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  • 16國青年及駐臺代表齊聚 青年國際人才國內培訓圓滿落幕

        原住民族委員會長期著力培育原住民族國際事務人才,於今(26)日在嘉義市新悅花園酒店辦理「2020年南島民族論壇─青年國際事務人才培訓計畫」國內培訓班結訓典禮,由原民會伊萬‧納威Iwan Nawi副主委主持,帛琉、諾魯、吐瓦魯、馬紹爾群島、聖露西亞、紐西蘭、馬來西亞、巴布亞紐幾內亞、菲律賓、澳洲、加拿大、美國夏威夷州等12國駐臺使節代表也特別蒞臨典禮會場共襄盛舉。    結訓典禮一開始,由輔仁大學學生團帶來融合臺灣原住民噶瑪蘭族、魯凱族、泰雅族、太魯閣族、布農族、阿美族古調吟唱及流行樂曲之展演做開場,訴說齊聚的歡喜,也祝福學員能帶著培訓所學,迎接未來的挑戰,接續由伊萬副主委及各國駐臺使節代表分別上台頒發結訓證書;伊萬副主委致詞時表示,原民會辦理「青年國際事務人才培訓計畫」至今已邁入第17個年頭,每年對課程設計求新求變,並強調本次培訓課程首次有非南島區域國家貝里斯及澳洲青年的加入。    伊萬副主委致詞時特別勉勵參與培訓的吉里巴斯共和國及索羅門群島在臺留學生,並樂見在場所有青年的加入,團結在此,延續彼此情誼與連結,也期盼在南島民族論壇常設組織的基礎上,持續推動南島區域青年的培力與交流。此外,原民會也宣布,未來將規劃辦理「國外培訓班」,帶領優秀本國及南島學員赴南島國家地區進行移地訓練,親臨在地議題現場,透過學習,增廣見聞,獲在場學員及各國駐臺使節一致肯定。  原民會進一步指出,本次培訓包含臺灣各地原住民族學員,以及來自帛琉、諾魯、吐瓦魯、馬紹爾群島、貝里斯、吉里巴斯、索羅門群島、菲律賓、馬來西亞、巴布亞紐幾內亞及澳洲等12國在臺學員,共29名參訓。培訓課程特別安排在嘉義縣阿里山鄉山美鄒族部落,進行實地考察與部落族人對話,其中還包含南島語族概論、國際會議參與技能與南島民族議題等課程,希望讓學員瞭解臺灣原住民族所面臨的議題,也能放大眼界,認識南島民族發展現況與我們共同面臨的挑戰。業務承辦人:潘文成業務祕書連絡電話:(02)8995-3174/0935-718176 【press release】youths and representatives in taiwan from 16 countries gathered, celebrating the closing of the youth talent training in international affairs.docx 【照片】承辦單位輔仁大學聶達安使命副校長致詞勉勵參訓學員.jpg 【新聞稿】16國青年及駐臺代表齊聚 青年國際人才國內培訓圓滿落幕.doc 【照片】帛琉、馬紹爾群島、諾魯及吐瓦魯等12國駐臺使節代表蒞臨觀禮與參訓學員大合影.jpg 【照片】帛琉共和國駐臺使館歐克麗大使致詞祝福參訓學員.jpg 【照片】原民會伊萬副主委致詞肯定12國參訓學員傑出表現.jpg

