UPDATES (Interpretation of 'Lustful' Short-Statured-People é-á-lâng 矮仔人 and Resentment) (Saisiyat Bon 米 and Ki 旗 - Holo Borrowed?)
HayDabin (解大賓)'s (crab 蟹) smoke pipe
UPDATES 12/05/2023
From Crab 蟹 to worm-free 解 - 'On Record' a 118 years difference
Taokas 1884
Saisiyat 2002
Crab symbolism is very different in Han Taiwanese and Indigenous Taiwanese culture.
Crabs represent "success" in Chinese culture as the word for the crab's hard-shell 甲 also means "first place" and "best". Motif of crab is symbolism for scholarly success in imperial exams. A matching status for Scholar 曾 residence. https://katyhuiwenhung.
For Jade Mt indigenous groups Bunun, Tsou etc crab is heroic and revered.
Crab, however, is significant in a very different way for two indigenous groups - Taokas and Saisiyat, Crab was a clan name.
On record, it appeared Taokas Crab clan had a rather longer history than Saisiyat - Notable Crab clan man HayDabin 解大賓 1853-1920 (highest ranking officer in charge of Hsinchu and Miaoli during Japanese era) forebear in Qing dynasty was said the first Crabs in Taiwan.
Taokas Crab 蟹 clan name history
Source Miaoli
1884 光緒10年 - Crab 蟹 permanently changed to 解 removing the derogatory lower part 蟲.
Crab 蟹 family name disappeared from Taokas society and renamed 解 by 1900.
Saisiyat Crab 蟹 name history
There was no Saisiyat Crab 蟹 clan record before 1904
No Record 1894 新竹縣采訪冊
蟹 Karakaran 1904-1926 Inō Kanori
Karkarang 1917 - 1964 小島由道 衞惠林
解 Karkarang 2002 - Saisiyat publication
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There are clan names shared between Taokas and Saisiyat. |
- END (12/5/2023) -
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I have my own opinions about these Saisiyat names - some a long time going for maybe a decade, some recent enlightening moments from a Japan trip.
Some I found publication evidence, others scholars yet to explore should they want to.
My opinions are based on solid-ground, not whimsical presumptions some might think or say.
Shared in brief, in no particular order.
WHAT
1. 祭屋 the term should be Japanese in the way it is used for festival (in particular harvest).
In Taiwan - it is used in Indigenous peoples communities and I have not personally seen it used - in that way - in Taiwanese.
祭 and Saiya linguistic connection - I am no expert so I won't go too far, but I rightly point out 'There IS a connection'.
祭 has different meaning in Japanese and Taiwanese culture. I see Indigenous Taiwanese taken on the Japanese cultural aspect.
2. 趙山河 (Saisiyat authority) actually pushed my points a little closer -
He - "Saiyahoru' - should be 'Saiyahol' he wrote".
Me - Saiyahol could possibly a literal Japanese translation of 祭屋 (Saiya ho 屋).
Source - Saisiyat Official publication - Based on Oshima 1914 report.
Note - a typo 譯音 not 譯因
Again - I am pointing out from an interesting linguistic perspective and not here to make statement.
3. Swastika symbol (how old is Saisiyat Swastika tradition? I don't see it appears on Japanese collections (Academia Sinica and National Taiwan University in particular) - in which case, less than 80 years old - modern.
By the same token - Goddess of Thunder (wa:on) is as old as the creation of Swastika. The two are created together. WHEN I ask.
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| Qing dynasty embroidery @Taipei |
 |
| Goddess of Thunder (wa:on) |
WHO
I question taw-taw and titiyon - family names.
1. taw-taw would have no meaning (peanut) until peanut was introduced to Taiwan about 400 years ago by Fujian immigrants.
Taw-taw pronunciation is in close proximity of Taiwanese 'thôo-tāu' 土豆.
2. titiyon - from tityjun. Jun 珠 being Jhu 朱 surname origin.
The name would have no meaning until Saisiyat was introduced the 'Chinese' name of Coix lacryma-jobi.
ie titijun-titiyon could not have existed until Saisiyat learnt from Han Taiwanese.
3. Tarō, Maya, Watan (possible origin Watai) these traditional Japanese names today used as common Saisiyat names - I question if any evidence these names existed and used BEFORE Japanese rules - in particular Tarō (subject person shown in 2 photos in this post) ?
It appears Historian 洪敏麟 (1999:231) explained 'Ta'ai' 大隘 -
Taai is transliteration of 大隘.
Saisiyat (accordingly) called 矮人 (ai-ren) Taai.
Source - Saisiyat Official publication (this content is based on Oshima 1914 report).
Note - a typo 譯音 not 譯因
UPDATE 10/22/2023
Saisiyat Words - Bon 米 and Ki 旗 - Holo Borrowed? (Anthropology Note 32)
https://katyhuiwenhung.blogspot.com/2023/06/saisiyat-words-bon-and-ki-holo-borrowed.html
END
Tibtibon 薏米珠/ 薏苡 (Job's tears/pearl barley) - 珠 (pearl) is the origin of a Saisiyat family surname 朱 Jhu who lead paSta'ay (A ritual held every two years honoring a mythical miniature race)
These barleys were given by a Tsou 鄒族 elder in Alishan, picked local and kept in large plastic jars.
