383 Educational Innovations and Applications- Tijus, Meen, Chang ISBN: 978-981-14-2064-1 Study on the Digitalization of Festival Culture in Taiwan’s Aboriginal Literature Cheng-Hui Tsai 1,a, Chuan-Po Wang 2,b Center for General Education, 1 National Taichung University of Science and Technology, Taiwan (R.O.C.) TEL: +886-935-351201 2 Department of Industrial Design, Chaoyang University of Technology Taiwan (R.O.C.) TEL: +886-926-776317 a chenghuitsai@nutc.edu.tw , b chuanpowang@gmail.com Abstract In this project, the term “teaching practice” is intended to focus on creative teaching and innovative research to promote multi-intelligence digital humanities and cultivate knowledge of aboriginal culture through field investigation and humane care. Therefore, the curriculum of Aboriginal Literature is based on: (1) An awareness of local and tribal culture and care; (2) An innovative teaching model (from a cognitive model to a cognitive skills model); (3) An emotional model (care of ethnic humanities); (4) A digital model (digital humanities and archives, learner-based learning, flipped classrooms and problem-oriented learning (PBL). The aim of the curriculum is to guide students to reflect on contemporary multicultural values, learn about holistic education and focus on people's core concerns. The rituals that are part of Taiwan’s Atayal and Thao cultures are integrated into the innovative education of aboriginal literature, and students are led to participate in field investigations of the ceremonies to complete the digital cultural documentary of the Atayal Thanksgiving ceremony to reach the innovative teaching goal of digital humanities education. Keywords: Aboriginal literature, Aboriginal culture, Digital humanities, Field study, Action research Introduction This study focuses on the digitalization of the ceremonial culture in Taiwan's aboriginal literature. The author has conducted action research as part of the field study of the Atayal ritual culture-related visits. The research specifically incorporated the Atayal ritual culture into the aboriginal literature curriculum. The teaching goal of this research is to cultivate and advance the digital humanities of the students: 1) the level of "literature knowledge", which guides the study of the aboriginal texts of the students, invites aboriginal scholars and experts to give special lectures and contact the local tribes during field surveys; 2) the level of "innovation digital", which is supplemented by a field survey of the traditional rituals of the indigenous peoples with the students invited to participate in the Atayal Thanksgiving Festival (Ryax Smqas Hnuway Utux Kayal) and established digital archives on aboriginal ceremonies. This included documentary filming, interviews with tribal elders, and exhibitions at the Aboriginal Cultural and Creative Documentary Film Festival. It is expected that a number of humanistic collections will be produced, such as the Atayal Thanksgiving Festival, an original ethnic documentary interview, lectures by experts, the teachers’ lectures, etc. These will enhance the students' multiple learning and lead to specific desired results. By introducing the concepts of innovation, creativity and originality, we have established a new teaching model for aboriginal literature. The terms: "original teaching and research", "creative teaching" and "originality in research" are for the important index on teaching purposes. The Diversified Festival Culture of Taiwan Aboriginal Literature Taiwan’s population comprises various cultural and ethnic groups, including the Han people and those of Austronesian descent. Taiwan's aborigines belong to the Austronesian group and include the Pingpu tribes. Those from the Nandao language group, which comprises less than two percent of Taiwan's total population, are located in an area of more than 16,000 square kilometers, forty-five percent of the whole of Taiwan. Due to Taiwan’s diverse natural environment, the aborigines developed different ways of life, such as farming, hunting, fishing and food collecting, depending on the ecology of their area. Different tribal types also developed. Therefore, aboriginal culture reflects a dialogue between the ethnic groups and the natural environment, and embraces rich spiritual meanings in Taiwan's aboriginal culture. The sacrificial rituals of the Atayal people are intrinsically connected with their creation narrative: when their ancestors, Mabuta and Mayan, went up the mountain, one of them was killed by a snake. It was believed that this tragedy occurred because no sacrifice had