Family Variations & New Vision 2005 Taiwan International Ethnographic Film Festival Press Conference

Time: 2005, September 6, Tuesday, 1:00pm
Venue: Spot Cinema, Film House
Address: 18, Sec. 2, Chungshan N. Road, Taipei
Tel: 02-2511-7786
Organizer: Taiwan Association of Visual Ethnography

 

Participant:
Tai-li Hu, President, Taiwan International Ethnographic Film Festival (Fellow Researcher, Institute of Ethnology, Academia Sinica)
Wen-ling Lin, Festival Director, Taiwan International Ethnographic Film Festival (Professor, Department of Communication and Technology, National Chiao Tung University)
Sponsoring organizations:
Council for Cultural Affairs
Government Information Office
The Ministry of Education
Council of Indigenous Peoples
The Commission of Mongolian
and Tibetan Affairs
Joint Organizations:
Zhi-Peng Tsao, Director, Museum of Institute of Ethnology, Academia Sinica
Chinese Taipei Film Archive (CTFA)
French Institute
Canadian Trade Office in Taipei
Domestic Directors and Producers:
Tueng Chuen Qin (Taiwan Public Television Service, the producer of the Formosa Aboriginal News Magazine )
Watan & Oloh (The Solicitude for the Takasago Volunteer)
Halugo Watan & Kaleh Kalahe (Kimbo in a Flash)
Li-Fang Lin (Buddha’s Sons)
Mickey Chen (Scars on Memory)
Hung-Zhou Je (The Story of Wai San Din Alluvion)
Ping-Hai Wu (Shi-Ting and Her Song & They Came From Overseas to Make a Home)
Chun-Hsin Hung (Farmers in the City)
Ming-Chieh Sung (Hey Jimmy)
Baunay Waton (Trakis na bnkis)
Tai-Li Hu (Stone Dream)
Activity Content:
1.

 

Speech presentation of Taiwan International Ethnographic Film Festival,
Sponsoring Organizations & Joint Organizations
2. Screening the 2005 TIEFF preview trailer
3. Brief Introduction of festival theme and selected films.
Founded in 2001, biennial TIEFF (Taiwan International Ethnographic Film Festival) is the first international ethnographic film festival in Asia. With the media of ethnographic films, TIEFF aims at improving the communication and understanding between different cultures and ethnic groups. With 37 selected domestic and International films, this year’s TIEFF will hold in Chen- Shan-Mei cinema in Taipei (Sept 30 to Oct 4).
The theme of 2005 TIEFF is “Family Variations.” 2005 TIEFF has organized two major programs – “Family Variations” and “New Vision.”Under the category of “Family Variations,” there are four sub-programs – one retrospective program respectively pays homage to David and Judith MacDougall and John Marshall, and three theme subprograms –“Other Families,” “Alternative Families” and “Diversity and Family.” Moreover, in “New Vision” category, we feature three subprograms – “Indigenous Perspective,” “The Human Right and Autonomy” as well as “The Migration and Settlement.”
The selected film list will be announced in the press conference (There are more than 250 domestic and international entries.) TIEFF will also introduce above-mentioned programs and present some of the best films.
4. Presentation of selected domestic films and entry certification

5. Presentation of TIEFF’s official website and posters as well as ticket sale points

Review: Dialogue Among Tribes

Brian Hioe
Editor at New Bloom, where this review first appeared.

The documentary “Dialogue Among Tribes” provides a look at the lives of Taiwanese indigenous laborers. Composed of vignettes drawn from a series of indigenous men that grew up after the KMT came to Taiwan, including the father of director Pan Zhi-Wei, the fishermen Du-Ya, the documentary does not have any set focus, except for thematics which can be drawn from the lives of the indigenous laborers whose stories are featured within. The film is highly evocative nonetheless. As the title of the film implies, these are individuals from a number of indigenous tribes, including the Amis, Atayal, and Kavalan.

