周威霖的雜記與雜感 第二集
david chou
1
我先來延續 //支那鬼子的海警船頻頻在我台灣東部海域非法搞什麼 "執法巡查", 視我台灣與台灣人如無物, 欺壓我台灣與台灣人, 美國國務院與AIT對此已有回應, 美國老大哥終於向台灣人與世人展現了他要護持台灣與台灣人的該有的模樣// 這一欄的話題, 順便回應BATA的版主與壇主Mr. Allen Kuo鄉賢的Post [Appendix I].
我在已結束的那一欄的最後一則Post說:
//在Ambassador Raymond Greene發布了U.S. Coast Guard在台灣海域的行動的訊息與照片後, 老共不但沒有收手, 反越發猖狂, 目前這個時候, 已在加大與增強對在我東台灣海域活動的漁船與商船或通過這個海域的商船的非法 "Quarantine" 行動.//
之後, 我看到台灣的匪報---旺報(蔡汪汪報)---有一則相關的報導. [Appendix II], 該報導指出, 支那海警再赴台灣東部海域, 支那鬼子且宣稱, 牠們對我台灣的侵門踏戶是 "常態執法".
2
Allen在相關的欄說:
3
我給Allen的答覆是:"父親 [彭明敏的尊翁彭清靠] 精疲力竭地 [從高雄猴山要塞] 回到了家裡。他有二天沒有吃東西，心情粉碎，徹底幻滅了。從此，他再也不參與中國的政治，或理會中國的公共事務了。他所嚐到的是一個被出賣的理想主義者的悲痛。到了這個地步，他甚至揚言為身上的華人血統感到可恥，希望子孫與外國人通婚，直到後代再也不能宣稱自己是華人。"
Appendix I
[BATA] 代誌大條了! 美國海岸防衛隊與台灣海巡署海上編隊航行
美國在台協會28日公開美國海岸防衛隊與台灣海巡署海上編隊航行的照片, 代誌大條了!
中國海警船頻頻在我台灣東部海域搞執法巡查, 目的是在台灣的領海內執法以宣告擁有台灣主權.
我(美)國也派出海岸防衛隊與台灣聯合演習. 目標海域當然也是在台灣的領海內 (否則如何在台灣的領海內對抗中共?)
有趣的問題來了!
我(美)國海岸防衛隊的執法範圍, 不包括他國的領海! 若涉入他國的領海, 是錯誤的!
難道….台灣的領海, 也包括為我(美)國的海岸線, 或包括在我國的200海里專屬經濟區內?
難道…. 我(美)國派出海岸防衛隊與台灣聯合演習, 目的也是在宣告擁有台灣主權?
為此我特地請示了 AI 大神
https://chatgpt.com/share/6a6d3c53-7c80-83ee-84fd-46466be3bfce
Cheers;
Appendix II
陸[支那]海警再赴東部海域 稱常態執法
台美海巡同框後宣示主權 我全程監控 陸黃岩島海域同步警巡 悍拒菲畫領海基線
https://www.chinatimes.com/newspapers/20260801000652-260303?chdtv
[大陸海警秀山艦編隊7月31日在台灣以東海域巡查，海巡署表示，已派遣台北艦等艦艇持續監控中。（海巡署提供／林郁平台北傳真）]
美國在台協會（AIT）7月28日公布台美海巡艦艇同框照片後，大陸海警局秀山艦編隊昨在台灣島以東海域，依法展開常態化執法巡查。官方表示，7月以來持續加強相關海域管控，保障正常航行與作業秩序；對此海巡署表示，已調派「台北艦」等2艘艦艇全程掌握與監控，嚴正駁斥陸方「假執法，真擴權」等認知作戰。
據大陸海警微信公眾號消息，發言人姜略表示，7月31日，秀山艦編隊在台灣島以東海域依法展開常態化執法巡查。7月以來，秀山艦編隊持續加強相關海域管控，有力保障正常航行和作業秩序，切實維護包括台灣同胞在內的中國民眾合法正當權益和生命財產安全。他並重申，中國海警將持續加強在中國管轄海域執法巡查，維護國家領土主權及海洋權益。
綜觀6月至7月的巡邏情況，大陸海警在台灣島以東海域的行動逐步升級。6月1日由岱山艦編隊啟動執法巡查；6月6日至10日，大陸交通運輸部組織福建海事局、廣東海事局、東海航海保障中心及東海救助局，展開為期5天的海上交通專項執法與掃測行動，其中「海巡08」首次在海上交通執法框架下對台灣島東部海域進行掃測，補齊台灣島東部海底地圖。
7月4日，秀山艦編隊接替岱山艦編隊執勤，官方首次將行動定調為「常態化執法巡查」。台灣海巡署當時證實，秀山艦、崇明艦於當天上午出現在花蓮外海。大陸海警直至7月31日仍持續巡查，在台灣島以東海域的執法行動，近兩個月內完成了從「執法巡查」到「常態化執法巡查」的質變。
海巡署表示，海巡運用聯合情監偵手段，嚴密掌握大陸海警2305「秀山艦」、1401「崇明艦」動態，海巡署指出，中華民國台灣是主權獨立的國家，與中華人民共和國互不隸屬，大陸惡意以政治操作的方式，宣稱「中國台灣島」及「執法巡查」等虛假訊息，海巡署將持續採取一切必要手段，堅定捍衛國家主權，確保我國海域安全。
另一方面，根據微信公眾號「中國海警」及「南部戰區」消息，7月30日，大陸海警在黃岩島領海及周邊區域展開執法巡查；共軍南部戰區同日也組織海空兵力，在黃岩島領海、領空及周邊海空域實施戰備警巡。大陸海警表示，7月以來持續加強黃岩島領海及周邊區域執法巡查，針對外籍船隻非法侵權滋擾行為，依法採取喊話警告、攔阻管制及水炮噴射等必要措施，驅離相關船隻，強化海域管控。南部戰區表示，7月以來持續加強黃岩島周邊海空域巡邏警戒，並稱已有效應對各類侵權挑釁行徑，以維護國家主權安全及南海和平穩定。
david chou
Key Fort: Built Fort Zeelandia as their main stronghold.
Executive Yuan officially recognizes Siraya
