Written by Mei-Fen Kuo. A recent exhibition mounted by Australia’s government office in Taiwan––“40 years, 40 stories”––highlights the importance of people-to-people ties linking Taiwan and Australia since the office opened in Taipei in 1981. These are timely stories. In an exhibition of its own, Beijing recently lobbed missiles over Taiwan’s people’s heads to show that its territorial claims to Taiwan will not be slighted. Australia does not challenge those claims, but it does maintain close relations with people in Taiwan through trade, education, technology, and cultural exchanges, which have flourished despite the lack of official recognition.
Written by Jasinder Singh Sodhi. Relations between India and Taiwan have improved significantly over the last two decades, even though the two nations do not have formal diplomatic ties. This is because India officially recognises China as part of its One-China Policy. In the political field, India and Taiwan are both grappling with the Chinese standoff in the Himalayas and Taiwan Strait, respectively. Therefore, reinforcing India-Taiwan relations can stand up to the expansionist plans of China since China is incapable of launching a two-front war on India and Taiwan simultaneously. Thus, the stronger relations India and Taiwan have, the better results it will have for mutual national interest and national security.
Written by Jiun-Yu Liu. Taiwanese scholarship of government sponsorship for overseas study is considered the most prestigious scholarship issued by the government because of its long history, low award rate, and the amount of financial support. In addition, the applicant needs to pass the examinations to receive the award. The Qing government started the predecessor of this scholarship in imperial China, then sponsored by the Boxer Indemnity Scholarship Program, and finally became the current award that administrates the Ministry of Education (MOE) of Taiwan. Over the years, this Taiwanese scholarship has sponsored many talented researchers who contribute significantly to Taiwanese society. Still, we also see opinions on cancelling this award and adjusting the scholarship rules. As a former awardee and archaeologist, I share a few personal observations and thoughts.
Written by Yu-Kai Liao. A doctoral scholarship is crucial for many PhD students to start their academic careers without financial worries. This article illustrates how the Taiwanese scholarship incubates overseas Taiwanese doctoral students for future policy. However, it is an uncertain investment for the Taiwanese government since there is a foreseeable gap between governmental visions and individual interests. In addition, even though doctoral students receiving the Taiwanese scholarship must return to serve in Taiwan, it is very flexible in practice to complete this obligation and contribute to Taiwanese society.
Written by Kalesekes Kaciljaan (Yu-Chi Huang). In 2019, I was awarded a Taiwanese scholarship of government sponsorship for overseas study from the Ministry of Education of Taiwan to support my pursuit of doctoral study in public health at the University of Hawai’i. The reason I did so was that the financial status of neither myself nor my family could provide me with the funds for studying overseas. Unfortunately, many other Indigenous scholars from Taiwan, like myself, also went through the same path I did, owing to our people’s averagely lower financial status. I am grateful that I could have the scholarship to support my dream to study abroad and be a researcher devoted to Indigenous health. Unfortunately, however, certain scholarship regulations are outdated and greatly hinder the path of students whose research interests relate to Taiwan. As a result, we are forced to choose between our ideals and our promised benefits. Therefore, I would like to elaborate on my own experience to provide a deeper insight into the problems we recipients face when returning to Taiwan to conduct our research.
Written by Nikal Kabala’an (Margaret Yun-Pu Tu) . The Ministry of Education (MoE) is the highest authority of the Republic of China (ROC) government in implementing educational policies in Taiwan, which includes governmental-led Indigenous education. This article focuses on the “Scholarships for Indigenous People to Study Overseas” (Hereinafter “the Scholarships”). Since the Indigenous Peoples’ Right to Education, multicultural, and equal opportunities are some of the current key concepts for MoE to plan the related policies, I suggest the authorities could consider more about the Scholarships following the starting point in supporting Indigenous students to study aboard.
Written by Ysanne Chen, Ilin Tsai, and Shih-Hao Huang. In “Pondering the Pacific,” we conceptualise the Pacific as an oceanic highway or a contact zone. The vast ocean connects Pacific Islands. We travel from the island of Taiwan (we are reluctant to call it main(is)land) to Pongso no Tao to recover and explore this connection. When on the island, we further learn about Tao people’s connectedness to other Pacific Islanders. Upon our return, we wrote these poems to celebrate the Pacific. Along with other Pacific Islanders writers and poets, we praise the Pacific for its abundance and ability to connect people. We also join Pacific Islanders in voicing out against nuclear contamination and all forms of environmental injustice.
