2019 August Publishing Organization: Editing & Production: Business Today Publisher Indigenous Peoples Cultural Foundation Art Editors: Zheng Liang-Long, Liao Xin-Hua Vol. Translators: Deh-I Chen, Sally I.C. Wu, Yu-hsuan Lai, Nai-yu Ker, Shih-fen Lin Publisher: AMAYA‧SAYFIK Chief Editor: Kacaw‧Fuyan Address: 8F, No.96, Sec. 1, Nanjing E. Rd., Zhongshan Dist., Taipei City Coordinator: Doyu‧Masao Tel: 02-2581-6196 ext. 336 23 Executive Editors: Lovenose, Bali Art Coordinator: Bali Fax: 02-2531-6433 Address: 5F., No.120, Chongyang RD., Nangang Dist., Cover Art: Jia-Dong Lin Taipei City, 11573 Tel: 02-2788-1600/0800-581-600 Fax: 02-2788-1500 Looking at the world from an indigenous perspective. E-mail: [email protected] Online version: Price: TWD 100

A ll c ont ent in t he p A ubl ll rig icati hts re on d serve oes n d, rep X ot re roduct er. -111 prese ions of ublish 2313 nt the this pub m the p SN： view lication wil consent fro e" ) IS of the F l be prosecuted. Do not repost without written agazin oundati ory: "M on. License mail categ Code: Chunghwa Post Taipei Magazine No. 2064 (

Retrace the Lost Roots

Words from Publisher 02 Step by Step on a Decennial Down-to-earth Journey

Editorial 03 The Worst, Also the Best Era!

06 Fundamental Facts about Indigenous Traditional Territory 38 Returning to Old Communities to 1 0 Stranger to Modern Civilization Seek Former Memories of Home

1 8 When Indigenous Communities 40 The Cultural Awakening of an Urban Youth: Meet Tourism: those BOT Projects Passing on Traditions in the Community in Our Traditional Territories 42 Rooted in Culture: 26 In front of My Home, there is a Mine Atayal Wufon Hunter School

34 The Road May be Long and Difficult, 44 A Home Cooking Lesson but We Will Return Home which Reclaims Memories of Food

36 The Hunter Guardian of 46 Things to Remember the Atayal Forest in Nan'ao when Visiting Indigenous Communities Words from Publisher

Step by Step on a Decennial Down-to-earth Journey

This year is the tenth anniversary of the Indigenous to communities. However, with coverage on TV, they will still be Peoples Cultural Foundation (IPCF) since its able to know real time what is happening in their communities, even establishment. For the past decade, IPCF has witnessed though they cannot stay on home turf for long. many crucial moments when indigenous people returned home to trace their roots. Ten years ago the issuing of Radio is the most typical form of mass media in the borderless the permit for IPCF came as Taiwan was hit hard by Internet. As long as there is a networking system, radio can be easily Typhoon Morakot. A lot of indigenous peoples conceived accessible. This year, IPCF has also launched branches in Eastern and the idea of returning to the hometown upon seeing the Southern Taiwan in the hope that the talented local people can tailor destruction brought about by the typhoon, which is programs for their residents. As for magazines, not only are there dubbed the second returning-home wave after the first written stories, but also pictures that give readers different interpretive social movement of indigenous peoples in the 1980’s. options. Magazines bridge the gap between the indigenous peoples As ethnic consciousness was gradually formed in recent and Non-indigenous people, so that both can gain knowledge about years, more young people have started to move back to the indigenous cultures. the communities, highly likely leading to the third wave. Apart from spreading messages, another mission of IPCF is to It takes tremendous devotion to move home. promote indigenous culture and art. Each year, the foundation Undoubtedly, Taiwan’s government has poured resources subsidizes artistic creation and organizes the biennial Pulima Art into communities, and the economy and society Award, which has become an important indicator for contemporary of Taiwan have also gone through structural shifts. indigenous art. Therefore, now people have differing ideas about work than ever before. The Eastern coast of Taiwan boasts In the future, IPCF’s media platforms aim to switch from"Chinese outstanding environmental strengths, which are favorable major; indigenous languages minor" to "indigenous languages for developing the service industry. Also, with the coming major; Chinese minor." We are not only going to increase the use of of Internet age, all the information is synchronized, and indigenous languages, but also develop actively the second generation work is no longer confined to cities. Education, at the of newsreaders, whose mother tongue will be from the indigenous same time, helps to accelerate indigenous peoples’ self- languages in addition to the existing newsreaders of 16 indigenous identity and ethnic consciousness. languages to avoid talent shortage. Human resources are our crucial assets, and the development of our talent pool can no longer wait. As the mass media serving the indigenous peoples, IPCF circulates a variety of information and messages, from At the 10th anniversary, IPCF has finally gotten a home. We are communities, or to the international arena, through its going to move to the permanent office in Cingpu, Taoyuan City in platform. Under IPCF, there are various media resources two years. There will be more readily available resources in the future, including Taiwan Indigenous TV, FM96.3 Alian Radio, so that the world will be able to understand Taiwan and the indigenous and Indigenous Sight covering three different kinds of peoples living within the nation. media ranging from TV, radio, to magazines with specific responsibilities, respectively.

In terms of television, real images from indigenous Chairman of Indigenous Peoples Cultural Foundation communities touch indigenous people to the core, and can be presented in front of those working in metropolises. These people can only know so much about their culture through word of mouth, or occasional visits

2 IPCF Magazine．2019．08 Editorial

The Worst, Also the Best Era!

Sometimes the worst timing could be the Since martial law ended in 1987 in Taiwan, indigenous peoples best one as hope is hidden in it. Some people have continually moved to the big cities over the past 30 years. like to blame bad luck or lack of help from The indigenous population in Taoyuan City has reached over 75 someone. It seems that these are not always thousand, and is going to exceed that in Taitung County. It is an determined by a person’s belief. That is, inevitable trend that they migrate to cities, for there are fewer however, not always true. It is difficult to job opportunities in indigenous communities. Is the idea "We Are predict whether the timing is for the worst One" formed by indigenous communities still practiced? In fact, or the best. The answer is actually quite yes, it is, but the living environment, which has changed the way intriguing. indigenous peoples think about life, and the convenience brought about by transportation all hinder the development of indigenous Surely, it requires strenuous efforts to judge communities. if an era is good or bad, as it involves the judgment of a country as well as its citizens. These years what concerns several indigenous communities In a country, some people feel that the days is the preservation of their cultural heritage, and hence they are good; others the opposite. Even if the have eagerly followed and practiced cultural activities. The new ruling government thinks that the economy generation born in urban areas, in particular, come back to is getting better, it is the laymen who cannot communities to attend the annual harvest ceremony. This is an know better, because they can only know important change of behavior, which demonstrates one’s identity the environment in which they live and the with his own culture. money they earn, all of which influences their lives directly. Some people say that Taiwan Taiwan is a melting pot. Everyone lives peacefully with one another is an independent country; others believe on this island. Even though the international community is not that Taiwan has to rely on China in terms of so friendly, life still goes on. Now, is this a good or bad era? For economy, and therefore, it is impossible to indigenous peoples, at least we are down-to-earth, trying very completely cut its ties with China. Chances hard to lead our lives. This era can be the worst as well as the best. are that various kinds of discussion exist, yet Be it politics, elections, political parties, they are just temporary. people insist on their own beliefs, and this is We eventually need to return to the basics, i.e. facing our life and democracy. Only in a democratic country can creating value for it. different ideology co-exist. Ideology cannot be changed, but respected. Only when this consensus is recognized, can an invincible cohesion and power be possible.

Acting CEO of Indigenous Peoples Cultural Foundation

2019．08．IPCF Magazine 3 Retrace the Lost Roots

4 IPCF Magazine．2019．08 From indigenous communities to cities and cities back to communities, how far is this journey?

When the façade of home withers; When the hometown is no longer tranquil; When the fragrance of home is not pure anymore, living at home becomes strange.

People who have left hometown miss the way it looks and smells, so they set foot on the way home.

The land passed down by ancestors is so fertile that we can rebuild our homes. The cultural heritage handed down through generations nurtures us and makes us strong. The youth who contribute to their hometown are the guardians of land and practitioners of cultural heritage.

Indigenous peoples were once the owners of this land. We were once heartbroken and losing ground. We are still here, and so are our culture and memories. We will identify with our culture again. Young indigenous people will do what they do best, putting down roots back in the community. These seeds of culture will conquer ethnic barriers to once again find their way home to cater itself to the new generation.

N.B. sbzinah kinhulan means returning to hometown in Atayal language.

2019．08．IPCF Magazine 5 FAQ Fundamental Facts about Indigenous Traditional Territory

Edited by Kuo Po-Jiun; Illustrated by Hung Fu-Tien

In the past, Taiwan was once inhabited by a variety of indigenous peoples in different areas across the island. But in the course of history, these peoples were forced to leave their native lands and relocated to other places. Nowadays, with the ongoing promotion of transitional justice, issues concerning indigenous peoples’ traditional territories have come to the surface and began to draw attention. These traditional territories concern such issues as indigenous peoples’ natural sovereignty, land, history, and environmental justice. How big are they? How are their scopes determined? Read along to learn more facts about these questions and find answers.

Q1： What is "traditional territory"? How is it defined? The traditional territory refers to the land that used to be inhabited by Taiwan’s indigenous peoples. In accordance with the draft Regulations on Land or Tribal Land Allocation for Indigenous by the Council of Indigenous Peoples, it is defined as:

1. The sacred land of ancestral spirits. 2. Land formerly owned by indigenous communities. 3. Land currently owned by indigenous communities, which partly overlap with those reserved for indigenous people. 4. Land for agricultural purposes such as cultivation, planting, nomadism, and collecting. 5. Land for holding rituals. 6. Land for hunting, including rivers and sea areas.

