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In the battle over identity, a centuries-old issue looms in Taiwan: hunting

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In the battle over identity, a centuries-old issue looms in Taiwan: hunting

Teyra Yudaw (left) and his daughter, Ciwang Teyra, are members of Taiwan’s Indigenous Truku tribe.

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Teyra Yudaw (left) and his daughter, Ciwang Teyra, are members of Taiwan’s Indigenous Truku tribe.

An Rong Xu for NPR

TAIWAN — Ciwang Teyra grew up in Hualien County, on the eastern edge of the island of Taiwan, where winding roads snake around the edge of mountains and the Pacific Ocean glistens down below.

She was raised in the Indigenous Truku tribe and can recall leaving Hualien County for the first time and encountering Han Chinese people who had never met an Indigenous person before. They would ask her ignorant questions like, “Did you ride a wild boar to get to school?” or refer to her by a derogatory term in Mandarin that roughly translates to “barbarian.”

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When Ciwang looks back at those memories now, she can laugh. But it was this kind of discrimination that led to her work: She is a professor of social work at National Taiwan University, where she focuses on the historical trauma Indigenous people face in Taiwan.

Ciwang Teyra says her dream has always been for the island of Taiwan to be more inclusive.

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Ciwang Teyra says her dream has always been for the island of Taiwan to be more inclusive.

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Her research has found that because of centuries of colonial oppression, Truku people suffer immense mental health consequences. Her people, she says, did not historically have substance abuse problems, increasing suicide rates or increasing incidents of domestic violence. Now, they do.

Taiwan is an island that has passed through many colonial hands over the last 400 years ago, from the Dutch to the Qing dynasty, the Japanese and, in the 1940s, the Nationalists who fled from mainland China to Taiwan.

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These days, the Indigenous people of Taiwan are continuing their fight for inclusion and acceptance, in part through their struggle to regain hunting rights.

The question of identity hangs over Taiwan

Waves of colonization have inflicted centuries of violence upon Taiwan’s Indigenous people, forcing them out of their homes from near the tops of the mountains to the foothills below, and diluting their languages.

Taiwan has 16 official tribes, and while the current government has invested in protecting Indigenous languages — in contrast to language suppression and assimilation policies in place during Taiwan’s martial law era — long-standing perceptions prevail on the island.

The mountains that are part of Taroko National Park.

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The mountains that are part of Taroko National Park.

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Ciwang’s father, Teyra Yudaw, is a prominent activist among the Truku tribe. He says, “A lot of average Taiwanese people would say to me, ‘You’re Indigenous — you’re not Taiwanese.’ I say, ‘Because I’m Indigenous, I am a real Taiwanese person.’”

Identity is on the minds of most people on this island, which is located within sight of mainland China’s eastern border. The Chinese government has been intensifying its military presence in the Taiwan Strait in recent years, threatening an invasion if it is provoked.

How a presidential candidate would handle cross-strait tensions was a top issue for many voters before the recent presidential election. Taiwanese voters made history on Jan. 13 by electing the incumbent party for a third term — a party that considers Taiwan separate from China.

Teyra Yudaw feels Taiwan’s Indigenous people have become second-class citizens.

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Teyra Yudaw feels Taiwan’s Indigenous people have become second-class citizens.

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Today, the political leaders of this island and much of the populace seek to carve out an identity separate from mainland China. A growing majority of Taiwan’s population identifies as solely “Taiwanese” today rather than “Chinese,” according to research by the Pew Research Center.

So the questions of whom Taiwan belongs to and what it means to be Taiwanese confront the people of this island frequently — particularly the Indigenous people, who make up about 2% of the island’s population.

Teyra, who wears a near-permanent smile on his face, makes his living running a bed-and-breakfast in Hualien County these days, but his life’s work is centered on advocating for Indigenous rights and broadening education about their culture and history.

The Pacific Ocean can be seen from the foot of Taroko National Park.

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He meets regularly with Taiwan’s outgoing president, Tsai Ing-wen, as part of an Indigenous advisory council, and while he acknowledges that she is the first president to have formally apologized to the Indigenous people for centuries of “pain and mistreatment,” he thinks gestures can go only so far.