What emerges from the commonalities shared between the indigenous men featured within the film, then, is the use of indigenous as cheap labor in high-risk industries in urban areas after the KMT to Taiwan, in spite of that these industries are vital for Taiwan’s economy. Such industries include the construction industry, food processing, farming, factories, and the fishing industry.

The men focused upon within the film are all of the same generation and as a result of having grown up after the KMT came to Taiwan, speak fluent, if sometimes accented Mandarin. Nevertheless, unsurprisingly, indigenous workers faced poverty and discrimination.

But Pan also shows that his interview subjects managed to find happiness and begin families despite the hardships they went through. Many of his subjects seem to have come to look at their hardships nostalgically, likely because after having overcome such hardships, these have become pleasant memories.

It is suggested obliquely in the film that the cheap labor of Taiwanese indigenous constituted a crucial part of Taiwanese development in the postwar period, with one interview subject commenting on how indigenous construction workers built thousands of buildings in Taipei. Having relocated to the city or otherwise left their hometowns, pensive shots of urban backdrops, industrial machinery, or fishing boats on the high sea suggest that modern alienation was what Taiwanese indigenous faced during this period of time. Indeed, modern alienation would be one of the major themes undergirding the film, with perhaps greater focus upon modernist alienation as what confronted indigenous workers in urban areas in the postwar period rather than, say, Han colonization–although there is some suggestion in the film that it is ironic for Taiwanese indigenous to made to work for Han to build their homes and provide them with the food they eat on the lands that they once lived on.

Apart from themes of alienation, the destruction of the environment due to industrial development is also connected in the film with the destruction of tradition. Recurrent shots of harbor construction in Taitung is shown to not only disrupt the lives of fishermen today, but can be seen as more broadly emblematic of the destruction of traditional ways of life that took place following industrial development under the Japanese or KMT and the camera at times dwells elegiacally upon shots of mountains or the sea. Several, but not all of the subjects of the film discuss the loss of traditional knowledge regarding hunting or fishing because traditional forms of hunting or fishing were uprooted by modern means of obtaining food. Traditional knowledge about traditional hunting methods has been forgotten in some communities, even by elders, due to long periods of disuse.

To this, Pan’s solution seems the titular dialogue among tribes, something gestured towards obliquely in the film. Because many indigenous tribes share common roots or have been dispersed across Taiwan following Han settlement, traditional knowledge which has been lost in some communities and be recovered through dialogue with communities which have preserved the knowledge lost in other communities. And, as seen in the closing of the film, Pan suggests that it will be a historical tragedy if this knowledge becomes lost and there is no way to gather together a dispersed peoples.

One wonders, then, if Pan’s film is call to action for indigenous youth of his generation. Near the end of the film, Pan rather telling juxtaposes Du-Ya’s children, presumably Pan’s own siblings, to Du-Ya himself. This is seemingly to show that while there has been loss of traditional knowledge from the generation before Du-Ya to men and women of Du-Ya’s generation, children of the generation after Du-Ya are unable to perform the hard labor that Du-Ya routinely does. It remains to be seen as to what a “dialogue among tribes” for young indigenous today will consist of, then.

Watch the trailer for Dialogue Among Tribes.

Review: Path of Destiny

Brian Hioe
Editor at New Bloom, where this review first appeared.

Yang Chun-Kai’s “Path of Destiny” (不得不上路) would be a deft evocation of the challenges facing preservation of indigenous tradition in Taiwan. Namely, even in those rare cases in which young people actively aim to participate in traditions which may soon be lost, the trend may be irreversible. And given inescapable social tensions between modernity and tradition, adherence to tradition demands great personal sacrifice.

