Written by Brian Hioe. More generally, while several organisations in Taiwan are devoted to fact-checking and combating disinformation, these primarily focus on targeting disinformation that circulates within Taiwan, which aims to affect domestic politics. There is less focus by such organisations on disinformation that spreads about Taiwan in the English-language sphere. Taiwanese generally read news and international discourse about their country in Chinese rather than English, so they may not be aware of disinformation circulating globally about Taiwan. At the same time, the English language world may not be able to verify information circulating in Chinese due to lacking language ability. Perhaps more translingual fact-checking practices must be developed to cope with this issue. This may be the corollary to increased discussion to the fact that the voices of Taiwanese have been left out of international media reporting on the Pelosi visit and military drills that followed.
Written by Jacques deLisle. The August 2022 visit to Taiwan by United States House Speaker Nancy Pelosi has been characterized as “reckless” and even risking war or, at least, a dangerous military incident between the US and China. On the other hand, Pelosi’s trip has been celebrated for standing up to Chinese bullying or even a political victory born of an unforced error by Xi Jinping’s overreaching. Such dire or triumphalist views risk overlooking the broader and deeper meanings of Pelosi’s brief sojourn in Taipei: It is more a symptom than a cause of a deeply troubled and increasingly troubling US-China relationship; its most significant consequences are likely more complex and indirect.
Written by Gerrit van der Wees. The picture circulating on the internet of Speaker Pelosi and President Tsai Ing-wen standing next to each other was indeed a powerful image of two women who are determined to bend history in the right direction. The main conclusion of the episode is that it was crucial that Speaker Pelosi stood her ground and pushed through her plans for a visit to Taiwan. It is a win for democracy and a major milestone in Taiwan’s relations with the rest of the world.
Written by Manoj Kumar Panigrahi. The government and academicians must work upon a little academic knowledge of Taiwan in India. To begin with, Taiwan Studies can make space for itself within existing programmes or research centres in Northeast Asia or East Asia. Once it gains a stronghold, it can take off as a separate entity. I am optimistic about collaborating with other Taiwan Studies programmes worldwide to enhance India’s new front of research. The primary and most important goal now thus is to initiate and cultivate interest in Taiwan in India. Whether the interest in Taiwan is coming independently or clubbing it with other studies should not matter at the current stage. The debate of whether it shall be clubbed with “China studies” or be called “Sinitic” study can be taken up later.
Written by Henning Klöter. The contributions by Perkuhn and Chien, Wang and Achen and again Chien mention some successful examples of Taiwan studies centres and associations in the US, the UK and mainland Europe. The core of Wang’s and Achen’s argument is that all of them can and should do without sinology. So far, so good. But if we look at the sustainability of Taiwan studies, we need to look beyond centres and associations and ask how the field can attract new cohorts of students and what they expect to learn. In other words, we need to discuss how the study of Taiwan should be integrated into existing curricula or whether Taiwan needs a curriculum in its own right.
Written by Jens Damm. With the outbreak and global spread of COVID-19, reports of the stigmatisation of Asian-looking people have been accumulating in Germany and worldwide. Therefore, for a small research project, I chose to conduct qualitative semi-structured interviews with Taiwanese who spent the time of the pandemic in Berlin. I focused on their personal experiences as transnational actors. I asked in particular about personal experiences of discrimination and economic hardships during the pandemic and their evaluation of the different COVID-19 measures in Germany and in Taiwan.
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.