Lifestyle
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.
An Rong Xu for NPR
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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.”
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.
An Rong Xu for NPR
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Ciwang Teyra says her dream has always been for the island of Taiwan to be more inclusive.
An Rong Xu for NPR
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.
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.
An Rong Xu for NPR
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The mountains that are part of Taroko National Park.
An Rong Xu for NPR
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.
An Rong Xu for NPR
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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The Pacific Ocean can be seen from the foot of Taroko National Park.
An Rong Xu for NPR
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.”
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.
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.
An Rong Xu for NPR
“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.”
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.
An Rong Xu for NPR
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An Rong Xu for NPR
The mountains that are part of Taroko National Park.
An Rong Xu for NPR
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.”
Lifestyle
If you loved ‘Sinners,’ here’s what to watch next
Michael B. Jordan plays twin brothers Smoke and Stack in Sinners.
Warner Bros. Pictures
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Warner Bros. Pictures
Ryan Coogler’s supernatural horror stars Michael B. Jordan playing twin brothers who open a 1930s juke joint in Mississippi. Opening night does not go as planned when vampires appear outside. “In a straightforward metaphor for all the ways Black culture has been co-opted by whiteness, the raucous pleasures and sonic beauty of the juke joint attract the interest of a trio of demons … they wish to literally leech off of the talents and energy of Black folks,” writes critic Aisha Harris. The film made history with a record 16 Academy Award nominations.


We asked our NPR audience: What movie would you recommend to someone who loved Sinners? Here’s what you told us:
Near Dark (1987)
Directed by Kathryn Bigelow; starring Adrian Pasdar, Jenny Wright, Lance Henriksen
If you want another cool vampire movie with Western kind of vibes, check out Kathryn Bigelow’s Near Dark — super underseen and kind of hard to find, but really gritty and sexy and another very different take on what you might think is a genre that had been wrung dry. – Maggie Grossman, Chicago, Ill.
30 Days of Night (2007)
Directed by David Slade; starring Josh Hartnett, Melissa George, Danny Huston
It follows a group of people in a small Alaskan town as they struggle to survive an invasion of vampires who have taken advantage of the month-long absence of the sun. Both this and Sinners revolve around a vampire takeover and the people’s fight to outlast the “night.” – Nathan Strzelewicz, DeWitt, Mich.
The Wailing (2016)
Directed by Na Hong-jin; starring Kwak Do-won, Hwang Jung-min, Chun Woo-hee, Jun Kunimura
In this South Korean supernatural horror film, a mysterious illness causes people in a quiet rural village to become violent and murderous. A local police officer investigates while trying to save his daughter, who begins showing the same disturbing symptoms. The film blends folk horror, religion, and psychological dread, exploring themes of faith, evil, and moral weakness. Like Sinners, it centers on a supernatural force corrupting a close-knit community, builds slow-burning tension, and examines spiritual conflict and human frailty. – Amy Merke, Bronx, N.Y.
Fréwaka (2024)
Directed by Aislinn Clarke; starring Bríd Ní Neachtain, Clare Monnelly, Aleksandra Bystrzhitskaya
In this Irish folk horror film, a home care worker, Shoo, is assigned to stay with an elderly woman who’s convinced she’s under siege by malevolent fairies. Like Sinners, Fréwaka blends folk traditions and social commentary with horror. The social failures Shoo copes with (untreated mental health issues, religious abuse) are just as frightening as the supernatural forces. – Kerrin Smith, Baltimore, Md.
And a bonus pick from our critic:
Ma Rainey’s Black Bottom (2020)
Directed by George C. Wolfe; starring Viola Davis, Chadwick Boseman, Glynn Turman
This is an adaptation of August Wilson’s play about a legendary blues singer (Viola Davis) muscling through a recording session with white producers who want to control her music. Chadwick Boseman’s blistering in his final role. – Bob Mondello, NPR movie critic
Carly Rubin and Ivy Buck contributed to this project. It was edited by Clare Lombardo.
Lifestyle
Solar energy for renters has taken off in 10 states. Not in California
The tiny town of West Goshen, Calif., was exactly the kind of place that community solar was designed for.
