Paper short abstract:

Tao children's lifes can only be understood when considering their society's processual dynamics and animist beliefs. From 3,5 years onward, they spend most of their time together with peers. There are different modes of learning among age mates than within hierachically organized kinship groups.

Paper long abstract:

In this paper I present answers to the questions asked in this panel by refering to my long-term dissertational fieldwork among the indigenous Tao people on Lanyu island (Taiwan). In order to understand local children's lifes, it is neccessary to obtain some basic knowledge about their society's processual dynamics and the animist belief system in which Tao culture is embedded. The Tao perceive the montainous forests and coastal areas of their island as mostly "dangerous" (ikeynanawa). There is a strong need to protect young children from the evil influences of malicious Anito spirts who linger around in many parts of the island and try to steal human souls. During infancy and toddlerhood, caregivers will always stay in the vicinity of their children, not leaving them alone under circumstances whatsoever. However, interactional patterns will change when children reach the age of 3,5 years. From this developmental stage onwards, they will spend most time of the day roaming around the village and its adjacent areas together with their peers. Since there is not much interaction with adults, children will "collectively explore the environment and learn from each other" (miyahahap). Their caregivers, in contrast, "instruct" (nanaon) them by using "language" (ciring) and thus making reference to "ancestral taboos" (makanyo). Many bodies of cultural "knowledge" (katentengan) can only be learned by observation. By taking a psychological-anthropological perspective, I can show that the patterns of "socio"-spatial interactions correspond with feeling states of "anxiety" (maniahey) and "shame" (masnek).