6 IPCF Magazine．2019．08 Q2：How big are these traditional territories?

According to the survey conducted by the Council of Indigenous Peoples, the total area of traditional territories of Taiwan’s 16 indigenous ethnic groups could amount to roughly 1.8 million hectares. At present, however, the central government has announced only the lands reserved for indigenous people, which was demarcated by law in 1990. The area accounts for only one- seventh of the entire traditional territories.

Q3：To whom does traditional territory belong?

In indigenous society, land is owned by the community, and it is the community that has the right to determine the scope of its traditional territories. Each community clearly defines the range and regulations of its land use. The rights to use these lands are usually shared by community members or belong to a specific clan.

Q4：How was the survey of traditional territory conducted?

The idea of demarcating indigenous traditional territories originally stemmed from the "tribal maps" of Native Americans in the 1970s. Back then the Native Americans came up with the idea of mapping the names, legends, and tales of various tribes to strive for their rights and interests. In Taiwan, this approach was first adopted by the Kucapungane community of Rukai People in Pingtung County, which in turn inspired other ethnic groups to follow suit. The tribal map serves as an important basis in the government’s efforts to promote Taiwan’s indigenous traditional territories.

2019．08．IPCF Magazine 7 Q5：Will residents be expelled from their homeland if it is designated as a traditional territory?

The "ownership" of a land will not be affected when it is designated as a traditional territory. It only requires that any future land use be approved by the community’s meetings. The most likely to be affected are mainly government agencies and conglomerates that want to develop the land. The ordinary private, small-scale land use is not subject to the limits.

Q6：Why it is necessary to demarcate traditional territories?

Historically under the attacks of successive foreign rulers, Taiwan’s indigenous peoples were forced to yield their ancestral lands where they had lived for generations. Nowadays, in modern society where democracy is valued, there is a dire need to face up to the historical fact that Taiwan’s indigenous peoples were deprived of their lands, and to show respect for their rights to manage the properties that belong to them.

Q7：What will happen if privately owned lands are excluded from the list of traditional territories to be demarcated?

Not including privately owned lands in the list of traditional territory to be demarcated is tantamount to abandoning the rights to investigate responsibility for the unjust deprivation of indigenous peoples’ land. Besides, when a large-scale development project is to be launched without any prior notice, community members will lose the chance to voice their opinions, which could lead to the disappearance of indigenous peoples’ land and culture.

8 IPCF Magazine．2019．08 Q8：What are the benefits of demarcating traditional territories?

Once traditional territories of an indigenous community are demarcated, it becomes mandatory that any major land development activities be approved by the community’s meetings. This, on the one hand, can prevent conglomerates from damaging the land and the environment through improper procedures. On the other hand, it enables the community to develop its distinctive industries, and further cultivate and revitalize its traditional culture.

Q9：What is the existing controversy about traditional territories?

As is stipulated in The Indigenous Peoples Basic Law , traditional territories can be designated to completely include areas claimed by indigenous communities; However, in 2016 the Executive Yuan declared on the multi-agency conference that "privately owned lands are excluded from the demarcation of traditional territories," which contradicts the enabling statute. Up to the present, despite this controversy, the central government’s position has remained unchanged.

References

◎〈傳統領域──沒有人是局外人〉，原轉小教室：https://www.nooutsider.tw/land。 ◎〈原住民傳統領域是什麼？原住民爭取傳統領域的歷史〉，焦點事件：http://www.eventsinfocus.org/issues/1488。

2019．08．IPCF Magazine 9 Stranger to Modern Civilization

Written by Savungaz Valincinan; Illustration by James Lee

The indigenous peoples have been living symbiotically with the environment in Taiwan for thousands of years. For generations, our ancestors have learned how to co- exist with nature by battling for life amidst forests and have developed rules and taboos for indigenous peoples in respective areas; the Bunun call it samu, the Atayal call it gaga, the Truku and Seediq call it or gaya or waya. The unspoken rules may not exist as written records, but they are passed down through generations and can be found in the oral culture of the indigenous peoples.

10 IPCF Magazine．2019．08 lifestyle and religion of the indigenous peoples to secure their obedience. For example, afraid of armed rebellion from the indigenous peoples, the rules controlled the hunting firearms the indigenous peoples relied on for livelihood and banned the training in men's assembly room; gradually dismantling the traditional social organization of the indigenous peoples with group relocation policies. Furthermore, the Japanization policy was implemented to turn the indigenous peoples into "modern and civilized" subjects of the emperor.

Later, the government of the Republic of China continued such logic of civilization and following the trend of international ecological conservation in the 1980s, national parks were delineated, and the Wildlife Conservation Act and the Forestry Act were enacted. The indigenous peoples living

Who's Civilization? After the Colonists Arrived

unting is sacred to the indigenous Hpeoples. Elders taught our people to not hunt exceedingly, and that if we shoot a prey, however far it is, we must chase it down and not let the prey perish in waste; when killing the prey, we must always Modern Civilization be grateful and pray for it, thank the life that provide us sustenance. Our people must abide by the codes rigorously, avoid violating taboos while maintain balance in the ecology.

But when foreign colonizers began coming to Taiwan in the 16th century, they attempted to "teach" the indigenous peoples ways of the civilized life. The Japanese people introduced a set of rules they call civilization, confining the original

2019．08．IPCF Magazine 11 within the boundaries of national parks were Stigma of Uncivilization -- evicted, due to the enactment, from the Why has the Teachings of traditional territories they have resided in our Ancestors become Crimes? for generations, and the original lifestyles of hunting and gathering became known In the media, we often see terms such as indigenous as "crimes" according to the laws of the people "poaching" wildlife and "illegally" gathering wild Republic of China. plants, causing the audience to wonder why is it that the indigenous peoples just have to "break the law"? They even In 1983, in the name of protecting social ask questions including, "why don't the indigenous peoples order and guaranteeing the safety of buy their meat from the supermarket if they want it, people's life and property, the government why hunt the wildlife? Isn't that just cruel?" "Uncivilized", issued the Controlling Guns, Ammunition "taking lives" and "destroying the ecology" became the and Knives Act, and began controlling stigma of the indigenous hunting culture. knives and firearms. The shotguns used by the indigenous peoples for hunting may The indigenous hunting culture is more than just the need be listed as exceptions to the Act, but for protein. For example, in the Bunun culture, there is no details of the articles confine the shotguns word for "hunter" because hunting is not just a profession, to low specifications and DIY guns only, leaving hunters with the only choice of unsafe shotguns. Accidental discharge and bore burst occur almost every winter during the peak hunting season, causing serious injury and even death to indigenous hunters. According to the statistics of the National Police Agency of the Ministry of the Interior, there have been 33 casualties due to shotgun misfires, 11 of which died. For instance, in 2016, the Bunun pangolin conservationist Hai sul died because of an accidental discharge from his DIY shotgun. Not taking the indigenous culture and traditional lifestyle into consideration when enacting regulations is no doubt putting the lives of indigenous hunters at grave risk.

12 IPCF Magazine．2019．08 but the responsibility every Bunun man must bear. However, with the massive decrease of the wildlife The hunting culture is not just about the skills, population in Taiwan, the public intuitively point but the knowledge of the forest and the nurturing fingers at hunting as the main reason behind of character as a fellow indigenous people. the wildlife conservation crisis, and completely While hunters hunt in the mountains, they are overlooking the fact that the fundamental reason lies observing the changes to their traditional territory, in destroyed habitats due to development. Ecological guarding and patrolling their land; many rituals conservation and the continuation of indigenous and ceremonies ensued in correspondence to the cultures should never have been opposing terms, hunting culture. but the lack of appropriate government regulations

Shotgun Specification Restrictions

In 2009, Paiwan hunters used DIY breech-loading shotgun (Hilti shotgun) to hunt, and was charged with violation of the Controlling Guns, Ammunition and Knives Act. In the 2013 retrial, the supreme court ruled him not guilty, and deemed his shotgun a necessary tool of livelihood that should not be twisted as a tool of crime simply because the Act was wrong. Such verdict forced the National Police Agency to reinterpret the restrictions on shotgun specifications. Breech-loading is now allowed as well as muzzle-loading but still limited to DIY shotgun.

Is Hunting Wrong?

Late 2015, Bunun hunter Talum Suqluman used his shotgun to hunt a muntjac and a Formosan serow for his mother and was sentenced to 3 years and 6 months in jail. Such verdict sparked heated public debate and rescue work began. The prosecutor general filed an extraordinary appeal on his behalf, the case became the first case ever to be live streamed at the supreme court, and the first time the supreme court filed for constitutional interpretation. The case is currently on appeal.

