¬ Exploring Taiwan's history, culture and languages through its place names
Tuesday, 29 November 2011
番路鄉 Fanlu Township, Chiayi County
meanwhile back in Chiayi County ...
Fanlu (番路; lit. “Aborigine road”) Township, is exactly what it says, the road leading to the Tsou (鄒) Aboriginal area of Alishan in the higher, eastern mountains of Chiayi County.
Aboriginal settlements were traditionally called 番社 (Mdn. fan-she; Hoklo: hoan-sia; “barbarian community”), roughly comparable to today’s 部落 (Mdn. bu-luo; “tribe” [in the original sense of “village” not modern “ethnic group”]).
Taiwan’s Aboriginal ethnic groups were historically divided into 熟番 (Hoklo: sek-hoan; Mdn. shou-fan; lit. “assimilated barbarians”), that is, into Han Chinese society, and 生番 (Hoklo: chheⁿ-hoan; Mdn. sheng-fan; lit. “unassimilated barbarians”). Assimilation meant things like taking a Chinese surname and paying taxes.
These two groups—each with a dozen or so major ethnic groups—are very roughly analogous to the divisions of 平埔族 (Plains Aborigines) and 山地人 (Mountain People [a prejudicial term no widely longer used]), and also (also very roughly) to those that are 官方認定族群 (recognized by the government) because they are largely unassimilated, and those 非官方認定族群 (not recognized by the government) but many of which are fighting for recognition.
Text and photos © Jiyue Publications 2011
霧峰區 Wufeng District, Taichung
Not to be confused with...
Wufeng (霧峰; lit. “misty peak”) Township (now District) in Taichung
Earlier name was 阿罩霧 (Mdn: AZhaoWu; lit. “A-cover-mist”). Typically, this is interpreted as deriving from a description of the local mountains as being commonly “covered in mist”. The Hoklo Taiwanese pronunciation A-ta-bu reveals that it was a transliteration of Ataabu, the name of the local Plains Aborigine tribe inhabiting the area.
Formerly home to Bnauro and Ataabu tribes of the Hoanya Plains Aborigines (洪雅族) and Sekoleq (賽考列克群) subgroup of Atayal Abls. “Bnauro” gave rise to another early name, 貓羅 (Hoklo: niau-lo; lit. “cat net”), as Han Chinese immigrated further eastwards up the Dadu River (大肚溪) in the early 18th century.
The area became 貓羅堡 (Mdn. MaoLuo Bao; lit.“cat net fort”) when Taiwan became a Chinese province in 1887, 霧峰庄 (WuFeng Village) in 1920 under Japanese rule, 霧峰鄉 (Wufeng Township) in 1950, and 霧峰區 (Wufeng District) in 2010.
Text and photos © Jiyue Publications 2011
Wufeng (霧峰; lit. “misty peak”) Township (now District) in Taichung
Earlier name was 阿罩霧 (Mdn: AZhaoWu; lit. “A-cover-mist”). Typically, this is interpreted as deriving from a description of the local mountains as being commonly “covered in mist”. The Hoklo Taiwanese pronunciation A-ta-bu reveals that it was a transliteration of Ataabu, the name of the local Plains Aborigine tribe inhabiting the area.
Formerly home to Bnauro and Ataabu tribes of the Hoanya Plains Aborigines (洪雅族) and Sekoleq (賽考列克群) subgroup of Atayal Abls. “Bnauro” gave rise to another early name, 貓羅 (Hoklo: niau-lo; lit. “cat net”), as Han Chinese immigrated further eastwards up the Dadu River (大肚溪) in the early 18th century.
The area became 貓羅堡 (Mdn. MaoLuo Bao; lit.“cat net fort”) when Taiwan became a Chinese province in 1887, 霧峰庄 (WuFeng Village) in 1920 under Japanese rule, 霧峰鄉 (Wufeng Township) in 1950, and 霧峰區 (Wufeng District) in 2010.
