An Investigation of Establishing the Indigenous Subjectivity Ecotourism of Atayal People in

Dr. Yin-Jen Chen, Associate Professor, Graduate Institute of Earth Science, Chinese Culture University, Taiwan Yen-Yu Chen, Ph.D. student, National Taipei University of Technology, Graduate Institute of Technological and Vocational Education, Taiwan Lecturer, St. Mary's Junior College of Medicine, Nursing and Management, Taiwan Dr. Su-Hsin Lee, Professor, Department of Geography, National Taiwan Normal University, Taiwan

ABSTRACT

In the development of tourism for indigenous peoples, ecotourism tends to be used to relive nature, natural, cultural, and environmental education, and create the opportunity to activate economic development of homelands. Although ecotourism provides a more proactive and positive tourism pattern to tribes, what academics and practitioners care about is that tribal communities develop tourism activities and develop autonomy during the promotion process. How to inherit and extend the spirit, value, and living system of the traditional culture of indigenous peoples, and put them into practice in subjective ecotourism of tribes, is an issue worthy of discussion and reflection. Therefore, this study used multidimensional Scaling to analysis and assesses the perceived status of seven common activity types of tribal ecotourism. This study used nine indices: community empowerment, subjectivity, traditional culture, participation, self-identity, communication, nature-based, conservation, and commerce to perform cluster analysis, benchmark analysis, and assessment on the competitive situation, and further develop appropriate subjective ecotourism mechanisms for indigenous peoples. Multidimensional Scaling and cluster analysis showed that, from the perspective of Atayal people, the community empowerment and subjectivity of “Indigenous Culture Interpretation” were better than other types of ecotourism. Although “Hunter School” and “Ecological Interpretation” are in the same cluster, the community empowerment and subjectivity of “hunter school” got more recognition from Atayal people. Although “Indigenous Jaw’s Harp” and “Atayal Weaving Culture” are in the same cluster, the community empowerment, subjectivity, and traditional culture of “Atayal Weaving Culture” were better. The community participation of “Tribe Kitchen” was the highest, and conversation was the lowest. The self-identity of “Organic Farming” was slightly insufficient. This study attempts to develop the attributes of subjective ecotourism of the Atayal people, and use them as the basis for promoting the subjectivity ecotourism model of the homeland. Keywords: Indigenous Tourism, Ecotourism, Subjectivity, Indigenous Subjectivity Ecotourism, Multidimensional scaling analysis/MDS

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INTRODUCTION

Motivation As there are abundant natural landscapes and traditional customs in areas of indigenous peoples, many tribes of indigenous peoples can use tourism activities and cultural resources to develop their economy and promote economic prosperity. The economic interests from tourism include; increasing regional production, reaching a balance between regional financial revenues and expenditures, increasing the employment rate, and improving infrastructures and living environments. The profits can also be used to preserve and maintain cultural and natural heritage. Increased tourism and consumption can earn the funds required for supporting cultural preservation (Tsou, 2006). Tourism development creates opportunities of economic development for homelands. In addition to positive influences, such as the promotion of tribal cultural and the awakening consciousness of indigenous peoples, tourism helps indigenous people regain confidence in traditional culture, and further speeds up the development of the tourism industry of tribal communities of indigenous peoples (Altman, 1989; Guo, 1998; Song, 2002; Chuang, 2002; Tsartas, 1992; Zeppel, 1998a; Berghe & Ochoa, 2000; Liao, 2004). Since 1980, the tourism pattern started to change from mass tourism to natural environments and experiencing the traditional culture of indigenous peoples. Studies of indigenous community development schemes found that, in terms of the industries in which indigenous peoples were willing to engage, the proportion of tourism (40.5%) was in second place (Chang, et al., 1996). Ecotourism has gradually become a strong power for homelands to promote their industries, such as natural landscapes and ecology conversations, cultural activities, forest tourism, tourism farms, and B&Bs. Moreover, the operators of tourism industries advocate that ecotourism creates more business opportunities (Pforr, 2001). In addition, government sectors promote ecotourism, and focus on increasing potential work opportunities and income as a means of community development. Although the development of tourism and ecotourism enable homelands and tribes to thrive, many cultural conflicts are also created, including the popularization of ceremonies and performances, commercialization of culture, the imitation and mass production of Indigenous works of art, damage to natural resources, security problems, various pollution problems, and social problems (Zeppel, 1998). Recent studies have found that, during the implementation of ecotourism in homelands, the originally expected objective is seldom fully achieved, and unpleasant social, cultural, and economic impacts may even be created. When ecotourism gradually develops an industrial scale and an atmosphere of profitability, it may impact local traditional culture and values, which is unfavorable to tribal development (Foucat, 2002；Ross and Wall, 1999；Stem, et al., 2003). Therefore, there is a need to develop tourism schemes that consider tribal communities, as well as the needs and welfare of the communities.

