*2.2. Cultural Tourism as Livelihood for Relocated Communities*

Culture, one of the core and fundamental elements for resilience, has importance for the community [27,28], especially in the post-disaster recovery process [29]. Culture can be defined as the customs, beliefs, way of life, and social structure of a particular group [30]; it also refers to the attitudes that people in a group share [31]. Saja et al. collected research about social resilience and found culture to be one of its five critical aspects [32]. While culture is documented as key to social resilience, which plays a role in building a disaster-impacted community back better, past research has lacked a clear understanding of how exactly culture can increase social resilience for post-disaster communities. Moreover, issues such as "how culture is impacted by disaster" and "how can culture become the motive for social reorganization" are seldom discussed in the disaster management literature.

Although relocation could reduce disaster risk by moving away from a risky location, it can have a huge impact on the relocated groups' cultural, social, and political aspects [33]. However, in most countries' experience, including the post-2009 Morakot recovery in Taiwan, most minority victims are overlooked by the majority culture. Thus, their cultural inheritance is threatened by the path of recovery in relocated areas [8]. VanLandingham argued that culture can explain why some communities could build back better than others [34]. However, each culture and ethnic group has its niche in society, which gives it power and social capital. In post-disaster recovery strategies, mainstream culture often uses its own viewpoint to assess the value of other cultures [24,35].

The worldview of indigenous people is rooted in human-land, human-nature, and human relationships. Land and natural resources closely interact with their daily lives and are the foundation of their culture [36]. Once an indigenous tribe is relocated, its members immediately face a series of conflicts due to their "uprooting." Lin and Lin listed the social and cultural challenges with which indigenous people have to deal after disasters [7]. These include a disconnect with their original lives, the disturbance of their social structure based on tribal tradition, the inability to adapt to a job market based on capitalism, permanent housing that does not match their previous lifestyle, and policies that are inconsistent with indigenous social context. These cultural issues gradually emerge when victims move into the permanent houses and start to recover their lives with new livelihoods and lifestyles.

Indigenous culture has unique characteristics which are nearly universally considered as exotic by developed and metropolitan populations. Cultural tourism can thus be an attractive way for a tribal community to earn a sustainable livelihood. Through ethnic tourism, people can experience culture that is "real" but different from ones' past experience [37]. It is "selling the imagination of heterotopia" that forms the "tourist gaze" in such activities [38,39]. This kind of exploitative selling of culture and stereotypes could be a serious problem for ethnic tourism. A relocated indigenous tribal community combines exoticism with the fear of disaster and the hope of recovery, which could be an attraction to tourists. Tsou and Ni further argued that tourists seeking "primitive" indigenous culture in a vulnerable community will somehow reshape the culture, for the sake of sustaining residents' livelihood [40].

On the other hand, tourists amazed by the culture presented by the residents could help in raising indigenous peoples' self-identification and foster their self-exploration for further positive development. Community-based cultural tourism, therefore, has several different and fundamental roles—to protect and to innovatively transform culture both for the group's self-identification and source of livelihood—in building indigenous community stronger and more resilient [3,41]. Furthermore, community-based tourism in an indigenous community could not only absorb external disturbances but could also reinforce cultural revitalization that together breeds resilience in the community [42].
