japanese occupied period. They also repaired various equipment damaged during World War II. Although the 1950s and 1960s marked the beginning of Taiwan's economic development, the international sugar prices were depressed, and the government primarily focused on increasing food production. As a result, the sugar industry's production and exports were not as prosperous as before. TSC realized that survival solely based on the sugar industry was not sustainable. Gradually, they diversified into various sectors, including livestock farming and even ventured into the medical field by collaborating with foreign companies to establish an antibiotic factory.

Over the past century, the sugar industry has experienced numerous dramatic changes, oscillating between lows and highs, stagnation and surges. Despite its past dominance in sales rankings, it ultimately had to adapt to the times and embark on a different path. However, this does not signal the end of its glory. "Sugar" will continue to exist in our lives in different forms. Through the development story of the sugar industry, we also gain insights into the backgrounds and trends of each era. It goes beyond narrating history; it vividly depicts the lives of the people on this land—stories of simplicity in their heart and hard-working moments .

資料來源：

The History of Taiwan and Kaohsiung

DC — Thu, 31 Aug 2023 12:16:22 +0000

Author: Zhang Shouzhen, the Emeritus Professor of National Kaohsiung Normal University and Wenzao Ursuline University of Languages.

The 17th-century East Asian map included North Korea, Japan, and China, which was under the rule of the late Ming dynasty. Macau, a Portuguese colony, and Formosa, the Dutch name for Taiwan, were featured on the map. Manila, the capital of the Spanish Philippines (Las Islas Filipinas), was another notable inclusion. In 1619, Jakarta, then known as Batavia, was established as the capital of the Dutch East Indies. The Malacca Sultanate, a powerful kingdom in the Malay Peninsula, was also shown on the map. Vietnam, Siam (now Thailand), and Ceylon (Dutch colonization (1656-1796); British colonization (1796-1948); known as Republic of Sri Lanka since 1972) were other noteworthy regions depicted on the map. Goa, a Portuguese colony in India, completed the diverse picture of 17th-century East Asia.

1. In East Asia, the location of Taiwan plays a pivotal role in terms of sea-air transport freight from a strategic perspective.

2. The historical villa Xiaoyao Garden in Kaohsiung was once owned by Otani Kozui, the 22nd patriarch of the Nishi Hongan-ji. Otani Kozui described Taiwan as a "jewel" of the Japanese empire. “The city view of Kaohsiung is the highest function of any transit harbor in Taiwan. Additionally, the land use of the heavy and light industries in Taiwan serves the best in all Japanese territories.” Otani stated.

In January 1603 (December, year 30 in the reign of Wanli Emperor of the Ming Dynasty), You-Rong Shen, the commander of the Wu-yu Navy Base (now Kinmen) successfully expelled Japanese pirates (Chinese: 倭寇; pinyin: wō kòu) from the east shore of Taiwan, later berthing at Dayuan (now Anping). Di Chen, the Ming philologist from Lienchiang accompanied Shen described in his work Dōng Fān Jì (東番記) in the spring of 1604 (year 32 in the reign of Wanli Emperor):

“The exact time of the arrival of the barbarian (Pepohoan) in Dong Fan (now Taiwan) is lost to history, but they have made the outer sea islands of Penghu their home for centuries. The coastal living areas include Wang Gang (now Port of Budai; Dutch: Wankan), Jia Lao Wan (Now Tu Cheng Zi in Annan District, Tainan), Da yuan (now Anping; Dutch: Taoyuan), Yao Gang (now Qieding District, Kaohsiung), Takao Yu (now Cihou, Qijin; Dutch: Tankoya), Xiao Tamsui (now Gaoping River), Shuang Xikou (now Puzi Estuary, Chiayi), Jia Li Lin (Erlin, Changhua), Sha Ba Li (Tamsui District, New Taipei City), Da Bang Keng (now Da Ben Keng of Bali District, New Taipei City).”

“Originally, all Pepohoan resided in villages along the coast of Taiwan. During the waning years of the Jiajing Emperor's reign, they were ravaged by Japanese pirates and compelled to seek refuge in the mountains." “After settling down in the mountains, the Pepohoan people began to trade with Chinese merchants from Zhang and Quan. The merchants from Chonglong (Chonglongshe, Tong'an County, Quan Zhou Prefecture), and Lieyu (now Little Kinmen) often translated for the Pepohoan and traded goods such as agate, porcelain, cloth, salt, copper hairpins, and rings for deer jerky, skins, and antlers.”

