Recent Indigenous archaeology research projects by NCKU Institute of Archaeology teams and indigenous partners
Decolonizing archaeology in practice at the O Lalood i Cepo'
research_poster._decolonizing_archaeology_in_practiceat_the_o_lalood_i_cepo._ncku-efeo._tainan._march_2023.pdf
research_poster._decolonizing_archaeology_in_practiceat_the_o_lalood_i_cepo._ncku-efeo._tainan._march_2023.pdf
Land of Giants’ Footprints - Truku Community Collaboration in Ciyakang
research_poster._land_of_giants’_footprints:truku_community_collaboration_in_ciyakang._ncku-efeo._tainan._march_2023.pdf
research_poster._land_of_giants’_footprints:truku_community_collaboration_in_ciyakang._ncku-efeo._tainan._march_2023.pdf
Returning to Ancestral Pathways-the Siraya People
research_poster._returning_to_ancestral_pathways-the_siraya_people._ncku-efeo._tainan._march_2023.pdf
research_poster._returning_to_ancestral_pathways-the_siraya_people._ncku-efeo._tainan._march_2023.pdf
Social Complexity in Space of the Tsou People in Tfuya
research_poster._social_complexity_in_space_of_the_tsou_people_in_tfuya._ncku-efeo._tainan._march_2023.pdf
research_poster._social_complexity_in_space_of_the_tsou_people_in_tfuya._ncku-efeo._tainan._march_2023.pdf
The Formation and Continuation of the Household Society,Kaviyangan Village of Paiwan
research_poster._the_formation_and_continuation_of_the_household_societykaviyangan_village_of_paiwan._ncku-efeo._tainan._march_2023.pdf
research_poster._the_formation_and_continuation_of_the_household_societykaviyangan_village_of_paiwan._ncku-efeo._tainan._march_2023.pdf
Joe Watkins
(How) Can archaeology be useful to Ainu groups? Indigenous Archaeology and Japan’s Indigenous Population
考古學與愛奴民族:原住民考古學與日本原住族群
考古學與愛奴民族:原住民考古學與日本原住族群
Is the practice of archaeology for archaeology’s sake “good” archaeology? If archaeology doesn’t offer utility for contemporary populations, is its continued existence possible? This paper examines how archaeology – whether Indigenous archaeology or not – can be useful to Ainu communities. The Ainu have been recognized as the Indigenous people of Japan since 2009. Although the new Ainu Law of 2019 established programs and policies for governmental intervention in social programs aimed to benefit Ainu individuals, Ainu communities still struggle to gain economic, social, and educational parity with the general population of Japan. Non-Ainu individuals are raising concerns about providing separate programs for the Ainu, based on the idea that “We are all Jomon.” They argue that the Ainu are merely another offshoot of the broader Jomon population and should not have any special treatment. (How) Can archaeology help in this conversation?
joe_watkins.__how__can_archaeology_be_useful_to_ainu_groups._ncku-efeo_conference_march_2023.pdf
joe_watkins.__how__can_archaeology_be_useful_to_ainu_groups._ncku-efeo_conference_march_2023.pdf
Liu Yi-Chang 劉益昌
Taiwanese archaeology and Indigenous population: Why does it matter?
臺灣考古學與原住族群:細思從頭
臺灣考古學與原住族群:細思從頭
The Neolithic Austronesian population is known to be ancestral to Taiwanese indigenous communities, despite the earlier occupation of Palaeolithic the Preceramic population from early Holocene are also found on the island. During the Japanese colonial period, though there were still archaeologists conducted surveys endeavoring to find links between prehistory and Austronesian speaking communities, mainstream researches were mostly about Taiwanese prehistoric periods, whereas the historic period was often overlooked by them for its short occupancy of less than 400 years. The “history studies” in Taiwan used to only focus on Han Chinese settler history, indigenous researches were done only to understand the Han-native relationships, studies on indigenous oral tradition were merely to collect ethnological data. It was not until 1980s when KC Chang initiated “Field Research Project on Taiwan History” in Academia Sinica that the significance of a native Taiwanese history has been recognized.
