Our first song taught by Mr. Maliku during our root-searching trip…

History and transformation of Amis folk songs

--From Shimonoseki Treaty to present time--

Amis, the largest aboriginal ethic group in Taiwan, has experienced a series of changes due to Japanese Occupation and KMT ruling over a span of last 100 years. In particular, from the musical culture point of view, Amis has a great selection of folk songs.

Japanese Occupation Period (1895~1945)

 (1) Early period (1895~1920)

           Because of the Japanese victory of Sino-Japanese War, Japan and Ching government signed the Shimonoseki Treaty in 1895 and Taiwan was taken over by Japan as a result. Since the takeover, Japan had developed a detail plan to manage Taiwan’s aboriginals, a so-called “Aboriginal Management Policy”. Japanese’s strategies for aboriginals included “Historical Relationship between Japan and Taiwanese Aboriginals”, “Investigations of Aboriginals”, “Defense system against aboriginals”, “Aboriginal Management Approach”, “Investigation of aboriginal land”, and 66 attacks in the name of “Conquering aboriginal tribes”. To effectively manage Taiwan’s aboriginals, Japanese colonialists started from soft to oppressive policies. Though Japanese’s cruelty and dominations over the aboriginals affected most of aboriginal populations, Japanese expeditions against aboriginals had little effects on Amis natives in eastern Taiwan except Chijiaochuan tribe. Moreover, Japanese settlers formed immigrant villages, “Jitian Village” and “Fengtian Village”, within Amis tribal communities in Ji-an Township and Shoufeng Township of Hualien County. Since the first wave of Japanese migration into Amis tribal communities, Japanese settlers and Amis aboriginals had coexisted in the same area and became influential to each other’s life style.

           Japanese immigrants were fond of Amis folk songs and sang them directly in Japanese translation. As far as filler words are concerned, Japanese used a combination of new words and original filler words.

Translation of moonlight song and dance:

Under the moonlight we danced,

Swing around and around,

A girl’s heart waits along with the voice of the song,

Waiting, and Waiting,

Thinking about tomorrow morning’s trip.

Smokes from brother’s cigarette,

Saturate the air,

Float around and will not dissipate,

Waiting, and Waiting,

Thinking about tomorrow morning’s trip.

  (2) Middle Period (1920~1940)

         During Japanese Occupation Period, Japanese colonists carried out a series of major offensive attacks to wipe out any aboriginal populations considered harmful for local development. The expedition efforts were designed to transform Taiwan into a treasonable resource pools to back up Japanese economies. As a result, Taitung Route, a main railway in eastern Taiwan, was established in 1926. Since then, Amis folksongs have added a new foreign word (Japanese) for train “ka-so-ling”, a word for a modern creation.

Translation of “Malan Girl”:

Mama! Papa!

Don’t be so hard on me, please? Mama!

Someone is interested in me,

Someone is affectionate to me. Mama!

If you don’t accept him,

I will choose to end my life at a right moment. Mama!

Perhaps I will lie on a railroad track,

Let a train run over me and break me into 3 pieces!

Remark: Because Amis is a matrilineal society, men are married into women’s families. Therefore, the song depicts “Mama! Papa!” instead of “Papa! Mama!”

(3) Late Period (1940~1945)

     In 1940, the Japanese governor of Taiwan mandated a rule to change Taiwanese’s names to Japanese ones. As a result, there were names like Tanaka, haruo, Masa, Hanako, and Haruko among Amis aboriginals. After the Pearl Harbor Attack on December 8 of 1941, a mandatory military service was imposed in Taiwan and later “Outline of Combat Approach for Taiwan” was put in place. Subsequently, US air force started bombing Taiwan and turned Taiwan into a war zone. Amis young men were drafted for the war servicing in the Philippines an remote regions of south east Asia. Though the peacefulness was lost, Amis continued to sing their songs with sadness and sorrows.

Translation of “Sadness of Wartime”

The plane propellers spin around and around,

It is a Japanese plane,

Descending to the runway,

Sirens broke out and won’t seem to stop

It came from the police station,

Warning an incoming attack,

The ship’s propeller spins around and around

It is a Japanese war ship,

Loading the newly enlisted young men,

The plane’s propeller spins around and around,

It is the enemy’s plane,

Carrying out an incoming attack on our homeland.

