It has been 17 years since Taiwan's comfort women first took to the streets protesting the inhumane treatment they received during World War II. They demand a formal apology and compensation from the Japanese government for forcing them to work as sex slaves for Japanese soldiers.
When their campaign began in 1992, there were 58 surviving former comfort women, of which 11 were indigenous. But now only 20 are left, and among them only five indigenous women left.
Following 17 years of protests, the Taipei Women Rescue Foundation says the number of surviving indigenous comfort women has dropped from 11 to only five now. Most of them are in their 80s. Some live with their families while others live alone without family care.
These women say they are happy that the Legislative Yuan recently finally passed the “Taiwan Comfort Women Resolution” and is supporting their battle for justice.
“The unfortunate women, including indigenous and non-indigenous, all hope our government would stand up for them. The campaign has been going on for 17 years and the indigenous women had also participated in many international events or conferences to have their voices heard. They say that Japan has played dumb for the past 17 years, ignoring their demand. Now, they hope their own government will fight with them.” Taipei Women Rescue Foundation said.
These Taiwanese indigenous comfort women were mostly victimized in their own communities at young age.
“In those days, we had those Japanese soldiers around, those who were stationed in Taiwan. They were headquartered near local communities and got girls to cook for them and sew their clothes. They also raped these girls. During the day time, the soldiers demanded them to do labor work at the camps, and at night the girls became comfort women.” Taipei Women Rescue Foundation said.
This cruel chapter of history was once buried without people knowing. But in 1992, the victims began to speak out and managed to have this piece of history restored. It was a process full of pain because the victims were harmed once again when their community members gave them discriminating looks after hearing their stories.
“There was a cave that was used as a Japanese ammunition depot. One of the surviving comfort women was assaulted there and she has never dared to pass by that cave again. The memory's too painful.” Taipei Women Rescue Foundation said. “Community members all knew about it but they all pretended that it never took place. This put additional pressure on the victim because she was hurt once again by the disdaining looks from community members.”
It's been 63 years since the Japanese troops left Taiwan, but the Japanese government still refuses to acknowledge this part of history. Lai says the victims are especially infuriated by the indifference and lack of response of the Japanese government.
Monday, November 24, 2008
Comfort Women Resolution, Taiwan
On November 11, the Legislative Yuan passed the “Taiwan Comfort Women Resolution.” The resolution demands that the Japanese government admit it had forced Taiwanese women into sexual slavery at Japanese military brothels during World War II. It also demands that the Japanese government take responsibility and compensate the victims. The document brings a ray of hope to the comfort women following their 17 years of protests.
Ninety-two year old Wu Xiu-mei endorses the Taiwan Comfort Women Resolution. She is the eldest surviving comfort woman in Taiwan. She says she is thrilled that the government is finally on their side and is taking action after their 17 years of protests.
“I'm grateful and happy that the legislators stood by our side and that the government is helping us.” Wu Xiu-mei said.
The bipartisan resolution in Taiwan demands the Japanese government admit and take responsibility for its role in forcing women into sexual slavery for Japanese military brothels during World War II. It also demands compensation for the victims.
“Regardless of their party affiliations, the lawmakers passed the resolution at the historic moment of 9:54 a.m. on November 11.” Chen Shu-li, Director of Taipei Women's Rescue Foundation said. “We were thrilled to hear Wang Jin-ping, the president of the Legislative Yuan, read the resolution out loud.”
Taipei Women's Rescue Foundation says they hope the Ministry of Education will include the experience of these comfort women in school textbooks in the future to help strengthen human rights education.
Comfort women is a euphemism for women forced into sexual slavery and involved in prostitution for Japanese military brothels during World War II. Around 200,000 are typically estimated to have been procured, but the disagreement about exact numbers is still being researched and debated. It was said that the majority of the victims were from Asian countries including China, Korea and Taiwan, and some Japanese-occupied territories were also used as "comfort stations".
Ninety-two year old Wu Xiu-mei endorses the Taiwan Comfort Women Resolution. She is the eldest surviving comfort woman in Taiwan. She says she is thrilled that the government is finally on their side and is taking action after their 17 years of protests.