“We have become second-class citizens,” he says. “Even though our feet are planted on this land, we are not allowed to manage our own affairs. We are wanderers on our own land.”

Among the affairs Teyra would like for Truku people to manage on their own: hunting. The practice is central to the traditional Truku way of life. Yet, like so many other rights the Truku hold dear, hunting has been restricted by the Taiwanese government in recent years.

How hunting rights became a flashpoint

When Teyra was a child, he went into the depths of the mountains for 42 days with Truku elders. They taught him to maintain the trails and tend to the wild bees, and they told him stories of their ancestors.

Young Teyra learned how he could help maintain the equilibrium of the ecosystem. And at the end of the journey, his elders taught him to hunt a goat. Teyra, now 70 years old, looks back on that experience and explains that for the Truku, “Hunting is not just about killing animals — it’s about protecting the land, about protecting the mountains.”

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Slin Yuki (left) and Masaw Busin demonstrate their hunting routine in the Taroko area of Hualien County.

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Slin Yuki (left) and Masaw Busin demonstrate their hunting routine in the Taroko area of Hualien County.

An Rong Xu for NPR

For thousands of years, the Indigenous people of Taiwan hunted without interference. Then, when colonization began in the 1600s, the rights of Indigenous people to live and hunt on their ancestral land began to be stripped away, bit by bit.

Today, Teyra considers the government of the Republic of China (Taiwan) yet another colonizer taking away their rights to hunt and, ultimately, to function as an autonomous, self-governing community.

“Every colonizer is the same to us. They all came to subjugate us,” he says.

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Indigenous hunters are barred from killing protected species, are required to use certain kinds of traps and guns and, until recently, were required to ask the authorities for special permission that involved reporting which kinds of animals a hunter planned to target and how many.

Truku people can now apply to undergo training that grants them licenses to hunt in certain areas, but their ancestral territory is still restricted to them because it is now a national park. Truku hunters like elder Low Shi consider such restrictions offensive.

Truku hunter Low Shi says Indigenous people have long been the caretakers of Taiwan’s land.

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Truku hunter Low Shi says Indigenous people have long been the caretakers of Taiwan’s land.

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“We don’t need the government to regulate the way we hunt because we already regulate ourselves,” he says. “For example, we don’t hunt during mating season. We hunt in a way that preserves the balance of nature.”

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Environmental activists have argued against loosening hunting restrictions, saying wildlife must be protected, but people like Low Shi point out that Indigenous people have been caretakers of Taiwan’s land for thousands of years and that their ancestral knowledge must be trusted and respected.

The road to healing

Ciwang Teyra has applied academic research to uphold what her father has been fighting for, saying that restoring hunting rights is one step toward healing.

“If we are able to practice hunting, we are allowed to follow our elders, we can see intergenerational relationship building,” she says. “If we are able to practice hunting culture without any worry about legal impact, then we can heal.”

The mountains that are part of Taroko National Park.

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The mountains that are part of Taroko National Park.

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The road to healing from centuries of abuse is likely to be complex and long. Ciwang and her father, Teyra, are both glad to see Indigenous languages and culture being taught in some schools across Taiwan now. And they see hope in future administrations continuing to work with Indigenous people to give them back their land and the autonomy they seek.

Ciwang says her dream has always been for the island to be more inclusive. It is a great irony to her father that the people who were in Taiwan first even have to seek inclusion. But he adds: “This land belongs to people who understand its history begins with Indigenous people. As long as you love this land and you recognize that history, then you are a friend of the Indigenous people of Taiwan.”

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Baz Luhrmann will make you fall in love with Elvis Presley

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Baz Luhrmann will make you fall in love with Elvis Presley

Elvis Presley in Las Vegas in Aug. 1970.

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“You are my favorite customer,” Baz Luhrmann tells me on a recent Zoom call from the sunny Chateau Marmont in Hollywood. The director is on a worldwide blitz to promote his new film, EPiC: Elvis Presley in Concert — which opens wide this week — and he says this, not to flatter me, but because I’ve just called his film a miracle.