KMT Ruling Period (1945~1995)

Over a span of 50 years ruling Taiwan, Japanese colonialists were defeated and returned to Japan. As a result, Amis musical culture was impacted. From singing love songs to songs of wartime, the life and music of Amis tribes had entered into a new era.

 (1) Initial Period of Reclamation (1945)

           After the devastation of WWII, Taiwan had a major food shortage and civilians suffered from extreme hardship during the initial period of reclamation in 1945. Nonetheless, self-efficient Amis aboriginals quickly returned to their old glory. Because they started farming, fishing, and hunting soon after, food shortage was not an urgent concern in Amis tribal communities. When the evenings approach, voices of the tribesmen were echoed on. After a few drinks of homemade rice wine, Amis aboriginals sang with their heart and soul to celebrate a happy feast.

Na lo wa an na lo wa na

Hin na yo him ho I yan hoy ya ni

Hoy yan hi yo ni hoy yan hi?

Dance song for a happy feast.

Na lo wa an na lo wa na

Hin na yo him ho I yan hoy ya ni

Hoy yan hi yo ni hoy yan hi?

 (2) Period of 823 Artillery War (1950)

           After the reclamation of Taiwan, it had been a period of several food shortages yet free of war for several years. However, due to the Chinese communists’ strong progression, first wave of Taiwanese young men were drafted to join the war protecting Kinmen and Mazu. Since the 823 Artillery War in 1958, Kinmen was engulfed into the flames of war and number of drafted Taiwanese men was on a rise. In Amis tribal communities, drafted aboriginal men, wearing red banner in “Fight in the name of glory”, attended countless farewell parties. It wouldn’t be a party if there had not been wine, cigarettes, betel nuts, and music. As a result, Amis culture has come to light with many folk songs depicting war and impacted family. Mr. Kuan-jhih Wang, a two-time Taitung County legislator, wrote a song called “Hay yan hoy yo yan (Brave hearted at the frontline of Kinmen)”, a popular song inspiring many aboriginals over the years.

Hay yan hoy yo yan 

Hay yan hoy yo yan  (Brave hearted at the frontline of Kinmen)

Translation:

We got on a train,

Have no knowledge of where were going

Until we arrived Ki-lung Minnato,

A warship was approaching.

We stepped onto the ship,

An ocean of farewell banners as far as my eyes could see,

My heart was saddened and I cried out “Mama!”

Yet I couldn’t see my ina (Remark).

When the warship headed for the ocean,

Taiwan was getting further away,

My heart sunk,

Stood on the deck of the warship with my lonely heart.

When we arrived King-mong,

The pier was full of soldiers welcoming our arrivals,

The entire coastline was guarded with Tokising,

The frontline battle was spreading.

Remark: “ina” means mother.

In this Amis song, few Japanese words were used.

Ki-lung   Keelung

Minnato   harbor

King-mong  Kinmen

Tokising   barbwire, barbwire mesh

Hay yan hay yo yan yon a na mi ka

Hay yan hay yo yan yon a na mi ka

Hay yan hay yo yan yon a na ta hi

Lic yo sa to ka mi-

Lic yo sa to ka mi-

Ra no sa to I te nok-

Nay ya ta –la – co wa no sa ka?

Hay ya wa –nga – wang sa ko ha-

Hay ya ri-ko-e sa ko tai-

Ko ma – e – pod sa I ki – lung

Ta o ha –ta no pa to –no –ay

Wan a – wa –ay a ma – a –raw

(Brave hearted at the frontline of Kinmen)

Hay yan hay yo yan yon a na mi ka

Hay yan hay yo yan yon a na mi ka

Hay yan hay yo yan yon a na ta hi

Lic yo sa to ka mi-

Lic yo sa to ka mi-

Ra no sa to I te nok-

Nay ya ta –la – co wa no sa ka?