“I'm grateful and happy that the legislators stood by our side and that the government is helping us.” Wu Xiu-mei said.
The bipartisan resolution in Taiwan demands the Japanese government admit and take responsibility for its role in forcing women into sexual slavery for Japanese military brothels during World War II. It also demands compensation for the victims.
“Regardless of their party affiliations, the lawmakers passed the resolution at the historic moment of 9:54 a.m. on November 11.” Chen Shu-li, Director of Taipei Women's Rescue Foundation said. “We were thrilled to hear Wang Jin-ping, the president of the Legislative Yuan, read the resolution out loud.”
Taipei Women's Rescue Foundation says they hope the Ministry of Education will include the experience of these comfort women in school textbooks in the future to help strengthen human rights education.
Comfort women is a euphemism for women forced into sexual slavery and involved in prostitution for Japanese military brothels during World War II. Around 200,000 are typically estimated to have been procured, but the disagreement about exact numbers is still being researched and debated. It was said that the majority of the victims were from Asian countries including China, Korea and Taiwan, and some Japanese-occupied territories were also used as "comfort stations".
Appeal Against Hunter
In March this year, Bunun man Xing San-yi went hunting and accidentally discharged his hunting gun and hurt himself. Several days later when he returned home from the hospital, Xing was indicted for violating the Statute For Controlling Firearms, Ammunition And Weapons.
The prosecutor said the Bunun man had violated the regulations governing homemade firearms because he used a 0.27mm bullet that was for construction use. Although Xing was later found not guilty by the Nantou District Court, prosecutors have appealed the acquittal. The case is now being reviewed by Taiwan High Court.
In November 2001, Article 20 of the Statute For Controlling Firearms, Ammunition And Weapons was amended. It is stated in the amendment that indigenous people who possess homemade hunting guns without registering with authorities, can be fined administrative penalties for up to NTD 20,000, but it also stated that legal punishment is not suitable for such cases.
“We made amendments to parts of the Statute For Controlling Firearms, Ammunition And Weapons. The reason is because many indigenous people who carry guns for hunting are arrested and locked up for possessing firearms. When we passed the amendments we wanted to decriminalize the possession of firearms for the indigenous people.” Walis Pelin from the Sediq tribe, who is also the former Minister of Council of Indigenous people, and a one-term legislator said.
If it is no longer a crime for indigenous people to carry hunting guns and they face only fines for failing to register the firearms, then why is it that many indigenous people are still prosecuted for firearms related charges? According to the lawyer, that's because there are no clear regulations on bullet possession. This loophole allows the court and prosecutors to have different interpretations.
“Local courts are split on the interpretation of bullet possession. Some follows the principle of legality, and say because bullet possession doesn't fall under the amendment so it should be punishable by law,” Yang Zhi-hang, Atayal lawyer said. “Others say since you are not penalized for hunting gun possession, bullet possession should not carry a penalty.
Although indigenous people are allowed to own hunting guns under the firearm regulations amendment, many are still being prosecuted due to a lack of rules on bullet possession. The laws should be amended to protect indigenous hunting culture. The amendment should ensure that indigenous people don't fall prey to the different interpretations of bullet possession by different courts and prosecutors.
The prosecutor said the Bunun man had violated the regulations governing homemade firearms because he used a 0.27mm bullet that was for construction use. Although Xing was later found not guilty by the Nantou District Court, prosecutors have appealed the acquittal. The case is now being reviewed by Taiwan High Court.
In November 2001, Article 20 of the Statute For Controlling Firearms, Ammunition And Weapons was amended. It is stated in the amendment that indigenous people who possess homemade hunting guns without registering with authorities, can be fined administrative penalties for up to NTD 20,000, but it also stated that legal punishment is not suitable for such cases.
