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* 原民第13族 撒奇萊雅族今正名 by The Liberty Times

 

* Videos:

• Sakizaya Music Documented for 10 Months

• 頭目老婆唱sakizaya的古調

• 大樹下-第5集 五個家族的後代

• 撒奇萊雅原住民自製石鼓

• 奇萊北峰

SAKIZAYA

Excerpts from Wikipedia.org

The Sakizaya (Native name: Sakuzaya, literally "real man"; 撒奇萊雅族; occasionally Sakiraya or Sakidaya) are Taiwanese Aborigines with a population of approximately 5,000–10,000. They primarily live in the counties of Keelung, Taoyuan, and Taipei, as well as on Hualien (formerly known as Chilai or Kiray), where their culture is centered.

The Sakizaya are an Austronesian people, mostly related to other Taiwanese Aborigines but also have cultural, linguistic, and genetic ties to other Austronesian ethnic groups, such as those from the Philippines, Malaysia, Indonesia, Madagascar, and Oceania. Though their language is their most defining feature, it has not been recognized as a "true language" but simply a dialect of Amis, even though both languages are not grammatically similar.

Most Sakizaya practice ancestor worship, which includes the worship of a pantheon of gods and ancestral spirits. Their society is mostly matrilinear, and women often have the authority. On January 17, 2007, the tribe satisfied the Taiwanese government's requirements for full tribal status. Prior to this, the tribe was previously classified as Amis, the tribe where they "hid" after they, and their Kavalan allies, fought a devastating battle against Qing invaders during the late 19th century.

 

Language: The Sakizaya speaks a language classified as a dialect of Nataoran Amis, a Formosan language that belongs to the Austronesian language family. However, the National Chengchi University, has stated that it remains 60–70 percent different from the Amis language despite the two groups living together. Currently, there are about 2,000 speakers of the language.

The tribe also speaks several other languages. These include languages spoken by the tribes where they have hidden such as Amis, and also Mandarin, the official language of the country.

 

* The Secret's Out by Zoe Cheng

* 撒奇萊雅族 by Shung Ye Museum of Formosan Aborigines

* A Comparative Study of Sakizaya and Amis in Hualien by Mitochondrial DNA Sequences Analysis by Li-huang Tsai

 

 

 

 

 

Classification of Formosan Languages

The seminal article in the classification of Formosan—and, by extension, the top-level structure of Austronesian—is Blust (1999). Prominent Formosanists (linguists who specialize in Formosan languages) take issue with some of its details, but it remains the point of reference for current linguistic analyses, and is shown below. The Malayo-Polynesian languages are frequently included within Blust's Eastern Formosan branch due to their shared leveling of proto-Austronesian *t, *C to /t/ and *n, *N to /n/, their shift of *S to /h/, and vocabulary such as *lima "five" which are not attested in other Formosan languages.

In addition to Malayo-Polynesian, thirteen Formosan families are broadly accepted. Debate centers primarily around the relationships between these families. Two classifications are presented here, Blust (1999), who links two families into a Western Plains group, two more in a Northwestern Formosan group, and three into an Eastern Formosan group, and the Austronesian Basic Vocabulary Database (2008), which links five families into a Northern Formosan group, two in a Tsouic group, and links Malayo-Polynesian with Paiwan in a Paiwanic group.

Other studies have presented phonological evidence for a reduced Paiwanic family of Paiwanic, Puyuma, Bunun, Amis, and Malayo-Polynesian, but this is not reflected in vocabulary. The Eastern Formosan peoples Basay, Kavalan, and Amis share a homeland motif that has them coming originally from an island called Sinasay or Sanasay (Li 2004). The Amis, in particular, maintain that they came from the east, and were treated by the Puyuma, amongst whom they settled, as a subservient group (Taylor 1888).

