Anthropology Observation IV (Notes 112-121)


Chicha a traditional, fermented corn drink @Cusco Peru

Note 112 Kin/Kim/Ki/Qui/Km means Qing (Chinese)

滿清人 Kin/Kim/Ki/Qui/Km means 
Qing (Qing-Manchurian-Chinese) 
at Beitou/Keelung/Hsinchu
by Ketagalan/Spanish/Atayal

1. Ki-pataw (Beitou) 

2. Kim-paoli 金包里 = Qing - parian 清包里 'China town' - Fuzhou in 17th century Keelung

3. Atayal - Km/Kin - Qing (Qing-Manchurian-Chinese)










Note 113 Witch - indigenous interpretation 
The Rapa Nui  and The Ketagalan 

Volcanic waters (Rano Kau) means Witch's cauldron by the Rapa Nui in Easter Island

Beitou known for hotsprings in Ketagalan means Witch 女巫 ki-pataw (Spanish Qui-patao).

- Ki/Qui for sure means 清 Qing (Chinese)
 - pataw (beitou) not sure root word. But almost certainly does not mean 'Chinese witch'!

(臺北市北投區的命名，是源自凱達格蘭族語。清國時期有一群凱達格蘭族人聚居於此，族人以族語「女巫 ki-pataw 」來稱呼當地，於是清國人則以族語「女巫 ki-pataw 」的發音，書寫為「北投社」)

Note 114 Cultural vs Genetic DNA





I recently got curious about Tsou's striking features and cursory googled to discover that Takeo Kanaseki - my father's teacher - who among other Japanese scholars - was allowed to stay on in Taiwan after WWII to continue medical/anthropological research. 

Apparently he conducted a series of rigorous research on The Tsou biological distinctions and Yuanshan archeological site investigation - but results never been officially published. 

cultural vs genetic DNA is an intense and controversial topic. I understand that.

My interest however was very straightforward - I was interested that two ethnic groups known to be cultural and linguistic closely related in fact are surprisingly different in genetic distinction. (Tsou and Bunun for example)

Also, such as northern and southern Tsou - you would have thought they were intimately connected - but they were not. 

Highlander Tsou's lung volume was also a surprise - lower than Amis. 

These differences are interesting - although 'thorny' to ask, let alone to explore.

Note 115 Paiwan Tjimur (after 1910)

Brugmansia suaveolens (大花曼陀羅) 
was introduced to Taiwan from South America in 1910. 
Tjimur therefore - regardless its associated cultural and linguistic contexts - couldn't have existed in Paiwan culture before 1910. 

At Machu Picchu 





Note 116 - 

Regardless being singled out by Austronesian linguists for its ‘Proto’ - ness in their hypotheses. 
Mega-major Paiwan/Rukai words can be just Latin. 

Example- millet and clouded leopard.

And if you see different/ inconsistent Rukai millet vocabulary today - then that’s just one evidence that it is a loanword. 







Note 117 
Hsinchu The old 'Deer Farm' area 

From left to right
U'lay 湯社 (Yu in Japanese)
Bu-la-gu 部落 
Sika deer (lok) 斯卡鹿
Yulu 養老 （Yoro in Japanese)
姜秀鑾（客家話：Giong` Siuˇ-lan 1783 - 1846）
秀巒 - 姜（控）秀巒



Note 118 
How Atayal loanwords evolve and interchange
 Bu-la/ Biru/Qalang 竹欄/圍/部落
布拉谷（Bu la 部落 ku）部落谷







Note 119
Paiwan Qualjat  - Atayal Qalang - Fence 
Qing document 竹圍

Based on Qing document - Fence. Homeland. Protected land.
#竹欄/竹圍  Qalang /Qualjat
Slate 石片 (Paiwan) Bamboo 竹圍 (Paiwan, Atayal)



Note 120 Tao Lanyu flying fish and 刺桐
刺桐 in Lanyu (Orchid Island) flowering season is Flying fish season. 
# 鬆軟木材 
# Tao /Paiwan 


“suvan” -  Tao word for 刺桐 very likely a Chinese loanword meaning soft wood 鬆軟木材 . 
“vucul” - Paiwan word for 刺桐 possible a derivation. meaning soft wood 鬆軟木材


刺桐的達悟話叫“suvan”，意思是「鬆軟木材」，所以在蘭嶼，刺桐的枝條可被砍來當籬笆或是作為薪柴，除此之外，它也是蘭嶼島上的一種重要的植物，因為當刺桐綻開火紅的花朵時，就表示飛魚季開始了。春天是刺桐的花期，所以在這時候前往蘭嶼，出了機場向右走（往紅頭方向），約百步時往山邊望去就是刺桐了！

Note 121 
Saliva fermentation. Alcoholic beverage method 
The first record of the method practiced in Taiwan is on Papora-Hoanya in 1736 臺海使槎錄. 黍 was chewed to make the alcoholic beverage.
The woman on the photo is Saisiyat documented by scholar in 1956. 秫/糯 was chewed.



Record of such practice in China appeared in 6 AD.
🇯🇵Kuchikamizake (口噛み酒; mouth-chewed sake) - Japan Ryukyu Ainu. Chewed by virgin - a well known practice.




Amazonia

Throughout the Amazon Basin (including the interiors of Ecuador, Peru, Colombia, and Brazil), chicha is usually made from cassava, but also cooking plantain is known to be used. Traditionally, the women chew the washed and peeled cassava and spit the juice into a bowl. Cassava root is very starchy, and therefore the enzymes in the preparer's saliva rapidly convert the starch to simple sugar, which is further converted by wild yeast or bacteria into alcohol. After the juice has fermented in the bowl for a few hours, the result will be mildly sweet and sour chicha, similar in appearance to defatted milk. In Colombian Amazonia, the drink is called masato.



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