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西班牙街頭藝術家波隆多(Gonzalo Borondo)，2014年在巴黎街頭創作一幅名為〈三代〉(Les Trois Ages)的巨型壁畫，描繪當上一代遮住這一代的嘴，這一代則會矇住下一代的眼，讓孫子看不到未來，祖父的面貌也將模糊不清。米蘭昆德拉曾說，權力的最終鬥爭，是決定什麼該被記得又什麼應被遺忘。「白色恐怖」一詞曾是時代的禁忌，受難的不只是所謂本省人，也包括外省人與原住民族；半個多世紀後的轉型正義，試圖運用各種方式，為當年的政治受難者及其家屬回復名譽。

促進轉型正義委員會(以下簡稱促轉會)重建社會信任組，在新竹大隘、南投東埔和花蓮東里三個部落，以紀錄片觀賞型式，轉化為協助原住民族政治受難者回家的社會空間，讓受難者、家屬、部落及國家，有機會進行深刻的對話，因而獲得第四屆對話影響力金牌獎的肯定。

回家，讓受難者與家屬重新修復部落集體記憶

國立政治大學社會工作研究所所長，同時也曾是促轉會委員的王增勇提到，臺灣的山地占總面積三分之二，原住民族人口僅2.5%，國民政府遷台後為掌控山區，許多原住民菁英分子遭到逮捕槍決，其中包括鄒族的高一生、湯守仁、汪清山、方義仲以及泰雅族的林瑞昌、高澤照等人。由族人的口述歷史得知，當遺體回到部落，人們不能哭出聲，避免被視為同路人；天人永隔的悲傷無法哀悼、故事無法陳訴，部落的療癒亦無法開始。

王增勇強調，在臺灣，轉型正義是一個全體社會共同參與的對話，然而過程非常不容易，在指控性強且歧異度大的故事裡，找到指向未來而活下去的共識，是轉型正義最大的挑戰。南非的轉型正義推手屠圖主教曾提到，沒人有權利說，讓過去的過去，當人們不願面對，過去會一再回來糾纏。

臺東阿美族電光部落的第一個高中生黃勳東，原是部落的驕傲，卻因在高雄工作時被檢舉為匪宣傳而遭判刑，他的父母親因此受到沉重打擊；當他出獄後無論如何搬遷，警察總不斷上門查戶口，羞愧讓他斷了與親族的聯繫。促轉會找到黃勳東時，已是在臨終的病榻前，他的孩子當時才理解父親一生憂悶的原因。即使罪名已撤銷，但當家人希望帶著他的骨灰回老家欲拜別父母，卻被親人拒絕，來不及的對話澄清，讓怨懟與遺憾並未隨著生命逝去而消失。

對原住民而言，部落就是家；如何讓受難者與其家人，能夠光明正大的與部落重新連結，王增勇認為，就是要將受難者的故事帶回部落。

國家人權博物館曾委託導演Liglav A-wu(利格拉樂．阿𡠄)，拍攝16支原住民政治受難者紀錄片，經過與A-wu導演討論以及部落訪談，促轉會重建社會信任組進行了「maine’e回家－政治受難紀錄片部落巡迴放映」活動。負責的行政助理Mo’o Yaisikana(石貿奇)提到，maine’e是鄒族語，意為回家；這個回家有著多重含意，將紀錄片帶回故事發生地的部落放映，讓過去被誤會或污名化的受害家庭，抬頭挺胸回到部落，也讓那段過去無法被討論的歷史故事成為族群的集體記憶。

歷史可以被原諒，但不該被遺忘

雖然挑戰是可預期的，但執行後才讓Mo’o深刻體會到三大癥結。轉型正義在臺灣有著高度政治性，以及濃厚的政黨色彩，為了要營造一個安全舒適的對話機會，並將焦點回歸受難者本身和部落，促轉會事前必須進行非常多的澄清和說明。其次，政治受難的經驗來自國家的行為操作，導致家屬對國家的不信任，藉由持續的對話表明，活動中國家將公開致歉，並重建家庭與部落被撕裂的關係。而當中最困難的是，家屬與部落社群間複雜的脈絡；受難的經歷，可能讓受難者家庭與部落社群組織，產生長達半世紀的誤會或衝突，需要具公信力的部落人士加入，帶領討論。

透過同理聆聽、平等對待與浮現假設的對話三元素，促轉會以深入的田野調查，傾聽每個人的想法與提問，針對不同的受難者與部落文化，完成了3場紀錄片的放映。Mo’o以新竹縣五峰鄉大隘村賽夏族人趙文從的故事為例，他曾是一位成功的木材商，因親人牽連入獄，後來搬到嘉義；他的兒子趙俊雄期待回到部落參加祭典，心中卻有芥蒂；藉著紀錄片的公開放映，促轉會代表國家現場道歉為趙文從平反，部落頭目也表達歡迎返鄉參加活動，讓趙俊雄感到父親當下與他一同「回家了」。

