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  • CIP Organizes Indigenous Arts Workshops to Promote ‘Epidemic Prevention Lifestyle’

    July 6, 2020—To promote indigenous handicrafts and other industries, the Council of Indigenous Peoples (CIP) established the Aboriginal Peoples Culture Center (APC Center) as a venue for training talent in traditional indigenous skills. Courses at the center were interrupted by the COVID-19 pandemic in early 2020, but thanks to the disease control measures implemented by the government and the cooperation of the general public, the number of new COVID-19 cases has been brought to a minimum. Therefore in May, the center began accepting new course registrations once again. The first course to resume was the bamboo weaving certification program, which held its first session today. In Taiwan’s indigenous cultures, everyday objects made of linen, bamboo strips, rattan, and shell ginger leaves such as bamboo back baskets, rattan storage bins, and shell ginger handbags are very common. As one of the most important venues for preserving and passing down indigenous heritage, the Aboriginal Peoples Culture Center (APC Center) set up the bamboo weaving certification program and hired a professional instructor to help trainees improve their weaving skills. Furthermore, trainees are encouraged to engage in discussion, think outside the box, and create innovative products with their newly acquired weaving skills. Those who successfully complete the program can apply for certification as a bamboo weaving specialist under the Ministry of Labor’s Professional Skills Certification Program. The CIP collects feedback from trainees to help the center develop a wider range of courses that keep pace with trends in indigenous industries, and as a result, three new categories of courses in the cultural and creative industries, leisure and recreation, and agriculture were added to the curriculum. In addition to training students in technical skills through lessons taught by skilled instructors, the APC Center invites indigenous people with prosperous businesses to share their success stories with the trainees to help them master entrepreneurship and innovation. These programs are offered to indigenous peoples free of charge. Except for travel expenses to and from the

  • Legend

    1. Religion Traditionally, the Kanakanavu people believe in tinaravai (the spiritual world). On the right shoulder is ’incu, the kind spirit, and on the left shoulder is ’ucu, the evil spirit. These spirits and people live in two different worlds. People live a world called mamane, i.e. a world that can be seen by the eyes and touched by the hands and feet. Spirits can only be felt. Morphologically, “tinaravai” is the compounding of “ravai” and “vai”, appellations of the spouse of siblings and lineal siblings. Semantically, the Kanakanavu people value the parallel relationship between the spirits and people and dislike confrontation. Traditionally, after arriving at a new place or venue, particularly in the deep mountains and forests, the Kanakanavu people will put a small piece of food on a piece of wood or stone before eating and shed wine in the air with their fingers before drinking, while saying words of blessings at the same time. This process called “maritamu” aims to share and interact with tinaravai and pray for blessings. Most Kanakanavu people believe in Christianity, although with a small population, they go to different churches, including the Presbyterian Church in Taiwan, Seventh-day Adventist Church, Catholic Church, and True Jesus Church. The tinaravai belief is less known to or has never even been heard of by modern Kanakanavu people. When attending rituals, they simply follow what the elders do. 2. Traditional Rituals There are three major groups of traditional rituals: rituals relating to millet growth, rituals relating to hunting and head hunting, and rituals relating to the river and babies based on a family or a household. Due to government intervention or the Christianity belief, some rituals were almost discontinued. It was not until 30 years ago that Mikongu (the Millet Ritual) and Pasiakarai (River Ritual) were recovered. Today, they are annual rituals attended by all Kanakanavu people. The mikongu is the core of the above rituals. It is said that it was the dwarves (Tapucarake) who gave millet seeds to the Kanakanavu people. According to seniors, the Tapucarake were sho

  • Ancestral Rules

    The Sakizaya society is characterized by matrilocality and the age class system. The former maintains family relationships and the latter is linked to male social relationships. Exogamy began during the Japanese colonization when more Sakizaya people married the Amis people. In recent years, contacts with Han people have also increased. 1. Matrilocality The crimson top and the dusty gold vest represents lineage continuation and homeland protection carried out by women. The early Sakizaya society was characterized by matrilocality. The groom prepared wood as fuel for the bride before marriage. After approval from parents on both sides, the groom will move into the bride’s home. Before the Japanese colonization, i.e. the 20th century, exogamy was practiced within the Sakizaya society. After Japanese colonization, exogamy with Amis people began. After the 1980s when contacts with other ethnic groups gradually increased due to overall socioeconomic transformation, exogamy with Han people also increased. 2. Age Class System Sakizaya men are classified by age into child, youth, adult, and elderly classes. At the youth age, they become members of the youth class, and are responsible for defense, industrial and labor works. They also play important roles in rituals. Before they turn 15, they all are wawa (children). At the age of 13, they enter the youth preparation stage to receive trainings before they become the youth class. They move to the youth assembly hall and take orders and receive trainings from the senior classes. After they become members of the age class, they will be promoted in organized orders by age from grade 9 to 12. The grade they are promoted to is determined by the chief, elders, and youth leaders through discussions. The promotion is confirmed after worshipping the creation god Malataw. The cyclic system applies to the names of the age classes. Currently, the class age system is still practiced in the Sakul, Maibul, Kaluluan, and Ciwidian villages. The Sakizaya age class system is based on a 8-year progression system; from the age of 13 to 77, each class has a name and its roles.

