Suchergebnisse

As Canada begins a public inquiry on foreign interference this week, the behaviour of China's diplomats may come into the spotlight in ways that Canada's Ambassador to China Jennifer May describes as "deeply uncomfortable." Just a fortnight after Taiwan's presidential …

On January 13, the Republic of China (ROC, Taiwan) held presidential and legislative elections, keeping the Democratic Progressive Party (DPP) in the presidency with 40.05% of the vote going to incumbent vice-president William Lai. Chinese Nationalist Party (Kuomintang, or KMT) …

Canada's military is already taking its place in the Indo-Pacific. On August 15, the Royal Canadian Navy (RCN) announced that the frigates HMCS Ottawa and Vancouver, along with supply ship Asterix, had set sail for nearly five months …

Social contexts of female entrepreneurship -- Two street vendors -- A Stone cutter -- A ritual goods seller -- A hairdresser -- A café owner -- A lesbian bar -- An eel exporter -- A non-profit dog shelter -- A global café -- A fashion designer -- A breakfast café -- An aboriginal crafts dealer -- Women in a flower drinking world

Abstract
Indigeneity, enshrined in the 2007 United Nations Declaration on the Rights of Indigenous Peoples, is an international governance model that promises sovereignty and self-government to indigenous nations. Anthropologists have expressed concern that indigeneity may become an avatar of neoliberal governance that benefits a small elite and contributes to the hypermarginalisation of the poor. This multi-scalar ethnography explores the meaning of indigeneity in Seediq and Truku communities. The author concurs that legal indigeneity fails to meet the needs of the poor. Most ordinary indigenous people perceive that they already benefit from Taiwan's existing legal framework and fail to understand the need for new institutions. For the case of Taiwan, moreover, the limits of indigeneity are most evident in the exclusion of Taiwanese indigenous peoples—and Taiwan—from United Nations mechanisms. As indigeneity degenerates into great power politics, it falls short of its aspirations to recognise indigenous nations as ontological equals to established states.

Indigenous studies and Taiwan studies have a rather tenuous intellectual relationship. From a Taiwanese perspective, the study of indigenous peoples has been a part of the inward-turning indigenisation (本土化, bentuhua) of Taiwan scholarship; affirmation of a locally-rooted, non-Chinese national identity. The idea that Taiwan is the starting point of the Austronesian diaspora makes Taiwan important to the world in new ways. For indigenous scholars, indigenous studies can also contribute to a pride of their places and cultures, meaningful on their own terms. Applied and action research can also be helpful to indigenous goals of local self-determination. Reflection on the ontological implications of indigeneity suggests that indigenous studies cannot be relegated to a subfield of Taiwan studies. There is thus a need for reflection on the ontology of our studies.

ABSTRACTHumans and other animals often engage in multispecies relations that go beyond classical definitions of "domestication," not least because there are political dimensions to those relations. External interference with human–animal relationships has notably been part of indigenous experiences of colonialism and postcolonialism. I examine here changes in the triangular relationship between humans, dogs, and pigs among the indigenous Seejiq Truku of Taiwan. Dogs, as hunting companions, are traditionally associated with men's work; pigs, used in ancestral sacrifices, are aligned with women's work. Pigs are mediators with the spirit world, as ancestor spirits respond to regular pig sacrifices by providing prey to hunters. Dogs are important as hunting companions that make it possible to catch boars and other animals. These human–animal relations have undergone change because of the integration of the Seejiq into new markets, the state, and legal regulations about both hunting and the keeping of animals. Human–animal relations also articulate with dynamics of gender and class in a changing political economy. The Seejiq frame their intrahuman and interspecies relations in terms of Gaya, their sacred ancestral law. By affirming the value of their particular type of multispecies community, the Seejiq demonstrate resilience and a strong defense of sovereignty. [multispecies ethnography, indigenous peoples, Taiwan, human–animal relations, postcolonialism]PUSU KARI QRQUR Pnegluban seejiq ni kana samat o saw bi tkrakaw sun imi "nguciq," aji asaw quri pnegluban quri kmlawa ka nii. Qarat paah ngangut saw pnegluban seejiq ni samat nii o kibi saw niqan cih rutut na quri saw yahan kmnlawa seejiq ni kbukuy yahan kmnlawa seejiq. Qtaun mu hini o, tru pnegluban quri seejiq, huling, ni babuy mniq alang Truku Teywan hini. Huling o, ida tuhuy snaw musa maduk tkjiyax; babuy do o, duhuy kkuyuh musa bi thmuku rudan sbiyaw. Babuy o, mniq kska seejiq ni utux, kibi dmka saw muway samat seejiq maduk ka utux rudan. Huling ka pusu balay, aji wana tuhuy seejiq nanak, asi ka smtama dhyaan musa maduk bowyak ni kana samat. Pnegluban seejiq ni kana samat ni o, wada kmpriyux da; yasa wada tmay burah alang ni kndsan ka seejiq ni kmbryux kana ka uda saw maduk uri da. Pnegluban seejiq ni kana samat o kibi saw rmngaw quri kmbriyux kkuyuh ni snaw aji uri o sblaiq ni qrinut babaw dxgan sayang. Seejiq o, rmlung saw quri pnegluban kska seejiq ni aji uri o pnegluban isil siida do, asi ka rmlung gaya rudan dha nanak. Saw ni qmita pusu malu kska alang ana manu o, pqtayun dha ka lbay dha ni hlakkun dha bi ka saw quri brax dha. [pelealay lala knlgan, seejiq tnpusu, Teywan, plutut seejiq ni samat, bukuy kmlawa]