been offered and to rectify this, a pig was slaughtered. Thus, sacrifice became part of the beliefs and customs. [1] Traditional rituals are an extremely important part of Taiwan's aboriginal culture, with each group having its own idiosyncratic practices. The rituals of the various ethnic groups also have many different spiritual meanings. To understand the aboriginal culture in depth, we must first understand the cultural significance of the rituals of all the ethnic groups. (Table 1) The traditional rituals of the aborigines are often held on a mountain or at a river, with the sky and the earth as the stage and the night as the backdrop. Worship of the gods and respect for the ancestors are important parts of the tribal ethics and social life. Among the Atayal, for example, the practice of various traditional ceremonies is actually a declaration of belief in ancestral spirits. The rituals themselves mostly relate to the group’s livelihood: agriculture, hunting and headhunting. Therefore, there are pioneering offerings, sowing festivals, weeding offerings, harvest festivals, collection offerings, picaning sapa, headhunting offerings, and ancestral offerings. https://doi.org/10.35745/ecei2019v2.098 sentence pre-service 33.28 11.11 ***p<0.001 **<0.05 From the results we can see that pre-service teachers use more periods, colons and brackets than in-service teachers. While in-service teachers use more commas, exclaims. And in-service teachers also write longer sentences than pre-service teachers (they have a bigger words per sentence than pre-service teachers). According to [19], words per sentence is an important indicator of linguistic simplicity. In-service teaches have a much higher words per sentence (almost twice of pre-service teachers) and lower percentage of periods than pre-service teachers. This phenomenon indicate that in-service teachers use more complex linguistic description in reflections than pre-service teachers. Pennenbaker et al indicate that linguistic complexity may have correlation with cognitive load [20]. The higher linguistic complexity means that more cognitive process is involved. Conclusion In this paper, we collected reflection texts from two online learning communities. One of them is a teacher training for in-service teachers. The other is an online course for pre-service teaches. Through linguistic analysis we can see that there are significant differences of linguistic features between in-service and pre-service teachers. In summary, compared to pre-service teachers, in-service teachers tend to use more third-personal plural, more family words, more affect and positive emotional words, causality words, perception experience words, achievement and leisure words, and have bigger words per sentence. According to these differences, we can infer that in-service teachers pay more attention to students’ feeling and creation of classroom climate. They deliver more positive emotions and involve more cognitive process in their reflections. Pre-service teachers focus more on teaching content understanding. Due to sparse teaching experience, they have less descriptions about students than in-service teachers. The trainers should give them more chances to access to teaching practice. Next phrase, we will collect more data from different subjects to evaluate our conclusions. Acknowledgement This research is supported by Chinese National Natural Science Foundation Project "Research on Deep Aggregation and Personalized Service Mechanism of Web Learning Resources based on Semantic" (No.71704062), Hubei Province Technology Innovation special projects "Key technologies and demonstration applications of Internet + Precision Education" (No.2017ACA105), and self-determined research funds of CCNU from the colleges’ basic research and operation of MOE (No. CCNU18QN022). We also thank the Computational Cyber-Psychology Lab for the software TextMind. References [1] M. Bayrakci, “In-service teacher training in Japan and Turkey: A comparative analysis of institutions and practices,” Australian Journal of Teacher Education, vol. 34, no. 1, pp. 10-22, 2009. [2] Y. N. Tan, and Y. H. Tan, "Blended Learning for In-service Teachers' Professional Development: A Preliminary Look at Perspectives of Two Singapore Chinese Language Teachers." [3] A. Bouguen, “Adjusting content to individual student needs: Further evidence from an in-service teacher training program ☆,” Economics of Education Review, vol. 50, pp. 90-112, 2016. [4] S. Zhang, Q. Liu, W. Chen, Q. Wang, and Z. Huang, “Interactive networks and social knowledge construction behavioral