LANDMARK CHANGE: Eligible Siraya are expected to be able to apply for inclusion in the official Siraya membership register from the middle of next month
By Chung Li-hua and Hollie Younger / Staff reporter, with staff writer
Taipei Times
Fri, Jul 31, 2026 page 1
https://www.taipeitimes.com/News/front/archives/2026/07/31/2003861685
The Executive Yuan yesterday officially recognized the Siraya as an indigenous group, making them the 17th officially recognized indigenous peoples and the first recognized under the Pingpu Indigenous People’s Status Act (平埔原住民族群身分法).
The decision marks a historical milestone as Taiwan acknowledges history and responds to more than three decades of campaigning by Siraya for official recognition, the Council of Indigenous Peoples said.
The council said it had submitted an application for recognition to the Executive Yuan after completing rigorous procedures required under the act, including academic review, public consultation and community consensus-building.
[Siraya perform a blessing to open an official recognition and name rectification ceremony hosted by the Executive Yuan in Taipei yesterday. Photo: Chang Chia-ming, Taipei Times]
It has already worked with several local governments to begin the preparation process, the council added.
Eligible Siraya are expected to be able to apply to their local governments for inclusion in the official Siraya membership register from the middle of next month, after which they can complete their Pingpu indigenous status registration at their local household registration offices, it said.
Further information would be posted on the council’s Web site and social media accounts, it added.
The act, passed by the legislature on Oct. 17 last year, states the definition of a Pingpu indigenous person and the standards of eligibility, and puts them under the jurisdiction of the council.
The act defines Pingpu indigenous people as all indigenous peoples of Taiwan “belonging to the Austronesian language family, other than the Mountain Indigenous Peoples and the Plains Indigenous Peoples, as prescribed in ... the Additional Articles of the Constitution.”
It further states that they are people whose languages, customs, traditions and other cultural characteristics continue to exist, who maintain their collective identity supported by objective historical records, and who have applied with the council for recognition through the Executive Yuan.
