■ 賞．青梅 Green Plum – a Reward

2010 / 24 cm × 40 cm × 67 cm 銅 / bronze

青梅收獲季節，滿園彌漫著清新迷人的初春新綠，看見布農婦女伴著傳統歌謠採收青梅，布農族女性服飾，頭飾、胸前立體綴珠懸掛，就像粒粒色澤鮮亮清新、肥美多汁的青梅，隨著採收的腳步，迎向豐收年祭，立體串珠微微釋出布農族人與生俱來的樂天性格與責任感。

Whenever the harvest season of green-plums reaches its peak, the whole orchard is submerged in an enchanting sea of fresh emerald, a typical scene of early spring. It is a common sight that the Bunun women, while harvesting the green plums, will hum their traditional tunes. Their attire and accessories include hair-gear and decorative beads, and the latter, just like the glistening and plump green plums, often rest on their bosoms. As the pace of harvest strolls on, the Bunun harvest festival draws near. Somehow these distinctive beads disclose the innate optimistic personality and sense of responsibility of the Bunun people.

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■ 濃濃春意 － （談）弓琴 Diving Deep into Spring – The “Play” of the Mouth Bow (La-dol)

2010 / 40 cm × 28 cm × 85 cm 銅 / bronze

布農族盛行一種叫〝弓琴（la-dol）〞的樂器，以竹子為弓、細麻、藤為弦，一端銜在嘴裡，左手持弓右手撥弦，琴音細微悠然，卻耐人尋味。〝弓琴〞是布農族男人狩獵之餘，排遣寂寞的休閒娛樂，渲洩情感、細訴心語的良方，是男女互表情意的催化劑。

Diving Deep into Spring – The “Play” of the Mouth Bow (La-dol)
The Bunun people have a popular musical instrument named “mouth bow” (la-dol). The bow part is made of bamboo, and its string is made of fine linen or rattan fiber. While played, one end of the bow is kept in cheek, the other end is held by the left hand, and the string is plucked by the right hand. The mouth bow music sounds subtle, carefree and pregnant with profound meaning. For the Bunun male, mouth bow playing is a recreation between hunts and a distraction from loneliness. It is a perfect prescription for a hunter to get it out of his chest and pour forth words from his heart. It is also a catalyst for men and women to express their love and affection to each other.

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■ 春風吹－百合花香 The Soft Wind Blows - Lily Fragrance

2009 / 33 × 27 × 72 cm / bronze 銅

清新脫俗的百合花散發淡淡的清香，就像醉人的女人香。春風搖曳，有如婀娜多姿的清秀佳人， 含情之模樣如此惹人憐愛，盛開的模樣總叫人想輕擁它、親近它。佩帶百合花飾的魯凱族女人，象徵純潔、堅貞和美善，賦予男子不可動搖的勇氣、責任感以及合作精神，同時展現了族群文化藝術美感。

Delightfully fresh and free from worldly care, the lily flower breathes a subtle fragrance like that of a beguiling woman, dancing in the wind with graceful moves, swaying like a belle with her slender silhouette and delicate features. Exuding tenderness and affection in her looks, she is all attractive to loving eyes. Her presence in full blossom never fails to invite you into an intimate encounter.The lily flower decoration worn by the Rukai women symbolizes purity, fidelity, beauty and perfection. It not only endows the men with courage, responsibility and a spirit of teamwork, but also displays the artistic aesthetics of ethnic culture.

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■ 射馬干、人鹿之戀 Princess and Deer, a Love Story in Kasavakan

2006 / 32 x 32 x 50 cm / bronze 銅

“射馬干”是台東卑南族建和部落的稱呼,部落流傳一段悲劇性的愛情神話故事
故事敘述卑南公主在田野發現一隻雄壯的公鹿，鹿角掛著一串串琉璃珠，走向公主面前以表示愛意,在熱戀的過程中，公鹿終究難逃公主父親的誤殺，公主因此每天對著鹿角垂淚，茶飯不思，直到有一天終於忍不住以柔弱的身軀撞擊鹿角，而結束了自己的生命。

Kasavakan is the name for the ethnic Puyuma (also known as “Beinan” in Mandarin) people in Jian-he tribe, where a tragic love story is constantly told. As the story goes, a Puyuma princess meets into a stag in the open country. This deer, with strings of glazed beads hung on his antlers, presents himself in front of the princess, expressing his admiration to her. They passionately fall in love with each other. Unfortunately, the buck is killed by the princess’ father by mistake. The princess gazes at the buck’s antlers, shedding tears day after day, without drinking or eating anything. One day, the princess cannot take it anymore, so she takes her own life by thrusting herself against the antlers.

