Atayal words and language

photo by Mikael Owunna

photos by Mikael Owunna

For the past few weeks, I have been teaching an incredible group of Atayal (泰雅) students in Nan'ao (南澳) with my Fulbright colleague, Mikael. The program focuses on using creative activities and exercises to foster cultural pride and empowerment. The first session focused on teaching students to write their own name in Atayal. Most of the students did not know how to do this since they typically write their name in Chinese characters in school and they are unfamiliar with the English alphabet (used to write Atayal). In the second class, they learned several Atayal words and they selected one to begin to describe themselves as an Atayal. Each week, they also perform an art project using Atayal designs, and symbols to incorporate their learning with creativity. These activities will culminate in a project called "I am Atayal" in which the students take photos of themselves and their cultural lives and use Atayal and English words to describe themselves. Mikael is teaching them how to take photos that have cultural relevance and my University of San Francisco colleague Professor Leyla Perez-Gualdron generously donated disposable cameras to all the students. 

photo by Mikael Owunna

While there are between 85,000-90,000 Atayal living in Taiwan, the Atayal language is perhaps only spoken fluently by about 35,000. In fact, while the younger generation may hear Atayal at home, they are required to learn Mandarin Chinese and English in the classroom at school. Only a few school programs--such as one in Wulai--offer Atayal as an extracurricular option for students. While the pronunciation is similar to other Austronesian languages, it does take a fair amount of practice. Here are some interesting words:

對人正面形容的泰雅語

編號	泰雅語	國語	English
1	ms’su	正直	honest, disciplined
2	mkala	活潑	active
3	qniyat	勤奮	diligent
4	mhoway	慷慨	generous
5	mintunux	聰明	smart
6	sgalu lungan	充滿愛心	caring, attached
7	myasa lungan	善良	nice, good
8	klokah lungan	意志堅強	strong-minded
9	baq r’maw	熱心助人	helpful
10	raban skutaw	有骨氣	undying spirit
11	ini sbrus	真誠	sincere
12	lokah s’yapas	幽默	humorous
13	hopa lungan	膽大	bald
14	r’ro	帥氣	handsome
15	minmyasa	美麗	beautiful
16	hopa	高大	tall
17	ciput’	矮小	short
18	lhbaw	輕	thin
19	usuw	重	heavy
20	mhekan	瘦	thin
21	mthwey	胖	fat
23	klokah	健壯	strong
24	tmlux	安靜	quiet

There are limited resources about the Atayal language written in English. I have been reading Atayal-English dictionary by Søren Egerod (1995), but it focuses more on documenting the language, rather than teaching it. Here are some Atayal language games, and a youtube video of student speaking Atayal. Given that Atayal is primarily a spoken language and is not being systematically taught in schools, it is unclear how much longer the language will last. The fear of diminishing indigenous languages is present all over the world and we need to actively join forces to raise awareness and fight for students to be able to learn in their native language. 

I love my Ukulele!

I just got a new concert ukulele for my birthday and I am stoked to start playing. I have been thinking about learning a new instrument for a few years and after hearing some amazing ukulele in Hawaii and Samoa, I thought I would give this a try. Although I am a lefty, I decided to try to play right-handed since the strumming feels more natural that way. I'm going to join a group class on thursday nights and will try to pick up tips on line. This five-step guide is awesome with a great video. Today, I selected my first song--Stand by me--and am following this online tutorial. Some of my favorite songs on youtube include Jake Shimabukuro's Bohemian Rhapsody (crazy good), Israel Kamakawiwo'ole's What a wonderful world, this baby playing Jason Mraz's I'm Yours, and anything by Sungha Jung! I also met some incredible ukulele players at a shop in Shilin and they let me try out a shiny red electric uke! I've only been playing a few days but so far the hardest thing has been "chucking" a strumming technique that makes a percussion sound. According to many ukulele players, it replaces the beat of a drum. I've seen some cool chucking tutorials online but like this one in particular.

