Shinto in Taiwan

The first Shinto shrines in Taiwan appeared shortly after the Treaty of Shimonoseki ceded the island to Japan in 1895. The Taiwan Shrine (Taiwan Jinja), built in Taipei in 1901, was the principal shrine and served as the center of imperial cult worship. By the 1930s, the colonial government had constructed approximately 200 shrines across the island, often on elevated sites with scenic views, to assert Japanese cultural and political dominance.¹

Shrine worship was integrated into the education system and public ceremonies. Schoolchildren were required to visit shrines on national holidays, and local Taiwanese were encouraged to adopt Shinto practices as part of the kominka movement, which aimed to fully Japanize the population. The shrines were dedicated to Amaterasu, the sun goddess, and to Prince Kitashirakawa Yoshihisa, who died during the Japanese invasion of Taiwan.

Following Japan's defeat in 1945, the Republic of China government ordered the removal of all Shinto symbols and structures. Many shrines were demolished, and their sites were repurposed for Chinese nationalist monuments, parks, or schools. For example, the Taiwan Shrine's site became the Grand Hotel in Taipei, while the Taichung Shrine was converted into a Confucius temple.²

Some shrine structures survived in altered forms. The Kagi Shrine in Chiayi was turned into a memorial to the victims of the 228 Incident, and the Tainan Shrine's grounds now host a museum. The torii gates, often made of stone or concrete, were sometimes left standing and integrated into new landscapes, serving as silent reminders of the colonial past.³

Today, no active Shinto shrines operate in Taiwan, but numerous physical remnants remain. The Taiwan Shrine's stone lanterns and foundation stones are preserved in the Grand Hotel's gardens, and the Beitou Shrine's torii stands in a hot spring park. These sites have become tourist attractions and subjects of historical study, reflecting a complex heritage that is both Japanese and Taiwanese.⁴

Shinto also left traces in Taiwanese folk religion. Some Taiwanese deities, such as the Earth God, were syncretized with Shinto kami during the colonial era, and certain rituals, like the use of ofuda (amulets), were adopted into local practices. Academic interest in Taiwan's Shinto heritage has grown, with scholars examining its role in colonial modernity and post-colonial identity formation.⁵

Among the lesser-known facets is the existence of kamidana (household Shinto altars) in some Taiwanese homes during the colonial period, a practice that was not widespread but was promoted by the government. Another obscure detail is the use of Shinto shrines as venues for Japanese martial arts competitions and sumo matches, which were held to foster community spirit among Japanese settlers and Taiwanese participants.⁶

Additionally, the Taiwan Shrine's annual festival, known as the Reisai, was one of the largest colonial events, drawing thousands of attendees. After the war, some shrine sites were used as military barracks or warehouses, and a few torii were relocated to Japanese shrines as war trophies. These remnants have been documented by local historians, and some have been designated as cultural heritage sites, sparking debates about how to remember the colonial era.

Torii

A traditional Japanese gate commonly found at the entrance of Shinto shrines, symbolizing the transition from the mundane to the sacred.

Kominka movement

A Japanese colonial policy aimed at fully assimilating Taiwanese people into Japanese culture, including the adoption of Shinto practices.

Kamidana

A miniature household Shinto altar used for daily worship of kami, often found in Japanese homes and, during the colonial period, in some Taiwanese homes.