 

Blust (1999)

• Tsouic
  • Tsou
  • Saaroa
  • Kanakanabu
• Western Plains
  • Thao (AKA Sao. Brawbaw, Shtafari dialects)
  • Central Western Plains
    • Babuza (Taokas, Poavosa dialects)
    • Popora-Hoanya (Popora, Hoanya dialects)
• Northwest Formosan
  • Saisiyat (Taai, Tungho dialects)
  • Pazeh (AKA Kulun)
• Atayalic
  • Atayal
  • Seediq (AKA Truku, Taroko)
• East Formosan
  • Northern (Kavalanic)
    • Basai (Trobiawan, Linaw-Qauqaul dialects)
    • Kavalan
    • Ketagalan
  • Central (Ami)
    • Nataoran (North Amis)
    • Amis
  • Siraya
  • Malayo-Polynesian
• Bunun
• Rukai (Mantauran, Tona, and Maga dialects are divergent)
• Puyuma
• Paiwan (southern tip of Formosa)

 

Li (2008)

Families of Formosan languages before Chinese colonization, per Li (2008). The three languages (Bunun, Puyuma, Paiwan) may form a Southern Formosan branch, but this is uncertain.

This classification retains Blust's East Formosan, and unites the other northern languages. Li proposes a Proto-Formosan (F0) ancestor and equates it with Proto-Austronesian (PAN), following the model in Starosta (1995). Rukai and Tsouic are seen as highly divergent, although the position of Rukai is highly controversial.

• F0: Formosan = Austronesian
  •   Rukai
    • Mantauran
    • Maga-Tona, Budai-Labuan-Taromak
  • F1
    •   Central (Tsouic)
      • Tsou
      • Southern Tsouic
        • Saaroa
        • Kanakanabu
    • F2
      •   Northern Formosan
        • Northwestern (Plains)
          • Saisiyat–Kulon–Pazeh
          • Western
            • Thao
            • West Coast (Popora–Hoanya–Babuza–Taokas)
        • Atayalic
          • Squliq Atayal
          • Ts'ole' Atayal (= C'uli')
          • Seediq
      •   East Formosan
        • Kavalan–Basay
        • Siraya–Amis
      • ? Southern [uncertain]
        •   Bunun
          • Isbukun
          • Northern and Central (Takitudu and Takbanuao)
        •   Paiwan–Puyuma [uncertain]

 

Austronesian Basic Vocabulary Database (2008)

Families of Formosan languages before Chinese colonization, per the Austronesian Basic Vocabulary Database (Greenhill, Blust & Gray 2008).

This investigation keeps Li's Northern Formosan, but breaks up Blust's Eastern Formosan, and suggests Paiwan may be the closest to Malayo-Polynesian. It also unites Tsouic and Rukai, the two most divergent languages in Li.

 

 * Kavalanic (This is an obvious, low-level grouping)

• Basay (Trobiawan, Linaw-Qauqaut dialects)
• Kavalan
• Ketagalan

*  Northern Formosan (These groups are linked with an estimated 97% probability)

• Thao (AKA Sao. Brawbaw, Shtafari dialects)
• Western Plains
  • Babuza (AKA Favorlang. Taokas, Poavosa dialects)
  • Popora-Hoanya (Popora, Hoanya dialects)
• Saisiyat (Taai, Tungho dialects)
• Pazeh (AKA Kulun)
• Atayalic
  • Atayal (Squliq, C’uli’)
  • Seediq (AKA Truku, Taroko)

*  Ami (Another low-level grouping)

• Sakizaya
• Nataoran (North Amis)
• Amis

*  Bunun

• Bunun

*  Tsou-Rukai (Tsou and Rukai are connected with moderate confidence, estimated at 85% probability.)

• Tsouic
  • Tsou
  • Saaroa
  • Kanakanabu
• Rukai (Mantauran, Tona, and Maga dialects are divergent)

*  Siraya

• Siraya (Taivoan, Makatao dialects)

* Puyuma

• Puyuma

*  Paiwanic (Malayo-Polynesian and Paiwan are linked with a low level of confidence (74%).)