patterns in primary school teachers' online collaborative learning activities,” Computers & Education, vol. 104, pp. 1-17, 2017. [5] L. Bayram, “Use of Online Video Cases in Teacher Training,” Procedia - Social and Behavioral Sciences, vol. 47, pp. 1007-1011, 2012/01/01/, 2012. [6] B. N. Nicolescu, T. Macarie, and T. Petrescu, “Some Considerations on the Online Training Programs for the Teachers from the Romanian Pre-university Educational System,” Procedia - Social and Behavioral Sciences, vol. 180, pp. 878-884, 2015/05/05/, 2015. [7] W. Westera, M. Dascalu, H. Kurvers, S. Ruseti, and S. Trausan-Matu, “Automated essay scoring in applied games: Reducing the teacher bandwidth problem in online training,” Computers & Education, vol. 123, pp. 212-224, 2018/08/01/, 2018. [8] K. Knight, D. Sperlinger, and M. Maltby, “Exploring the personal and professional impact of reflective practice groups: a survey of 18 cohorts from a UK clinical psychology training course,” Clinical Psychology & Psychotherapy, vol. 17, no. 5, pp. 427-437, 2010. [9] G. Wilson, “Evidencing Reflective Practice in Social Work Education: Theoretical Uncertainties and Practical Challenges,” British Journal of Social Work, vol. 43, no. 1, pp. 154-172, 2013. [10] J. Bennett-Levy, and C. A. Padesky, “Use It or Lose It: Post-workshop Reflection Enhances Learning and Utilization of CBT Skills,” Cognitive and Behavioral Practice, vol. 21, no. 1, pp. 12-19, 2014/02/01/, 2014. [11] K. Kori, M. Mäeots, and M. Pedaste, “Guided Reflection to Support Quality of Reflection and Inquiry in Web-based Learning,” Procedia - Social and Behavioral Sciences, vol. 112, pp. 242-251, 2014/02/07/, 2014. [12] Y.-T. Lin, M.-L. Wen, M. Jou, and D.-W. Wu, “A cloud-based learning environment for developing student reflection abilities,” Computers in Human Behavior, vol. 32, pp. 244-252, 2014/03/01/, 2014. [13] N. Yurtseven, and S. Altun, “The Role of Self-Reflection and Peer Review in Curriculum-focused Professional Development for Teachers,” Hacettepe Universitesi Egitim Fakultesi Dergisi-Hacettepe University Journal of Education, vol. 33, no. 1, pp. 207-228, Jan, 2018. [14] K. F. Hew, C. Qiao, and Y. Tang, “Understanding Student Engagement in Large-Scale Open Online Courses: A Machine Learning Facilitated Analysis of Student's Reflections in 18 Highly Rated MOOCs,” International Review of Research in Open and Distributed Learning, vol. 19, no. 3, pp. 69-93, Jul, 2018. [15] J. Luttenberg, H. Oolbekkink-Marchand, and P. Meijer, “Exploring scientific, artistic, moral and technical reflection in teacher action research,” Educational Action Research, vol. 26, no. 1, pp. 75-90, 2018. [16] P. A. Salus, Elements of General Linguistics: Faber and Faber, 2005. [17] R. L. Robinson, R. Navea, and W. Ickes, “Predicting final course performance from students’ written self-introductions: A LIWC analysis,” Journal of Language & Social Psychology, vol. 32, no. 4, pp. 469-479, 2015. [18] Q. He, C. A. W. Glas, M. Kosinski, D. J. Stillwell, and B. P. Veldkamp, “Predicting self-monitoring skills using textual posts on Facebook,” Computers in Human Behavior, vol. 33, pp. 69-78, 2014/04/01/, 2014. [19] R. L. Robinson, R. Navea, and W. Ickes, “Predicting final course performance from students’ written self-introductions: A LIWC analysis,” Journal of Language and Social Psychology, vol. 32, no. 4, pp. 469-479, 2013. [20] Y. R. Tausczik, and J. W. Pennebaker, “The psychological meaning of words: LIWC and computerized text analysis methods,” Journal of language and social psychology, vol. 29, no. 1, pp. 24-54, 2010. 384 Educational Innovations and Applications- Tijus, Meen, Chang ISBN: 978-981-14-2064-1 resources network http://www.tipp.org.tw/tribecalendar.asp） (https://eng.taiwan.net.tw/m1.aspx?sNo=0002023）[4] The Atayal Festival Culture in Taiwan’s Aboriginal Literature Among the Atayal traditions and customs are the unique patterns on their faces, their music played on a mouth harp and their hip-hop form of dancing. The Atayal social organization conforms to ancestral rituals, the most important of which is the Thanksgiving ritual (Figure 1,2,3), which is held on August 31st at four o'clock in the morning. (Table 3) ＊Table 3. Atayal Smyus Festival Fig. 1. Atayal festival and ritual activities Month Indigenous people Indigenous Ceremonies 1 Saaroa Miatungusu 2 Puyuma Union Amiyan Tao mivanwa、mivanwa Tsou Mayasvi 3 Tao mivanwa、mivanwa 4 Bunun Malahtangia SaiSiyat pitaza、’Oemowazka kawas Thao Mulalu pisaza 5 Bunun Malahtangia Amis Fishing festival SaiSiyat pas-taai Tao mivanwa 6 Amis Fishing festival SaiSiyat pas-taai Tao