The "Afterlives" of Wild Pigs:Beyond the Hunt in the Human-Animal-Spirit Worlds of the Mishmi Hills
野豬的「死後生命」： 超越獵捕——米什米山區人、動物與靈的世界
時間：2026年10月7日 13:20–15:00 (GMT+8, Taiwan Time)
形式：線上與實體同步進行 hybrid (in-person & online)
地點：玄奘大學妙然樓206教室 Room 206, Miaoran Building, Hsuan Chuang University
講者：Dr. Ambika Aiyadurai (印度甘地訥格爾理工學院人文與社會科學系副教授 Associate Professor, Department of Humanities and Social Sciences, Indian Institute of Technology Gandhinagar)
在印度東喜馬拉雅地區，野豬與家豬在原住民族社會中皆占有重要地位。牠們不僅是食物來源，也是具有重要社會與精神價值的存在。本次演講將探討印度米什米山區（Mishmi Hills）野豬狩獵的社會文化面向。我所關注的是：野豬被獵殺之後發生了什麼？野豬的身體部位又如何在當地的物質文化與社會世界觀中占據特定的位置？我將討論被獵殺野豬的能動性如何進入人類的生活空間，而這些空間又與人類—非人以及靈的世界高度交疊。被獵殺野豬的頭骨與顎骨並非僅僅是物質性的遺骸，其處置與存在受到社會禁忌的規範。野豬死後的旅程具有多重層次：牠們的遺骸從森林移動至村落，在人—動物—靈的世界中，穿越野生與馴養、人類與非人之間的空間界線。
In the Indian Eastern Himalayas, both wild and domesticated pigs occupy a significant position among the indigenous societies. They are not just a source of food but are socially and spiritually valuable beings. This talk examines the sociocultural dimension of wild pig hunting in the Mishmi Hills, India. I ask what happens to pigs after they are hunted, and how do the body parts of wild pigs occupy a specific place in the material culture and social worldviews? I will discuss how the agency of hunted wild pigs becomes part of human living spaces that heavily overlap with human–nonhuman and spirit worlds. Skulls and jaws of hunted pigs are not merely material remains but are regulated through social taboos. The post-life journeys of wild pigs are multi-layered, as their remains travel from forests to villages, crossing wild-domestic and human-nonhuman spaces in the human–animal–spirit worlds.
時間：2026年10月1日至10月3日
地點：國立中山大學文學院 8004 室 Room 8004, College of Liberal Arts, National Sun Yat-sen University
完整議程：Link
如果不再只從人的位置理解動物，我們所熟悉的歷史、宗教、保育與正義問題，會呈現出什麼不同的面貌？
長久以來，動物往往作為人類社會的資源、象徵、管理對象或文化再現而進入研究。然而，當我們嘗試將視角移向動物自身，以及牠們與人類、環境、宗教和政治世界交織而成的關係，「亞洲」是否也能呈現出另一幅多物種共存的圖景？
「多物種亞洲：邁向動物視角」國際研討會將於2026年10月1日至3日在國立中山大學舉行。三天的會議邀集來自臺灣、印度、菲律賓及歐洲等地的學者與實踐者，從人類學、宗教、歷史、文學、藝術與生態保育等不同路徑，探討動物如何不只是人類觀看、治理與再現的對象，也作為具有能動性、關係與歷史的生命，參與形塑我們共同生活的世界。
從蛇與佛教神聖地景、唐代動物管理、殖民印度的流浪犬，到金絲雀、蜜蜂、菲律賓鷹、婆羅洲長臂猿，以及臺灣當代藝術與文學中的動物，會議將跨越不同地域與歷史脈絡，討論殖民暴力、宗教倫理、棲地變遷、保育政治、藝術再現，以及人與非人生命之間不斷協商的關係。
📅 10月1日（四）11:15–12:45 Keynote｜從親屬、崇拜到多物種關係
10月1日，印度理工學院甘地訥格爾分校（IIT Gandhinagar）人文與社會科學系副教授 Ambika Aiyadurai 將以：「多物種關係在亞洲：親屬關係與崇拜的故事（Multispecies Relations in Asia: Stories of Kinship and Worship）」為題發表主題演講。Aiyadurai長期從事印度東喜馬拉雅地區的環境人類學與多物種民族誌研究，關注原住民族社群、野生動物保育，以及人與動物之間的親屬、倫理與政治關係。
📅 10月2日（五）13:30–15:00 Keynote｜野生動物保育與家養動物處境
10月2日，玄奘大學釋昭慧教授則將從佛法與動物倫理出發，發表：「從『人類管理』到『人與動物互為主體性』——從佛法角度看野生動物保育與家養動物處境」進一步追問當動物不再只是被人類「管理」的生命，我們如何重新理解保育、家養與跨物種倫理。
📅 10月3日（六）11:15–13:15 Roundtable｜與掠食者共存
10月3日的圓桌論壇：與掠食者共存：多物種亞洲中的保育、慈悲與共生
將把問題帶向更具張力的多物種共存現場：當大型掠食者的生態角色，與人類的恐懼、安全、動物苦難、保育實踐及原住民族知識彼此遭遇時，我們究竟如何理解「共存」？
圓桌邀請釋昭慧教授、Ambika Aiyadurai副教授、台灣動物平權促進會林憶珊創辦人暨執行長、魯凱族阿禮部落頭目暨雲豹復育研究會監事 Lavuras Abaliwsu（包基成），以及科隆大學博士候選人暨雲豹復育研究會秘書長于詩玄共同與談，從亞洲不同地方的倫理傳統、保育實踐與多物種關係出發展開對話。
🗣️Conference Panels｜跨地域的多物種視角
除了兩場主題演講與圓桌論壇，本次研討會亦安排多場論文發表，從亞洲不同地域、歷史與文化脈絡展開多物種研究的對話。