Written by Shih-hao Huang, Chiahua Lin, and Robinson Pinghao Liu. Employing “the Pacific” as a contact zone, this poetry collection explores the dynamic and shifting relationship between land and sea, allowing Indigenous culture and history in the trans-Pacific context to engage in spatial and historical complexity. This journey triggers memories and connects the present with the ancestral past. When seeing the constellations in the sky, one is reminded of the stories about stars. However, we were reminded that we often forget Taiwan is also a part of the Pacific. Therefore, we authored poems to represent, substantiate and celebrate the connection: the LOST connection between the Pacific Ocean and us.
Written by Cheng-Cheng Li. My filmmaking story in Oceania started with the Re/presenting Oceania course at the University of Hawai‘i. My Kumu (professor) Tarcisius Kabutaulake, who comes from the Solomon Islands, has been teaching and researching across the region for decades. His course invites me to critically engage with and discuss how the Pacific Islands have been represented in scholarly and other mediums. He brings me onto the ‘voyage’ across the ‘storyscapes’ of scholars, artists, performers, poets, and filmmakers to understand the politics of representation. This article will first discuss my filmmaking experience in Hawai‘i with the Pacific Island community. In the second section, with an increasing number of Indigenous Taiwanese wishing to connect with Oceania, I will address the interconnection story between Taiwanese Indigenous filmmakers and the Oceanic community. The theme of ‘relationship’ as ‘Priority’ will be interwoven into the stories.
Written by Chun Chia Tai. For many Indigenous peoples in Taiwan, music is a lively cultural medium that facilitates allying with other Austronesian peoples residing in Oceania. Such a musical way of fostering cultural diplomacy has currently been popular in Taiwan, especially after the release of the album Polynesia in 2014, emphasising the shared cultural genealogy of Austronesian under the collaboration of an Amis singer Chalaw Pasiwali and a Madagascar musician Kelima. In the same year, another project called the Small Island Big Song aimed to establish a network between Pacific Islands and Taiwan through music and film. Musicians in this project released their 2018 album Small Island Big Song and a sequential album named Our Island in 2021. Moreover, all these musical works focus on fusions of traditional folk music(s). Positive public perception reflects Taiwanese people’s rising demand for establishing a cross-Pacific Austronesian community between Taiwan and the Pacific Islands.
Written by Suliljaw Lusausatj. Although Australia’s Indigenous Peoples are not Austronesian language speakers, with direct historical links to Taiwan’s Indigenous Peoples, they share a broadly similar experience of colonial histories, national governance, social and economic environments, and most importantly, reliance on traditional subsistence practices and the importance of ancestral territories. Both peoples have experienced a gradual process of formal recognition. For example, the Prime Minister of Australia and the President of Taiwan issued formal apologies for the injustice done to Indigenous communities in 2008 and 2016, respectively. Despite these similarities, the Indigenous Peoples of Australia and Taiwan have not yet opened a constructive dialogue due to geographic distance, national policies and approaches to academic studies. This also applies to educational disciplines and uneven historical memories of colonialism. Therefore, perhaps it is important to think about the possibility of using new forms of diplomacy to build these relationships drawing on the traditional practices of Australian and Taiwan Indigenous Peoples.
Written by Yawi Yukex; translated by Yi-Yu Lai. A type of Taiwanese is extremely fond of anything about the Indigenous peoples of Taiwan. They are captivated by all the totems and material cultures associated with Indigenous peoples, yet they frequently only believe what they already know about Indigenous cultures. Besides, they usually turn a deaf ear to Indigenous peoples’ enormous burdens and struggles. I call these individuals “Indigenous fanatics.” In the early 2000s, a series of Taiwanese films, such as “The Sage Hunter” (2005) and “Fishing Luck” (2005), portrayed Indigenous communities as shelters for those wishing to escape reality and contrasted cities with the communities. People believe that the expansion of civilisation causes problems, whereas mountains and forests represent the solution.