Twentieth-Century Mosque Architecture in East Asia: The Case of Taipei’s Grand Mosque (Senibina Masjid abad ke-20 di Asia Timur: Kes Masjid Besar Taipei)

Author(s):  
Federica A. Broilo

Islam was introduced to Taiwan in two different periods via migrations of populations from the continent. The first one occurred in the seventeenth century in the wake of Ming loyalist Zheng Chenggong’s campaign of resistance against the Qing. The later one was in the mid-twentieth century following Chiang Kai-shek’s retreat to Taiwan after the defeat of the Nationalists in the Civil War against the Communist Party. Taipei’s Grand Mosque was built in 1960 following the second migration of Muslim population from mainland China. At the end of the 1950s, the Chinese Muslim Association (CMA) in Taiwan commissioned the construction of Taipei’s Grand Mosque to Chinese architect Yang Cho-cheng. The building, inaugurated in 1960 in front of several leaders of the Muslim world, is an architectural anomaly in Taipei’s urban landscape and it has strangely been overlooked by the most relevant contemporary western literature on building mosques in non-Muslim countries. Three important mosques were built in non-Muslim countries in the first half of the twentieth century: the Jamia Mosque in Hong Kong (1915); the Kobe Mosque (1935); and the Old Tokyo Mosque (1938) in Japan. At first glance, Taipei’s Grand mosque is immediately recognizable to the general public as a temple of Muslim faith, because it features elements traditionally associated with mosques, such as the dome, and the two slender minarets. For its design, the architect Yang Cho-cheng combined several Islamic architectural traditions (Umayyad, Fatimid, Safavid, and Ottoman) with new building techniques like the use of reinforced concrete. Even if it might look like some sort of architectural pastiche, it is actually the manifesto of the foreign politics of Taiwan in the 1960s. The following article is a detailed architectural analysis of Yang Cho-cheng’s Grand Mosque and all the factors which led to its peculiar design. Keywords: Taiwan, Islam, Islamic Architecture, Taipei, Mosque design, 1960s. Abstrak Islam diperkenalkan ke Taiwan dalam dua tempoh yang berbeza melalui migrasi penduduk dari benua itu. Yang pertama berlaku pada abad ketujuh belas semasa kempen penentangan Ming Zheng Chenggong terhadap Qing. Yang kemudiannya adalah pada pertengahan abad kedua puluh selepas berundurnya Chiang Kai-shek ke Taiwan selepas kekalahan Nasionalis kepada Parti Komunis dalam Perang Saudara. Masjid Besar Taipei dibina pada tahun 1960 berikutan penghijrahan kedua penduduk Islam dari tanah besar China. Pada penghujung tahun 1950-an, Persatuan Cina Islam (CMA) di Taiwan telah menyerahkan kerja pembinaan Masjid Besar Taipei kepada arkitek Cina bernama Yang Cho-cheng. Bangunan yang dirasmikan pada tahun 1960 di hadapan beberapa pemimpin dunia Islam, adalah anomali seni bina lanskap di bandar Taipei tetapi ironinya kesusasteraan barat kontemporari seperti tidak mengiktiraf pembinaan masjid-masjid di negara bukan Islam. Terdapat tiga buah masjid penting yang telah dibina negara bukan Islam pada separuh tahun pertama abad kedua puluh: Masjid Jamia di Hong Kong (1915); Masjid Kobe (1935); dan Masjid Tokyo Lama (1938) di Jepun. Sekilas pandang, masjid Grand Taipei diketahui oleh masyarakat umum sebagai tempat pengibadatan orang Islam, kerana ia mempunyai unsur-unsur tradisi sebuah masjid, seperti mempunyai kubah, dan dua batang menara yang tinggi. Dalam reka bentuk senibinanya, arkitek Yang Cho-cheng telah menggabungkan beberapa tradisi seni bina Islam (Umayyad, Fatimid, Safavid, dan Uthmaniyyah) dengan teknik bangunan baru seperti penggunaan konkrit bertetulang. Walaupun ia kelihatan seperti sejenis karya senibina, ia sebenarnya adalah manifesto politik asing Taiwan pada tahun 1960-an. Artikel ini bertujuan menganalisa seni bina dengan terperinci mengenai Masjid Besar yang dibina oleh Yang Cho-cheng dan semua faktor yang membawa kepada keunikan reka bentuk seni binanya. Kata Kunci: Taiwan, Islam, Arkitek Islam, Taipei, Rekabentuk Masjid, 1960s.

2013 ◽  
Vol 17 (2) ◽  
pp. 159-177 ◽  
Author(s):  
Michael Adorjan ◽  
Wing Hong Chui

This article examines colonial responses to youth crime in Hong Kong, focusing on the 1960s, when riots involving large numbers of youth drew concern among officials over spillover from the Cultural Revolution in Mainland China; and on the 1970s, when the Government initiated a program of state building focused on instilling citizen identification with Hong Kong, youth in particular. Elite reaction is examined through a series of Legislative Council debates, declassified official reports and governmental Annual Reports. The article argues that youth crime control in Hong Kong’s colonial context could best be understood using a penal elitist framework, one which remains influential today.