Text and photos © Jiyue Publications 2011
阿里山 Alishan Township, Chiayi County
Alishan (阿里山; lit. "Ah-mile Mountain") Township, Chiayi County
During the Qianlong reign period (1735-96), Han Chinese from Zhuqi (竹崎) and Meishan (梅山) moved higher up into today’s Alishan, where they came into conflict with the indigenous Tsou (鄒). Forcing the aborigines to move to higher altitudes, the Chinese established villages at Fenqihu (奮起湖), Ruili (瑞里) &c.
It was also during this period that the controversial figure Wu Feng (吳鳳) lived, or rather, the figure whose story was (mis)used by the Japanese and ROC governments of the 20th century. Born in Fujian Province in 1699, he later worked as a tongshi (通事; “interpreter”) in the Chiayi area. This innocuous-sounding position was actually a powerful and lucrative role, that was often used by Chinese to cheat aborigines out of the profits of their labours.
During the period of Japanese rule (1895-1945), the Wu Feng legend was created in order to “civilise” mountain-dwelling aborigines, in particular, to dissuade them from head-hunting. Subsequently taken up by the ROC government after retrocession and printed in elementary school textbooks, the myth stated that having befriended the Tsou aborigines, Wu tried unsuccessfully to persuade them to stop hunting heads. Finally he told them that the next day they would see a man in a red cloak, that they would cut off his head, but it would be the last head they would ever take. Events turned out as he predicted, but having decapitated the man, they discovered to their horror it was their friend, Wu Feng.
The true facts about Wu’s life (and, most pertinently, death) are not known, with the earliest extant record having been compiled around 80 years later. This does suggest, however, that he was killed by Aborigines, and that they may have regretted doing so as they suffered epidemics and misfortunes thereafter.
In 1946, the area was renamed Wufeng Township (吳鳳鄉).
In 1987, following the end of martial law and the beginning of the democratisation and pluralisation processes, Tsou tribespeople demanded an end to prejudicial attitudes, removal of the “legend” from textbooks suggesting that aborigines needed Chinese civilising influence, and renaming of the township.
In 1989, their wish was granted, and Alishan came into being. Even this is not without controversy. Some people say the name derives from centuries ago when a founding ancestor Abali lived here, but it rather derives from the Tsou word Jarissang, the final sang coincidentally sounding similar to Mandarin shan (山; “mountain”).
Local Chinese still worship Wu Feng; Alishan has a prominent Wu Feng Temple; and most Taiwanese interviewed by this author believe the legend to be historically true.
Text and photos © Jiyue Publications 2011
During the Qianlong reign period (1735-96), Han Chinese from Zhuqi (竹崎) and Meishan (梅山) moved higher up into today’s Alishan, where they came into conflict with the indigenous Tsou (鄒). Forcing the aborigines to move to higher altitudes, the Chinese established villages at Fenqihu (奮起湖), Ruili (瑞里) &c.
It was also during this period that the controversial figure Wu Feng (吳鳳) lived, or rather, the figure whose story was (mis)used by the Japanese and ROC governments of the 20th century. Born in Fujian Province in 1699, he later worked as a tongshi (通事; “interpreter”) in the Chiayi area. This innocuous-sounding position was actually a powerful and lucrative role, that was often used by Chinese to cheat aborigines out of the profits of their labours.
During the period of Japanese rule (1895-1945), the Wu Feng legend was created in order to “civilise” mountain-dwelling aborigines, in particular, to dissuade them from head-hunting. Subsequently taken up by the ROC government after retrocession and printed in elementary school textbooks, the myth stated that having befriended the Tsou aborigines, Wu tried unsuccessfully to persuade them to stop hunting heads. Finally he told them that the next day they would see a man in a red cloak, that they would cut off his head, but it would be the last head they would ever take. Events turned out as he predicted, but having decapitated the man, they discovered to their horror it was their friend, Wu Feng.