三天的發表將觸及蛇與佛教神聖地景、唐代動物管理與工具性價值、殖民印度的流浪犬與暴力治理；並從人間佛教、金絲雀、臺灣當代藝術與文學重新思考動物倫理、感知與再現。來自菲律賓與婆羅洲的研究則將目光帶向蜜蜂、菲律賓鷹與長臂猿，探問原住民族知識、土地轉型、棲地破碎化與多物種正義。最後，從清代嶺南的海陸動物互化到數位生命，會議也進一步追問「動物」與「多物種」的邊界如何在不同知識與媒介中被重新構成。
完整發表人、論文題目與場次資訊請參見完整議程。
主辦單位｜
國立中山大學全球共生與國際漢學中心、文學院跨文化共生國際漢學研究中心
國立陽明交通大學文化研究國際中心（ICCS）—子計劃 IV：「21世紀環境危機與多物種正義：邁向多於人的解殖」
What might familiar questions of history, religion, conservation, and justice look like if we no longer approached animals solely from a human perspective?
Animals have long entered scholarly inquiry as resources, symbols, objects of management, or forms of cultural representation within human societies. But what happens when we shift our perspective toward animals themselves—and toward the relationships they form with humans, environments, religious worlds, and political orders? Might “Asia” then appear differently, as a landscape constituted through diverse forms of multispecies coexistence?
The international conference “Multi-species Asia: Toward Animal Perspectives,” taking place at National Sun Yat-sen University from October 1 to 3, 2026, brings together scholars and practitioners from Taiwan, India, the Philippines, and Europe. Drawing on anthropology, religious studies, history, literature, art, and ecological conservation, the conference explores animals not merely as objects of human observation, governance, and representation, but as beings with agency, relationships, and histories that participate in shaping the worlds we inhabit together.
From serpents and Buddhist sacred geographies, animal management in Tang China, and street dogs in colonial India, to canaries, bees, the Philippine eagle, Bornean gibbons, and animals in contemporary Taiwanese art and literature, the conference moves across geographical and historical contexts to examine colonial violence, religious ethics, habitat transformation, conservation politics, artistic representation, and the continually negotiated relationships between human and nonhuman lives.
📅 October 1 (Thu.), 11:15–12:45
Keynote｜From Kinship and Worship to Multispecies Relations
On October 1, Ambika Aiyadurai, Associate Professor in the Department of Humanities and Social Sciences at the Indian Institute of Technology Gandhinagar (IIT Gandhinagar), will deliver the keynote lecture: “Multispecies Relations in Asia: Stories of Kinship and Worship.” Aiyadurai’s research in the Eastern Himalayas of India engages environmental anthropology and multispecies ethnography, with particular attention to Indigenous communities, wildlife conservation, and the kinship, ethical, and political relations between humans and animals.
📅 October 2 (Fri.), 13:30–15:00
Keynote｜Wildlife Conservation and the Conditions of Domesticated Animals
On October 2, Ven. Chao-Hwei, Professor at Hsuan Chuang University, will approach questions of animal ethics from a Buddhist perspective in her keynote lecture: “From ‘Human Management’ to ‘Human–Animal Intersubjectivity’: Wildlife Conservation and the Conditions of Domesticated Animals from a Buddhist Perspective.” Her lecture asks how conservation, domestication, and multispecies ethics might be reconsidered when animals are no longer understood merely as lives to be “managed” by humans.
