Hsiao Bi-khim promotes speaking aboriginal languages, Taiwanese

Hsiao Bi-khim speaks at a December 23, 2023, campaign rally in Banqiao.

Earlier this evening I went to a rally for Hsiao Bi-khim, the Democratic Progressive Party’s candidate for vice president of Taiwan.

Most of the speakers at the rally, including Hsiao, spoke in Taiwanese, or in fluent code switching between Taiwanese and Mandarin. Hsiao, who spoke mainly in Taiwanese with some Mandarin mixed in, is more of a policy wonk than a tub-thumper. Although she struck me as better at campaign rallies than Tsai Ing-wen was earlier in her career, her remarks did include coverage of some things, important though they are, that aren’t typically used to boost crowd enthusiasm, such as working toward a tax treaty with the United States. But I was happy to hear her mention the importance of learning not just English but also keeping Taiwanese (Hoklo) and the languages of Taiwan’s indigenous peoples alive.

Part of the rally was in support of this, with a children’s group organized to help promote the speaking of Taiwanese among young people performing a skit in Taiwanese and then a rousing version of “Jingle Bells” in that language.

Hsiao is also a native speaker of English. I heard her speak (in English) about ten years ago and was impressed with her intelligence and thoughtfulness.

Children performing a skit in the Taiwanese language (Hoklo) during a DPP campaign rally.

‘My Bunun name is …’

A candidate for the Indigenous constituency in Taiwan’s Legislature has, in protest over government policies mandating the use of Chinese characters, changed her name to “李我要單列族名我的布農族名字是Savungaz Valincinan,” which translates as “Li I want to list my tribal name separately; my Bunun name is Savungaz Valincinan.”

photo of the Taiwan national ID card of Savungaz Valincinan, showing her long official name, as detailed in this post.
(photo by Savungaz Valincinan)

Here’s a ChatGPT translation of a story in the Liberty Times about this:

The registration of candidates for the 2024 legislative election concluded on the 24th. According to data from the Central Election Commission (CEC), there are a total of 10 candidates running for mountain indigenous legislator positions. One candidate stands out with a name that spans 34 characters, and it reads, “李我要單列族名我的布農族名字是Savungaz Valincinan,” making it the longest name among this year’s legislative candidates.

Following the successful administrative lawsuit regarding the “Administrative Appeal for Single Listing of Tribal Names on Indigenous Identification Cards” in early November, the New Taipei City Government Civil Affairs Bureau issued the first identification card with a single-listed tribal name. However, as this was a local “case remedy,” other indigenous individuals wishing to list only their tribal names are still unable to complete the process.

Savungaz Valincinan expressed that for this election, she chose not to use the transliteration of her Bunun tribal name in Chinese characters. Two days before registration, she officially changed her name at the household registration office to “李我要單列族名我的布農族名字是Savungaz Valincinan.”

Emphasizing that the name change is not a mere joke but a sincere and poignant appeal, Savungaz Valincinan questioned, “Why should such a small matter like adjusting administrative procedures make us shout so hard and still be unattainable?”

Other indigenous individuals have also inquired with local governments about listing only Romanized Pinyin for their names. However, according to the responses received, currently, there are only three options: traditional name transliterated into Chinese characters, traditional name transliterated into Chinese characters with Romanized Pinyin, and Chinese name alongside traditional name with Romanized Pinyin.

She urged that if the government continues to overlook the demands of indigenous people, and if she is fortunate enough to become a legislator in the future, every government official addressing her must recite the “demand for single-listing tribal names” every time until they genuinely amend the administrative procedures.

In the 2024 legislative election, aside from the 315 regional legislative candidates, there are 10 candidates for plain indigenous legislator positions and 10 candidates for mountain indigenous legislator positions who have completed their registrations.