  • 13國優秀青年集結在台,串聯南島青年世代新勢力

            原住民族委員會今日在嘉義市新悅花園酒店辦理「2020年南島民族論壇─青年國際事務人才培訓計畫」國內培訓班開訓典禮,由原民會伊萬‧納威Iwan Nawi副主委主持;本次培訓由「南島民族論壇」9會員(帛琉、諾魯、吐瓦魯、馬紹爾群島、吉里巴斯、索羅門群島、菲律賓、印度尼西亞、馬來西亞)、1觀察員(貝里斯)及澳洲與巴布亞紐幾內亞等12個國家地區推派優秀青年參加,突破以往參與國家數量。        伊萬副主委致詞時表示,過去有許多語言學、考古學、基因學的研究證據,大都指出臺灣是南島語族的起源地,而在文化傳統與語言的高度相似性,亦顯示臺灣原住民族與南島民族的緊密的連結與深厚的淵源。        原民會表示,該會自2003年起,辦理原住民族國際事務人才培訓,自2016年開始邀請南島國家學員參與,爾後配合南島民族論壇的重啟,特別將人才培訓計畫納為論壇發展的重點項目,擴大邀請南島區域各國家地區的青年參訓,並且強調本次培訓課程有別以往邀請非南島區域國家(貝里斯、澳洲)青年的加入,期盼學員在南島區域議題的認識外,亦能著眼其他國家原住民議題,放眼國際,更串聯國際原住民青年力量。        伊萬副主委更進一步說明,除了本次為期4天「國內培訓班」,原民會將於年底首次辦理「國外培訓班」,初步規劃由南島學員及本國學員組成20人培訓班赴南島國家地區進行移地訓練,其中有3個名額將優先保留給本次培訓的臺灣原住民青年,將寫下歷年培訓嶄新篇章。        本次培訓課程內容包括南島語族概論、國際會議參與技能及南島民族議題等;此外,原民會也特別安排學員前往嘉義縣阿里山鄉山美部落參訪,認識部落的在地文化與研商彼此面臨的議題,並期待學員能夠團結彼此能量,為自己的國家及議題發聲國際,本次培訓課程預計於7月26日上午結訓。業務承辦人:潘文成業務祕書連絡電話:(02)8995-3174/0935-718176 【新聞稿】13國優秀青年集結在台 串聯南島青年世代新勢力.doc 【照片】大合影.jpg 【照片】美國夏威夷州政府駐臺北辦事處雷均處長蒞臨觀禮致詞祝福參訓學員.jpg 【照片】原民會伊萬副主委致詞勉勵參訓學員.jpg 【照片】承辦單位輔仁大學原住民族舞團以布農族樂舞揭開典禮序幕.jpg 【nwes release】 a new generation of austronesian youths joining forces outstanding youths of 13 nationalities gather in taiwan.docx

  • Culture

    Slash-and-burn and fishing are the respective major and minor economic activities of the Kanakanavu people. Traditional crops include millet, upland rice, glutinous rice, sweet potatoes, taro, and corn. Hunting, including individual and group hunting, is a male-dominant activity. The Slack season starts from September to April the following year. Finding food for the family is the main purpose of individual hunting, while sourcing sacrifices for rituals is the central target of group hunting. The Kanakanavu people catch fish with spears, nets, hooks, poison, and enclosures. 1. Crafts Carpentry works take the forms of wooden mortars, wooden buckets, steamers, wooden back racks, wooden pillows, wooden benches, wooden pestles, and wooden sticks. Weaving includes rattan and bamboo weaving, with works including bamboo rice baskets, bamboo water bottles, bamboo back baskets, rattan and bamboo mats, bamboo bows and arrows, bamboo cups, and bamboo ladles. Tanning and leathering works include carrying bags, tobacco bags, and clothes made with deerskin, sheepskin, and muntjac skin. 2. Architecture Cakʉrʉ (the Assembly Hall) is where the Kanakanavu people discuss public affairs. It is a mens-only place for discussing affairs including rituals, politics, military, education, and socialization. In earlier times, there was the “watchtower”. It almost became extinct after Japanese colonization. The Kanakanavu people prefer building family houses on a hillside or a platform with wooden columns, bamboo walls, and thatch roofs. Based on the terrain, there family houses can be vertically rectangular or horizontally rectangular. Inside the house there are the stone stove, hanging racks, and beds. Records of Japanese colonization show that there were graves of ancestors in the house. The size of a family house varies according to the number of the family members. 3. Clothing Traditional men’s clothing includes animal skin headgear. People must dress up for important events. A red stripe of cloth stripe is worn along the forehead on top of the headgear to hold feathers. Ordinary people carry 1-4 long feathers of the eagle and Taiwan blue pheasant, elders can

  • Ancestral Rules

    It is said that the Kanakanavu people used to have an hereditary system for Ra’Ani (chief), Kara’Ani (deputy chief), Vasʉ (marshal), and ’Ʉrʉvʉ (priest), one of each. The “elder council” formed by Mamarurang (the elders) was the highest political and legislative body. Today, the Kanakanavu people have 17 family names: ’Amunuana, Ka’angaina, Kapuana, Ka’aviana, Kakapiana, Napaniana, Numangiana, Navirangana, Na’uracana, Kacaupuana, Kanapaniana, Kanapangana, Na’upana, ’Ikuana, Namaitana, Naturingana, and ’Utungana. Chinese family names include:Hsiao, Cheng, Weng, Peng, Chiang, Yang, Chung, Wang, Yu, Tsai, Kung, Fan, Lan, Shih, Chen, Chin, Hsieh. There are 17 traditional men’s names: ’Akori, ’Angai, ’Apio, ’Avia, ’Atai, Riau, Pani, Pa’ʉ, Pori, ’Uku, Mu’u, ’Una, Piori, ’Uangʉ, Pusinga, Cimseeng, ’Upa; and 16 women’s names: ’Akuan, ’Ari(e), ’Apu’u, Kai, Kau, Kini, Kiua, Kuatʉ, Na’u, Rangui, Paicʉ, Pi’i, Vanau, ’Usu, ’Uva, Savoo. In the Kanakanavu language, a family house is called “tanasa”, and a family is called “cani pininga”, meaning “a square”, referring to “people living under the same roof”. In other ethnic groups (e.g. Tsou or Bunun), there are clear definitions for a clan, a household, and a family. There are sub-groups within a main ethnic group and branches under a sub-group, forming a hierarchical structure. The Kanakanavu people form an ethnic group through parallel households. In Kanakanavu society, every family has a marangʉ, the family head. Traditionally, the marangʉ must be a man, i.e. patrilineality. Community affairs are shared through the nature of laborworks. Men are responsible for heavy and dangerous works, while women are in charge of house chores and sewing. Both men and women may engage in farming.