  • Culture

    1. Industry and Food Through early contact with other ethnic groups, “upland rice” and “rice” have become the staple food of the Thao people during the farming period. Non-staple food includes the sweet potato, taro, peanuts, corn, and wild edible plants and fruits. In addition to hunting, fishing is an important food source of the village and families. As Sun Moon Lake has rich seafood output, the Thao people cure their catch for preservation, making cured seafood one of the Thao specialty foods. Today, Ita Thao (Barawbaw) Village has become a famous tourism spot, and no farming is practiced anymore. Except for homegrown vegetables and seasonal bamboo sprouts, most Thao people engage in the tourism business and catering service. 2. Clothing Traditional Thao men’s and women’s clothing. (Women holding a pestle.) In the Qing dynasty, the “Dagobum” cloth of the Thao people earned fame, as recorded in the Imperial Qing Portraits of Periodical Offering. Dagobum is a cloth knitted with flax yarn and dog fur. Influenced by trade and exchange, the Thao people have switched to cotton fabrics of higher availability. Traditional men’s Thao clothing is made of leather, linen, and bark, including the leather headgear, headwear, chest wear, vest, skirt, breech-less trousers, and leather shoes. Traditional women’s Thao clothing is made of linen and cotton, including the headscarf, top covering, chest wear, skirt, waist belt, knee coverings, and floral headgear. Dark brown, light brown, blue, grey, and black are the common colors of Thao attire, and geometric patterns are common. 3. Craft ◎ Shipbuilding: Early Thao people emptied an entire tree to make a canoe, which was the principal vehicle for external transportation. Public canoes for a maximum of 5-6 passengers are for servicing kinsmen, while canoes for family use or fishing are smaller, for a maximum of 2 passengers. After the restoration of Taiwan, logging is prohibited, and the traditional technique of making canoes by emptying trees is rarely seen and nearly extinct. Today, canoes are made of patched wood boards. ◎ Poundings: On the last night of every

  • Legend

    The traditional deity belief of the Hla’alua people includes supernatural beings such as the life spirit, object spirit, and deities. According to past studies, the most important Hla’alua rituals are: Annual Rituals (Millet Farming Rituals and Rice Rituals), Miatungusu (Holy Shell Ritual), and Enemy Head Ritual. The Hla’alua people has one ritual that is quite different from the rituals of other ethnic groups: The Miatungusu (Holy Shell Ritual) is held every two or three years. As Hla’alua people reckon that the holy shell is where the primogenitor lives, they hold the ritual to pray for peace, good harvest, and community prosperity, and to worship the spirit of the primogenitor. Important Hla’alua rituals generally include: the Farming Ritual, Crop Rituals, Miatungusu (Holy Shell Ritual), and the Enemy Decapitation Ritual. These rituals are described as follows: 1. Farming Ritual Farming is the important economic activity of the Hla’alua people. Upland rice and millet are the major crops. Traditionally, the Hla’alua people have a calendar based on crop growth. A year begins with millet plantation and ends with upland rice harvest. This set of complete and rigorous rituals are closely related to agricultural activities. Therefore, Agricultural Rituals include the Millet Farming Rituals and Rice Rituals. The millet farming rituals are held to pray for a good millet harvest. They include the Lumalʉmʉkʉ (Sowing Ritual) held before sowing, Maitatahlamʉ (Pre-Harvest Ritual), Maavavarua (Tasting Ritual), the Cumacukuru (Storage Ritual), and the Apikaungu (Ancestral Spirit Tasting Ritual) held on the day after the Cumacukuru (Storage Ritual). The Rice Rituals are held to pray for the good harvest of upland rice. Upland rice was introduced to Hla’alua people by the Plains Indigenous peoples. As a result of cultural adoption, upland rice growing has gradually become part of the Hla’alua daily life. The Rice Rituals are similar to that of the Millet Rituals, except for the Apikaungu (Ancestral Spirit Tasting Ritual) held on the day after the Cumacukuru (Storage Ritual). 2. Miatungusu (Holy Shell Ritual) The Miatu