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■ 小鬼湖之戀 The Love at Lake Little-Ghost

2006 / 36x27x48cm / bronze 銅

魯凱族原住民流傳著一則〝人蛇相戀 〞的神話故事，故事敘述魯凱族部落頭目的女兒和百步蛇化身的英俊男子，一見鍾情而私訂終身的愛情故事，男女熱戀的肢體語言代表文化傳承的延續性，神話故事是人類生活的智慧結晶，也是部落文化的表現，值得流傳在族人記憶中的文化，與其他族群、朋友分享。

The Lukai people have a myth regarding a love affair between a chief’s daughter and a hundred-paces snake incarnated in a handsome human form. Love at first sight takes place in this story, and the girl decides to elope with the snake. The body language expressed by this passionate couple represents the continuity of the tribal tradition.

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■ 夕陽紅 The Red Setting Sun

2005 / 48 x 29 x 59cm / bronze 銅

宛如楓紅將落的一抹美景，長日將盡的煦暖餘暉
在鄉間田埂上，一對老農夫婦留住了，他們最美的人生映像。

Just like a spectacular scene painted by the red maple leaves, the setting sun, after a long day’s journey, shines upon the footpaths in the field, witnessing the most beautiful profiles of an old farming couple.

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■ 蘭嶼風情 The Orchid Island Romance

2001 2件組 a two-in-one piece
父20x20x74cm, Father / 母子30x20x64cm, Mother / bronze 銅
蘭嶼島上的達悟族子民生性善良、純樸且自然大方，是我與達悟族第一次接觸的印象 。在熱情的招待中，深深感覺到人與人之間的情感交流是如此的自然無拘束，達悟族部落的生活，是感覺不到文明人的社會價值觀。

The Tao/Tau People in the Orchid Island .Kind, simple, and honest by nature, poised and dignified, these are my first impressions over the Tao people. From their passionate reception, I deeply experienced that the human relationship should be so free and without restraint.

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■ 山水子民 The Children of Mountain and Water

2001 3件組 a three-in-one piece 父20x52x104cm, Father
母28x22x45cm, Mother / 子16x15x43cm, Child / bronze 銅

遊走在泰雅族部落一座座高聳峻峭的青山如同父親舞動著健壯的身軀
清澈的溪水在山谷流動產生的迴音如同母親在笙歌
泰雅族子民就是在青山綠水的環境裏
接受山神的保護與大自然環境的洗滌，漸漸成長茁壯。

Sojourning in the Atayal region, I passed one mountain after another, each penetrating high into the sky, dancing like a healthy, vigorous father. The echo made by the river flowing through the valley sounds exactly like that of a chanting mother. The Atayal people, protected by the mountain gods and baptized by the natural environment, always manage to find a way to thrive.

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■ 頭目與他的情人 The Tribal Head and His Lover

2007 / 11 x 9 x 31 cm / 9 x 16 x 26 cm / bronze 銅 (2件組)

部落老人家說：固守文化傳統，如同倆老堅貞的愛情長長久久。
人說情歌總是老的好，走遍天涯海角忘不了，我說情人卻是老的好，曾經滄海桑田分不了。

The village elders say: “Sticking to our cultural tradition is just like the faithful love between an old couple—it lasts for a long, long time.” People used to say that a love song, especially an old one, is always more pleasant to the ears, for wherever you go you simply can’t forget it. I should say that a lover, especially an old flame, is always more unforgettable, for after all you have been through in this passing world, that flame still lingers on.

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■ 教父 “God Father”

2007 21 x 12 x 29 cm / bronze 銅 （小）

知本部落傳統，女性止步的〝男子聚會所〞是部落男子知識教育、文化傳承與嚴格訓練戰鬥勇士的場所。每位男孩的家人在他少年進入男子聚會所開始，會特別請一位年高德劭的老人當他的教父，終身指導少年成長，成為一個保衛家園的卑南族男人。

According to the Katatipul tradition, the Palakuwan (men’s training hut), which forbids female presence, is the place to educate, pass down culture, and train warriors for the village male. For each boy under training, his itumakakaman (family members) will send for an elder male as his “god father,” who will for his entire life mentor the teenager to be a worthy man that defends his Puyuma homestead.