📅 October 3 (Sat.), 11:15–13:15
Roundtable｜Living with Predators
The October 3 roundtable, “Living with Predators: Conservation, Compassion, and Coexistence in Multi-species Asia,” brings these questions into some of the more contested terrains of multispecies coexistence. What does “coexistence” mean when the ecological roles of large predators encounter human fear and safety, animal suffering, conservation practices, and Indigenous knowledge?
The roundtable brings together Ven. Chao-Hwei; Ambika Aiyadurai; Yi-Shan Lin, Founder and Executive Director of the Taiwan Animal Equality Association; Lavuras Abaliwsu, Chief of the Alilje Community of the Rukai people and Supervisor of the Clouded Leopard Association; and Shih-Hsuan Yu, PhD Candidate at the University of Cologne and Secretary-General of the Clouded Leopard Association. Together, they will open a dialogue across different Asian contexts, ethical traditions, conservation practices, and multispecies relations.
🗣️Conference Panels｜Multispecies Perspectives across Asia
Alongside the two keynote lectures and the roundtable, the conference features a series of paper panels that bring multispecies inquiry into conversation across different geographical, historical, and cultural contexts in Asia.
The presentations range from serpents and Buddhist sacred geography, animal management and instrumental value in Tang China, and street dogs and colonial violence in India, to questions of Humanistic Buddhism, canaries, and animals in contemporary Taiwanese art and literature. Research from the Philippines and Borneo turns to bees, the Philippine eagle, and gibbons to explore Indigenous knowledge, land transformation, habitat fragmentation, and multispecies justice. Moving from marine–terrestrial animal transformations in Qing-dynasty Lingnan to digital creatures, the conference further asks how the boundaries of “the animal” and “the multispecies” are constituted and reconfigured across different epistemologies and media.
Please see the full conference program for all speakers, paper titles, and session details.
Organizers
Global Co-Becoming and International Sinology Research Center (GCIS), National Sun Yat-sen University
Center for Transcultural Co-Becoming and Global Sinology, College of Liberal Arts, National Sun Yat-sen University
Sub-Project Ⅳ: Environmental Crises and Multi-species Justice in the 21st Century: Toward Decolonization Beyond the Human—International Center for Cultural Studies (ICCS), National Yang Ming Chiao Tung University
時間：2026年5月28日
地點：線上
講者：Dr. Nicholas Bartlett (Assistant Professor of Contemporary Chinese Culture and Society, Barnard College, Columbia University)
1985年，胡耀邦在箇舊發表演說，敦促地方官員配合國家政策，推動對周邊礦產資源的「放開」。隨後，數以萬計原本被排除在礦業之外的勞動者湧入附近山區，參與礦產開採，並在接下來十年間帶動錫產量的顯著提升。本論文透過考察此一時期礦業部門的開放過程，探討不同群體之間的競爭如何賦予政府既有「大」與「小」分類以新的意義。
自1980年代初以來，這些分類已被廣泛使用，既可指涉地殼中礦石品質的差異，也可指涉開採規模的大小，甚至涵蓋被授權從事採礦活動的組織類型。在雲南南部山區推動礦業改革的過程中，地方行動者必須發展出新的方式來吸納或排斥不同背景的勞動者，並在既有國有企業礦工與新進者之間建立山區中的社會關係，同時創新開採實踐，進一步改變國家、集體與私人經營組織之間的運作模式。關於規模、政府監管、勞動階序、所有權、毛澤東時期基礎設施的命運，以及更為根本的問題——即「群眾」如何、以及是否能夠被納入這一開放中的經濟體系——等關鍵辯論，皆在箇舊周邊山區的具體實踐與衝突中被形塑與裁決。
In 1985, Hu Yaobang gave a speech in Gejiu urging local officials to follow national efforts to “release” nearby minerals. Tens of thousands of workers who had previously been excluded from the industry subsequently flocked to the nearby mountains to aid in extraction efforts. Tin outputs surged over the next decade. This essay explores the opening of the mining sector in this period by attending to how competition among different groups gave new meanings to the government's categories of Big and Small.