mivanwa、Mapasamorang so piyavean 7 Puyuma Misacpo' Kavalan Laligi Amis Malalikit Paiwan Masalut Kebalan Qataban 8 Amis Malalikit Atayal maho Thao mulalu tuza Tsou Homeyaya Rukai Kalabecengane Paiwan Harvest festival 9 Amis Malalikit Thao Lus’an Paiwan Harvest festival 10 Paiwan Five-years Ceremony Taroko Mgay Bari Kanakanavu Mikong 11 Rukai Tabesengane SaiSiyat Pasta'ai、pas-taai Atayal maho 12 Puyuma mangayangayaw、 mangayaw 、gilabus SaiSiyat pas-taai Festival Atayal Smyus Festival Important content and ceremony Participants Males only. According to tradition, women may not participate in ancestral festivals. Location The various tribes host the festival in turn. Time 4 a.m., every August 31. Festival refreshments Wine, millet cakes, crops, fruit, fish, etc. Bacon may not be eaten at the festival. Funeral oration The main singer chants sacred words: "Ancestral ancestors! Ancestors! Today the people who worship you are in a serious mood. May the ancestors greet Jiana, and we sincerely invite all the ancestors to gather and share the gifts. Festival……" "Ancestral ancestors, we bring crops that have been cultivated this year. Every member of the family has acted according to the ancestral teachings (gaga) and has worked hard. We are your people, and we look forward to your blessing next year. Now, we are joyfully celebrating." spirit The ancestral spirits are thanked for their gifts and the speaker reports to the ancestors on the tribe's life during the past year. They promise to abide by the traditional culture of the ancestral training and gaga, and ask the ancestors to give the tribe health and happiness. Taboos 1. The ceremony must be completed before dawn. The tribe believes that the ancestors will come and participate in the festival at dawn. 2. Women are not allowed to participate in the ceremony. ＊Table 1. 16 ethnic groups of indigenous peoples (refer to Wikipedia) [2] The rituals also embody the enormous spiritual symbolism that is part of the aboriginal culture. "The aboriginal people believe that all things are spiritual, and the sorcerer is usually responsible for communicating with the gods.” The people believe that the ancestors have a direct influence on their lives, good or bad. Indigenous people believe that the ancestral spirits live in the mountains, and protect the crops for the tribes, so they are most revered by the aborigines. This shows the distinctiveness of the ethnic spirit of the diverse aboriginal cultures. As mentioned earlier, each aboriginal ethnic group has its own traditional rituals. Among the many and diverse rituals are the Ancestral Spirits of the Atayal and the Truku, the New Year's Festival of the Thao, the biennial Dwarf Festival (Pasta'ai) of the Saisiyat, and the Shearing Festival (Malahtangia) of the Bunun. Furthermore, there are the Tsai tribe's War Festival (Mayasvi), the Shahru’s Bei Shen Festival (Miatungusu), the Rukai's Millet Harvest Festival (Tsatsapipianu), the Ami's Sea Festival (Misacpo) and the Harvest Festival (Malalikit). The Puyuma have their Monkey Festival (Mangayangayaw) and Big Hunting Festival (Mangayaw) every five years. Each year, there is the "Year of the Harvest Festival"; the "Autumn Festival" and "Sea Festival" of the Amis. The Dawu people celebrate the Flying Fish Festival (Mivanwa) and the New Boat Festival (Mapabosbos). The Night Festival of the Pingpu tribes has gradually been revived. In addition, the important rituals of the Puyuma include "Sea Festival", "Monkey Festival" for men, and "Hay Harvest Festival” for women. The La Aruwa believe that the ancestral spirits are attached to the collection of Bezhu, so there is a "Bei Shen Festival" (Miatungusu). The Zou people have "War Festival" (Mayasvi) and "Harvest Festival". The diverse traditional rituals contribute in no small measure to the richness and distinctiveness of the aboriginal culture and the strong ethnic identity of the various population groups in Taiwan. A summary is given of the rituals that have persisted through the ages, as well as the extent to which the mountains, the sea and the natural environment have contributed to the cultural wisdom of the aboriginal people. The lives of the Atayal people are controlled by the “gaga” (the ancestral teachings). These include all rites of passage such as birth, naming, marriage, death and the rituals associated with day-to-day activities, such as hunting, weaving, tattooing, and childbearing. Other rituals are associated with social norms, such as tribal farming, revenge and inheritance of rights. [3] The Taiwan Atayal people live in the central and northern