Dr. Lih-Der Ho’s (何立德教授) lecture gave insight about the geo-heritage of Shoushan National Nature Park, and why protecting green spaces in urban communities matters. Considering Taiwan’s dense population relative to the amount of land, the country’s main concern when developing cities was to have enough infrastructure to support the people living there. A national park might not have been the first thought to preserve and maintain while growing industry. However, it is one of the most important and beautiful aspects of Taiwan for many reasons. Parks offer benefits including but not limited to: providing protection to endangered habitats and species, helping give urban people a sense of place, building urban constituencies for nature conservation, supporting the local economy with income from tourism, offering opportunities to learn about nature and sustainability, bolstering resilience to climate change, contributing to green infrastructure within cities, promoting human health and well-being, and providing ecosystem services. In fact, the amount of advantages overwhelmingly outweighs the only disadvantages I can think of: upkeep and education. 

In order to keep the parks preserved, the public must be aware of the rules and regulations that are put in place. For example, Shoushan park is home to a species of monkey known as Formosan rock macaques. When humans started visiting the park, they would catch sight of the monkeys, and feed them. This led to a chain of events where monkeys would expect humans to give them food, and if they so much as heard the crinkle of a plastic bag, they would jump onto the humans and steal it away from them. This not only injured humans, but also prevented monkeys from having the right diets, and developing a dependence on humans. They started to lose their natural instincts of hunting for their own food, which detrimentally interfered with the ecosystem. Due to this, signs were posted to educate people on the right procedures when seeing monkeys. 

Another example where humans are threatening the protection of the parks is the cave systems. The mountain of Shoushan was formed by the tectonic plates that it lies upon - the plates collide and push together the land mass, moving it upwards. On the mountain, pockets filled with rainwater were eroding away some of the land, and in place, created caves. These limestone caves consisted of various kinds of rocks, that include soda straws, stalactites/stalagmites, draperies, flowstones, and pearls. Naturally, these scenic caves attract many visitors, but not all people respect the caves. For instance, Orangutan cave is kept as an example of how not to treat caves in nature. There is writing covering the walls that date back to the colonization period from Japan (which might sound like a time capsule that should be preserved to some people, but that is another debate), and stalactites and stalagmites are broken off, damaging the natural environment. Many people enjoy exploring caves, but when the proper measures are not taken to prevent damage to both people and the caves, that is when it becomes detrimental. 

This leads to the debate: should caves be open to the public? While it offers a learning experience to the public and expands the economy through tourism, it could be dangerous to both humans and nature. There are other factors to consider as well, such as visiting in dry versus wet seasons, CO2 levels in the cave, vegetation surrounding the cave, and more. Do the pros outweigh the cons?

I enjoyed this lecture, because it reminded me that when thinking about sustainability, you must take into account all three pillars: environment, society, and economy. There is no clear cut answer, and the best anyone can do is think of outcomes and make educated decisions.

Then, we were given a presentation by Dr. Yung-Sen Chen of National Pingtung University on aboriginal communities in Pingtung and their interaction with government policy. We learned about the relocation of aboriginal people imposed by the government and how this has impacted their identity. Because these communities, such as the Hao Cha Village, were located in remote areas in the mountains, the Kuomintang forced them to move to more accessible areas in 1979. Not only was living in the mountains dangerous if natural disasters such as typhoons or earthquakes were to occur, but it also made it difficult to have an economic career with lack of communication to the greater society. However, the Hao Cha villagers had no say in this decision, which hurt them in many ways. First, having to abruptly move away from one’s home to an unfamiliar environment impacts one’s place identity. We learned a term called “topophilia,” which describes the sentiment and affection that someone has for a particular place. We contemplated the effects of this imposition on the individuals residing in Hao Cha Village, as well as on the overall society. Was it justified for the KMT to make them move from their home to integrate them into the economy and ensure safety? How could they have dealt with the situation differently to prioritize the Hao Cha villagers?

During the transition to the New Hao Cha Village, the villagers had to acculturate to the Han Chinese people who used a capitalist economic system. The land was limited and not suitable for farming so they were faced with economic pressure in order to provide for themselves. On top of that, Typhoon Pabuk and Typhoon Wutip devastated their new home and they had to find emergency refuge in 2007. They relocated to Ai Liao campus and the living and working environment that they were used to had completely changed, and later moved to Rinari as a result of Typhoon Morakot and the government’s power. Factors such as cultural inheritance, economic capacity, and life experience faced struggles during these constant relocations. For example, the chief of a tribe would become less powerful and a lot of the knowledge and rituals that had been passed down by ancestors disappeared. Some integral components of their living space involved an ancestral ritual stone and a decorated entrance to their village, and their concept of place identity was disturbed as they had to move from their homes and the customs attached to it. Much of what they could hold onto in terms of culture were in the form of memories of childhood and the aboriginal living place. Because younger generations are easier accustomed to a new way of living than their grandparents and ancestors are, an identity gap is formed between the two. 

