19/09/2025
感謝陳副校長帶給我們如此有高度和啟發性的致詞！
Speech for MOU Signing Ceremony ( Vice Priseident Shu-Heng Chen ) , National Chengchi University
國立政治大學 MOU 簽署儀式暨工作坊開幕致詞 (致詞人:陳樹衡副校長)
Distinguished guests, dear friends,
各位尊敬的貴賓、親愛的朋友們：
On behalf of National Chengchi University, I would like to offer my warmest welcome to all of you. Today is a meaningful moment for us—not just as an academic gathering, but as a ceremony of shared purpose across cultures and communities.
謹代表國立政治大學，向各位致上最誠摯的歡迎。今天對我們而言，是一個別具意義的時刻——不僅僅是一場學術聚會，更是一場跨越文化與社群、共同承諾的儀式。
I would first like to extend my heartfelt greetings to:
- President Raymundo Rovillos of Pangasinan Polytechnic College,
- Dr. Melanie F. Lear, Director of the Mindanao Studies Center at Western Mindanao State University, and
- Professor Ma. Riza Lopez, representing Agusan del Sur State College of Agriculture and Technology, who brings with her the signed Memorandum of Understanding from your esteemed institution.
首先，容我誠摯地向以下貴賓致意：
• 邦阿西楠理工學院校長 Raymundo Rovillos 博士
• 西棉蘭老州立大學棉蘭老研究中心主任 Melanie F. Lear 博士
• 以及阿古桑農業與科技州立學院的 Ma. Riza Lopez 教授，她特地帶來貴校已簽署的合作備忘錄
We are honored by your presence and inspired by the partnerships that are beginning here today.
我們為各位的蒞臨深感榮幸，並對今天即將展開的合作深受啟發。
And I am especially delighted that this signing ceremony serves as the opening moment of our joint workshop titled:
"Indigenous Knowledge, Climate Adaptation, and Contemporary Cultural Representation."
我尤其感到欣喜的是，這場簽署儀式正是我們聯合工作坊的開場，主題為：「原住民族知識、氣候調適與當代文化再現」。
This theme reflects not only our shared academic interests, but also our common concerns as members of the global community—especially at a time when both ecological and cultural systems are under strain.
這個主題不僅反映我們共同的學術興趣，更道出了我們作為全球社群一員的共同關切——特別是在當前生態與文化系統同時面臨壓力的時代。
Before we proceed to the signing ceremony, allow me to begin not with numbers or documents, but with a story about a small fruit—a gift of the land—called the serviceberry.
在進行簽署儀式之前，容我先從一個小故事開始，而不是數字或文件。這個故事與一種小小的水果有關——來自土地的禮物——它的名字叫「服務莓」（serviceberry）。
In her essay The Serviceberry: Abundance and Reciprocity in the Natural World, Indigenous botanist and writer Robin Wall Kimmerer reflects on how this wild fruit is shared by trees not for profit, but as part of a gift economy—one based on reciprocity, relationship, and mutual flourishing. The serviceberry feeds the birds, the animals, and the people. In return, its seeds are carried far and wide, its memory embedded in movement and care.
在她的文章〈The Serviceberry: Abundance and Reciprocity in the Natural World〉中，原住民族植物學家兼作家 Robin Wall Kimmerer 省思這種野生水果的意義。她指出，這些果樹結實纍纍，並非為了盈利，而是作為一種「禮物經濟」的一部分——一種建立在互惠、關係與共同繁榮之上的系統。服務莓餵養了鳥、動物與人類，而作為回報，它的種子被傳播到遠方，它的記憶被嵌入遷徙與照護之中。
Kimmerer invites us to imagine a different way of being in the world: not as consumers, but as kin; not as owners, but as stewards; not in pursuit of accumulation, but in service of interdependence.