The main focus of “Path of Destiny” is Panay Mulu, the youngest member of a group of Sikaway mediums who carry out ceremonies throughout the year to heal sickness and call upon the gods. The other members of this group are elderly, the much younger Panay having originally joined the group as part of scholarly research into Sikawasay tradition, and subsequently stayed with the group for over twenty years. Seeing as the group of Sikawasay the film focuses upon has already lost many of its members to age over the course of the twenty years Panay has been with the group, it is suggested in the film that Panay may ultimately be the last of this group of Sikawasay.

The challenges of preserving tradition, then, are many. It is not merely lack of interest from young people which leads to difficulties in carrying on Sikawasay traditions. Namely, the religious rites of the Sikawasay are highly demanding, requiring fasting, avoidance of certain foods and avoiding contact with members of the opposite sex during certain parts of the year. As Panay points out, it is very difficult to preserve such traditions in contemporary society, seeing as Sikawasay rites require Panay to spend significant time away from work and few outsiders understand such traditions. Accordingly, although Panay has gone out of her way to document Sikawasay song and religious rites, it seems that there are few who take interest in such matters to as in-depth a manner as Panay, who whose original interest in preserving Sikaway tradition has required a great deal of self-sacrifice.

Panay herself has to balance her teaching duties along with her responsibilities. And although Sikawasay were a quintessential part of traditional Amis religious practices, carrying out rites yearly, and performing ceremonies to heal the sick, Sikawasay rites are stigmatized by Amis who have converted to Christianity, referring to practitioners of Sikawasay rites as “witches.” Panay herself occupies a precarious position with members of her Christian family, who fear that Panay may suffer damnation through adherence to a non-Christian religious practices deemed to be witchcraft. Indeed, this would be a common phenomenon among indigenous young people that become interested in their cultural heritage, seeing as they may face being ostracized from parents who have converted to Christianity, as well as that indigenous who converted to Christianity have in some cases gone out of their way to destroy traces of indigenous tradition and religious practices as idolatry.

Likewise, apart from facing many of the practitioners of Sikaway are in poor health, something which may be exacerbated by their continuing to practice Sikawasay. Despite their age, healing the sick brings them into frequent contact with disease, and some of the religious ceremonies of the Sikawasay are highly physical taxing, particularly for the elderly. Sikawasay rites also require drinking large amounts of rice wine as a way to come into contact with the gods, and such frequent drinking no doubt wears at their health. The members of the Sikawasay group that Panay is part of all freely acknowledge that they have considered giving up Sikawasay many times, but have ultimately stuck with it for decades. Panay herself mentions that she has thought about giving up in order to lead a less physically taxing life. Nevertheless, it is clear from the film, that this shared struggle has also built strong ties between Panay and her fellow Sikawasay practitioners, despite the age difference. And many indigenous, both young and old, cite the importance of Sikawasay to the Amis and the need to support such traditions and ensure that they are not lost.

“Path of Destiny,” then, is able to skillfully balance the many-sided nature of what may otherwise seem like the simple and positive good of attempting to preserve tradition before it is lost. For while it may be the series of historical tragedies wrought by Han colonialism in Taiwan which led to the destruction of many indigenous traditions, it may demand further sacrifice in the present to preserve these traditions. And there is ultimately no easy answers to such quandaries facing those who seek to preserve tradition before it is lost.

Watch the trailer for Path of Destiny.

【晚安新聞:關鍵評論網】

2017臺灣國際民族誌影展被關鍵評論網評論了

引用如下,

詳文連結:https://www.thenewslens.com/article/78761

隨著世大運的風光落幕,台灣國際民族誌影展將於十月接力露出。影展自111個國家的1,500多部報名影片中,挑選歐美非以及亞洲在內的42部影片,以觀察式、實驗性、反思與感官風格,在世界急速變遷的情狀下,爭取閱眾首選。舉凡金磚五國峰會下的人地關係、日本核災後現況探討,以及台灣焦點導演伊誕.巴瓦瓦隆(Etan Pavavalung)帶領閱眾了解排灣族與阿美族,在不同環境背景孕育下,與眾不同的美學傳統,都將在台灣國際民族誌影展「大展身手」……