For more about this general topic, please see Some Indigenous people in Taiwan want to drop their Chinese names: ‘That history has nothing to do with mine’, an excellent article by Stephanie Yang and David Shen (Los Angeles Times, May 2, 2023).

source: 34 zì! Míngnián dàxuǎn míngzi zuìcháng Lìwěi cānxuǎn rén — pàn zhèngfǔ zhòngshì dān liè zúmíng sùqiú (34字!明年大選名字最長立委參選人 盼政府重視單列族名訴求), Liberty Times, November 26, 2023.

further reading: Savungaz Valincinan Facebook page.

Bill on indigenous languages of Taiwan moves forward

It is my impression that most of what the bill detailed below calls for has already been enacted, so I’m not sure what’s really new here. But if those painfully obvious points indeed have not yet been codified into law, it’s about damn time. (Speaking of related things that are long overdue: how about full secondary education on Lanyu (Orchid Island), with at least some classes taught in the language there?)

Citing UNESCO on anything concerning Taiwan, whose government is excluded by the United Nations, certainly raises eyebrows. And it would surprise me if any of the languages of Taiwan’s tribes are not at least “vulnerable.” But, for the record and later reference, here’s the story.

The Executive Yuan passed a draft bill Thursday to foster the development of indigenous languages.

The draft bill states that the government should hold accreditation tests for aboriginal language proficiency and that signage written in indigenous languages should be installed at government agencies and public facilities in indigenous areas.

It will be submitted to the Legislative Yuan for deliberation in the near future.

The Council of Indigenous Peoples (CIP, 原住民族委員會) said that Taiwan’s indigenous languages are important cultural assets and that indigenous languages are gradually dying out amid socio-cultural changes.

According to the UNESCO list of endangered languages, nine of the 42 languages and dialects spoken by Taiwan’s indigenous peoples are considered vulnerable: Amis, Bunun, Paiwan, Puyuma, Rukai, Taroko, Tayal, Tsou, and Yami, while Kanakanavu, Kavalan, Saaroa, Saisiyat and Thao are in critical danger of disappearing, and Siraya is considered severely endangered.

The indigenous language development bill states that the CIP should work out a system for writing the languages, complete the compilation of teaching materials of the languages and formulate policies for their preservation.

The CIP should also hold accreditation tests for aboriginal language proficiency, work out policies to cultivate teachers of the languages, compile teaching materials and data, publish textbooks and promote the development and preservation of the languages by offering subsidies, according to the bill.

source: Cabinet approves indigenous language development bill, CNA, November 26, 2015

Lan Yu signage examples

The island known in Mandarin as Lán Yǔ (蘭嶼 / 兰屿) has a lot of different names, including Orchid Island, Ponso no Tao, Pongso no Tawo, Irala, Tabako Shima, Tabaco Xima, Botol, Buturu, Kotosho, and Botel Tobago.

In texts in the roman alphabet, most of the time it’s referred to as “Lanyu.” That’s how I’ve written it in the past. But the Xinhua Pinxie Cidian (p. 21) gives such island names with the yu separate, so I’m going with the Pinyin standard from now on.

Anyway, there are plenty of names for this beautiful place off the southeast coast of Taiwan. But it doesn’t have much in the way of official signs. In large part, that’s because it doesn’t really need many, given the fact that the entire island has only a couple of roads: a ring around the island and another cutting over the mountains, plus a few minor side roads, some not much larger than a sidewalk. It’s not overrun with tourists; and the inhabitants certainly don’t need any signs to tell them where they are or to keep them from getting lost.

Click on any photo for a larger version.

road along the coast of Lan Yu; this is one of the wider spots; in many areas it's just one lane

Someone there told me that a long time ago the government assigned some roads the usual crop of Sino-centric names so beloved by the KMT: Zhongshan (i.e., Sun Yat-sen), Zhongzheng (i.e., Chiang Kai-shek), etc. But none of the Yami (Tao) people on the island were in the least bit interested in going along with that and ignored or even removed such signs. (Cars without license plates are also a common site there.)

In one village I found an official sign (but not one for a road) that had been appropriated for part of a wall on someone’s house or shed. This would, of course, have made for a great photo; but circumstances were such that I probably couldn’t have taken the shot without seeming disrespectful, so I passed the opportunity by.