“We made amendments to parts of the Statute For Controlling Firearms, Ammunition And Weapons. The reason is because many indigenous people who carry guns for hunting are arrested and locked up for possessing firearms. When we passed the amendments we wanted to decriminalize the possession of firearms for the indigenous people.” Walis Pelin from the Sediq tribe, who is also the former Minister of Council of Indigenous people, and a one-term legislator said.
If it is no longer a crime for indigenous people to carry hunting guns and they face only fines for failing to register the firearms, then why is it that many indigenous people are still prosecuted for firearms related charges? According to the lawyer, that's because there are no clear regulations on bullet possession. This loophole allows the court and prosecutors to have different interpretations.
“Local courts are split on the interpretation of bullet possession. Some follows the principle of legality, and say because bullet possession doesn't fall under the amendment so it should be punishable by law,” Yang Zhi-hang, Atayal lawyer said. “Others say since you are not penalized for hunting gun possession, bullet possession should not carry a penalty.
Although indigenous people are allowed to own hunting guns under the firearm regulations amendment, many are still being prosecuted due to a lack of rules on bullet possession. The laws should be amended to protect indigenous hunting culture. The amendment should ensure that indigenous people don't fall prey to the different interpretations of bullet possession by different courts and prosecutors.
Monday, November 3, 2008
US Presidential Candidate Barack Obama's Policy on Native American
The United States presidential elections will take place on Nov. 4th, only a few days away. Both presidential candidates are in their final phases of campaigning. On Oct. 23rd, Democratic presidential candidate Barack Obama released his policies on Native Americans through the Internet. Obama talked about the preservation of indigenous languages and cultures. More importantly, he said the federal government and Native Americans should maintain a Nation-to-Nation Relationship.
The U.S. presidential election is only a few days away. Both Barack Obama and John McCain are trying to win votes in the final stage of campaigning with proposed healthcare plans, economic policies and other tactics including attacking each other. Both sides are giving it their all. On Oct. 23rd, Obama used the Internet to share his policies on Native Americans. This makes Obama one of the few presidential candidates to present indigenous policies during campaigning.
“Few have been ignored by Washington for as long as American Indians. Too often, Washington pays lip service to working with tribes while taking a one-size-fits-all approach with tribal communities across the nation. That will change if I am honored to serve as president of the United States.”
In this four-minute YouTube Video, Obama talked about his policy for Native Americans if he became president. The most important part was when he mentioned that the relationship between the federal government and the Native Americans should be a Nation-toNation relationship. Furthermore, Obama said he would hold an annual summit at the White House with tribal leaders for the process of decision-making.
“My American Indian policy begins with creating a bond between an Obama administration and the tribal nations all across this country. We need more than just a government-to-government relationship; we need a Nation-to-Nation relationship, and I will make sure that tribal nations have a voice in the White House.” said Obama. “I’ll appoint an American Indian policy adviser to my senior White House staff to work with tribes, and host an annual summit at the White House with tribal leaders to come up with an agenda that works for tribal communities. That’s how we’ll make sure you have a seat at the table when important decisions are being made about your lives, about your nations and about your people. That'll be a priority when I am president."
Apart from stressing the Nation-to-Nation relationship, Obama said if he was elected to the White House, he would abide by treaty commitment that the previous governments have signed with Native Americans and keep the promises the governments have made. Obama praised the treaty commitments “a paramount law”.
Obama's white paper has impressed some Native Americans, especially when he talked about Nation-Nation relationship between the Native Americans and the federal government and proposed annual White House meetings between leaders from the two sides. At the end of his speech, Obama said that his family background has made him more active in formulating indigenous policies and that he would make it one of his focuses during his term in the White House.
Recent polls show that Obama is leading McCain. Now in the last moments of the campaigning, both candidates are bringing up different topics to attract voters. It is uncertain if Obama's speech on Native American policy will attract more support from states where Native Americans comprise a larger part of population. Most importantly, will they keep their words?
We certainly hope.
The U.S. presidential election is only a few days away. Both Barack Obama and John McCain are trying to win votes in the final stage of campaigning with proposed healthcare plans, economic policies and other tactics including attacking each other. Both sides are giving it their all. On Oct. 23rd, Obama used the Internet to share his policies on Native Americans. This makes Obama one of the few presidential candidates to present indigenous policies during campaigning.