Since the 1990s Taiwanese archaeologists have reflected on the history of Taiwan and reviewing ways presenting links between prehistory and indigenous population, a few themes have been developed:
臺灣史前時代人類所留下來的文化,除了舊石器時代或者全新世前半的先陶文化之外,新石器時代以來的史前文化大多可以確認是當今臺灣原住民族的祖先所屬的南島民族所留下來的文化。雖然臺灣的考古學界從日治時期初開始就已經關心史前文化和南島民族的關係,但是真正倡議臺灣歷史的書寫應該包含原住民族的歷史在內,已經是1980年代張光直先生回臺,倡議「臺灣史田野研究計劃」才確定的觀念。這個原因主要和臺灣考古學研究的發展具有密切的關聯,從日治時代開始,史前文化的研究長期以來成為臺灣考古學研究的方向,而且臺灣學術界普遍認為臺灣的歷史時代只有四百年不到,因此很少需要考古學的研究。此種思考牽涉到早期對於臺灣歷史研究,以及原住民族歷史研究的盲點,換句話說,歷史學界認為臺灣的歷史主要是漢人移民的歷史,原住民族歷史的研究,主要是在於討論漢人與原住民族的關係,至於原住民族的口傳歷史則是民族學家的紀錄,很少作為討論的主題。
從1990年代以來臺灣考古學界逐漸思考臺灣歷史書寫的議題,這個議題從考古學的概念而言,當然就會考慮到史前時代和原住民的關聯性。因此順著這一次大會的主題,重新思考近30年以來,臺灣考古工作者對於這個議題的方向,內容包括以下幾個主題。
liu_yi-chang._臺灣考古學與原住民族_taiwanese_archaeology_and_indigenous_peoples_ncku-efeo_conference_march_2023.pdf
Since the 1990s Taiwanese archaeologists have reflected on the history of Taiwan and reviewing ways presenting links between prehistory and indigenous population, a few themes have been developed:
- The archaeological researches of proto-historic period which bridge the development of prehistory and the periods with written records.
- The researches of “abandoned” indigenous settlements, representing not only the past living space, but also the development process until present day. Archaeological researches in a sense trace the tribal history.
- Promoting indigenous abandoned settlements to be inscribed as significant culture heritage in Taiwan, further as potential World Heritage sites in the future.
- Promoting indigenous archaeology and its methodologies, training practitioners. Community archaeology offers a platform for some plain indigenous communities in Taiwan to engage its members.
臺灣史前時代人類所留下來的文化,除了舊石器時代或者全新世前半的先陶文化之外,新石器時代以來的史前文化大多可以確認是當今臺灣原住民族的祖先所屬的南島民族所留下來的文化。雖然臺灣的考古學界從日治時期初開始就已經關心史前文化和南島民族的關係,但是真正倡議臺灣歷史的書寫應該包含原住民族的歷史在內,已經是1980年代張光直先生回臺,倡議「臺灣史田野研究計劃」才確定的觀念。這個原因主要和臺灣考古學研究的發展具有密切的關聯,從日治時代開始,史前文化的研究長期以來成為臺灣考古學研究的方向,而且臺灣學術界普遍認為臺灣的歷史時代只有四百年不到,因此很少需要考古學的研究。此種思考牽涉到早期對於臺灣歷史研究,以及原住民族歷史研究的盲點,換句話說,歷史學界認為臺灣的歷史主要是漢人移民的歷史,原住民族歷史的研究,主要是在於討論漢人與原住民族的關係,至於原住民族的口傳歷史則是民族學家的紀錄,很少作為討論的主題。
從1990年代以來臺灣考古學界逐漸思考臺灣歷史書寫的議題,這個議題從考古學的概念而言,當然就會考慮到史前時代和原住民的關聯性。因此順著這一次大會的主題,重新思考近30年以來,臺灣考古工作者對於這個議題的方向,內容包括以下幾個主題。
- 原史時期考古學研究的議題,這個議題在於人類整體大歷史發展的延續性,連結史前文化和文獻歷史記載時期。
- 原住民族舊社研究的議題,原住民族的舊聚落,所代表的不只是過去人類生活的場所,也代表從過去一直延續到當代的發展歷程,考古學界的研究相當程度的提早原住民族部落的歷史。
- 考古學家的研究協助,推動原住民族舊社作為台灣的重要文化資產,也是世界文化遺產潛力點。
- 原住民考古學的倡議與研究方法嘗試,以及原住民考古學人才的培育,甚至如當前已經少能追溯祖先記憶的「平埔族群」,也逐漸開啟了社區考古學的研究模式。
liu_yi-chang._臺灣考古學與原住民族_taiwanese_archaeology_and_indigenous_peoples_ncku-efeo_conference_march_2023.pdf
Atsushi Nobayashi 野林厚志
The Scope of Taiwanese Archaeology in the Japanese Colonial Period: A preliminary examination of its relationship with Japanese archaeology
日據時期的臺灣考古:初探與日本考古的關聯
日據時期的臺灣考古:初探與日本考古的關聯
Archaeological research on Taiwan during the Japanese administration period (1895-1945) can be divided into three main periods. The first period spans from the discovery of the Yuanshan shell mound in 1897 by Torii Ryuzo and others to the opening of the Institute of Ethnology at Taihoku Imperial University. The second period extends until 1939, when the main collections of the Institute were completed. The end of the second period coincides with the beginning of World War II. The third period lasts until the end of the Japanese colonization.