The Siraya filed an administrative lawsuit seeking rectification of their Siraya identity in 2010 and received a favorable ruling from the Constitutional Court in 2022.
Recognition would provide a legal basis for the preservation of their language and traditional ceremonies, as they would be covered by legislation, including the Indigenous Languages Development Act (原住民族語言發展法) and the Cultural Heritage Preservation Act (文化資產保存法), the council said.
The Pingpu Indigenous People’s Status Act also requires the government to amend laws within three years regarding political participation, social welfare, healthcare, education and other supporting measures for the Siraya, the council said, adding that it has already begun reviewing amendments with other government agencies.
The council said it would continue to work with the Siraya and other Pingpu indigenous groups under the principles of respect, understanding and cooperation to support them in reclaiming their identities and allow them to live under their own name on their own land.
Dutch pacification campaign on Formosa
From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Dutch_pacification_campaign_on_Formosa
Duch pacification campaign on Formosa | |||||||
| |||||||
Belligerents | |||||||
Natives of Mattau, Bakloan, Soulang, Taccariang and Tevorang | |||||||
Commanders and leaders | |||||||
Unknown | |||||||
Strength | |||||||
500 Dutch soldiers | Unknown | ||||||
Casualties and losses | |||||||
Exact numbers unknown, casualties slight | c. 30 killed | ||||||
Location of Mattau, the most important target of the campaign | |||||||
| |||||||
· v · t · e |
A series of military actions and diplomatic moves were undertaken in 1635 and 1636 by the United East India Company (VOC) [Vereenigde Oostindische Compagnie, Dutch East India Company] in Dutch-era Taiwan (Formosa) aimed at subduing hostile aboriginal villages in the southwestern region of the island. Prior to the campaign, the Dutch had been in Formosa for eleven years, but did not
