RACIAL STOCK
Physical Appearance pointing to Indoneso-Malay Origin--Linguistic
Evidence and Evidence of Handicraft--Tribal Divisions of the
Aborigines--Moot Question as to the Existence of a Pigmy People in the
Interior of the Island.
While the aborigines are divided into a number of tribes, and are
also grouped--by the Chinese--according to the “greenness” or
“ripeness” of their barbarity, yet they may, collectively speaking, be
regarded as belonging to the Indoneso-Malay stock, many tribes being
strikingly similar in appearance to certain tribes in the Philippine
Islands. Hamay, writing under the head of “Les Races Malaïques” in
_L’Anthropologie_ for 1896, says that the aborigines of Formosa
recalled to him the Igorotes of Northern Luzon (Philippines) as well as
the Malays of Singapore.
Regarding the Malays of Singapore, I cannot speak from personal
observation, as I have not been in Singapore; but as I spent six
months in the Philippines, shortly before going to Formosa,[48] I
am able to confirm Hamay’s statement as to the resemblance between
Filipinos and Formosan aborigines. As regards the tribe of Igorotes,
this resemblance extends also, to a certain degree, to social customs
and religious beliefs. Considering physical resemblance alone,
however, I should say that this is more striking between the Formosan
aborigines and the Tagalogs of Luzon than between the former and
the Igorotes--that is, where the Tagalogs are unmixed with Spanish
blood. The resemblance between the Tagalogs and the Taiyal[49] tribe
of northern Formosa is particularly striking as regards physical
characteristics. The resemblance, however, ends here. The Tagalogs,
as the result of Spanish influence, are so-called “Christians”; the
Taiyal are not. The latter (Taiyal of Formosa) are a singularly
chaste, honest, and fair-dealing people; the former (Tagalogs) are
singularly--otherwise.
At least one Formosan tribe--the Ami, of the east coast--has a
tradition that its forbears came “in boats across a great sea from an
island somewhere in the south.” To this tradition I shall have occasion
to refer again.
In connection with the racial affinities of the Formosan aborigines it
is only fair to state that Arnold Schetelig says he “found to his great
surprise that Polynesian and Maori skulls in the London College of
Surgeons presented striking analogies with those collected by himself
in Formosa.”
One can only surmise that the reason for the “great surprise” felt
by Schetelig upon noting the resemblance between Polynesian and
Formosan skulls was because he had previously stressed the fact of the
linguistic similarity between modern Malay and the dialect spoken by
the Formosan aborigines, and had gone on to point out the “remarkable
harmony between speech and physical characteristics.” However, as,
since the time that Schetelig wrote, kinship of race between Indonesian
and Polynesian--or, at least, strong evidence pointing in the direction
of a common origin--has been established, there need, at the present
time, be no occasion for surprise; since Polynesian and Malay, or
“Proto-Malay,” peoples doubtless sprang from a common stock, having its
fountain-head in Indonesia.
Evidence which points strongly to an Indonesian origin of the
aborigines of Formosa exists in certain of their articles of
handicraft, notably the peculiar Indonesian form of loom, the
nose-flute, and the musical bow. (To these I shall refer at greater
length under the head of ARTS AND CRAFTS.) Also the custom of certain
tribes--notably the Yami, of Botel Tobago--of building their houses on
piles.[50] This in a climate, and under conditions, where there is no
material need for such construction. When asked the reason for this,
one gets the reply customary to any question that one may be foolish
enough to ask as to the “reason why” of any custom whatsoever, viz.
“Thus have our fathers done.”
To my mind, however, the strongest evidence showing Proto-Malay,
rather than Chinese, Melanesian, or other affinity, is supplied by the
language--considering the dialects collectively--of the aborigines.
[Illustration: MEN OF THE BUNUN TRIBE.
_Japanese policemen in background._]
[Illustration: YAMI TRIBESPEOPLE OF BOTEL TOBAGO IN FRONT OF
“BACHELOR-HOUSE.”]
I am aware that the evidence of linguistic affinity as in any way
indicating that of race is rather disregarded by many anthropologists,
on the ground that contact--commercial or otherwise--between peoples
often affects linguistic interchange, or results in the introduction
of words from the language of one people into that of another. With
this I strongly agree, as regards different races living on the same
continent (the different races of Africa being a case in point);
or even as regards people living on neighbouring islands. With the
Formosan aborigines, however, there has been no contact within historic
times between themselves and other branches of the Malay or Indonesian
race. They themselves are not a seafaring folk, and the people who have
invaded their island--certainly since about the sixth century A.D.,
when Chinese records first speak of it, during the Sui Dynasty--have
been successive waves of the Chinese themselves, the Dutch, the
Spanish, possibly the Portuguese, and the Japanese. In spite of this
fact, the language to which the Formosan dialects show closest affinity
is Malay proper, that spoken on the Malay Peninsula, although there
is some resemblance to that spoken in Java, judging from Malayan and
Javanese words given in books, such as Wallace’s _Malay Archipelago_.