It is not possible to simply compare research from these periods with current archaeological research, when excavation accuracy and analytical methods such as dating have advanced considerably. However, the way in which researchers of the time considered the origins of human populations and prehistoric culture in Taiwan in the context of the natural and social environment of Taiwan is significant in relativizing the current issues of Taiwanese archaeology.
This presentation will consider what archaeological research in Taiwan aimed at during the Japanese colonial period by introducing the contexts in which major archaeological research was conducted in each period. In particular, I will discuss how the theory of 'Japanese origins', which has been a major issue in Japanese archaeological and anthropological research, has been related to archaeological research in Taiwan.
nobayashi_atsushi._the_scope_of_taiwanese_archaeology_in_the_japanese_colonial_period._ncku-efeo_conference_march_2023.pdf
Chung Kuo-Feng 鍾國風
Recent advances and issues in Taiwan Indigenous Archaeology
臺灣原住民考古的近期發展與議題
臺灣原住民考古的近期發展與議題
The indigenous movements on political power, land and environment, name rectification, and cultural restoration reached their full steam around 1990 after the end of the martial law in Taiwan. At the same time, historical theories and discourses about the island became more locally-oriented and expressed diverse perspectives that respect multiple ethnicities. In archaeology, the research focus gradually shifted from the Neolithic period to the historic period. The protohistoric period, sometimes merged with the historic period, was considered key to understanding the continuity of indigenous societies and, in recent years, its study has taken central stage in archaeology. Archaeological sites dated to this period such as former indigenous villages attest to the continuation of indigenous communities. Their formation and evolution were often affected by colonial wars or relocation policies under state control and management. These villages, often involuntarily abandoned, bear powerful testimonies to the generational inheritance, cultural sustainability, and living domains and resources of the indigenous peoples of Taiwan.
A wave of self-reflection on its own value and multiple-pronged development could be observed in Taiwan archaeology in recent years. This was partially initiated by the challenges stemming from indigenous peoples’ claim of rights involving ownership of sacred relics, repatriation and reburial of human remains, redressing colonial conflicts, historical justice, traditional territory and land, cultural heritage and intellectual property, recognition of long-standing existence and identity. In this context, the discipline also began to re-examine the colonial legacy imbedded in its theories and practices and embarked on indigenous archaeology and community action plans, focusing less on “pure scientific research” and more on repairing relationship, seeking consultation, and fostering collaboration on a more equal footing with the indigenous peoples. These endeavors meant to break down the power barriers caused by status and knowledge gaps and to work collaboratively to honor the indigenous cultural heritage and its contemporaneity and sustainability.