“Few have been ignored by Washington for as long as American Indians. Too often, Washington pays lip service to working with tribes while taking a one-size-fits-all approach with tribal communities across the nation. That will change if I am honored to serve as president of the United States.”
In this four-minute YouTube Video, Obama talked about his policy for Native Americans if he became president. The most important part was when he mentioned that the relationship between the federal government and the Native Americans should be a Nation-toNation relationship. Furthermore, Obama said he would hold an annual summit at the White House with tribal leaders for the process of decision-making.
“My American Indian policy begins with creating a bond between an Obama administration and the tribal nations all across this country. We need more than just a government-to-government relationship; we need a Nation-to-Nation relationship, and I will make sure that tribal nations have a voice in the White House.” said Obama. “I’ll appoint an American Indian policy adviser to my senior White House staff to work with tribes, and host an annual summit at the White House with tribal leaders to come up with an agenda that works for tribal communities. That’s how we’ll make sure you have a seat at the table when important decisions are being made about your lives, about your nations and about your people. That'll be a priority when I am president."
Apart from stressing the Nation-to-Nation relationship, Obama said if he was elected to the White House, he would abide by treaty commitment that the previous governments have signed with Native Americans and keep the promises the governments have made. Obama praised the treaty commitments “a paramount law”.
Obama's white paper has impressed some Native Americans, especially when he talked about Nation-Nation relationship between the Native Americans and the federal government and proposed annual White House meetings between leaders from the two sides. At the end of his speech, Obama said that his family background has made him more active in formulating indigenous policies and that he would make it one of his focuses during his term in the White House.
Recent polls show that Obama is leading McCain. Now in the last moments of the campaigning, both candidates are bringing up different topics to attract voters. It is uncertain if Obama's speech on Native American policy will attract more support from states where Native Americans comprise a larger part of population. Most importantly, will they keep their words?
We certainly hope.
1st Not-Guilty verdict over firearms charge
Taiwan has strict arms control laws and only indigenous people can apply for the right to make and possess hunting guns. However, in recent years, the possession of hunting guns has often caused disputes. Earlier this year, Bunun man Xing San-yi was charged with misuse of firearms. After several months of trial, the court found him not guilty. This is the first time an indigenous person was found not guilty of firearms-related charges. The verdict sets a precedent for the indigenous people who use guns for hunting.
1st Not-Guilty verdict over firearms charge
In March this year, Bunun man Xing San-yi went hunting and accidentally discharged his hunting gun and hurt himself.. Several days later after he went back home from the hospital, Xing was prosecuted for violating the Statute For Controlling Firearms, Ammunition And Weapons. The prosecutor said the hunting gun he used was able to fire a 0.27mm caliber bullet and was suitable for constructional purpose, which had violated the regulations governing homemade firearms.
According to the Ministry of the Interior Affairs, a self-made hunting gun is (1) defined as one using black powder which is filled into the barrel from the muzzle and, (2) strike the primer to ignite the powder charge, which (3) discharges the metal balls, while Xing San-yi’s Hunting Rifle was found modeled after the nail gun used for construction and is capable of shooting a 0.27mm bullet, The prosecution the Xing’s gun does not fall under the homemade rifle category and it’s illegal.
However, the judge handling the case ruled that if the law allows indigenous people to make homemade firearms as tools for hunting, then Xing is not guilty. The ruling sets a precedent for indigenous people in firearms-related lawsuits.
“We are simply going hunting, to make a living. We are not doing anything against the law. It's a good thing that the judge found me not guilty. Otherwise, I don’t know how I can face my family.” said Xing San-yi, the Bunun hunter from the Tambazoan Community, Nantou.
Xing has not been able to work because he is still not able to walk steadily due to the wound. He also had to spend a lot of time in court during the trial. The family burden has fallen on his unemployed wife.
