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Crossing Into Different Lives IPCF 2020 Issue magazine October 29 2020 October Issue 29 Issue October 2020 Crossing into mukakakua kuparaiaiahlüisa cucu sala'a cucu sala'a kuparaiaiahlüisa mukakakua Different Lives Crossing into Different Lives Different into Crossing “Two roads diverged in a wood, and I took the one less traveled by, and that has made all the difference.” Robert Frost, The Road Not Taken. mukakakua kuparaiaiahlüisa cucu sala'a Words from Publisher Editorial pinadnaden o amizingan so cireng no rarakeh aka no malalavayo a tao pu'kataunan sa parhaway a kushwit Establishment of the Middle Ground Views across Generations Youthful Energy Pumps New Energy into Indigenous Communities o pimasawdan no makeykeylian a tao Traditional villages impose specific age rules and have their own Thau a kataunan lhmazawan ianan mani sa faqlhu a As the number of younger people returning to villages increases, an, pangozayan o cireng no rarakeh do systems to follow. It is always the village elders that provide kushwit, maqa ianan sa manasha wa parhaway mutauniza. a new force starts to form. The younger generation has come into opinions and make decisions on public affairs. However, kabedbedam no asa ka ili a vazavazay; am thuini a parhaway numa sa suma wa miniahala inai a thau contact with other groups within society, bringing back new ideas and when young people return to villages, they are faced with the fresh perspectives. Innovative approaches or solutions can then be sicyakwaya am, no siya mian do keymimili a qbit sa izai a shmuzaq, mapalansuun minfazaq, numa predicament where they cannot voice their opinions freely. Some kmathu sa faqlhu a inagqtu manakataun ; isa kataun derived when discussing issues in the villages. This youthful energy o malalavayo a tao an, da jia onongi o da communities do not allow young people the decision making ya mlhkakaktha, shduu mu’apaw sa faqlhu a kalawan. is front and center since it provides indigenous villages with a fresh power and the right to have their say on public affairs, which will powboten a cireng, ta yabo do ili o ya mapazzon parhaway kinathu sa izai faqlhu a kushwit sa piaqitan impetus for a better development. sira a mapatowaw so pannakenakeman da, result in a community-based imbalance of power in the long run. In effect, elders are rich in wisdom and experience; young people kataunan shumpazaw a thau. no mikownayan an, masazi rana o kakteb no An illustration of this is the passing on of indigenous languages. In are competent in competitive society; therefore, both parties the past, we learned to speak our language from our elders, but vaza no asa ka ili. teyapia o pangaktoktowan should make an attempt to reach a consensus on getting the floor. miazai sa kahiwan Thau a lalawa amalhituz, mulhthkiz young people who left hometown did not learn to speak their mother makikalhi sa izai tanatuqash ya aminfazaq, kanuniza ya no rarakeh, o malalavayo a tao am, sira tongue. As a result, the language gap is inevitable. People in my When voicing opinions, young people should also abide by the parhaway minakalangqisusayuan musha sa taun, antu macinadnad rana do pangangavangan, ori o na village created a Line group in which there are 90 young people who community traditions and customs. “Participation” is highly valued aminfazaq sa ananak a lalawa numawan amutun sa ananak ipiciakatkat no da pangaktoktowan. are required to communicate only in Thao language. This gives them by indigenous communities. For instance, if a young person a lalawa. isa naak a kataunan, tata wa thau kmalawa never takes part in river protection and ocean cleanup, but only an opportunity to learn their mother tongue wherever they are. I also sa LINE a qbit, itia sa parhaway a thau makatanathu chat with them on LINE every day. This is how young people take no patwawen o cireng no malalavayo am, expresses his thoughts in meetings, traditional villages will not makthin, muqay munsai sa izai Thau a lalawa malhinuna, accept the ideas proposed by such a person who does not live a advantage of new technology to change traditional ways of learning rmanakem o kapanadnad so rarakeh do miazithu parhaway ya munantua,shduu az’az shmuzaq collective life and who only stresses the importance of freedom indigenous languages. keymimilian. o ji macilovolovot do keylian of speech. In other words, after young people return to villages, sa Thau a lalawa. iaku ya tatata wa qali amunsai izai a a mangay do kabebbedan a vazay am, ji da they should not stay at home all the time. Instead, they have to qbit malhalhinuna, sa izai sa parhaway pasain sa faqlhu a With the return of young people, the demographic structure has patwatontona no kaylian o kapowbot so cirerg be there; beside elders, to the site of ceremony, to