Recent archaeological news and events often involve indigenous rights to their cultural heritage: the ownership of the pillars of ancestral spirits from the village chief’s traditional house in Kaviyangan of Paiwan people, collaboration on the repairment of sacred ancient pottery and houses of Paiwan villages, repatriation and reburial of ancestral remains back to Bahuan of Bunun people, investigations in collaboration with the indigenous people in the former Bunun villages in the Lakulaku river basin, conflicting claim on heritage involving the subjectivity and interpretation of sacred and taboo space in the Cepo’ battle between the Han and Amis peoples, land rights in the traditional territory of the Truku people, competition and cooperation in the management of cultural heritage at the Ciyakang archaeological site, and ownership of archaeological objects from former villages and recognition of indigenous identity of the Siraya people. These events indicate that Taiwan archaeology is finally on the track of practicing and developing indigenous archaeology.
臺灣政治解嚴後的1990年代前後,原住民社會如火如荼地展開政治權力、土地與環境、正名與文化復振等運動。臺灣島嶼歷史論述亦逐漸轉向本土歷史論與族群多元史觀,考古研究工作也從新石器時代邁向文字歷史時期,其中涉及原住民社會連續性存在關鍵的原史時期,遂成為近年臺灣考古學界關注的核心範疇之一。原史階段的考古遺址(原住民舊社)與臺灣當代原住民社群具有歷史連續性,形成過程多與殖民戰爭或國家統治管理的政策性遷徙有關,此被迫廢棄的社源聚落領域,儼然具體表徵臺灣原住民族世代傳承性、文化延續性、生存領域資源的實存。
近年臺灣考古學面臨自身考古學科存在價值與多元發展的狀態,其中因應來自於原住民社會伸張其神聖遺存歸屬權、遺骸歸葬、殖民衝突與歷史正義、傳統領域與土地所有權、文化遺產與智慧財產權、長時限存在與身分合法性等諸多權利之挑戰。臺灣考古學界在面臨自身學科調整與來自原住民社會挑戰之際,開始反思其理論方法與實踐上的殖民包袱,企圖從純粹的科學研究轉向與原住民社群之間關係的彌合與對等、諮商與協作的合作方法,實踐「原住民考古學」(indigenous archaeology)部落行動方案,進而跨越知識與位階的權力藩籬,共同商議促進原住民祖先文化遺產的當代性和永續性價值。
近期涉及原住民族文化遺產權利的相關考古事件或議題,諸如排灣族佳平舊社傳統領袖家屋祖靈柱的指定歸屬問題與神聖遺存古陶壺與家屋修復的合作關係、布農族馬遠部落祖先遺骸返還與歸葬問題、布農族拉庫拉庫溪流域舊社考古調查合作關係的建立、殖民戰役(阿美族「Cepo’戰役」史稱大港口事件)所導致的神聖禁忌空間主體性與詮釋權的衝突性遺產問題、太魯閣族傳統領域內的土地權利與支亞干考古遺址文化遺產管理的競合問題、西拉雅族世代傳承性的舊社考古遺產歸屬與法定原住民身分問題等,凸顯臺灣考古學近期緩慢地走向原住民考古學發展與實踐的路徑上。
chung_kuo-feng._recent_advances_and_issues_in_taiwan_indigenous_archaeology._ncku-efeo_conference_march_2023.pdf
A wave of self-reflection on its own value and multiple-pronged development could be observed in Taiwan archaeology in recent years. This was partially initiated by the challenges stemming from indigenous peoples’ claim of rights involving ownership of sacred relics, repatriation and reburial of human remains, redressing colonial conflicts, historical justice, traditional territory and land, cultural heritage and intellectual property, recognition of long-standing existence and identity. In this context, the discipline also began to re-examine the colonial legacy imbedded in its theories and practices and embarked on indigenous archaeology and community action plans, focusing less on “pure scientific research” and more on repairing relationship, seeking consultation, and fostering collaboration on a more equal footing with the indigenous peoples. These endeavors meant to break down the power barriers caused by status and knowledge gaps and to work collaboratively to honor the indigenous cultural heritage and its contemporaneity and sustainability.
Recent archaeological news and events often involve indigenous rights to their cultural heritage: the ownership of the pillars of ancestral spirits from the village chief’s traditional house in Kaviyangan of Paiwan people, collaboration on the repairment of sacred ancient pottery and houses of Paiwan villages, repatriation and reburial of ancestral remains back to Bahuan of Bunun people, investigations in collaboration with the indigenous people in the former Bunun villages in the Lakulaku river basin, conflicting claim on heritage involving the subjectivity and interpretation of sacred and taboo space in the Cepo’ battle between the Han and Amis peoples, land rights in the traditional territory of the Truku people, competition and cooperation in the management of cultural heritage at the Ciyakang archaeological site, and ownership of archaeological objects from former villages and recognition of indigenous identity of the Siraya people. These events indicate that Taiwan archaeology is finally on the track of practicing and developing indigenous archaeology.