Study Purpose Therefore, this study used seven activity types of ecotourism in Atayal tribes in Taiwan: community empowerment, subjectivity, traditional culture, participation, self-identity, communication, nature-based, conservation, and commerce, enrolled the Atayal people in the Wulai District of as the subjects, and performed multidimensional scaling and cluster analysis. The purposes of this study are 1. To develop the attributes of subjective ecotourism of Atayal people, and use them as the basis for promoting a subjectivity homeland ecotourism model. 2. To understand the separation of the ecotourism activities of Atayal people, this study investigated the status of 7 major types of ecotourism, with Atayal people as the subjects. This study also developed the attributes of Atayal subjectivity ecotourism. 3. This study investigated and analyzed the status of these seven types of Indigenous ecotourism.

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Research area The venue, that has changed as a result of tourism in the long term and is the site where this study is carried out, is the Wulai Indigenous community in New Taipei City. Wulai is a famous tourist scenic spot in Taiwan, with an area of 321 square kilometers, and is the Indigenous sightseeing attraction that is the closest to the metropolitan area in Taiwan. Since the 1950s Wulai, originally a pristine semi-enclosed Indigenous village became an attraction with its natural resources and indigenous peoples. With the long-term development, it gradually abandoned its previous status as an undeveloped land and became a commercialized tourist area. The local economy has suffered severe restrictions after Wulai became mainly a sightseeing spot, and it is also bound by its status as an important water resource for Taipei. In the 1990s, the government planned a series of hot spring industrial projects as the driving force of economic development, hoping to use ethnic groups as an attraction to create an image of hot spring combined with interaction with local Indigenous residents to cater to the mainstream imagery. But with the crowded Wulai streets and the constructions of large hot spring sites, the degradation of the natural environment and habitat is inevitable, and the changes of architectural styles and cultural patterns are all evidences of how the sightseeing business model is leading to the decline of the landscape quality of the environment (both natural and human). The daily lives of Wulai residents have already become part of the tourism industry. When there are countless tourists for this tourist attraction, the local residents face the dilemma of choosing between the accelerating step to stop the degradation of the development of their home and the returning to their original state of living.

LITERATURE REVIEW

Developmental Process of Indigenous Tourism Communities of indigenous peoples can generally be divided into narrow and broad senses. In the narrow sense, a homeland is a place where indigenous peoples are born and grow up, and is the main living space of Indigenous tribes in mountains and at the seaside. In a broad sense, a homeland is the imaginative scope of the traditional space of Indigenous culture and history, and generally refers to the land where the ancestors and peoples of indigenous tribes inherit their traditions, meaning the traditional fields and spaces perceived by indigenous peoples (Lu, 2011). Under the context of globalization, the tourism development of Indigenous townships follows a specific trend. Due to the flow of space compression, as caused by the convenience of traffic and transportation, a large amount of people from “industry-capitalism-city” go to “non-industry-tradition- Indigenous tribe” in order to participate in tourism activities, which has changed the traditional culture and production activities of Indigenous tribes ( Chen, et al., 2010). Indigenous tourism is a resource-based tourism pattern, where Indigenous culture is the main tourist appeal (Hinch and Butle, 1996). In tourism development, in addition to beautiful local natural landscapes and bizarre ethic appearance, tourists intend to “see people” and converse and interact with a different culture (Hsieh, 1994). A review of the studies on the developmental process and current status of Indigenous tourism in Taiwan showed that; it can generally be divided into a mass tourism stage, a large-scale Indigenous cultural village stage, and a tribal ecotourism stage (Chen, 1994; Chang, 2004; Tsou, 2006).