2019．08．IPCF Magazine 13 coupled with exaggerated mass media exposure have public use, beech that fell because of typhoon. They intensified the public misconception, and the harm is were found guilty in the first instance, and again done not only unto the hunters but the overall heritage of guilty in the second instance but with a reduced indigenous cultures. sentence. The Atayal people insisted that there were no violations by gathering forest products within the Who's Mountain and Forest? traditional territory of the Atayal people according Guardians of the Mountain to their ways of life and continued to appeal the and Forest Treated like Thieves case. They were finally acquitted in 2010, when the supreme court sent the case back to the high court After the "state" came to Taiwan, everything on this land for retrial. The litigation lasted 5 years. belonged to the state. The indigenous peoples gather not only ingredients for food, but materials for building houses However, in recent years, there are still incidents of and making daily wares, yet somehow such everyday chore indigenous people charged with theft for gathering became "violations" to the state. wild jelly-fig and rattan in the mountains. Even though we can cite the Indigenous Peoples Basic Law In 2005, the Indigenous Peoples Basic Law was adopted, during the judicial process to protect the indigenous stating that the indigenous peoples have the right to use right to use natural resources, without amendments natural resources according to cultural customs. But in to relevant regulations, officers on the front-line have the same year, the Qalang Smangus community in Jianshi no choice but to transfer such case "according to the Township, Hsinchu County, was accused of theft by the law", and the prosecutor must prosecute such case Forestry Bureau for bringing beech back to the village for "according to the law". The frequent visits to the court

14 IPCF Magazine．2019．08 and the lengthy judicial process are all exhausting In 2015, Bunun pastor Kavas, who participated in pulling for the indigenous peoples. "Were we really wrong? down the bronze statue of Wu Feng, brought the youth Why else would the prosecutor do this to us?" The of the Litu community back to the Sancha Mountain heartbreaking responses of the Bunun people showed, located inside the boundary of Yushan National Park. again and again, the conflict between the current rule There he declared it their traditional territory and sowed of law and the culture of the indigenous peoples. millet seeds to demonstrate their determination to defend their land but was subpoenaed for investigation The main reason our ways of life are questioned lies in by the Guanshan precinct in Taitung county for the fact that the land we live on is no longer co-owned "violation of the National Security Act". by the communities. The delineation of national parks drove the indigenous peoples out of our traditional In 2016, the "Skaru Watershed Collective Community territories, applications for hunting within traditional Sovereignty Alliance" formed by the 12 Atayal territories were denied, and people were forced away communities in the Skaru watershed gathered in from the land and life they were accustomed to, Guanwu National Forest Recreation Area. They which also gave rise to protests. protested the prolonged restriction by the Shei-Pa National Park Headquarters, which did not allow the Atayal people hunting and gathering in their traditional territory and demanded that the Forestry Bureau and the Shei-Pa National Park restore their right to use the traditional territory.

Once the proud guardian of the mountains and forests, accused of theft in the hundred of years since the colonizers arrived. The prolonged institutional oppression and stigmatization have made life extremely difficult for the indigenous peoples, forcing them to take to the streets in protest, or exhaust and expire in between the numerous individual cases to rescue.

The Dawn of Change -- Make Future Better by Learning from the Indigenous Peoples

Legislative adjustments and amendments to inappropriate regulatory restrictions cannot be completed overnight, and indigenous political participation is still confined in many ways, even with

2019．08．IPCF Magazine 15 the 6 seats of indigenous legislators guaranteed by the Constitution, they are still the minority in the Legislative Yuan. Regulation proposals relevant to indigenous rights are always put on hold amongst the many prioritized bills, 14 years after the Indigenous Peoples Basic Law have been adopted, relevant regulations and amendments to conflicting laws are slow, to say the least.

However, after President Tsai Ing-wen apologized to the indigenous peoples in 2016 as head of the state, we seem to have seen a slight crack of the dawn of change. Administrative organizations began promoting changes consciously with administrative discretion, especially the former main opposition against the indigenous peoples, Mr. F, the Forestry Bureau of the Council of Agriculture, Executive Yuan. Since Lin Hwa-Ching, the current director-general came into office, the Forestry Bureau has been working to promote proactive collaborations between forest district offices and local communities, establishing a co- management system.

In terms of hunting, the Forestry Bureau facilitated the "Pilot Project of Self-managed Indigenous Community Hunting", forming collaborations between forest district offices and indigenous communities in each district. Together they can establish regulations that better accommodate the rules and requirements of local indigenous communities, and in turn, replace the one size fits all rigid management system currently adopted. Furthermore, with cooperation from academic organizations, we can monitor the wildlife population so that the indigenous hunting culture can become a part of wildlife conservation rather than against it.

16 IPCF Magazine．2019．08 This year, the Forestry Bureau issued the Regulations on Indigenous Peoples Gathering Forest Products According to Traditional Lifestyles, providing indigenous peoples with detailed legal protection for the necessary gathering activities of daily life, and no longer labeled as crime or theft. In the future, indigenous peoples will be able to apply legally to gather wild plants and trees for their livelihood, with small amount uses exempt from the elaborate process of application.

Such changes showed the indigenous peoples the good faith of the current government in promoting indigenous rights, but administrative efforts without amendment of laws and regulations will only be transitional, failing to solve the real issue. Raise public awareness about indigenous issues, get to know indigenous cultures, and understand that the value of indigenous life is deeply rooted in the cultural context, that is how we can eliminate the discrimination and prejudice in the society towards different peoples, and further create a harmonious society.

To quote the press release by the United Nations on the International Day of the World's Indigenous Peoples on August 9, 2018, "protecting indigenous peoples' rights is protecting everyone's rights." Using the local wisdom of the indigenous peoples to establish management systems and regulations does not make the indigenous peoples "privileged", rather, the experience and way of thinking connected to the land will help everyone living on this land march towards a better future together. Stop making indigenous peoples wander on our own lands, and stop making indigenous peoples strangers to modern civilization, we should work together with everyone on this land and interpret civilization in our common, diverse and local ways.❖

2019．08．IPCF Magazine 17 When Indigenous Communities Meet Tourism: those BOT Projects in Our Traditional Territories

Written by Hafay Nikar; Illustrated by Lin Jia-Dong

The Golden Sea Resort Hotel at Shanyuan Bay, Taitung County

‧Development area & facilities: 11.3 hectares with 500 rooms ‧Status: The Environmental Impact Comparative Analysis has been rejected for 7 times.

The Shanyuan Yacht Harbor, Taitung County The Miramar Resort Village, ‧Status: EIA was passed in 1997. The Taitung County project is currently suspended. ‧Development area & facilities: The Shanyuan 5.9 hectares with 80 rooms Palm Beach Resort, ‧Status: The project has been Taitung County ruled illegal and construction was terminated. Appeals are ‧Development area & facilities: 26 launched by the developer. hectares with 30 villas and 550 rooms ‧Status: Construction was halted due to the violation of Indigenous Peoples Basic Law

18 IPC原視界F MagazineIPCF雙月刊．2019．2018．08．12 Simply put, sightseeing suggests a visit made by a group of outsiders to a place where they get to meet local people and produce. It brings about the need to serve these visitors, which in turn gives birth to the business model, known as the tourism industry. The rise of tourism in Taiwan’s indigenous regions can be traced back as early as the Japanese colonial period (1895-1945). Now it has been not Peacock Garden Hotel uncommon for indigenous people to develop local tourism in their communities. at Sun Moon Lake, In modern times, however, as more and more large scale commercial development Nantou County projects are being launched in indigenous communities, residents are confronted by emerging problems such as deprivation of traditional territories and unequal ‧Development area & distribution of resources; which has provoked increasing opposition among facilities: 1.6 hectares with indigenous communities across the island. a minimum of 200 rooms ‧Status: The Nantou county government ruled that EIA be redone.

Hsu-ta Tourist Hotel, Taitung County

‧Development area & facilities: 10 hectares with 200 rooms ‧Status: Construction has not yet begun since the completion of soil and water conservation engineering in 2004.

Mandifu Resort, Taitung County

‧Development area & facilities: 10 hectares with 200 rooms ‧Status: Construction has not yet begun since the completion of soil and water conservation engineering in 2004. The Dulanbi Recreation Area, Taitung County

‧Development area & facilities: 30 hectares with 20 cabins and 300 rooms ‧Status: The project was suspended due to strong opposition from local communities.

20182019．．1208．原視界．IPCFIPCF Magazine雙月刊 19 development of tourism has had a direct impact are potential business opportunities and profit. Major The on local economies and industries. The link- commercial activities are designed to attract tourists up of various sectors, from transport service, catering to spend money, which creates significant economic arrangements, accommodation experiences to guided tours, benefits. But the process of land development will contributes to the appearance of sightseeing activities. Some inevitably impose an impact on the environment and indigenous communities form their own business networks ecology. The massive inflow of tourists following the by incorporating a series of services including personal van completion of developments increases the burden on transport, handmade local cuisine, homestay accommodation, road traffic and lead to significant demands for water. and guided local tours,. While others roll out theme-based The living space and resources of community residents in-depth travel, cultural experiences, or mini-tours that are thus squeezed. Most importantly, a fundamental integrate catering and guided tours. Which in turn creates a controversy is aroused: the legality of land acquisition. mutually beneficial business model among participant parties. Currently, many of these sightseeing activities are not planned The Miramar Resort Village in Taitung: and managed by indigenous communities themselves, but from Land Justice to Environmental by outside travel agents or tourists, who enter communities Impact Assessment without authorization. This not only brings no positive benefits to communities but will disturb the lives of residents ,and even The Miramar Resort Village is a Build–Operated– result in misunderstandings about the profound significance of Transfer (BOT) project at Fudafudak (Chinese name indigenous cultures. Shanyuan) in Beinan Township, Taitung County. The development includes the construction of a five- Another serious impact is that they may cause substantial story resort hotel with 73 rooms in total. In 2003, changes to the living spaces of community residents. Take, the Taitung Country Government signed the BOT for example, those large-scale development projects in contract with Miramar Resort Taitung Ltd, in which indigenous people’s traditional territories without any prior notice and negotiation. What such construction projects imply