臺灣政治解嚴後的1990年代前後,原住民社會如火如荼地展開政治權力、土地與環境、正名與文化復振等運動。臺灣島嶼歷史論述亦逐漸轉向本土歷史論與族群多元史觀,考古研究工作也從新石器時代邁向文字歷史時期,其中涉及原住民社會連續性存在關鍵的原史時期,遂成為近年臺灣考古學界關注的核心範疇之一。原史階段的考古遺址(原住民舊社)與臺灣當代原住民社群具有歷史連續性,形成過程多與殖民戰爭或國家統治管理的政策性遷徙有關,此被迫廢棄的社源聚落領域,儼然具體表徵臺灣原住民族世代傳承性、文化延續性、生存領域資源的實存。
近年臺灣考古學面臨自身考古學科存在價值與多元發展的狀態,其中因應來自於原住民社會伸張其神聖遺存歸屬權、遺骸歸葬、殖民衝突與歷史正義、傳統領域與土地所有權、文化遺產與智慧財產權、長時限存在與身分合法性等諸多權利之挑戰。臺灣考古學界在面臨自身學科調整與來自原住民社會挑戰之際,開始反思其理論方法與實踐上的殖民包袱,企圖從純粹的科學研究轉向與原住民社群之間關係的彌合與對等、諮商與協作的合作方法,實踐「原住民考古學」(indigenous archaeology)部落行動方案,進而跨越知識與位階的權力藩籬,共同商議促進原住民祖先文化遺產的當代性和永續性價值。
近期涉及原住民族文化遺產權利的相關考古事件或議題,諸如排灣族佳平舊社傳統領袖家屋祖靈柱的指定歸屬問題與神聖遺存古陶壺與家屋修復的合作關係、布農族馬遠部落祖先遺骸返還與歸葬問題、布農族拉庫拉庫溪流域舊社考古調查合作關係的建立、殖民戰役(阿美族「Cepo’戰役」史稱大港口事件)所導致的神聖禁忌空間主體性與詮釋權的衝突性遺產問題、太魯閣族傳統領域內的土地權利與支亞干考古遺址文化遺產管理的競合問題、西拉雅族世代傳承性的舊社考古遺產歸屬與法定原住民身分問題等,凸顯臺灣考古學近期緩慢地走向原住民考古學發展與實踐的路徑上。
chung_kuo-feng._recent_advances_and_issues_in_taiwan_indigenous_archaeology._ncku-efeo_conference_march_2023.pdf
Pei-Lin Yu 余琲琳
“Places Are Alive As Long As We Remember”: Indigenous and Government Collaboration to Protect Cultural Heritage of the Upper Columbia River
吾心之所繫,土地有生命:哥倫比亞上游流域原住民與政府協作保護文化資產
吾心之所繫,土地有生命:哥倫比亞上游流域原住民與政府協作保護文化資產
The Columbia River stretches nearly 2,000 km. from the Pacific coast into the mountains of Oregon and Washington. Since the 1930s the construction of large dams has transformed the river into a series of reservoirs, stabilizing water and power supplies - yet killing off most of the salmon fishery, displacing communities, and inundating hundreds of tribal communities and archaeological sites. The Payos Kuus Cuukwe Cooperating Group was one of several established in the mid-1990s for long-term collaboration between Indigenous stakeholders and government agencies to conduct legally mandated protection of archaeological and ethnographic heritage affected by ongoing operations of large reservoirs. From controversial beginnings the Payos Kuus Cuukwe group, which includes two government agencies and five Indigenous Tribes, now successfully protects hundreds of archaeological and traditional cultural properties every year. The group is also pioneering novel and creative methods using cutting-edge archaeology, ethnology, geospatial analysis, pictograph preservation, and more, that are designed by Tribes to mitigate for unavoidable damage or loss of traditional cultural resources. In this talk, I will share the group's operating guidelines that are key to successful and respectful collaboration, as well as significant protection that has resulted: stabilization of a major archaeological site associated with the Ancient One (Kennewick Man); restoration of a vandalized rock image site; and a GIS story map about the sacred Palouse Falls that was created by the Nez Perce Tribe.