david chou
PKN) in 2004.]
https://www.chinatimes.com/realtimenews/20260725002602-260421?chdtv
台南市新市區新港文化發展協會與基督教新市長老教會，發起「重建新港社荷蘭教堂與學校」，25日正式進行連署，前台南縣長蘇煥智帶頭高喊「重建台灣第一所教堂、重建台灣第一所學校、重建台灣的 歷史」，因為新市舊名「新港社」，是400年前台灣歷史上第一個文字化的起點，這項重建不僅是一個空間，更要重建沒落的歷史風華。
[荷蘭史學者翁佳音說明新港社的歷史演進及重建教堂與學校的重要性。（新港社區發展協會提供／郭良傑台南傳真）]
新港文化發展協會表示，這是台灣文化資產保存邁出重要的一步，重建「台灣第一所教堂」與「第一所學校」具有高度文化價值與歷史意義。推動這項重建計畫，來重現400年前新港社的歷史地標，讓國人重新認識台灣教育與文字紀錄的關鍵起點。
籌備會總幹事李德昌表示，「新港社」是早年西拉雅族的重鎮，1627年，荷蘭改革宗教會甘治士牧師到台灣向新港社原住民宣教。他和新港社人一起生活、學習語言，創造「新港文字」，1630年2月在新港部落興建起第一間教堂，1636年5月開辦台灣第一所學校，教導新港社原住民書寫和研習基督教義，奠定新港社在荷治時期基督教宣教總部的地位。
前台南縣長蘇煥智10幾年前就一直倡議重建新港社的教堂和學校，找回400年前新港社文化的起點。李德昌表示，我們重建的不只是一座教堂、一所學校的建築，更要重建被漠視已久的台灣歷史。因此，未來這座教堂與學校，將作為文化教育場域，讓生長在這片土地上的子孫更深刻理解台灣的歷史軌跡。
李德昌表示，發起籌備是起點而已，後續要做有關新港社文化的田野調查，蒐集相關的史料及考古研究，讓新港社文化重現。透過教會與社會各界的捐助支持，建立完整的論述和計畫，再向政府部門提出地點申設與經費補助，讓新港社的荷蘭教堂與學校風華重現。
https://cdn-news.org/News.aspx?EntityID=News&PK=00000000a48c600b78e6d85bb43e7741b7630354c9d418d6
[四百年前，荷蘭牧師甘治士在新港社建教堂、開學校、創文字，劃時代開啟台灣的書寫記憶；四百年後，台南產官學界與在地族親重聚簽署發起書，正式啟動「新港社荷蘭教堂與學校重建計畫」。（圖／李德昌 提供）]
四百年前，荷蘭牧師甘治士 (Georgius Candidius) 踏上嘉南平原的紅土地，在西拉雅族的新港社駐足。他學習當地語言，用羅馬拼音一字一句地刻畫出台灣歷史上第一個文字——「新港文」，並在此建起島嶼上第一座教堂與學校，讓這座部落成為信仰與文明交會的起點。
歲月流轉，從十七世紀的荷治宣教總部，到十九世紀馬雅各與甘為霖牧師循著古老足跡再次播種，這份薪火始終在「番仔厝」溫柔延燒著。
如今，當人們重新簽下重建發起書，不只是為還原幾座歷史建築，更期望喚醒這段曾被歲月塵封的記憶，讓四百年前神所開啟的福音故事，繼續向下一代娓娓道來。
荷治宣教總部：新港文字、第一座教堂與學校的誕生
台灣⽂化資產保存邁出重要⼀步！25⽇，「新港社荷蘭教堂與學校重建發起記者會」於台南市新市教會盛⼤召開。
計畫發起單位宣佈，將正式開始啟動這項具⾼度⽂化價值與歷史意義的重建計畫，希冀透過重現四百年前新港社的歷史地標，讓國⼈重新認識台灣教育與⽂字紀錄的關鍵起點。
新港社不僅是早年西拉雅族的重鎮，更是當年荷蘭傳教⼠推廣⽂字教育、設⽴學校的基地，其歷史意義在於台灣邁入「書寫⽂化」開端。1627年，荷蘭改革宗教會甘治士牧師來到台灣新港社宣教，拉開荷治時期宣教序幕：
深入在地與創字：甘治士牧師與新港原住民一同生活、學習當地語言，並創製「新港文字」來傳播基督教信仰。
1630 年 2 月：荷蘭人在新港部落興建台灣第一座教堂。
1636 年 5 月：開辦台灣第一所學校，教導原住民書寫新港文與研習基督教義。
這些開創性建設，讓新港社奠定荷治時期「基督教宣教總部」重要地位。
近年來，隨著⽂史研究的深化，社會對於重現此歷史場域的呼聲⽇益⾼漲。25⽇記者會由「新市教會設教130年暨台灣宣教400年慶祝籌備委員會」召集，邀請荷史學者翁佳⾳先⽣和前台南縣長蘇煥智先⽣與會說明。
這項「新港社荷蘭教堂與學校重建計畫」共同發起⼈計有：臺南市新港⽂化發展協會理事長暨新市教會牧師林智遠，⽣命泉基督教會牧師蔡⼦榆，臺灣基督長⽼教會西拉雅族群教會聯誼會及台灣⼈權⽂化協會理事長羅仁貴、臺南市西拉雅⽂化協會理事長羅超藤，Uma Talavan(萬淑娟)，左鎮岡仔林李氏族親李弘道，新市番仔厝聚落族親李德昌等⼈。會中，主辦單位並簽署⼀份「重建發起書」.