“The burden has fallen on me in the past few months.” Xing’s wife said. “We indigenous people rely on the mountain for our livelihood. Hunting used to be a normal part of our life. So I don’t think we have broken any laws.”
Indigenous people have often unintentionally infringed the laws governing firearms use, hunting territories or the way to hunt. Now that Xing has been handed a not-guilty verdict, which is the first time an indigenous person was found not guilty of firearms-related charges. For the indigenous people who keep the tradition of hunting, this ruling is significant and also serves as an important reference to related charges.
1st Not-Guilty verdict over firearms charge
In March this year, Bunun man Xing San-yi went hunting and accidentally discharged his hunting gun and hurt himself.. Several days later after he went back home from the hospital, Xing was prosecuted for violating the Statute For Controlling Firearms, Ammunition And Weapons. The prosecutor said the hunting gun he used was able to fire a 0.27mm caliber bullet and was suitable for constructional purpose, which had violated the regulations governing homemade firearms.
According to the Ministry of the Interior Affairs, a self-made hunting gun is (1) defined as one using black powder which is filled into the barrel from the muzzle and, (2) strike the primer to ignite the powder charge, which (3) discharges the metal balls, while Xing San-yi’s Hunting Rifle was found modeled after the nail gun used for construction and is capable of shooting a 0.27mm bullet, The prosecution the Xing’s gun does not fall under the homemade rifle category and it’s illegal.
However, the judge handling the case ruled that if the law allows indigenous people to make homemade firearms as tools for hunting, then Xing is not guilty. The ruling sets a precedent for indigenous people in firearms-related lawsuits.
“We are simply going hunting, to make a living. We are not doing anything against the law. It's a good thing that the judge found me not guilty. Otherwise, I don’t know how I can face my family.” said Xing San-yi, the Bunun hunter from the Tambazoan Community, Nantou.
Xing has not been able to work because he is still not able to walk steadily due to the wound. He also had to spend a lot of time in court during the trial. The family burden has fallen on his unemployed wife.
“The burden has fallen on me in the past few months.” Xing’s wife said. “We indigenous people rely on the mountain for our livelihood. Hunting used to be a normal part of our life. So I don’t think we have broken any laws.”
Indigenous people have often unintentionally infringed the laws governing firearms use, hunting territories or the way to hunt. Now that Xing has been handed a not-guilty verdict, which is the first time an indigenous person was found not guilty of firearms-related charges. For the indigenous people who keep the tradition of hunting, this ruling is significant and also serves as an important reference to related charges.
Thursday, October 16, 2008
Amis Cikawasay Tradition Challenged
In the old times, the spiritual interpreters were inviolable and highly respected by community members. However, under the influence of western religions, the esteemed status of the spiritual interpreters has fallen and they no longer play an important role as they used to be. October is the start of season for cikawasays, the Amis spiritual interpreters, in Lidaw Community in Jian Township, Hualien. The number of spiritual interpreters in the community has dropped to eight from more than ten a few years ago. One reason for the decline is that many restrictions imposed on cikawasays have turned young people away.
Most people have stereotyped cikawasays, the Amis spiritual interpreters, mistaking them as mysterious persons who place curses on others. Cikawasay used to be what the Amis people believed in. But its influence has been fading in this modern society. In Lidaw Community, the three-month long spiritual interpreter season starts in October. During this period, cikawasays conduct rituals praying for blessings and warding off evil spirits every day in the community.
“The ritual is called “mevusak.” Cikawasay visits every household to worship the ancestors’ spirits as well as the spirits that make people sick. After the mevusak, there is an ancestors’ spirits festival later this year. “ said Banai Mulu, CEO of Indigenous Music Foundation for Culture and Education.
There are many restrictions on the diet and habits of a cikawasay. The youngest cikawasay in Lidaw Community is Sla, now over 50 years old. Sla was seriously ill when she was an infant, but was cured by a spiritual interpreter. At the age of two she was designated a cikawasay. There was a time that Sla tried to escape from her fate, but she eventually returned to become a cikawasay.
