o ili am, neymakdeng a da pakacitan so iweywawalam no kanakan, o rako a karatayan am, ya mipakatkat so pangaktoktowan no tao, ipakatopos do pikepkepan no ineynapo aka no akakawan. ko pamanakem no kalialikay ko am, abo o zampo do vahay no kokoa, amizingen namen o rarakeh a miraraod, pangozayan namen o aep aka no araw do talitalilisan no tao, iciakmey na omiteng a ranom a omapno so teneteneng do kataotao.
tomacilolo o pipa karangan no teneng do talitalilisan no tao ya, ta no onongan o mina panisiboan no ineynapo no kakoa am, pangozayan o panga’a’apan aka no ipipinapinan no kakoa do pimeymasaodan. mapinpin ori a, apia o kapadket sia do wanglo so makakaday a vazay, aka pacilovot da no malalavayo a tao a omonong do nikapowan da itetnge’an.
da nicirara no 《原視界》o太魯閣 a malalavayo, a mingaran si Lowking Hana, nimangay do 內本鹿 a ili no Bonongco, macinanao do iweywawalam, aro o nimacita na do ili a cicirawat no ineynapo da no kakoa. ala makeykai rana o kapaciray da sia no yanbokay do tizibi so makman sia a vazay, inawey no macilovot sira o aro a isocia a mapatnek so nipareng da a apzapzatan, ipakacita da sia no aro a tao so teneteneng no yancomin.
Communities are pivotal venues where our Indigenous children form thorough understanding about our cultures. Surrounded by the environment endowed by nature, we learn, grow, and come to understand the close-knit relationship among ancestors, our land, and us. What impresses me most is life in the underground house without electricity, and listening to the old members chanting when I was little. At that time, our life was decided by night and day, and little by little, we developed our cultural literacy and identity.
As I have always believed, the body of knowledge of Indigenous peoples is determined by our “living space.” Therefore, it is the field trips of the abandoned indigenous settlements that enable Indigenous peoples to regain our life knowledge about fishing, hunting, and objects making. In addition to returning to the venues where our traditional life took place, we can establish comprehensive geographical and networking data by employing modern technologies. As a result, society’s general public will be inspired to visit and learn about the abandoned indigenous settlements. Through this we can foster a communal identity.
For this volume of Indigenous Sight, we have invited a young Rukai person, Lowking Hana, to Laipunuk to learn about the traditional Bunun life. Ancient indigenous communities can be compared to the umbilical cord that joins us with our ancestors and nurture an understanding of the precious life knowledge. The Indigenous Peoples Cultural Foundation plans to make a series of relevant programmes and encourage more artists to design artwork based on the abandoned indigenous settlements, in order to re-create the cultural heritage of each indigenous community.
Panirsirngen do yanbonkay
Chairman of the Indigenous Peoples Cultural Foundation
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