Mountain loquat tree (which can grow to 50-60 feet) was used to build a death bridge that killed a miniature-race living with Saisiyats. The tree also plays a major role in many indigenous culture.
Photo taken in Alishan.
Photo taken in Tsou village Alishan.
Recently I had an opportunity to revisit information and observations I collected over the past 7 years in relation to Short-Statured-People mythical race in Taiwan.
These people are called é-á-lâng 矮仔人 in Holo, ai-ren or ai-hei-ren 矮黑人 ('hei' refers to dark skin, of which some found it important to emphasize) in Mandarin. They lived (as reported) mostly in the mountains but also in the plains among local indigenous peoples or in nearby villages.
Among the range of indigenous names of these dwarves includes Tayal 'misinsigot', Rukai 'ngutol', Seediq ‘susungut’ (refers to the height short as peas, or some says specifically pigeon peas).
And a very little reported (at least in English) Hla'alua 'Kuburua'. Hla'alua (also known The Saaroa) were the 15th indigenous group officially named in 2014.
Among the range of indigenous names of these dwarves includes Tayal 'misinsigot', Rukai 'ngutol', Seediq ‘susungut’ (refers to the height short as peas, or some says specifically pigeon peas).
And a very little reported (at least in English) Hla'alua 'Kuburua'. Hla'alua (also known The Saaroa) were the 15th indigenous group officially named in 2014.
Hla'alua 'Kuburua' I recently discovered shares interesting oral history, in my opinion, with Saisiyat 'ta'ay'.
Who is ta'ay (da'ai 達隘 in Mandarin)?
The mystical dwarf from (upper) ta'ay village 大隘村 (formerly Sansama:an) living with a ta'ay 大隘 社 tribe .
Where is ta'ay (da'ai 大隘 in Mandarin)?
Largely today's Wufeng township, Hsinchu county.
What is ta'ay (da'ai 大隘 in Mandarin)?
What is ta'ay (da'ai 大隘 in Mandarin)?
An establishment Beipu Hakka Jiang family developed in 1835.
When did ta'ay become koko' ta'ay?
It certainly wasn't paSkoko'ta'ay in 1935 video or any Japanese report before WWII.
Doesn't appear before WWII.
When there is an emotional need for 'welcome home a dear family member' message to be delivered - Saisiyat to ta'ay.
How to translate koko' ta'ay?
It certainly wasn't paSkoko'ta'ay in 1935 video or any Japanese report before WWII.
Doesn't appear before WWII.
When there is an emotional need for 'welcome home a dear family member' message to be delivered - Saisiyat to ta'ay.
How to translate koko' ta'ay?
Interestingly, a word commonly used for koko' ta'ay is 矮妣 （literal meaning short 矮 deceased mother 妣 ).
I also think the sentiment of adding koko' is somewhat similar to Taiwanese Mazu (the Goddess of the Sea. Literal Mother 媽 Ancestor 祖 )
Let's look at the 1935 paSta'ay （巴斯達隘） Japanese documentary for some potential insight -
(Updates at the end)
(Updates at the end)
"Is the 1935 documentary made to commemorate Japanese 'discovery' of the Saisiyat? by this unique tradition about dwarves?"
I asked.
I asked.
A drawing of a Saisiyat man with a kirakil (of what looks like Formosa palm headdress) during the paSta’ay appeared in a 1906 Japanese report.
BUT - In 1906 , it would have appeared to the author of the report, a Taokas man dancing during the New Year's festival.
Saisiyat was a branch of Taokas by Inō Kanori 's 伊能 嘉矩 classification in early 1900s until overthrown in mid 1900s by Japanese anthropologists including Utsurikawa Nenozō 移川子之藏 ,Miyamoto Nobuhito 宮本延人 both shown in the photo taken with Saisiyats who participated and assisted in the 1935 documentary.
Saisiyat's paSta'ay 矮 靈祭 and Hla'alua's Takiaru 聖貝祭 are the only two rituals (as far as I know) held in remembering dwarves that once lived amongst them - except paSta'ay had been made known since 1935 and Takiaru? Could be as late as after 2000?
Both indigenous groups received gifts from dwarves, Hla'alua were gifted a scared seashell power (the only seashell ritual in Taiwan, as reported)
There is, however, a distinct difference between the two traditions - Saisiyat's is marked with resentments to the 'lustfu'l dwarves which didn't exist in the Hla'alua's.
Lustful dwarves and Resentment
Lustful is a moderate description compared to many articles written in English about the cause of resentment between Saisiyat and ta'ay.
It appears to me, during recent conversation with my Saisiyat friend Maya Chao (whose family participated in the 1935 video and who led me to Saisyat listing of "Taiwan indigenous traditional intellectual creation" 原住民族傳統智慧財產 property right ) - from (modern) Saisyat's perspective the resentment caused by misunderstanding is of paramount importance to clarify.