影展購票連結

DM電子版連結

影展粉專連結

Review: The Woods Dreams are Made of

DJ W. Hatfield

Associate Professor of History and Anthropology

Berklee College of Music

On Places of Public Dreaming: Claire Simon’s The Woods Dreams are Made of

In his 1983 novel Crystal Boys 《孽子》Pai Hsien-Yong 白先勇 described Taipei’s New Park as “our hidden kingdom in darkness” 「我們黑暗王國」— at night, with the gates shut, this real space behind walls somehow became a fantasy land of imagined freedoms that could not be entertained, let alone realized, in daylight. Claire Simon’s The Woods Dreams are Made of explores a year in the life of what Simon calls an “accessible form of Paradise Lost,” an urban woods in which various dreams and life projects can take root. As in Pai’s work, the film provides an occasion for us to consider the relationship between space and urban subjectivity.

Simon depicts the Bois de Vincennes as a magnanimous and surprising character, whose changes throughout the seasons and ability to befriend nearly every urban denizen in need of respite give the woods a universal character. Within the woods, we will find tired nannies resting their feet, one eye still on the stroller, as well as tireless cyclists racing about a track (not to mention the exhibitionists itching to flash the cyclists as they pass). The woods will play host to everyone who comes here. A grandmother–you might call her homeless, but it’s not so clear cut–explains how she arranges her life to remain in her tent hidden within the woods, evading intervention of welfare agencies. She prepares for a visit from her grandchildren, who will see her soon, if her encampment is not discovered and removed by park wardens. If she comes to the woods for freedom, others see it as a place of challenge and work. Sex workers wait in the woods for clients. Sport fishermen show off the catch before releasing it. Some who come here celebrate. Others rest. For everyone, the Bois de Vincennes exists within the city, but somehow persists outside. Even as a place of trade, it traffics in dreams. It is both part of the normally expected urban infrastructure and radically other. Like other heterotopias, the woods present us with a paradox. They are a place to escape urban life but also recreate it, both in the diverse texture of park visitors (not to mention those who might not visit), and in the sense that the park functions to maintain urban spatial and class distinctions: Paradise Planned? Does the park ever really deliver on its promise for escape? Let our questions fall silent among the snow covered pathways. Spring will return soon, the cyclists and the exhibitionists await its promise.

The Bois de Vincennes appears as character in the film. Yet Simon is also a skillful interviewer, who allows visitors to the park to describe their relationship to the woods, telling us how their visits connect to the wider fabric of their lives. Although the film never takes us away from the park, we get a sense of the worlds to which the visitors return, some refreshed, others with anxiety. The film also gives us a sense of the woods’ history and fragility. The Bois de Vincennes became a public resource as the result of historical coincidences, they have housed several facilities including a university, and they require a great deal of work to maintain. What is at stake in public investment in this communal escape from the city?

In asking these questions, Simon gives us space to think about urban space more broadly. Those of us old enough to remember that the 2/28 Peace Park was once New Park may also recall Pai Hsien-Yong’s “kingdom in darkness.” Today a light show fountain plays nearby the lotus pond. From the 1960s until the late 1990s, this space was a hidden–but widely known–rendezvous for gay men. Removal of park walls and the creation of the 2/28 Memorial provided public goods. Nonetheless, we might ask what possibilities and histories have been lost as the park changed designations. If places are not just given, but practiced, we could also ask, along with a man cruising the woods in Simon’s film, what kinds of relationships–to other people, nature, and place–are lost when chat and hookup apps displace the practices of ambling, watching, and waiting that once defined a park. Should there be some indication of New Park’s former life? Does a Taiwan which now congratulates itself on its progressive approach to LGBTQ rights still want to remember this hidden kingdom? Do Taiwanese LGBTQ people themselves?