“I tried to escape by I was chased and eventually came back. When I was young I sometimes became lazy at my work. When people join in older age, they would not do so. I tried to escape when I was young, but I was found, no matter where I hid.” Sla said.
Currently there are only eight cikawasays left in Lidaw Community. There are fewer and fewer spiritual interpreters and sooner or later the tradition will die out. The cikawasays say they feel helpless. The decline of cikawasay is like the vanishing tattoo culture. The once respected sacred position is no longer valued by modern day community members. The preservation of cikawasay is now facing a major challenge.
Most people have stereotyped cikawasays, the Amis spiritual interpreters, mistaking them as mysterious persons who place curses on others. Cikawasay used to be what the Amis people believed in. But its influence has been fading in this modern society. In Lidaw Community, the three-month long spiritual interpreter season starts in October. During this period, cikawasays conduct rituals praying for blessings and warding off evil spirits every day in the community.
“The ritual is called “mevusak.” Cikawasay visits every household to worship the ancestors’ spirits as well as the spirits that make people sick. After the mevusak, there is an ancestors’ spirits festival later this year. “ said Banai Mulu, CEO of Indigenous Music Foundation for Culture and Education.
There are many restrictions on the diet and habits of a cikawasay. The youngest cikawasay in Lidaw Community is Sla, now over 50 years old. Sla was seriously ill when she was an infant, but was cured by a spiritual interpreter. At the age of two she was designated a cikawasay. There was a time that Sla tried to escape from her fate, but she eventually returned to become a cikawasay.
“I tried to escape by I was chased and eventually came back. When I was young I sometimes became lazy at my work. When people join in older age, they would not do so. I tried to escape when I was young, but I was found, no matter where I hid.” Sla said.
Currently there are only eight cikawasays left in Lidaw Community. There are fewer and fewer spiritual interpreters and sooner or later the tradition will die out. The cikawasays say they feel helpless. The decline of cikawasay is like the vanishing tattoo culture. The once respected sacred position is no longer valued by modern day community members. The preservation of cikawasay is now facing a major challenge.
After Typhoon Sinlaku in Taiwan
Taiwan was hit by several typhoons in recent months. Typhoon Sinlaku, especially, has seriously damaged the indigenous communities in central and northern Taiwan. Some mountain areas in Nantou County where the indigenous people live were devastated. Heping Township in Taichung County also suffered a lot of damages. There were massive mudslides and some parts of the mountains collapsed in downpours. Local residents are urge to rebuild their homes in the aftermath.
Typhoon Sinlaku crawled through Taiwan, bringing with it torrential rains which had caused destruction in Xinyi and Renai Townships in Nantou. There have been accusations that human factors should also be blamed for the disasters. Since the 921 killer earthquake in 1999, Heping Township has experienced a series of natural calamities. This time, it suffered from the massive amounts of rain brought by Typhoon Sinlaku. But as soon as Typhoon Sinlaku left, Typhoon Hagupit swept through Taiwan bringing more damages to indigenous communities.
According to the weather bureau, Typhoon Sinlaku dumped more than 1,500 millimeters of rain to Heping Township, much more than the 250 millimeters set for landslide warnings. October is the harvest season for persimmons, but most of the fruit farms were buried under mudslides. In Heping Township alone, the loss was estimated at more than 62,000 US dollars. Community members waddle through the farms to inspect their fruit in hopes of finding a way to ease their loss.
“Now it's persimmons' harvest season. The blocked roads are hurting farmers’ delivery plans. They should at least clear the roads and make it a priority. There was more rain this time, causing the mountain to collapse,” said Zhang Guang-shun, the Atayal people from Tgbil Community, also one of the desperate fruit farmers. “They should handle that first before asking where the problem originated from. There are at least a dozen fruit farms in the mountain, which was always affected by typhoon. Nothing has been done to prevent typhoon damages.”