Atayal facial tattoos

photo by Mikael Owunna

The Atayal (泰雅) or Taya, or Tayal (aboriginal tribe in Taiwan) place great cultural significance on their facial tattoos (ptasan). According to legend, a stone called Pinspkan split open and three people emerged. One returned to the stone and the other two fell in love. However, the man was too shy to tell the woman he loved her. So the woman put coal on her face to change her appearance so he could speak openly to her. It is believed that facial tattoos are used (like the coal) to symbolize maturity. Girls receive them when they are "ready for marriage" and have learned how to weave. in fact, like the Truku (太魯閣族) and Sediq (賽德克族) tribes, the intricacy of the tattoo design can reveal the expertise of the weaver. However, there are few living Atayal women with tattoos. You see, in the 1930's when the Japanese ruled Taiwan, they outlawed tattooing because they believed it was barbaric and a symbol of headhunting. So women who have this special tattoo are around 100 years old. Facial tattoos are viewed negatively by many in Taiwan because in the dominant Han society, facial tattoos have been used to mark people as criminals and outcasts. 

There have been recent attempts to preserve this important tradition. In 2008, an Atayal woman and her husband got Atayal tattoos; the first Atayal facial tattoos in nearly a century. Atayal elders have also called for the preservation of this tradition and many cultural events include temporary facial tattoos. My Fulbright collaborator, Mikael Owunna, recently photographed a student at Nan'ao elementary school wearing a tattoo for an Atayal dance performance (photo above). See the rest of his beautiful photos here. Some people, like Kimi Labal (Atayal photographer) have spent years documenting the remaining elders with Atayal facial tattoos. Unfortunately, the disappearance of the Atayal facial tattoos is symbolic of the numerous ways that aboriginal communities have been forced into assimilation and hence lose critical aspects of their culture. 

note: the image of the Atayal woman above is from http://www.culture24.org.uk/art/art13151

Taroko Gorge-ous!

we hiked to the top of this temple

Bamboo rice at an aboriginal restaurant

I just returned from a four day visit to Taroko Gorge in Taroko National Park (太魯閣國家公園) in the Eastern mountains of Taiwan. Taroko means "magnificent and beautiful" in Truku (太魯閣族), which is one of the indigenous tribes in Taiwan. Taroko Gorge is Yosemite times 1000! It is just that spectacular, with mist lined mountains rising sharply from the white marble gorges. There are waterfalls, jagged cliffs, suspension bridges, caves, and temples everywhere and you feel as if you have magically walked into a Chinese painting. See the temple in the first pic, we hiked to the top of it! We stayed in a cabin at the Bulowan aboriginal village of the Truku tribe and enjoyed delicious tribal feasts and meaningful cultural performances. The feasts included wild boar, bamboo stuffed rice, bitter melon soup (now we're talking!), millet wine (you drink from a clay boar cup), mountain vegetables, steamed fish, and numerous noodle and side dishes. The performances included songs and dances by local Truku children, lubu (or mouth harp), and wood carved xylophones. We also saw the Amis performances at Tiansiang. While the dances and food definitely offer a wonderful opportunity to experience unique aspects of a culture, I most appreciated the time I spent talking with members of the Truku and Amis tribe during my visit and learning more about their complex history and disputes for recognition. In fact, the Truku were the 12th indigenous tribe to be recognized in Taiwan and this did not happen until January 15th, 2004. Over the years, the Truku language and culture have been diminishing due to displacement and assimilation from the Han Chinese culture. Bulowan seeks to preserve and raise awareness about this important aboriginal community. 