The Woods Dreams are Made of provokes us to discuss the history of urban green spaces, some of which housed communities that have since been demolished and forgotten. The history of the Bois de Vincennes–from royal hunting preserve and palace lands, to military training ground, and finally public park–differs greatly from Taipei’s parks. However, after viewing Simon’s film we might wish to come to terms with the ways that Taipei’s parks have required urban spaces to be “repurposed” or “redeveloped.” What kinds of practices of urban planning, consumption, real estate, and recreation have produced the Taipei we see today? Is there still space in this Taipei for the kind of freedom Simon’s film suggests? Is this freedom purchased with the marginalization of communities that once lived on the grounds of Da An Forest Park and other urban oases? To ask these questions is not to doubt the value of urban green spaces. Rather, Simon’s film encourages us to understand more clearly how we might adjudicate among competing values as we attempt to build a more open and verdant city.

More than posing questions, Simon’s poetic and multivocal film is an invitation to dream along with the woods. Replete with humour and a sense for the varied coincidences that enrich urban life, The Woods Dreams are Made of will encourage those who watch it to be curious about the lives of those they see running the track around Da An Forest Park and to appreciate the work needed to maintain such fragile urban green spaces. Yet–and most importantly–we might dream along with the Bois de Vincennes about a city whose arms are large enough to house all of us.

Watch the trailer for The Woods Dreams Are Made Of.

Review: The Third Shore

Dr. Teri J. Silvio
Institute of Ethnology Academia Sinica

“When I’m here, I miss there; when I’m there I miss here.”

The Third Shore is a fascinating film in which the relationships among culture, history, and personal identity are explored. Concrete objects take on layers of significance, and the answer to each question reveals a deeper mystery. It deals directly with the issue of relations between indigenous peoples and settlers in the Amazon, but the characters’ alienation and moments of connection probably resonate with culturally displaced viewers everywhere.

The film gives us glimpses into two men who cross between settler and indigenous cultures from opposite directions. Director Fabian Remy is first fascinated when he comes across the story of João da Luz, the child of one of the first settler families in the region who was captured in 1945, at the age of 10, in a raid by a group of Kayapó. He was taken back to the Kayapó village, where he was adopted into a chief’s family, given a new name, Kramura, and taught Kayapó language and customs. Then, when he was 18, the Villas-Bȏas brothers found him during one of their reconnaissance trips up the Xingu River, and returned him to his biological sister and brother-in-law in the settler community. When Remy tried to find João/Kramura to interview him in 2005, he was too late – João/Kramura had died just a few months before Remy located his relatives. Years later, Remy is still captivated by this story, and sets off again to trace the history of João/Kramura, this time with a companion, his friend Thini-á. Thini-á is a member of the Fulni-ȏ tribe, but left his village at the age of 15, and has lived mostly in large cities ever since.

“The more you discover things, the more you know, the more you suffer.”

As Remy and Thini-á interview João/Kramura’s two sets of remaining kin, the life that we glimpse is rarely a happy one. His Kayapó family takes them to João’s grave and recall his initiation ceremony. His settler family removed his lip plug, but say that he never really learned Portuguese, that he always missed the Kayapó. His Kayapó friends would travel hundreds of kilometers to visit him, and he would leave with them for weeks.

Remy and Thini-á’s last stop is the frontier town of Sao José, a city that grew up on the border of the Xingu reservation area and the white settlements, where João/Kramura spent much of his later life. The people there remember him, he would come and work on the ferry until he had enough money to buy tobacco and other goods, and then go back to the Kayapó for a while. Before they leave, Remy and Thini-á are able to locate his Brazilian ID, acquired late in life, and we see João’s face for the first time. But the formal ID reveals very little about the man, except for the dates of his birth and death.