It has been estimated that about one-sixth of the words of the various
Formosan dialects, i.e. those spoken by the different tribes, have
a direct affinity with the Malayan language--that spoken by the
Malays proper. With so large a proportion of words bearing a close
resemblance, and taking into account the centuries-long isolation of
the Formosan tribes--as regards contact with other Malay or Indonesian
peoples--there can be little reasonable doubt that the languages have
sprung from a common stock, as probably the races have done.
Regarding the tribal divisions of the aborigines, I shall mention
the nine tribes into which they are now usually grouped--in the
spelling of the names following the Japanese, rather than the Chinese,
pronunciation, viz.: Taiyal, Saisett, Bunun, Tsuou, Tsarisen, Paiwan,
Piyuma, Ami, and Yami. This is as nearly as the Japanese--or, for that
matter the English--can imitate the pronunciation of the respective
names by which these tribes-people call themselves. Each name seems
merely to mean “Man” in the dialect of the tribe using it, except Ami
(sometimes pronounced by themselves “Kami”), which means “Men of the
North.” This is the tribe which has the tradition of having originally
come from “somewhere in the south, across a great water.”
Mr. Ishii--the Japanese writer and lecturer on Formosa--mentions
only seven tribes of aborigines, omitting the Tsarisen and Piyuma.
This is according to the present Japanese system of grouping. They
(the Japanese) say that it is because of “linguistic affinity,” i.e.
because the dialects spoken by the Piyuma and Tsarisen resemble the
tongue spoken by the Paiwan, that they group these tribes together.
Perhaps! Certainly it is a fact that the tribes omitted from Japanese
enumeration are rapidly disappearing; and their conquerors scarcely
like to call attention to that fact. At any rate, Mr. Ishii is honest
enough to admit that “the Piyuma possess a peculiar social organization
and should be treated as separate from the Paiwan.” The Saisett is
another tribe that is rapidly disappearing. Soon there will be only six
tribes left to enumerate--that is, very soon. Soon, as history goes,
there probably will be none.
The ethnological--or rather, ethnographical--map included in this book
indicates the various areas in which the different tribes live, or
over which they roam. However, the “Aiyu-sen” (military guard line) of
the Japanese is gradually, but steadily, being drawn closer about the
territory supposed to belong to the aborigines; and well within this
territory--even in the mountain range, in which the aborigines were
left undisturbed during the Chinese rule of the island--the Japanese
Government has now established stations for cutting down camphor
trees, and at some points machinery for extracting crude camphor, to
be refined later in the great factory in Taihoku. The work at the
“camphor stations” or “factories” in “savage territory” is done by
Chinese-Formosan coolies under the direction of Japanese overseers. It
is through this territory that the trolly (or _toro_) lines--referred
to in Part I, page 69--have been constructed, over which the
man-propelled cars are pushed up the steep mountain-sides.
As the tribes now exist, I should consider the Taiyal, of the north,
the largest, both in population and also as regards the territory
over which its members roam.[51] Next to the Taiyal, the Ami, of the
east coast, is the largest tribe, both in population and in extent
of territory; next, the Paiwan, of the south. On this point--that of
the relative size of population of the aboriginal tribes--I should be
inclined to agree with the Bureau of Aboriginal Affairs (Japanese),
of Formosa, rather than with Mr. Ishii, who considers the Paiwan the
largest of the aboriginal tribes as regards population.
The Japanese usually speak of the “Savages of the North” and the
“Savages of the South”; those “of the North” being the Taiyal--or
“tattooed tribe,” so called because of the rather remarkable way in
which the faces of these people are tattooed, of which I shall speak
more in detail under another heading--together with the few remaining
members of the Saisett tribe. In speaking of the Taiyal tribe, the
“Report of the Control of the Aborigines in Formosa,” issued by the
Japanese Government, says: “Their district [that of the Taiyal]
comprises an area of about 500 square _ri_ (2,977 square miles), with a
population of about 30,000; _but on account of the advancement of the
guard-line in recent years, their district is gradually becoming less_”
(italics my own).
This statement as to the district of the Taiyal “gradually becoming
less” (something which is acclaimed as being to the credit of the
Japanese Government) might with equal truth be made regarding the
territory of the other aboriginal tribes, those who are grouped
together by the Japanese under the general term “Savages of the South,”
about all of whom the cordon is gradually being drawn tighter.