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Mass Tourism Stage With increasing requirements for leisure in Taiwan, and the development of Indigenous tourism areas, capitalists have invested in the tourism industry in Taiwan, and Sun Moon Lake and the Wulai Scenic Area have become the most representative. Among all of the indigenous peoples in Taiwan, the Thao peoples of Sun Moon Lake were the first tribe opened to tourism, and their Indigenous singing and dancing performances are admired by tourists. The “Wulai Specific Scenic Area Administration”, as established by the government, focused on the preservation of natural landscapes, such as waterfalls, creeks, hot springs, mountains, and valleys, as well as the Wulai Scenic Train of the Forestry Bureau. Ground-based enterprises were formally approved to use indigenous reserved lands and transfer the right to plainsmen. Therefore, tourism resources are controlled by ground-based capitalists, and the ethnic and cultural characteristics reflected by Atayal people are arranged and planned by themselves or other businessmen.

Large-scale Indigenous Cultural Village Stage Indigenous cultural villages and Indigenous cultural parks with heavy capitals were established one by one, where the most famous are the Formosan Indigenous Culture Village and the Taiwan Indigenous Peoples Cultural Park. The planning of the Formosan Indigenous Culture Village is an outdoor museum, where the lifestyles of nine tribes are separated in order to systemically display various indigenous cultures, thus, Indigenous cultures are gradually commercialized. The Taiwan Indigenous Peoples Cultural Park is located in three Indigenous townships, Sandimen, Majia, and Wutai in Pingtung Country, and is established by the government to preserve and maintain existing Indigenous cultures, provide academic research and exchanges, and develop social education. The surrounding environments are the settlements of the Paiwan and Rukai tribes, where unique cultural atmospheres or indigenous peoples are reflected.

Tribal Ecotourism Stage From the 1990s, indigenous tribes started to attempt to autonomously develop ecotourism, reject the intervention of consortia, and request the return of economic profits to local people. The autonomously developed ecotourism includes Tanayiku, Shanmei Community, Alishan in Chiayi, Bunun Cultural and Educational Foundation in Taitung, Smangus in , and Cayamavana in Alishan Township. The content of ecotourism includes the introduction of in-depth natural and cultural tourism, maintenance of homeland environments, and sustainable cultural operations. Lee and Hou (1999) divided Indigenous tourism market into four types: centralized commodity, retail commodity, quasi-museum, and anthropology, in order to investigate the changes of the Indigenous tourism market from the false events of mass tourism-based performances since the 1960s to authentic cultural exchanges and conveyance tourism in the 1990s. The development of Indigenous tourism in Taiwan experienced the change of national sovereignty, the influence of tourism policies, and the transformation of large environments, and has been gradually integrated with the thinking of ecotourism. Moreover, residents in tribal communities have also started to spontaneously, autonomously, collectively, and authentically engage in land and community movements to develop internal and external identities, as well as to create the economic interest of tourism.

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Indigenous Communities’ Participation in Ecological Conservation Two waves of major community movements took place during the development of Indigenous tourism and community policies of regional development. The first wave of movements took place in the end of the 1960s when Ministry of the Interior and provincial government promoted community development projects. As such projects were promoted in townships or suburbs of cities where there was a lack of modernized measures, villages were used as the planning unit. In the 1980s, exclusive cultural tourism, different from enterprise investment, took place in a mountain tribe in Taiwan – Tanayiku Ecological Park, Shanmei Community, Alishan in Chiayi. Moreover, in the 1980s, Indigenous movements changed from street movements to homeland resurgence and social reconstruction movements. The attention of such movements returned to the homelands of various tribes, the revival of religious ceremonies of various tribes, establishment of cultural museums, and the development of music and dances. The second wave of the movement was overall community buildings, as promoted by the Council for Cultural Affairs in 1994; at the time, “communities” started to be combined with the regional development of Indigenous tribes (Lu, 2001). Community buildings further combined tribal culture with the tourism industry, which made the social and cultural life of many places be gradually included in the scope of market economy, especially indigenous regional development (Liang and Chang, 2004). The Council of Indigenous Peoples, , also announced that the assistance and improvement of Indigenous tourism industry should be one of the important policies. In some traditional tribal societies, there is a system for the use and allocation of “shared resources,” which are shared resources different from public properties, and are not fully opened to all users, but only to the internal members of a certain specific group. In addition, the right to access and use natural resources by various users is restricted by the internal social norms of groups (Chou, 2006). In other words, communities started to spontaneously, autonomously, and collectively establish relevant organization operated ecotourism models. Under such conditions, various tribes, such as Tanayiku Conservation Park in Chiayi, Cinsbu, and Smangus (the one and only “Tnunan-Atayal – a joint operation model” and shared land system in Taiwan) were developed (chao, et al., 2010). Seven common activity types of ecotourism include hunter school, Ecological Interpretation, Indigenous Jaw’s Harp, Atayal Weaving Culture, cultural tours, organic farming, and Tribe Kitchen. However, during the promotion of ecotourism activities, what academics and practitioner care about is for tribal communities to develop tourism activities and develop autonomy during the promotion process. This study intends to investigate how to define the status and develop tribal subjective ecotourism activities.