Small sausage in a big sausage

Well, I knew it wouldn't be long until I found a night market snack or xiaochi (小吃)--small eats--that would be blogworthy. We were at an aboriginal marketplace in Tiansiang (天祥) when I spotted what looked like a hot dog. But no! It was a small sausage wrapped in a large sausage, but the large sausage was split to look like a hot dog bun. Not only that, but the large sausage was white which made it look even more like a Wonder-bread bun! Apparently, dachang bao xiaochang (大腸包小腸) is a very common and popular street food in Taiwan. It is comprised of a pork sausage wrapped in a glutinous (or sticky rice) rice sausage. The little sausage is then covered with chopped cilantro, peanut powder, and pickled cucumbers or bok choy. Unfortunately, I didn't try it. 

It seems as if the Taiwanese are obsessed with finding ways to stuff one food with another similar food (like the meat on meat reference above). For example, we live next door to a breakfast spot that serves fan tuan (反團) which is youtiao (油条), or deep-fried donut wrapped in glutinous rice and stuffed with pickled radish, and rousong (肉松, dried pork powder). They also serve xiao bing which is youtiao (donut) stuffed in sesame bread! Why, would you stuff sesame bread with a deep fried donut or a sausage with another sausage? I believe the real question is--why not?

note: this entry is dedicated to keith weiss (aka bobby flay)!!

Sacred beads of the Paiwan tribe

Paiwan beads

chart of beads and their meanings

Beads have special spiritual meaning for many Taiwanese aboriginal tribes. The Lazurite beads of the Paiwan (排灣) have been used to represent social identities, status, and respect. What I find most fascinating about the Paiwan beads is that each one represents a unique legend or story that has been passed down for generations. Beads have a specific design with colors and lines that are a sign of a particular cultural asset. For example, Names of beads include: Mulmulidan (beads of dignity and beauty), Za-aw (beads of Peacock, Lozegnagadaw (Tears of Sun), Magazaigaw (beads of hands and feet), Cadacada-an (beads of land), Pumacamaca (beads of eyes), and Malaligai (beads of Warrior). The beads are used in Paiwan culture in a way that reflects their meaning. So when warriors win a battle and return home, they are given the beads of warrior from the chief as a symbol of their warrior strength and spirit. I visited the Shung Ye Museum for Formosan Aborigines in Taipei where they showed me charts detailing the meaning and story behind each bead. How amazing is that?? I think it would be interesting to share these stories with the aboriginal children I am working with and connect artistically with the students by recreating the beads' beautiful design in a way that creatively resonates with them.

What is a Colophon?

One of the great advantages of doing a Fulbright is having the opportunity to engage with scholars from different fields. This year, the Senior Fulbright scholars in Taiwan include a composer, philosopher, jazz musician, computer scientist, educator, potter, medical researcher, and psychologist (me). A few days ago, we had the opportunity to hear Professor Charles Hartman, who teaches at the University at Albany in New York state, give his brilliant Fulbright Thought Leader Lecture, “Searching for Secrets: Song Historical Sources in Early Ming Rare Books” Dr. Hartman disputes the controlling narrative of the Song Dynasty as one of "political stability and cultural florescence despite military weakness"  and presents alternative historical interpretations through, in this case, his textual analysis of colophons. 

So what is a colophon? No, it's not related to the iPhone and it isn't an intestinal disorder. Rather, a colophon is a brief comment, inscription, or note written at the end of another text. Why are these relevant? Well, during the Song Dynasty 宋朝, (ruling dynasty in China between 960 -1279), colophons, or 題跋 refer mostly to the comments written at the end of a Chinese scroll (see diagram from Hartman's lecture 11/13/2012). According to Dr. Hartman, these 題跋 in fact have the potential to reveal critical insights about what their writers thought about earlier events. He has been analyzing the text of these colophon's to better understand the life and death of a particular individual, Chen Dong 陳東 (1087-1127). The colophons provide details about his  execution and eventual elevation to martyr status. Moreover, it appears that the colophons themselves may have been used to raise Chen Dong's rank posthumously. Although the authors of such inscriptions are often unknown or historically unrecognized, their private comments tell a rare and rather important narrative about the Song Dynasty.