Near Visalia, most of its 500 residents live in mobile homes, where companies won’t install rooftop panels without a solid foundation. And until recently, they used propane for heating and cooking, with price fluctuations in the winter posing hardships for low-income families.
Community solar, in which residents get a discount on their bills for subscribing as a group to small solar arrays nearby, was designed to help low-income residents, apartment dwellers, renters and others who can’t put panels on their own roofs.
Over the last 11 years, New York, Maine, Minnesota, Massachusetts and other states have built thriving community solar programs. But California has built, at most, only 34 projects since 2015, and experts say that’s a generous accounting.
“We’ve had community solar for a dozen years, and it simply has not produced anything of scale and anything of note,” said Derek Chernow, director of Californians for Local, Affordable Solar and Storage, a developer trade group that’s pushing to get a more robust program off the ground. “Projects don’t pencil out.”
The West Goshen residents were among the lucky few, becoming part of a community solar project in 2024.
“It has kind of allowed us to kind of breathe a little bit,” said resident and community organizer Melinda Metheney. Her bill has dropped by about $300 in the summer months, thanks to the 20% community solar discount, stacked with other low-income discounts and clean energy incentives, she said.
West Goshen’s panels sit about 10 miles out of town, in a field surrounded by farms. Energy and climate experts agree California must add much more clean energy to its grid, some 6 gigawatts by 2032, the California Public Utilities Commission said in a new plan last week.
Assemblymember Christopher M. Ward (D-San Diego), who in 2022 authored a bill to create a more effective community solar program, said the state needs to double its annual solar installation rate to reach that goal and is not on track to do that using only large utility-scale solar farms and individual rooftop arrays.
“We need mid-scale community solar,” he said.
Energy and climate experts agree California must add much more clean energy to its grid, some 6 gigawatts by 2032, the California Public Utilities Commission said in a new plan last week. Above, solar panels at Extra Space Storage in Pico Rivera.
(Kayla Bartkowski / Los Angeles Times)
He and a coalition of environmental groups, solar developers and the Utility Reform Network, a ratepayer advocacy group, worked to put his 2022 law into effect. They coalesced around requiring utilities to pay community solar developers and customers for the electricity they feed to the grid using the same formula they use for people who install rooftop solar.
But in May 2024, the California Public Utilities Commission decided to go with a late-in-the-game proposal backed by the state’s investor-owned utilities to pay community solar at a lower rate.
The agency, along with its public advocate’s office, argued that crediting solar developers at the higher rate would raise bills for customers who don’t have solar, who would still have to shoulder the cost of grid maintenance. It’s similar to the argument they’ve made to cut incentives for rooftop solar.
The new program relied on federal money, including the Biden administration’s Solar for All, to sweeten the deal for developers. But the utilities commission spent very little of the $250 million available under that grant before the Trump administration tried to claw it back last summer, and now it is held up in litigation.
At a legislative oversight hearing last week, Kerry Fleisher, the commission’s director of distributed energy resources, blamed the loss for the new program’s failure to launch.
“There’s been a tremendous amount of uncertainty in terms of the Solar for All funding that was intended to supplement this program,” Fleisher said. “That’s part of the reason why this has taken longer than normal.” She said the commission still plans to release a program in the next several months.
Ward, the San Diego lawmaker who wrote the community solar bill, called the program “fatally flawed” in an interview.
He’s now considering a bill to bring the community solar program more in line with what he initially envisioned — higher incentives, requirements for battery storage, and compliance with state law that mandates new houses be built with solar.
A study last year funded by a solar trade group found that could save California’s electric system $6.5 billion over 20 years. But Ward’s effort to revive his program last year failed to pass the Assembly appropriations committee.
“All the other states in our country that have adopted similar community solar program models, they are working,” said Ward, adding that 22 states have programs comparable to the one solar advocates want in California. “The writing on the wall suggests that, exactly as we feared years ago, this was not the way to go.”
California Public Utilities Commission spokesperson Terrie Prosper called California “a leader in cost-effective, least-cost solar deployment overall compared to any other state,” in an emailed statement.
Under the commission’s definition, the state has brought on 34 projects, representing 235 megawatts of community solar. But studies from groups such as the Institute for Local Self-Reliance and Wood Mackenzie use different definitions for community solar, and they show California far behind at least 10 other states.