The Taiyal is not only the largest and most powerful aboriginal tribe
on the island, but it is also--perhaps for this reason--the boldest and
least submissive. Most of the adult men of this tribe have upon their
faces the tattoo-mark signifying that they have at least one human head
to their credit. The other head-hunting tribes of the island are the
Bunun and the Paiwan.
[Illustration: TAIYAL WOMAN (LEFT), A WOMAN LIVING AMONG THE TAIYAL
TRIBE, BELIEVED TO BE PART PIGMY (RIGHT).
(_See page 107._)]
[Illustration: WOMAN OF THE YAMI TRIBE OF BOTEL TOBAGO.
(_The tiny island just south of Formosa proper._) _Note the difference
of type, as compared with the more northern tribes._]
In considering the divisions of the Formosan aborigines, it would be
well for present-day investigators to guard against the error into
which some European writers on the subject, in the early numbers
of the _China Review_ (1873-4), seem to have fallen--that is, the
error of regarding the Chinese terms of _Pepo-huan_ ([Illustration])
_Sek-huan_ ([Illustration]), and _Chin-huan_ ([Illustration]), as
signifying ethnic or tribal divisions. In reality, these terms--in the
Amoy dialect of Chinese--mean, taking the words in the order given
above, respectively: “Barbarian of the Plain,” “Ripe Barbarian” (i.e.
semi-civilized), and “Green Barbarian” (i.e. wild, or altogether
savage). These terms were applied by the Chinese indiscriminately
to the various tribes, irrespective of difference of dialect or of
physical characteristics.
Regarding the latter point--physical characteristics: while, broadly
speaking, all the aborigines of Formosa conform to the general “Malay
type,” yet one who has been much among the different tribes can
distinguish without much difficulty--quite apart from difference in
tattoo-marking--between the tall, rather prognathous Taiyal of the
north; the more mongoloid type of the Ami and Paiwan on the east coast;
the handsomer, aquiline-nose type--approximating to that of certain
tribes of the American Indians--of the central mountain-range Bunun;
and the ever-smiling, gentler, darker Yami,[52] of Botel Tobago
(Japanese “Koto Sho”), the tiny island just south of Formosa proper
(see illustrations showing types of the different tribes).
To return for a moment to the Chinese system of classification--one
based on various degrees of culture (from the Chinese point of
view) existing among the aborigines: The _Pepo-huan_ are about
as non-existent in Formosa to-day as are the ancient Britons in
present-day England. They--the _Pepo-huan_--formerly lived in the
eastern plains, and the few who have not been exterminated have been
amalgamated with the Chinese-Formosan population. The indefinite term
of _Sek-huan_ is sometimes applied to those members of the Ami and
Paiwan tribes who have come most closely into contact with the Chinese.
Under the term _Chin-huan_ are included all the other tribes of the
island.
Both Keane (in _Man Past and Present_) and T. L. Bullock, formerly
British Consul in Takao[53] (in _China Review_, 1873), speak of a
portion of the _Sek-huan_ as being of light colour, compared with the
other aborigines, as having remarkably long and prominent teeth, large,
coarse mouth, prognathous jaw, and as having a weak constitution.
Both writers suspect a strain of Dutch blood in these people--though
just why weakness of constitution should be associated with Dutch
descent I do not know. Apparently weakness of constitution has led
to non-survival in a country, and under conditions, where the law of
“survival of the fittest” holds rigidly true. Certainly I could find
no trace of these people--taken as a group--either in the mountains
or on the east coast. Half a century makes a great difference in
an aboriginal people, especially when contending against stronger,
conquering races.
The only extant people among the aborigines who can truthfully
be described as having a “fair complexion”--as far as I could
discover--are a subdivision, or local group, of the Taiyal, called
Taruko. The Taruko group live within a restricted territory in the
north-eastern part of the island, just behind the famous high cliffs.
Not only are the Taruko of lighter colour than the other aborigines,
but they have more regular and more clearly cut features. Ishii states
that “they [the Taruko] are believed to be the oldest inhabitants of
the island.” Of this I, personally, could find no confirmation, though
Mr. Ishii may have good grounds for making the statement. At any rate,
there is a tradition, both among themselves and among the neighbouring
Taiyal, that the Taruko originally lived on the western side of the
great mountains, and within the past few generations have migrated
to their present habitat. If this be the case it is possible that
they may have a strain of Dutch blood. Certainly they are famous for
their intrepid bravery and unbroken spirit. They came under Japanese
domination only in 1914; it is said they were never under that of the
Chinese. These people hold a myth as to their origin, differing from
that held by the other aborigines. Of this I shall speak under the head
of RELIGION.