If João remains mysterious because he is dead and his story can only be approached through the memories of others, Thini-á remains mysterious too. The emotional trajectory of João/Kramura’s story is revealed largely through the point of view of Thini-á (the director does not appear in the film, and the narrative he provides in voice-overs is primarily factual). Thini-á is a taciturn man, but when he speaks he is insightful, and his silences are eloquent themselves. His life is full of contradictions. He works teaching about indigenous culture in schools in Rio, yet he has not been back to his village to participate in the Ouricuri ritual for ten years. His uncles were killed by Portuguese ranchers, yet he sings Portuguese folk songs about the trials of being a rancher with feeling. He says he saw emotional closeness in the crowded urban apartment buildings of Brasilia; he sees sadness in the faces at a dance party. When questioned about these contradictions, he simply says, “My path is not your path.”

The film ends with the image of Thini-á on the ferry across the Xingu, the same route on which João/Kramura worked, which Remy sees as an obvious symbol for the lives of both men, shuttling between indigenous and settler cultures. Thini-á has decided to go back to his village to participate in the Ouricuri ritual for the first time in over ten years. Remy asks if he can film it, Thini-á says no.

The indigenous people of the Amazon have long been an object of study by anthropologists, and they have been particularly important in the recent “ontological turn” in anthropology. This film is particularly interesting because it offers both an exploration and a critique of the idea that the worlds of indigenous people and settlers are incommensurable. On the one hand, we see that for many indigenous people today, it is impossible to live in a purely indigenous world. Border-crossing is not only possible but often necessary, both practically and emotionally. On the other hand, it is clear that much of the suffering that both João/Kramura and Thini-á feel comes from their experience of incommensurability. The Third Shore does not try, as many ethnographic films do, to approach indigenous worldviews through the recording of ritual, or, as other ethnographic films do, to focus on the conflict between indigenous and settler worlds in terms of the political struggles of indigenous communities. It does not really spend much time on the content of Kayapó or Fulni-ȏ beliefs. Rather, it tries to show us the emotional and epistemological consequences of living between different worlds. Thini-á’s final refusal may not only be a demand that the sacred and secret nature of the ritual be respected. It may also be a demand that we acknowledge that the world constructed through ritual, and the part of himself that lives in that world, may not be graspable through the mediation of ethnographic film.

Watch the trailer for The Third Shore.

推薦:作部落的人

邱韻芳
暨南國際大學 東南亞學系副教授

原住民到祖先留下的山林裡狩獵在現今法律下常被判違法,對此已經有很多相關的討論。然而,部落的婦女一起來照顧部落的孩子、教導他們部落生活的種種也被行政單位認定是違法,必須經過努力的組織、抗爭、修法之後,才終於在現行的幼教體制裡找到一個小小的生存空間。你能夠想像其中的緣由嗎?

《作部落的人》所談的就是「部落托育」這個非常值得關注,卻少為人知的議題。這個素材很容易拍成溫馨小品,然而導演加入了非常重要的制度面探討,同時又保有相當貼近部落生活的情感深度,是部容易獲得共鳴但也能引發反思的紀錄片。

大家可能會疑惑,部落托育不就是照顧孩子嗎?和「作部落的人」有什麼關係?那是因為,這些部落裡的托育班並不像一般幼兒園一樣,把孩子圈在一個「安全」的建築物裡保護著、照顧著,而是讓孩子們常有機會走出教室,穿梭於在地的文化場景裡,在庭院裡親手觸摸剛採下紅藜的濕潤,穿起自己的雨鞋跟著vuvu們一起在田裡翻土、認識作物,文化就這樣跟著陽光、塵土,自然而然地在孩子們身上滋長。

「他們常常問我說,文化到底要怎麼教?我到底要怎麼告訴你,你如果會在部落裡生活,應該就是了。」紀錄片裡,美園托育班的馬老師這樣說。因為托育班設在部落裡,且把部落當成學校,透過全日的日常生活式的浸泡讓學習的過程鑲嵌在在地生活之中,因此對象不只是孩子,家長還有部落的人也都跟著參與在中。尤其是年輕的家長,也跟著孩子被拉進了在地母體文化的薰陶。