• Paiwan (southern tip of Formosa)
• Malayo-Polynesian

 

Sino-Austronesian

Sino-Austronesian is a proposed language family. Its original version was first presented by Laurent Sagart in the early 1990s. Using reconstructions of the Old Chinese language, Sagart argued that the Austronesian languages were related to the Sinitic languages both lexically and morphologically. Additionally, the Tai-Kadai languages were placed internally within the Austronesian family as a sister branch of Malayo-Polynesian. He also considers the Austro-Asiatic language family to be a likely candidate for inclusion, since if the Austric hypothesis proves to be true, Austro-Asiatic would follow along with the Tai-Kadai branch's inclusion in Sino-Austronesian.

If compared with genetic evidence, the Sino-Austronesian family would correspond to Haplogroup O, a paternally-transmitted human Y-chromosome DNA haplogroup. Laurent Sagart has also shown that his Sino-Austronesian proposal does not contradict genetic studies in any major way.

Related proposals include Austric (Wilhelm Schmidt), Austro-Tai (Paul K. Benedict), and Dené-Caucasian (Sergei Starostin).

• Sino-Austronesian (Sino-Tibetan-Austronesian)
  • Tibeto-Burman ("Sino-Tibetan languages")
  • Austronesian
    • Luilang, Pazeh, Saisiat
    • Pituish
      • Atayalic (Thao, Favorlang, Taokas, Papora, Hoanya)
      • Enemish
        • Siraya
        • Walu-Siwaish
          • Tsouic (Paiwan, Rukai, Puyuma, Amis, Bunun)
          • Muish
            • Northeastern Formosan (Ketagalan, Kavalan, etc.)
            • Daic or Kra-Dai (Tai-Kadai)
            • Malayo-Polynesian

 

* The Higher Phyolgeny of Austronesian and the Position of Tai-Kadaii by Laurent Sagart

The An Settlement of Taiwan With the MP and TK Migrations

[a]: The pre-Austronesians, from NE China, expand southward along the SE China seaboard in the 5th and early 4th millennia BC: they cultivate rice, foxtail millet, exploit marine resources, practice tooth evulsion. [b]: the Nanri and Pingtan islands, from which the top of Mt Xueshan (3884 m., at center of 200-km radius visibility circle) can be seen, are reached. From there one group crosses to Taiwan c. 3500 BC, while [c] the rest continues expanding in a SW direction towards the Pearl River Delta. [1]: location of earliest An (PAnspeaking) settlements on Taiwan. [2]: location of Pituish, [3] location of Enemish, [4] location of Walu-Siwaish, [5] location of Muish, [6] Tai-Kadai migration, [7] Malayo-Polynesian migration, c. 2000 BC.

 

Enriched Higher An Phylogeny Based on Basic-Lexical and Morphological Innovations (gray area at bottom)

Taxon names are in bold type. To the exception of the NE-Formosan languages Kavalan and Ketagalan, no claim is made that the languages whose names are in the same column (for instance Luilang, Pazeh and Saisiat) form a taxon. Dotted arrows indicate an oversea migration. 'FATK' = Formosan Ancestor of Tai-Kadai; 'FAMP' = 'Formosan Ancestor of Malayo-Polynesian'.

 

 

台灣南島語言

台灣南島語言（Formosan）或稱高山語、台灣原住民族語，在語言分類上是屬於南島語系台灣南島語族，一共有23個語言，可以再細分成「泰雅語群」、「排灣語群」、以及「鄒語群」等三個語群。使用人口約17萬人。

除了世居蘭嶼的達悟族所使用的達悟語（雅美語）是屬於分布於呂宋海峽諸島群的南島語系馬來-玻里尼西亞語族巴丹語群（Batanic / Bashiic）外，其他台灣原住民族所使用的語言都屬於南島語系台灣南島語言。台灣南島語言在整個南島語系中佔著極為特殊的地位，古南島語中所出現的動、植物群，常見於台灣島內不同的地形及氣候區內，這些證據顯示台灣南島語言十分古老。以這些語言研究上的證據作為基礎，甚至有相當多的語言學家相信，台灣是整個南島民族的「祖居地」（homeland）之一。