這樣的公開討論也為參與者帶來主動性思考，擾動過去不能說或是被忽略的白色恐怖事件；Mo’o認為，轉型正義提到的關係重建與受難者的創傷療癒，部落的集體工作非常重要，這是一個集體關係被修復的過程，也是集體療癒的方法，讓歷史可以被原諒但不被遺忘。

關於死亡，世上流傳一種說法，第一次是肉體、第二次是被歷史遺忘。A-wu導演拍攝16支紀錄片，促轉會卻只進行3場放映活動，其他若不是當事人或家屬不願再提起，就是衝突仍然存在，轉型正義仍有漫長的道路要走。隨著促轉會的解散，持續關注原住民人權議題的王增勇與Mo’o及其團隊，將透過不同的對話機制，讓曾經忌諱的故事，得以被賦予溫度、重新訴說。

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#第五屆對話影響力徵件開始，歡迎報名

我們始終相信，「對話」是促進 組織/社會正向改變的力量！
因為「對話」可以幫助組織在多元價值觀中釐清核心價值
因為「對話」可以幫助組織形塑多元、平等、包容的心理安全感場域
因為「對話」可以幫助組織激發學習與創意的成效
因此「對話」把人與人之間的鴻溝縮小了，「對話」把現況與理想拉近了，「對話」更拉近了衝突與和平之間的距離。
「對話」正是這個快速變化、多元融合、跨世代合作、永續發展的時代所需要的安定支柱與養份！

詳細內容：第五屆「對話影響力獎」徵件開始

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#"The Power of Dialogue -Conversation with Masters " -Rhonda Sparks-Tranks “Intentional Questioning for Deep Dialogue“"

(全程英文進行)

活動時間：2023-06-03(六) 09:30 ~ 11:30(台灣時間)
活動地點：ZOOM（活動將以線上型式舉辦）
報名成功後於活動前72小時內我們將以e-mail提供會議 ID及密碼
#歡迎報名參加
https://www.accupass.com/event/2304210854053459434320

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RACING WITH THE TIME — THE JOURNEY OF RECOVERING FROM TRAUMA FOR THE INDIGENOUS POLITICAL VICTIMS IN TAIWAN

“Les Trois Ages (Three generations),” a giant mural in the streets of Paris, was created by Gonzalo Borondo in 2014. The portrait of grandfather, son and grandson, visualizes the vicious circle how trauma passed on from generation to generation. The first generation forbid the second generation not to talk about it by covering the son’s mouth, while the son blinded the grandson’s not even to see the facts within the family and thus the faces of grandfather faded away from the memories. The forgotten story traumatized each generation and prevented them from recovery as the story could not be told and the grieving process could not begin. This portrait of three generations captures the essence of trauma caused by political violence because the stories of these victims are systematically erased. As the Czech writer Milan Kundera said “The ultimate struggle of human beings against power is the struggle of memory against forgetting,” in his book ‘The Book of Laughter and Forgetting’, “White Terror” was such a taboo for political victims in the period of martial law from 1949-1987 in Taiwan that their voices are rarely heard by the public. In contrast to the common misunderstanding that victims of White Terror are mainly Taiwanese, ethnic background of these victims actually covered all four major ethnic groups in Taiwan, including Hoklo Taiwanese, Hakka Taiwanese, mainland Chinese immigrants, and indigenous peoples. In order to alter the vicious circle of erasing memories of political violence, Taiwanese government has passed the Act on Promoting Transitional Justice in 2017 to rehabilitate and compensate these victims and their families after half a century.

The dedicated government department of the transitional justice processes, the Transitional Justice Commission (TJC), was established in 2018. One of its mission is to develop a social program to provide care and healing for victims of political violence, including indigenous victims. The project that we are presenting today is part of the healing program for indigenous victims with a focus on reconciliating and recovering the ruptured relationships between indigenous victims, their families, communities and their ancestors. The measure we adopted is to display documentary films of indigenous victims in their communities and create a safe space for dialogues among different stakeholders. After careful assessment, three communities were chosen, including Dongpu of Bunon Nation, Daai of Saisiyat, and Dongli of Siraya Nation. This documentary project initiated in-depth dialogues among victims’ families, local tribal communities, and governmental representatives and won the 2022 Dialogue Impact Award – Golden Award.

“MAINE’E“ REHABILITATING THE TRIBAL SOLIDARITY MEMORIES FOR VICTIMS AND FAMILIES

Dr. Frank Wang, professor and director of the Graduate Institute of Social Work in NCCU and former commissioner of TJC, mentioned that although indigenous people are only 2.5% proportion in Taiwan’s population, indigenous peoples also fell victims of political violence during the martial law period. As their living area covers mainly in the mountains, which is approximately 2/3 of the whole island, the Nationalist government was very cautious to ensure military control over the mountains area in order to prevent penetration of communists. However, indigenous leaders were expecting the Nationalist government to empower indigenous people the right to self-governance and self-determination. Their attempt for autonomy was interpreted as a threat to national security. As a result, six indigenous political elites were executed by the KMT government, including Uongu’e Yata’uyungana(高一生), Yapasuyongʉ’e Yulunana(湯守仁), Mo’e Peongsi(汪清山), and Yi Chung Fang(方義仲) from the Cou and Losin Watan(林瑞昌) and Zhe Chiao Kao(高澤照) from the Atayal. According to families’ interviews, no one dared to cry out when their bodies came back to the village because people were afraid of being recognized as their alliances by the KMT. Silence on voicing their grief, prevented those who lost their loved one from the journey of mourning, the trauma of the communities were frozen with those untold stories.

