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In addition to the problems of procedural red tape, many measures that should be associated with the name restoration movement have been slow in coming. One, for example, is the rather important romanized transliteration standard. It wasn't until the beginning of this year (2006) that the CIP commissioned National Chengchi University's ethnology department to start work on this. Previously, one fairly common Atayal name, for example not only had many Chinese character versions, but even different Roman letter versions, such as Walis Ukan, Walis Nokan and Walis Nogang.
There are many other problems that make you depressed just to hear about. For example, the household registry agency computer has space for only six characters in the name column (still a system based on Han Chinese). If a name requires more than six characters to transcribe, then the ID card has to be hand written. On the household registry there will appear the note "see comment column" where the "name" normally goes. This limitation wasn't fixed until the end of last year, when the column was expanded to provide space for 15 characters.
The reissue of ID cards this year finally includes a revision in format. There is a horizontal line for the name and Aboriginal names are written out in Roman letters. Maya hopes this will prove a critical turning point and will be helpful to Aborigines in restoring native names.
The naming conventions of Taiwan's Aborigines and Han Chinese differ from one another. For example, the Tsou tribe have no surnames. After the given name comes the name of the clan, then comes the place of birth. For the Atayal, after the given name comes the given name of the father. Here, too, there is no surname. For the Tao, the name is changed three times during a person's lifetime. When a person is still unmarried, a "Shih" is placed before the given name. For example, there is the Tao author Syaman Rapongan (Chinese name Shih Nu-lai). After he had a child, he had to change his name to Syaman and add the name of his son, Rapongan. In the future when he becomes a grandfather, his name will change to Syapen and be followed by the name of his eldest grandson. The idea here is the same as when a wife addresses her husband as "father of our son" in Chinese.
Different naming conventions open up different cultural ways of ordering the universe. A naming convention is the symbolic code for a people that allows children to connect themselves to their ancestors through their names like beads on a string.
"Restoring Aboriginal names is not finished with changes on the ID card. What is more important is for Han Chinese to be able to accept this change and in daily life to acknowledge and accept the differences of Aborigines and let Taiwan's pluralism begin with names." Mayaw, who has worked for the name restoration movement for many years, hopes that in the future Aborigines and Han Chinese will be able to speak out Aboriginal native names naturally and confidently.
Note: Amis is the name used by the Puyuma tribe in Taitung for the Amis living in that area. It means "people to the north." As for the Aboriginals in Hualien County generally referred to as Amis, they have always referred to themselves as Pangcah. One of Mayaw's future tasks will be restoring Aboriginal tribe names.