[「新港社荷蘭教堂與學校重建發起記者會」25日登場，由「新市教會設教130年暨台灣宣教400年籌備會」主辦，並邀請荷史學者翁佳音（右一）與前台南縣長蘇煥智（右二）到場說明。（圖／李德昌 提供）]
[主辦單位宣佈正式啟動重建計畫，並於會中簽署「重建發起書」，期盼透過重現四百年前新港社歷史地標，帶領國人重新認識台灣教育與文字紀錄的起點。（圖／李德昌 提供）]
跨越兩百年的信仰延續：1897年新市教會正式成立
新市古稱「新港社」，是十七世紀荷蘭改革宗教會在東亞的首個宣教據點，堪稱荷治時期的「宣教總部」。四百年前，新港社在此成為台灣歷史上第一個邁向文字化的起點，其教堂與學校不僅是歷史遺跡，更是多元文明對話的開端。
這份信仰脈絡延伸到了十九世紀。1865年，英國馬雅各醫師與探險家必麒麟拜訪新港社舊地的「番仔厝」聚落，開創平埔族宣教的契機；1877年10月，甘為霖牧師在新市街主持佈道會，進一步播下建堂種子。
經20年深耕，在當地居民戴由女士熱心奔走，及劉烏定先生奉獻土地、自建茅屋作為禮拜空間後，新市教會終於在1897年於番仔厝聚落正式成立，延續這段深厚歷史信仰傳承。
發⾔⼈新市教會李德昌長⽼指出：「所以，我們重建的不只是⼀座建築，⽽是⼀段被漠視的台灣歷史。這座教堂與學校，將作為未來的⽂化教育場域，讓這⽚⼟地上的⼦⼦孫孫們，能更深刻地理解屬於台灣這座島嶼的歷史軌跡。」
此次記者會不僅是計畫的起點，並是⼀場跨世代的⽂化對話。主辦單位期許，透過社會各界響應與⽀持，早⽇讓新港社荷蘭教堂與學校重現
計畫背景與意義
· 歷史起點：400年前荷蘭時期，新港社設立了台灣第一所教堂與學校，並以羅馬字（新港文書）進行族群教育，是台灣文字化與學校教育的開端。
· 發起單位：由台南新市長老教會（適逢設教130年）與新港文化發展協會等團體共同發起籌備。
· 核心目標：透過史料考證、重建歷史場域及教育展示，讓民眾重新認識早期的宣教與族群文化軌跡。
david chou
The Dutch Reformed Church and the Scottish Presbyterian Church share a deep historical and theological bond as sister bodies rooted in the 16th-century Reformation of Reformed Christianity, differing primarily in national origins, specific governing details, and confessional standards.
Shared Roots and Beliefs
· John Calvin: Both traditions follow the core theological system of John Calvin (Calvinism), believing in the sovereignty of God and salvation by grace.
· Reformed Identity: Both are part of the broader Reformed family that spread across Europe during the 1500s and 1600s.
Key Differences
· Confessions: The Dutch Reformed tradition uses the Three Forms of Unity (the Belgic Confession, the Heidelberg Catechism, and the Canons of Dort). The Scottish Presbyterian tradition uses the Westminster Standards (the Westminster Confession of Faith and Catechisms).
· Church Government (Polity): Dutch churches historically emphasize a local focus where regional assemblies like a classis are temporary or delegated. Scottish Presbyterianism views the permanent standing presbytery as having a higher and more direct authority over local congregations.
· Worship and Liturgy: Dutch Reformed churches traditionally celebrate holy days like Christmas and Easter and use musical accompaniment (organs/pianos). Historically, strict Scottish Presbyterianism focused heavily on unaccompanied (a cappella) psalm singing and did not observe special church calendar holidays outside of the Lord's Day.
第二集 - VII
Taiwan in Time: Taiwan’s colonial-era prison dojos
Japanese martial arts halls once dotted the island, with four penitentiary-affiliated structures surviving today — including one in Tainan that opened to the public yesterday following restorations
By Han Cheung / Contributing reporter
Sun, Aug 02, 2026 page 12
https://www.taipeitimes.com/News/feat/archives/2026/08/02/2003861782
The sounds of clashing swords and judo grappling once echoed around Tainan Prison during the 1930s, when its wooden martial arts hall served as a training ground for staff.
This reflected the Japanese martial arts culture that permeated the colony at the time. Initially established through the police system, these halls were later expanded to secondary schools, where students trained and competed in national tournaments in Japan.
Many were built during the 1930s as the colonial government accelerated its assimilation efforts, and during wartime they also became assembly halls for local police agencies to conduct spiritual mobilization activities and lectures in support of the war effort.