Meanwhile, advocates and developers involved in successful community solar projects in California say they were difficult to get off the ground.
Homes in the Avocado Heights area of Los Angeles County are part of a community solar project.
(Kayla Bartkowski / Los Angeles Times)
One that came online in May in the unincorporated communities of Bassett and Avocado Heights in the San Gabriel Valley provides solar electricity to about 400 low-income residents. They get 20% discounts on their electric bills for subscribing to panels installed on two Extra Space Storage building rooftops in Pico Rivera.
Organizers said it took nearly five years to find the right location and comply with utility requirements. They also got a grant in addition to funding provided by the state utilities commission’s solar program.
It “would not have happened if it hadn’t been for the grant,” said Genaro Bugarin, a director at the Energy Coalition nonprofit that proposed and coordinated the project.
Brandon Smithwood, vice president of policy at Dimension Energy, the developer for the project in West Goshen, said he still hopes to see a community solar program in California that compensates projects for the way they help out the grid.
“We’ve seen it can work, and we know what we have won’t work,” Smithwood said at the hearing.
Lifestyle
Mundane, magic, maybe both — a new book explores ‘The Writer’s Room’
There’s a three-story house in Baltimore that looks a bit imposing. You walk up the stone steps before even getting up to the porch, and then you enter the door and you’re greeted with a glass case of literary awards. It’s The Clifton House, formerly home of Lucille Clifton.
The National Book Award-winning poet lived there with her husband, Fred, starting in 1967 until the bank foreclosed on the house in 1980. Clifton’s daughter, Sidney Clifton, has since revived the house and turned it into a cultural hub, hosting artists, readings, workshops and more. But even during a February visit, in the mid-afternoon with no organized events on, the house feels full.
The corner of Lucille Clifton’s bedroom, where she would wake up and write in the mornings
Andrew Limbong/NPR
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Andrew Limbong/NPR
“There’s a presence here,” Clifton House Executive Director Joël Díaz told me. “There’s a presence here that sits at attention.”
Sometimes, rooms where famous writers worked can be places of ineffable magic. Other times, they can just be rooms.
Princeton University Press
Katie da Cunha Lewin is the author of the new book, The Writer’s Room: The Hidden Worlds That Shape the Books We Love, which explores the appeal of these rooms. Lewin is a big Virginia Woolf fan, and the very first place Lewin visited working on the book was Monk’s House — Woolf’s summer home in Sussex, England. On the way there, there were dreams of seeing Woolf’s desk, of retracing Woolf’s steps and imagining what her creative process would feel like. It turned out to be a bit of a disappointment for Lewin — everything interesting was behind glass, she said. Still, in the book Lewin writes about how she took a picture of the room and saved it on her phone, going back to check it and re-check it, “in the hope it would allow me some of its magic.”
Let’s be real, writing is a little boring. Unlike a band on fire in the recording studio, or a painter possessed in their studio, the visual image of a writer sitting at a desk click-clacking away at a keyboard or scribbling on a piece of paper isn’t particularly exciting. And yet, the myth of the writer’s room continues to enrapture us. You can head to Massachusetts to see where Louisa May Alcott wrote Little Women. Or go down to Florida to visit the home of Zora Neale Hurston. Or book a stay at the Scott & Zelda Fitzgerald Museum in Alabama, where the famous couple lived for a time. But what, exactly, is the draw?

Lewin said in an interview that whenever she was at a book event or an author reading, an audience question about the writer’s writing space came up. And yes, some of this is basic fan-driven curiosity. But also “it started to occur to me that it was a central mystery about writing, as if writing is a magic thing that just happens rather than actually labor,” she said.
In a lot of ways, the book is a debunking of the myths we’re presented about writers in their rooms. She writes about the types of writers who couldn’t lock themselves in an office for hours on end, and instead had to find moments in-between to work on their art. She covers the writers who make a big show of their rooms, as a way to seem more writerly. She writes about writers who have had their homes and rooms preserved, versus the ones whose rooms have been lost to time and new real estate developments. The central argument of the book is that there is no magic formula to writing — that there is no daily to-do list to follow, no just-right office chair to buy in order to become a writer. You just have to write.
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