the area of kawash a aniamin, mingqtha sa sasaz minfazaq a kalawan. become more complete and balanced. In the past, people said that do ngoso no tao ya. no omrames do ngongyod production in order to become part of the community. That is how there were only old men, children, and dogs in indigenous villages, and young people’s opinions make sense and matter. The youth in deed parhaway tu mu’apaw, numa pu’kataunan mingqitan. that only elders voiced their opinions. The voice of the middle aged a vahay am. mangay walamen o rarakeh, a are the assets, as well as the drive for better indigenous societies. kahiwan mzai dai isa kataunan muqay sa izai“tanatuqash, and youth became silent. Now, as more young people come back, old omamizing so cirecireng da aka pacikaop do This drive, nevertheless, needs to be propelled in the right way and azazak, atu”, kataunan ya malhkaktha miarain shanasa and young generations can finally communicate and exchange their kaloalovotan a pamaremarengan so kanen no by the support of traditional values. izai tanatuqash thaithuy, numa sa parhaway a lushkin ideas together, and the young generation get to execute their own makeykeylian. miazai amu’uka. thuini a parhaway mutautauniza, shduu plans. In addition, young people nowadays are equipped with helpful mapalansuun sa izai latusha ya malhalhinuna numa tools, digital devices and the Internet. The Internet breaks the o malalavayo a too sicyakwaya am, ya malhkaktha, muqtha munsai ianan sa kushwit a parhaway Since young people are the rising generation, the ICPF will establish barrier of distance. Irrespective of living in cities, young indigenous a closer rapport with them. This year the ICPF spared no effort to teyapi o da pangozayan a sowey(數位 kmalawa. people are still able to express their opinions on community issues promote a new media platform in order to draw more attention from 化 or receive village information in real time. This year the Indigenous ) aka no kompiyote, ta ya na ipipasngen young people. One of our efforts is to re-organize the existing news Peoples Cultural Foundation (ICPF) spared no effort to promote parhaway a kawash sa shumpazaw a kushwit, naur kazash no nakenakem no tao, tana sira miyan do stories and select those that are most pertinent, so that they can the new media platform designed for young people. This platform a kalangkan sa pinsasaasin a kalapaw numa amapalhalhituz capture on the websites, or Facebook, and share those stories. rako a ili o malalavayo a tao an, apia o da ka enables us to communicate cultural messages to the younger sa parhaway mani. thuini a kawash naur kazash a pacingosongoso no vazay do ili, a sira makeykai generation, or for the youth to show their talents. It caters to kalangkan mathuaw shmukus sa faqlhu a sasaasin, In the future, the ICPF will work to improve our App to ensure a makamizing so ikoikod do ili, a yanbonkay young people’s preferences for an instant, innovative way of shiminaparhaway amariqaz, miazai sa inianan nauriza wa communication. smooth and easy access to information. People can choose the sicyakwaya am, da ipilimwang o makakaday a faqlhu a riqazan muqthawan piaqitan puil, numa tmiruq news they want to watch without any hassle, and we will promote mu’apaw ya munsai sa parhaway miazaiza wa malhkaktha vazay no malalavayo a tao, ori o da ipakacita The ICPF will continue to pay close attention to the issues about events through the App. This year is the third anniversary of our radio wa kalawan muqthawan pinutiqu, pu’parhaway isa dawaz do tizivi so vayo a pannaknakeman, aka no young people. For example, we have made a video about the channel, Alian96.3. To attract young people, we will launch ICPF’s sa saran numa Facebook shduu mara sa numa mutal da papowen a mikamadada a apzapzatan no return of young people and their struggle or included topics such AR filters, so people can upload indigenous symbols and accessories smasaas. malalavayo a ta o. as music or plays to grab their interests. Dance and sports favored as their Facebook profile photo. Using new media platforms is by young people are on the list as well. We hope to encourage a trend, as well as a way to bridge the gap between the young more communication amongst the younger generation. ya kahiza, naur kazash a kalangkan (IPCF) a App shduu generation and our application. The ICPF will continue the work and da pakdengan no yanbonkay a ya amizingen mani apiakushwit pasain sa ma’aza numa pidazah ya embrace new generations. o vazavazay no malalavayo, akman so ya amara, pashtay miaqay shduu tmiruq sa ikain ya miku mapatnek so vazay do ili, aka no ya mapangay mriqaz sa faqlhu a riqazan, numa shduu iamin munsai sa Panirsirngen do yanbonkay naur kazash a kalangkan sira do tivivi so da papowen a anoanood.
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