mountainous areas of Central Taiwan, from Puli to the north of Hualien County with a population of approximately 89,958 (statistical data from March 2007). They live mainly by hunting and growing crops on burned-out mountain fields. The people are also very well known for their weaving skills. The woven fabric with its complex patterns has exquisite colors, the most predominant of which is red. This color, associated with blood, is deemed to ward off evil. In the Ayatal creation mythology, the original ancestors were a brother and sister who lived for a very long time between heaven and earth. However, after the flood, the brother and sister were troubled and unable to have children. The sister decided to paint her face to disguise who she was from her brother after which they had children and ensured the continuation of the tribe. However, now there are strong taboos against cognation marriage. (Table 2) ＊ Table 2. The chronology of the aboriginal age ceremonies (refer to the original national information Ethnic group Popula tion Note Pangcah (Amis) 210,50 1 One of the nine ethnic groups officially recognized by the Ethnology Research Office of National Taiwan University in 1948. Payuan ( Paiwan) 101,23 4 Tayal (At ayal) 90,631 Bunun 58,711 Pinuyum ayan (Pu yuma) 14,279 Drekay ( Rukai) 13,368 Cou (Tso u) 6,653 SaiSiyat 6,644 Tao 4,620 One of the nine ethnic groups officially recognized by the Ethnology Research Office of National Taiwan University in 1948. Formerly known as the Yami, the name of the group has now been changed to Tao. Thao 792 Originally classified as Tsou, the group was included on August 8, 2001. Kebalan (Kavalan ) 1,477 Originally classified as Ami, the group was included on December 25, 2002. Truku (T aroko) 31,689 Originally classified as Atayal, the group was included on January 14, 2004. Sakizaya 947 Originally classified as Ami, the group was included on January 17, 2007. Seediq 10,115 Originally classified as Atayal, the group was included on April 23, 2008. Hla'alua ( Saaroa) 403 Located in the Taoyuan and Namasa Districts of Kaohsiung City and originally classified as Southern Tsou, and legally recognized on June 26, 2014. Kanakan avu 340 Living in the area of Namasa District, Kaohsiung City. Originally classified as Southern Tsou, and legally recognized on June 26, 2014. 385 Educational Innovations and Applications- Tijus, Meen, Chang ISBN: 978-981-14-2064-1 resources network http://www.tipp.org.tw/tribecalendar.asp） (https://eng.taiwan.net.tw/m1.aspx?sNo=0002023）[4] The Atayal Festival Culture in Taiwan’s Aboriginal Literature Among the Atayal traditions and customs are the unique patterns on their faces, their music played on a mouth harp and their hip-hop form of dancing. The Atayal social organization conforms to ancestral rituals, the most important of which is the Thanksgiving ritual (Figure 1,2,3), which is held on August 31st at four o'clock in the morning. (Table 3) ＊Table 3. Atayal Smyus Festival Fig. 1. Atayal festival and ritual activities Month Indigenous people Indigenous Ceremonies 1 Saaroa Miatungusu 2 Puyuma Union Amiyan Tao mivanwa、mivanwa Tsou Mayasvi 3 Tao mivanwa、mivanwa 4 Bunun Malahtangia SaiSiyat pitaza、’Oemowazka kawas Thao Mulalu pisaza 5 Bunun Malahtangia Amis Fishing festival SaiSiyat pas-taai Tao mivanwa 6 Amis Fishing festival SaiSiyat pas-taai Tao mivanwa、Mapasamorang so piyavean 7 Puyuma Misacpo' Kavalan Laligi Amis Malalikit Paiwan Masalut Kebalan Qataban 8 Amis Malalikit Atayal maho Thao mulalu tuza Tsou Homeyaya Rukai Kalabecengane Paiwan Harvest festival 9 Amis Malalikit Thao Lus’an Paiwan Harvest festival 10 Paiwan Five-years Ceremony Taroko Mgay Bari Kanakanavu Mikong 11 Rukai Tabesengane SaiSiyat Pasta'ai、pas-taai Atayal maho 12 Puyuma mangayangayaw、 mangayaw 、gilabus SaiSiyat pas-taai Festival Atayal Smyus Festival Important content and ceremony Participants Males only. According to tradition, women may not participate in ancestral festivals. Location The various tribes host the festival in turn. Time 4 a.m., every August 31. Festival refreshments Wine, millet cakes, crops, fruit, fish, etc. Bacon may not be eaten at the festival. Funeral oration The main singer chants sacred words: "Ancestral ancestors! Ancestors! Today the people who worship you are in a serious mood. May the ancestors greet Jiana, and we sincerely invite all the ancestors to gather and share the gifts. Festival……" "Ancestral ancestors, we bring crops that have been cultivated this year. Every member of the family has acted according to the ancestral teachings (gaga) and has worked hard. We are your people, and we look forward to your blessing next year. Now, we are joyfully celebrating." spirit The ancestral spirits are thanked for their gifts and the speaker reports to the ancestors on the tribe's life during the past year. They promise to abide by the traditional culture of the ancestral training and gaga, and ask the ancestors to give the tribe health and happiness. Taboos 1. The ceremony must be completed before dawn. The tribe believes that the ancestors will come and participate in the festival at dawn. 2. Women are not allowed to participate in the ceremony. ＊Table 1. 