Written by Barnaby Yeh. Nearly all Plains Indigenous language advocates emphasize the importance of recognition from the national government. As summarized by Kaisanan Ahuan, a Taokas activist from Puli, lack of government recognition is the primary obstacle to a full-fledged revival. “Because Plains Indigenous are not nationally recognized as Indigenous people, their languages are not national languages. Therefore, we cannot teach our mother tongues under the national education framework.
Written by Ko-yu Chiang, We received a reply confirming that the Mudan remains were indeed still stored in their collection. So, at this point, the puzzle was finally complete. This is the full story of the journey taken by these unfortunate victims. They came from a battle in Pingtung, to an anatomy lab in Yokohama, to the University of Edinburgh, where they were left in storage.
Written by Ko-yu Chiang, Under the beating sun in Taiwan’s most southern tip, Mudan Township, an indigenous Paiwanese district with a current population of 5,000, opened a public committee in May 2020. Despite being in a small township in Taiwan’s far south, this committee was an international affair. In attendance was the council of Indigenous Affairs, Bureau of Cultural Heritage of the Ministry of Culture, the Pintung County government. The committee also extended to the other side of the world: Edinburgh University in the United Kingdom and the spirits of sixteen Paiwanese Mudan soldiers who have only recently returned home after 146 years abroad.
Written by Hung-yi Chien. In the spring of 1704, Psalmanazar published his book An Historical and Geographical Description of Formosa and reported many strange customs beyond people’s imagination. He claimed Formosa had a sophisticatedly organised society but was conquered by Japan in the seventeenth century. People of Formosa sacrificed thousands of boys’ hearts to worship their deities.
Written by Mei-Fang Fan. At the meeting of the Presidential Office Indigenous Historical Justice and Transitional Justice Committee in March 2018, the convener of the cabinet-level Fact-Seeking Committee and other committee members urged the government to formulate compensation regulations as soon as possible to compensate the Tao tribe. The Executive Yuan had approved guidelines for the compensation and that a fund management board that includes residents will be established. However, Tao elder anti-nuclear activists said that the Tao tribe rejects the compensation at a protest in front of the Executive Yuan on 29 November 2019.
Written by Ljius Rakuljivu (徐嘉榮). During my schooling time away from my grandparents and hometown, I received many questions about my culture and mother tongue, and I answered them. Thankfully, because of my grandparents, I was deeply immersed in the Paiwan culture and language. So, I have an easier time later in life in dealing with my identity. Also, I learn English better than my Han-Taiwanese contemporaries since Paiwan and English share phonetical similarities.
Written by Yi-Yu Lai. Apart from the language issue, Ajaon told me that stereotypes of Indigenous people back home are usually brought to the diasporic community. For example, when she moved to Hawaii several years ago, she was often invited to Taiwanese events because they wanted her to perform.
Written by Ti-han Chang. At the crossroad of the 21st century, we see the rise of a new transition in Taiwanese literature. In the era of anthropogenic climate change, environmental literature or ecocriticism, which was first established in the Anglophone literature begins to sow its seeds in Taiwan in the late 80s and early 90s. Alongside this new transition, aboriginal literature in Taiwan also underwent a phase of cultural renaissance in the same period. Work published by Syaman Rapongan 夏曼藍波安, Walis Nokan瓦歷斯諾幹, and Topas Tamapima 拓拔斯塔瑪匹瑪 (田雅各) enrich and diversify the literary scene in Taiwan. The work of Rapongan, which promotes sea-writing and oceanic cultural imaginary, deserves, especially our attention.
Written by Julien Laporte. Following the closing of Taiwan international borders in the time of the Covid-19 pandemic, the Tao people have seen an unexpectedly high number of visitors on their territory. Since 2020, they have been experiencing the consequences of that overtourism that calls for respectful and sustainable tourism.
Written by GuoTing Lin (Kuing). This work uses digital ethnography to consider how Taiwanese indigenous musicians utilise Facebook as their primary official platform for audience communication. I go about this by analysing cover images, profiles, photos, and feeds on Facebook, which is used to depict the details of the texts, photos, and videos. It thus shows the self-presentation and the communication of Taiwanese indigenous musicians concerning cultural and social issues. Moreover, I argue that indigenous musicians perform their identity through online self-presentation in everyday life.
Written by DJ Hatfield. Over the past ten years, images of Indigenous people have increased both in Taiwan and international representation. Indigenous people appear in depictions of Taiwan’s relationships to Southeast Asia and the Pacific, in promotions of Taiwan as a tourist destination, in discourses of sustainability, and images of environmental protest. In relationship to these representations of Indigenous people, Taiwanese Indigenous contemporary artists maintain an ambivalent footing, aware that current indigenous visibility rearticulates Taipei (here referring broadly to settler power) rather than displacing it.
Written By Yi-Yu Lai. ince the early 1980s, the PCT (The Presbyterian Church of Taiwan) intentionally organized groups visiting several countries, including Thailand, Malaysia, Singapore, and the Philippines, because they attempted to strengthen and magnify their overseas missionary work in Southeast Asia. In the Philippines, they not only collaborated with a Taiwanese pastor Jun-Nan Li (李俊男), who started to serve in the City of Cagayan de Oro since 1978, but also made contacts with the UCCP (United Church of Christ in the Philippines). At first, those Taiwanese people were all set to introduce their preaching works to the Filipinos during their first visit of 1983. However, they serendipitously found that the Philippine Indigenous resistance experiences might become a possible alternative to address their church land issue in Taiwan.