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A’mis/Pangcah residents in Yilan are those who started to move out from Hualien and Taitung since the 60s when capitalisme began to thrive. They migrated owing to social nudges, such as work and marriage. In comparison with the indigenous communities in Hualien and Taitung, their residential distribution showed as a scatter diagram within the boundary of Yilan County, which reveals the difficulties in passing on the traditional annual ceremony of A’mis/Pangcah “ilisin”.
After leaving their tribes, A’mis/Pangcah people settled down in metropolises confronted multi-ethnic and multi-tribal shocks, which evidently presents the gradual declination of traditional ceremonies in cities. New generations possess weakened cultural self-identity and will lose their bond with the preservation and the transference of traditional ceremonies. In order to preserve and transfer traditional ceremonies in cosmopolises, The conducts of resolving difficulties in holding traditional ceremonies in cities have become more imperious.
This research orients to the ways how A’mis/Pangcah that moved to Lanyang Plain pass on ilisin in cities, attempting to remodel the ceremony ilisin of A’mis/Pangcah in Yilan with stimulations of language learning in municipal indigenous community college, promotions of indigenous songs and dance with teaching, cultural demonstrations conducted by Makapahay and conversations among indigenous people from every region during cultural activities based on the songs and dance of the traditional ceremonies. From tribes to cities, from traditions to modernity, in the process of this remodeling, the usage of the ceremonial contents and the choices of songs and dance from each tribe are determined, from which ilisin in Yilan is pursued to be held differently from those of the original tribes while maintaining similarities at the same time.
In its discontinuity and reproduction, with the ceremony going through the process of determination, evolution, remodeling and adaptation, the purpose of this paper directs to integrate the traditional ceremonies of indigenous people from different tribes forming a ceremonial cultural commonly acceptable and adaptable and, in a general organisation, constructing a drill to remodel ilisin that belongs to A’mis/Pangcah in Yilan.
The present paper commences from traditional tribal experiences, relevant documents and literature of previously held ilisin ceremonies, field research and the A’mis verbal interview project in order to discuss how A’mis/Pangcah people in Yilan manifest distinctions in cultural acts during ilisin and to apprehend their perception of this ceremony by, firstly, studying the types of the ways of Yilan’s A’mis/Pangcah of relocating and holding the rituals and, secondly, discovering the adaptation process of these A’mis/Pangcah from different systems. Further more, this study aims to understand, on one hand, the meaning of these ceremonies to the A’mis/Pangcah in Yilan in the background where it’s distinguished from tribes in Hualien, Taitung and other cities, and on the other hand, the method of enforcing the ethnic identity of “A’mis/Pangcah in Yilan” and of passing on the culture with rituals.
In this research, we expect to keep records of the changes of the traditional culture and ilisin of urban A’mis/Pangcah after moving to Yilan by analyzing the consensus of indigenous collective identity remodeled during cultural demonstrations of ilisin. The objective is to understand, first of all, the traditional social and cultural values and rules of A’mis/Pangcah in urban areas and, secondly, the process of the gradual formation of ilisin culture which belongs to A’mis/Pangcah in Yilan and which is motivated by the consensus generated in the participation of Yilan’s indigenous people in the harvest festivals ilisin held according to the records in Yilan and in this study. Moreover, the purpose of this research will meanwhile serve to complement the ethnographic documents of indigenous movements of A’mis/Pangcah in Yilan.
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