Chih-Wen Lan
Architect/ Heritage Conservator/ Cultural Scientist
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Papers by Chih-Wen Lan
The questions of this research are: 1. how to let student learn the history and apply to design with historical context? 2. Is it possible to make an assessment to know that students have learned history and made creative designs with historical contexts?
The research will trough city history course in the Fu Jen Catholic University, landscape architecture design faculty combine the design training and try to make a history creative design assessment. The course tries to make a result assessment to know: does the city history course achieve to train students to know history and to apply their design? The method will train the creative design through historical elements result to offer an effective curriculum and final assessment.
After the end of the 38-year Martial Law in 1987 and after the second peaceful change of the ruling party in 2016 , the first female president in the Chinese speaking world was selected. Taiwan now stands for sexual quality, the legal right of same-sex marriage as well as, for human rights and the right of free speech. On its way toward becoming the most free and liberal country in the world, do the people in Taipei capital which contains the most elite and middle class people not need belief or religion?
Or does this complicated network in an isolated society increase the need for belief and religion in the capital city?
The recent research of urban development focuses mostly on future the urban planning in a systematic and quantitative method, and less concern is given Taipei's quality historical fabric which combines several historical settlements whose cores are religion and belief. The historical settlements extend and form Taipei city; therefore the change of religion and belief should not be ignored in the research of urban development in Taipei.
The reduction and increase of religious places in the capital city is an important aspect in interpreting belief and social solidarity in the capital. The main role of the city is human. The interactions of humans, the movement of space, from settlements to the big city, this network is not only family and neighbors but also unknown people from different cultures, new immigrants, integrated people--how does one show this fabric on the city religion map? Do the immigrants integrate into local religion and belief or do they maintain their religion to strengthen their belief and culture in the new surrounding?
Reviewing the history of urban development, the place of religion was mostly in the central and original place of a city, before industrial revolution when the population was simple and traffic system was not well planned. It is a symbol of this area, protecting culture and strengthening identity to differentiate from the other, as Western as well a Far Eastern city. The difference is that the Asian religion is multi-religion, where the lines between Buddhism, Daoism and Confucianism are unclear. Jesus statues can also be seen in temples which indicates the exclusivity of the character of religion in Taiwan not strong in some ways. With this character how does the religion of places show the religion and belief in Taipei?
This research will use the Taipei's registered religion database to make and divide a timeline to explain the chronological change of region and belief in Taipei. Religion will divided into roughly two groups ,"Chinese traditional religion and belief" such as Buddhism, Daoism and Confucianism and "non Chinese traditional religion and belief" such as Christian or Islamism, to interpret change and place on Taipei’s city map. Moreover the research will make an additional comparison with Germany to highlight religion policy differences.
The research will concentrate on the following topics:
Do the residents in Taipei show increased or reduced of religion and belief?
What is the meaning of non-traditional believe and religion in Taipei?
Key words
Taipei, religion, belief in capital, immigration
這並不代表德國的歷史沒有發展主軸，在看似不連續的德國建築教育傳承中，因Schinkel而聞名的柏林營造學校 (Bauakademie)以及革命性的包浩斯(Bauhaus)學校，對建築教育有著深遠的影響，但彼此之間的傳承與影響，甚至其他城市的建築學校很少被提及。本文主要接續十七世紀末柏林營造學校與二十世紀初成立的Bauhaus兩個學校成立的時間點，再整理幾個代表性的建築學校成立的分支，以時間軸銜接起看似不連續的德國建築教育發展，更全面了解德國地區的建築教育發展。
Books by Chih-Wen Lan
Methodology: In many ways, comparing Taiwan and Germany's Heritage conservation could be seen as a " most different systems design " where a particular variable has explanatory power across very different cases, even if they vary in terms of language and cultural-historical developments. Both countries have a long tradition inherited from unique cultures. This creates variation in monument styles and textures, above all in how they have been preserved throughout history; what symbolic role they play in people´s minds, and how political elites have been using them for national identity consolidation. An extensive bibliographical research on classical and modern Chinese writings on architecture and heritage conservation along with case studies of heritages and buildings in Taiwan and Germany were used as historical evidence to support the current analysis.
Findings: The research found that there are traits of heritage conservation thinking in old Chinese literature, culture, and religion that can be traced to the underlying meaning of key words and expressions.
Conclusion: The research concluded that the Chinese-speaking world could greatly benefit from the long and well-established tradition of heritage conservation in Germany if misunderstandings caused by cultural and language differences can be overcome. Then, the Chinese heritage could provide creative use of space and a fresh nature-friendly perspective to Germany.
The questions of this research are: 1. how to let student learn the history and apply to design with historical context? 2. Is it possible to make an assessment to know that students have learned history and made creative designs with historical contexts?
The research will trough city history course in the Fu Jen Catholic University, landscape architecture design faculty combine the design training and try to make a history creative design assessment. The course tries to make a result assessment to know: does the city history course achieve to train students to know history and to apply their design? The method will train the creative design through historical elements result to offer an effective curriculum and final assessment.
After the end of the 38-year Martial Law in 1987 and after the second peaceful change of the ruling party in 2016 , the first female president in the Chinese speaking world was selected. Taiwan now stands for sexual quality, the legal right of same-sex marriage as well as, for human rights and the right of free speech. On its way toward becoming the most free and liberal country in the world, do the people in Taipei capital which contains the most elite and middle class people not need belief or religion?