The true facts about Wu’s life (and, most pertinently, death) are not known, with the earliest extant record having been compiled around 80 years later. This does suggest, however, that he was killed by Aborigines, and that they may have regretted doing so as they suffered epidemics and misfortunes thereafter.
In 1946, the area was renamed Wufeng Township (吳鳳鄉).
In 1987, following the end of martial law and the beginning of the democratisation and pluralisation processes, Tsou tribespeople demanded an end to prejudicial attitudes, removal of the “legend” from textbooks suggesting that aborigines needed Chinese civilising influence, and renaming of the township.
In 1989, their wish was granted, and Alishan came into being. Even this is not without controversy. Some people say the name derives from centuries ago when a founding ancestor Abali lived here, but it rather derives from the Tsou word Jarissang, the final sang coincidentally sounding similar to Mandarin shan (山; “mountain”).
Local Chinese still worship Wu Feng; Alishan has a prominent Wu Feng Temple; and most Taiwanese interviewed by this author believe the legend to be historically true.
Text and photos © Jiyue Publications 2011
Saturday, 26 November 2011
恆春鎮 and 牡丹鄉; Hengchun and Mudan townships, Pingtung County
Hengchun (恆春; “Eternal Springtime”)
Transliterated from Paiwan (排灣族) aboriginal name meaning “orchid” as 瑯嶠 (Hoklo: long-kiau; lit. “jade lofty-peak”, and variations such as 瑯嬌, 郎嶠 &c.).
Following the Mudan Incident (牡丹社事件) of 1871, in which 54 of 66 Ryukyuan sailors who survived shipwreck were murdered by Paiwan aborigines, Japan sought compensation from the Chinese government. When the latter denied responsibility (and hence, in Japanese minds, sovereignty), Japan sent a revenge invasion in 1874, and eventually received reparation from the Qing court.
Suspicions that Japan had intentions to make a more permanent invasion, and had conferred some kind of citizenship on the Paiwan, as well China’s own failures to subdue the aborigines, led to dispatch of Shen Baozhen (沈葆楨), who had been successful against the Taiping Rebellion. Shen constructed encircling defensive wall around the city, established the area’s first county-level government, and renamed it 恆春 (Hengchun, “Eternal Springtime”) in recognition of Taiwan’s southernmost peninsula’s warm climate.
A good proportion of the city walls still exist, and are among the best to be seen in Taiwan today.
Mudan (牡丹; lit. “poeny”) is a transliteration of the Paiwan aboriginal name Matsuran into 牡丹 (Hoklo: bo-tan).Text and photos © Jiyue Publications 2011
後龍 Houlong Township, Miaoli County
Houlong (後龍; lit. “Back Dragon”) is an example of a name with apparent meaning in Chinese, thus its Aboriginal origins is easily forgotten.
Transliterated from the Taokas name Auran into Hoklo Taiwanese using the characters 後壟 (or 壠; au-leng; lit. “Back + Raised-path-in-paddy-field”). This was changed to the present form 後龍 in 1920 under Japanese rule.
The accessible image of “paddy-field paths” located“behind” the village, is often assumed to have provided the true origin of the name.
Text and photos © Jiyue Publications 2011
Transliterated from the Taokas name Auran into Hoklo Taiwanese using the characters 後壟 (or 壠; au-leng; lit. “Back + Raised-path-in-paddy-field”). This was changed to the present form 後龍 in 1920 under Japanese rule.
The accessible image of “paddy-field paths” located“behind” the village, is often assumed to have provided the true origin of the name.
Text and photos © Jiyue Publications 2011
Friday, 25 November 2011
貢寮區 Gongliao Distict, New Taipei City
Gongliao (貢寮; “Tribute Hut”) District
Transliteration into Hoklo Taiwanese 摃仔 (gong-a; “hit + noun suffix; characters that have different meaning in Mandarin) of Basay aboriginal place name Kona, meaning “trap for catching wild animals”. To this was added 寮 (liao; “hut”).