「台灣南島語言」在南島語族的分類位置

相關的語言學者對於台灣南島語言在整個南島語族的分類位置，有以下幾種不同的看法：

將「台灣南島語言」視為是「西部南島語」的一支: 傳統上，語言學者依照所謂的「華理士分界線」（the Wallace line）將南島語族分成兩大類：東部南島語（Oceanic，指大洋洲的南島語）以及西部南島語（Hesperonesian，指非大洋洲的南島語）。戴恩（Dyen 1963）和土田滋（Tsuchida 1976）都認為台灣南島語言跟西部南島語比較接近，因此只是西部南島語群的一個分支，並無特殊的地位。這是代表傳統的分類法。

將「台灣南島語言」視為是「北部南島語」:奧德裏庫（Haudricourt 1965）則把台灣南島語與東部南島語、西部南島語三分而立，並稱台灣南島語為北部南島語。

將「台灣南島語言」視為是南島語系的第一分支: 達爾（Dahl 1976）認為台灣南島語保存了最多古南島語（Proto-Austronesian）的特徵，應該被視為是整個南島語族的第一分支。在這個基礎上，白樂思（Blust 1982）更進一步把南島語族分為四個分支：泰雅群、鄒語群、排灣群、以及馬來亞玻里尼西亞群。在超過1200種的南島語族語言當中，數量上只有20幾種的台灣南島語竟然被劃分成三個不同的語群，佔了四個南島語群當中的三個，其在南島語系中的重要地位自然不言可喻。

也是基於同樣的考慮，有些學者則將南島語系分成兩大部分，一部份是台灣南島語群，另一部份則是馬來亞-玻里尼西亞語群，這也是Ethnologue: Languages of the World（2004）目前所採取的分類方式。在該語言資料庫所收集的1262個南島語系語言當中，這些語言被分成兩大類，其中23個屬於台灣南島語的語言被歸類為「台灣南島語族」（Formosan），另外1239個其他的不同語言則被歸類為「馬來亞-玻里尼西亞語族」（Malayo-Polynesian）。

綜論: 事實上，愈來愈多的南島語言學者承認台灣南島語的重要性。就目前的語言學研究而言，台灣至少是最古老的南島民族居住地之一，甚至極可能就是古南島民族的發源地（參見Blust 1985；Bellwood 1991）。在以下的討論中，我們將依照Ethnologue: Languages of the World（2005b）的報告，將被歸類為「台灣南島語族」的台灣南島語再細分成三個語群：泰雅語群、排灣語群、以及鄒語群。

「台灣南島語言」分類系譜

台灣南島語言共有23個，其中2個被歸為泰雅語群，17個被歸為排灣語群，4個被歸為鄒語群。未列入不屬於台灣南島語言的達悟語。

2009年，根據聯合國教科文組織報告，馬賽語、凱達格蘭語等7種語言已被認定流失；另外，噶瑪蘭語、貓霧捒語、邵語等7種語言被評為極度危急、賽夏語為嚴重危險，而泰雅語、卑南語、布農語等9種語言則為脆弱等級。

• 泰雅語群 (Atayalic) (2)
  • 泰雅語 (Atayal)
  • 賽德克語 (Seediq)
• 排灣語群 (Paiwanic) (21)
  • 阿美語 ('Amis, Pangcah)
    • 荳蘭阿美語（'Amis, Nataoran）
  • 布農語 (Bunun)
  • 巴布薩語 (Babuza)(貓霧捒)
    • 虎尾壟語(Favorlang)
  • 噶瑪蘭語 (Kebalan)
  • 猴猴語(Qauqaut)
  • 西拉雅語 (Siraiya)
    • 大滿語 (Taivuan)(四社熟番)
    • 馬卡道語 (Makatau)
  • 洪雅語 (Honya)
  • 凱達格蘭語 (Ketangalan)
    • 巴賽語 (Basay)
    • 雷朗語(Luilang)
  • 龜崙語(Kulon)
  • 賽夏語 (Saisiyat)
  • 道卡斯語 (Taokas)
  • 巴布拉語 (Papora,Papura; 干仔轄(Camachat; 巴布拉語))
  • 排灣語 (Paiwan)
  • 卑南語 (Pyuma/普優瑪)
  • 巴宰語 (Pazih, Pazeh)
    • 噶哈巫語(Kaxabu, Kahabu)(眉溪四庄)
  • 邵語 (Thao)
• 鄒語群 (Tsouic) (4)
  • 魯凱語 (Rukai)
  • 北鄒語群 (Northern) (1)
    • 鄒語 (Tsou,Cou)
  • 南鄒語群 (Southern) (2)
    • 卡那卡那富語(Kanakanavu)
    • 沙阿魯阿語(Saaroa)