If you liked the presentation, here's a link to send a message to the tribal members of the Payos Kuus Cuukwe group: https://docs.google.com/forms/d/1xgQ4MYlSTBJ42evUX0qu6iFi9xCCYO7iXPoyYvkcOKc/edit
pei-lin_yu._places_are_alive_as_long_as_we_remember._ncku-efeo_conference_march_2023.pdf
If you liked the presentation, here's a link to send a message to the tribal members of the Payos Kuus Cuukwe group: https://docs.google.com/forms/d/1xgQ4MYlSTBJ42evUX0qu6iFi9xCCYO7iXPoyYvkcOKc/edit
pei-lin_yu._places_are_alive_as_long_as_we_remember._ncku-efeo_conference_march_2023.pdf
James Flexner
Community archaeology, indigenous archaeology, slow archaeology: Uncovering the past with Pacific Islanders
社區考古,原住民考古與慢活考古:再現太平洋島民的過去
社區考古,原住民考古與慢活考古:再現太平洋島民的過去
Archaeologists working in formerly colonised lands have developed a range of terminologies to describe their relationships with descendants of First Peoples. The language of ‘indigenous archaeology’ and ‘community archaeology’ has become widespread in anglophone literature during the last 20 years or so. But as these terminologies become more common, they begin to mask the complexities of archaeology done with and for marginalised groups of people. In many cases, understanding the ways that something resembling ‘community’ is expressed in local vernaculars (language but also arts, dance, cuisine) will be important to refining our use of such terms, particularly as close partnerships with living indigenous Pacific communities becomes key to the future of research in the region. At the same time, emerging approaches to archaeological practice, such as ‘slow science’ or slow research provide alternative concepts to help us reconsider and reconfigure collaborative ways of understanding the past.
james_flexner._community_archaeology_indigenous_archaeology_slow_archaeology._uncovering_the_past_with_pacific_islanders._ncku-efeo_conference_march_2023.pdf
Cheng Chieh-fu Jeff 鄭玠甫
Searching for former settlements in the mountains of Taiwan:An indigenous archaeological study incorporating Bunun traditional values and modern technology
進入山裡尋舊社:結合布農族傳統知識與現代科技的原住民考古學研究
進入山裡尋舊社:結合布農族傳統知識與現代科技的原住民考古學研究
Many indigenous groups in Taiwan, including the Bunun, used to inhabit remote mountainous regions. Beginning in the 1930s, all mountain settlements were relocated to lower-lying areas by the colonial authorities. These groups lost the territories where they used to hunt, practice slash-and-burn agriculture, and carry out other social and cultural practices. Having being separated from their ancestral lands for decades, their knowledge of their former settlements and traditional ways of life is gradually being lost. In recent years, there is a tendency among the younger generation of indigenous people to organize and participate in roots-seeking expeditions. To them, these trips to the ancestral lands are also loaded with political purpose —to reclaim long-lost traditional territories. As their knowledge about former settlements is limited, they seek help from the elderly, and from archaeologists. Since 2017, I have collaborated with Bunun communities recording their ancestors’ lands in the Lakulaku River Basin, in Hualien County, by combining archaeological survey with roots-seeking trips. Through these surveys and collaboration with the Bunun trips organizers, I have learned Bunun values and gain knowledge of the Lakulaku River Basin, in particular thanks to the bodily experience of moving through and being in the landscape with its traditional inhabitants. In addition, the team composed by archaeologists and the Bunun communities applied airborne technology LiDAR in our surveys, which helped to identify and record settlements that was unfamiliar to the descendant group.
chieh-fu_jeff_cheng._searching_for_former_settlements_in_the_mountains_of_taiwan._ncku-efeo_conference_march_2023.pdf
chieh-fu_jeff_cheng._searching_for_former_settlements_in_the_mountains_of_taiwan._ncku-efeo_conference_march_2023.pdf