Panai (巴奈) A Piece of Blue (那片藍)
Crowd Lu (盧廣仲) 100 Ways of Life (100種生活)
88 Balaz (八十八顆芭樂籽) The 44 Stone Lions (肆十肆隻石獅子)
Wu Bai (伍佰) Spacebomb 太空彈
TC Yang (楊祖珺) A Voice
That Could Not Be Silenced: The TC Yang Collection 1977-2003 (關不住的歌聲—楊祖珺錄音選輯1977-2003)
While politicians bicker endlessly and people eye the economy nervously, Taiwan’s music scene seems like the only thing that’s moving along these days. To be sure, the Mando-pop industry keeps churning out new stars and regurgitating the old ones, but the gems lie in a new generation of independent-minded musicians with a polish and sheen of their own.
If you buy only one CD by a Taiwanese artist this year, make it Panai’s (巴奈) A Piece of Blue (那片藍), a dreamy and sublime collection of acoustic songs spiced with jazz, Brazilian folk and reggae rhythms. This long-awaited second album — inspired by a group of artists in Taitung County’s (台東縣) Dulan Village (都蘭) — shows the 37-year-old singer-songwriter at her best. She naturally draws from her Amis and Puyuma roots, but doesn’t let traditional music dominate her original songs, mostly penned in Mandarin. The various island music grooves sprinkled throughout the album bring a lighter shade to Panai’s melancholy-tinged voice, which sounds both detached and intimate. The result is a beautiful balance: soulful, poetic reflection at a drifting, beachside pace.
There’s a near-magical energy to 23-year-old Crowd Lu (盧廣仲), whose guitar-fueled, sunshine pop is winning the hearts of college kids in the Chinese-speaking world. His full-length debut, 100 Ways of Life (100種生活), sounds as inspired as his personal story: he was in a serious car accident, and while recovering in the hospital he resolved to learn to play guitar. The instrument turned out to be a good match for his agile and highly capable voice; his geek-chic charm and earnest songwriting glued the rest together. Lu’s tunes are about exams, making breakfast and toy robots, which haven’t sounded like so much fun in a long time.
Special mention goes to 88 Balaz (八十八顆芭樂籽), whose solid debut album, The 44 Stone Lions (肆十肆隻石獅子), is full of punk verve and rock ’n’ roll heat, but best of all captures the zany spirit of Taiwanese rock. On the other side of the taike (台客) spectrum is the venerable Wu Bai (伍佰), who has gone into outer space with his latest, Spacebomb (太空彈), a sci-fi concept album that stuffs light social satire into a rock party.
In light of this fall’s Wild Strawberry student protests, TC Yang’s (楊祖珺) retrospective album of folk and protest songs is timely. A Voice That Could Not Be Silenced: The TC Yang Collection 1977-2003 (關不住的歌聲—楊祖珺錄音選輯1977-2003) is a collection of the folk singer-turned-college professor’s recorded output, which includes her renowned version of Formosa (美麗島), a tune that rang throughout various protests by the Dangwai (outside the ruling Chinese Nationalist Party, KMT) movement of the late 1970s and 1980s.
Another of this year’s best albums was Gaga, the first full-length release by 54-year-old Atayal (泰雅) singer Inka Mbing (雲力思), which includes traditional Aboriginal songs as well as original works. The album has an intensity of deeply felt experience, and can be seen and enjoyed as a musical portrait of a people, one that takes in the children’s playground as much as the vast prospects of the mountains which many Atayal call home.
Sodagreen’s third album, Incomparable Beauty (無與倫比的美麗), continues the band’s transition from indie to the pop mainstream without totally selling out its roots. Lead singer Wu Qing-feng’s (吳青峰) voice continues to define the band’s sound, but the album has tight arrangements and good lyrics as well. Sodagreen likes to show its sentimental side, yet never forgoes charm, and often flirts with cute, but is thoughtful enough to avoid insulting the listener’s intelligence.
In the next few months tough decisions will need to be made by the Taiwan People’s Party (TPP) and their pan-blue allies in the Chinese Nationalist Party (KMT). It will reveal just how real their alliance is with actual power at stake. Party founder Ko Wen-je (柯文哲) faced these tough questions, which we explored in part one of this series, “Ko Wen-je, the KMT’s prickly ally,” (Aug. 16, page 12). Ko was open to cooperation, but on his terms. He openly fretted about being “swallowed up” by the KMT, and was keenly aware of the experience of the People’s First Party
Aug. 25 to Aug. 31 Although Mr. Lin (林) had been married to his Japanese wife for a decade, their union was never legally recognized — and even their daughter was officially deemed illegitimate. During the first half of Japanese rule in Taiwan, only marriages between Japanese men and Taiwanese women were valid, unless the Taiwanese husband formally joined a Japanese household. In 1920, Lin took his frustrations directly to the Ministry of Home Affairs: “Since Japan took possession of Taiwan, we have obeyed the government’s directives and committed ourselves to breaking old Qing-era customs. Yet ... our marriages remain unrecognized,
Not long into Mistress Dispeller, a quietly jaw-dropping new documentary from director Elizabeth Lo, the film’s eponymous character lays out her thesis for ridding marriages of troublesome extra lovers. “When someone becomes a mistress,” she says, “it’s because they feel they don’t deserve complete love. She’s the one who needs our help the most.” Wang Zhenxi, a mistress dispeller based in north-central China’s Henan province, is one of a growing number of self-styled professionals who earn a living by intervening in people’s marriages — to “dispel” them of intruders. “I was looking for a love story set in China,” says Lo,
During the Metal Ages, prior to the arrival of the Dutch and Chinese, a great shift took place in indigenous material culture. Glass and agate beads, introduced after 400BC, completely replaced Taiwanese nephrite (jade) as the ornamental materials of choice, anthropologist Liu Jiun-Yu (劉俊昱) of the University of Washington wrote in a 2023 article. He added of the island’s modern indigenous peoples: “They are the descendants of prehistoric Formosans but have no nephrite-using cultures.” Moderns squint at that dynamic era of trade and cultural change through the mutually supporting lenses of later settler-colonialism and imperial power, which treated the indigenous as
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