20 IPCF Magazine．2019．08 the Shanyuan bay area was leased to the developer were conducted through unjust means. In the past, the for construction and management. At the application Fudafudak area was where the Pangcah people lived and held stage of development, however, the Miramar Group traditional rites. But it was later nationalized by the central intentionally divided the land into smaller segments government through the mechanism of the modern legal to circumvent the required environmental impact system. In fact, this area is traditional territory that belongs assessment (EIA), which provoked massive protests to multiple Pangcah communities. Any type of land use or from the public and indigenous people. development, according to the Indigenous Peoples Basic Law, are not allowed without prior consultation with approval of the While construction was underway, lawsuits against the local communities. It was based on the grounds of land justice project were also filed. Not only did indigenous civil and the significance of traditional territories, that indigenous societies launch protests, but environmental groups held civil societies made their appeals to protest against the discussions about potential ecological damage, and the development project. EIA issues to express their objection. Local artists also participated by organizing activities in the form of artistic Despite this, however, it is undeniable that the lack of job creations to point out the unreasonable issues about the opportunities makes it difficult for local people to sustain project. The Anti-Miramar Resort Coalition (aka Fan a living, and many have to move to cities for employment, Fan Fan, FFF) was hence formed collectively by these which is still very common in most indigenous communities. activists. Therefore, some of the locals are optimistic about the Miramar Resort project, expecting the construction of the hotel Indigenous people groups argued that the processes would create job opportunities ranging from housekeepers of land acquisition and nationalization in this project

2019．08．IPCF Magazine 21 to managers for locals. They also anticipate that the wave and management are handled by the Hualien County of tourism thus brought up would create new business Government. These two cases are fundamentally opportunities for this remote coastal area, and in turn attract different in that the former is a commercial more young people to return home to reinvigorate their development project jointly planned by the public communities. Such imagination and expectations could also be and private sectors, while the latter is one that aims attributed to the fact that resources are unevenly distributed at creating public interest. Because the purposes among indigenous communities, which results in community of the facilities are different, the expected benefits elders’ pessimism about the community’s future. also differ, and so do their potential impacts on local indigenous communities. Although it is inappropriate to blindly conclude that commercial developments will invariably make negative As is planned by the authorities, the Shanhai Theater impacts on the environment and local cultures, it is undeniable Development Project is to build a public space for that the Miramar Group has violated the initial procedures cultural exhibitions and performances based in by deliberately circumventing the EIA mechanism. In 2016, Fengbin Township, Hualien County. The search for the Supreme Administrative Court ruled that the project be the construction site began in 2012. Originally, the revoked, but today issues remain unresolved about how to deal government selected the Ca'wi community, which with the illegal construction left behind on the beach. lies to the south of the Siouguluan Estuary, but was opposed by the residents. They were concerned The Shanhai Theater Development that land development would impact the ecology Project: Public Facility Plan Led of the estuary and feared that their land would be by Local Government expropriated. Most importantly, they were reluctant to let their singing and dancing culture be treated as Unlike the Miramar Resort Village BOT project, in which the cheap commercial performance and deprived of its Taitung County Government released land for the developer underlying rich cultural significance. to build and operate resort hotels, the Shanhai Theater project in Hualien, is led by the government alone to build public facilities for exhibitions and performances. The construction

22 IPCF Magazine．2019．08 Having been rejected by the Ca’wi community, the county Yet at the same time, young members of the Ca’wi government turned to seek for other alternatives and finally community held different views about the project. Before found the Kaluluan community in the northern coastal this, they had begun to promote local tourism by initiating area of Fengbin Township. The authorities planned to base such programs as the community kitchen, in-depth travel, the theater park at the disused Jiqi Elementary School, space transformation, and accommodation experience. With from which the construction would be extended. They these collective efforts, they hoped to develop tourism from also planned to add a square to the main construction, the locals’ perspective, to attract tourists to experience their which was to be managed by the community residents indigenous culture in depth. However, if tourism is promoted themselves, while the operation of the theater park would in the form of government-led development projects, it be outsourced to private businesses. After acquiring would only bring in swarms of visitors who just do a cursory the residents’ consent through community meetings, walk, around the community without creating substantial construction and preparation for the operation was economic benefits, and would create a severe burden to the officially launched. traffic and the environment.

The present construction of the Shanhai Theater has been contracted out. Despite the consent of the community meeting, however, it still requires both the government and the community to reflect on the question; whether the development project will, once completed, meet the Kaluluan people’s expectations to create job opportunities and economic benefits, or otherwise let indigenous culture deteriorate into commercial performances.

Who is the Ultimate Winner in the Pursuit of Tourism Benefits?

Apart from the East coast, where flows of developers swarm in to launch projects, the traditional territories of the Thao people at Sun Moon Lake, Nantou County, are also targeted by the developer of the Peacock

2019．08．IPCF Magazine 23 Garden BOT Project. The environment of Sun Moon and flows of tourists thus brought in, can hardly reach Lake, which is surrounded by numerous hotels and tourist local communities. This may lead to a difficult situation facilities, has been pocked with scars of over-development. for communities in which they cannot benefit from the Over recent years development projects sprang up one project at all, and even have to suffer the environmental after another in this area, ushering in waves of tourists. Yet damage thus caused. Hence it is not surprising that the local Ita Thao people were far from happy but instead such BOT projects may spark a backlash from local were saddened by such prosperity. They protested strongly residents. The Shanhai Theater, on the other hand, is a against the Peacock Garden project, because of its violation public tourism facility that aims to create benefits for of procedures by initiating the tendering process without the the locals. The authorities responded to the community’s community’s consent. This ended up with all the community need for holding public activities by incorporating the representatives voting against the project at the community design of Kaluluan Plaza into the planning of the park. meeting. The community considered it unnecessary to launch The community can further create their own benefits any large construction plans at Sun Moon Lake since the site by rolling out catering services, accommodation, guided has been packed with hotels. What they truly needed was tours, and experience activities. This approach will no appropriate planning and utilization of land to promote the doubt benefit the development of the community’s preservation of indigenous culture, rather than commercial tourism industry. development. Drawing Blueprint for Take, for example, the above three large BOT projects have Industrial Development made a profound impact on Taiwan’s indigenous peoples. from the Bottom Up They are different in the types of facilities and benefits they aim to create. The Miramar Resort Village and the Peacock It is nothing new that the tourism industry thrives in Garden are large hotels, whose shared benefits derived indigenous communities. Many communities are trying from business operation usually going to certain individuals, to seek new ways to incorporate their distinctive features

24 IPCF Magazine．2019．08 into sightseeing and tourist activities. Indigenous communities make efforts from the bottom up, by putting forth their requirements for developing tourism. They resume the right to interpret References their own cultures through the implementation ◎〈美麗灣的環評與發展想像〉，地球公民基金會：https:// of programs and cultivation of talents. This also www.cet-taiwan.org/node/1666，2013年。 an attempt to create more substantial business ◎〈【來自花東的信息】狼煙升起 部落心聲「船」不進總統 opportunities and economic activities in local 府〉，環境資訊中心：https://e-info.org.tw/node/85288， communities. 2013年。 ◎〈在地人嗆學者 美麗灣戰火北燒〉，中國時報美麗灣事件 Perhaps, when trying to strike a balance between 簿：http://www.miramarfacts.com.tw/article.aspx?aid=182， tourism and the development of indigenous 2012年。 communities, we should take more time to ◎〈花東四百億，勿讓豐濱山海劇場成為美麗灣第二！〉，地球 consider what kind of development is expected 公民基金會：https://www.cet-taiwan.org/node/1706https:// by communities themselves. Do they have any www.cet-taiwan.org/node/1706，2013年。 choices other than "yes" or "no"? We need to think ◎〈原民山海劇場暨加路蘭廣場 計畫啟動〉，更生日報： outside the box to avoid the limited imagination http://www.ksnews.com.tw/index.php/news/contents_ of development within communities, and have all page/0001054551，2012年。 community members to debate together how to ◎〈山海劇場轉向磯崎？ 花縣推「唱歌跳舞」8計畫討東發基 make the best use of their land, and facilitate the 金〉，環境資訊中心：https://e-info.org.tw/node/107564， sharing of benefits. By doing so are able to further 2015年。 develop an ideal type of industry that meets the ◎〈反日月潭孔雀園BOT案 邵族人立牌怒吼〉，自由時報： community’s needs in supporting the continuation https://news.ltn.com.tw/news/local/paper/952607，2016年。 of culture, and sustainable development. ❖

2019．08．IPCF Magazine 25 26 IPCF Magazine．2019．08 In front of My Home, there is a Mine

Written by kai limadjakan; Illustrated by Lin Jia-Dong

According to Bureau of Mine, MOEA, there are in total of 168 mines around Taiwan and most of them are located in Yilan County and Hualien County. Although the cement industry plays an important role for the development of Taiwan’s economy, yet over-development, exploration and mining injustice of acquisition rights, negatively impacts Taiwan’s social environment. Since its presence in Mt. Xincheng, Hualien, Asia Cement Corp has mined for half a century, while the Truku people have never stopped protesting. Until today, the dispute over mining rights continues and the land still cannot be returned to its owner…

2019．08．IPCF Magazine 27 1957, Asia Cement Corp acquired the Inmining rights for Mt. Xincheng, Hualien County. From 1965 to 1968, Xioulin Township Office conducted land surveys and at the reserve of indigenous peoples, ownership was granted on the principle of "Claiming the Idle Lands" for those who have registered the farming rights ten years previously. During the issue. In 1990, Asia Cement Corp continued land ownership transfer, Asia Cement Corp applying for the renewal of land rental. In held the first public hearing on the cement 1993, the time that Asia Cement Corp mine. At that time, 90% of land in the mining promised to return the lands came, the mine area had not been completed through the remained for such a long time, it was unlikely ownership application; Xioulin Township Office, to be moved away. however, stopped all transfer procedures of land ownership claimed by Truku. The Truku people formed the "Anti Asia Cement and Returning My Land Self-Help Xioulin Township Office and Asia Cement Group." Through protests and lawsuits, the Corp jointly held a public hearing and it clearly Group tried to protect its rights. In 1997, told local residents that, "These lands belong the investigation of Control Yuan confirmed to the ROC and now we will lend them to Asia obvious administrative negligence for the land Cement for 20 years. Afterwards, the lands acquisition of Mt. Xincheng Mine. After being will be returned to you. Lands registered with notified, the Council of Indigenous Peoples farming rights will be returned after the transfer did not allow local residents to continuously completes." register land ownership they have acquired. Instead, the Council filed the lawsuit against The Truku people at that time did not the Truku and cancelled their farming rights. understand the land system, transfer procedure, After 20 years, the Council lost the lawsuit, and effectiveness. They even gave their private but the dispute over the ownership of Asia seals to the Township Office. They could only Cement Mine remains unresolved. Land trust, and accept various and complicated Rights Screening Committee of Indigenous land transfer procedures, as proposed by the Peoples’ Reserve under the Township Office Township Office. had the final say.