Under Japanese rule, the middle syllable was dropped and the first character changed from 摃 (gong; "to hit") to 貢 (gong; "tribute").
Text and photos © Jiyue Publications 2011
Transliteration into Hoklo Taiwanese 摃仔 (gong-a; “hit + noun suffix; characters that have different meaning in Mandarin) of Basay aboriginal place name Kona, meaning “trap for catching wild animals”. To this was added 寮 (liao; “hut”).
Under Japanese rule, the middle syllable was dropped and the first character changed from 摃 (gong; "to hit") to 貢 (gong; "tribute").
Text and photos © Jiyue Publications 2011
三貂角 Sandiaojiao, Gongliao District, New Taipei City
Sandiaojiao (三貂角; “Three Martens Cape”) is one of few place names in Taiwan deriving from European languages. In 1626, Spanish forces sailing from the Philippines landed near here, naming it Cape Santiago. (Predicting it would be difficult to defend, however, they moved further up the coast to Keelung, where they established a settlement Santissima Trinidad, and in 1629 built a second base called San Domingo in Danshui.)
Japanese forces also landed near here at Yanliao (鹽寮; “Salt Hut”), when they came to take possession of Taiwan in 1895 after being ceded the island as war booty at the Treaty of Shimonoseki.
Hoklo transliteration of Santiago (St. James) became 三貂角, while Basay aborigines native to the area continued to use their earlier name Kivanowan.
The lighthouse (三貂角燈塔) dates from 1935 during the Japanese rule, following wrecks in this area of two ships 撫順丸 and 華南丸 in 1929 and 1931 respectively.
c.f. .Fuguijiao (富貴角)
Shicheng (石城里;“Stone City”) Neighborhood, the first village across the county boundary into Toucheng Township (頭城鎮) in Yilan County (宜蘭縣), is locally said to have been named after a Spanish Fortress built in stone here, southwest from Santiago Cape.Sandiaoling (三貂嶺車站;“Santiago Peak”) Railway Station is on the Taipei-to-Yilan line nearby in Gongliao District.
Text and photos © Jiyue Publications 2011
Tuesday, 22 November 2011
苑裡, 通霄,Yuanli, Tongxiao: various Aboriginal-originated names, Miaoli County
Continuing from the previous post ( 卓蘭 Zhuolan) which traced the process by which the Pazih name Tarien meaning “beautiful open-country”became the Chinese Zhuolan meaning "eminent orchid", here are some more examples from Miaoli County (苗栗縣):
[Hakka or Hoklo pronunciations are given when they seem appropriate; anyone with academic historically-accurate versions, please do comment.]
Miaoli (苗栗) as noted already (here), lit. “seedling chestnut”), evolved from the Taokas aboriginal name Bari meaning “plain", through Chinese name 貓貍 (meu-li in Hakka pronunciation) meaning "cat fox-like animal”, to today's 苗栗(miao-li in Mandarin), meaning "seedling chestnut".
Yuanli (苑裡; lit. “garden + inside”) Township
Transliterated from the Taokas aborigine name Wanrie (though Abe suggests 彎里 [Hoklo: Oan-li] was perhaps contracted from earlier 里灣里; Li-oan-li). Similarly pronounced alternatives such as 宛里 and苑裏 are also recorded, before 苑裡 became standard.
Tongxiao (通霄; lit. “unobstructed clouds”)
Taokas aboriginal community Tonsuyan, due to its deep waters of Nanshi River (南勢溪) where mercantile boats could moor, became a center of trade for local produce from Tongluo (銅鑼), Sanyi (三義), Miaoli (苗栗) &c.
Availing of the pun “swallow and sell” (吞銷; Hakka: tun-seu or Hoklo: thun-siau); with the second character changed to霄 (“clouds”; Hakka: seu/siau; Hoklo: siau), the aboriginal name was transliterated as 吞霄 (tun-siau, “swallow clouds”).