See, I’ve never cared a lick about Elvis Presley, who would have turned 91 in January, had he not died in 1977 at the age of 42. Never had an inkling to listen to his music, never seen any of his films, never been interested in researching his life or work. For this millennial, Presley was a fossilized, mummified relic from prehistory — like a woolly mammoth stuck in the La Brea Tar Pits — and I was mostly indifferent about seeing 1970s concert footage when I sat down for an early IMAX screening of EPiC.

By the end of its rollicking, exhilarating 90 minutes, I turned to my wife and said, “I think I’m in love with Elvis Presley.”

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“I’m not trying to sell Elvis,” Luhrmann clarifies. “But I do think that the most gratifying thing is when someone like you has the experience you’ve had.”

Elvis made much more of an imprint on a young Luhrmann; he watched the King’s movies while growing up in New South Wales, Australia in the 1960s, and he stepped to 1972’s “Burning Love” as a young ballroom dancer. But then, like so many others, he left Elvis behind. As a teenager, “I was more Bowie and, you know, new wave and Elton and all those kinds of musical icons,” he says. “I became a big opera buff.”

Luhrmann only returned to the King when he decided to make a movie that would take a sweeping look at America in the 1950s, ’60s, and ’70s — which became his 2022 dramatized feature, Elvis, starring Austin Butler. That film, told in the bedazzled, kaleidoscopic style that Luhrmann is famous for, cast Presley as a tragic figure; it was framed and narrated by Presley’s notorious manager, Colonel Tom Parker, portrayed by a conniving and heavily made-up Tom Hanks. The dark clouds of business exploitation, the perils of fame, and an early demise hang over the singer’s heady rise and fall.

It was a divisive movie. Some praised Butler’s transformative performance and the director’s ravishing style; others experienced it as a nauseating 2.5-hour trailer. Reviewing it for Fresh Air, Justin Chang said that “Luhrmann’s flair for spectacle tends to overwhelm his basic story sense,” and found the framing device around Col. Parker (and Hanks’ “uncharacteristically grating” acting) to be a fatal flaw.

Personally, I thought it was the greatest thing Luhrmann had ever made, a perfect match between subject and filmmaker. It reminded me of Oliver Stone’s breathless, Shakespearean tragedy about Richard Nixon (1995’s Nixon), itself an underrated masterpiece. Yet somehow, even for me, it failed to light a fire of interest in Presley himself — and by design, I now realize after seeing EPiC, it omitted at least one major aspect of Elvis’ appeal: the man was charmingly, endearingly funny.

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As seen in Luhrmann’s new documentary, on stage, in the midst of a serious song, Elvis will pull a face, or ad lib a line about his suit being too tight to get on his knees, or sing for a while with a bra (which has been flung from the audience) draped over his head. He’s constantly laughing and ribbing and keeping his musicians, and himself, entertained. If Elvis was a tragedy, EPiC is a romantic comedy — and Presley’s seduction of us, the audience, is utterly irresistible.

Unearthing old concert footage 

It was in the process of making Elvis that Luhrmann discovered dozens of long-rumored concert footage tapes in a Kansas salt mine, where Warner Bros. stores some of their film archives. Working with Peter Jackson’s team at the post-production facility Park Road Post, who did the miraculous restoration of Beatles rehearsal footage for Jackson’s 2021 Disney+ series, Get Back, they burnished 50-plus hours of 55-year-old celluloid into an eye-popping sheen with enough visual fidelity to fill an IMAX screen. In doing so, they resurrected a woolly mammoth. The film — which is a creative amalgamation of takes from rehearsals and concerts that span from 1970 to 1972 — places the viewer so close to the action that we can viscerally feel the thumping of the bass and almost sense that we’ll get flecked with the sweat dripping off Presley’s face.

This footage was originally shot for the 1970 concert film Elvis: That’s The Way It Is, and its 1972 sequel, Elvis on Tour, which explains why these concerts were shot like a Hollywood feature: wide shots on anamorphic 35mm and with giant, ultra-bright Klieg lights — which, Luhrmann explains, “are really disturbing. So [Elvis] was very apologetic to the audience, because the audience felt a bit more self conscious than they would have been at a normal show. They were actually making a movie, they weren’t just shooting a concert.”