____________________________________________________________________________________________

 

Society and Culture

Only a few aspects of the Sakizaya's society and culture have been revealed. It is known that they have a matrilinear society. Women often have the authority in the household.

In terms of survival, fishing and hunting are important. Rice cultivation also forms a significant aspect of their food production. This practice is thought to have been acquired through the Kavalan. Millet is also important not only as a food source but also as way in determining the occasions of various festivals.

Golden robes are usually worn by important tribal leaders during special celebrations. Headhunting was once prevalent but has now fallen out of practice.

Currently, the culture of the Sakizaya is under threat due to the small but steady urbanization of Sakizaya youth. Efforts to preserve their culture have been initiated by the government, which believes this could be beneficial to ecotourism.

 

Age-Class Systems

According to Japanese researchers, Sakizaya men are divided into age-class systems, known as sral, where they would stay in about five years. Between infancy and 15 years of age, boys are classed into the child class or wawa. They would soon participate in a ritual known as Masatrot and be trained in a youth-house or talaon, where they would learn to obey orders as well as certain commands. Once they accomplished this, they would move to the preparatory youth class or kapah and stay there until they are 23 years of age, when they finally reach the superior class

 

History

Due to their intermingling within other tribes, the original genetic identity of the Sakizaya is uncertain. According to one study, they are intimately related to the Northern and Middle Amis. They also seem to share certain genetic traits with other tribal groups, as well as with the Taiwanese Han, though this may have been a result of intermarriage. The C2 and C3 haplogroups are absent in their population.

Early History: Much of the history of the Sakizaya is still unknown. It is unclear when the Sakizaya, or their ancestors, first arrived in Taiwan. According to some experts, the first human inhabitants of the island arrived 15,000 years ago and were dependent on marine life for survival. Neolithic peoples began arriving 6,000 years ago, which allowed the advent of agriculture, domestic animals, polished stone adzes, and pottery. The presence of these adzes imply a relation with the Penghu islands, where these objects are common.

Colonial Era: The first contact with the tribe outside of Formosa occurred during the 17th century, when the Dutch and the Spanish arrived. It was during this time when a 1636 Spanish document was written about the name and activities of the people. Since then, there were not any reports of external contact until the 19th century.

Unlike earlier ones, 19th century contacts with the tribe were not peaceful. During the "Mudan Incident", the Japanese sent 3,600 troops in 1874 to punish the “vicious, violent and cruel” tribes, accusing them of murdering their shipwrecked sailors. This event turned out to be "brutal" which was due to the Japanese policy to "exterminate" the tribes.

In 1878, the Sakizaya, and their Kavalan allies, fought a devastating battle against Qing invaders. This event ended in disaster for the both tribes causing many of their tribesmen to be slaughtered in an event called the "Takobowan Incident" (also known as the “Galeewan Incident” or “Kalyawan Battle”). Others were displaced by Han settlers. The remaining Sakizaya, meanwhile, were forced to blend with other tribes, such as the Ami, with the intention of protecting their identity.

When the Japanese conquered Taiwan in 1895, anthropologists classified the tribe as a sub-group of the Ami. The tribe, however, discreetly maintained their own culture and language which continued during the next century.

Modern Times: In 2004, the tribe presented a petition for official tribal status to the Council of Indigenous Peoples based on historical, linguistic and cultural data. This was soon officially filed on October 14, 2005. Eventually, the petition was approved on January 17, 2007, recognizing them as a tribal group.