Author(s):  
Sangjoon Lee

This chapter focuses on the Hong Kong film industry, which has been guided by the principle of positive non-interventionism. It describes the Shaw Brothers, which was built under the Hong Kong version of laissez-faire economic policy in the 1960s. It also discusses the flexibility and relaxed atmosphere that led studios to experiment with the Hong Kong film industry's unique need to satisfy transnational Chinese communities in East and Southeast Asia, which helped it quickly gain global currency. The chapter emphasizes Hong Kong as one of the competing media capitals due to its status as a nexus for economic and cultural flows within and between Chinese societies through the twentieth century. It explores how the unprecedented growth of the Shaw Brothers in the 1960s paralleled Hong Kong's rising status as a financial center in the region.


Author(s):  
David R. Meyer

By the late twentieth century, Hong Kong had entered the public and private consciousness as one of the world’s greatest business centers. In the background looms its mysterious past as a port in the “Orient,” a place of intrigue, trade, shipping, and smuggling of drugs and gold. This chapter develops the argument about the social networks of capital, and it is integrated with an interpretation of Hong Kong’s rise as the decision-making, management center of Asia from the 1840s to the early twentieth century. Then, the city’s transformation during the Cold War era is examined, and this sets the base for interpreting Hong Kong’s current position as corporate management and business services center of the Asia-Pacific. The discussion of several recent examples of the city’s enhanced integration with mainland China points to possible trends that may impact the city’s future. Finally, an examination of threats to Hong Kong since 1950 highlight how the city’s political-economy has maintained resilience under uncertain conditions.


2005 ◽  
Vol 39 (3) ◽  
pp. 559-597 ◽  
Author(s):  
YOW CHEUN HOE

In the last two decades there has been much scholarly and journalistic attention given to the issue of how Chinese overseas relate themselves to China. This happened against a backdrop of two major developments in Asia. The first has to do with the fact that many ethnic Chinese outside mainland China have been faring well economically and accumulating considerable wealth in Singapore, Malaysia, Indonesia, Thailand, Hong Kong, and Taiwan in the second half of the twentieth century. The second is the rise of China as an economic superpower attracting foreign capital after it reopened itself and launched economic reform in 1978.


This book is devoted to the life and academic legacy of Mustafa Badawi who transformed the study of modern Arabic literature in the second half of the twentieth century. Prior to the 1960s the study of Arabic literature, both classical and modern, had barely been emancipated from the academic approaches of orientalism. The appointment of Badawi as Oxford University's first lecturer in modern Arabic literature changed the face of this subject as Badawi showed, through his teaching and research, that Arabic literature was making vibrant contributions to global culture and thought. Part biography, part collection of critical essays, this book celebrates Badawi's immense contribution to the field and explores his role as a public intellectual in the Arab world and the west.


Asian Survey ◽  
1970 ◽  
Vol 10 (9) ◽  
pp. 820-839
Author(s):  
Patrick Yeung
Keyword(s):  

2019 ◽  
Vol 96 (4) ◽  
pp. 54-77
Author(s):  
Nicolas G. Rosenthal

A vibrant American Indian art scene developed in California from the 1960s to the 1980s, with links to a broader indigenous arts movement. Native American artists working in the state produced and exhibited paintings, prints, sculptures, mixed media, and other art forms that validated and documented their cultures, interpreted their history, asserted their survival, and explored their experiences in modern society. Building on recent scholarship that examines American Indian migration, urbanization, and activism in the twentieth century, this article charts these developments and argues that American Indian artists in California challenged and rewrote dominant historical narratives by foregrounding Native American perspectives in their work.


Transfers ◽  
2013 ◽  
Vol 3 (2) ◽  
pp. 24-46 ◽  
Author(s):  
Franziska Torma

This article deals with the history of underwater film and the role that increased mobility plays in the exploration of nature. Drawing on research on the exploration of the ocean, it analyzes the production of popular images of the sea. The entry of humans into the depths of the oceans in the twentieth century did not revitalize myths of mermaids but rather retold oceanic myths in a modern fashion. Three stages stand out in this evolution of diving mobility. In the 1920s and 1930s, scenes of divers walking under water were the dominant motif. From the 1940s to the 1960s, use of autonomous diving equipment led to a modern incarnation of the “mermen“ myth. From the 1950s to the 1970s, cinematic technology was able to create visions of entire oceanic ecosystems. Underwater films contributed to the period of machine-age exploration in a very particular way: they made virtual voyages of the ocean possible and thus helped to shape the current understanding of the oceans as part of Planet Earth.


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