I am Si Yabosokanen, nurse of Lanyu health center. In recent years, I have tried to feel how the tribes people confronted one’s aging, disease and death. I suddenly found a great difference between the phenomenon and the western medical concepts familiar to me. I began to realize tranquilly those maternal cultures totally unknown to me. At the moment, I recalled what my grandfather told me about his dream of his own death.
All the discussion over the White Terrors, be it in the books or in the images, takes largely the Hans as subjective and concerns less the treatment exerted on the Taiwanese aboriginals during the period of martial law. In an era of reticence, the aboriginals also followed suit in the fear of making even the slightest mistake which would lead to liquidation or even the detriment of the whole family.
The film intends to manifest through images the stories of the aboriginals oppressed by the White Terrors in the big time, in relation to the situations of their families, wives and children. The terrors experienced by the Taiwanese aboriginals are described through the stories of Lin Ruei-Chang, Lin Chao-Ming and Kao I-Sheng.
Ptasan is the most vivid totem of the Atayal culture. After the Japanese took control of Taiwan, Ptasan was banned because it was considered a barbarian act. Now, when Ptasan is nearly unseen or unheard of, one Atayal young man, Taliana Yilou, decides to give himself Ptasan. As a young man under 30 years of age, Tali does not have any noble reason but to become a real Atayal, like his ancestors, with Ptasan. How much courage does it take to have the tribe totem on the face? Lawa, an elder of the tribe who is over 80 years old, is one the last few people who have Ptasan. She often talks about the pain of getting Ptasan. She doesn’t know Tali. But when she hears that Tali is getting Ptasan, she feels sorry for him and says:” Poor Tali, it’s going to be a long and hard journey!”
“When the Village Encounters the Country” is a representation of the suppression the aborigines faced in the country system for the past thousands of years. This is a record of the Smangus people protesting to the regime of the country. A chain reaction was caused after they made the plea, including forcing the government to recognize the traditional territory of the aborigines and the legislation, and the introspection of the aborigines at the same time.
“This is the pure power from the tribe”. The Elmwood incident in Smangus did not involve any religious or political manipulation. It began as a simple idea of the tribespeople to protest to the country system. This is especially valuable in the aboriginal society nowadays. Through this film festival, we hope that all tribes who live on this land will realize that, the autonomy and self-respect of the aborigines’ living in Taiwan cannot be compromised.
Cepo, the estuary of Siouguluan River, is said to be the landing point where the Pangcah ancestor first stepped on Taiwan. The Makutaay Tribe here have maintained the traditional age system. The young generation will have an “upgrade” ritual every 4 years when the youngsters who work in the cities will return home for the special occasion. When the young tribesmen move up to the highest level: Mama Nu Kapah, they need to drink up a big bowl of rice wine when the sun rises in the morning after all night’s singing and dancing. However, with time changes, the youngsters now requested to change this traditional ritual that had been passing down for thousands of years. They wish to improve the “upgrade” ritual, or even abolish it. Can the suggestion gain approval from the Elders of the tribe?