Why does one go to the cinema? For some, it is to escape the reality of life. For Anika Tokarchuk, cinema is the reality of her life. For the past six years, her existence has revolved around the shifting images, sounds, and characters on the screen. Recently, the Canadian filmmaker who is now living in Taipei debuted her documentary, Life as Cinema, on Public Television Service (PTS,
What started off in 1998 as a documentary on the making of The Cup by Dzongsar Khyentse Rinpoche led Tokarchuk on a journey from Canada through Europe, India and finally to Taiwan. Her project has turned into a three-part series, drawing on support from respected members of the Taiwanese film industry and various buddhist organizations.
"This documentary started off as Rinpoche's idea," Tokarchuk said. "Of course, I really was excited about it, but I had no idea how incredible and how wild the adventure would be. I've lived through this whole amazing experience while making this film, and by doing so I think it has molded the character of the film."
PHOTO COURTESY OF ANIKA TOKARCHUK,IMAGE LANTERN PICTURES LTD
At first, the road was smooth. With a conditional approval for funding through the Canadian film and television industry, Tokarchuk left to begin shooting in India. Six months later, however, on the same day she received permission to interview the Dalai Lama, the offer for funding was unexpectedly withdrawn. Having explored all avenues for financial support before leaving Canada, Tokarchuk felt returning was not an option. To make things worse, she had only US$200 remaining and no return flight.
"It really felt like a dead end to go back. And plus I had my film 80 percent made, it's kind of like if you are seven months pregnant you can't have an abortion, you have to go through with it," she said.
Contemplating her next move, Tokarchuk remained in Dharamshala, where she met a number of individuals teaching English in north-east Asia. Taiwan, a prosperous English teaching market and a country with a growing relationship with Tibet -- both in funding and number of dharma students -- seemed to offer the best environment for Anika's film.
PHOTO COURTESY OF ANIKA TOKARCHUK,IMAGE LANTERN PICTURES LTD
A coincidental meeting with the well-known Taiwanese director, Stan Lai (
Two years went by and Tokarchuk took up residence in Taiwan as an English teacher. After earning enough money to furbish her own home film studio, she was ready to begin the arduous job of editing. An increasingly visible future slowly emerged through a web of connections, one of which is Hung Hung (
Associate director of Life as Cinema, Hung encouraged
PHOTO COURTESY OF ANIKA TOKARCHUK,IMAGE LANTERN PICTURES LTD
Tokarchuk to "go wild" with the 200-hours of footage. "It is much more than a film to her," said Hung, "It is a journey of discovery and the Buddhist dharma that she was practicing through the making of this film. She needed to continue, to finish the project."
Hung said that, to some people, the film might be too experimental in its approach. "Some films need to be seen twice to be understood," he said, implying it's not easy to digest a real meal after being fed junk food for so long.
Sylvia Feng (
PHOTO COURTESY OF ANIKA TOKARCHUK,IMAGE LANTERN PICTURES LTD
One scene in the documentary covers a discussion held at the famed Wisteria Tea House in Taipei. Feng said, "No Taiwanese photographer could capture the aura of Wisteria Tea House [a popular meeting place for"intellectuals'] better than Anika [Tokarchuk] ... her visualization of the intellectual culture in Taipei may spark enlightenment for Taiwanese directors."
The appreciation of Tokarchuk's film, however, goes beyond just artistic or intellectual circles. The Hao Ran Foundation (
Another supporter, Su-Jei Own (
PHOTO COURTESY OF ANIKA TOKARCHUK, IMAGE LANTERN PICTURES LTD
Tokarchuk's experience of making the film changed her perceptions, as she thought they would. "The experience that I've gone through has been my version of living through the themes in Life as Cinema. It really has been this experience of living in this amazing reality."
Taiwan’s English education system is being pulled apart by three opposing forces. Bilingual Nation 2030 pulls students toward English and global communication. Artificial Intelligence (AI) readiness pulls them toward digital judgment, verification and AI-mediated work. But Taiwan’s old exam culture pulls them back toward memorization, grammar drills, timed reading and correct answers. If the education system keeps using old exams to define success, it risks producing graduates who are neither genuinely bilingual nor genuinely AI-ready, but trained for tasks machines can already perform. The first force is Bilingual Nation 2030. Launched in 2018, the policy aimed to “help Taiwan’s workforce connect
It seems every few days one bumps into one of those “real man” comments in which Taiwan is urged to “face reality” or similar, and “make a deal,” with the speaker implying that soon it will be too late. “Deal” advocates always present themselves as having a superior grip on reality, and the manly ability to make the “hard choice.” Their testosterone-laden language often echoes that of Taiwan sellout advocates. Note that such commentary always specifies a process (“make a deal, work with, make progress”), never the end state of what occupation by a violent authoritarian colonialist state will entail. In
There are shadowy cabals plotting to sell out Taiwan to be annexed by China, by invasion if necessary. Fortunately, they are buffoons. In 2019, former Bamboo Union gangster and founder of the China Unification Promotion Party (CUPP), Chang An-le (張安樂, colorfully known as “White Wolf”), led a protest at the Legislative Yuan against comments made by then-premier Su Tseng-chang (蘇貞昌) that in the event of an attack by China, he would never surrender, but would protect the nation by fighting to the end, even if he only had a broom. Chang had party members bring a wooden casket that they
June 1 to June 7 "If all Taiwanese were as afraid of dying as you, then what would happen?” Physician Shih Chiang-nan (施江南) reportedly said this to his wife Chen Chiao-tung (陳焦桐) after she urged him to stop intervening on behalf of Taiwanese soldiers stranded overseas after serving in the Japanese Army during World War II. Shih had clashed with high-ranking officials over the issue, engaged in several heated arguments with Taiwan governor-general Chen Yi (陳儀) and allegedly shouted at general Ko Yuan-fen (柯遠芬), chief of staff of the Taiwan Garrison Command, over