| Summary: | 碩士 === 臺南師範學院 === 鄉土文化研究所 === 91 === As for the indigenous peoples, the present “tribe” is a place which can’t be found on the map. It is the result of that the ruler from other areas newly divided tribe area by administrative division and renamed for the purpose of elimination of the boundary line of the original ethnic groups. Thus, the tribe of indigenous peoples in Taiwan was gradually replaced by community, town and hsiang and disappeared from the map. Accordingly, the research area of this thesis- kanakanavu tribe lies in the present Sanmin Hsiang, Kaohsiung County according to the administrative division. While we choose the word “ Kanakanavu tribe” not “Sanmin Hsiang” by reason of recalling ancestors with deep emotion. Furthermore, kanakanavu was the first one to immigrate here, so this place was accustomed to be called kananavu tribe by the clansman in this tribe.
This thesis shall be discussed in the following three ways: firstly, bunun, which is normally classified into the six main groups, besides the disappeared taki-pulan, there still are is-bukun, taki-banuaz, taki-vatan, taki-tode and taki-bakha. This thesis shall mainly research is-bukun, whose population was the most and range was the widest in all bunun, covering middle part (Tungpu Village, Lona Village and Mingte Village, Hsinyi Hsiang, Nantou), eastern part (all tribes in Haituan hsiang and Yenping hsiang, Taitung county) and southern part (kanakanavu tribe, Taoyuen and Sanming hsiang, kaohsiung). The settlement of Bunun was comprised of three patterns by Huang, Yingkuei. While the southern Bunun belongs to the third pattern, a new immigration area, whose settlement unit and organ haven’t been completed yet. This thesis tries to discuss the difference between bunun in Kanakanavu tribe and other bunun tribe in settlement pattern and to analyze the difference between Bunun in Kanakanavu tribe and other bunun tribes from this classification.
Secondly, there lives different ethnic groups in kanakanavu tribe, including kanakanavu, bunun, saaruua, paiwan, Atayal and pud. It can be divided into two parts according to migration time. One is Kanakanavu who lived here for a long time before Japan invaded Taiwan; the other is Bunun was successively forced to move to kanakanavu tribe by Japan through intimidation and bribery in 1923. Then saaruua who united with bunun by marriage also followed to this tribe. Therefore, at the very beginning, there was only three ethnic groups in kanakanavu tribe. However, for the purpose of centralized management, Japan government gathered the ethnic groups near the three settlement patterns in the programmed Nakisaru, Magacu and Tanganuwa. While the three settlement grew out of the present three villages in the tribe ( Mintsu village, Minchuan village and Minsheng village). When national government reigned over Taiwan, land measurement was implemented in the whole Taiwan, some paiwan and Atayal also got land and successively moved here before 1957. As for pud, it can be classified into Hakka and Minnan, who came here during the reign of Japan government, and mainlanders who came Taiwan after national government reigned over Taiwan. As for these ethnic groups, the thesis intends to discuss how and why they moved here respectively.
Thirdly, Ethnic Relations. It can be found that the ethnic group of kanakanavu tribe is complicated from above. While in this complicated ethnic group, it still can be seen that Bunun occupies a leading post and can control over the interactive relation of the ethnic group of kanakanava tribe, consequently, this thesis intends to discuss whether the ethnic relations of kanakanavu tribe shall bring on and affect the interactive relation of other ethnic groups owing to sensitive interpersonal relation caused by the election among the clan of Bunun, especially to discuss the influence produced by the interaction between kanakanavu tribe and kanakanavu.
Besides referred to the limited literature, the thesis mostly collected the information from the statement of the aged of the native Bunun and kanakanavu etc., special stories, typical speech and folk-custom as well as witchcraft and incantation etc. and the literatures responding the psychology of the native clansman. Furthermore, I myself expect to make a fundamental and thorough knowledge of the history of the tribe I grew up many years later after I left this tribe.
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