  • Four-Year Plan for Phase III Indigenous Social Security Development, Council of Indigenous Peoples

    Project Goals The aim of this Plan is to develop a social welfare system for indigenous peoples. It emphasizes that proactive welfare protection with respect to the specificity of collective culture must be established upon the self-determination principle fully expressed by the common interests of indigenous peoples, recognize the right to autonomy and self-determination of indigenous peoples, realize protection for the right to work of indigenous peoples, and create sustainable employment for indigenous peoples through promoting employment services for indigenous peoples and adopting long-term and steady employment service measures. Apart from developing an indigenous long-term care system based on the cultural specificity and geographic characteristics of indigenous peoples to meet long-term care needs of indigenous peoples and eliminating welfare and healthcare inequalities to improve healthcare services for and value the right to health of indigenous peoples, a cross-ministerial collaboration platform will be established to promote long-term care services and make healthcare policies for indigenous peoples based on the indigenous cultural contents. Localized support services will be developed to promote the social welfare rights of indigenous peoples based on the respect for the interests and spirit of indigenous peoples and encourage their participation in the welfare services. The welfare delivery system for indigenous peoples will be developed to plan an indigenous social security system encompassing the collective interests and autonomous vision of indigenous peoples. I.              Objectives   (I)           Promotion of employment services and creation of sustainable employment for indigenous peoples and creation of sustainable momentum of employment for indigenous peoples  1.   Enhancing employment competence and improving employment competitiveness: To mitigate any macroenvironmental influence on indigenous employees and to resolve the labor shortage of industries and the job change needs of workers, related

  • 2019 Tribal Table Festival Series Activities Initiated by the Council of Indigenous Peoples 1st Indigenous Peoples Feast Talent Contest Begins

    In order to promote indigenous agriculture and practice the concept from origin to dining table, the Council of Indigenous Peoples will relay to hold a series of activities called “Tribal Table Festival 2019”, the first wave of which is “1st Indigenous Peoples Feast Talent Contest”. In order to deepen the public’s impression of aboriginal ethnic food materials, students and professional chefs from catering backgrounds are expected to bring forth delicious and indigenous food delicacies through creative and elaborate research and development, so that the public can further understand Taiwan’s local food materials, find new seasoning recipes, and then integrate into the daily table diet, and provide caterers with materials for the development of new dishes, thereby localizing the tribal featured delicacies and making Taiwan’s foods more diversified. Registration starts from now and ends on July 10 (Wednesday). Registration is accepted until the deadline during the whole day. The public can submit the registration information by e-mail or by mail (including registration form, one two-inch photo, two recipes, etc.). The public Group must provide a copy of Grade C certificate. In the preliminary competition, 10 teams of student group and 10 teams of public group will be selected to enter the quarter-final. The finalists will hold a live competition at FooShion FESTIVAL, ATT 4 FUN SKY in Xinyi District, Taipei on August 10 (Saturday). On the day of the competition, a special program was planned for the “Indigenous Feast Exploration Workshop”. Teacher Chang, Sung-Tao, the chef of the state banquet, and Teacher Tsai, Chi-Fang, a renowned culinary expert will be invited to share how to cook simple, healthy and delicious “indigenous” cuisine with indigenous food. A prize of NT$105,000 will be offered by the Council. The top three members of the public group will cooperate with the Council to participate in cooking exchange activities and promote the marketing of tribal cuisine culture overseas. The recipes of the winners will be shared publicly on the official website of “explore the sun”. Peo

  • The Indigenous Forest Conservation Act for Logging Ban Eco-Compensation and Reforestation Payback Reward for Lands Reserved for Indigenous Peoples