Hay ya wa –nga – wang sa ko ha-

Hay ya ri-ko-e sa ko tai-

Ko ma – e – pod sa I ki – lung

Ta o ha –ta no pa to –no –ay

Wan a – wa –ay a ma – a –raw

(3) Period of Peaceful Taiwan Strait (1960)

         At last, the artillery strikes came to an end along coastlines of Taiwan Strait and peace resumed in Taiwan. Everyday life in Amis tribal communities returned to joyful again. In particular, young men no longer feared the outbreak of a war. During peacetime, men resumed daily activities such as logging, hunting, and fishing whereas women were involved in crabbing and harvesting wild herbs. Therefore, themes of Amis folk songs were transformed into a style of joyfulness and briskness.

Fangcalay romiad sa anini

Fa ngca lay hay ya?

Fang ca – lay ru mi ad sa a – ni – ni ya hay

I ya hey fang ca – lay ay ya?

Fangcalay romiad sa anini  A Wonderful Day

Translation:

Today is a wonder day,

Ya-hay-yi-ya-hay,

Today is a good day for logging,

Ya-hay-yi-ya-hay

Today is a good day for fishing,

Ya-hay-yi-ya-hay

Today is a wonder day,

Ya-hay-yi-ya-hay,

Today is a good day for hunting,

Ya-hay-yi-ya-hay

Today is a good day for a wedding,

Ya-hay-yi-ya-hay

A Wonderful Day

Fa ngca lay hay ya?

Fang ca – lay ru mi ad sa a – ni – ni ya hay

I ya hey fang ca – lay ay ya?

(4) Period of Ocean Fishing (1970s)

         After the threat of a war was called off, the political stabilities were being improved over the years. During the process, Taiwan faced a drastic change in society structure because rapid reconstruction of economy and industry had been underway. Since the announcement of “Regulations of Recruiting ROC Citizens for Foreign Fishery”, Amis young men, known for great fishermen, were inspired by the comforting salaries and left for long journeys of ocean fishing. Their long time absence was compensated by food on the table and roof over the head for their families. As a result, a new theme for Amis folk songs was created to address the feelings of wives left behind by Amis fishermen and to wish for an early family reunion.

Awa ko patolasan iso

A – wa ko pa – to – la –san I – so a?

Ma – li gad a mi – fo ting?

Mi – ma – a – ma – an ka –ko co – wa ka ta – wal?

Ko ti – reng I –so ha ka – ka

Awa ko patolasan iso  Wishing for the Safe Return of a Husband.

Translation:

You work so hard in fishing for our family,

Wherever I was in our homeland,

Your voice was always lingering in my ears.

Today is a day for your safe return from the faraway ocean,

I am overjoyed beyond belief,

Tears of loneliness in day and night,

Can you imagine that?

Wishing for the Safe Return of a Husband.

A – wa ko pa – to – la –san I – so a?

Ma – li gad a mi – fo ting?

Mi – ma – a – ma – an ka –ko co – wa ka ta – wal?

Ko ti – reng I –so ha ka – ka

(5) Period of Urban Migration (1980)

         The stories of those Amis young men, who joined foreign fishing boats to make comfortable living, had various endings, some were successful in improving family financial conditions whereas some suffered from a great financial loss. For those who had not gone ocean fishing, urban construction industries seemed attractive and worthwhile. Waves of Amis men migrated to Taipei and engaged in construction work for a living. Because of the outrageous cost of living in Taipei, many couldn’t afford their rents. As a result, it became common for Amis construction workers find shelters on construction sites or under Shioulang Bridge of Hsindien River in Keelung’s Bachimen. This group of people was a classic example of “Less fortunate group in the urban society”. Though living and working conditions was extremely poor, Amis construction workers never ceased to enjoy life. Typically, rice wine, betel nuts, and folk songs were part of their lives after a long hard day.

Niyalo no taai-pahak

Ni – ya lo no ta – ay – pa –a k

O pi – mo – kon – ngan ni ya

Yan siya – ka – ya koh – koh o

Niyalo no taai-pahak  This place called “Taipei”

Translation:

This place called “Taipei”,

A perfect place for construction board molder,

I am a construction board molder from the rural area,

Working very hard in construction sites all day long,

Get off work at 5:30 in the afternoon,

After dinner,

Is another night of drinking rice wine and singing folk songs.

