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Lu Chien-Ming x Varig Tinaway

2022/05/09 Views:260

Lu Chien-Ming x Varig Tinaway: Practice and Respond Toward the Ecology of the Environment and Cultural Revival Experiment

Conversation Date: April 13, 2021, at the lakeside of the Kaohsiung Museum of Fine Arts (KMFA)
Host: Chang Yuan-Shun
Speakers: Lu Chien-Ming, Varig Tinaway
Documented & Edited by Tsai Chia-Wen, Hsieh Yu-Ting

Located in the 43-hectare Neiweipi Cultural Park, Kaohsiung Museum of Fine Arts has been dedicated to Austronesian and aboriginal culture. Besides thematic exhibitions inside the museum, KMFA has also provided the outdoor spaceas a practice field for artists. In 2005, Lee Jiun Shyan, then director of the museum, invited the ecological artist Lu Chien-Ming to scheme the Austronesian park, allowing aboriginal artists to utilize the environmental contexts in their creation. . The Pan-Austro-Nesian Arts Festival expands the initial concept and re-invites Lu Chien-Ming to create ecological landscapes at the lakeside. Without a form of ‘object’, the method of how indigenous peoples and nature interact is introduced, forming a continuous dynamic process of ecological restoration. Meanwhile, it forms a dialogue with the visitors in the park. In the resurrected landscape, the bamboo installation by Siraya artist Varig Tinaway is positioned as an attempt of looking back at the connection and imagination of the aboriginal ancestors 5,000 years ago through the 21st-century metropolitan park.

Photo by Lin Hong Long.

 

Exotic or native? Culture and ecology have never stopped merging. 

Lu: I am a descendant of the pioneers growing up in a multi-ethnic village of Han and aboriginal people. I have always been aware of my identity and fully understand the cultural differences. In 2008, due to my aboriginal friends of the Saowac tribe being treated unfairly, I entered the village to assist and became a member of the tribe instead of a bystander. Then I have lived in the tribe for a long time, and the lifestyle gradually merged into my cultural pattern. Many other new immigrants have been entering the tribe nowadays. In such a process, instead of weakening the original culture, the differences bring the changes of many other ethical perspectives. 
The plants that were brought to this lakeside landscape are not limited to native species. Similarly, many foreign species that had been domesticated in tribes became naturalized species and adopted by the community. For example, Amis people used native sedges to weave straw mats for a long time. When Cyperus sedge was brought to Taiwan in 1906, they found that the leaf stalk of this sedge was longer than that of the native species, and it could be used to make larger mats. Therefore, it became the most commonly used sedge for making straw mats. The imported taro from Southeast Asia is also used as a sacrificial plant by the Paiwan people. It could thus be softened like mochi and put in their traditional food, cinavu, a millet dumpling. What we imagine of exotic species are not necessarily defined as invasive one, but whether their value can be developed to enrich the community. Same as Austronesian artists that have absorbed foreign stimulations from all over the world to innovate their practices. 

Tinaway: When I traveled to Lanyu in 2009, I found out that there was a significant difference between the local reality and the stereotypes of the aborigines that have been projected by our education. After returning, I also found out that the ancestral land of my paternal and matrilineal family-that is, the Dongshan District of Tainan. There were Pingpu peoples and some settlements were even in the village next to my grandfather’s place. Once again I was shocked: It turns out that the education I received was not the complete truth. I thought the options for my cultural identity were only between the Minnanese and the Chinese, but what was left behind was the most original option - the aboriginal. Thus, I am dedicated to learning the language and the culture of the Aboriginals and the Austronesian. Through fieldwork, archival research, and participation in the aboriginal tribe, I was able to recognize the integration between Han and aboriginal,but I never felt Austronesian culture was within my body. Even when I began to learn Siraya in 2012, it had not yet entered my body because this language no longer had native speakers. Devoted to learning weaving with natural materials in 2013, I finally realized that by understanding the characteristics and limitations of natural materials and the logic of weaving methods through my own hands, the profound wisdom of the elderly and the accumulated knowledge to adapt to the environment can be touched. It allows me to build a deeper dialogue with the elderly. The valuable thinking and practical power that ordinary objects contain cannot be delivered by modern education.