Because much of one’s identity is tied to place, relocating from their aboriginal territory had a huge impact on the identity of the Hao Cha villagers. Maintaining culture was difficult when they were forced to change their way of living and integrate into a capitalist economy. Place identity needed to be rebuilt with every new home they relocated to, and it can be imagined how exhausting that must have been.

Lecture: Long-term Dynamics in the Fushan Tropical Rainforest

Taiwan’s natural areas are dominantly covered by tropical forests, in some areas like Fushan there are old growth rainforests that sprawl between the mountains. Dr. Chang-Yang was very passionate in talking about the Fushan research site. The Fushan Forest Dynamics Plot spans 25 hectares. Observations such as growth, mortality, and recruitment took place between 2008- 2019. Recording over 115,778 individuals belonging to 111 species. It lies within an old-growth sub-montane rainforest classified as the Machilus-Castanopsis zone of broad-leaved forests in Taiwan. Fushan's climate is influenced by the northern monsoon in winter and typhoons during the summer. The mean annual rainfall measures 4271 mm, accompanied by an average temperature of 18.2 ºC and a mean relative humidity of 95.1 %. The research Dr. Chang discussed on tree replacement rates of trees shows how fragile forest ecosystems can be. Any abrupt changes in weather, like the forest frost event of 2005, can quickly kill off broad leaf trees which are typically less adaptable to chaotic climate conditions. “This presents a problem”, Dr. Chang-Yang exclaimed. It can take anywhere from 20-100 years for tree seeds to become saplings, a lengthy time horizon to replace the highly productive mature trees. This holds implications for forests around the world, especially tropical broad leaf jungles. With slow replacement rates we were provided with a concerning estimation, that forests like the Amazon will become carbon neutral by 2050. This closing thought left us a lot to chew on going into lunch. 

Walk along the Si Zih Coastal Trail

After being well-versed in the natural history and current inter-species dynamics of Shoushan, we were ready to explore what the Si Zih trail had to offer. Upon getting off our shuttle bus, we trekked down a steep, mountainous slope that led to the coastal trail. When we got to the start of the trail, there was a viewpoint that showcased the unique geomorphology of the coast with massive limestone boulders peeking out of the bright blue waters. With a closer look, you could also see dozens of cargo ships. Nearby is Kaohsiung’s harbor, and it was explained to us that due to expensive parking spaces, these ships opt to idle on the coast instead. Another detail from our first look at the coast was an old military bunker, nestled into the rocky landscape. I found both characteristics– the cargo ships and bunker –to be telling of the economic and political histories of Shoushan which continue to be relevant today. As we walked along the coast, we navigated the large limestone rocks, where you would have to think fast in moving from rock to rock. Although labeled as a trail, there was not much of a distinct path. Rather, it was up to individuals in how they could best navigate the rocky terrain. Another detail of the coast was plastic pollution. Though not widespread, every so often you would come across clusters of plastic bottles and wrappers stuck between the limestone rocks. This is telling of the eco-tourism present at Shoushan. Though this serves as a great natural area where city residents can be exposed to green and blue spaces, there is also a learning curve when interacting with the environment. It is important to make sure visitors are educated on the importance of conserving this natural space along with the flora and fauna it houses. Dr. Chang-Yang continued to point out different species growing on the coast’s mountainside. Around 50% were not native to the area, such as the prominent cacti that can thrive in this hot and dry environment. Once reaching the end of the trail, we walked back up a paved path to the roadside. It was exhausting for many of us, with the sun beaming down on the group for several hours. Although overall it was worthwhile; we were able to bridge our natural history knowledge from lecture with a tangible view of the coastal landscape.

Reflection

This was a valuable experience, where we gained an interdisciplinary view of Shoushan Nature Park’s natural history. Our lecture from Dr. Chang-Yang gave us a clear understanding of not only what plant species to expect, but how non-native ones got there. With the historical context we were provided, the influence of industrial development actors such as the mining industry were highlighted. With this, we were able to understand how civic action played a role in transforming Shoushan back to a place where the public can enjoy its natural scenery. This example of an environmental activism success story also brought up important nuances to consider, like how the government’s vegetation restoration pursuit held drawbacks with its planting of invasive species to salvage an ecologically depleted area. Our walk on the Si Zih trail reinforced the content from lecture and helped shape our understanding of a key component of this week’s theme: eco-tourism. The trail is a space where residents of Kaohsiung can explore the corals within limestone boulders, the greenery along the coastal mountainside, and admire the large boulders peeking out at sea. 