然而,這部片所要深入探討的其實不只是原住民,而是探討教育的本質,談教育與土地與人的關連。因為現在的教育體制其實是一個疏離的過程,當我們越早把小孩送進學校,小孩疏離的現象就越嚴重 因為學校裡面套裝知識的結果,很難回到真實生活。因此,不只是原住民可以做,每一個社區都可以發展出屬於自己的在地照顧。

談在地文化、談翻轉式教育各種充滿新名詞的教育改革時,看看這部片,相信對於什麼是教育會有更多的想像和體認。

看《作部落的人》電影預告

推薦:Lmuhuw言的記憶

邱韻芳
暨南國際大學 東南亞學系副教授

當那布、巴奈和馬躍為著傳統領域的完整性在街頭已持續抗爭了將近兩百天之際,觀看《Lmuhuw言的記憶》這部紀錄片格外令人有感。

這部片主要是敘述阿棟牧師、芭翁兩位泰雅族人,以及漢人學者(也是本片導演)鄭光博所組成的文史工作小組,近十年來走訪各個部落拜訪耆老,採集Lmuhuw的過程。過去泰雅社會沒有文字,對於族群的歷史記憶與文化傳承,是用祖先所流傳下來的語言,透過口述或吟唱的方式流傳下來,這就是Lmuhuw。

「你們拿什麼來證明這個傳統領域是你們的?」紀錄片裡芭翁提到,每每和公部門對話時聽到對方如此的質疑,她的心總是激動不已,因為一首首耆老口中的Lmuhuw 吟唱就是泰雅人在這塊土地生活過的最好證據。Lmuhuw的內容主要是部落英勇者對於走過之山林河川的述說,其中吟唱的地名與生態有關,與祖先發生過的事跡有關,保留了泰雅人豐富的文化記憶與地景知識。被訪問的老人家說:「我只能唱到自己的界線,再上去你到上面的部落去問。」於是,泰雅文史小組不辭辛苦地走遍各個部落,把Lmuhuw裡的祖先名字以及遷徙地名像拼圖一樣收集起來,這就是真正以泰雅人為主體,由自己述說的遷移史與民族史。

然而,不管是Lmuhuw的採集或是從而延伸的傳統領域調查,都不僅僅是在地圖裡標記下地名而已,更重要的是能唱Lmuhuw的人。面對鏡頭吟唱著Lmuhuw的一個個泰雅耆老,他們的話語、歌聲和身體姿態,是這部片裡最最令人動容的部分,但因為生活環境的改變,後代泰雅語能力的流失,他們幾乎找不到可以對唱的人了。

2012年,Lmuhuw被列為文化部文化資產局無形文化資產保存的對象,溪口部落的Watan Tanga(林明福)耆老被提報為國寶級藝師,泰雅文史小組裡的關鍵人物阿棟牧師則加入了師徒制傳習計畫,成為Watan Tanga的三位弟子之一。然而,2014年,阿棟牧師突然中風倒下;2016年,被文史小組認為是最強壯的報導人—南澳武塔部落的Hayun耆老突然被宣告得了癌症,國家資源的挹注、泰雅中生代的努力,是否能趕得及讓Lmuhuw仍然存活在泰雅人的吟唱中,而非成為只能在影像紀錄裡、文獻裡搜尋到的珍貴資產?

看著工作小組利用蒐集到的許許多多地名,在google地圖上繪出泰雅人從南投瑞岩部落的Pinsbkan(賓斯布甘)出發,沿著河流遷徙到幾乎整個北部山區的壯闊景象時,我腦海裡浮現出Taya(官大偉)老師文章中一再提及的泰雅人有關河流的深厚知識,非常推薦和這部紀錄片一起「搭配服用」。

我們真的非常需要有更多的人,從更多面向去探討、並深入有關傳統領域的議題。

看《Lmuhuw言的記憶》電影預告