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■ 獵鹿人 Deer Hunter

2007 / 28 x 10 x 36 cm / bronze 銅

知本部落傳統，俗稱〝獵鹿人〞的獵人，絕不僅僅是〝神射手一箭既出，百發百中的英勇神態〞，除了狩獵技巧、更懂得山林智慧、收穫不忘歸於神的賜福。小孩在這樣的山林文化中學習各種人生價值，逐漸懂得人生意義何在，完成人格形塑。

According to the Katatipul tradition.The deer hunter is not merely an archer that always hits the bull’s eye. In addition to hunting skills, he learns more about the wisdom of the forest, and would never forget to give credit to the blessings of the ancestors. Learning all sorts of values about life in this kind of forest culture, a Puyuma child will gradually understand the meaning of life, and will shape his integral personality.

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■ 山豬王 King of Mountain Hog

2007 / 21 x 12 x 29 / bronze 銅

知本部落傳統，封號〝山豬王〞的獵人，不是以獵物多寡為評量標準，是養成對獵獲物沒有私有權、依親疏關係分享的獵人。山豬獠牙摩擦過的傷痕，不只是表面的勇氣象徵，獵人不以陷阱牢靠而沾沾自喜，只有找到大自然的規律，才能找到山豬，代表獵人對大自然理解的程度與經歷過豐富的生命考驗。

According to the Katatipul tradition, a hunter is given the title “King of Mountain Hog” not because of the quantity of games he hunts down, but because of his values of sharing with friends and family. His wounds inflicted by the ferocious fangs of a mountain hog say something more than the skin-deep face value of brute strength. A true hunter never crows over his success achieved by a strong trap. Only those who have found the rhythm of Mother Nature are able to locate a mountain hog. This shows exactly which level the hunter is at and how abundant the ordeals of life he has been through.

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■ 勇士精神舞 Dance of the Warriors’ Spirit

2006 / 21 x 11 x 29 cm / broze 銅

知本部落傳統，部落男子主要任務在保衛家園及狩獵。
小米收穫祭，勇士繞街，展現卑南族人團結與英勇，部落成年男子身著傳統服飾， 手拿毛巾或樹葉，隨著前導的銅鑼聲繞著全部落的每一個家庭，為族人消災祈福， 是卑南族知本卡地布部落最具特色的一種舞蹈。
The main duties of the ethnic Puyuma male are, according to the tradition in Katatipul masilit (Zhiben village), homeland defending and game hunting. For celebrating the Millet-Harvesting Festival, warriors will circle through the village streets, showing the unity and bravery of the Puyuma people. The adult males, in their traditional attire, with towels or tree leaves in their hands, will follow the brass gong rhythm leading them, passing through each tatseklan (family) of the entire village, removing ill fortune and praying for blessings. Such is the most characteristic dance in the ethnic Katatipul village.

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■ 婦女幫團 Misahuy ( female group for agricultural mutual aid )

2006 / 12 x 10 x 29 cm / broze 銅

知本部落傳統，農事工作，由婦女負責。農忙時，需要大量人力投入，於是有了以家戶單位組成的農事互助團，俗稱〝婦女幫團〞。
上工前，婦女幫團會隨著前導的部落女長老敲擊銅鈴的叮噹叮噹聲、融合卡地布傳統歌謠，沿途往耕作地點前去。藉以發揚昔日互助合作的傳統精神與美德。

According to the Katatipul tradition, agricultural work falls on the shoulders of the women. A respectable sum of labor is needed during the peak season on the farm. What rises in response to this proper time is the Misahuy, an agricultural mutual aid group organized on a household basis. Prior to the commencement of their work, the Misahuy members will follow the clanging of brass bell made by a senior female, chanting traditional Katatipul folk songs on their way towards the farmland. This activity is meant to glorify the past traditional spirit and the beautiful virtues of mutual aid.

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■ 鄒族 Tsou People

2004 /20 x 20 x 75 cm / bronze 銅

分佈在阿里山上的鄒族男人

This is a male image of the Tsou people, a tribe dispersed over Mt. Ali, central Taiwan.