More than 70 martial arts halls of varying sizes were built across Taiwan. Many were repurposed or fell into disuse after Japan’s defeat in World War II, with 16 surviving today, including four on former prison grounds.
Built in 1932, the wooden structure at Tainan, known as the Yodokan (要道館, “hall of the essential way”), included an activity club for drinking and socializing, and featured a bathhouse next to it. It was recently restored from a dilapidated state and opened to the public yesterday as an exhibition and performance space.
[A photo of the newly renovated martial arts hall at the Old Tainan Prison. Photo courtesy of Tainan City Government]
MARTIAL VIRTUE
These martial arts halls originated with the Greater Japan Martial Virtue Society (Dai Nippon Butoku Kai), which was established in Tokyo in April 1895 to preserve traditional martial disciplines and values and raise public morale. The spaces typically combined judo and kendo halls into a single large room, divided into separate areas for each art. A shrine was placed along the central axis for the worship of martial deities, while archery facilities were located outside, according to an article by the Taiwan Study Research Center by Chen Hsin-an (陳信安).
The halls were not just for training, but for cultivating the body and mind and strengthening the will, reflecting the Japanese view of martial arts as an important national tradition.
The society entered Taiwan in 1900, with committees established in Taipei, Taichung and Tainan. The first Martial Virtue Hall (武德殿) was built in Taipei in 1902, which has since been demolished. A nation-wide branch was formally established in 1906. Each subbranch was located within a local police facility, and most members were police officers. Martial arts halls were soon established at secondary schools, while halls for civilians were also opened by retired instructors.
Open to both officers and civilians, these halls were generally funded by public donations, with the colonial government chipping in if there were shortages.
The oldest surviving formal Martial Virtue Hall is the Kaohsiung Wude Hall, built in 1924. It was restored in the early 2000s and still hosts kendo lessons and tournaments. News reports at the time noted that it was Taiwan’s first repurposed historic structure to retain its original function.
PENITENTIARY DOJOS
Prisons across Taiwan also housed martial arts halls, but they were not called Martial Virtue Halls — which may suggest that they were not officially affiliated with the Martial Virtue Society. Chen writes that they were not open to the public and were completely funded by the government.
The oldest standing structure was completed along with the Chiayi Old Prison in 1922.
[The martial arts hall at the Old Taichung Prison photographed during the Japanese era. Photo courtesy of Taiwan Cultural Memory Bank]
The Tainan Old Prison was located beside the Fuankeng River (福安坑溪). The site had been used as prison grounds since the late Qing era, and when the Japanese arrived in 1895, it became an army garrison prison, according to the National Taiwan Cultural Heritage Database. It was converted into a regular correctional facility the following year.
Administrative and staff facilities were built around the prison beginning in 1906. Today, the historic building cluster includes residences for the warden and other officials, a staff dormitory with a kitchen and canteen, and the martial arts hall with an attached public bathhouse.
The hall was divided by its existing columns and openings into a martial arts space on the east side, comprising kendo and judo areas with a shrine, and a club area on the west, separated by sliding doors. A passageway between them led to a washstand at the north end and small washing and toilet facilities at the south end.
The Chinese Nationalist Party (KMT) continued to use the site as a prison after World War II until 1970. The main prison was razed in 1986 with a few structures relocated to the new facility, while the residences and martial arts hall remained in place.
In 2005, the staff dormitory suffered serious damage in an arson attack but was eventually restored. Other structures not registered as historic buildings were demolished in 2008.
PRESERVING THE SURVIVORS
Efforts have also been made to preserve the other three prison martial arts halls. The first hall at the Old Taichung Prison was built in 1924, but was later torn down. The existing building was completed in 1937 and remains the only surviving martial arts hall in the city, according to the Taichung City Cultural Heritage Department.
The prison remained in use until 1992. The martial arts hall was damaged in the 921 Earthquake of 1999, prompting officials to designate it a historic building in 2004.
However, in November 2006, just two weeks before restoration bids were to be announced, a fire engulfed the hall. The building has since been revived and is now part of the National Taiwan Museum of Comics.