16 ethnic groups of indigenous peoples (refer to Wikipedia) [2] The rituals also embody the enormous spiritual symbolism that is part of the aboriginal culture. "The aboriginal people believe that all things are spiritual, and the sorcerer is usually responsible for communicating with the gods.” The people believe that the ancestors have a direct influence on their lives, good or bad. Indigenous people believe that the ancestral spirits live in the mountains, and protect the crops for the tribes, so they are most revered by the aborigines. This shows the distinctiveness of the ethnic spirit of the diverse aboriginal cultures. As mentioned earlier, each aboriginal ethnic group has its own traditional rituals. Among the many and diverse rituals are the Ancestral Spirits of the Atayal and the Truku, the New Year's Festival of the Thao, the biennial Dwarf Festival (Pasta'ai) of the Saisiyat, and the Shearing Festival (Malahtangia) of the Bunun. Furthermore, there are the Tsai tribe's War Festival (Mayasvi), the Shahru’s Bei Shen Festival (Miatungusu), the Rukai's Millet Harvest Festival (Tsatsapipianu), the Ami's Sea Festival (Misacpo) and the Harvest Festival (Malalikit). The Puyuma have their Monkey Festival (Mangayangayaw) and Big Hunting Festival (Mangayaw) every five years. Each year, there is the "Year of the Harvest Festival"; the "Autumn Festival" and "Sea Festival" of the Amis. The Dawu people celebrate the Flying Fish Festival (Mivanwa) and the New Boat Festival (Mapabosbos). The Night Festival of the Pingpu tribes has gradually been revived. In addition, the important rituals of the Puyuma include "Sea Festival", "Monkey Festival" for men, and "Hay Harvest Festival” for women. The La Aruwa believe that the ancestral spirits are attached to the collection of Bezhu, so there is a "Bei Shen Festival" (Miatungusu). The Zou people have "War Festival" (Mayasvi) and "Harvest Festival". The diverse traditional rituals contribute in no small measure to the richness and distinctiveness of the aboriginal culture and the strong ethnic identity of the various population groups in Taiwan. A summary is given of the rituals that have persisted through the ages, as well as the extent to which the mountains, the sea and the natural environment have contributed to the cultural wisdom of the aboriginal people. The lives of the Atayal people are controlled by the “gaga” (the ancestral teachings). These include all rites of passage such as birth, naming, marriage, death and the rituals associated with day-to-day activities, such as hunting, weaving, tattooing, and childbearing. Other rituals are associated with social norms, such as tribal farming, revenge and inheritance of rights. [3] The Taiwan Atayal people live in the central and northern mountainous areas of Central Taiwan, from Puli to the north of Hualien County with a population of approximately 89,958 (statistical data from March 2007). They live mainly by hunting and growing crops on burned-out mountain fields. The people are also very well known for their weaving skills. The woven fabric with its complex patterns has exquisite colors, the most predominant of which is red. This color, associated with blood, is deemed to ward off evil. In the Ayatal creation mythology, the original ancestors were a brother and sister who lived for a very long time between heaven and earth. However, after the flood, the brother and sister were troubled and unable to have children. The sister decided to paint her face to disguise who she was from her brother after which they had children and ensured the continuation of the tribe. However, now there are strong taboos against cognation marriage. (Table 2) ＊ Table 2. The chronology of the aboriginal age ceremonies (refer to the original national information Ethnic group Popula tion Note Pangcah (Amis) 210,50 1 One of the nine ethnic groups officially recognized by the Ethnology Research Office of National Taiwan University in 1948. Payuan ( Paiwan) 101,23 4 Tayal (At ayal) 90,631 Bunun 