  • Geographic Distribution

     Some ethnic groups name themselves according to the term “mankind” in their respective languages, such as “Cou” for the Tsou people and “Bunun” for the Bunun people. Although the term “mankind” in the Kanakanavu language is “cau”, they call themselves “Kanakanavu”. There is neither a written record nor oral history regarding this origin. Morphologically, the stem “-navu” is almost identical to the Kanakanavu term for the “Taiwan giant bamboo” (Dendrocalamus latiflorus). As the prefix “ka-” suggests “to live” or “to belong to”, some Kanakanavu people infer that Kanakanavu people may have lived in a Taiwan giant bamboo forest when they gradually formed a village, and they called themselves “Kanavu”, i.e. “people living in the Taiwan giant bamboo forest”. While “Kanavu” is an expression of singularity, and “Kanakanau” is a reduplicative, i.e. an expression of plurality. The Chinese transliterations found in related literature include: Cao-Jianziwufan / Alishanfan Jianziwushe or Ganziwushe / Kanabu Community / Kanakanabu / Kankanafu, and some other people called them “Taivuran” (a mistaken demonym). There is one story about the origin of the Kanakanavu people. “A mother called Niun lived with her son Parumaci together. As life was tough and lonely, Niun often sighed in front of Parumaci, complaining about how hard life was! Parumaci comforted Niun, promising to give her a happy future. On saying this, Parumaci stood up suddenly and kicked the trunk of a karu sʉrʉ (Jiatan tree) with red leaves. All the leaves fell down and overlapped one another. Then, they became a house. Parumaci kicked the tree again, and the fallen leaves became men, hundreds of men, and Parumaci became their chief, forming a village.” This is the only legend relating to the Kanakanavu origin. According to the “indigenous people household records” during Dutch occupation, in 1647, there is an entry about the “Jianziwushe” (Holo pronunciation of Kanavu): 157 people

  • Kanakanavu Introduction

    For a long time, the Kanakanavu people, Hla’alua people, and Tsou people living in Alishan Township of Chiayi County and Jiumei Community in Xinyi Township of Nantou County were all grouped as the Tsou (Cou) people. Due to the large language differences, lack of communication among the three ethnic groups each with their respective languages, and individual historical imagination, legends of origination, rituals, and traditional social structure, after the Kanakanavu people and Hla’alua people applied for “name rectification”, the government officially announced on June 26, 2014, that these three are individual and independent ethnic groups. From then on, the Hla’alua and the Kanakanavu peoples have been listed respectively as the 15th and the 16th indigenous groups in Taiwan. Currently, the officially registered Kanakanavu population has 356 people (as of January 2020). Kanakanavu卡那卡那富族_1024x768.jpg

  • 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

  • Planning and Implementation Status of the National Museum of Indigenous Peoples Construction Project