Common since the early 1980s, these designations could refer to the quality of ore in the earth's crust, the scale of extraction efforts, as well as the types of organizations authorized to mine. Reforming this sector in the mountains of southern Yunnan required local actors to pioneer new ways of both recruiting and repelling workers of various backgrounds, foster mountainside relationships between long-standing SOE miners and newcomers, and innovate extraction practices that further transformed state, collective, and privately run organizations. Crucial debates about scale, government oversight, hierarchies of labor, ownership, the fate of Maoist infrastructures, and, most fundamentally, if and how the “masses” (qunzhong) could be integrated into the opening economy came to be adjudicated on and in the mountains around Gejiu. This talk will offer a discussion of the broader context within which I undertook this research and a critical assessment of the legacies of this Reform era set of experiments.
時間：2025年1月12日
地點：國立臺灣大學地理環境資源學系405室
講者：Dr. Sophia Maalsen (Senior Lecturer at School of Architecture, Design and Planning, The University of Sydney)
人工智慧（AI）在全球居住危機的脈絡下被視為是強而有力的工具，且被視為是回應此危機錯綜復雜成因之關鍵解方。世界銀行認為「AI 可以彌補全球住房赤字」（Walley et al 2023），而在澳洲，前新南威爾斯州居住部長（Housing Minister） Paul Scully 則堅稱：「除非政府與業界立即採用 AI 技術，否則達成供應目標的機率為零」（Fuller 2023）。這些宣稱的邏輯是，AI 能透過提升效率、實現優化和更好地運用數據分析來緩解居住危機。包括英國政府在規劃過程中使用的「 Extract」及澳洲新南威爾斯州在開發規劃案中的AI使用，皆顯示政府部門對採用AI的支持，且期望能加速審查流程和交屋。
然而AI亦可能加劇既存之居住不平等、導致隱私風險、鞏固私人利益而非公共福祉，並以技術決定中立性掩蓋居世代間的不平等（Safransky 2020）。美國的AI房客篩選程式 SafeRent給予非裔和西班牙裔申請者較白人更低的分數，直接損害前者獲得租房的機會，並因此被提告（Rhoades 2024）。此外，租屋平台過度收集數據的問題，也已經成為澳洲監管機構的關注焦點。
本次演講將探討AI與相關科技如何在居住危機中透過論述與實踐被動員，呈現「居住體系的地景」（landscape of housing systems）以協助我們分析AI在居住場域的運用，並嘗試將AI視為認知者（cognisers）和協作者（collaborators），以獲得更深入的分析以及開啟新的介入與抵抗途徑。
The housing sector is “on the verge of a transformative revolution as AI emerges as a powerful tool” with the technology touted as a solution to the myriad of factors driving a global housing crisis (Housing Sector UK 2025). The World Bank claims that “AI can address the global housing deficit” (Walley et al 2023), while in Australia, former NSW Housing Minister Paul Scully argued that there is “zero per cent chance of meeting supply unless the government and sector immediately adopt AI technology” (Fuller 2023). The logic of these claims is that AI can help solve the housing crisis through increased efficiency, optimisation, and better use of data analytics. This is exemplified by Government endorsed use of AI in planning such as the Extract tool in the UK and the NSW AI in planning program, both intended to speed up the development approval process and housing delivery. Yet there is concern that the application of AI may exacerbate existing inequity in the housing system, present privacy risks, entrench private over public interest and further entrench intergenerational inequality under a guise of tech determined neutrality (Safransky 2020). For example, AI tenant screening apps such as US-based SafeRent have been taken to court over consistently scoring black and Hispanic applicants lower than white applicants, directly negatively impacting their access to housing (Rhoades 2024), while the overcollection of data by tenant application platforms has been a site of regulatory attention in Australia.
In this presentation I will look at the way that technologies such as AI are being mobilised in discourse and in practice to address the housing crisis. I will identify some core gaps in our understanding that we need to pay attention to and present a landscape of the housing system that can work as a lens help us think through the application of AI in housing, before offering two possible ways to move research on housing and AI forward. I also propose a methodological orientation that will enable us to open up new ways of thinking about the impacts of AI in housing. Advancing beyond conventional approaches I draw inspiration from Hayles (2017), Maalsen (2023) and Iapaolo and Lynch (2025) to position AI as cognisers and collaborators in producing the housing system but which also opens up novel ways for intervention and resistance.