Through all the experiences in lectures and field trips on this program I’ve become more passionate about environmental issues especially regarding sustainability and planning. The ability to see and experience how environmental policies and planning are actually implemented and impact both people and the physical world is invaluable. The Shoushan Nature Park was a great example of how municipalities can successfully blend urban and natural areas, providing the opportunity to increase education, science, and public eco-tourism tourism. This in turn allows for effective conservation efforts of the fragile natural areas. It would be great to see places like discovery park or the other parks in Seattle garner so much attention from local residents and governments. 

We began our hike in Shoushan National Nature Park going up a flight of wooden stairs. The trees on either end grew outward and created a small canopy above us for shade. We stopped at a particular tree and our tour guide explained while holding a branch in his hand how it was used to dye women’s teeth black. There were various reasons this was done throughout history but a key reason was for beauty, which I thought was very interesting. We then stopped at a different tree and the tour guide showed us the berries on its leaves which looked like blueberries, but were orange. After going uphill for a while, we stopped at a lookout to catch our breath and admire the view of the city of Kaohshiung. We made sure to drink water, sit down, and stretch our legs on the railing before getting back to the trail. 

Further along the hike, we were walking up and down stone steps in order to get closer to our destination - Orangutan Cave. We put on our helmets and gloves while Professor Li Der gave a small presentation on how the temperature of the outside of a cave affects the inside. Then, we lined up outside of the opening of the cave and went in one by one. Soon after entering the darkness of the cave, there was a drop where we had to be very careful to navigate our steps down to the ground below. There were different patterns to the ridges in the cave walls, some were more jagged and pointy, and others more smoothed out. I remember thinking that it resembled a coral reef with all the ruffles, and imagined how water from the ocean caused the cave to evolve over many years to form its unique shape. I saw a grand total of three tarantulas in the cave which was very frightening but gave me some exposure which was beneficial to outgrow my fear of them. We were intrigued by the writing and carving on the walls in Chinese and likely Japanese too. Although changing the natural form of the cave in any way is not condoned, it did make me think of the history of Taiwan in relation to that particular cave. Picturing different people years ago in the same place that we were was pretty cool, and reminded us of how long the cave has been there. 

Walking on the trail back towards the bus, I was delighted to see a monkey on our path. Although the introductory videos prepared me for potential aggressive behavior, I was surprised to see that this monkey was calm and minding his business. He hopped into a tree, sat on a branch and got comfy, similarly to how I would lay on my couch to watch a movie. We saw another baby monkey in another tree and he was also crawling around peacefully. We took a moment to admire the monkeys and take pictures before saying goodbye and continuing towards the bus.

Our July 15th field trip to the Taiwan Indigenous Culture Park or 臺灣原住民族文化園區 was very thought provoking. We started off the day by taking a bus from our hotel in Kaohsiung to the Culture Park, which is located in Pingtung County 屏東縣. We were greeted at the entrance by some Indigenous Taiwanese folks welcoming us through song and dance. We had a lot of activities and places to go, so we took many buses all over the Culture Park.

The Taiwan Indigenous Culture Park was located near Rinari village, which is a site where Rukai and Paiwan tribes were relocated to after many previous relocations (due to government control and government mandate as disaster evacuation orders). We had learned from a previous lecture (7/12) taught by Dr. Yung-sen Chen from the National Pingtung University about the history of the Indigenous Taiwan communities next to the Culture Park. We learned that Rukai tribe 魯凱族 original village was 920 meters above sea level in the mountains (now referred to as Original Hao Cha Village 舊好茶 or Kucapungane 古茶布安). They were forced to relocate to a new village called New Hao Cha Village 新好茶 under the Kuomintang in 1978, moving them to flatter ground closer to the Ai Liao River (隘寮溪), leading to assimilation of Rukai tribal customs to Han culture. In 2007, New Hao Cha Village was relocated again under government mandate to Ai Liao Campus because of disasters (Typhoon Pabuk and Typhoon Wutip). Finally in 2010, they were relocated to Rinari 禮納里 because of government mandate due to Typhoon Morakot. The Taiwan Indigenous Culture Park we went to is close to Rinari. The professor also discussed how there was conflict created by relocating people to Rinari, because there are three different tribes (Rukai and two different Paiwan tribes) living together due to the government's mandated relocation disaster response. The area Rinari is located in is the traditional territory of Paiwan 排灣 tribes. There is also loss of culture, as many rituals, ceremonies, and other cultural living habits were tied to the tribes' traditional lands.