The place called “Taipei”

Ni – ya lo no ta – ay – pa –a k

O pi – mo – kon – ngan ni ya

Yan siya – ka – ya koh – koh o

(6) Career Building Period (1990s)

         Experienced a rapid transformation in politics and economy, Amis cultural heritages were on the brink of falling apart. Majority of Amis tribal families built themselves modern housings with money they earned over the years and straw houses were no longer the norm in Amis modern living style. On top of that, cars replaced bull carts while hunting was banned and raising pigs was prohibited in the tribal communities. The situation continued to deteriorate where rivers were getting polluted and fresh water fishes were no longer safe to eat. Younger generations left for high paying jobs in the cities and experienced many challenges in life. Unfortunately, that was a way of life during this period.

Lnaaw haya amaaw

I - na – aw ha – ya a – ma?

Aw o ‘o – rip say?

No – ma – ko o mi – sa – lo - ma ‘ay?

o mi – sa – lo - ma ‘ay

O ma ;a taw ki ay?

Lnaaw haya amaaw  Career Building Challenges

Translation:

Mama! Papa!

I am a construction worker,

Use a hammer all day long,

Though wood board and plastic are useful in construction,

Though urban buildings are taller than mountains,

I still can’t see our beautiful homeland.

Mama! Papa!

I am my own boss now,

My car is my money making tool,

Drive around all day long,

This is not my ideal work.

Mama! Papa!

I am my own boss.

I dress up in shoes and a suit,

I get to the hotel by limos,

I met people from all over the city,

Money I earned does not impress me.

There were words in foreign tongues such as Japanese, Taiwanese, and English:

Handle: Steering wheel (Japanese)

Waysiacu: White shirt (Japanese)

Tawkiay: boss (Taiwanese)

Sifilo: Suit (Japanese)

Hotilu: Hotel (English)

Career Building Challenges

I - na – aw ha – ya a – ma?

Aw o ‘o – rip say?

No – ma – ko o mi – sa – lo - ma ‘ay?

o mi – sa – lo - ma ‘ay

O ma ;a taw ki ay?

References

1.  Research Theory

 (1)  Modern Anthropology (Part I, and II), Rkeesing, Ju Liu Books.

 (2)  Theory of Ethnical Music(Part I, and II), Chang-hui Hsu, Yue Yun Publishing.

 (3)  Theory of Ethnical Music, Dan Ching Club, Dan Ching Books.

 (4)  Theory of Ethnical Music, Chang-hui Hsu, Yue Yun Publishing.

 (5)  Theory of Ethnical Music (Japanese), Sawatacashishio, Musical Friend Club.

 (6)  Music and Anthropology (Japanese), A.P.Mereian, Musical Friend Club.

 (7)  Music and Anthropology (Japanese), Tomoaki Fujii, NHK Community University.

 (8)  Music and Anthropology (Japanese), Akiyama, Musical Friend Club.

 (9)  Musical field work (Japanese), Tomoaki Fujii, Tokyo Books.

 (10)  Origin of Music (Japanese), Curt Sachs, Musical Friend Club.

2.  Related Japanese Books:

(1) Taiwanese Aboriginals, Mot Kihit, Liu Shing Publishing.

(2) Taiwanese Aboriginals, Fujisaki, Nan Tian Books.

(3) Study on Taiwanese Aboriginals, Taro Suzuki, Nan Tian Books.

(4) Rituals of Sacrifices for Taiwanese Aboriginals, Nokiyot, San Sheng Tang.

(5) Study on Native Arts of Taiwanese Aboriginals, Aya, Nan Tian Books.

(6) Investigated Reports on Taiwanese Aboriginals (Book 1 to 6), Taiwan Governor’s Office.

(7) Study on Customs of Taiwanese Aboriginals (Book 1~8), Taiwan Governor’s Office.

(8) Investigated Reports on Customs of Taiwanese Aboriginals (Book 1~8), Taiwan Governor’s Office.

(9) Investigated Reports on Taiwanese Aboriginals (Book 1~6), Taiwan Governor’s Office.

(10) A book about the customs of Taiwanese Aboriginals, Muracawaot, Wu Ling Books.

(11) Music of Taiwanese Aboriginals, Sawatacashishio, Hsiung Shan Ge.