Abstract：
This article traces the development of urban parks during the Japanese colonial era with respect to their leisure functions. According to an investigation of parks and park facilities in Taiwan under Japanese rule, the author discusses the expansion patterns, types and locations of these parks as well as changes in their facilities and activities over the years. Examining these changes would shed light on evolution of the leisure function of parks. In Japanese colonial Taiwan, at least 33 urban parks were established, first in highly populated main cities, then in smaller towns; first in the west, then in the east of Taiwan main island, and finally on offshore islands. Nevertheless, prior to the 1910s, these parks served the political education rather than recreation purpose, with mainly edification aids installed on site. Leisure facilities were beginning to be seen around the 1910s; and recreation facilities including sports fields, playgrounds, zoos and swimming pools were widely established after the 1920s. Urban parks were eventually transformed into a gathering space for leisure and pleasure. Under early Japanese rule, activities held in parks were mainly official celebrations, ceremonies and rituals. With increasing leisure facilities installed, recreational activities were frequently organized. In the 1930s, middle- and lower-class Taiwanese people were often seen in parks. During the Second World War, the use and activities of urban parks became war-oriented though they retained their purpose as “public spaces for leisure”. However, their recreation function came to an end after June 1943 when parks were turned into air-raid shelters and given over to food production. Reviewing how urban parks were transformed to serve diverse functions showed how the Japanese colonial rulers made use of such public leisure facilities as media for social and political education.

Keywords：Urban Parks, Public Space, Leisure, Political Education, Life Culture and Cultivation

Abstract：
The “shakai jigyou” (social welfare) system was designed to replace the old relief program in Japan and was implemented in Taiwan in the 1920s as a result of the assimilation policy. Its establishment marked a great shift in the colonial welfare system. This article analyzes the development of shakai jigyou and how the colonial government redefined social problems in Taiwan. How homen iin (district commissioners) helped to survey the poor and delivered social services as well as social provisions to the general public was also discussed. This article further investigates how the Taiwan Social Work Association professionalized shakai jigyou but failed to popularize the knowledge of shakai jigyou.

Keywords：Shakai Jigyou, Social Solidarity, Homen Iin (District Commissioner), Taiwan Social Work Association, Social Welfare

Abstract：
The past decade has witnessed surging interests in local knowledge among scholars and practitioners of environmental management. Immersing themselves in fieldwork and archives, scholars and practitioners have relentlessly tried to dig up or carve out some welldefined and locally confined knowledge in the hope of refining some “ecological wisdom” from it to better tackle today’s environmental crises. Yet, what is local knowledge? What is the local? Drawing on a growing body of literature on assemblage thinking and environmental governance, this essay suggests that scholars interested in local knowledge should treat the making of a government-centered and science-based environmental governing regime more seriously, meaning that they should pay close attention to how the regime erases, appropriates, and invents the local. The colonial forestry regime in Taiwan offers an excellent case to illustrate such. Beginning with a genealogical analysis of how modern forestry came into being in imperial Japan, this essay shows that by the late nineteenth century, forestry professionals in Japan had adopted the “mutualist” or sōrikyōsei principle to guide Japan’s forestry policies. That is to say, instead of monopolizing the benefits generated by forestry management, the government built mutually beneficial and reciprocal relationship with the people and shared benefits with them. This mutualistic forest management soon found its way to Japan’s colonial forestry in Taiwan. Of critical importance is that the colonial forestry department on one hand designated a large portion of Taiwan’s forests as national forests, and on the other hand recruited “trustworthy and devoted” actors (i.e., capitalists from Japan), cultivated them, and collaborated with them in order to “normalize” Taiwan’s natural forests. Nevertheless, those who got entangled in what may be called environmental subjectification refused to subjugate to the colonial forestry regime, while those being excluded, mostly the so-called hontōjin, or the Taiwanese people, who utilized forest resources according to old customs and conventions, conducted “everyday forms of resistance” to undermine the colonial government’s authority over national forests. In consequence, the colonial forestry department found that the cost of maintaining national forests skyrocketed, to the extent that it was next to impossible to practice mutualism that had for some time constituted the core of Japan’s imperial forestry. It was against this backdrop that the colonial forestry department in Taiwan began emphasizing the importance of local knowledge, particularly the ways in which the Taiwanese utilized broadleaf forests, and argued that Japan’s imperial forestry could actually benefit from such local knowledge. This essay shows that the emergence of the local concept and local knowledge in colonial forestry did not mean that foresters eventually discovered the local. Rather, the emergence resulted from the government’s deployment of power, and yet it also embodied unintended consequences which the power relations resulted in. While the emergence of the local had everything to do with the government-centered environmental subjectification, it also demonstrated how fragile and vulnerable the whole course could be. Altogether, this essay shows that if contemporary researchers refrain themselves from scrutinizing ways in which local knowledge and the government’s environment-governing regime entangled with each other, and study local knowledge as if it were essentially different from and incommensurable with the modern environmental regime, the approach may hardly move beyond what colonial foresters in Taiwan had done in the 1930s.

Keywords：Environmental Governance, Local Knowledge, Colonial Forestry, Japanese Empire

Abstract：
Following the publication of the monograph Studies of Sinkang Manuscripts by Li in 2010 and four other Sinkang manuscripts subsequently uncovered (Li and Huang 2015), two new ones have then been found online. They were originally collected from Gong’ana, Tainan by Joseph Steere in January 1874. With the same format and similar abbreviations used in the monograph, we have transcribed, with great difficulty, these two Sinkang manuscripts, provided interlinear glosses and free translations in both Chinese and English, together with some morphological analysis. Scanned copies of the manuscripts are also attached herewith for reference.

Keywords：Siraya, Ancient Document, Sinkang Manuscripts, Transcriptions, Decipher