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■ 思念 Missing

2002 / 32 x 32 x 47cm / bronze 銅

卑南族民謠創作大師 陸森寶，寫了一首卑南民謠美麗的稻穗
在部落裏每個人都會唱，不會唱的人也都會哼，歌詞內容敘述兄妹之間的情感交流
在稻米採收之季，妹妹對祖靈感恩的同時，思念在金門前線服役，未能返鄉慶豐收的兄長
如此感動的故事若不讓稻穗女孩立體呈現在眼前，對於身為卑南族子民的我來說是一輩子的遺憾

Beinan folksong composer Lu Sen-bao’s “The Beautiful Ear of Rice” is known to most people in his tribe. For those who cannot sing the song, they can still manage to hum a few lines. Its lyrics depict the love between a brother and sister. Giving thanks to the ancestral spirits during the harvest season, the sister misses her elder brother very much. Her brother is not able to join the harvest celebration, for he is doing his military service in Quemoy island (also known as Chinmen, Kinmen or Jinmen), a military front west to Taiwan. This is a very moving story for me. And I myself, as a Beinan ethnic, will feel a life-long regret if I do not present this girl along with the beautiful ear of rice in a sculpture.


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■ 愛情來了 Love Comes with Rattling Bells

2007 / 45 x 26 x 58cm / bronze 銅

卑南族男子成年之後為了討好女人的歡心
藉著舞蹈舞動臀鈴鐺，看誰的鈴鐺響亮最大聲且讓女人心動
誰就有機會與心儀的對象交往成為夫妻

In order to impress a lady, a Beinan man dances so that the bells hanging off the belt on his backside ring vigorously. He who makes the loudest noise will have the chance to get close to the girl he admires and eventually become the girl's husband.

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■ 她、我的幸福 She – My Once Happiness

2008 / 20 x 30 x 56 cm / bronze 銅

從相見，相識直到相愛，我喜歡偷偷看她獨坐窗前思索我們的未來
看她眉目如畫，巧笑嫣然對著窗外，我內心便美滋滋地生出幸福的暖流， 那時候我會想，我為什麼這麼幸運地遇到了這麼好的女孩子呢？上蒼真是對我不薄啊! 如今想起往事只能回味，感謝妳給我的幸福。

Since our meeting, knowing, to our falling in love with each other, I used to enjoy peeping at her sitting silhouette by the windowsill, seemingly thinking about our common future. Her brows resembled two painted strokes. When she gazed out of the window, she always wore on her face a smile so exquisite and merry. Witnessing all this, I immediately felt a warm flow of happiness gushing forth from within my heart. It was at such a moment that I used to ask myself: 〝How come I am so lucky to have encountered such a nice girl? 〞 The sky above did treat me well! Now those remembrances of things past can only be recollected, and I cannot help but sigh for the vicissitudes of this mundane world. It is an encounter of a life, which I, alas, should be satisfied with﹗Thank you for all the happiness you had brought me.

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■ 女巫的美麗與哀愁 The Beauty and Sadness of a Psychic -healer

2005 / 50 x 180 x 60 cm / bronze 銅

在部落，一位正值青春年華的少女被指定為女巫的繼承人選時，
她自己知道這是一項神聖的祖靈指示，而且是為部落族群服務的工作。相對的，部落族人對她的尊敬是不可侵犯的， 她開始住進女巫修行獨處的居所，學習為族人治病與驅邪的巫術。

她將本身原有同年齡女孩般的活潑與迷人的風韻、轉化為為族人治病與驅邪所做的一切服務。

While an adolescent girl is designated as the successor to the tribal psychic -healer, she herself knows that this is a sacred vocation from her ancestral spirits, and her job is to serve her people. Through refraining from any infringement, her people accordingly pay homage to her. This chosen girl soon begins to take residence in the place where the former psychic -healer used to practice spirituality alone, learning spells about medical treatment and exorcism. This girl needs to transform her once charming youth into charitable curing charms.

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■ 勇士的落寞 The Aloofness of a Warrior

2001 / 42 x 39 x 68cm / bronze 銅

勇士是原住民對獵人的尊稱
事實上打獵對勇士來說”只是一項成年男子必備的求生條件”
勇士在部落的角色，除打獵的本能還必須精通手工藝、教育下一代
及防禦外來族群入侵的作戰能力等
如今面臨環境變遷的打擊，即將消失在各個部落的事實
勇士內心的慌恐及無奈的表情是他們唯一抗拒現實環境的方式。

Hunters are honored as warriors by the indigenous people of Taiwan. In fact, hunting is only one of the many necessary survival skills for each adult male. In addition to hunting, a warrior must master many other skills such as handicraft-producing, knowledge-passing, tribe-defending, etc. Now facing the fact that they themselves are soon to fade away from each tribe, the warriors can only fight against the cruel reality with a fearful facial expression.

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