By the end of the Qing dynasty (1895), the similarly pronounced 通霄 (tung-siau [both languages]; “unobstructed clouds”) had sometimes also been used, and in 1901(4?) during Japanese rule this became the standard, as it seemed to fit the high mountains poking through the clouds.
[to be continued here and again later]
[Hakka or Hoklo pronunciations are given when they seem appropriate; anyone with academic historically-accurate versions, please do comment.]
Miaoli (苗栗) as noted already (here), lit. “seedling chestnut”), evolved from the Taokas aboriginal name Bari meaning “plain", through Chinese name 貓貍 (meu-li in Hakka pronunciation) meaning "cat fox-like animal”, to today's 苗栗(miao-li in Mandarin), meaning "seedling chestnut".
Yuanli (苑裡; lit. “garden + inside”) Township
Transliterated from the Taokas aborigine name Wanrie (though Abe suggests 彎里 [Hoklo: Oan-li] was perhaps contracted from earlier 里灣里; Li-oan-li). Similarly pronounced alternatives such as 宛里 and苑裏 are also recorded, before 苑裡 became standard.
Tongxiao (通霄; lit. “unobstructed clouds”)
Taokas aboriginal community Tonsuyan, due to its deep waters of Nanshi River (南勢溪) where mercantile boats could moor, became a center of trade for local produce from Tongluo (銅鑼), Sanyi (三義), Miaoli (苗栗) &c.
Availing of the pun “swallow and sell” (吞銷; Hakka: tun-seu or Hoklo: thun-siau); with the second character changed to霄 (“clouds”; Hakka: seu/siau; Hoklo: siau), the aboriginal name was transliterated as 吞霄 (tun-siau, “swallow clouds”).
By the end of the Qing dynasty (1895), the similarly pronounced 通霄 (tung-siau [both languages]; “unobstructed clouds”) had sometimes also been used, and in 1901(4?) during Japanese rule this became the standard, as it seemed to fit the high mountains poking through the clouds.
[to be continued here and again later]
卓蘭 Zhuolan Township, Miaoli County
Zhuolan 卓蘭 (lit.“eminent orchid”) Township, Miaoli County
Transliteration of the Pazih (巴則海) plains aboriginal name Tarien, meaning “beautiful open-country”, initially in land contracts during the Qing dynasty Yongzheng (雍正; 1723-35) reign period using the characters 搭連 (Hoklo Taiwanese: dah-lien; lit. “construct + connect”).
This was changed to 罩蘭 (Hoklo: da-lan; lit. “cover + orchid”) in 1836; appeared on the first government map of Taiwan as 打難 (Hoklo: da-lan; lit. “hit + difficulty”) in 1860; and became the present 卓蘭 (Japanese たくらん [Taku-ran]) in 1920.
Notes:
1) This is another example—like the title of this blog—where:
i) an aboriginal name is preserved by transliteration into Hoklo Taiwanese (Minnan; 閩南語) with no connection between the two names’ meanings;
ii) the characters are changed to preserve a similar punctuation in Japanese, again with no attention to meaning; and
iii) the written form (i.e. the "meaningless meaning") is preserved by the incoming ROC administration, but using Mandarin, thus leading to a change of pronunciation.
Hence, despite three“preservation” processes, none of the meaning, pronunciation or written name is preserved.
2) It might seem that Hakka pronunciations would have been used in this process, since the area was settled by Hakka. This may be the case [it is beyond my linguistic knowledge], but, while the Hoklo fit is excellent, the Hakka pronunciation of dap-lien for 打難 is less close to the Pazih original, while that of zau-lan for 罩蘭 is even less likely.
Text and photos © Jiyue Publications 2011
Transliteration of the Pazih (巴則海) plains aboriginal name Tarien, meaning “beautiful open-country”, initially in land contracts during the Qing dynasty Yongzheng (雍正; 1723-35) reign period using the characters 搭連 (Hoklo Taiwanese: dah-lien; lit. “construct + connect”).