RESEARCH METHOD

This study used multidimensional scaling to define the status of Atayal aboriginal subjective ecotourism activities, and enrolled Atayal residents of the Wulai District, New Taipei City as the subjects. In order to understand Atayal residents’ analysis of the subjective attributes of ecotourism, as well as to further understand Atayal residents’ separation of ecotourism activities, this study conducted a questionnaire survey. In order to confirm residents’ definitions of the attributes of subjective ecotourism, this study interviewed local residents to understand their opinions and suggestions regarding subjective tourism before designing the questionnaire. During the interviews, this study simplified the recording, as much as possible, to make it easier to perform content analysis, and summarized nine indices: community empowerment, subjectivity, traditional culture, participation, self-identity, communication, natural basis,

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conservation, and business. The questionnaire included two parts: assessment of importance and basic information. This study used convenience sampling of nonrandom sampling as the sampling method to collect data. The subjects were instructed to complete questionnaires, and the questionnaires were returned on site. This study conducted the questionnaire from May 4, 2015 to August 15, and distributed a total of 413 questionnaires. After incomplete questionnaires were excluded, there were a total of 326 valid questionnaires.

Data Analysis The purpose of this study was aimed to use MDS to analyze the attributes of subjective ecotourism of Atayal people, and use them as the basis for promoting a subjectivity homeland ecotourism model.Using seven activity types of ecotourism in Atayal tribes in Taiwan: community empowerment, subjectivity, traditional culture, participation, self-identity, communication, nature-based, conservation, and commerce. According to the research purposes and the need for hypothesis verification, this study divided data analysis into the following stages: (1) The statistical method is to cluster N samples into I groups according to a set of criteria variables and I≦N. The purpose of cluster analysis is to reduce the subjects. The basic principle is to cluster similar subjects, make inter-group subjects heterogeneous, make inner-group subjects homogenous, and then name various groups to facilitate strategy development. (2) Multidimensional scaling is a statistical analysis method using N subjects to assess M objects according to P criteria. The main purpose of multidimensional scaling is to apply perceptual mapping to perceptual positioning analysis. Important information can be reflected via analysis, a scoring table, and perceptual mapping, which it is called perceptual analysis. The key points of perceptual analysis include: benchmark analysis, assessment of the competitive situation, assessment of critical factors, and strategy analysis. (3) Cluster analysis Cluster analysis or clustering is the assignment of a set of N number of observations into I number of subsets, in which I is less than or equal to N. This analysis functions to reduce observations and to group similar ones into clusters. With the differences between the clusters widened and those in them narrowed, these clusters are then treated as categories and will be renamed for strategic purposes.

RESULTS AND DATA ANALYSIS

Cluster analysis This study adopted MDS to develop the attributes of subjective ecotourism of the Atayal people perceptions/positioning. On basis of perception positioning, the competition cluster analysis and benchmark brand analysis were made.

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Indigenous Culture Interpretation Dimension

Hunter School Atayal Weaving Culture

2 Ecological Interpretation Indigenous Jaw's Harp

Organic Farming

Tribe Kitchen

Dimension 1

Figure 1: Perception map

Table 1: Clustering Analysis Final clustering central points Clusters Attribute 1 2 3 4 5 Indigenous Jaw’s Harp, Indigenous Culture Tribe Hunter School, Organic

Atayal Weaving Culture Interpretation Kitchen Ecological Interpretation Farming Community Empowerment 5.30 5.82 5.70 3.79 4.68 Subjectivity 4.93 5.67 5.18 3.89 4.37 Traditional Culture 5.15 5.33 5.42 3.88 4.60 Participation 5.32 5.77 6.38 3.20 5.06 Self-Identity 4.90 5.70 5.63 3.90 3.33 Communication 4.84 5.76 4.97 3.84 4.17 Nature-Based 4.77 5.25 4.65 3.73 4.63 Conservation 4.95 3.87 3.32 3.76 4.02 Commerce 4.84 4.67 4.47 3.84 4.04

Benchmark analysis Bench analysis is used to identify the attributes of subjective ecotourism of the Atayal people. This procedure, it is able to differentiate the groups of attributes with higher scores from others. It is shown in table 2 that the benchmark brands in terms of community empowerment, subjectivity, traditional culture, participation, self-identity, communication, nature-based, conservation, and commerce.