58,711 Pinuyum ayan (Pu yuma) 14,279 Drekay ( Rukai) 13,368 Cou (Tso u) 6,653 SaiSiyat 6,644 Tao 4,620 One of the nine ethnic groups officially recognized by the Ethnology Research Office of National Taiwan University in 1948. Formerly known as the Yami, the name of the group has now been changed to Tao. Thao 792 Originally classified as Tsou, the group was included on August 8, 2001. Kebalan (Kavalan ) 1,477 Originally classified as Ami, the group was included on December 25, 2002. Truku (T aroko) 31,689 Originally classified as Atayal, the group was included on January 14, 2004. Sakizaya 947 Originally classified as Ami, the group was included on January 17, 2007. Seediq 10,115 Originally classified as Atayal, the group was included on April 23, 2008. Hla'alua ( Saaroa) 403 Located in the Taoyuan and Namasa Districts of Kaohsiung City and originally classified as Southern Tsou, and legally recognized on June 26, 2014. Kanakan avu 340 Living in the area of Namasa District, Kaohsiung City. Originally classified as Southern Tsou, and legally recognized on June 26, 2014. 386 Educational Innovations and Applications- Tijus, Meen, Chang ISBN: 978-981-14-2064-1 A Study on Constructing Historical and Cultural Textbooks for Hualien Sugar Factory, Taiwan -Based on Local Stories Hsin-Yu Chen*, Sung-Chin Chung**, Shyh-Huei Hwang***, Chia-Mei Liang**** National Yunlin University of Science and Technology, Graduate School of Design, Doctoral Program, Student No.42, Wen’an St., Douliu City, Yunlin County 640, Taiwan (R.O.C.) Douliu City, Yunlin County, Taiwan 886-983228204, albeehsinyu@gmail.com Abstract The purpose of this study is employing literature review, in-depth interviews, and the KJ method to uncover early stories of Hualien Sugar Factory, Taiwan through interviews with elders, categorizing the stories and analyzing their distinctiveness, and adapting and constructing them as historical and cultural textbooks for guided tours. For the result of this study, early local stories can be grouped into seven categories - stories from sugarcane fields, memories of life on sugar factory premises, memories at Dajin Elementary School, life outside the factory, life before and after the war, accidents and death of family, and employees of different identities. Keywords: Hualien Sugar Factory, Guangfu Sugar Factory, Historical and Cultural Stories of Hualien Sugar Factory, KJ method Introduction A. Background and Motivation Hualien Sugar Factory was one of the major sugar factories in east Taiwan. After ceasing production in 2002, the facilities transitioned into a tourism factory. Active measures have been made in recent years to generate tourism assets around the facilities (the official website of Hualien Sugar Factory, 2018), along with green landscaping to create a leisurely environment. Geographically, Hualien Sugar Factory is located in the central region of Hualien County. It is a tourism hub of the entire East Rift Valley, with more than 600 thousand visitors every year. The ice shop of the sugar factory and the surrounding shopping streets are the main source of revenue (Liang, 2018). However, it is a major current objective for Hualien Sugar Factory to entice visitors at the sugar factory to lengthen their stay beyond enjoying ice cream, connect the sugar industry with local culture, and present stories of the sugar factory, thus highlighting the cultural value of the sugar factory, promoting the rich history of the facilities, and passing on collective memories. Therefore, uncovering stories and values of the old sugar factory and editing them into historical and cultural textbooks for guided tours, so as to achieve sustainability and advancement of the cultural assets of the sugar factory has become an integral part of current efforts at the facilities. Figure 1 shows the location of Hualien Sugar Factory. Fig. 1 Location of Hualien Sugar Factory B. Objectives The following are the main objectives of the present study. 1. Investigating the historical and cultural stories of Hualien Sugar Factory, Taiwan. 2. Categorizing the historical and cultural stories of Hualien Sugar Factory, Taiwan. 