On December 22 and 23, 2021, Prof. Shibata Mikio visited the Center for Buddhist Studies at Fo Guang University to deliver a lecture series on "Japanese Buddhism in Taiwan during the Colonial Period." Over the two days, focusing respectively on Jodo Shinshu and other Buddhist schools, he utilized rich historical documents, data, and photographs to recount the propagation activities of Japanese Buddhism in Taiwan from 1895 to 1945.
Prof. Shibata began by reviewing the research results from both Japanese and Taiwanese academic communities regarding the history of Japanese sects propagating in Taiwan during the colonial period. Citing Nakanishi Naoki’s five-period classification of this history, he noted that the first phase was the "Military Chaplaincy Period" (Propagation Accompanying the Military), during which monks from the Jodo Shinshu, Rinzai, Jodo, Nichiren, and Shingon sects arrived in Taiwan alongside the army.
The first day’s lecture focused on the propagation activities of Jodo Shinshu in Taiwan. Jodo Shinshu is divided into ten branches, including the Honganji-ha and Otani-ha. The Higashi Honganji (Otani-ha), originally supported by Tokugawa Ieyasu, lost power following the fall of the Shogunate after the Meiji Restoration. Consequently, they shifted their propagation efforts to places like Taiwan, Shanghai, and Guangdong. However, because their head abbot did not devote his main energy to propagation, their bases remained few. Conversely, the Nishi Honganji (Honganji-ha), supported by the Emperor, dispatched monks to Vladivostok and other regions after the First Sino-Japanese War, gradually establishing a comprehensive dispatch system.
The second day introduced the propagation of sects such as Soto, Rinzai, Jodo, Nichiren, and Shingon during the colonial period, focusing on temples that still exist in Taipei today. The Soto sect, not being tied to military movements, used Longshan Temple—which also belongs to the Chan (Zen) lineage—as a base to propagate to the Taiwanese locals (islanders). They established the "Great Japan Taiwan Buddhist Association," making them the most powerful sect in the early colonial period. To counter the Soto sect, the Jodo sect (based at Shandao Temple) allied with the Honganji faction to form the "Taiwan Propagation Alliance." Later, the Honganji faction grew to become the dominant force. This illustrates the competitive nature among Japanese Buddhist sects at the time.
Prof. Shibata pointed out that these Japanese sects founded newspapers and magazines and established libraries, schools, reformatories, Buddhist women's associations, youth Buddhist associations, and charity hospitals—such as the Soto sect's Cihui Hospital, the Otani-ha's dispensary, and the Rinzai sect's eye clinic—contributing significantly to the public welfare of the time.
He then highlighted the close relationship between Japanese Buddhism and the State. Opening educational institutions at various levels to teach the Japanese language and enlighten the "Japanese national consciousness" of the Taiwanese locals was a "common consideration of the Japanese Buddhist orders." However, they all faced issues regarding the submission and allegiance of the locals. Furthermore, there were doctrinal and cultural conflicts between Japanese Buddhism and Taiwanese folk beliefs. Prof. Shibata expressed hope to discuss this aspect in the future.
In the Q&A session, topics attracting attention included the phenomenon of Japanese Buddhist missions often arriving first in Penghu, whether Shintoism conducted systematic propagation in Taiwan, and the differences between Japanese Buddhist propagation in Taiwan versus Manchuria and Korea. Additionally, students were curious about the robes (fuhō) and stole (wagesa) worn by Prof. Shibata, sparking questions about the etiquette and practice of Japanese monks.
Prof. Shibata is a Jodo Shinshu priest specializing in modern Chinese history and research on Otani Kozui. He retired from the Graduate School of Modern Society and Culture at Niigata University in March this year and is currently an Adjunct Professor at the National University of Kaohsiung and a Visiting Research Fellow at the Center for Buddhist Studies at Fo Guang University. The lecture was introduced by Prof. Kan Cheng-Tsung of the Department of Buddhist Studies. Attendees included Center Executive Secretary Prof. Lin Hsin-Yi, Department Chair Cheng Wei-Yi, Prof. Kuo Feng-Yen, Prof. Kitagawa Shuichi of the Department of Japanese Language and Culture at Tunghai University, and approximately 40 faculty members and students from the Graduate Institute of Building and Planning at National Taiwan University and the FGU Department of Buddhist Studies.
Prof. Shibata began by reviewing the research results from both Japanese and Taiwanese academic communities regarding the history of Japanese sects propagating in Taiwan during the colonial period. Citing Nakanishi Naoki’s five-period classification of this history, he noted that the first phase was the "Military Chaplaincy Period" (Propagation Accompanying the Military), during which monks from the Jodo Shinshu, Rinzai, Jodo, Nichiren, and Shingon sects arrived in Taiwan alongside the army.