Kimmerer 邀請我們想像另一種生活方式：不是以消費者的身分，而是以親屬的身分存在於世界；不是作為擁有者，而是作為守護者；不是追求積累，而是追求互依共生。
This vision is echoed in the work of Canadian anthropologist Wade Davis, who in his book The Wayfinders-Why Ancient Wisdom Matters in the Modern World reminds us that every culture answers the same fundamental question in its own unique way:
“What does it mean to be human and alive?”
這種想像呼應了加拿大人類學家 Wade Davis 的觀點，他在著作《The Wayfinders: Why Ancient Wisdom Matters in the Modern World》中提醒我們，每一種文化都以其獨特方式回答同一個根本問題：
「身而為人，活著，究竟意味著什麼？」
Davis warns of the accelerating loss of linguistic and cultural diversity. When a language dies, he says, a worldview dies with it. And when Indigenous ways of knowing and relating to the earth disappear, we lose not only memory—we lose resilience, imagination, and alternatives.
Davis 警告我們，語言與文化多樣性正加速消失。當一種語言死亡時，一種世界觀也隨之消失。而當原住民族的知識與與土地的關係方式消失時，我們失去的不僅僅是記憶，更失去了韌性、想像力與替代的可能性。
As we discuss Indigenous knowledge systems in the context of climate adaptation and cultural resilience, we are reminded that these are not merely symbolic resources. They are living, evolving systems of ecological insight, linguistic richness, and social responsibility.
當我們討論原住民族知識系統在氣候調適與文化韌性中的角色時，我們要記得，這些並不僅僅是象徵性的資源。它們是活生生的、持續演化的系統，蘊含著生態洞見、語言豐富性與社會責任感。
Indigenous knowledge is not only of the past—it is for the future. It is a compass, a mode of wayfinding in an era of uncertainty.
原住民族知識不只是屬於過去的，它也是屬於未來的。它是一個指南針，在不確定的時代引領我們前行。
Your institutions—PPC, WMSU, and ASCAT—carry within them deep commitments to agriculture, technology, and Indigenous studies. Here at NCCU, we are also reexamining what knowledge means—not only from the perspective of innovation, but also from the wisdom of tradition. We are listening again to the voices of the land, of the forest, of the elders.
貴校——PPC、WMSU 和 ASCAT——都肩負著與農業、科技及原住民族研究深度連結的使命。而在政治大學，我們也重新審視知識的意義——不僅僅是創新的角度，也包含傳統的智慧。我們再次傾聽土地、森林與長者的聲音。
In her work Indigenomics: Taking a Seat at the Economic Table, Indigenous economist Carol Anne Hilton challenges us to think differently about what economy means. She invites us to consider economic sovereignty, relationship-centered systems, and the reconstruction of institutions in ways that honor Indigenous worldviews. She is not merely advocating for inclusion; she is calling for a redesign of the table itself.
在著作《Indigenomics: Taking a Seat at the Economic Table》中，原住民族經濟學家 Carol Anne Hilton 挑戰我們重新思考「經濟」的意涵。她邀請我們想像經濟主權、以關係為中心的系統，並重建制度，以尊重原住民族世界觀。她不僅僅呼籲納入原住民族觀點，她呼籲重塑整張桌子。
These thinkers—Kimmerer, Davis, Hilton—do not speak only for their own nations. They speak to all of us who seek a more just, sustainable, and compassionate future.
Kimmerer、Davis、Hilton 這些思想家，不只是為他們自己的民族發聲，也對所有追求更公義、永續、充滿同理心的未來的人們發出呼喚。
In that spirit, today’s Memorandum of Understanding is more than an agreement. It is a seed. Like the serviceberry, it is planted with hope, nurtured by respect, and meant to grow through shared learning and mutual care.
基於這樣的精神，今天的合作備忘錄不僅僅是一份協議，它是一顆種子。就像服務莓一樣，它以希望播種，以尊重滋養，並期待透過共同學習與互惠照護而成長。
Let us walk forward together—not just as institutions, but as wayfinders.
讓我們一起前行——不只是以學術機構的身分，而是以「尋路者」（wayfinders）的身分。
Thank you—and welcome to NCCU.
謝謝大家，歡迎各位來到國立政治大學。