An interesting feature is the iron springs beneath the wooden floor to cushion falls during judo training, and sound-amplifying jars designed to magnify the thuds of bodies hitting the floor and practitioners’ shouts. These devices were also found at the martial arts hall at the former Hsinchu Juvenile Correction Facility, which also underwent restoration and opened to the public in 2021.
Appendix II
Taiwan in Time: ‘No good civilians:’ The Yunlin massacre [雲林屠殺]
This weekend marks the 130th anniversary of the four-day campaign in which Japanese troops indiscriminately attacked at least 55 villages and allegedly killed thousands during a crackdown on local resistance
By Han Cheung / Contributing reporter
https://www.taipeitimes.com/News/feat/archives/2026/06/21/2003859459
“There are no good civilians within Yunlin’s jurisdiction,” declared Yunlin subprefecture head Yunoshin Matsumura before launching a bloody suppression campaign.
Between June 19 and June 22, 1896, thousands of unarmed villagers were killed. Official reports recorded 4,947 houses burnt down in 55 settlements spanning today’s Douliu (斗六), Dounan (斗南), Gukeng (古坑), Tapi (大埤), Cihtong (莿桐), Linnei (林內) townships, as well as Jhushan (竹山) in Nantou County.
Angukeng Village (庵古坑), located near the resistance’s mountain headquarters, suffered the heaviest destruction, with 505 households affected.
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MOUNTAIN GUERRILLAS
After landing in Keelung on May 29, 1895, Japanese forces advanced southward, pushing through Yunlin in October before capturing Tainan later that month and declaring Taiwan “pacified.”
However, much of Indigenous territory remained beyond colonial control, while armed resistance among the Han Taiwanese continued. Historian Chang Su-bin (張素玢) writes that the largest resistance movement in central Taiwan was centered around Gukeng, where the rugged and complex terrain provided shelter for bandits during the Qing Dynasty.
The Japanese also labeled the rebels “bandits,” who made use of the landscape to carry out guerrilla warfare. Their main base was on Dapingding (大坪頂), a ridge of about 400 to 450 meters in elevation, situated on the watershed between two streams.
The leader was Chien Yi (簡義), a Gukeng local who had earlier helped the Republic of Formosa resist Japanese troops in Changhua. Another key figure was Ko Tie (柯鐵), who also grew up in these hills and continued the fight after Chien surrendered in October 1896. They maintained contact with resistance groups on the plains and coordinated night raids.
In January 1896, a Japanese scout party was ambushed in Dapingding, prompting the authorities to station troops in the nearby subprefecture seat of Douliu, Chang writes.
EMBOLDENED REBELS
On June 13, a Japanese-owned store was robbed in the middle of the night, with the perpetrators firing several shots at the subprefecture office before retreating. In response, Matsumura led a sweep of the town and arrested over 20 suspects, learning the location of the rebel base. He immediately sent troops toward Dapingding the next day, but the unit suffered heavy losses, with Lieutenant Nakamura committing suicide after being wounded.
Matsumura was so enraged that his “hair seemed to stand on end and his eyes were bloodshot,” Imamura’s diary stated, as he repeatedly called for revenge.
He ordered regional forces to gather in Douliu and launched another attack on Dapingding on June 17. During the clash, another Lieutenant Nakamura was captured, tortured to death and hanged at the foot of the mountain as a warning. On June 18, Major Tsunemasa Sato’s party was caught in a pincer attack in a narrow gorge.
Emboldened by the victory, Ko and his followers declared the establishment of Tieguoshan (鐵國山, “Iron Country Mountain”) under Chien’s leadership, naming the year “Tienyun Year One.” Ko proclaimed himself Generalissimo of Tieguoshan.
Chang writes that this series of events provoking the Japanese caused the campaign to spiral out of control, as they adopted increasingly severe measures.
Retreating from Dapingding, the troops torched residences along the way to Angukeng, about 4km away. Fearing for their lives, villagers offered fresh pork and wine in an attempt to appease the soldiers, but instead were slaughtered and their houses burned. Nearby settlements suffered the same fate, and survivors of all ages fled to Dapingding, vowing revenge.
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