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Table 2: Benchmark analysis Attributes Item Scores Attributes Brands Scores Indigenous Culture Interpretation 5.82 Indigenous Culture Interpretation 5.25 Community Empowerment Tribe Kitchen 5.70Communication Tribe Kitchen 4.97 Atayal Weaving Culture 5.43 Indigenous Jaw’s Harp 5.21 Indigenous Culture Interpretation 5.67 Indigenous Culture Interpretation 5.76 Subjectivity Tribe Kitchen 5.18Nature-Based Tribe Kitchen 4.65 Atayal Weaving Culture 4.96 Indigenous Jaw’s Harp 4.91 Indigenous Culture Interpretation 5.33 Indigenous Jaw’s Harp 5.18 Traditional Culture Tribe Kitchen 5.42Conservation Tribe Kitchen 5.63 Atayal Weaving Culture 5.32 Atayal Weaving Culture 4.72 Indigenous Jaw’s Harp 5.29 Indigenous Jaw’s Harp 4.81 Participation Tribe Kitchen 6.38Business Activities Indigenous Culture Interpretation 5.77 Atayal Weaving Culture 5.35 Atayal Weaving Culture 4.88 Indigenous Jaw’s Harp 4.83 Self-Identity Indigenous Culture Interpretation 5.70 Atayal Weaving Culture 4.97

Competition situation assessment Competition situation assessment can pinpoint the advantages and disadvantages for the objects, according to the performances evaluated by P number of assessment parameters. Competition situation analysis is crucial in analyzing interior environment and is a pre-process work for strategic plans.

Table 3: Competition Situation Assessment Competition situation assessment Atayal Weaving Culture Indigenous Jaw’s Harp Competitive Attributes Scores Competitive Attributes Scores Community 5.43 Advantages Participation 5.29 Empowerment

Subjectivity 4.96 Self-Identity 4.83

Traditional Culture 5.32 Communication 5.21 Advantages Participation 5.35 Subjectivity 4,91

Self-Identity 4.97 Conservation 5.18

Conservation 4.72 Commerce 4.81 Commerce 4.88 Community Empowerment 5.18 Communication 4.46 Disadvantages Subjectivity 4.9 Disadvantages Nature-Based 4.63 Traditional Culture 4.97 Indigenous Culture Interpretation Tribe Kitchen Competitive Attributes Scores Competitive Attributes Scores Community 5.82 Community Empowerment 5.7 Empowerment Subjectivity 5.67 Subjectivity 5.18 Traditional Culture 5.33 Participation 6.38 Advantages Advantages Self-Identity 5.7 Communication 4.95 Communication 5.25 Nature-Based 4.65 Nature-Based 5.76 Brand price 5.63 Commerce 5.77 Conservation Participation 4.67 Self-Identity 3.32 Disadvantages Disadvantages Conservation 3.87 Commerce 4.47

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Hunter School Ecological Interpretation Competitive Attributes Scores Competitive Attributes Scores Advantages None Advantages None Community 4.04 Community Empowerment 3.53 Empowerment Subjectivity 4.1 Subjectivity 3.68 Traditional Culture 3.98 Traditional Culture 3.78 Participation 3.31 Participation 3.09 Disadvantages Disadvantages Self-Identity 4.22 Self-Identity 3.58 Conservation 3.71 Conservation 3.8 Commerce 4.13 Commerce 3.54 Communication 4.01 Communication 3.67 Nature-Based 3.93 Nature-Based 3.52 Organic Farming Competitive Attributes Scores Competitive Attributes Scores Advantages None Community 4.68 Empowerment Subjectivity 4.37 Traditional Culture 4.63 Participation 5.06 Disadvantages Self-Identity 3.33 Conservation 4.6 Commerce 4.04 Commerce 4.17 Nature-Based 4.02