Luhrmann chose to leave in many shots where camera operators can be seen running around with their 16mm cameras for close-ups, “like they’re in the Vietnam War trying to get the best angles,” because we live in an era where we’re used to seeing cameras everywhere and Luhrmann felt none of the original directors’ concern about breaking the illusion. Those extreme close-ups, which were achieved by operators doing math and manually pulling focus, allow us to see even the pores on Presley’s skin — now projected onto a screen the size of two buildings.

The sweat that comes out of those pores is practically a character in the film. Luhrmann marvels at how much Presley gave in every single rehearsal and every single concert performance. Beyond the fact that “he must have superhuman strength,” Luhrmann says, “He becomes the music. He doesn’t mark stuff. He just becomes the music, and then no one knows what he’s going to do. The band do not know what he’s going to do, so they have to keep their eyes on him all the time. They don’t know how many rounds he’s going to do in ‘Suspicious Minds.’ You know, he conducts them with his entire being — and that’s what makes him unique.”

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Elvis Presley in Las Vegas in Aug. 1970.

Elvis Presley in Las Vegas in Aug. 1970.

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It’s not the only thing. The revivified concerts in EPiC are a potent argument that Elvis wasn’t just a superior live performer to the Beatles (who supplanted him as the kings of pop culture in the 1960s), but possibly the greatest live performer of all time. His sensual, magmatic charisma on stage, the way he conducts the large band and choir, the control he has over that godlike gospel voice, and the sorcerer’s power he has to hold an entire audience in the palm of his hands (and often to kiss many of its women on the lips) all come across with stunning, electrifying urgency.

Shaking off the rust and building a “dreamscape” 

The fact that, on top of it all, he is effortlessly funny and goofy is, in Luhrmann’s mind, essential to the magic of Elvis. While researching for Elvis, he came to appreciate how insecure Presley was as a kid — growing up as the only white boy in a poor Black neighborhood, and seeing his father thrown into jail for passing a bad check. “Inside, he felt very less-than,” says Luhrmann, “but he grows up into a physical Greek god. I mean, we’ve forgotten how beautiful he was. You see it in the movie; he is a beautiful looking human being. And then he moves. And he doesn’t learn dance steps — he just manifests that movement. And then he’s got the voice of Orpheus, and he can take a song like ‘Bridge Over Troubled Water’ and make it into a gospel power ballad.

“So he’s like a spiritual being. And I think he’s imposing. So the goofiness, the humor is about disarming people, making them get past the image — like he says — and see the man. That’s my own theory.”

Elvis has often been second-classed in the annals of American music because he didn’t write his own songs, but Luhrmann insists that interpretation is its own invaluable art form. “Orpheus interpreted the music as well,” the director says.

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In this way — as in their shared maximalist, cape-and-rhinestones style — Luhrmann and Elvis are a match made in Graceland. Whether he’s remixing Shakespeare as a ’90s punk music video in Romeo + Juliet or adding hip-hop beats to The Great Gatsby, Luhrmann is an artist who loves to take what was vibrantly, shockingly new in another century and make it so again.

Elvis Presley in Las Vegas in Aug. 1970.

Elvis Presley in Las Vegas in Aug. 1970.

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Luhrmann says he likes to take classic work and “shake off the rust and go, Well, when it was written, it wasn’t classical. When it was created, it was pop, it was modern, it was in the moment. That’s what I try and do.”

To that end, he conceived EPiC as “an imagined concert,” liberally building sequences from various nights, sometimes inserting rehearsal takes into a stage performance (ecstatically so in the song “Polk Salad Annie”), and adding new musical layers to some of the songs. Working with his music producer, Jamieson Shaw, he backed the King’s vocals on “Oh Happy Day” with a new recording of a Black gospel choir in Nashville. “So that’s an imaginative leap,” says Luhrmann. “It’s kind of a dreamscape.”

On some tracks, like “Burning Love,” new string arrangements give the live performances extra verve and cinematic depth. Luhrmann and his music team also radically remixed multiple Elvis songs into a new number, “A Change of Reality,” which has the King repeatedly asking “Do you miss me?” over a buzzing bass line and a syncopated beat.

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I didn’t miss Elvis before I saw EPiC — but after seeing the film twice now, I truly do.

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