Like other Taiwanese Aborigines, the Sakizaya face contemporary social and economic challenges. These include urbanization of the youth, a phenomenon that may affect their culture.

 

Religion

The Sakizaya practice a variety of religions. These include traditional beliefs that mixes aspects of Ancestor Worship and Animism, Some may also practice Christianity.

Currently, the traditional religious beliefs of the Sakizaya are currently experiencing external pressures since many of the tribesmen may have converted to Christianity. The threat is also heightened by the increasing importance of Christianity to the community.

Ancestor Worship/Animism: Dito: The tribe is known to practice ancestor worship. They believe on a pantheon of ancestral spirits and deities known as dito, similar to the kawas of the Amis, as well as the anito of the Filipinos. They are considered to be "fickle as the weather" so priests or mapalaway are necessary to communicate with them. They are also invisible to most people though they are known to wear red. Several beliefs are associated with these spirits, such as pregnancy and death. The homeland of the dito is Meilun Mountain in Hualien, which is also the place where the deceased pass through before finally resting in the sea.

Gods and Rituals: The Sakizaya have several gods. A few examples include Malataw‧Otoki, the deity the spirit of the world, Olipong, the god that "drives away illnesses", and Talaman or Takonawan, the god of the poor. An individual's personal dito also become the god of death once they have passed away.

Rituals are practiced to appease the dito and often mimic rituals performed by other Austronesian peoples. The practice of these are dictated according to the seasons; spring or pasavaan, summer or ralod, fall or sadinsing, and winter or kasinawan. An example of these is the Palamal or the "Worship of the Fire God".

According to a Japanese document, several rituals are associated with the main staples, millet or havay and dry rice or tipus. These included the "Millet Sowing Ritual", "Fishing Ritual", "Collecting Ritual", "Harvest Ritual", and "Storing Ritual", which are all based on the growth of the millet.

Christianity: Another religion practiced by some Sakizaya is Christianity. The religion first arrived in Formosa during the age of European colonization. Its formal arrival occurred in 1627, during the arrival of Georgius Candidius, the first ordained minister ever to step foot on the island. According to this missionary, the conversion of the natives was effective. The conversion was so successful that native clergymen soon became a necessity. This success, however, was shortlived since Christians faced persecution after the arrival of the Chinese. It was not until late in the 20th century when this religion began to achieve its resurgence.

Currently, almost 70 percent of Taiwanese Aborigines practice Christianity, though the exact number of Sakizaya practicing this religion is uncertain. The religion has become effective in maintaining social unity, which has traditionally been held by traditional practices.

____________________________________________________________________________________________

 

* A Comparative Study of Sakizaya and Amis in Hualien by Mitochondrial DNA Sequences Analysis by Li-huang Tsai

Abstract: Sakizaya, had being incorporated into the “North Amis” for more than one hundred years since the last years of nineteen century. By reason of the so-called “Kalyawan Battle”, they were suffered a bad setbacks and forced to exiled from their own territory to the Amis villages which located around their original tribes in Haulien. Sakizaya concealed their identity and merged into Amis communities since then and being considered as one branch of the “North Amis”, eventually.

Nowadays, the language of Sakizaya, is the most obviours characteristic for outsider to discriminate them from other populations. As the rise of the genetic anthropology, biological anthropologists had started to confer the population genetic relationships about Tawian aborigines for a span of time. And we wonder if the genetic information of Sakizaya would tell us more about their population composition that beyond the naked eye could distiguish. Therefore, my subject was first to reconstract the population history of Sakizaya, and re-evaluates their ethic destination. By next, it would examine the mitochondrial DNA for 9-bp deletion and HV I seqeunces of Sakizaya, the North Amis (samples from Kuwazon) and and Middle Amis (samples from Fataan) by moleular genetics technologies. And all these data were finally put into genetics analysis softwares to proceed for the further purpose, the distinguishable relationships between Sakizaya, the North Amis and the Middle Amis.