This was changed to 罩蘭 (Hoklo: da-lan; lit. “cover + orchid”) in 1836; appeared on the first government map of Taiwan as 打難 (Hoklo: da-lan; lit. “hit + difficulty”) in 1860; and became the present 卓蘭 (Japanese たくらん [Taku-ran]) in 1920.
Notes:
1) This is another example—like the title of this blog—where:
i) an aboriginal name is preserved by transliteration into Hoklo Taiwanese (Minnan; 閩南語) with no connection between the two names’ meanings;
ii) the characters are changed to preserve a similar punctuation in Japanese, again with no attention to meaning; and
iii) the written form (i.e. the "meaningless meaning") is preserved by the incoming ROC administration, but using Mandarin, thus leading to a change of pronunciation.
Hence, despite three“preservation” processes, none of the meaning, pronunciation or written name is preserved.
2) It might seem that Hakka pronunciations would have been used in this process, since the area was settled by Hakka. This may be the case [it is beyond my linguistic knowledge], but, while the Hoklo fit is excellent, the Hakka pronunciation of dap-lien for 打難 is less close to the Pazih original, while that of zau-lan for 罩蘭 is even less likely.
Text and photos © Jiyue Publications 2011
Photo: Three Ploughs Park
Taipei City’s Songshan District (松山區) has neighborhoods (里) called 三張 (Sanzhang; lit. “three stretches”) and 三犁 (Sanli; lit. “three ploughs”).These both derive from the expression 三張犁 (Sanzhangli; lit. “three stretches ploughed”), similar to 六張犁 (Liuzhangli; lit. “six stretches ploughed”), which is more widely known as it has been the name of an MRT station since 1996.
A tenant farmer equipped with a plough was reckoned to be able to cultivate an area of about five jia (甲, ca. hectare), and so the place names三張犁 and 六張犁 referred to farmland of about 15 and 30 jia respectively.
(c.f. 甲 in place names such as 六甲 Liujia, Tainan).
Text and photos © Jiyue Publications 2011
Sunday, 20 November 2011
苗栗 Miaoli (City and County)
Miaoli (苗栗, lit. “seedling chestnut”), originated from the Taokas (道卡斯) plains aboriginal township name Bari, meaning “plain”. This was rendered in the Hakka language (others explain it as Hoklo Taiwanese) by the characters 貓貍 (Hakka: meu-li; lit. “cat” + “fox-like animal”). The was later adapted as 貓狸 (meu-li; “cat” + “fox/raccoon”); and in official documents using the similarly pronounced 貓裡 (meu-li; “cat” + “within”), and 貓里 (meu-li; “cat” + “neighbourhood”). In 1889, it was changed for a more elegant name, based on the Hakka pronunciation, to the Meu-lit (苗栗; Mdn. Miaoli), which is still used.
As the photograph shows, however, the original wording has some retro popularity.
Text and photos © Jiyue Publications 2011
Tuesday, 15 November 2011
烏來區 Wulai District, New Taipei City
Wūlái District (烏來區; lit. “Crow Coming”), New Taipei City
The name derives from an Atayal (泰雅族) aborigine word ulay meaning “hot”, legendarily uttered by the first tribemembers on testing the river water after migrating from central Taiwan and finding it warm due to geothermal activity. The township, which became a district of New Taipei City in 2010, is still best known for its aboriginal culture and many hot spring hotels.
Text and photos © Jiyue Publications 2011
The name derives from an Atayal (泰雅族) aborigine word ulay meaning “hot”, legendarily uttered by the first tribemembers on testing the river water after migrating from central Taiwan and finding it warm due to geothermal activity. The township, which became a district of New Taipei City in 2010, is still best known for its aboriginal culture and many hot spring hotels.
Text and photos © Jiyue Publications 2011
Monday, 14 November 2011
新店 Xindian, New Taipei City
新店 (Mdn. Xīndiàn, lit. “New Store”)
The name is said to date back to the Qianlong (乾隆; 1736-95) early in China’s Qing dynasty, when someone surnamed Lin (林) and others from Quanzhou (泉州) in Fujian Province (福建省) set up a small house on the road to Wulai (烏來) mountainous district in which they sold miscellaneous goods and exchanged goods with aborigines from the mountains. Since the store had no official name, passersby simply called it the “new store”, which eventually gave the whole area its name.