CONCLUSIONS

This study enrolled Atayal residents in Wulai District, New Taipei City, and used multi-scale analysis to investigate residents’ separation of subjective ecotourism and attribution positioning. This study also compared the difference in aboriginal ecotourism activities to further develop ecotourism activities, with indigenous peoples as the subjects. (1) Hunter school: hunter school belongs to natural resource-based tribal ecotourism activities, and is one of the emerging ecotourism activities developed by the Atayal tribe in recent years. Hunter school has the inheritance advantage regarding hunting culture and the traditions of the Atayal tribe. However, due to lack of propaganda and promotion, hunter school is only booked on holidays when there are sufficient tourists. Local residents receiving interviews also wished that government authorities can help promote hunter school to render it sustainable. (2) Indigenous Culture Interpretation: the aboriginal cultural tour surpassed other types of ecotourism, and is the best form of subjective ecotourism in the minds of Atayal residents. The results of community empowerment and subjectivity indices of Indigenous Culture Interpretation were the best. Indigenous Culture Interpretation not only enables tourists to understand Atayal culture, but also improve commercial purchasing activities. In addition, ecotourism education is the easiest to be implemented within tribal organizations. (3) Indigenous Jaw’s Harp: Indigenous Jaw’s Harp plays an important role in the daily lives of indigenous peoples; however, it is not frequently discussed in tribal ecotourism. The main reason is that Indigenous Jaw’s Harp is viewed as a cultural leisure activity, and thus, its ecological

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conservation is relatively lower. However, in terms of aboriginal subjectivity, Indigenous Jaw’s Harp is a subjective tourism activity that they intend to develop. Therefore, under the multi-scale analysis of this study, Indigenous Jaw’s Harp could achieve the function of subjective cultural inheritance, which is similar to that of Atayal Weaving Culture. (4) Ecological Interpretation: Ecological Interpretation are a natural resource-based ecotourism activity. Although it is in the same cluster with hunter school, “hunter school” won more recognition from local residents in terms of Atayal traditional culture and subjectivity. A tribe’s development of Ecological Interpretation tends to be mistaken as a general explanatory educational activity, which does not focus on the subjectivity or the lifestyle of aboriginal culture, thus, it is a subjective aboriginal ecotourism activity that is less advantageous than cultural inheritance. (5) Tribe Kitchen: the aboriginal Tribe Kitchen is an activity highly dominated by the Atayal tribe (highest participation), which must use their strength to develop signature Atayal dishes, meaning it is a subjective ecotourism form where the cooperation of the tribe is required. Although subjectivity is high, it encounters the same problem as the development of Indigenous Jaw’s Harp, meaning ecological conservation is relatively lower. The Tribe Kitchen is a tourism activity that Atayal residents intend to develop; however, the subjects indicated that if a consensus is not reached within the tribe and collaboration is not implemented, it will be very difficult to develop this tourism activity. (6) Organic farming: organic farming is in an independent cluster, and is slightly abrupt in aboriginal subjective ecotourism. The main reason why this activity is summarized in aboriginal ecotourism is that it is an industry able to maintain the livelihood of a tribe; however, as it is affiliated to a tribe, the score of indices in subjective ecotourism were all lower. Organic farming, at best, plays the role of regulating the economies of busy and slow seasons of tribal tourism. (7) Atayal Weaving Culture: the Atayal tribe is the best at weaving among indigenous peoples in Taiwan, and these indigenous people wish to increase tourists’ understanding of Atayal culture through tourism activities. However, as a large space is required for storage of the weaving machine, and the technical loss of weaving is rapid, Atayal Weaving Culture can only be implemented by weaving or women’s associations, and tourists can only understand the cultural meaning through local Atayal organizations. This study intends to use seven common ecotourism activities of aboriginal tribes as the basis of attributes for indigenous peoples to develop subjective tourism. Therefore, during the interviews, this study summarized nine indices of subjective ecotourism for separation and attribute analysis: community empowerment, subjectivity, traditional culture, participation, self-identity, communication, natural basis, conservation, and business. This study found that the subjective inheritance of Atayal culture was high in; community empowerment, subjective cultural meaning, self-identity with the culture of Indigenous Culture Interpretation, Atayal Atayal Weaving Culture, Indigenous Jaw’s Harp, and hunter school. The Tribe Kitchen is the best form to implement joint aboriginal participation and model building. In terms of the development of aboriginal ecotourism, a natural resource-based hunter school, Ecological Interpretation, and organic farming are important sources of economic livelihood. Therefore, the development of Atayal subjective ecotourism, as proposed in this study, is not only based on previous natural resource-based aboriginal ecotourism activities, but also requires inheritance of traditional Atayal weaving, Indigenous Jaw’s Harp, and the hunting culture to achieve the development of Atayal subjective ecotourism, where indigenous peoples are the subjects, in order to develop tribal communities, develop tourism schemes based on the needs and welfare of communities, and propose the basis for promoting a subjective ecotourism model for homelands.

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