I saw no trace of any official street signs. And even unofficial street signs were few and far between. (See the signpost image near the bottom.)

“Yehyu” and “Hungtou” are both in Wade-Giles. These would be Yēyóu Cūn and Hóngtóu Cūn in Hanyu Pinyin (and Tongyong Pinyin and MPS2 — though with the tone marks indicated differently) — for the Mandarin version of the name.
two directional signs reading '椰油村 YEHYU VILLAGE' and '紅頭村 HUNGTOU VILLAGE'

sign reading '椰油村 Yehyu Village'

But Yayo appears to be the Yami name.
mural of manned Yami boats on the sea, with text reading '椰油部落 YAYO'

The sort of marker shown below is fairly standard. Note that the name in roman letters (Ivalino) is not a romanization of the Mandarin form (Yěyín Bùluò / 野銀部落). Note also the backward N, which is a mistake, not a special letter.
concrete marker reading '野銀部落 IVALINO' (with a backwards N on one side of the sign and a correct N on another)

closeup of the above marker

This photo perhaps best captures the nature of signage on Lan Yu — when there is any signage to be seen, that is.

dead tree at an intersection being used as a post for unofficial wooden signs; and a goat is wandering by

I was saddened when I was there to hear children speaking only Mandarin with each other rather than the Yami language. But perhaps those I heard weren’t a representative sample.

Saint Joe’s

A Catholic church in Jinlun (Jīnlún/金崙), Taidong, Taiwan. Note the absence of Chinese characters.

photo of a church, with 'KIOKAI NI' and 'SANTO YOSEF' written on it in large letters

The town of Jinlun being in an area with many members of the Paiwan tribe, I checked with a Chen Chun-Mei (Chén Chūnměi / 陳春美), a Paiwan specialist at Guólì Zhōngxīng Dàxué (National Chung Hsing University / 國立中興大學), who wrote that kiokai is one of many words Paiwan borrowed from Japanese (kyōkai/教会: meaning church), and that ni in Paiwan means of or by.

So this is the Church of Saint Joseph.

I was also interested to hear on the train to Jinlun that some of the announcements in advance of some stations in Taidong County were in not only Mandarin, Taiwanese, and English, but also an aboriginal language. I’m guessing Paiwan. Even in the announcements in that language, however, the place names themselves sounded like they were given in Mandarin forms, though the descriptions were not.

Further reading:

signs in Atayal

During my recent trip to Wulai (Ulay in Atayal) I was pleased to see at least a few signs in the Atayal language.

This one — no Chinese characters! no English! — appears on the fronts of several stores on the Old Street that have water from hot springs piped into tubs there. I asked a couple of shop owners about this. They clearly had only vague notions about the signs being for hot springs; they couldn’t read the signs themselves.

habun_tngtong

This sign takes the form of personal pledges for a healthy lifestyle. Most have to do with [not] drinking.
The top line reads 'glgan smru nbuw qwaw gaga na qnhan'. It's followed by 6 numbered points in romanized Atayal and then Mandarin in Chinese characters. Finally, it's identified as being from the local government as well as the Rotary Association and other groups.

Gaga is the Atayal word for traditions/customs/rules (especially those handed down from their ancestors).

Wulai — or something like that

All of the romanization systems commonly seen in Taiwan — bastardized Wade-Giles, MPS2, Tongyong Pinyin, and Hanyu Pinyin — use the same spelling (tones aside) for the unnecessarily ugly but scenically situated Taipei County town of Wulai (Mandarin: Wūlái / 烏來). And the formerly official but little-seen Gwoyeu Romatzyh isn’t so different: Ulai. So getting this one spelled correctly shouldn’t be a big deal.

