從lima到pulima From lima to pulima

2025，礦泥色料於構樹皮，28x785cm
Mineral pigment on paper mulberry bark, 28x785cm
Artwork commissioned by Hong-gah Museum

在南島語系中，「5」這個數字常以 lima 表達。在排灣族語裡「pu」表示「擁有」，pulima 便意指「擁有許多手的人」，引申為「巧手善於工藝之人」，如今更成為「藝術家」的代稱；世界各地遠古壁畫中常見的手印群，彷彿在視覺上與此概念產生了某種呼應。構樹製作的樹皮布，是太平洋南島民族重要的物質文化之一。科學家透過其 DNA 系譜分析，為「南島語系源於台灣」這一跨領域假說提供了有力佐證。在阿美族語中構樹被稱為 lolang，而其字根 lolol 含有「回復、歸還、再造」之意。我們或許難以完全理解與想像遠古南島民族橫跨萬里大洋的遷徙歷程，以樹皮乘載一個探路的旅程，如航行者的古老圖卷，記錄著手的軌跡與意志，引領我們向尚未命名之地前行。

Within the Austronesian language family, the number “five” is often expressed as lima. In the Paiwan language, “pu” signifies “to possess”; thus pulima denotes “one possessing many hands”, extending to mean “a person skilled in craftsmanship”, it has evolved into a synonym for “artist” now. The clusters of handprints frequently found in ancient rock art worldwide seem to visually resonate with this very concept. Bark cloth woven from paper mulberry constitutes a vital material culture among Pacific Austronesian peoples. Through DNA genealogical analysis, scientists have provided compelling evidence supporting the interdisciplinary hypothesis that ‘the Austronesian languages originated in Taiwan.’ In the Amis language, paper mulberry is termed lolang, its root lolol carrying connotations of ‘restoration, return, and rebirth.’ We may struggle to fully comprehend or imagine the ancient Austronesian peoples' transoceanic migrations spanning vast seas. Using bark as a vessel for a pioneering journey, like an ancient navigator's scroll, it records the traces and will of hands, guiding us towards unnamed lands yet to be discovered.

植物誌轉印術－九曲走讀計劃 Ethnoplants Transfer Printing- Brewing and reading tour of Urban Indigenous people's

2025，石膏拓印 15x15x4.5cm x11，計畫文本，釀酒植物盆栽一批
Plaster casts 15.5x15.5x4.5cm x11, project's text, Potted plants
Art project commissioned by SOLID ART

「九曲」為酒麴的同音字，去想像字面的畫面似在山海基隆城市的曲折小徑或山坡民宅旁遊歷。釀酒需要酒麴來製作，而成品族人對外又隱晦的稱之為糯米汽水。延續MUNUS讀書會的計畫，以釀酒工作坊的形式展開，跟隨著基隆原住民社區的阿美族人尋找生活圈周遭適合做酒麴的民族植物，進而透過認識這些植物背後的文化來開啟對話。

Building upon the MUNUS reading group initiative, this project takes the form of a brewing workshop. Participants will join members of the Amis tribe from Keelung's indigenous communities in identifying suitable indigenous plants for making koji within their local environment. This exploration of the cultural significance behind these plants will serve as a catalyst for dialogue.

笆札筏的大洪水 The Great Deluge: Oral History from Pacavalj

2025，單頻道彩色影片18分57秒，展出與委託製作於 如果我們的語言是……
Video 18" 57', artwork commissioned by "Sounds of Babe"

1935 年小川尚義、淺井惠倫以萬國發音記號、日語標注的合著《原語による高砂族傳說集（原語實錄臺灣高砂族傳說集）》，其中一篇採集自 Pacavalj（現台東大武鄉大鳥村）的傳說；講述一對兄妹在遭遇大洪水滅村之後努力存活下來並以亂倫婚姻來延續後代，從近親生產出殘缺的子孫，慢慢到幾世代後漸漸形成一個正常人類的聚落，也是部落的起源。這個敘事採集我的故鄉，後代在2011年為此故事製作繪本，並重新以自己的排灣族語講述這個故事。對於上述諸多語言翻轉的狀態感到有趣，我特地拜訪一群研究南島語的朋友為我解讀《原語による高砂族傳說集》，也近一步探究他們如何將被判定為死語的西拉雅語，如何透過參考《諸羅縣志》（1717）或對照《新港語馬太福音》（1888）去解碼及復活發音系統。

In 1935, OGAWA Naoyoshi and ASAI Erin published ‘A Collection of Formosan Aboriginal Folktales in the Original Language’, employing the International Phonetic Alphabet (IPA) alongside Japanese annotations. One tale recorded from the Pacavalj tribe (present-day Daniao, Dawu Township, Taitung County). It recounts how a brother and sister survived after their village was destroyed by a great flood. They sustained their lineage through an incestuous union, producing deformed offspring from this close kinship. Over several generations, these descendants gradually evolved into a community of normal humans, marking the tribe's origin. This narrative was collected in my homeland. Later generations produced a picture book based on this story in 2011, retelling it in their own Paiwan language.

Intrigued by these linguistic transformations, I sought out scholars specialising in Austronesian languages to decipher ‘A Collection of Formosan Aboriginal Folktales in the Original Language.’ This led me to explore how they decoded and revived the pronunciation system of Siraya—a language deemed extinct—by referencing the ‘Zhuluo County Annals (1717)’ and cross-referencing with "The Gospel of St. Matthew in Formosan, Sinkang Dialect) (1888) to decode and revive its phonetic system.