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Many managed to remain in the mountains until they were relocated by the government in the s, but while their new villages now have Chinese names, everyone knows how they correspond to their original mountain hamlets and which neighbours come from once competing tribes or buluo. It is here in southernmost Taiwan that the two women, Paping Tjamalja and Kereker Recevungan, serve the communities as pulingaw, a position similar to a shaman or spirit medium that allows them to communicate with the spirits of nature and their Paiwan ancestors, their vuvu.
While they recite spells and songs for individual blessings, pulingaw are important figures in the traditional Paiwan hierarchy and are present at major events like festivals, births, deaths, naming ceremonies and weddings. The handful of pulingaw left in this part of southern Taiwan are mostly elderly, but Kereker is just Teaching at the local school on the side, she now spends most of her free time learning from other pulingaw.
It was around this time that she says she was visited by zagu, the spirits of ancestors that appear as small black balls around potential pulingaw. When she lost her job a year later, she knew it was time to go home. Christianity, which arrived in Taiwan years ago and permeated deep into Indigenous culture, has at times portrayed traditional religion as close to devil worship.
At a gathering of three pulingaw a day earlier at the house of Selep Curimudjuq, a local chief of the Tjuvecekadan village community in Qijia, an elder pulingaw recalled how she was forced to wear a sign around her neck when she spoke Paiwan in school. The Laiyi Indigenous Museum nearby has exhibits on hand tattoos, a custom outlawed by the Japanese and later the Republic of China government, which mandated cultural assimilation.