3. Providing the historical and cultural stories as the basis data for guided tours textbooks of Hualien Sugar Factory, Taiwan, based on early local stories. Methodology The research methods used in this study were literature review, in-depth interviews, and KJ method. First, literature review and data collection were conducted on the cultural history and current development of Hualien Sugar Factory. Local stories about the sugar factory were extracted from in-depth interviews with elders. Records of the interviews were analyzed and adapted into historical and cultural textbooks about the sugar factory. The field interviews of the present study were conducted from January 30 to 31, February 6, 8 to 9, 15, and March 8 to 9, 2018. Lastly, the KJ method was used to categorize historical and cultural textbooks and discuss their distinctiveness for reference by the sugar factory management regarding guided tours and other related purposes. Table 1 below shows the profile information on the 15 interviewees for the study. TABLE 1 PROFILE INFORMATION ON THE 15 INTERVIEWEES Interviewee Number Location of Residence Year of Birth Date of Interview Background Fig. 2. Atayal Festival expert interview Fig. 3. Atayal Festival expert interview Last month, Lao Taiya who was in his 90s, propped up his body and shouted out: "No children have come to see me for a long time!" The children were in the city, like rogues who had abandoned their hometown. Old Atayal's eyes stretched far and wide, as if it were the light of compassion. Am I a ronin. [5] Conclusion The research methods on the digitalization of ceremonial culture in Taiwan's aboriginal literature comprise eight innovative research threads: in-depth problem awareness; multi-disciplinary consultation; extensive information collection; digital humanities cross-border; steps to implement research methods into teaching and research development of two-track information cross-border; text field adjustment; strategy for improving teaching and research improvement; and multi-product development. These are shown in the figure below: (1) In-depth problem awareness – identify research issues: the development of tribal ceremonies in aboriginal ethnic groups. (2) Multi-disciplinary consultation – discuss preliminary plans with relevant parties: project hosts and co-hosts, scholars and experts, students, tribal elders, interviewees, etc. (3) Extensive information collection – refer to relevant literature: search and induction analysis, historical literature review of text narratives and literature on aboriginal culture. (4) Digital humanity cross-border – hold joint discussions to determine the research methods (observation, interviews, questionnaires, photographs, audio recordings, videos, documentaries, texts and literature analysis, etc.), and show the specific results of the "humanization of humanities" process. (5) Two-track information cross-border – collect data, text narratives and literature on the culture of the aboriginal rituals, and collect digital information in actual textual teaching and tribal ritual fieldwork practice. (6) Text field adjustment – during actual text teaching, summarize the text narratives and literature of the aboriginal ritual culture, and analyzing the digital information collected by the tribal ritual fieldwork practice. (7) Teaching and research improvement strategy – present a research report with suggestions on improvements that can be made to the text narratives and literature materials of the aboriginal culture of the actual text teaching, the digital information collected by the tribal ritual field research practice and the inductive analysis of teaching practice. The research report will offer strategies to improve action research aiming to enhance teaching practices and results. (8) Multiple results presentation – finally, share experiences and present the concrete results of teaching practice and action research. These will be presented in a multi-modal model of teaching research results, such as the aboriginal festival cultural documentary contest film festival, teaching achievement exhibition research results exchange, sharing of talks, etc. Fig. 4 Research Threads References [1] Tian Zheyi, The Myths and Legends of the Atayal, (Taichung: Morning Star Press, 2003), p. 202. [2] Wikipedia, Available: https://www.wikipedia.org (2018, November 30). [3] Warriors. Nogan, Yu Guanghong, "Introduction to the First Chapter", "Taiwan Aboriginal History - Atayal History", (Nantou: Taiwan Literature Museum, 2002), p. 7. [4] Warriors. Nogan, "Go back to the tribe of the old Taiya!", "The Call of the Wilderness", (Taichung: Morning Star Press, December 15, 1992), p. 37. [5] Taiwan indigenous peoples portal, Available: http://www.tipp.org.tw/tribecalendar.asp (2018, November 30) In-depth problem awareness Extensive information collection Two-track information cross-border Teaching and research improvement strategy Multiple results presentation Text field adjustment Digital humanity cross- border Multi-disciplinary consultation