The results of my reasarch show that, the statistics evaluation value of 9-bp deletion frequency between Sakizaya, Kuwazon and Fataan is not significant. And according to the performance of the mitochondrial DNA HVI sequences, although Sakizaya and Fataan is apparent different, the seqence distance between Sakizaya and Kuwazon is so intimate that almost overlap to each other. I suppose, the sequels of the “Kalyawan Battle” had affected the population genetics structure of Sakizaya since the late nineteen century. For further discussion, I find one particular haplotype, called SKF3 for temporary, is shared by Sakizaya, the North Amis and the Middle Amis. And this haplotype is widely spread among most East Aisan populations but at very low frequencies.

Compare with the mitochondrial DNA data infromation of ten populations in Taiwan, I obtain phylogeny trees about the Amis, Atayal, Bunun, Paiwan, Puyuma, Rukai, Saisayat, Tsou, Yami, Taiwan Han, Sakizaya, the North Amis and the Middle Amis. It appears that, Sakizaya, Kuwazon and Fataan is clustered together first, then clustered to Taiwan, then is Amis. Furthermore, the haplogroups figure of all these thierteen populations shows that, the Tajima’s C2 and C4 haplogroups, which are suggested as ancient mtDNA clusters of Taiwan aborigines, is absent in Sakizaya, Kuwazon and Fataan; but the distribution of SKF3-like haplogroup is only discovered within the samples of Taiwan Han, Sakizaya, the North Amis and the Middle Amis. As my opinion, the intermarriage between Sakizaya, North Amis, Middle Amis and Taiwan Han, has influenced the genetics structures of all these populations.

NJ Tree

 

UPGMA Tree

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撒奇萊雅族

撒奇萊雅族 （Sakizaya）是台灣原住民的一個族群，世居於花蓮奇萊平原。日治時代日本政府將其列為阿美族的一支，經過17年的正名運動，終於在2007年1月17日成為第13個中華民國政府官方承認的台灣原住民族。

簡介

撒奇萊雅族世居於花蓮奇萊平原（即花蓮平原），勢力範圍約在立霧溪以南，木瓜溪以北，大約包括了今日花蓮縣新城鄉、花蓮市及吉安鄉三個地區。目前有三個主要部落分佈在花蓮，分別是位在花蓮市國福里及德安里、瑞穗鄉馬力雲社以及壽豐鄉水璉部落。主要根據地在今日四維高中附近，稱作「達固湖灣」（Dagubuwan），清代時稱為「竹窩宛」。

一般外族開始接觸撒奇萊雅族，會將族名「Sakiraya」誤以為地名，通常以諧音「奇萊」稱呼。因此，所在地的平原稱作「奇萊平原」，而位於附近中央山脈的高山也稱作「奇萊山」。包括西班牙、荷蘭、清朝、日本、中華民國的地圖與文獻均予沿用。

歷史

西班牙統治時期

1636年，在西班牙統治的文獻紀錄上已有撒奇萊雅族。當時，西班牙統治臺灣北部及東北部，在此區域劃分三省，其中即包含了撒奇萊雅族居住地。

荷蘭統治時期

荷蘭東印度公司曾派出多次探險隊至臺灣東海岸探尋金礦產地。1638年探險隊報告撒奇萊雅居住地出產金礦，東印度公司因此派兵進逼，與撒奇萊雅族發生多次衝突。

清朝統治時期

撒奇萊雅族在這段時期取得奇萊平原領導地位。但為了保衛既有領域，與清軍發生多次大規模武裝衝突。

加禮宛事件

1878年，噶瑪蘭族聯合撒奇萊雅族與清兵對抗，發生加禮宛事件，達固湖灣部落被火燒焚燬。為避免被清軍報復及滅族，撒奇萊雅族開始流離失所或隱居他族，從此消失在歷史紀錄中而被認為是在清末消失滅絕的原住民族。