時間：2025年11月30日
地點：線上
講者：
莊雅仲（國立陽明交通大學人文社會學系教授）
陳冠彰（臺灣文創發展基金會義竹駐地研究員）
徐振輔 （生態研究與寫作者）
黃瀚嶢（生態研究與寫作者）
陳榮泰（法國社會科學高等研究院社會人類學博士候選人）
深植於現代生活樣態的人類中心思維，合理化了現代社會對地球資源透支性的取用，也將全新世以來地球複雜的多尺度反饋迴圈推向難以預期的變動。在風災、水患、地震頻仍的2025年，身處台灣島的我們，如何理解周遭看似已碎片化也日益常態化的環境問題？甫於10月出版的《藝術觀點Act》多物種專刊，邀集一群學院內外的研究者，以「在生態碎片中思考」為題共同書寫。從宜蘭丸山與大肚台地的考古遺址、竹科與台北的科技治理，到當代生活中的人鳥共鳴與人畜共病，一起反思人類與非人之物如何共造世界。講座也將邀請作者分享自己的多物種研究方法：身而為人，如何接近「不只是人類」的世界？
時間：2025年9月19日
地點：陽明交通大學（光復校區）人社二院 HB-326
講者：Tobias Linné（瑞典隆德大學傳媒系高級講師）
與談人：羅嵐（台灣動物平權促進會譯書計畫發起人）
與談人：戴瑜慧（國立陽明交通大學傳播與科技學系副教授）
主持：蔡晏霖 （國立陽明交大人文社會學系副教授）
Cute and funny animal videos are a staple in contemporary digital media cultures, generating both attention and billions of views, while also creating economic value. In this presentation mediated performances of interspecies relations between humans and other animals are analyzed as expressions of animal emotional labour and affective capitalism. What is the social and cultural significance of these kinds of public display of personal affects and emotions of animals? And what does this mediated emotion sharing mean for the animals that are part of it?
時間：2025年8月13至14日
地點：宜蘭縣國定丸山考古遺址及周邊地區
引路人：
簡淑慧（國定丸山遺址監管員）
江清鴻（國定丸山考古遺址發展促進會秘書長）
簡建明（國定丸山考古遺址發展促進會文書長）
穆傳惠（八寶社區地方文史工作者）
古禮淳（八寶社區地方文史工作者）
講者：
江芝華（國立臺灣大學人類學系副教授）
陳冠彰（臺灣文創發展基金會義竹駐地研究員）
王莉雰（國立嘉義大學外國語文系暨研究所助理教授）
謝一誼（獨立學術研究員）
巴蘇雅．亞古曼（茶山獵人，兼農業部林業及自然保育署「臺灣黑熊生態服務給付示範計畫」山林生態巡守監測人員）
本次「多物種深時間：丸山遺址交流工作坊」為本中心深耕計畫關鍵實地活動，將於114年8月13日至14日假宜蘭縣國定丸山考古遺址及其周邊場域舉行。活動聚焦「多物種深時間」與「遺址中的未來」兩主軸，結合走讀導覽、綜合論壇與地方對話，探討遺址作為人與非人關係的介面，以及其在文化保存與在地治理中的角色。預計邀請學者、原住民知識實踐者與地方文史工作者等共12人參與，強調跨領域交流與知識共作，為後續學術產出與公共發表奠定基礎。活動亦實地連結春不老驛站等在地文化空間，深化社群合作與地景對話，實踐人文研究、環境感知與社會參與的多元連結。
講者：Domenico Napolitano（義大利那不勒斯南方高等學院多元與共融促進相關法律與組織研究 專任研究員）
時間：2025年6月6、11、13日
地點：鳳甲美術館、國立清華大學 人社院 C306
近幾十年來，身心障礙的社會模式已將焦點從個體的功能損傷，轉移到由社會結構所造成的障礙上。這樣的觀點轉變，伴隨著對「身心障礙 (disability, 或譯為「失能」)」的嶄新理解：將所謂的「身心障礙」視為一種文化現象與政治認同，而非僅是缺陷的表現。學者、行動者與藝術家已經開始積極探索這一轉變所帶來的深遠意涵，並突顯身心障礙作為一種觀點所能促進的社會轉型、人際關係的重構，以及創造力的激發。
本系列講座從三個面向出發，探討組織研究與身心障礙之間的交會：身心障礙與當代存在主義藉由哲學與社會學的文本，思考「dis-」這個字首如何解構傳統關於主體性、認同與存在的觀念——這些觀念往往隱含著對「能力」的預設；人工智慧與機器中的聲音探討科技如何重現被認為屬於人類的能力，如聲音與智慧，這些再現在輔助科技中常體現為「科技能力主義」（technoableism），但同時，也思索這些技術是否能被重新想像與「障礙化（crip）」，進而開創出新的可能；障礙藝術中的無障礙實踐，則揭示無障礙如何被藝術家重新主張為一種美學原則，而不只是附屬的功能性設計。
In the last decades, the social model of disability has shifted the focus from the individual impairment to the barriers produced by social organization. Such a shift goes along with a new consideration of disability as culture and political identity, beyond deficit views.
