Indigenous Cultural Translation is about the process that made it possible to film the 2011 Taiwanese blockbuster Seediq Bale in Seediq, an endangered indigenous language. Seediq Bale celebrates the headhunters who rebelled against or collaborated with the Japanese colonizers at or around a hill station called Musha starting on October 27, 1930, while this book celebrates the grandchildren of headhunters, rebels, and collaborators who translated the Mandarin-language screenplay into Seediq in central Taiwan nearly eighty years later. As a "thick description" of Seediq Bale, this book describes the translation process in detail, showing how the screenwriter included Mandarin translations of Seediq texts recorded during the Japanese era in his screenplay, and then how the Seediq translators backtranslated these texts into Seediq, changing them significantly. It argues that the translators made significant changes to these texts according to the consensus about traditional Seediq culture they have been building in modern Taiwan, and that this same consensus informs the interpretation of the Musha Incident and of Seediq culture that they articulated in their Mandarin-Seediq translation of the screenplay as a whole. The argument more generally is that in building cultural consensus, indigenous peoples like the Seediq are "translating" their traditions into alternative modernities in settler states around the world.

Indigenous Cultural Translation is about the process that made it possible to film the 2011 Taiwanese blockbuster Seediq Bale in Seediq, an endangered indigenous language. Seediq Bale celebrates the headhunters who rebelled against or collaborated with the Japanese colonizers at or around a hill station called Musha starting on October 27, 1930, while this book celebrates the grandchildren of headhunters, rebels, and collaborators who translated the Mandarin-language screenplay into Seediq in central Taiwan nearly eighty years later. As a "thick description" of Seediq Bale, this book describes the translation process in detail, showing how the screenwriter included Mandarin translations of Seediq texts recorded during the Japanese era in his screenplay, and then how the Seediq translators backtranslated these texts into Seediq, changing them significantly. It argues that the translators made significant changes to these texts according to the consensus about traditional Seediq culture they have been building in modern Taiwan, and that this same consensus informs the interpretation of the Musha Incident and of Seediq culture that they articulated in their Mandarin-Seediq translation of the screenplay as a whole. The argument more generally is that in building cultural consensus, indigenous peoples like the Seediq are "translating" their traditions into alternative modernities in settler states around the world.

WINNER OF THE TAIWAN LITERATURE AWARD "An uncompromising, unsentimental, slyly humorous novel." IRISH TIMES "A haunting drama of a Taiwanese family's efforts to rise out of poverty." PUBLISHERS WEEKLY Keith Chen, the desperately yearned for second son of a traditional Taiwanese family with five daughters, refuses to play the role his parochial parents would cast him in. Instead, he chooses to make a life for himself in cosmopolitan Berlin, where he finally finds acceptance as a young gay man. The novel is set about a decade later, on Ghost Festival, the Day of Deliverance. After Keith's release from a maximum security prison, he has nowhere to go but home. With his parents gone, his siblings married, mad, on the lam, or dead, there is nothing left for him there, so it seems. As he explores his uncanny home town, we learn what tore his family apart, and, more importantly, the truth behind the terrible crime Keith committed in Germany. Told in a myriad of voices-both living and dead-and moving through time with deceptive ease, Ghost Town is a mesmerizing story of family secrets, countryside superstitions, and the search for identity amid a clash of cultures.