Then community residents who acquired In March, 2018, the Presidential Office land ownership on the principle of "Claiming initiated a three-way dialogue between the the Idled lands" appealed to Asia Cement for government, Asia Cement, and the Self- returning their lands and received no reply. Due Help Group. President Tsai Ing-wen in "the to social pressure in the period of martial law, 4th Historical Justice and Transitional Justice community residents had difficulty in protesting Committee" declared that, "the issue of and requested the government to resolve the Asia Cement’s Mt. Xincheng Mine shall be resolved through the three-way dialogue among the local community, government, and Asia Cement to seek justice." At the meeting, Tsai Ing-wen recognized the case of Asia Cement has been a historical injustice suffered by Truku and the country shall restore justice, ensuring they received just compensation.

28 IPCF Magazine．2019．08 2019．08．IPCF Magazine 29 The local community was able to directly access Central Fushi Community about 20 meters below. negotiations and communication channels with Local residents of Central Fushi Community are Asia Cement, and for the long-time dispute with the real owners of the Asia Cement Mine. Asia Cement, this presented a major progress. But due to isolation for a long period of time, opinions The Truku at the site raised protest banners and within the community varied greatly. It required their ancestral land has not been returned for huge energy to unify the people. Asia Cement, 44 years. They found no place for their cultural on the other hand, has abundant resources to knowledge and rituals connecting with the form its experts, scholars, and attorney team land. A Truku youth, Yudaw, said, "We have no that often proposed terms such as environmental consciousness to get to know the land, because we reports, or interpretation of "the Indigenous do not have sentiments for the land." For young Peoples Basic Law", or the "Mines Business Act." Truku who were born after 1973, they have no With insufficient resources, and differing opinions, place to learn their own culture since they lost the the community could only follow Asia Cement’s connection with the land. intention, or initiative, and could not effectively propose counter opinions, even had difficulty to The Truku live in close proximity to the mine. engage in dialogue. They live with vibrations, low-frequency noise, and air pollution. Truku know very well about the Living Here, We Only Hear mining procedure of Asia Cement, and they even the Sorrow of Land get used to the dramatic vibrations caused by mining activities. In recent years, the mining range "Next to shooting indigenous peoples, the surest became much closer to the Truku residences, way to kill us is to separate us from our part of the and they suffer greatly from eruptive mining. The Earth."- Declared by the 1985 World Council of conveyer of Asia Cement is only at the distance of Indigenous Peoples (WCIP) ten meters to the community. It is difficult for us to image the harms of low-frequency noise done The Truku’s peoples’ earliest settlement was now to the Truku people. Tianxiang. Because of the Truku-Japanese War, ten Truku families were forced to relocate at the current settlement site. Before, the Truku lived along the sides of Taiwan’s Provincial Highway #8, now called Asia Cement’s "Upper Terrace." After Asia Cement’s presence, the Truku moved to

30 IPCF Magazine．2019．08 A Difficult Choice make a living by working so hard. But, these jobs between Survival and Culture are few with "high income" in the community surrounded by Asia Cement and it seems to be Workers at Asia Cement fall into three groups: a better opportunity if the Truku want to stay in those working for subcontractors, suppliers, their homeland with their families. or internal employees. Asia Cement employs about 200 to 300 full-time workers and those This July because of the extension of mining working for suppliers and contractors are about rights which violated Article 21 of "the two times of its full-time workers. Most Truku Indigenous Peoples Basic Law," the court work for subcontractors and suppliers. From the revoked Asia Cement’s extension of mining perspective of employment opportunity, workers rights. A few days later, the Self-Help Group of subcontractors have no chance but to become attempted to convene a meeting at Central full-time workers of Asia Cement, and to receive Fushi Community to inform Truku the meaning full labor right protection. Workers of suppliers may of this ruling. Many community residents be able to work under the system of Asia Cement, employed by Asia Cement, they also requested but they are given different labor conditions from Truku to sign the "petition" with the emphasis full-time employees. Workers of suppliers and of Asia Cement’s respect to Truku safety and subcontractors are paid by "work hours" and some rights. "Many Truku also work in Asia Cement for Truku work almost every day in order to get a higher its suppliers and sentimentally, we are strongly pay. They even rest for only two days in a month. Probably Truku can choose to work in other cities but for more secured jobs, and do not need to

2019．08．IPCF Magazine 31 monument was built to commemorate the sacrificing of the Truku ancestors, and it is inscribed with the words: "Truku and Nature is connected with the relationship of building philosophy: the land is our blood and the forest is our home. After our ancestors migrated from TRUWAN, we always remember their teaching: co-farming and co- hunting, worship our ancestral spirits, and the protection of our forest home."

For an ordinary person, 47 years is the time to become a mature and smart middle-aged adult but for Truku, this time presents three-generation community life that has been burdened with painful sufferings caused by Asia Cement. The forest that used to be the pride of Truku connected;" The Truku shall "support sustainable is now lowered in elevation, and the Asia Cement Mine development, co-existence and mutual prosperity damages the land, environment, and community to a great of Asia Cement Corp and the Bsngan Community." extent. There are now facts and the Truku has no ability These processes became media headlines saying: to restore itself. Historical injustice due to the ruling of "Extension of Mining Rights were Revoked but about authoritarian regime forced the Truku to give away their 70% Support of Local Community Residents support land and culture. The green trees are gone and this is the Asia Cement’s Petition." historical course that we need to face together.

In fact, important players such as the Chairman, According to the "Mines Business Act," extension of members of the advisory group, and mentors of mining rights is now evoked but we are not able to force community meetings all expressed clearly their the Mine to stop operations. Rights of the Truku needs to strong support for Asia Cement. The event resulted be protected with the synchronized amendment of the in struggles within the community. For workers of "Mining Business Act." Only with the telling of historical Asia Cement, this is their right to work and to survive. truth, respect of rights to live, and the survival of local But for community residents, they suffer every day residents, with continuous promotion of amendments to from what comes along with the mine as well as the "Mines Business Act" towards a more environmentally the torture of losing culture. Thus, Truku’s "winning" friendly and transformation of justice. Will help the Truku over the lawsuit again resulted in the suffering of their homeland back, and restore nature from its damaged local residents. "Prosperity" of the community also environment. ❖ resulted in "losing the roots" of the community.

During the struggling process to gain dignity and land rights for the Truku, local residents need to face the pressure of the right to survive. This is a difficult task and a burden that local residents cannot bear. Pains come along with both the winning and losing of lawsuit against Asia Cement. Under the shadow of the Asia Cement Mine, the life of Truku has already become interconnected with Asia Cement.

Taking the Historical Burden and Possibility to Sooth Wounds

On the land of Fushi Township, there is monument of the Truku-Japanese War. In 1896, Japanese military occupied Taiwan and 3,000 Truku people fought to safeguard their land. After 108 years, this

32 IPCF Magazine．2019．08 2019．08．IPCF Magazine 33 The Road May be Long and Difficult, but We Will Return Home

Written by Liang Wen-Jing; Photo credit: Auvini．Kadreseng

New Kucapungane Village before it was destroyed by Typhoon Morakot.

is our home. It's a tough way back, but 45-year-old Auvini．Kadreseng Decides to "That we will get there." Rebuild His Mountain Stone Slab House Even at over 70 years old, when Auvini．Kadreseng Back in 1979, transportation between Kucapungane and the talks about old Kucapungane community, his sharp eyes outside world was very difficult. The community also lacked sparkle with life and his strong voice becomes soft with electricity and other basic infrastructure. In order to let memories. Kucapungane is located on the misty North the villagers have easier access to employment, education, Dawu Mountain. It is not only the place where Auvini medical care, and other daily life necessities, the government grew up, but also the home which their ancestors had relocated the entire community to the banks of South chosen for the generations to come - the home of the Ailiaobei River at the foot of the mountain, and named it Rukai people. "New Kucapungane Community".

34 IPCF Magazine．2019．08 The relocation happened when Auvini, like many community members of the same age, was studying in the city. He could not believe it when he heard the news. "When we got back to the old community, it was already gone." he sighed, "my beautiful home, the one I dream about every night, was just...gone."

Although the community was relocated, for Auvini, home is a place that never changes. One day he will still "go home". Auvini later found employment in another city, but whenever he came back to New Kucapungane on holidays, he always took the four-hour hike back to the original community location. Once, after paying respects to the ancestors, he spent the night in the mountains. He dreamt of his deceased father clearing up all the weeds in their home garden that night. A surprised Auvini asked in his dream,

"Father? Why are you still here?" "I'm looking after your home." His father replied calmly.

After he woke up, the thought of "going home" began to take root in Auvini's mind. Two years later, he quit his city job and returned to the community. Auvini, then 45 years old, decided to rebuild his family's stone slab house. One slab after another, he spent two years rebuilding his childhood "home". "Our ancestors left us three things: our language, our stone slab houses, and our culture." Auvini said with a smile, "I cannot save our language alone. As for stone slab houses, I rebuilt our family home, so I guess I did preserve something from the ancestors."