日本統治時期

日本對臺灣原住民進行民族分類，因撒奇萊雅族人鑑於對昔日衝突事件受創的記憶刻骨銘心，選擇隱姓埋名，而被歸為阿美族，依地理歸類而稱為奇萊阿美。

中華民國統治時期

1990年7月，撒奇萊雅族長老帝瓦伊·撒耘校長（漢名：李來旺，1931年10月13日-2003年9月24日，生平曾以40多年時間蒐集撒奇萊雅語及撒奇萊雅史料），於花蓮恢復舉辦祭祖大典。帝瓦伊·撒耘於2003年於慈濟醫院過世，刺激族人決心重建自己的文化。

2004年7月10日開始民族正名運動。並於2005年10月13日向行政院原住民族委員會正式申請。根據原住民族委員會委由國立政治大學民族學系進行研究調查認為撒奇萊雅族為單一民族，其語言與阿美語無法溝通，文化和生命哲學都與阿美族不同，同時族群區別明確，未被阿美化或漢化。

2007年1月17日獲得中華民國政府的官方承認，成為第13個臺灣原住民族。

文化

語言

撒奇萊雅語與其地緣接近的阿美語約有60%差異，兩種語言無法溝通。範例列表如下：

祭典

播粟祭

播粟祭（mitway）共舉辦7天：

成年祭

頭目、長老及青年幹部開會決定每一個新年齡階級的組成，然後用雞、迪瓦斯器（diwas，一種祭祀用陶器）和酒向瑪拉濤神（Malataw）祭祀，最後正式成立新的階級。

豐年祭

收藏祭

獵首祭

早年撒奇萊雅族與太魯閣族都有馘首（Mangayaw）習俗，但主要意義在於復仇。因為太魯閣族領域就在撒奇萊雅族居住地北邊，撒奇萊雅人時常被太魯閣人殺害並取下頭顱。所以，為了報復，撒奇萊雅族會組成獵首隊北上太魯閣族勢力範圍內獵人，並取回人頭獻給頭目。頭目會舉行獵首祭典，向瑪拉濤神（Malataw）祭祀。在祭祀完後，將獵得的人頭拿到部落外埋藏。

巴拉瑪火神祭

2006年7月1日，撒奇萊雅族在停辦火神祭（Palamal）128年後，在花蓮市國福部落恢復舉辦。

巴拉瑪火神祭與傳統豐年祭不同，為撒奇來雅族後人對祖先的追思祭典。 祭典中共有七道法禮，並以紅、綠、藍、白、黑五色使者祈福。 紅色使者以紅花在額頭開啟靈魂之眼，迎接火神，傳承智慧； 綠色使者以刺竹除穢，藉由刺竹拍打，去除厄運及晦氣； 藍色使者以酒解除族人心靈與智慧的鳩渴； 白色使者代表火神光照，透過點燃火把，表示祖先交付的薪傳，並為族人點燃光明的未來； 黑色使者則以炭塗黑表示隱身，讓惡靈、厄運無法靠近。 儀式中祝禱司為族人以酒沫蕉葉表示護身，而族人持火把巡禮繞圈，體驗及追緬先民落難情境。 在祈福儀式後，舉行火葬儀式燃燒火神太花棺，祈求火神的靈魂能與族人一起浴火重生。

服裝

撒奇萊雅族穿著土金色為主色的服裝，並以刺竹及眼淚珠為墜飾，於服飾中呈現族群辛酸及不忘故土的決心。

社會組織

撒奇萊雅族與阿美族有相似的年齡階級（sral），每五年進階一次。男子從嬰兒到15歲為幼年級（wawa）；15歲到23歲為預備階級（masatrot），開始離家住宿在青年集會所（taloan），服從上一個年齡階級指揮並接受訓練；最後成為成年級（Matrot），授予年齡階級。此時，親友都會來祝賀。依傳統慣例，新加入年齡階級者須服勞役鋪修部落道路。同時為訓練人格意志，新加入者必須到山中學習獨立生活，自行在野外取得食物，至固定才召回部落。而且須以賽跑方式返回部落，落後者，長老們會使用雞爪、薑葉、咬人鳥或咬人雞處罰他。

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Map of Taiwanese Aboriginal Tribes