Scholars, activists and artists are exploring the implications of such a shift, highlighting the role of disability as a perspective that fosters social transformation, relationality and creativity. This series of lectures explores organizational studies and disability following three perspectives. Disability and contemporary existentialism engages with philosophy and sociology texts to reflect on how the “dis-” particle deconstructs traditional ideas of subjectivity, identity and existence – often implicitly related to “ability”. AI and Voices in the Machine explores how technological renderings of supposed human abilities, such as voice and intelligence, are reproduced in technoableism typical of assistive technology, but also potentially reimagined and cripped. Accessibility in Disability Arts sheds light on how accessibility is being actively reclaimed by artists as an aesthetic principle, beyond a mere ancillary function.
引路人：徐振輔、廖珮岑、馮孟婕、張瀚柏
時間：2025年5月25日
地點：陽明交大光復校區、桃園龍潭運動公園
此走讀活動分成兩部分，第一部分在將帶領學員參與由愛鳥協會舉辦的年度鳥類歌唱比賽，理解賞鳥者以外的台灣當代跨族群、跨物種人鳥關係樣貌。第二部分在光復校園賞鳥，學習操作相關技術工具與應用程式，並瞭解鳥類如何成為校園都市生態系一環。活動由國際文化研究中心多物種研究群主辦，人社系動物研究課程共同主辦，同樣邀請新生代博物學者帶領。
講者：Ranjit Kandalgaonkar 坎達爾岡卡（孟買藝術家）
時間：2025年5月18日
地點：台北鳳甲美術館、線上同步
在印度古吉拉特邦的阿朗，坎達爾岡卡進行了長達十年的藝術田野與檔案研究，紀錄印度拆船業與拆船廠中勞動者，和巨大船艦的離海著陸。這個計畫的部分作品，曾於2016 年在挪威 Bergen Assembly 藝術與研究三年展上展出、2019 年在 Sea Change - Colomboscope Biennale 和 2020年在 Abu Dhabi Warehouse 421 展出。此次台灣展覽，將展出藝術家在此印度拆船業研究計畫上，具代表性的重要作品。
坎達爾岡卡的藝術實踐主要聚焦於城市研究。他的藝術計畫大多建立在長期研究，重新思考並挑戰傳統的研究模式。cityinflux、Gentricity、build/browse 和 Stories of Philanthropic Trusts 等計劃，描繪了城市再發展中的脆弱性，記錄了再發展的時程與「盲點」，呈現一個城市正在分崩離析的樣態。對印度填海造地與推測都市發展戰鬥歷史的研究，產出了如「填海中的島嶼」和「無人認領的七島」等計劃。獲獎與藝術駐村經驗包括 Majlis 視覺藝術獎學金、UDRI 獎學金、Leverhulme 駐村、哈佛大學 SAI 駐村、Atelier Prati 駐村、Seed Funding Award - Welcome Trust and aGasworks/Wellcome Collection 駐村。
One of Ranjit Kandalgaonkar’s decade-long projects focuses on recording ship-breaking practices at Alang, Gujarat, in India. This time we bring some of the key works created in this project to Hong-Gah Museum, including the epic-length, hand-drawn scroll and a sound-plus-video work created at/about the shipbreaking yard. Parts of the project have in past also led to the exhibitions ‘Shipping & the Shipped’ – showcased at the Bergen Assembly, Art & Research Triennial, 2016, ‘Sea Change’- Colomboscope Biennale, 2019 and ‘The Stonebreakers’ at Warehouse 421, Abu Dhabi in 2020 and 'The Edge Of Land' at Art Jameel in Jeddah/Dubai in 2024.
Ranjit Kandalgaonkar lives and works in Mumbai and his art practice currently comprises a lens directed at the urban context of cities and scapes at the mercy of new infrastructures. Most of the projects are research-intensive - their nature varied and seek unique opportunities to rethink and challenge conventional modes of research to offer new modes of dissemination. Some of these long-term projects attempt to unlock historical and contemporary data through placing the work in the context of an unseen social history. Awards & grants include Majlis Visual Arts Fellowship, UDRI Fellowship, Leverhulme Artist Residency, Harvard University SAI Artist Residency, Atelier Prati Print Residency, The Wellcome Trust Seed Funding Award and a Gasworks Residency.