Using Words to Record the Stories of the Ancestors

After he fully restored his family house, Auvini started to write in his mountain home. From "The Legacy of the Clouded Leopard " (雲豹的傳人), "The Mysterious Disappearance " (神祕的消失), to "The Lost Kingdom " (消失的 國度), Auvini tells the stories of his ancestors with simple and sincere words, and recalls how the community disappeared due to the relocation and Typhoon Morakot. Auvini meticulously recorded his home surroundings, his people's Above:Auvini ．Kadreseng and son trekking back to culture, religious rituals, and myths and legends in his books. He also wrote down Old Kucapungane Village (photo/ Zhang Da- chuan) thoughts and emotions regarding the loss of their land and connection with their Middle: Community members working together to ancestors, and the longing for their original homeland. repair the stone slab houses. Below:New Kucapungane Village after Typhoon His publications gradually raised social awareness about old Kucapungane Morakot. The village was buried under mudslides. community, especially after Typhoon Morakot: the community members were forced to relocate to Rinari Community, where they found no farm lands or hunting grounds, and could not even find a proper place to bury their dead. Some community members began to take action to rebuild their mountain homes. "At least our mountain homes would not be abandoned. After our elders pass away, we can still bring their ashes up here and bury them, so that they can importance of stone slab houses in Rukai find their way back." Auvini said softly. culture. For Auvini, these actions and processes are just a way for him to find In 2016, the remaining 163 stone slab houses at old Kucapungane were included his way home. "We need to let 'people' on the World Monuments Fund's World Monuments Watch list, making them come home, let life take root there. That the second cultural asset in Taiwan to be globally recognized. The Ministry of is how you can really pass on the culture." Culture launched a ten-year restoration project the following year; and in 2019, community members were allowed to apply for funding to repair their own stone It is a long way home, and 74-year-old slab houses. Auvini and other community members applied for the subsidy and Auvini is still walking the challenging path. have restored a total of ten stone slab houses (including Auvini's family house he "I don't have a mission or goal in mind repaired by himself long ago) so far. when I do these things. I don't feel any pain or struggle, either. Because that is Currently Auvini is writing a book of essays on Rukai stone slab houses. my home, that is where my soul is. And I With content collected orally from fathers and elders, the book records the want to go home." ❖

2019．08．IPCF Magazine 35 Following the teachings of his ancestors, Wilang built a traditional Atayal family house at Nan'ao Township where he currently resides.

The Hunter Guardian of the Atayal Forest in Nan'ao

Written by You Tai; Photo credit: Yang Ren-Fu

ince I was little, I've always known I am a child of Haga The Atayal people were forced to move to the "SParis Community, even though I live in Wuta." said Wilang plains under Ethnic Relocation policies during the Mawi, as he walks into the traditional Atayal family house he Japanese Occupation Period, and Migration policies built himself. He currently lives in Wuta Community in Nan'ao launched by the later Nationalist government. The Township, Yilan. family of Wilang's grandfather was the last to leave their ancestral lands; and because his grandfather It is said that Wilang's ancestors originally lived in the wilderness stayed there for a longer period of time, Wilang between Renai Township in Nantou County and Wanrong often heard his grandfather talk about their people's Township in Hualien County. Two hundred years ago, the history. Going into the mountains with his father expanding community crossed Nanhu Mountain into eastern and uncles to plant mushrooms and hunt further Taiwan. They settled along Heping North Stream in Nan'ao strengthened Wilang’s strong bond with the Township and were later known as the Nan-ao Atayal. mountain wilderness.

36 IPCF Magazine．2019．08 was relocated to Hanxi Community in Datong Township because of Ethnic Relocation policies; later a family member killed a policeman, and the whole family was forced to move to the plains. Eventually they found an opportunity to return to their original old community location; but in 1966, the family was forced to move to Wuta Community in Nan'ao by the government.

Wilang returned to the mountains at least 20 times in the past decade to do research on old communities. Every trip would take three to four days, or even a month long. In order to document the locations of the communities, he uses GPS equipment to accurately mark the coordinates of the old mountain communities that once belonged to the Nan-ao Atayal on a map. The project has taken him as far as Nanhu Mountain. In 2012, Wilang, his grandfather, and gaga completed the documentary film "Haga Paris", which is about the relocation history of the community. It is a visual record of Atayal life wisdom generated by the people who have been living in the mountain wilderness. Backed with abundant research data and evidence, Wilang can confidently tell the stories of his own community.

Building an Atayal Family House to Carry on Ethnic Memories

Recently, Wilang worked with his uncle and built an Atayal family house in Wuta Community. He proudly claimed Wilang often returns to the old communities to documents their locations. The lower photo shows handwritten notes on Wilang's map. that "we indigenous people do not like to cut down trees. The heavens will provide us with the wood we need." He collected fallen cypress wood at the downstream area of rivers and used them as beams, pillars, and the roof girder. However, official history textbooks completely left out The rooftop waterproof fabric is made with smoked any records of the indigenous community members who cypress bark which keeps the house nice and dry even first came to the area and developed the land, and the during typhoon days. Wilang brings his Wuta Elementary migration and relocation incidents. Consequently, the School students here to teach them about traditional younger generation of Nan-ao Atayals has no idea that these houses, and his wife teaches cloth weaving at home. events took place in indigenous history. Unhappy with the situation, Wilang began to write about his family history and Back home, Wilang often thinks about the times he went memories when he was in university. Ten years ago, he and hunting in the mountains with his uncle as a child. His his grandfather began a cultural investigation project on old uncle will make a fire at night, use Formosan Sugar Palm communities, hoping to reconstruct the ethnic memory of leaves as a blanket to keep little Wilang warm, and tell him the Nan-ao Atayal. to wait inside the house. Then his uncle will walk alone into the dark forest with his weapon. Every time Wilang Following Grandfather Back to would fall asleep waiting for his uncle to return; but at Old Communities daybreak, he will wake to rustling footsteps and see his uncle, looking tired yet proud, standing in front of him In 2009, Wilang and his 90-year-old grandfather made the with dozens of flying squirrels on his back. first journey into the mountains to find the old communities. Every trip would require at least one week. The journeys were "The Atayal people are part of the wilderness. That is long, but every trek brings Wilang closer and closer to his where we belong." Taking out a jew's harp, Wilang starts community. to play a powerful and rhythmic melody in his Atayal home. It is a piece his ancestors played to communicate After a couple of investigation trips, Wilang gradually learned when they were out hunting. It is also a way for Wilang, more about his family history from his grandfather. During the bearer of culture and traditions, to pay respect to the the Japanese Occupation Period, the Haga Paris Community ancestral spirits and mountain wilderness." ❖

2019．08．IPCF Magazine 37 Returning to Old Communities to Seek Former Memories of Home

Written by Chen Yi-Ru; Photo credit: Taitung Bunun Youth, Wu Dong-Jun

In 2016, Taitung Bunun Youth made the first trip to hahaul to map the terrain. Above: The map at Taitung Bunun Youth records important data such as communities locations. Below: Three young people from Taitung Bunun Youth record the memories of their people through means they are can find Haiduan Township at the end familiar with. Youof Provincial Highway No. 20, Taiwan's "most beautiful highway". Three hundred years ago, this Taitung County township beside the Central to create 3D maps of communities locations and floor plans of Mountain Range was the first Bunun settlement. old family houses. They are not only documenting the traditional The old communities here were gradually territory of communities, but also rediscovering memories of events abandoned after the 1930s, due to relocation that happened on this land. policies during the Japanese Occupation Period, but you can still find many old houses on the Creating 3D Maps and Marking Community mountain tops in Haiduan. Traditional Territories

Attempting to rediscover the old lifestyle of their The idea of returning to old communities began with Langus' journey ancestors, Bunun youths Langus Lavalian and to seek her family roots. In 2013, Langus asked her father to take Aziman Takisdahuan, along with Langus' husband her back to old Wulu Communities. When she saw the remaining Xie Bo-gang, began to visit old communities foundations of the stone slab houses, she became very emotional.

38 IPCF Magazine．2019．08 "That was the first time I saw the old community and stone slab houses. I wanted to know how my ancestors lived there." Langus lived her whole life in the community until she left for university, and returned to work at the Bunun Cultural Museum of Haiduan Township after she graduated. She is not completely unfamiliar with her community, but "after that visit in the mountains, I really began to look into my family's migration history. I realized my ancestors moved here from higher mountain areas."

Langus often made 3D maps of community locations when she was studying in graduate school, turning 2D photographs into layered 3D topography models. "The elders recognize these 3D visual representations of our communities easier than google earth." In 2015, the trio established Taitung Bunun Youth (TBY) with a couple of other partners. They added Aziman's Sulaiyaz Community onto the 3D map and actually visited Mamahav, the old Sulaiyaz Community. "And along the way the map just grew and grew." Xie Bo-gang said with a laugh, "starting from Wulu Community, then expanded to the upstream and downstream areas of Sinwulyu River."

The huge map is 2 meters long and 1.2 meters wide, and with the information collected during interviews with the elders, they created a fascinating oral history of the community. "It's inspiring to see the elders pointing here and there, identifying each other's communities." recalled Aziman with a smile. He is currently teaching at East Bunun Community School Indigenous Education Center.

A Cultural Journey to Bring People Back to the Old Communities

In addition to creating a 3D map, the trio began to document family houses in 2016. They measure the size and space of the houses with a plane table and draw out the floor plans. Xie Bo-gang, who is currently studying for a PhD in anthropology, brought in two younger classmates to help out. "Spatial analysis can offer a lot of information which we cannot get from interviews. For example, how the elders chose the location to build a house, and its surrounding vegetation and ecosystems."

