According to statistics from the Council of Indigenous Peoples, Taiwan currently has an indigenous population of over 560,000 people. Among the 16 peoples, there are approximately 750 communities; and in terms of administrative districts, there are 55 indigenous territories. Different peoples have different words for “community(部落)” : the Sediq say “alang”, the Pangcah say “niyaro”. The Paiwan use “qinaljan”, and the Bunun use “asang”. In the Sediq language, the word means hometown, community, area, and nation. Public affairs within the same people are conducted with “community” as units. In fact, all indigenous peoples share similar concepts with the Sediq people when it comes to “community”.
A Confederation is a relaxed alliance between a number of independent nations. Generally speaking, the Confederation does not have all the factors to form a nation, and does not completely meet the standards of an independent entity according to International Law. Although it has public organizations to deal with common affairs, Confederations do not have a unified central government agency, nor do they have relevant legislation and financial budgets. Citizens in membership nations only have citizenship of the nation they belong to, not a Confederation identity.
When communities become Confederations, they share certain similarities. In school, the education system does not tell us much about these communities. What we know about communities depend on personal experience - how much each individual has been exposed to the issue. Some indigenous people leave their communities and move to the city. After they grow up, they realize they cannot completely sever their ties with their communities, as the relationship between the two is like an umbilical cord.
Before other ruling powers came into Taiwan, the Confederation mechanism existed among all indigenous peoples in Taiwan. Some communities established alliances, and some did not interact with others at all. The Tjaquvuquvulj Kingdom is an example of an alliance, which was a way for members to defend their communities together.
In this issue, we once again challenge and explore the history of communities and Confederations that appeared centuries ago. This piece of history also falls in line with the legislation concept “communities as public institutions” that the Council of Indigenous Peoples' is currently promoting, and we look forward to seeing the results. In the present environment, what are the chances for us to return to the ideal of community self-governance model? Nevertheless, we see a realization of ethnic conscious as many indigenous peoples are actively setting up ethnic councils, bringing communitiy affairs back to the communities.
Acting CEO, Indigenous Peoples Cultural Foundation
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