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The Purpose of this research focuses on the discussion of the “Wushe Incident” and clarifies the memorial space in Wushe on how it has a meaning to the local group; besides comprehending the causes and effects of the “Wushe Incident,” this research finds out the relationship between the tribe and cultural spaces; identifies the range of the tribes, hunting fields, battlefields and sacrificial spaces in Wushe, which have both cultural and historic values. Further analysis of these places will provide a discussion on how to create tribal autonoetic consciousness under mainstream Greater China hegemony.
Since 40 years of Japanese colonization and the KMT ruling, there are many extreme different versions of the “Wushe Incident” and also different stories of the Seediqs, which all happened 78 years ago. Different governments during different periods created myths, histories, discussions and spaces related to the “Wushe Incident,” which disintegrated self-identification of the aboriginals. This causes an inner conflict in the Seediqs when they face the issue of self-government, which had become a split memorialization that even traditional ceremonies cannot resolve.
The main research method used in this research focuses mainly on documents and data collecting. Firsthand and secondhand reports, such as the oral history from elder people in tribes, literature and research results by different history workers, will also be gathered. By collating the old maps and field-researches, a new cartography for cultural space in Wushe will be mapped, which also demonstrates the events that once took place in Wushe.
The discussion will be separated into two topics. First, the role of which the Wushe Incident had played in history will be discussed. Opinion-differences of the government on pro-Japanese or anti-Japanese influenced the relations among the tribes in the Wushe area, and ignored their reaction-differences to the “Wushe Incident.” Then discussion will be made on how the rashomon effect of the incident had influenced the values of local Wushe residents. Lastly, through the dedication of a memorial space to build a network of the incident and further establish the monumentality of subject consciousness.
What I have found in this research are shown as below:
1. The “heroes” in different versions of the “Wushe Incident” are only the production of governmental interpretation. 2. According to Seediq’s traditional cultural aspects, deification of the “Wushe Incident” should end. 3. The memorial space in Wushe is how the people in present-day accept the history; the discussion about the Seediq’s subjectivity is what is permanently memorable. 4. Before the Japanese colonization, the norms and regulations of the Wushe area was governed by “Gaya/Waya;” after 1930, outside forces gradually replaced “Utux.”
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