Gathering data is only the first step, as the three also wish to bring people back to old communities. In 2018, Chulai Elementary School students came to Mamahav for a 3-day, 2-night traditional culture camp. They learned traditional wisdom and skills such as locating water sources, making a fire and cooking, and field dressing. At night they sit beside family houses with no electricity and enjoy the atmosphere of mother nature. "We want them to know the traditional Bunun lifestyle. Our ancestors were not just "surviving", they were "living"." explained Aziman.

Besides visiting old communities, the three continues to explore traditional cultures through various activities. Langus learned traditional weaving, and Aziman began to grow millet in the fields. "Although I grew up in the community, I've never had millet Above: The 3D map model of upstream Sinwulyu until I went to university!" The farm work is an opportunity to reintroduce traditional River, made by foods and also learn about Bunun millet culture. When asked about the objectives Taitung Bunun Youth. of these actions, "we want to fill in the 50-year blank in indigenous history," Xie Below:  Every trip into the explained, "starting from when the Japanese colonial government moved our mountains is a full community members from the mountains, to the assimilation policies launched by train course for the Nationalist government." "minbunun" ("to become a Bunun"). Aziman stressed that "we learn about our traditions not because we want to return to the old lifestyle, but to seek and understand their core spirit and value. We want to explore the meaning of being Bunun in the modern world, and eventually figure out ‘what kind of life can we live as Bunun people?’ ". This is an open question with endless possible answers, and the trio's actions are a bridge which allows us to look to the future while standing on the roots of tradition. ❖

2019．08．IPCF Magazine 39 Written by Chen Yi-ru; Photos credit: Lin Jing-yi

The Cultural Awakening of an Urban Youth: Passing on Traditions in the Community

Written by Chen Yi-Ru; Photo credit: Lin Jing-Yi

National Dong Hwa University Pangcah club students learn about traditional arts and skill in Angcoh Community.

ngcoh Community, a typical mini Pangcah Reclaiming the Long-lost Community Culture Acommunity hidden next to Siouguluan River in the East Rift Valley. There are only 100 households in Asaw, who now teaches traditional indigenous arts and skills, was the quiet community, forming a strong contrast to the still a city boy living in Taipei five years ago. Raised in Taipei by his bustling Yuli City nearby. parents, Asaw's only memories of his community were living with grandma in the community when he was still in kindergarten, and A group of visiting students breaks the serenity. They freely playing outside. However, he was not very familiar with the pick up nearby coconut leaves and start to weave community's culture. beautiful headbands. Later when the students form a circle, the diamond patterns on their headbands form Asaw's first job in Taipei was at an aluminum window factory. On a single endless chain. "This carries three meanings." his first day, the first sentence the Deputy Factory Director explains Asaw Siwciyang, a young instructor from spoke to him was "you are a mountain boor". This deeply Angcoh Community, "one is solidarity, two is defense affected Asaw. To break the public stereotype on indigenous - the diamonds are like chains that can stop evil spirits, peoples, Asaw worked extra hard, took on extra shifts that the third is inclusion, because we are all family." his colleagues did not want to cover, and deliberately avoided

40 IPCF Magazine．2019．08 drinking and chewing betel nuts in front of his His cousin first went to Cidal Hunter School in Shoufeng colleagues. Township, Hualien, to learn the traditional arts and skills. Asaw later followed his cousin's footsteps and returned to Hualien While his boss was very impressed, the Deputy Director at age 31. At that time, Asaw was working in the wooden floor continued to pick on him. "He never called my name, it business in Taipei with a monthly salary around NT 50,000 to was always 'mountain boor'." said Asaw. "When I worked 60,000. Nevertheless, "the day I decided I wanted to go home, hard, he would tell me to 'quit faking it'." After tolerating I called my boss and told him I was leaving the job at the end of him for six months, Asaw finally got into a physical fight the month." with the Deputy Director. After the incident, Asaw quit the job. But the episode also made him think. "Actually, In order to reclaim his long-lost community memories, Asaw I probably can't even say I'm a ‘mountain boor’, because also enrolled in Cidal Hunter School. Through hunting, fishing, I don't really know much about my people's culture." weaving, and speaking the language, he gradually pieced together a full picture of his own culture. A year later, Asaw became a It's not that Asaw never thought of returning to his teacher. With a means to support himself, he could move back to community. Although he spent most of his life in Taipei, Hualien to work and fulfill his dreams. Asaw never really liked the fast, busy pace of city life. However, the lack of employment opportunities kept Carrying on the Pangcah Community Spirit Asaw from realizing his dream of going home. The real turning point came in the form of his cousin. "His But after awhile, Asaw's desire to return to his own village cultural awakening happened earlier than mine. He felt became stronger. "After all, this is not my community. I want to alone in Taipei, so he went back to learn about his own work in my community, and let more people know about Angcoh culture." Community." Asaw plans to go back to Angcoh Community and design a complete set of community courses after he leaves his current post this summer break. He wants to let more people understand Pangcah culture and experience Angcoh Community’s relaxing and easy lifestyle through activities such as fishing, hunting, and gathering.

"I hope the public can have a more in-depth understanding of Pangcah culture. It's not only about song and dance." explained Asaw. For example, when the Pangcah have a toast, they will first stomp the ground, touch the cup to the earth, pull up the cup in a forward direction, and then pay respects to the elders. This simple gesture carries a lot of community culture in it: the Pangcah people consider the earth as their mother. By stomping the ground, they awaken the Earth Mother and offer her the first drink of wine. Pulling the cup forward is to collect blessings from the Mother, and then giving them to the elders. "So this cup of wine is very significant. It carries the blessings from the earth, it shows our respect towards the elders and teaches the younger generation respect."

Community culture is facing the threat of discontinuity as some people think the traditional ways are not useful in the modern world. But Asaw takes it upon himself to carry on the traditions through his courses. "It's not about the form when it comes to culture and traditions, it's about passing on the meaning behind it and understanding how they teach us to become better people."

Asaw also hopes that after he has the courses in place, it can create more job opportunities for young people to come back and work and live in their communities. Asaw plans to set up a Pangcah language school in the abandoned community Above: Pangcah youth Asaw Siwciyang returns home to teach courses elementary school so that the language will not be lost. No and let more people understand the unique Pangcah culture and its meaning. matter how long he was away from the village, Asaw's connection with his community has always been there. And from now on, he Below: Students use coconut leaves to practise traditional weaving. will begin his new community life here.❖

2019．08．IPCF Magazine 41 Rooted in Culture: Atayal Wufon Hunter School

Written by Chen Yi-Ru; Photo credit: Huang Jian-Bin

lush mountains of Wufeng Township in Hsinchu County are home to he a hundred and so Atayal people living in Maybalay Community. Every year this community attracts over six thousand visitors who come to try on traditional Atayal shawls, paint their faces with Atayal tattoos, learn how to use a bow and arrow, and sing and dance with community members. They can also follow the locals on a hunting trip and learn the wisdom of laying animal traps; and when it is time to eat, everyone sits around the fire to roast meat skewers. This is the Atayal experience tour offered by Wufon Hunter School, where visitors experience the Atayal lifestyle for an entire day.

The founder of Wufon Hunter School is Guo Wen-biao, husband to an Atayal wife. He actually went from having zero knowledge of indigenous community culture to setting up the Hunter School. "Maybe the ancestral spirits want me to come back!" Guo said with a smile. "Some say this is my destiny, but I think it's my mission."

Launching Culture and History Research to Revitalize Atayal Culture

Originally from a Hakka community in Zhubei City, Guo Wen-biao's relationship with the Atayal community began through his wife. Before he retired from his post in the public sector, Guo was already an active member in Atayal communities. He participated in many community affairs with his wife, sometimes even pitched in to help revive communities. He not only took part in activities such as preserving mountain lands, planting trees, and managing community operations, but also set up the Maybalay Culture & Recreation Eco-preservation Industry Association and the Bamboo Forest Health Cooperative (竹林養生合作社) with local bamboo industries.

Eight years ago when Guo retired, the couple decided to move back to the community. At that time, Guo was serving as the Director of Maybalay Community Agri-tourism Area. The community, under his management, received a Grade A certification among over 80 agri-tourism areas in Taiwan, yet the overall economic situation of the village did not improve, even after various attempts over the years.

"Later I realized it was because I was using the wrong methods. I was At Wufon Hunter School, tour instructors teach visitors thinking from a Han perspective and thought that with money and how to hunt with a bow and arrow. Visitors can experience Atayal lifestyle and culture here. resources, the community would thrive. But the key is to go back to our cultural roots." Thus in 2013, they began the Wufon Hunter School project. With Atayal culture as its foundation, the school aims to preserve the gradually disappearing traditional culture, and promote and develop indigenous community tourism.