In 1980 Xindian (Urban) Township (新店鎮) became Xindian City (新店市) in Taipei County, and in 2010 it became Xindian District (新店區) of New Taipei City.
Several areas within Xindian have names based on their natural features; these include:
Ankeng (安坑; “tranquil gorge”), a gentrified version of the original Ankeng (暗坑仔; “dark gorge”).
Bìtán (碧潭; “green lake”), where the Xindian River (新店溪) broadens to form a slow-flowing “lake”. The name is said to have originated with local poet and country gentleman Cai Yu-lin (蔡玉麟) when engaging in poetry rapping (吟詩作對) with friends. His poem combining the area’s green mountains and emerald waters was later recorded in a literary magazine, and Bitan's reputation spread further when it was included in the list of “Taiwan’s 8 Scenes and 12 Natural Beauties” (台灣八景十二勝) in 1927.
Dapinglin (大坪林; “Large Area Forest”).
Text and photos © Jiyue Publications 2011
The name is said to date back to the Qianlong (乾隆; 1736-95) early in China’s Qing dynasty, when someone surnamed Lin (林) and others from Quanzhou (泉州) in Fujian Province (福建省) set up a small house on the road to Wulai (烏來) mountainous district in which they sold miscellaneous goods and exchanged goods with aborigines from the mountains. Since the store had no official name, passersby simply called it the “new store”, which eventually gave the whole area its name.
In 1980 Xindian (Urban) Township (新店鎮) became Xindian City (新店市) in Taipei County, and in 2010 it became Xindian District (新店區) of New Taipei City.
Several areas within Xindian have names based on their natural features; these include:
Ankeng (安坑; “tranquil gorge”), a gentrified version of the original Ankeng (暗坑仔; “dark gorge”).
Bìtán (碧潭; “green lake”), where the Xindian River (新店溪) broadens to form a slow-flowing “lake”. The name is said to have originated with local poet and country gentleman Cai Yu-lin (蔡玉麟) when engaging in poetry rapping (吟詩作對) with friends. His poem combining the area’s green mountains and emerald waters was later recorded in a literary magazine, and Bitan's reputation spread further when it was included in the list of “Taiwan’s 8 Scenes and 12 Natural Beauties” (台灣八景十二勝) in 1927.
Dapinglin (大坪林; “Large Area Forest”).
Text and photos © Jiyue Publications 2011
麻豆 Madou, Tainan
Mádòu (麻豆; lit. “sesame bean”) in Tainan takes its name from the village of Mattau (variously romanized by the 17th-century Dutch colonials), inhabited by plains aborigines of the Siraya (西拉雅) ethnicity.
A slightly alternative version suggests the matta part was Sirayan meaning “eye”, and the au sound at the end may represent the addition of the Chinese 澳 (Mdn. ao) meaning “harbour”. And a more radical interpretation suggests the Sirayan name was actually Toukapta, while the word Madou was a purely Han Chinese introduction.
Initially the name was written 蔴荳, essentially the same characters but with 艹 (botanical semantic elements) added. The modern version was adopted in 1920 during Japanese rule.
In 1950 it became an urban township (鎮), and in 2010 it became a district (區) in the newly combined Tainan city and county.
Text and photos © Jiyue Publications 2011
A slightly alternative version suggests the matta part was Sirayan meaning “eye”, and the au sound at the end may represent the addition of the Chinese 澳 (Mdn. ao) meaning “harbour”. And a more radical interpretation suggests the Sirayan name was actually Toukapta, while the word Madou was a purely Han Chinese introduction.
Initially the name was written 蔴荳, essentially the same characters but with 艹 (botanical semantic elements) added. The modern version was adopted in 1920 during Japanese rule.