But on a recent trip there I saw the spelling of “Ulay” on relatively recent official signage.

two brown (culture) signs with 'Ulay Old Street' and 'Ulay Atayal Museum', along with their respective Chinese characters

three brown (culture) signs with 'Ulay Waterfall', 'Lover's Trail', and 'Ulay Hot Spring', along with their respective Chinese characters

Actually, none of those particular signs really needed any spelling of Wulai. For example, if you’re in Wulai and a sign points toward “Old Street”, you don’t really need to wonder if perhaps it’s pointing toward the Old Street in Sanxia or some other town instead. But officialdom here relies on its lists of official names and seldom exercises anything in the way of imagination or even just common sense. (That reminds me: I really must finish that half-completed post on wordy signage.)

So, about the “Ulay” spelling: Could it be the correct spelling in the system used to write the language of the Atayal people indigenous to the area? A search of some Taiwan government Web sites leads to me to believe that, yes, it could be. But I asked several people in Wulai who said they were literate in Atayal script, and they said that “Wulai” was the correct spelling for the town’s name in the Atayal language.

Still, these were not linguists or teachers, and this is Taiwan, where chabuduo-ism and outright ignorance of romanization are strong. So when I returned home I went to Wulai’s official website, which only made matters worse. There I found all of the following forms: Wulai, WuLai, Wulia, Wulay, and Ulay.

wulai_wulay_wulia
Ulay

  • Wulia — in big letters, no less. Remarkably, the township uses the URL of www.wulia.gov.tw for its site, though, fortunately, www.wulai.gov.tw also works. I doubt this is anything other than a typo that has somehow not been corrected but has instead gained force.
  • Wulai — This spelling is the one used for at least most of the text.
  • Wulay
  • WuLai — Die, intercaps, die!
  • Ulay — found in the Mandarin portion of the site.

Elsewhere I also found the form Ulai; but in these cases that spelling almost certainly has nothing to do with Gwoyeu Romatzyh.

Here are the numbers for some Google searches:

spelling .gov.tw domains all .tw domains any domains, but pages must include “Taipei County” or
“台北縣”
Wulai 2,760 10,900 5,540
Wulia 381 838 307
Ulay 50 649 592
Ulai 33 237 249
Wulay 9 25 16

So, whatever the correct spelling is, that is the government should be using, not this mishmash. And it should let people know how to pronounce it correctly in the original language, not just Mandarin. Perhaps it’s too late for this name, though, as “Wulai” is so well known.

Regardless of the spelling, though, the name is another example of Chinese characters being used to represent a name that did not originate with a Sinitic language. Thus, the name doesn’t really have anything to do with crows (烏) coming (來). Instead, it refers to the hot springs in the area.

Documenting and Revitalizing Austronesian Languages: free online book

Language Documentation & Conservation, a refereed, open-access journal sponsored by the National Foreign Language Resource Center and published online by the University of Hawai‘i Press, has released its first online book: Documenting and Revitalizing Austronesian Languages, edited by D. Victoria Rau and Margaret Florey.

Half of the chapters in the new book (ISBN 978-0-8248-3309-1) focus specifically on Austronesian languages of Taiwan. I have indicated those with bold text below.

Contents:

Introduction: documenting and revitalizing Austronesian languages
I. International capacity building initiatives

  • The language documentation and conservation initiative at the University of Hawai’i at Manoa
  • Training for language documentation: Experiences at the School of Oriental and African Studies
  • SIL International and endangered Austronesian languages

II. Documentation and revitalization activities

  • Local autonomy, local capacity building and support for minority languages: Field experiences from Indonesia
  • Documenting and revitalizing Kavalan
  • E-learning in endangered language documentation and revitalization
  • Indigenous language-informed participatory policy in Taiwan: A socio-political perspective
  • Teaching and learning an endangered Austronesian language in Taiwan

III. Computational methods and tools for language documentation

  • WeSay, a tool for engaging communities in dictionary building
  • On designing the Formosan multimedia word dictionaries by a participatory process
  • Annotating texts for language documentation with Discourse Profiler’s metatagging system

There have also been two issues of the journal issued to date, though neither of these has anything specific about languages spoken in Taiwan.

This is indeed a promising beginning. I look forward to more such titles from the journal.