Before leaving the subject of the ethnology of the aborigines,
reference must be made to the moot question as to whether or not
there exists in Formosa a pigmy people similar to the Aetas of the
Philippines. Regarding this most interesting point, I can only say
that I was never able to discover a race of pigmies--a tribe or group,
however small. But I did find, while in the territory of the Taiyal,
isolated instances of individuals with apparently a pigmy strain. This
particularly in the case of certain women--three or four. I do not
refer, of course, only to the difference in size between these women
and the Taiyal women--or the women of any of the other tribes; but to
certain characteristics of physique in which they radically differ. For
one thing, the shape of the head is distinctly different, that of these
very small women being more negroid than Malay, and curiously infantile
even for the negroid type of skull--i.e. with disproportionately
bulging forehead. Also the whole shape of the body is more that of a
child than is the case with most adult women, either among Formosan
aborigines or others. The opposition between the great toe and the
other toes is more marked than with the other aborigines. And--perhaps
most significant feature of all--the hair of these women is distinctly
“crinkly,” whereas that of the other aborigines of the main island, as
of all Malay peoples, is absolutely straight--a fact of which the small
women are evidently ashamed.[54]
The colour of these pigmy women--if such they may be called--is,
however, not as dark as that of the Philippine Aetas or the Andamanese
Islanders. On the contrary, it is rather lighter than that of the
surrounding tribes-people.
Unfortunately, I did not take measurements of these small women--in
fact, I had no instruments for accurately doing this--but I do not
think their height can be over four feet two or three inches. An
interesting point in connection with them is that the other aborigines
among whom they live regard these women as being “different.” They
themselves--those whom I saw--were taciturn and seemed averse to
expressing themselves. Also curious, in a tribe where few divorces
occur and seemingly little marital infelicity, all these tiny
women whom I personally knew were divorced or separated from their
husbands--Taiyal men; “mutual incompatibility” apparently being the
cause.
What the true explanation is of the existence of these “pigmean” women,
differing in colour, in features, and in physique from those of the
surrounding tribe, I do not know. It is possible of course that the
few whom I saw were merely anomalies--dwarf individuals of the tribe
in the midst of whom they lived. But this would scarcely account for
the difference in colour, still less for that in the character of
the hair, even if it did for the more infantile type of cranium and
of general physique. It must be remembered that these individuals
referred to live in a zone through which the Tropic of Cancer runs;
consequently they may be exemplifications of the theory sometimes put
forward that every race living in the tropics has its duplicate pigmy
race. Or it may be--and to me this seems more probable--that these few
very small and dissimilar women living among the Taiyal represent the
remainder of a pigmy people, now almost extinct, of whom all the men
have been killed, and of whom but a few of the women still survive.
And as these few (certainly those with whom I came into contact) seem
childless, it is obvious that within the very near future there will
be no representatives remaining--that is, if this last explanation
which I have suggested be the true one. This is one of the many points
in connection with Formosan ethnology which would well repay further
investigation.
It may be added that the speech of the women referred to--when they can
be induced to speak at all--seems more filled with guttural “clicks”
than is that of the full-blooded Taiyal men and women.
[Illustration: MAN OF TAIYAL TRIBE, AND WOMAN LIVING AMONG THE TAIYAL.
_This woman is suspected of having a strain of pigmy blood. Note
difference of features, and difference in the shape of head and face._]
[Illustration: AUTHOR’S SECRETARY MAKING NOTES OF TAIYAL DIALECT.]
FOOTNOTES:
[48] See Part I, p. 29.
[49] The Taiyal tribe is the same as that which Swinhoe, who spent
a few days among them in 1857, calls the Tylolok (see _Hastings’
Encyclopædia of Religion and Ethics_, vol. vi. p. 85).
[50] Stakes driven into the ground, extending upward to a height of six
feet, or more (see illustration of Yami house).
[51] See Part I, p. 70.
[52] The colour of the skin, the shape of the features, and the
occasionally curly hair of certain members of the Yami suggest that the
people of this tiny island--Botel Tobago--have in them an admixture
of Papuan blood, which modifies the predominant Malay strain. This
admixture is also suggested by certain features of their arts and
crafts.
[53] During the days of the Chinese government of Formosa when there
was a British consulate at Takao.
[54] See illustrations from snapshots taken by the author, showing how
these very small women keep their heads covered--bound with cloths--as
much as possible, in order to conceal their hair.