Wang described transitional justice as a soul-transforming project for Taiwan society moving towards democracy. It requires everyone to engage in the dialogues of revisiting our understanding of the past to build common foundation for the future. This is going to be a delicated and complicated process. To seek consensus among heterogeneous interpretations and allegations, the first step is to learn to listen and that will be the biggest challenge. As the leading figure of transitional justice in South Africa, Bishop Desmond Tutu mentioned, the past will not go away if we just ignore it. To the opposite, if we don’t confront the history, the history will always haunt us eventually. So, are we ready to listen to the untold stories from the past and live with them for a better future?

The documentary project starts with the story of Hsiung Tong Huang(黃勳東), a member of Amis Nation in the Kaadaadaan Tribe(電光部落) of Taitung, the first high school-educated person in the village. He was the pride of his family but was alleged with ‘propaganda for communism’ when he was working in Kaohsiung, which traumatized his parents severely. After he was released from prison, he was forced to leave his community and emigrated around the island as a construction worker to avoid the surveillance of the police. He would move to a new place every three months. It was already very late in his life that the TJC sanctioned him decriminalized, and his offspring realized the trauma that burdened him for his whole life. Although he has been decriminalized, misunderstandings and prejudges between him and his tribal communities still exist due to a lack of clarification. Those hatred and regret haven’t gone with the end of his life. “The tribe is home to indigenous people. To reconnect victims and their families with the tribe, we must bring their stories back to the community”, said Wang.

The “Maine’e – Political Victim Documentaries Screening and Sharing in Tribes” program was initiated by TJC under this vision. The program was supported and consulted with Liglav A-wu, the director and producer of indigenous political victims’ documentaries. “Maine’e” means “coming home” in Cou’s dialogue, “There are multiple meanings of coming home in this project, including bring the stories back, reconnect these exiled families with tribes, and remembering the lost stories as collective memory for indigenous people,” said Mo’e Yaisikana, member of Cou and executive worker of the program.

TO FORGIVE, BUT NOT TO FORGET

Challenges were expected in this program, including the political tension in tribes toward transitional justice policy, uncertainties about the attitudes of victim’s family towards the government, and the potential response from the community due to misunderstanding and the stigma of criminalization from the past. To overcome these obstacles, TJC’s team put effort into explaining details and goals to the family and communities. Caution was made to ensure the event is for the community, without any political attempts. After the documentary, the commissioner, Dr. Wang, was present to represent the state to apologize to the victim, the family and the community in public. Dr. Wang also present the official proof of sanction decriminalization in front of congregations to clear the victim’s name. The dialogue occurred after the documentary. The victim’s family members, community leaders such as chief and pastor, and indigenous scholars were invited to share their views in the dialogues. These arranges are trying to build a friendly and safe space for communication.

TJC’s team conducted their field study according to three elements of dialogue — equal waiting, empathetic listening, and assumptions. Eventually, they planned and executed three screening and sharing events in three different tribes, and the result was beyond expected. Yaisikana shared the experience of playing a documentary of Wen Chun Chiao(趙文從) in Daai. Chiao, a member of the Saysiyat, was a successful logging businessman in the 1950s. He was involved in his cousin’s propaganda for indigenous independence and was sentenced to 5 years in prison. After release, like many political prisoners, he was forced to leave his tribe with his family. His son, Chun Hsiung Chiao(趙俊雄), grew up outside the tribe has wanted to join the ritual ceremony of SaySiyat but is afraid of negative opinions toward him because of his father. His father’s innocence has been witnessed. Through the playing of the documentary of his father and the apology from the government conveyed by the TJC commissioner, the chief and other members of the tribe invite him to come home and join tribal affairs without any hesitation or worries. Chiao said at the end of the event,” Thank you all for being here. I believe that my father have come home tonight.”

External benefits emerged after the events. Participants started to discuss other untold incidents during White Terror, seeking a tribal internal interpretation of that missing history. Yaisikana believed that collective discussion and recovery are crucial to rehabilitate the community’s relationship damaged by the government. “We have to forgive but not forget. Instead, we remember so we are united again.”

There is a saying about death that people die twice. The first time is the admonishing of flesh and bone, and the second time is when the living forgets them. TJC’s team executed three screening and sharing events, but Liglav A-wu produced 16 documentaries, and many more indigenous political victims and families are facing misunderstandings and conflicts. There is still a long way to go in the transitional justice process in Taiwan. Although TJC was dissolved in 2022, Wang, Yaisikana, and the team are still dedicated to improving indigenous human rights through different dialogue opportunities and trying to recover those tabooed stories with warmth.