高砂族の移動および分布第 1 部(<特集>台湾研究)

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概要

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• Where the Formosan aborigines came from remains still next to enigma, except that some features of their culture suggest a certain relation with Malaysia on the one hand and with the Continent on the other. However, their migration, involving cultural contact and re-arrangement, that seems to have left much influence to the present-day states of things among them, is the later one, presumably during these two or three centuries. The sequence of such a migration being postulated, to some extent, to be simultaneously reflected in and retraceable by their legends and culture traits distribution, the historical reconstruction is to be preliminarily proceeded by referring to these mutually reversible and yet reciprocally complemental situations. And it would be added here that the Dutch documents in the middle of the 17th century, including the census on the aboriginal population covering almost the whole of Formosan mainland except the northern and central mountains, tend to verify the natives' legends of the migration. Anyhow, the historical perspective in this article is also to be utilized as an background in persuing the process of cultural or social change. The preliminary conclusion of our survey work would be summarized as follows ; preliminary, because there should be done a further elaborated study on the trends of shift or distribution in cultural and social traits, combined to some measure also with a more detailed archaeological survey in reference with the fact that especially among the peoples of the northern and central mountain region stone implements were used widely before their contact with the Chinese invaded into the Western Plain. (cf. N. Utsurikawa, N. Miyamoto and T. Mabuchi : The Formosan Natives. A Genealogical and Classificatory Study. 2 vols. Institute of Ethnology, Taihoku Imperial University of Formosa, Tokyo 1935.) 1. The northward and eastward migration of the Atayal, in waves followed one after another, from the southwestern extremity of their present-day distribution area, took place presumably since the middle of the 18th century. It seems certain, however, that some forerunners of them had paved the way toward the northwest in a more or less earlier time and absorbed several of heterogeneous elements especially from the Western Plain. The relatively rapid expansion of the Atayal was accompanied by splitting into various tribes, now amounting to about thirty in number as a whole, each of which is generally a federation of villages in a definite drainage as the territory of a political unit. 2. The territory of the Saisiyat, which had once covered a fairly wide sphere in the northwestern part of the present distribution area of the Atayal, has much dwindled before the invading Atayal. 3. After having had absorbed various heterogeneous elements from the Western Plain and elsewhere and diverged into five tribes in their homeland situating in the central west of the Formosan mountains, the Bunun migrated to the east and south. The start of this migration seems to date back to the earlier half of the 18th century, though a still earlier offshoot, the Takopulan tribe to the south of the Northern Tsou, had already arrived in the present-day territory as is evident from the Dutch documents of the middle of the 17th century. In spite of such an expansion of the Bunun, as comparable with that of the Atayal, further splitting of the tribe did not ensue. This was perhaps due mainly to the wider range of intra-tribal marriage based upon the rather complicated system of clan or phratry exogamy, along with various social effects thereof, which, in all, seem to have prevented splitting of tribe. 4. The Tsou, who had once occupied far wider area in the southwestern part of central Formosa, have retreated to the present territory, owing to the invasion of the Bunun in the east and of the Plain Aborigines and Chinese immigrants in the west. Under such a pressure from outside, combined with a considerable depopulation by epidemic from the Western Plain, the political and military integration of the tribe seems to have become fairly conspicuous especially among the Northern Tsou, whose four tribes themselves, in turn, were perhaps an outcome of this process of integration : the tribe may be reagarded here as a federation of clans around a tribal chief and the club-house of the head-village, as a symbol of political, military and religious unity.

• 日本文化人類学会の論文
• 1954-03-25

著者

• 馬淵 東一

  東京都立大学

関連論文

• 人類学専攻大学院に関する座談会
• マラヨ・ポリネシア諸族における親族儀礼の二つの型 : 第9回国際宗教学宗教史会議の開催
• 太平洋学術会議・極東先史学会議に出席して
• 高砂族の移動および分布第 2 部
• 高砂族の移動および分布第 1 部(台湾研究)
• 高砂族に関する社会人類学(台湾研究)
• 高砂族の分類 : 学史的回顧(台湾研究)

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