Written by Yi-Cheng Sun; translated by Yi-Yu Lai. This interview attempts to explore the metaphors of “workshops as classrooms” and “art creation as a learning process” in response to my curiosity about the phenomenon of “workshops, each with its own expression,” especially because artist Pei-Ying Lin frequently employs workshops in her art creation.
Written by Gabriela-Alexandra Banica. In the third decade of the 21st century, Taiwanese artists and exhibitions have appeared at the Centre Pompidou in Paris and Metz, and this could serve as a compelling case study of Taiwan’s pursuit of international recognition through arts. Through this exploration, this article aims to address the gaps in the current scholarship related to curatorial practices concerning art from contested territories while enriching the field of France-Taiwan curatorial practices. By analysing the current subject of interest, it is hoped that art from more disputed territories can be made accessible to audiences in France, Europe, and around the globe.
Written by Amélie Keyser-Verreault. In Chinese culture, the tradition of yuezi (月子) or the practice of postpartum care for the mother, is a longtime established practice. In Taiwan, this practice underwent and continues to undergo the vicissitudes of social and interpersonal relationship changes. Before the 1970s, the birth rate in Taiwan was extremely high, and the idea of “more children, more grandchildren, more good fortune” (多子多孫多福氣) was widely accepted. The large family size also meant sufficient human resources for agricultural-related field labour. The practices of yuezi were already crucial at that time. Mothers in the postpartum period had some privileges like a long rest and special food, particularly meals containing meat like chicken, a precious food at that time.
Written by Mark Hsiang-Yu Feng. Busy as usual was Highway number eighty, but Mother’s Day made downtown San Jose unexpectedly quiet. However, in front of the California Theatre, lively chat sounded out of the silence, marking this celebratory moment for the twentieth anniversary of the Taiwanese American Center of Northern California during Asian and Pacific Islander heritage month. Families came to fill most of the seats, and three languages—Hoklo Taiwanese, Taiwanese Mandarin, and English—were spoken to express the identity of these participants. To honour the culture of Taiwanese and Taiwanese Americans, the overall narrative of Taiwanese Reminiscence contextualises a mixture of stunts, acrobatic movements, and dance into a condensed representation of the twentieth history of Taiwan.
Written by Chun Chia Tai. In February, I saw a text message in a Taiwanese group chat promoting a concert commemorating the 228 massacre caused by the Kuomintang dictatorship in Taiwan on February 28th, 1947. The concert was called The Spiritual Day of Taiwan: 2-28 76th Commemorative Concert and was hosted by two Taiwanese American organisations: the Taiwanese United Foundation and the Taiwan Elite Alliance, since 2007. The performers were mainly Taiwanese. Many of them were not professionals but members of local Taiwanese church choirs. Most of the audience was familiar with the songs being performed; therefore, they sang along with the performers.
Written by Wayne Huang. On May 15, 2022, a fatal shooting occurred at the Irvine Taiwanese Presbyterian Church in Laguna Woods, California. During a lunch reception, the gunman locked the doors and opened fire with approximately a hundred people present. The church has been recognised for its significant role in Taiwan’s democratisation and independence movements since the 1970s. It has led to the suspicion that this historical connection motivated the assailant to travel over a hundred miles from Las Vegas to target the church. The shooting resulted in six individuals being shot, including Dr John Cheng, who lost his life while attempting to disarm the gunman.
Written by Wasiq Silan. Is going green hurting Indigenous communities? Not necessarily. However, exclusionary conservation measures create a lose-lose outcome for non-Indigenous and Indigenous communities. Indeed, Indigenous peoples’ full and substantial participation is a prerequisite to achieving a sustainable future and halting the rapid loss of global biodiversity. This is true for the Indigenous communities in Taiwan, such as in the case of the solar panel controversy on the Katratripulr Pinuyumayan (Beinan in Mandarin Chinese) people’s traditional territory. Drawing from the experience of the Sámi, my recent participation in the United Nations Permanent Forum on Indigenous Issues (UNPFII) may shed light on this issue.
Written by Yi-Yu Lai. One afternoon in 2011, Hong-sui Lim visited a Kaxabu village due to his participation in an anthropological camp. This marked his first encounter with the Kaxabu people, one of the Plain Indigenous groups inhabiting the Puli Basins in central Taiwan. Lim was astonished by the small number of Kaxabu elders who still speak their mother tongue, as it is commonly believed that Plain Indigenous peoples have been assimilated by Han Chinese culture and have lost their own languages and traditions. As a result, Lim returned to the Kaxabu communities as an undergraduate student to learn more about their endangered cultural heritage and began collaborating with the Kaxabu people.
Written by Sra Manpo Ciwidian. To assert Indigenous sovereignty over our land, especially the traditional territories, the Indigenous peoples of Taiwan have employed various approaches to demonstrate our rights. Making a three-dimensional map model of Indigenous communities is the most prevalent among these approaches. Since the late 1990s, when the Kucapungane community of Rukai people produced the first Indigenous 3D map model in Taiwan, contemporary Indigenous communities in Taiwan have been developing this community-based mapping method for over three decades.
Written by Nikal Kabalan’an (Margaret Yun-Pu Tu). Taiwan’s Indigenous artefacts were taken, bought, brought, or even got stolen and ended up miles away from the Indigenous communities where they were made by the hands of Indigenous ancestors. Some of these Taiwan Indigenous collections were already kept in a foreign museum overseas for almost a hundred years. Some of these museums are devoted to reflecting the devastating colonial history and decolonising the space by, for example, rewriting the narratives, displaying their collections in more inclusive ways, and collaborating with the cultural communities from which these cultural holdings originated. The Burke Museum of Natural History and Culture in Seattle, Washington States, United States, where I am currently leading the review and engagement plan for the Indigenous Taiwan holdings with my colleagues, is one example of decolonising the museums.
Written by Sra (Bo-Jun Chen). Taiwan’s Indigenous peoples are becoming increasingly concerned with various global issues that are also highly pertinent to our own situation in Taiwan, such as environmental, human rights, and cultural heritage issues. In recent years, for instance, Indigenous youth in Taiwan have realised the significance of language and identity revitalisation, which may assist us in combating oppression. Moreover, we have found that the insensitivity of our lands and ignorance of our history pose a far greater threat to us than the plundering of our resources and hazards to our lives. Some Indigenous youth are thus committed to overcoming obstacles influenced by colonialism and strive to bring our voices and agendas to the global stage. Through our participation on the international stage, we aspire to be heard and have more conversations about similar difficulties.
Written by tanivu yasiungu and Aaron Valdis Gauss. Living high up in quiet Ali Mountain, the Tsou shamans intimately connect with the earth and the ancestral spirits. But, of course, they are also connected with the most beloved god of the Tsou tribe––Hamo. Another important role of the Tsou shamans is to preserve, perpetuate and affirm Tsou myths, thereby maintaining a connection with the ancestors. Tsou shamans believe that working with nature is the most suitable way for everyone to live. We, the Tsou people, have always believed that being simple and pure in our beliefs is the only way to maintain the closest relationships with our god Hamo.
Taiwan Insight 