Contested Waters 展覽將於2025年4 - 6月，於台北高雄兩地，平行展出。此展覽探討在高度地緣政治摩擦的時代，水被領域化、軍事化、資本化、因而陷入無以為渡。邀集亞洲與歐洲的藝術家，我們試圖以長期田野誕生出來的合作型藝術，探索渡水的各種可能性。此次與陽明交大文化研究中心合作的兩個工作坊，將深入探討研究型藝術計畫，怎麼在多年田野的基礎上，開展出多物種研究和多模組人類學(multi-modal anthropology)？
The Contested Waters exhibition will take place from April to June 2025, with parallel exhibitions taking place in Taipei and Kaohsiung. The project examines how, in an era of intensifying geopolitical tensions, water is increasingly territorialized, militarized, and capitalized—resulting in states of impassability. Featuring artists from Asia and Europe, the exhibition emerges from long-term field-based artistic collaborations. The two workshops, organized in collaboration with the International Center for Cultural Studies at NYCU, explore how artistic research grounded in years of fieldwork can expand into multispecies inquiries and multi-modal anthropology.
講者：
謝宇婷（高美館「潮壤相接」展覽策展人)
謝ㄧ誼（「Contested Waters 涉水而渡」展覽策展人）
Speakers:
Tammy Yu-Ting Hsieh
(Curator of Between Waves and Soils, Kaohsiung Museum of Fine Arts)
I-Yi Hsieh (Curator of Contested Waters)
時間：2025年5月14日
地點：國家自然公園管理處 高雄壽山遊客中心特展室 2F、線上同步
Contested Waters 展覽將於2025年4 - 6月，於台北高雄兩地，平行展出。此展覽探討在高度地緣政治摩擦的時代，水被領域化、軍事化、資本化、因而陷入無以為渡。邀集亞洲與歐洲的藝術家，我們試圖以長期田野誕生出來的合作型藝術，探索渡水的各種可能性。此次與陽明交大文化研究中心合作的兩個工作坊，將深入探討研究型藝術計畫，怎麼在多年田野的基礎上，開展出多物種研究和多模組人類學(multi-modal anthropology)？
The Contested Waters exhibition will take place from April to June 2025, with parallel exhibitions taking place in Taipei and Kaohsiung. The project examines how, in an era of intensifying geopolitical tensions, water is increasingly territorialized, militarized, and capitalized—resulting in states of impassability. Featuring artists from Asia and Europe, the exhibition emerges from long-term field-based artistic collaborations. The two workshops, organized in collaboration with the International Center for Cultural Studies at NYCU, explore how artistic research grounded in years of fieldwork can expand into multispecies inquiries and multi-modal anthropology.
引路人：
吳文明（潮聲藝文協會理事 暨地方文史工作者 ）、
吳小枚（春陽號獨立書店店主）
時間：2025年5月10日
地點：宜蘭縣南方澳漁港
此校外教學活動將由族文碩課程「經濟人類學」主辦，國際文化研究中心多物種研究群協辦。本次走訪地點為臺灣東部第一漁港宜蘭縣南方澳，該地歷經百年工業化漁業發展，海洋產業深刻塑造了地方景觀，二十世紀末以來，又萌發許多紮根地方社會的文化實踐(如鯖魚祭)，諸多文化實踐蘊含著地方社會反思工業化漁業的生產倫理。
本企劃活動希望藉由走訪南方澳漁港，一來，這可連結經濟人類學的課程議題，如「鄉民社會與市場經濟」，以及「工業化發展與後工業轉型」等教學議題，以實際案例促進同學思考。其次，本活動扣緊多物種研究群核心關懷「關注人類與其他非人生命的交互構造」，在地方居民、從業者和文化工作者的深度導覽下，相信亦能激發參與者批判思考的創造力。
引路人：徐振輔、廖珮岑、馮孟婕、張瀚柏
時間：2025年4月9日
地點：六寮古道
「環境界（umwelt）」是波羅的海德國動物學者Jacob von Uexkull 在1909年提出的詞，將德文原有的「環境」概念用來闡述特定動物在其周遭世界所能感知的一切。有別於同時代主流的機械論觀點，von Uexkull透過環境界的概念強調人類與其他生物都有其獨特的對世感知（perception），但也同時受此環境界所侷限，只是他（我）們自己感覺不出來而已。環境界的概念因此正是一種使不同物種有別於彼此但又平等的整合力量（Yong 2022）。「五感六寮」因此不是一般意義上的「生態觀察」活動：我們不只是要以人類內建的感知能力去觀察其他生物的外在樣態，也要在引路人的引導下，練習覺察以六寮為家的昆蟲、植物、鳥類、魚類的感知世界。即便難以真正感受他們的感受，我們依然可以練習透過理解與想像力嘗試打造一個多於人類的環境界。此戶外學習活動由UAAT Resis Terra 與陽明交大人社系批判動物研究兩門課程共同主辦，國際文化研究中心多物種研究群協辦，邀請新生代博物學寫作者廖珮岑、馮孟婕、徐振輔、黃瀚嶢擔任引路人。為了降低群體活動的干擾，活動將分組進行並對人數進行限制。
講者：Gina Song 宋芝蘭（瑞典隆德大學東亞及東南亞研究中心博士候選人）
時間：2025年4月8日
地點：HK-120
