When I first walked in the streets of Taiwan during the New Year holidays, everything was closed and cities were silent. This quietness, perhaps a rare blessing, allowed me to explore the streets without the usual noise and agitation.
The red spring couplets on every door added a touch of warmth, communicating a festive spirit and allowing me to appreciate the beauty of the architecture and decorations in Taiwan, one of the first things I discovered after I arrived.
The streets are usually far from silent. Cities come alive with noise and color, especially at dusk, when the calming tones of shop signs compete with the bustle of rush hour. This chaotic beauty is a defining characteristic of Taiwanese cities.
Taiwanese houses can feel the same and appear very unique at the same time. They are vertical buildings, usually with two or three floors, with a covered passage in front — a practical feature for rainy days — that can also be used by restaurants and shops. I still do not really know how I feel about the massive quantity of air-conditioning units attached to every facade, but over time you get used to it and they do not appear as out of character.
Among the modern architectural residences, you can also still find traditional low houses made of red bricks. These buildings stand in stark contrast to their surroundings, seemingly resisting the modernity of its chaos and noise. They remind us of the importance of preserving cultural heritage amid rapid urban development.
Temples are a great place to observe this legacy, where you can admire every detail sculpted and find a calming ambiance accentuated by the incense fragrance.
What makes Taiwanese temples particularly captivating is their ability to bridge the gap between tradition and modernity.
Ancient and contemporary temples exist, blending ancient traditions with modern architecture. This characteristic blend makes them emblematic of Taiwanese architecture, presenting the island as a place where history and modernity coexist.
I find contemporary temples fascinating for multiple reasons. Their structures often imitate ancient designs while incorporating modern materials and amenities. From afar, they might look like ancient temples, but up close, the modern concrete and electric panels reveal their contemporary nature.
This multi-temporal architecture perfectly represents Taiwan as a place where history and modernity coexist.
These temples are also a result of cultural identity politics, religious revival and societal change. It showcases how Taiwanese architecture has been influenced. As Taiwan has strived to assert its distinct identity separate from China, temples have become key sites for expressing and reinforcing this uniqueness.
The architecture of Taiwan is a captivating blend of the old and the new, the traditional and the modern. It is chaotic yet beautiful, reflecting the island’s complex history and vibrant culture.
In the eyes of a foreigner, this architectural landscape is not only impressive, but also deeply representative of Taiwan’s unique identity.
Mila Guervilly is a student in the Department of International Affairs at Wenzao Ursuline University of Languages.
Chinese agents often target Taiwanese officials who are motivated by financial gain rather than ideology, while people who are found guilty of spying face lenient punishments in Taiwan, a researcher said on Tuesday. While the law says that foreign agents can be sentenced to death, people who are convicted of spying for Beijing often serve less than nine months in prison because Taiwan does not formally recognize China as a foreign nation, Institute for National Defense and Security Research fellow Su Tzu-yun (蘇紫雲) said. Many officials and military personnel sell information to China believing it to be of little value, unaware that
Before 1945, the most widely spoken language in Taiwan was Tai-gi (also known as Taiwanese, Taiwanese Hokkien or Hoklo). However, due to almost a century of language repression policies, many Taiwanese believe that Tai-gi is at risk of disappearing. To understand this crisis, I interviewed academics and activists about Taiwan’s history of language repression, the major challenges of revitalizing Tai-gi and their policy recommendations. Although Taiwanese were pressured to speak Japanese when Taiwan became a Japanese colony in 1895, most managed to keep their heritage languages alive in their homes. However, starting in 1949, when the Chinese Nationalist Party (KMT) enacted martial law
“Si ambulat loquitur tetrissitatque sicut anas, anas est” is, in customary international law, the three-part test of anatine ambulation, articulation and tetrissitation. And it is essential to Taiwan’s existence. Apocryphally, it can be traced as far back as Suetonius (蘇埃托尼烏斯) in late first-century Rome. Alas, Suetonius was only talking about ducks (anas). But this self-evident principle was codified as a four-part test at the Montevideo Convention in 1934, to which the United States is a party. Article One: “The state as a person of international law should possess the following qualifications: a) a permanent population; b) a defined territory; c) government;
The central bank and the US Department of the Treasury on Friday issued a joint statement that both sides agreed to avoid currency manipulation and the use of exchange rates to gain a competitive advantage, and would only intervene in foreign-exchange markets to combat excess volatility and disorderly movements. The central bank also agreed to disclose its foreign-exchange intervention amounts quarterly rather than every six months, starting from next month. It emphasized that the joint statement is unrelated to tariff negotiations between Taipei and Washington, and that the US never requested the appreciation of the New Taiwan dollar during the