42 IPCF Magazine．2019．08 Wufon Hunter School tour instructors dance happily with visitors.

The preparation process alone took two years. The main Guo Wen-biao realized the solution to this problem is the Hunter reason is because the Atayal people’s history is passed on School. After completing tour instructor training, community orally, and without written words, it is difficult to compile members can introduce their own culture to visitors with pride. a complete history of the community. In order to carry "They are doing something they are proud of, and we are also on the flaming torch of local culture, the couple began training the next generation of local talents." their extensive research: they interviewed community elders and collected data, and combined traditional Guo Jun-ling, Guo Wen-biao's son, also returned to the Atayal culture elements such as songs and ancient community two years ago. Thirty-year-old Jun-ling is chants, dance, weaving, hunting, farming, and food and responsible for digital marketing and promotion. He runs the drink into tour itineraries. "The core concept of the official website and FB fanpage, and shoots Vlog videos to school is to reintroduce Atayal culture. Throughout the connect the traditional community with the younger generation. entire day, every experience the visitors encounter is part After working here for a couple of years, Jun-ling observed a of our strategic marketing of community culture." joked change in local attitude. "In the past, the community members Guo Wen-biao. were overall quite passive. Someone had to come out and take the lead, and people would wait for a demonstration and actual The school opened in 2015, yet the documentation and results. Now we are gradually getting on the same page and we research of local culture and history did not stop there. all want to make the community a better place." During this year's Millet Harvest Ritual, Guo Wen-biao studied the ritual of offering thanks to the ancestral In order to effectively promote indigenous community spirits, and tried to figure out a sustainable agriculture culture to a wider public, Guo Wen-biao planned out detailed operation model for Maybalay Community through job responsibility charts and procedures so that the school traditional millet farming methods. "I'm racing against the can handle up to 120 visitors at the same time without any clock now. I fear the elders will leave us before we can difficulties. Furthermore, this year Wufon Hunter School document all of this and the culture will disappear with launched the new Yamay "Born from Stone" Community Tour. them." In addition to interviewing elders, the couple also Legend has it that the ancestors of Atayal people were born reconstructed old communities by restoring traditional from stone, and "Yamay" is the word for "stone" in the Atayal family houses, barns, and lookout towers. "This is a language. The tour explains how the villagers lived in caves and culture restoration base for future children to experience tells the story of the strangely shaped large rock. The itinerary how their ancestors lived in the community." also includes a Food Forest Party which involves gathering and hunting. "Every community has their own culture," explained Being Proud of Local Culture Guo Wen-biao, "the key is to find your own unique DNA and and Restoring Community Confidence transform it into a story which can fully present the culture of your village." Many community members were able to return to and work in the community after Wufon Hunter School was "Traditions are our roots, and the land is our life. Sustainability is established. Currently the school has seven full-time our hope, and diversity is our wealth. And culture is the promise employees, among which three are tour instructors, and of livelihood for our next generation." This is the wisdom of life the youngest is only 18 years old. "A lot of indigenous Guo Wen-biao learnt from the elders. On this piece of land left people have lost their confidence because they cannot by their ancestors, Wufon Hunter School leverages local culture find their roots and eventually give up on themselves." as a foundation to let community value shine once again." ❖

2019．08．IPCF Magazine 43 A Home Cooking Lesson which Reclaims Memories of Food

Written by Liang Wen-Jing; Photo credit: Tsai Zong-Sheng

Vuvu A-mei (second right) brings cooking class students into the fields to learn where the ingredients come from. First left: Muni, first right: Su Chih-min.

cooking classroom has no then she wraps the mixture in banana leaves, completing a snack for her grandson. Thiscomfortable air conditioning, "Although it's easier to buy it from stores, I want to pass on the traditions our no precise measuring tools, and is ancestors left behind so that our children and their children will remember this located in the yard under a tin roof. taste." Kakanan nua qemuma-quma offers home cooking classes in the community A Community Rural Scene that is Gradually Fading and invites you to come into the fields and hear the stories about the During the 1960s, the government encouraged Paiwan people living in ingredients, the land and the people. Shandimen Township, Wutai Township, and Majia Township to move to the plains and develop the wild lands. The river flat next to Ailiao River in Pingtung County At Kakanan nua qemuma-quma cooking was assigned as lziuci Community by the government. Initially, community class, vuvu A-mei takes the students members grew crops such as millet, taros, and sweet potatoes; yet as the overall into the fields. "When I got married economic environment changed, they gradually switched to cash crops such as 41 years ago, my parents gave me this mangoes, pineapples, and bananas. piece of land as my dowry. We planted mangoes, bananas, red quinoa, millet..." "When community members no longer plant traditional crops, our relationship A-mei pounds the taros harvested in with food changes" said Muni, the owner of Kakanan nua qemuma-quma. Muni the fields into a paste and mixes in pork; (Paiwan) and her husband Su Chih-min (Bunun) started a series of courses

44 IPCF Magazine．2019．08 titled "Paiwan Home Cooking Lab - Comfort Food Su Chih-min mentioned that vuvu sill insists on working in on the Dining Table" at the indigenous community the fields even now, because she wants to pass on the flavors university in Pingtung County. They started the first she enjoyed and her memories to the younger generation. class at their own community - lziuci Community, and Nevertheless, with so many dainty delicacies available now, the visited Paiwan small farmers in the Pingtung region young people have lost interest in this kind of simple sweet soups. with their students. The objective is to rediscover the "I am a cook, and I need to figure out a way to let modern people connections between the participants themselves, the fall in love with these traditional dishes again." land, and the culture. Learning Together to Rediscover the Traditional Flavors

Unlike current trends that promote education on food and agriculture, the indigenous peoples focus more on preserving the species. Su explained it with an example: a lot of people are renovating traditional dishes now, but when the elders taste them, the first thing they say is, "this is not our flavor". The difference in "flavor" comes from not only the ingredients and ways of cooking, but also the farming procedures.

"Most of the traditional crops grown by indigenous peoples are indigenous species in Taiwan; therefore the "flavor" is related to preservation of original species and how the farmer grows the crops. These aspects were often overlooked in the past when we were talking about indigenous cuisine." Su believes that traditions are the foundation of innovation. How to help seasoned indigenous farmers transform their species preservation experiences into a culture and pass it on is the key to rediscovering the traditional flavors.

Kakanan nua qemuma-quma organized the courses to let farmers, cooks, and consumers/participants interact with each other, and understand the relationship between traditional ingredients, land, and people. Muni remarked that this is also a joint learning experience for her. "I'm also learning. I'm learning more about my culture" she said with a smile.

Above: Sweet potatoes shaved into small sticks, shelled peanuts, and taro. All of these ingredients used in class The fragrant kulus moon cakes with sweet potato and peanut are harvested from vuvu A-mei's fields. fillings are ready and out of the oven. When you take a bite, you Below: Kakanan nua qemuma-quma integrated traditional can taste the sweet potato which slightly flavors the unsweetened flavors with modern dishes and transformed the indigenous dish kulus into fillings for refreshing and filling in a pleasant and not overwhelming way, and the crushed sweet moon cakes. peanuts bring in a crunchy texture. The simple deliciousness of kulus lets the memory of food take root in us again. ❖ The dish taught in the first class was kulus, a peanut and sweet potato sweet soup. The ingredients and instructions are very simple: put small sticks of sweet potatoes and crushed peanuts into a pot and cook for 15 minutes. This is a common household dish for the Paiwan and Rukai. When family members come back from the farming fields, they can enjoy a cool bowl of kulus to replenish their strength. "But modern Paiwan people are not necessarily farmers, so the habit of drinking kulus may disappear." Muni does not think we need to resist change when it comes to the transition between new and old, but she hopes to preserve the memory of the food and dishes, and "replant" the traditional flavors back into her people. Breaking the monotonous image of modern cooking classes, students at this cooking class experience the simplest and most natural cooking procedures in the indigenous kitchen beside the fields.

2019．08．IPCF Magazine 45 Things to Remember when Visiting Indigenous Communities

Written by Kuo Po-Jiun; Illustrated by James Lee

Angcoh Community, a typical mini Pangcah community hidden next to Siouguluan River in the East Rift Valley. There are only 100 households in the quiet community, forming a strong contrast to the bustling Yuli City nearby.

A group of visiting students breaks the serenity. They pick up nearby coconut leaves and start to weave beautiful headbands. Later when the students form a circle, the diamond patterns on their headbands form a single endless chain. "This carries three meanings." explains Asaw Siwciyang, a young instructor from Angcoh Community, "one is solidarity, two is defense - the diamonds are like chains that can stop evil spirits, the third is inclusion, because we are all family."

Culture is more than what meets the eye.

Indigenous peoples have been living on this land for thousands of years. It is impossible to fully understand the essence of an indigenous culture within a short visit. It is also extremely difficult to precisely "re-present" a culture, so don't expect to learn everything about an indigenous culture after one short trip. The Harvest Ritual is more than just celebrating a harvest.

The Harvest Ritual is a set of rituals developed by respective communities to thank the ancestral spirits and pray for harvests. Every year during this period, many community members will return to their communities to help with the preparations for a successful ceremony. Please keep in mind these events are not performances specifically organized for tourists. They are part of the indigenous culture and lifestyle and should not be disturbed.

46 IPCF Magazine．2019．08 Don't intrude if you are not invited.

The Ritual is a major annual ceremony for the community, and also a time for communities members to get together with friends and family. Although it is a joyous celebration, please take note that some rites are not open to public. Many rituals are organized by and for the community only. Please do not intrude if you are not invited.

The communities are not performance venues.

During the Ritual, community members will dance for the ancestral spirits and the elders. Do not to walk too close to the dancers or interrupt the rites. Remember, you are just a visitor. Please respect the local culture and way of life!

2019．08．IPCF Magazine 47 Be aware of where, who and when you are photographing.

Indigenous costumes are indeed very unique, but keep in mind not to snap photos whenever you want. Do not wander about or even instruct community members to pose for you. Don't be rude!

Indigenous peoples do not drink irresponsibly.

In the ceremonies, alcohol is a symbol of responsibility. You have to gain permission from the elders to drink, and you have to empty your cup in one go to show you are person who takes responsibility for your actions. The ceremonies are very sacred events; do not assume it is an enormous rambunctious party just because there is alcohol there.

48 IPCF Magazine．2019．08 Please respect the fact that community members actually live in the communities.

Indigenous communities are not tourist sites, therefore most of the areas are not public spaces. Please respect the fact that there are residents actually living here, and don't treat the village as a tourist attraction. Do not trespass, lean on things or park your vehicle in random places.

If you want to know more about indigenous communities, hire a professional community guide.

A lot of travel agencies offer indigenous community tours now; however, most of them are planned by the agencies themselves and not authorized by the communities. If you wish to learn more about the rich and interesting lifestyle and culture of indigenous peoples, hire a professional communities guide! They can offer professional in-depth tours, and you can also avoid appropriating invaluable indigenous culture.

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