Xie Zhang (Chinese: 張燮; pinyin: Xiè Zhāng) was the author of Investigations on the East and West Seas (Chinese: 東西洋考; pinyin: Dōng Xī Yáng Kǎo) which recorded all major ports in east Taiwan with “the needle route” (a sailing route with the assistance of a compass needle) in 1617 (year 45 in the reign of Wanli Emperor).

“Dong Fan (the east side of Taiwan) was known as Little Dong Yang. Starting from Penghu, it took a day and a night to sail to Wang Gang (now Port of Budai)”, and another day to sail to Takao (now Cihou and Qijin; Dutch: Tankoya). Upon arrival, the ship voyaged to Jiao Li Lin (Now Erlin, Changhua) and headed southeast with the guide of compass needles named Chen and Xun at 3 AM. Then, the ship sailed to Quelang/Kelang (now Keelung and Tamsui).

With all the information provided, it is known that ports along the western coast of Taiwan, such as Takao (now Cihou and Qijin), Wang Gang (now Port of Budai), Jiao Li Lin (now Erlin, Changhua), Quelang/Kelang (now Keelung and Tamsui), became pivotal ports on the Chinese maritime route to East Asia by the early 17th century.

The villages of Tankoya (now Cihou and Qijin) and Apen bercht (now Apen Hill, Monkey Mountain, Shoushan) were already formed in Formosa (Taiwan) during the Dutch Formosa era (1624 to 1662).

In 1624, the Dutch occupied Da Yuan (now Anping District, Tainan; Dutch: Tayouan).

(1) “From January 14 to 15, 1633: 21 fishing junks sailed to offshore China. In the afternoon, 18 fishing junks returned from the south, carrying about 15,000 flathead grey mullets. Upon their return, the Takao Junk immediately sailed south to escort the remaining ships.”

(2) Almost every week after 1643, junks from Da Yuan (now Fort Zeelandia; Dutch: Tayouan) sailed to Takao (now Cihou and Qijin) and carried back firewood.

Resources: The Dutch on Formosa 熱蘭遮城日誌 (Vols.2-4), tr. Chiang Shu-sheng 江樹生, Tainan City Government, (1999), (2002-2007).

1. In Siraya, Ino Kanori, the Japanese scholar believed Takau/Tankoya represented a “bamboo forest.”

2. In Makatto, Ino interpreted Takau/Tankoya as “hanhouse.”

3. Jiayin Weng, the research fellow in Academia Sinica believed the pronunciation of Takao/Tankoya in Dutch was similar to “drumming” in Hokkien, presenting the idea of “The place where the waves splashed against the shore, making a loud sound”.

Published by the Economic Research Department of the Bank of Taiwan, the Fengshan County District Records written by Wen-Da Chen in 1719 (in the reign of Kangxi Emperor) stated on page 5:

“Gushan, a town on the coast that was once home to aboriginals, also known as Da Gou Shan in the past, housed a major naval base till this day. After Dao-Qian Lin was stationed in the mountains, he decided to desert from the military, committing a brutal massacre of the aboriginals and using their blood to build ships for his escape. The aboriginals were forced to flee, seeking refuge in A Hou She.”

“Snake Mountain, historically known as Shou Shan, is fittingly named for its serpentine shape, elegantly sloping away from Da Gu Shan. Situated to the right of Fengshan County, this distinct geological feature forms a striking landscape. Lying on both sides of Da Gu Shan, the islets of Shih-fo and Liang-san are nestled amidst the ocean, standing apart yet cradled by the rhythmic embrace of the waves. In addition, the Shih-fo islet is named after the shape of Buddha. When the ship sailed by the islet, seafarers would be engaged in rituals for good fortune by playing drums and spreading papers.”

“Extending southeastward, the mountain's contour strikingly resembles a soaring phoenix, giving rise to its name, Fengshan, or Phoenix Mountain. To the northeast of Fengshan, a collection of smaller hills dot the landscape, their forms reminiscent of phoenix eggs nestled amidst the terrain. This scenic arrangement is not just a natural wonder but also holds cultural significance, especially for the Confucius Temple in Fengshan, which regards these hills as auspicious supporting elements in Fengshui, enhancing the spiritual and historical essence of the area. The remaining hills, representing the phoenix's nose, on the southwestern side of Fengshan, form a harmonious ensemble that surrounds the town center, adding an auspicious dimension to its Fengshui.”

Located southwest of Da Gu Shan is Cihou Mountain, a low-lying mountain that borders the sea, which is a fishing area for fishermen.