Indeed - page 6 of 11 of the paSta'ay property right proposal of 2016 pointedly explained from (modern) Saisiyat's perspective, the several versions that prevailed since Japanese rules about the sexually aggressive ta'ay has not been taken credible among the committee who submitted the proposal.
Maya further explained to me - ta'ay is mischievous and sometimes annoying in pulling dancer's hairs and clothes. The mischief which caused resentment that resulted in the extinction of ta'ay, is misinterpreted.
劉還月 a well- known folklorist and author of several books (based on extensive field study) spoke of his very useful and interesting views on the implication of 'lustful' dwarves.
And in my opinion - the first time and the only one I have seen talking about 'lustful' mystical dwarves from a Taiwanese perspective.
YouTube HERE. He explains in the first 4 minutes in ancient culture women and children were considered men's property and tribute items.
(Updates at the end)
Source: 胡家瑜 Hu Chia-Yu , Lin Hsin-Yi
相對於這個名稱，他們稱呼泰雅族人為『saipapas』、客家人為『moto』、閩南人為 『kamsiulang』、外省人為『babui』
日本時代開始引入民族學方法有系統地調查原住民，但伊能嘉矩等人最初
提出臺灣原住民分類命名系統時，並未採用『saissiat』（賽夏）一詞做為族群 名稱。伊能嘉矩在不同時期的記錄中，對南庄四周山地這一群原住民變換過三
種不同稱呼：（1）1897 年的踏查日記中，伊能稱他們為「Sumiyal」（森口雄稔 編 1992：22、楊南郡譯 1996：96）。（2）1899 年和 1900 年的資料則記載這一 小群人自稱『Amutoura』」 12（伊能 1899 年；伊能、粟野 1900：101）。（3） 1904 年伊能在《臺灣蕃政志》中，卻突然開始大量使用現今大家熟悉的
『Siasiett』（「賽夏」）一詞稱呼「南庄化番」，並提到『Siasiett』是此部族的 ‘自稱’（伊能 1904: 310）。不過，對於為何一再改變此部族的名稱，伊能卻從 未加以解釋。13 總之，「Siasiett」（賽夏）一詞，在 1911 年總督府出版的 Report on the Control of the Aborigines in
Formosa 中，才正式被官方公佈為臺灣原住民一族
的族名。自此之後，Siasiett 便以「賽夏族」這個名稱或相近的音譯名稱（如獅 設族）在記錄資料中出現並沿用迄今。不過，有關賽夏族群是否是平埔族道卡
斯部族一支的爭議並未中斷，直到 1935
年移川子之藏、宮本延人、馬淵東一 等出版《臺灣高砂族系統所屬の研究》，進行語言、系譜、遷移傳說、社會組 織、和祭儀特性等實地調查材料的綜合分析比較之後，分佈在新竹、苗栗交界
淺山地區的「賽夏族」（Saisiett），做為獨立一族的說法大家才不再有異議。 『Saisiett』固定成為官方分類體系中原住民的族名，雖然是日本學者展開 民族學調查研究的結果；但『Saisiett』這個名詞的使用，卻不是伊能嘉矩的創 造和發明。清末時期 1894 年刊印的《新竹縣采訪冊》中，已採錄了當時新竹 縣境內「合番子番話」，有關日月星辰、身體部位和姓氏名稱等詞彙，這些詞
彙以閩南話發音漢字書寫，許多都與現今賽夏語詞彙相吻合；其中一段「人物 稱謂類」提到：「後山番自謂番曰西絲臘，後山謂淺山番曰謂謂欲，淺山番為 後山番曰一打孽」。14 「西絲臘」應該就是後來羅馬拼音記錄的『Saisiett』。這 本采訪冊雖然不是有系統的民族學記錄，目前也無法理解當時資料採集者所界 定的「淺山番」與「後山番」界線為何；但至少從中可知「西絲臘」早已是
「合番子番話」中某一群人的自稱；同時，也反映出清代「番界線」之外的原 住民部落間也有其共同認知的群體意識存在，只是這樣的群體意識或界線隨著 時間環境變化而流動或延伸，並非截然固定的。
有趣的是，『Saisiett』一詞首次被伊能嘉矩採用做為南庄地區的部族自 稱，是在 1904 年；其時間脈絡與特殊事件的發生有巧合性的關聯。前面提到 1902 年 7 月南庄地區南獅里興社日阿拐(Akuai a Yumao)因為樟腦糾紛與日本統 治者發生衝突（即前述『南庄事件』），一直延續至 1902 年 12 月才大致平定。
Source - SaySiyat dictionary published in 2013.
'awi' name origin.
'awi' Say Sawi'('awi' is from Shitan. )
閩南人為 『kamsiulang』、外省人為『babui』kam is 幹 F-word. (Taiwanese)babui is pig. (Chinese)
1. 高 Kay (皆）MacKay (Kavalan)2. first two shared with Taokas big names.3. tawtaw - also Taiwanese peanut
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