Were the damages in Heping Community caused by insufficient conservation of water and soil, or they are proof that Mother Nature's powers are really unpredictable? These are the issues in an ongoing battle between those urging for the protection of farmers’ livelihood and those advocating the preservation of natural environment. But it is a fact that heavy rains always cause disasters in the mountain areas in central and southern Taiwan. Similarly, Taoshan Community has also been wrecked by typhoon. The community used to enjoy its nice surroundings near the midstream of Ta-an River. But after the river was dredged, the riverbed has become higher. The river always swells and almost drowns the bridge every time it rains, threatening the safety of local residents.
“After this typhoon, the mud piling up in the downstream of the river is almost as high as the bridge. It's a good thing that the county government has sent people to clean it up. Otherwise when typhoon hits again, the lives of Taoshan community residents will be threatened again,” said Chen Zheng-zhi, an Atayal who is also the representative of Heping Township. “We have an embankment above here that was built by the Forest Bureau. If the mud here piles up, the river water will overflow the embankment and the whole community will be submerged.
The Ta-an River, divided into upstream, midstream and downstream, is under the supervision of 3 different authorities, Forest Bureau, County government, and Water Resources Agency under the Ministry of Economic Affairs. The river is still filled with mud and stones a week after the typhoon. The county government has sent excavators to dredge up the midstream part and have dug out a narrow waterway. But no cleanup efforts can be seen upstream or downstream. The riverbed is rising due to the more mud and the river water is eroding the embankment. Some parts of the roadbed along Ta-an River are hollowed by water. Although the township office has filled the hollowed areas with sands and stones to avoid further damage, same problems remain unsolved. This part of the stream is under jurisdiction of the central government and the local government has no authority over it.
“For example, there are two holes along the road from Wushihkeng to Wubaogong. If the River Management Office agreed to have it fixed, the work could be done in two days. But since the office is reluctant to do so, the holes are still there. Two bridges to Daguang village have collapsed but we can't work on them because the office did not allow it. We hope the central government can coordinate on this so the Water Resources Agency can authorize the county government to start working.” Chen Zheng-zhi added.
In fact, more than one place is facing the situation. The southern end of Ta-chia River, which is also in Heping Township, also overflowed. This is because the river wasn't dredged up in time, nor was the embankment finished. When Typhoon Sinlaku came, the river swelled to flood more than 20 hectares of indigenous reserve land and over 20 hectares of fruit farms.
“It was ruined by the July 2 floods. In fact, the Third River Management Office reconstructed the place in 2005, but then it was all gone in floods this time. The main reason is because the river wasn't cleaned up. We have made three requests, but the office wouldn't dredge the river,” said Huang Dao the Fruit Farmer. “Levees also need to be built. But if levees are built while the river isn't cleaned up, the levees will burst when the river rises. We have about 30 hectares of land here and some 20 hectares were damaged. If the levee is not built in time, the indigenous reserve land may vanish in floods.”
According to the fruit farmer, earlier in July 2006, the community already asked the Water Resource Agency to inspect the area in regards to extending the levee and cleaning up the river. But the construction work has been delayed. A massive amount of indigenous reserve land is submerged as a result. A week after the typhoon, there is still no sign of construction. The fruit farmers feel helpless as the river continues to claw away their land. Reconstruction work after disasters cannot wait. People question that if the local and central governments are ready for an overall community reconstruction. Or will they continue to only fix holes when they see one? Most importantly, has anyone heeded nature's warnings?
Typhoon Sinlaku crawled through Taiwan, bringing with it torrential rains which had caused destruction in Xinyi and Renai Townships in Nantou. There have been accusations that human factors should also be blamed for the disasters. Since the 921 killer earthquake in 1999, Heping Township has experienced a series of natural calamities. This time, it suffered from the massive amounts of rain brought by Typhoon Sinlaku. But as soon as Typhoon Sinlaku left, Typhoon Hagupit swept through Taiwan bringing more damages to indigenous communities.
According to the weather bureau, Typhoon Sinlaku dumped more than 1,500 millimeters of rain to Heping Township, much more than the 250 millimeters set for landslide warnings. October is the harvest season for persimmons, but most of the fruit farms were buried under mudslides. In Heping Township alone, the loss was estimated at more than 62,000 US dollars. Community members waddle through the farms to inspect their fruit in hopes of finding a way to ease their loss.