The first day’s lecture focused on the propagation activities of Jodo Shinshu in Taiwan. Jodo Shinshu is divided into ten branches, including the Honganji-ha and Otani-ha. The Higashi Honganji (Otani-ha), originally supported by Tokugawa Ieyasu, lost power following the fall of the Shogunate after the Meiji Restoration. Consequently, they shifted their propagation efforts to places like Taiwan, Shanghai, and Guangdong. However, because their head abbot did not devote his main energy to propagation, their bases remained few. Conversely, the Nishi Honganji (Honganji-ha), supported by the Emperor, dispatched monks to Vladivostok and other regions after the First Sino-Japanese War, gradually establishing a comprehensive dispatch system.
The second day introduced the propagation of sects such as Soto, Rinzai, Jodo, Nichiren, and Shingon during the colonial period, focusing on temples that still exist in Taipei today. The Soto sect, not being tied to military movements, used Longshan Temple—which also belongs to the Chan (Zen) lineage—as a base to propagate to the Taiwanese locals (islanders). They established the "Great Japan Taiwan Buddhist Association," making them the most powerful sect in the early colonial period. To counter the Soto sect, the Jodo sect (based at Shandao Temple) allied with the Honganji faction to form the "Taiwan Propagation Alliance." Later, the Honganji faction grew to become the dominant force. This illustrates the competitive nature among Japanese Buddhist sects at the time.
Prof. Shibata pointed out that these Japanese sects founded newspapers and magazines and established libraries, schools, reformatories, Buddhist women's associations, youth Buddhist associations, and charity hospitals—such as the Soto sect's Cihui Hospital, the Otani-ha's dispensary, and the Rinzai sect's eye clinic—contributing significantly to the public welfare of the time.
He then highlighted the close relationship between Japanese Buddhism and the State. Opening educational institutions at various levels to teach the Japanese language and enlighten the "Japanese national consciousness" of the Taiwanese locals was a "common consideration of the Japanese Buddhist orders." However, they all faced issues regarding the submission and allegiance of the locals. Furthermore, there were doctrinal and cultural conflicts between Japanese Buddhism and Taiwanese folk beliefs. Prof. Shibata expressed hope to discuss this aspect in the future.
In the Q&A session, topics attracting attention included the phenomenon of Japanese Buddhist missions often arriving first in Penghu, whether Shintoism conducted systematic propagation in Taiwan, and the differences between Japanese Buddhist propagation in Taiwan versus Manchuria and Korea. Additionally, students were curious about the robes (fuhō) and stole (wagesa) worn by Prof. Shibata, sparking questions about the etiquette and practice of Japanese monks.
Prof. Shibata is a Jodo Shinshu priest specializing in modern Chinese history and research on Otani Kozui. He retired from the Graduate School of Modern Society and Culture at Niigata University in March this year and is currently an Adjunct Professor at the National University of Kaohsiung and a Visiting Research Fellow at the Center for Buddhist Studies at Fo Guang University. The lecture was introduced by Prof. Kan Cheng-Tsung of the Department of Buddhist Studies. Attendees included Center Executive Secretary Prof. Lin Hsin-Yi, Department Chair Cheng Wei-Yi, Prof. Kuo Feng-Yen, Prof. Kitagawa Shuichi of the Department of Japanese Language and Culture at Tunghai University, and approximately 40 faculty members and students from the Graduate Institute of Building and Planning at National Taiwan University and the FGU Department of Buddhist Studies.
Prof. Shibata Mikio visiting the Center for Buddhist Studies at Fo Guang University to lecture on "Japanese Buddhism in Taiwan during the Colonial Period."
Prof. Kan Zheng-Zong, an old friend of Prof. Shibata, served as the introducer for this lecture.
A scene from Prof. Shibata’s lecture.
Students listening attentively and taking notes.
Chair Cheng Wei-Yi of the Department of Buddhist Studies engaging in a lively exchange with Prof. Shibata.
Center Executive Secretary Prof. Lin Hsin-Yi engaging in a lively exchange with Prof. Shibata.
Faculty and students from within and outside the university attending the lecture. In the center is Prof. Kuo Feng-Yen of the Department of Buddhist Studies.
Prof. Kan Cheng-Tsung, an old friend of Prof. Shibata, introducing the session.
The Center for Buddhist Studies presenting a gift to Prof. Shibata.