    2016.01.06 1.Promulgated on January 6, 2016 Article 1 This Act is hereby established for the purpose of streamlining the administrative management of Indigenous forestry affairs specifically relating to Logging Ban Eco-Compensation and Reforestation Payback Reward for lands reserved for Indigenous Peoples, with a view to ensuring homeland security, securing sustainable water resources conservation, creating a green and healthy environment, and fostering climate change adaptation to reduce natural disasters. As such, acting pursuant to the Government’s policies of afforestation and reforestation by using merit and incentive reward schemes to motivate Indigenous landholders/landowners to plant and grow trees, while compensating for the inconveniences the tree-planting and policy-implementing processes cause said Indigenous landholders/landowners, the Act aims to facilitate compliance therewith and achieve the objectives thereof, in order to protect traditional wisdom of the Indigenous Peoples and promote Indigenous economic and business development. Article 2 I.The government agency charged with the responsibility for prescribing the Act and overseeing its implementation refers to the Council of Indigenous Peoples (hereinafter referred to as the Supervisory Competent Authority). II.The government agency at the central level charged with the executive responsibility for enforcing the Act refers to the Forestry Bureau, Council of Agriculture, Executive Yuan (hereinafter referred to as the Central Competent Authority).The government agencies at the local level charged with the executive responsibility for enforcing the Act refer to the Governments of the Special Municipalities, Counties, and Cities (hereinafter referred to as the Local Competent Executive Authorities). III.The government agencies at the local level charged with the administrative responsibility for enforcing the Act refer to Offices of the Rural Townships, Urban Townships, County-controlled Cities, and Districts where resides the local Forest Service Office—whichever the case may be (hereinafter referred to as the Local Competent Administrative Authorities). Article 3 I.For the purpose of thi

  • Indigenous Peoples Employment Rights Protection Act

    2015.02.04 1.Promulgated through October 31, 2001 President (90) HuaTsong 1 Yi Tzi No. 9000213960 Order 2.Articles 3 amended and promulgated on february 4, 2015 in accordance with order Tsung-Tung-Hua-Tsung-Yi-Yi-Tzu No. 10400013311 Chapter 1 General Provisions Article 1   This Act is set forth in order to promote the employment of indigenous people and secure their right to work and their livelihood. Matters not stipulated herein must conform to provisions in other laws Article 2   This Act protects individuals with an aboriginal identity. Article 3   The competent authority mentioned herein refers to: Council of Indigenous Peoples,at the central level; municipal government at the level of municipality; County (City) government at the County (City) level. Matters stipulated herein, involving the competent authorities of each target industry, shall be processed in consultation with the respective competent authority. Chapter 2 Proportional Recruitment Principle Article 4   Among the total number of the following personnel hired by each level of government, public schools and state-owned businesses, except for those located outside of Penghu, Jinmen and Lianjiang County, there shall be 1 indigenous individual for each 100 workers: 1. Contract employee; 2. Stationed police; 3. Mechanic, driver, janitor, cleaner; 4. Fee administrator; 5. Non-technical workers not requiring the qualifications of civil servants. For the total number of the aforementioned personnel, there shall be one indigenous individual for every fifty-to-one-hundred staff hired. For the personnel mentioned in Section 1, in the event that each level of the government, public school and state-owned business decide not to fill a job slot, each such personnel shall not be included in the calculation of the total in the previous Section. Article 5   At least a third of the total workforce of government bodies, public schools and state-run businesses of all levels shall be indigenous people: 1. Contract employee; 2. Stationed police; 3. Mechanic, driver, janitor, cleaner; 4. Fee administrator; 5. Non-technical workers not requiring the qualifications of civil servants. For all personnel mention

  • The Results of the 1st Phase of the Startup Contest of “2019 Counseling Lean Startup Plan” by the Council of Indigenous Peoples Came Out!

    In order to encourage their people to start their own businesses, activate the traditional wisdom and promote industrial development, the fifth Lean Startup Counseling Plan would be launched again by the Council of Indigenous Peoples in 2019. The regional proposal presentation meeting was held from October to November last year (2018), attracting more than 500 attendants to learn about the content and proposal method of the Plan. A total of 124 proposals concerning startup plan were received.After qualification examination, written and first-stage briefing review, 28 cases with innovative ideas and development potential were selected and announced. The plans included agricultural marketing, professional sports training, outdoor experience education, tribal in-depth traveling, clothing design, weaving culture industry, sound and acoustic engineering, etc. The entrepreneurial types were various. According to the Council, a professional consultant team would provide guidance, advises and discussion for those that had passed the first stage of the briefing review, and assist them to find their core value as well as improve the product, service and cost actuarial calculation. The consultant team would also conduct training courses to assist them in planning of business blueprints for the next 1 to 3 years with procedures and logics. Moreover, each team that passed this stage would also get a bonus of NT$20,000, which could be used to make prototype of products or establish a business model. After the examination of the business model for the first stage, the teams would enter the stage 2 of briefing review. Up to 20 victorious teams would be chosen eventually, and the first pot of money would be provided with a maximum of NT$1 million for starting a business. Also, the six-month guidance would be provided for entrepreneurs to create new business models, improve their knowledge of operation and financial management, etc., so as to endow innovative entrepreneurs with industrial competitiveness. The Council further stated that, since 2015, it had coached 80 enterprises, created more than 400 opportunities and an output value of NT$300 million. In order to support the