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ABSTRACT:The paper considers Lieyu island from a relational geography perspective, relative to the islands of Kinmen, Xiamen, and Taiwan. Lieyu retains its natural landscape and military heritage in part due to its remote location and military restrictions relative to nearby Kinmen Island. Local politicians harness Lieyu's archipelagic relationality and sense of underdevelopment relative to other islands in its archipelago to gain financial subsidies for infrastructure development. Such infrastructure projects (including fixed links) endanger Lieyu's sense of islandness and island place. We introduce the term 'compensatory destruction', which involves destroying existing place-based values or attributes in the process of implementing new values in the name of development. Although compensatory destruction is not necessarily bad, care must be taken to ensure that development projects serve the needs of the community as a whole and are adequately assessed and evaluated.

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Indigenous peoples often face significant vulnerabilities to climate risks, yet the capacity of a social-ecological system (SES) to resilience is abstracted from indigenous and local knowledge. This research explored how the Tayal people in the Wulai tribes located in typhoon disaster areas along Nanshi River used indigenous knowledge as tribal resilience. It applied empirical analysis from secondary data on disaster relief and in-depth interviews, demonstrating how indigenous people’s endogenous actions helped during post-disaster reconstructing. With the intertwined concepts of indigenous knowledge, SESs, and tribes’ cooperation, the result presented the endogenous actions for tribal resilience. In addition, indigenous knowledge is instigated by the Qutux Niqan of mutual assistance and symbiosis among the Wulai tribes, and there is a need to build joint cooperation through local residence, indigenous people living outside of their tribes, and religious or social groups. The findings of tribal resilience after a typhoon disaster of co-production in the Wulai, Lahaw, and Fushan tribes include the importance of historical context, how indigenous people turn to their local knowledge rather than just only participating in disaster relief, and how they produce indigenous tourism for indigenous knowledge inheritance. The paper contributes to contemporary tribal resilience research as well as cooperation actions among tribes through indigenous knowledge, all of which exhibit social, nature, and economy resilience from their own indigenous knowledge to address the possibility of governance and disaster adaptation.