Or does this complicated network in an isolated society increase the need for belief and religion in the capital city?
The recent research of urban development focuses mostly on future the urban planning in a systematic and quantitative method, and less concern is given Taipei's quality historical fabric which combines several historical settlements whose cores are religion and belief. The historical settlements extend and form Taipei city; therefore the change of religion and belief should not be ignored in the research of urban development in Taipei.
The reduction and increase of religious places in the capital city is an important aspect in interpreting belief and social solidarity in the capital. The main role of the city is human. The interactions of humans, the movement of space, from settlements to the big city, this network is not only family and neighbors but also unknown people from different cultures, new immigrants, integrated people--how does one show this fabric on the city religion map? Do the immigrants integrate into local religion and belief or do they maintain their religion to strengthen their belief and culture in the new surrounding?
Reviewing the history of urban development, the place of religion was mostly in the central and original place of a city, before industrial revolution when the population was simple and traffic system was not well planned. It is a symbol of this area, protecting culture and strengthening identity to differentiate from the other, as Western as well a Far Eastern city. The difference is that the Asian religion is multi-religion, where the lines between Buddhism, Daoism and Confucianism are unclear. Jesus statues can also be seen in temples which indicates the exclusivity of the character of religion in Taiwan not strong in some ways. With this character how does the religion of places show the religion and belief in Taipei?
This research will use the Taipei's registered religion database to make and divide a timeline to explain the chronological change of region and belief in Taipei. Religion will divided into roughly two groups ,"Chinese traditional religion and belief" such as Buddhism, Daoism and Confucianism and "non Chinese traditional religion and belief" such as Christian or Islamism, to interpret change and place on Taipei’s city map. Moreover the research will make an additional comparison with Germany to highlight religion policy differences.
The research will concentrate on the following topics:
Do the residents in Taipei show increased or reduced of religion and belief?
What is the meaning of non-traditional believe and religion in Taipei?
Key words
Taipei, religion, belief in capital, immigration
這並不代表德國的歷史沒有發展主軸，在看似不連續的德國建築教育傳承中，因Schinkel而聞名的柏林營造學校 (Bauakademie)以及革命性的包浩斯(Bauhaus)學校，對建築教育有著深遠的影響，但彼此之間的傳承與影響，甚至其他城市的建築學校很少被提及。本文主要接續十七世紀末柏林營造學校與二十世紀初成立的Bauhaus兩個學校成立的時間點，再整理幾個代表性的建築學校成立的分支，以時間軸銜接起看似不連續的德國建築教育發展，更全面了解德國地區的建築教育發展。
Methodology: In many ways, comparing Taiwan and Germany's Heritage conservation could be seen as a " most different systems design " where a particular variable has explanatory power across very different cases, even if they vary in terms of language and cultural-historical developments. Both countries have a long tradition inherited from unique cultures. This creates variation in monument styles and textures, above all in how they have been preserved throughout history; what symbolic role they play in people´s minds, and how political elites have been using them for national identity consolidation. An extensive bibliographical research on classical and modern Chinese writings on architecture and heritage conservation along with case studies of heritages and buildings in Taiwan and Germany were used as historical evidence to support the current analysis.
Findings: The research found that there are traits of heritage conservation thinking in old Chinese literature, culture, and religion that can be traced to the underlying meaning of key words and expressions.
Conclusion: The research concluded that the Chinese-speaking world could greatly benefit from the long and well-established tradition of heritage conservation in Germany if misunderstandings caused by cultural and language differences can be overcome. Then, the Chinese heritage could provide creative use of space and a fresh nature-friendly perspective to Germany.
The discourse of heritage preservation in Taiwan is aimed mostly at the remains or partial remains of historical buildings, however the non-existent buildings are not on topic because it is hard to make a reconstruction discourse. The research will go through by a discussion of the value from destroyed buildings, in order to open a discourse to rethink the possibilities of reconstruction and the value of heritages in Taiwan.
The only official German consulate building in Taiwan was built in the late Qing dynasty and destroyed in the beginning of Japanese colonial period. It was in one of the international cities in Taiwan—Da-Dao-Cheng. The establishment of the consulate building implies the internationalization of Da-Dao-Cheng. Recent researches about Da-Dao-Cheng concentrate mostly on the change of industry, the architectural style and the creative reuse in old cities, but they lack internationalization through the establishment of consulate buildings. From my perspective, it is incomplete without research on consulate buildings when Da-Dao-Cheng is mentioned as an international city. I have contacted the foreign affair archive in Berlin because of the research on the Julius Mannich building and because I know that there are documents about the consulate buildings in Da-Cao-Cheng. The architectural style in Da-Dao-Cheng is different from the German official buildings in Qingdao.
The establishment of music and theatre museum is based on the idea of preservation of Taiwanese local culture and to educate traditional music. However, under the impact of internet stimulation, changing idea of exhibitions, increasing aging population in Changhua and established new traditional music and theater museum in Taipei, the Nan Bei music museum has to face not only the up-to-date museum management idea but also the cultural transformation, new interpretation of music and new media impacts which lead the music and theatre museum passive and weak.
The research will investigate the museum which has not examined over 20 years since establishment to analysis the difficulties, to suggest possible management improvements, to elude the out-of-date image, to attract young people and to achieve the goal of Nan Bei music cultural inheritance and sustainability.