With this context, we visited the Taiwan Indigenous Culture Park, which incorporated the cultures of many different tribes. During one of the many tours, we got to visit a building that was constructed like a traditional building: slate from the riverbeds are stacked on top of each other and the entrances are built very low so those entering can bow to respect their ancestors and also so that invaders have difficulty entering and can be attacked easily when entering the dwelling. We also got to walk along an enormous suspension bridge that stretches above the Ai Liao River and riverbank (where the tribes were relocated away from in 2010). Other activities we participated in were threading colorful beads to make bracelets which we kept, archery, making traditional glass beads, visiting a museum that featured a weaving exhibit as well as other cultural artifacts from the Dawu (who live on an island off the coast of Taiwan called Orchid Island 蘭嶼 and also called Yami or Tao) tribe.

While making traditional glass beads, we learned about the meanings each design symbolized. Even though it could be argued that this was an element of cultural commodification, I think it was also a special experience for the teachers there to share their mastery of the craft and its beauty with us. The most impactful part of our visit for me was listening to what Baru, our tour guide, and the bead-making teachers had to say, which unfortunately, we didn’t have as much time for as I would’ve hoped for.

I was so grateful to be able to discuss some of the difficulties of retaining and passing on Indigenous Taiwwanese culture with Baru. Baru said that even as the grandchild of a Paiwan chief, much of the culture was not passed down due to the banning of cultural practices such as weaving, traditional tattooing, etc. during Japanese colonization. Baru explained that Indigenous Taiwanese culture is only orally passed down, which makes it very difficult to sustain after organized efforts of cultural imperialism by Chinese governments and cultural genocide during Japanese colonization.

During the entire field trip, I was thinking about the ethics of us as non-Indigenous Taiwanese going to a Culture Park to see Indigenous Taiwanese culture performed for us: some of our classmates trying on traditional Taiwanese clothing, watching a performance that depicted the daily life and various social classes of four different Paiwan villages, making glass beads with Indigenous Taiwanese designs, etc. This is a difficult topic, because it results in the commercialization (and inevitable exotification) of Indigenous Taiwanese culture, but it also presents a way for Indigenous Taiwanese culture to be revitalized, profitable (now that traditional methods of subsistence more and more inaccessible), and passed down as various art forms. Baru also said that there were traditional Indigenous Taiwanese clothing that tourists could not try on. If tribes applied for intellectual property protections with the government, those clothes cannot be worn by anyone outside of the tribe. We were also invited to see an indoor performance showcasing four different villages from the Paiwan tribe. During the indoor performance, we were also told to not videotape or record because the performance was protected by intellectual property copyright. The performance showed the daily life and clothing of different social classes within the Paiwan villages as well as traditional song and dance.

During our visit to the park’s museum, we also learned briefly about how Dawu culture is deeply connected to the ocean, and how their culture reflects the importance of flying fish and other marine life. While watching the Paiwan dancing and singing performance, we got a small glimpse into the sustenance agriculture lifestyle of the people, through harvest songs, and scenes celebrating a successful hunt of wild boar and muntjac. It was interesting how the Taiwanese students interpreted a moment in the performance where a male character hands a female character in a red skirt a white lily flower. They interpreted it to be a scene of mourning, inferring that someone had died, probably because of the association of white with death in Chinese culture. However, as our teacher Baru explained later on, the white lily actually symbolizes virginity for women, and the exchange was meant to portray a wedding vow/ceremony. Although none of the Taiwanese students were specializing in Indigenous studies, I found it really cool how they all had considerable knowledge of the customs, languages, or history of some tribes.

I thought the weaving exhibit in the museum was very cool. I did some more research on it afterwards, and found out the piece was called “Sun Cloth Movement”, which serves as a space for Indigenous weavers to showcase their craft and form cross-cultural connections to preserve traditional culture and find solidarity with each other. They also create cross-cultural connections and help support the Indigenous weaving cultures from other countries and ethnic groups, including Indigenous groups from Peru and Laos, and Yangga Younga’s non-profit “Ecological Weaving Road”, which is a fundraising plan to preserve traditional crafts of ethnic minorities by making cultural records, and selling surplus fabric to support the non-profit. I think it could be a whole other program learning from Indigenous peoples in Taiwan, not only about their performance and art, but about sustainable farming and architecture techniques and their cultural significance as well as environmental benefits.

All in all, our trip to the Taiwan Indigenous Peoples Culture Park allowed us to learn about the nuances of continuing and restoring Indigenous cultures in Taiwan and showcased the social resilience of Taiwan Indigenous peoples.