*4.3. Food Resilience*

The forest's resources are dependable and help the tribes live long and prosper. Fundamentally, indigenous peoples depend on forests for their livelihoods and food security [63]. Using drying, smoking, or salting meat of IK, the Tayal people preserve food carefully in case they cannot hunt during a natural disaster. The fish property rights of the river were decided under negotiation between the different tribal leaders based on traditional regulation. Under their agreement, they can achieve the goal of protecting fish ecosystems by fishing in different seasons and sections [64].

After the typhoon, the Tayal people salted the meat downtown and then carried it back to the Wulai tribes. Indigenous populations in the back-stage space (Lahaw and Fushan tribes) have a wide variety of ways to collect and preserve food. They also share the storing and preserving of food with other residents during disaster relief. Nowadays, this knowledge of ensuring food availability during an environmental event is preserved in the back-stage space by the Tayal IK, even though modernization has encroached upon indigenous tribes. They also use water from mountain creeks through their local knowledge of the environment. Enhancing the ability of communities to mitigate disaster risks and coping when disasters strike do not increase dependency on external assistance, but rather help support tribes' self-sufficiency through endogenous measures [9].

## *4.4. Indigenous Tourism Preparedness*

Indigenous knowledge inheritance from ancestors over the centuries helps current-day tribal members cope with environmental hazards and to face natural disasters. Governments increasingly recognize that the reduction of disaster risks forms the foundation for successful sustainable development. However, IK has only begun to be applied to environmental and social validation practices in the ecosystem for sustainable development in the late 20th and early 21st centuries [65–68].

The impacts of climate change on tourism destinations are mostly from damage to the physical environment in mountainous areas. After years of disasters, the Wulai indigenous people are aware of over-development due to economic growth. Moreover, as tourism has developed at an industrial scale and become profit-oriented, it has begun to exert a negative impact on indigenous peoples' traditional cultures and values and impeded the development of indigenous tribes. Today, the Tayal people's lifestyle has changed, as there is a gradual loss of their IK. General employment restricts them from practicing traditional skills, and formal education limits how they teach the next generation. They have thus begun to ask themselves how their traditional cultures and natural environment can be maintained.

The Wulai and Fushan tribes started to promote eco-cultural tourism, including a hunter school and learning about IK inheritance to help spread the Tayal traditional life and mountain-related culture and to identify with the Tayal's worldview and cultural spirit. Hunting culture and knowledge are the main subjects of indigenous life. The Tayal hunters' archery and hunting skills are inherited via hunting culture and IK. They realize that indigenously co-existing with mountains and forests is the most important value to develop tourism themselves after tourism industry over-developed and the disaster. In indigenous tourism contexts, the tribal socio-cultural fabric economy could enhance the resilience to cope with disasters and crises. The local people see indigenous tourism as a strategy to inherit and continue their IK. "I taught the hunting skills to the tribal members in order to perform them for the tourists. By doing these, the young generation have the motivation to learn hunting (Respondent C)" (as shown in Figure 5). Based on this ethnic consciousness, the Tayal people have spontaneously, actively, and collectively established organizations to operate a hunter school and IK inheritance groups that regard indigenous tribes as the subject instead of the object.

The Tayal people want to inherit and extend the spirit, value, and living system of IK and put it into practice in indigenous tourism. The hunters can encounter tourists and outsiders by the indigenous cultural courses offered, especially in the Fushan and Wulai tribes. They are aware of the limitations of family or the informal education of IK in tribes and thus take a relatively positive view toward such economic livelihood to cope with this situation. Economic recovery needs to link together humanitarian needs, environment restoration, and the rebuilding of new social networks and livelihoods [69], which must be drawn from the function and influence of resilience [70]. Hunters teach the indigenous and local knowledge and are attracting some young Tayal people to join them. Indigenous tourism concerning preparedness knowledge and skills is based on their IK and is constantly being updated with new approaches and information that meet the environment and climate challenges.

**Figure 5.** The hunter taught the young generation how to take bows and arrows.
