Contemporary Indigenous Interpretations - Away From Historical Facts (Saisiyat Example)

Saisiyat, Atayal, Hakka in Harmony
@Nanzhuang Township Miaoli County 2020

 I recently came across a paSta'ay article published in 2010 and realized that it can be used quite fittingly to support my opinions about Indigenous cultural restoration/revitalization today isn't so much about restoring truth but in fact about cultural creativity and freedom of express - based on minimum factual evidence but on continuing indulgence in hypothetical analysis and claims.

My point stands - 

Good news to contemporary indigenous assertion of identity. And to academics whose focus is on contemporary politics of Taiwan - a nation of democracy.

Not so good news to researchers whose aim and focus is on examining and exploring historical facts, developments and process. On piecing together what life could have been like 100-400 years ago. They may on occasions never find out truth especially if their sources are limited or restricted to the indigenous versions they are provided with or often committed to.  

Most if not all indigenous locals are not interested in science of research, in exploring historical facts - They are encouraged to take their primary interests in building contemporary interpretations and claiming identity.

HERE and HERE.

2010/11/23 五峰鄉賽夏族「巴斯達隘」今年創近卅年來首例，主祭者由非朱家嫡親，而是朱家先祖領養、客家血統的擬制血親擔任，所以今天早上的「送靈」儀式，將以山胡椒樹取代赤楊木，也算另類的族群融合。

非朱姓嫡親 30年來首見
五峰鄉賽夏族文化藝術協會榮譽理事長朱逢祿說，巴斯達隘固定由朱家擔任主祭，朱家有三個系統，前兩個是道地賽夏，以朱耀宗和家族祖先為代表；第三個則是賽夏朱家領養或照顧過的泰雅族人或客家人。今年的總主祭朱進丁祖先就是客家人. Source HERE. 

WHAT DIDN'T HAPPEN

1. 朱/珠 Zhu  - Beads - Titiyon
According to the article - in 2010, for the first time in 30 years - Adopted Hakka Zhu headed paSta'ay.

Zhu clan is composed of three systems  (since when unclear. I myself think unlikely before 1980)  - the first two system are primarily 朱耀宗 family. 

(朱耀宗 is the one who worked with Hu Tai-li (in 1980s) and who rewrote paSta'ay song effectively by overthrowing 1956 Lin's. With both Hu and Zhu claiming Lin's and 1935 Japanese materials and information unreliable. HERE.)

The third Zhu clan is adopted Atyals and Hakkas. Such as Hakka descent 朱進丁 who headed 2010's paSta'ay. 

ta'ay taught Saisiyats to be kind, no more fighting, live in harmony and in peace with neighbours and peoples around  (Atayal and Hakka)

2. HARMONY - Mountain peppercorn (maqaw 馬告) role in paSta'ay 

First - maqaw (and a variety of spellings) 馬告 although been promoted as indigenous or often Atayal, the word isn't indigenous - it's Chinese 木姜 Litsea.  Promoted as indigenous to the extent that any Taiwanese dish thrown in maqaw can be served as 'indigenous'. 

The interesting fact is on the menu of what is believed the 'first' indigenous restaurant in northern Taiwan opened around 2000 - maqaw dish and beverage appeared nowhere to be seen. In fact - maqaw the Chinese word likely didn't exist among indigenous communities before 1990.

Therefore the fact that 馬告 appeared in contemporary paSta'ay song claiming its 1935 authenticity and credibility is false and untrue.

Second, equally interesting. I had always thought during research of my culinary history book that many indigenous food are closely related to Hakka because Hakka were the ones that were culinary creative and not the indigenous. 

And here - Saisiyat Zhu announced that maqaw tree replacing Formosan alder in a paSta'ay sending-off ceremony played the significant role in assigning Hakka Zhu identity and presence. 

The maqaw tree therefore is symbolic in creating a harmonious community for Saisiyat, Atayal, and Hakka all to share and enjoy.

3. NO MORE FIGHTING

See HERE of indigenous bamboo gunpowder canister 

A complete and comprehensive version of 'ta'ay legend' complied by the Zhu clan was a successful entry for Saisiyat traditional  intellectual creation property right 原住民族傳統智慧財產 in 2020. As far as I understand - ta'ay legend includes songs preaching Saisiyats to be kind, responsible, stay in peace and in harmony.

WHAT DID HAPPEN 

1. Saisiyat were considered Taokas and some Saisiyat clans were documented Indigenous Pingpu by Ino Kanori.

2. ta'ay 達隘short people lived in Ta'ay 大隘 (a Hakka establishment since 1835). 
The connection appears unquestionable. HERE.

3. 

On a visit to National Taiwan University Museum of Anthropology - with Director 林開世 Kai-shyh Lin arranged to show us around in person. 

Despite the fact that some 6000 years old woman laying in their basement who was identified with Negrito affinities and the fact that the discoverer Prof. 黃士強 photo on the wall - there was at no moment Prof KS Lin made a connection to the Saisiyat section a staircase away on the second floor. 

Instead - he spoke about Saisiyat short-people legend as (and exactly what I believe) a unique Saisiyat identity. Saisiyat origin and migrations are too vague and complicated - Saisiyat themselves don't know where they came from, and therefore short-people legend is the only story they can hang on to in asserting an identity.

Pro KS Lin's uncle is 林衡立 Lin Hen-Li  author of "THE SONGS OF THE PAS-TAAI" (1956) and  "The Analyses Of The Myth Of Shooting Suns" (1962). They are from the historical Banqiao Lin family.