Torn between drama and accuracy
In light of Wei’s 12 years of work preparing the film and his obvious respect for Seediq culture and tradition, with a typical Seediq sense of humor Dakis Pawan refers to the short-statured Wei as “a little giant.” But even with all that work behind it, Dakis Pawan would still also offer his own perspective to the director, providing script and cultural notes and pointing out where things deviated from history; “This doesn’t fit with our gaya [the Seediq laws and rituals].”
For example, when in the film Mona Rudao and Temu Walis, whose father was chief of the Toda subtribe, share harsh words over a minor incident—one saying that when he grows up, he’ll take the other’s head, the other saying he won’t let him grow up—this totally deviates from Seediq culture, instead being a more Han Chinese way of thinking.
As Dakis Pawan explains, at that time Mona Rudao was already the leader of Mahebo Village and thus a man of prestige who commanded respect—how would someone in that kind of position threaten to kill a child?
But what left him most uncomfortable and anxious was the way the film reinforces the ill feeling between the two groups, rubbing salt into the wound and making it harder to clear up misunderstandings between the villages and tribes today. In reality, the various Seediq subtribes, along with the neighboring Atayal and Truku tribes, share a common heritage, their shared mythical primogenitor having come from Mudan Cliff on the eastern side of the Central Mountain Range (today part of Hualien County’s Xiulin Township). It was only later, as their living environments changed and groups moved that their languages and cultures began to diverge, although they continued to share the tradition of facial tattooing. Ultimately, though, they consider themselves one big family.
No turning back
Well aware of the wide reach of cinema, and also aware of the sparse number of people in his children’s generation who can speak Seediq, Dakis Pawan realized that Seediq Bale might very well be a means for that younger generation to learn about their culture and ancestors.
But he also appreciates that a director will feel attached to his work. At one stage he commented to Wei, “The number of heads you’re having our ancestors lop off is many times larger than reality! Don’t you think it’s a little too Hollywood to have us losing one or two, but killing a couple dozen?” After this, Wei adjusted the number down a bit.
Wei has remarked, “One of the biggest stresses of shooting was having Dakis Pawan watching me like a hawk at all times.” On several occasions Wei explained to Dakis Pawan, “A movie needs tension and excitement to grab the audience, so of course a few things are going to be fictionalized a bit, and hopefully the Seediq will be understanding.”
Upon its release in 2011, Seediq Bale drew significant attention at home and abroad, and faced with questions and comments from other Seediq, Dakis Pawan decided to write about his feelings and experiences from the making of the film. Thus was Truth Bale born, which also traces the historical realities behind several of the film’s major characters.
After the book was published, interest in Seediq culture rose across Taiwan for a period, and Dakis Pawan, who never anticipated becoming an author, began feeling that his efforts were being rewarded. With his second book aiming to reconstruct the truth of what happened, he interviewed several tribal elders and recorded their stories, bringing his people’s perspective on the tragedy to life through his writing.
“And to my elders, both still with us and in the world of the spirits, I say: ‘Nii naq bale beyax mu di, rudan ha! Srwai ku bale!’ (My elders, this is truly as much as is within my power to do! Please forgive me!)” It is with these words that Dakis Pawan ends the preface to his latest book. Meanwhile, his work to record the history of the Seediq continues, and hopefully his efforts will give some peace to the spirits of his ancestors.