儘管中華文化圈的素食傳統深受宗教實踐影響並根深蒂固，過去十年間，無肉飲食的風貌卻經歷了顯著變革。在對食品生產與消費所涉及的氣候、健康及倫理問題日益關注的推動下，新一代的素食者（包含純素者與素食者）在台灣與中國日漸積極地投入以植物性飲食為核心的飲食與生活方式倡議。這一發展體現在純素與動物保護組織的成立、素食市集的興起，以及素食餐廳與植物性食品產品的激增。乍看之下，這些現象似乎反映了純素主義作為全球趨勢的擴展，然而，中國與台灣的素食倡議案例卻提供了獨特的比較視角，揭示了當地在採納生態規範與植物性飲食實踐過程中的獨特面向。
本次演講將結合跨學科對可持續性轉型、社會運動及純素研究的討論，探討純素倡導者作為「道德企業家」的角色——這些行動者積極構建新的道德市場，並與不同的生態現代性願景交匯。
講者：Bohuslav Kuřík (Assistant Professor, Department of Anthropology, Charles University, Czech Republic)
時間：2025年3月11日
地點：HK207 Hakka Building, Liou-Jia Campus, NYCU (陽明交大客家學院)
In recent years, cross-disciplinary debates are proliferating around the new legal tool or framework, the so-called rights of Nature. Some approach it with hope - as the missing link in strengthening environmental protection adequate for the troubling times of the Anthropocene. Others are more sceptical and do not see in the tool that much difference from the already existing structure of Nature protection inscribed in systems of modern law. In the lecture, the controversy is approached via political and environmental anthropology with a particular focus on detecting promises as well as perils of the rather novel legal concept.
講者：Dri Chiu Tattersfield
時間：2025年3月4日
地點：清華大學教育館一樓中庭
來跨界吧！這場論壇嘗試擴展我們對各種跨界的想像：跨性別、跨物種、跨族裔、跨地域，還有跨什麼？性別與族裔身份如何影響移動的過程和經驗？移動又如何讓人重新審視自己的文化、性別的身份認同，以及與其他物種的關係？人與土地的關係，除了征服，還有其他的可能嗎？活動將由目前在台又即將回美的台美人非二元性別者Dri Chiu Tattersfield主講，定居台灣在清大任教的香港人類學者賴婉琪 （Franco ），以及在陽明交大任教的人類學者／有機稻農蔡晏霖與談。Dri也將帶領聽眾手作Zines。
講者：Bohuslav Kuřík (Assistant Professor, Department of Anthropology, Charles University, Czech Republic)
時間：2025年3月4日
地點：HK207 Hakka Building, Liou-Jia Campus, NYCU (陽明交大客家學院)
Who does resist and who is in solidarity with whom? Who is demanding freedom and justice, how and against whom? What consequences arise from the recognition of the capacity to act politically? These questions have long been considered exclusively human. However, in the Anthropocene, the age of Human's defining influence on the Earth, they are increasingly revealed as more than human. Wars are being declared on viruses. Alliances are cultivated with the beaver to hold water in the landscape. Livestock running wild are tracked and traced to help or prevent their escape from farms and slaughterhouses. "Weeds" or "pests" like the bark beetle are made into heroic conservationists as well as enemies of the Republic. New conceptions and valuations of non-human labour or property by place or the Earth are being rethought. How to make sense of similar situations, in which other-than-human beings or materials become more often conceived of as not only food, resources or symbols but as allies or enemies in more-than-human struggles? How to comprehend the chaotic battles in which the Earth, in its multiplicity of processes and forms, is no longer just a chessboard in the background of human struggles, but one of its sides? And why, after all, is it important to understand it? The talk strives to start answering such questions by introducing the concept of more-than-human resistance.