自古以來，從說／聽到書寫的過程，都是一個複雜而充滿爭議的歷史過程。在台灣原住民族的口傳文化尚未書面化之前，原住民族多樣性的歌唱型式與古樸敘事，是台灣多族群文化中蘊而未發的人文淵藪。然而在逆境求存的過程中，從荷治到國民政府前後三、四百年間，原住民族雖有機會以羅馬字、漢文、日文寫出賣地契約、漢詩、絕命辭乃至報效「母國」日本的告白書，這些殖民情境中多種異族文字與文類的書寫，都與原住氏族的本源文化難以感應與銜接，徒然彰顯了認同／辨異糾結的文化語境。文本的創造是一種複雜的心智活動，文學作品的意義結構，不全是個人意識或潛意識的投射，也和社會的集體意識相應，與歷史、傳統、社會權力變化有關。八○至九○年代原住民族「自表述」的開發史與元書寫，不只是族群記憶回填的工作，更是主體重構的長期文化工程，是將族群意識「主體與客位」轉化為「互為主體」的努力。書寫之於原住民族，猶如「芝麻開門」的密語，開啟了一個無窮對象的世界，是台灣社會非常值得觀察的人文指標。

From the past to the present, the recording of oral narratives in written form has been a complex historical process full of controversy. In the time before their oral narratives became written down, Taiwanese indigenous peoples had a variety of song forms and simple narratives, which represent a hotbed of culturally significant, yet relatively unexplored resources. However, in their struggle for survival, Taiwanese aborigines have for the past three to four hundred years been subject to colonial rule by various powers from the Dutch to the KMT. Although they had opportunities to produce writings of title deeds, Han poems, poems composed before anticipated death, and even pronouncements declaring their intent to work for the mother country- "Japan" in Romanized script, Chinese and Japanese, these writings, composed under the condition of colonialism and in various foreign scripts, all had difficulty resonating with the roots of aboriginal culture. They manifested in vain a cultural-linguistic space in which identity and difference were intertwined. The creation of written texts involves a complex mental process. The structure of meaning in literary works is not completely the product of individual consciousness or the projection of the subconscious. Rather, this structure is related to the resonances that occur with the collective consciousness of society as well as the transformations in historical, traditional and social authority. In the 80 and 90's, the development of 'self-expression' and ‘meta-narrative' in history did not merely serve to refresh indigenous peoples' memories. They also represented a long cultural process of reforming the Indigenous subjectivity, which did the hard work of transforming the indigenous consciousness of "subjectivity and objectivity" into that of "intersubjectivity." Narrative writing to indigenous Taiwanese tribes was like the secret code of "open sesame;" it opened up a new infinite world. It is a cultural landmark that is well worth investigating by Taiwanese society.