尋找一個叫做家的地方
janey7875Annotation of
我訪問到的阿嬤也有在高度人力密集的產業中工作過，如餐飲、紡織等等，反映了當代大環境中原民來到都市的處境。都市原民作為台灣產業發展的推手之一，卻無法擁有安身立命的家，而被迫在各處流浪，直到近代才開啟了與政府溝通的橋樑，卻依然有種種難題需要克服。
Ocean in Amis culture
sharonkuAnnotation of
Did you scan the photos and write down the lyrics?
These are important artifacts that carries memories and stories belong to the grandma and her generation, for instance, their relationship with the ocean, fishery and seafood, etc.
https://ubrand.udn.com/ubrand/story/12116/4095581
How do they maintain such relationship in the urban setting? What is the meaning of sea to them after living in Hsinchu for decades? Do they feel the difference between the sea in Hsinchu and inTaidung? Why?
artifacts and identity
sharonkuAnnotation of
In response to
how do artifacts such as songs, grocery stores, fishing tools, etc help Naluwan people claim their identities (cultural, professional, social, personal?)
Songs as artifacts
sharonkuAnnotation of
In response to
There are manu artifacts mentioned in your fieldnote--songs, stories, fishing tools, grocery stores, etc. How do you analyze these artifacts--why and how were they constructed, used? What are the social, economic, cultural meanings/functions of these artifacts? And how have these artifacts helped construct the sense of place and identity of the Naluwan people?
place and the sense of belonging
sharonkuAnnotation of
In response to
you have read Tim Cresswell's book 地方：記憶、想像與認同
can you apply the theory to conceptualize the stories collected from Naluwan--what did the grandma's story teach us about Naluwan people's sense of place and belong when life forced them to move and live in between Meishan and Xianshan, among different ethnic culture?
the psychological and material aspects of "home" and "being at home"
sharonkuAnnotation of
In response to
What does "home" mean for the Amis? Do material infrastructures play a role in defining the meaning and perception of home? What is the role of Amis women in maintaining the household?
https://wcoh.nttu.edu.tw/var/file/31/1031/img/192/198393977.pdf
https://kjmu.org.tw/%E9%98%BF%E7%BE%8E%E6%97%8F%E5%82%B3%E7%B5%B1%E5%BB…
Place, memories and governance
sharonkuAnnotation of
In response to
Interestingly you point out the linear (seeing from the State) vs nonlinear (seeing from the community) dimension. Comparing to Singapore, where government has more authority and coherent plan on urban planning, the Naluwan's experience seems to suggest a different form of governance between the government and the local society. In your prompts, you mentioned Singaporean government's urban planning to create fair housing, greeneries, as well as ethnic policies on promoting integration. I am curious about how you would describe "the sense of community and place" constructed by the top-down authority, comparing to the disordered, spontanious, bottom-up self-assembly mode we saw in Naluwan
the social and political construction of place/borders
sharonkuIn response to
Great questions! Please follow up during the interviews. I am also curious about your experiences of traveling to Naluwan via various transportation methods. Are there different senses of place when you travel by car, by train, by foot?
Fieldnote Apr 17 2023 - 9:41am
這次主要聊的是阿嬤們的遷移旅程，我們主要訪問到的是一對姊妹，年齡相差兩歲，在小學的時候因為有仲介介紹，一同來到台北工作。
以下是他們的遷移過程：
台東-花蓮-台北（有仲介介紹台北的工作，但很多人受騙被賣到妓院）-桃園-台北-新竹
小學因經濟因素離開台東，搭巴士到花蓮，再搭火車到台北（大概民國57年）
songs as artifacts
sharonkuAnnotation of
1. Songs as artifacts,
2. Faith in God enables their forgiveness: how does the belief in God and in Amis ancestor co-exist? (阿美人有祖靈概念嗎?)
3. 遷徙的過程: 從美山，新莊到新竹，從打漁到打零工，這一路轉換對阿嬤個人，她的家庭以及部落代表著什麼?以及這段小歷史如何被鑲嵌在大歷史的脈絡中?