“Now it's persimmons' harvest season. The blocked roads are hurting farmers’ delivery plans. They should at least clear the roads and make it a priority. There was more rain this time, causing the mountain to collapse,” said Zhang Guang-shun, the Atayal people from Tgbil Community, also one of the desperate fruit farmers. “They should handle that first before asking where the problem originated from. There are at least a dozen fruit farms in the mountain, which was always affected by typhoon. Nothing has been done to prevent typhoon damages.”
Were the damages in Heping Community caused by insufficient conservation of water and soil, or they are proof that Mother Nature's powers are really unpredictable? These are the issues in an ongoing battle between those urging for the protection of farmers’ livelihood and those advocating the preservation of natural environment. But it is a fact that heavy rains always cause disasters in the mountain areas in central and southern Taiwan. Similarly, Taoshan Community has also been wrecked by typhoon. The community used to enjoy its nice surroundings near the midstream of Ta-an River. But after the river was dredged, the riverbed has become higher. The river always swells and almost drowns the bridge every time it rains, threatening the safety of local residents.
“After this typhoon, the mud piling up in the downstream of the river is almost as high as the bridge. It's a good thing that the county government has sent people to clean it up. Otherwise when typhoon hits again, the lives of Taoshan community residents will be threatened again,” said Chen Zheng-zhi, an Atayal who is also the representative of Heping Township. “We have an embankment above here that was built by the Forest Bureau. If the mud here piles up, the river water will overflow the embankment and the whole community will be submerged.
The Ta-an River, divided into upstream, midstream and downstream, is under the supervision of 3 different authorities, Forest Bureau, County government, and Water Resources Agency under the Ministry of Economic Affairs. The river is still filled with mud and stones a week after the typhoon. The county government has sent excavators to dredge up the midstream part and have dug out a narrow waterway. But no cleanup efforts can be seen upstream or downstream. The riverbed is rising due to the more mud and the river water is eroding the embankment. Some parts of the roadbed along Ta-an River are hollowed by water. Although the township office has filled the hollowed areas with sands and stones to avoid further damage, same problems remain unsolved. This part of the stream is under jurisdiction of the central government and the local government has no authority over it.
“For example, there are two holes along the road from Wushihkeng to Wubaogong. If the River Management Office agreed to have it fixed, the work could be done in two days. But since the office is reluctant to do so, the holes are still there. Two bridges to Daguang village have collapsed but we can't work on them because the office did not allow it. We hope the central government can coordinate on this so the Water Resources Agency can authorize the county government to start working.” Chen Zheng-zhi added.
In fact, more than one place is facing the situation. The southern end of Ta-chia River, which is also in Heping Township, also overflowed. This is because the river wasn't dredged up in time, nor was the embankment finished. When Typhoon Sinlaku came, the river swelled to flood more than 20 hectares of indigenous reserve land and over 20 hectares of fruit farms.
“It was ruined by the July 2 floods. In fact, the Third River Management Office reconstructed the place in 2005, but then it was all gone in floods this time. The main reason is because the river wasn't cleaned up. We have made three requests, but the office wouldn't dredge the river,” said Huang Dao the Fruit Farmer. “Levees also need to be built. But if levees are built while the river isn't cleaned up, the levees will burst when the river rises. We have about 30 hectares of land here and some 20 hectares were damaged. If the levee is not built in time, the indigenous reserve land may vanish in floods.”
According to the fruit farmer, earlier in July 2006, the community already asked the Water Resource Agency to inspect the area in regards to extending the levee and cleaning up the river. But the construction work has been delayed. A massive amount of indigenous reserve land is submerged as a result. A week after the typhoon, there is still no sign of construction. The fruit farmers feel helpless as the river continues to claw away their land. Reconstruction work after disasters cannot wait. People question that if the local and central governments are ready for an overall community reconstruction. Or will they continue to only fix holes when they see one? Most importantly, has anyone heeded nature's warnings?
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