In 1950 it became an urban township (鎮), and in 2010 it became a district (區) in the newly combined Tainan city and county.
Text and photos © Jiyue Publications 2011
Saturday, 12 November 2011
三重區 Sanchong District, New Taipei City
Sanchong (三重; lit. “Third Layer”) District, New Taipei City
As immigrants to northern Taiwan from southern China (mostly today’s Fujian and Guangdong provinces) opened new lands for farming, they gradually expanded northwards from Xinzhuang (新莊) across a series of plains.
The first, 頭重埔 (Mdn. Touchongpu; “Head Layer Plain”) is now the 頭前 (Touqian) area of Xinzhuang District, the second (二重埔; Mdn. Erchongpu) and third (三重埔; Mdn. Sanchongpu; “Third Layer Plain”) became communities in Luzhou Village (鷺洲庄) until the end of Japanese rule.
In 1947, this latter pair became parts of Sanchong Township (三重鎮). In 1962, as Sanchong City (三重市), it was the first town to be upgraded to a County-administered City (縣轄市). And in 2010 it became Sanchong District (三重區) within New Taipei City.
Text and photos © Jiyue Publications 2011
As immigrants to northern Taiwan from southern China (mostly today’s Fujian and Guangdong provinces) opened new lands for farming, they gradually expanded northwards from Xinzhuang (新莊) across a series of plains.
The first, 頭重埔 (Mdn. Touchongpu; “Head Layer Plain”) is now the 頭前 (Touqian) area of Xinzhuang District, the second (二重埔; Mdn. Erchongpu) and third (三重埔; Mdn. Sanchongpu; “Third Layer Plain”) became communities in Luzhou Village (鷺洲庄) until the end of Japanese rule.
In 1947, this latter pair became parts of Sanchong Township (三重鎮). In 1962, as Sanchong City (三重市), it was the first town to be upgraded to a County-administered City (縣轄市). And in 2010 it became Sanchong District (三重區) within New Taipei City.
Text and photos © Jiyue Publications 2011
蘆洲區 Luzhou District, New Taipei City
This sign outside the site of G.L. MacKay's first church says that he and his fellow workers were attacked by locals when they arrived in Luzhou Heshangzhou (now Luzhou) in 1873
Luzhou 蘆洲 (lit. “Reedy Sandbar”) District, New Taipei City
Originally a low lying sandbar (沙洲) in the Danshui River (淡水河)—much of it marshy and with reeds (蘆葦) growing on both banks—from which its was known as 河上洲 (Mdn. Heshangzhou; “Sandbar on the River”).
Around the middle of the 18th century, farmers in the area donated their lands to a monastic community in nearby Guandu (關渡) and then rented them back—thereby reducing or avoiding paying tax to the government—for which it became known as 和尚厝 (Mdn. Heshangcuo; “Monks’House”). The similarity in pronunciation between “on the river” (河上) and “monk” (和尚)—a difference of tones in Mandarin but presumably based on Fujianese pronunciation at that time—led to the area also being called 和尚洲 (Mdn. Heshangzhou; “Monks’ Sandbar”).
This was the name George L. MacKay knew in the 1870s when he established his first church here.
The sandbar was also home to many egrets (鷺鷥; lusi), it was also known as 鷺洲 (Mdn. Luzhou; “Egret Sandbar”), in particular, 鷺洲庄 (Luzhou Village) in Xinzhuang District (新莊郡) of Taipei Province (台北州) under Japanese rule (1895-1945).
Following re-organization under the ROC administration, in 1947 it was divided into Sanchong (Urban) Township (三重鎮; later "City" 市) and Luzhou (Rural) Township (蘆洲鄉; “Reedy Sandbar”; also later "City" 市), with 鷺 (lu; “Egret”) changed to the similar sounding (lu; “Reed”).
In 2010, this became Luzhou District (蘆洲區) of New Taipei City.
Text and photos © Jiyue Publications 2011
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