    1.“Planning and establishment of the National Museum of Indigenous Peoples (NMIP) to enhance the preservation of indigenous cultural assets” is one of the President’s indigenous policies. CIP initiated site selection across the country in 2017 and selected a foundation of 14 hectares at Chengqing Lake, Kaohsiung. The Executive Yuan approved the museum’s feasibility study report on April 26, 2019, with an estimated budget of NT$3.468 billion. Subsequent work will include integrated planning, urban planning, environmental impact assessment, and artefact collection and pilot research.  2.The NMIP is positioned as “Taiwan’s first national museum for indigenous peoples to present the subjectivity of Taiwan indigenous peoples at the national level” to “highlight the subjectivity of indigenous peoples” based on “storytelling by indigenous peoples”. In addition, instead of presenting the “traditionalized” indigenous peoples in museums in the past, the NMIP “demonstrates the contemporaneity of indigenous peoples” to proactively promote and implement the preservation of indigenous cultures, demonstrate domestically and internationally the multiculturalism in Taiwan’s subjectivity, and consider the situations, achievements, future expectations, and outlook of contemporary indigenous peoples. 3. The site of the NMIP occupies an area of about 14 hectares, including roughly 10 hectares of trees. To demonstrate the worldview of Taiwan indigenous peoples, local forests and natural landscapes will be maintained for a picture of “people in mountains and waters”. As the five major museum functions: artefact collection, research and interpretation, exhibition space, education promotion, and visitor service are deployed in the buildings on the site, a corresponding spatial demand of about 37,000m2 is proposed. Major zones by function include the exhibition, education promotion, artefact collection, research and interpretation, administration, and visit service zones. Compared to other national museums, the NMIP is a medium museum. 4. In terms of the quality and scale o

  • 2019 Endangered Indigenous Languages Revitalization Subsidization Project, Council of Indigenous Peoples

    I. Background As a multiethnic, multilingual, and multicultural country, there are 16 indigenous groups speaking 42 indigenous languages in Taiwan, forming Taiwan’s multiculturalism. However, under the policy of “official language supremacy and dialect suppression” implemented for over a century during Japanese colonization and the National Government period, neither the environment nor the field for the use of indigenous languages has been preserved and protected. As a result, the indigenous language proficiency of indigenous peoples aged below 30 has been reduced significantly. According to the report content of the 2009 UNESCO survey and the “Indigenous Language Use and Proficiency of Indigenous Peoples Survey” conducted by CIP during 2012-2016, a serious language shift is observed in 42 indigenous languages spoken by 16 indigenous groups in Taiwan, and endangered indigenous languages include Pinuyumayan, SaySiyat, Sakizaya, Kabalaen, Thau a lalawa, Saaroa (Hla’alua), Kanakanavu, Teldreka, 'Oponoho, and Thakongadavane. In conclusion, to resolve the “death crisis” of endangered indigenous languages, this Plan is established to find the stop-loss point for the shift of endangered indigenous languages and assist with the promotion of the momentum and methods to promote the sustainable development of indigenous languages in terms of four main objectives: “Cultivation of Professionals for Indigenous Language Revitalization”, “Optimization of the Organization for the Indigenous Language Revitalization”, “Building a Living Environment for Indigenous Language Maintenance”, and “Preservation of Indigenous Language Corpus”. With such, this Project aims to effectively reduce the “death crisis” of endangered indigenous languages. II. Legal Basis 1. According to Paragraph 11, Article 10, Additional Articles of the Constitution of the Republic of China: “The State affirms cultural pluralism and shall actively preserve and foster the development of aboriginal languages and cultures.” 2. According to Article 7 of the Indigenous Languages Development Ac

  • Forward-looking Infrastructure Development Program: Urban and Rural Projects to Balance Regional Development

    Project Goal This Project aims to improve the living environment quality and long-term care service in indigenous communities, integrate regional public service locations, and renovate and enrich related facilities to develop indigenous communities into health-friendly spaces with cultural implications and provide integrated services, i.e. based on the core of “Tribal Heart”, as shown in Figure 2.1.1. 1. Combine indigenous cultures with the characteristics of local landscapes and facilities, renovate indigenous culture and health integrated service locations, and provide services required by indigenous communities based on indigenous resources and characteristics and local conditions. 2. Build urban indigenous villages based on the “Tribal Heart” concept to improve the living quality and cultural succession performance of indigenous peoples living in metropolitan areas. 3. Improve public facilities around culture and health integrated service locations and the quality of environments around culture and health integrated service locations. 4. Enhance the capacity of culture and health integrated service locations; integrate long-term care, child daycare, after-school care, and wireless broadband services for indigenous peoples; and develop culture and health integrated service locations into “Tribal Heart” pilot locations. 5. Connect with the digital economy and health application services, narrow the urban-rural digital gap, integrate indigenous digital resources, and promote indigenous economic development and health care with cloud applications. Strategy and Method To effectively, systematically, and permanently resolve the above problems in indigenous communities, the Council of Indigenous Peoples (CIP) planned ahead to sustainably expand all implementation plans relating to indigenous peoples. Through the Forward-looking Infrastructure Development Program: Urban and Rural Projects to Balance Regional Development, CIP implements four tasks: “Renovation of Friendly Spaces for Culture and Health Integrated Service Locations in Villages”, “Urban Indigenous Village Building”, “Improvement o