Photo by Lin Hong Long.

 

Not only restoring ecology but language, craftsmanship, and laboring body through the creation

Tinaway: The material used in this creation is mainly bamboo. In Taiwan, there are scattered types: Makino bamboo, Phyllostachys edulis; clustered type: Bambusa blumeana, long-shoot bamboo; and economic type: giant timber bamboo, sweet bamboo. In general, when creating large-scale installations, creators prefer Makino bamboo, which is straighter, brighter in color, and easier to obtain in large quantities. However, the tube of this bamboo is more prone to cracking and perishable when entering the water. Because Makino bamboo is hollow and thin, the makers in Taiwan usually curve it by splitting half or combining it with other materials such as iron, rather than purely curved bamboo tubes as the structure. I would rather prefer to use bamboo that is not very straight. The long-shoot bamboo used for this time is also the most common species in my residence, activity area, and fieldwork.
About the construction method of bamboo, it is generally considered that aboriginal bamboo structure is different from Han-style. It doesn’t damage the bamboo tube by using the method of binding to fix and handle the joints, while the Han-style method uses the tool-piercing method. I thus chose the aboriginal method for this project. The handling of the joints is different from what I used to do with iron wire, instead, all the structures are completed by vine bark ties and the binding method is also extended and improved by referring to the traditional way. By doing so, it is a learning process for me. Each time I create a work, I intend to approach the traditional methods of aboriginal culture by continuous improvements and experiments. This is why I tend to make by vine bark because of the importance of the rattan tradition that needs to be unveiled. 
The modeling of the main construction is inspired by the aboriginal "hunting huts” and the extended sub-construction is an experimental triangular structure. Both are adopted in the form of a triangle to echo the Cyperaceae that are planted here. At present, the most widely known Cyperaceae plant should be the Tachia rush. According to the historical archive, the rush weave is related to the aboriginal community of the Dajia area. Although the umbrella plant is an exotic plant, it has been used by Amis people to make mats. The sensitivity of the aboriginal peoples in using the surrounding plants can be seen here. 
Having a common characteristic of the triangular columnar stems, it keeps the slender bodies of these Cyperaceae plants stable and echoes with the bamboo structure, especially the way of binding. Departing from the idea of a triangle, I named it Tuturu ki Pusul, which means triangle that is translated from the existing Silaya context. This restored language is in dialogue with the environment that is restored here.

Lu: I always look forward to seeing Tinaway’s practice. Like changing the bamboo cross-binding junction from iron wire to rattan, his intention of modification with the reinforcement and characteristics of the material after shrinkage was only made possible after the long-term research of materials. The wisdom of the elderly has been internalized by Tinaway.

Photo by Lin Hong Long.

 

Organic interaction and conversation are part of the creation

Tinaway: A few days ago, a father with two children came for a walk and it didn’t take long for the kids to sit on the work. That achieved the goal I set for the project: By interacting with the public, the work generates a connection to speak for aboriginal and Austronesian culture. Whether it is visual, gustatory, tactile, or labor as Lu emphasizes, it is hard to imagine more possibilities without experiencing them. On the contrary, modern education focuses on theory but leaves the closest things from our surroundings behind. 

Lu: We decided how to communicate with the public when building the landscape fence: The wood is deliberately shortened to be free for the public. Then some dialogue naturally occurred in response to the blackboard that had our announcements of the upcoming projects. Just like in The Adventures of Tom Sawyer that wanted to induce other people to help paint, we create a matter of enjoyment. Do people wonder if you are doing "gardening"? Where is the art? What is ecological recovery? What will the recovery be like? People who come here more often would raise questions. As long as there are any inquiries, I respond and often take an hour or two. Perhaps it is crucial to convey ideas to the public through the process. Even now, everyone talks to me with their hands behind the back. But, I believe that one day they will be willing to participate physically and deeply in this project. 

Photo by Lin Hong Long.

 

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