Inadequate5 as the treatment of the subject may seem to the anthropologist6, I venture to hope that such information as the book contains may stimulate7 interest, and perhaps encourage further investigation8, before it is too late, into the tribal9 customs and habits of a little-known, and rapidly disappearing, people.
A writer—signing himself “P. M.”—discussing the aborigines of Formosa, in the China Review (vol. ii) for 1873, says: “Decay and death are always sad sights to contemplate10, and when decay and death are those of a nation or race, the feeling is stimulated11 to acuteness.[16]”
If this feeling in connection with the aborigines was aroused in a European resident in Formosa in 1873, how much more strongly is this the case to-day—nearly half a century later—when the aboriginal population has dwindled12 from approximately one-sixth of the population of the island (an estimate given by Keane in his remarks on Formosa, in Man Past and Present) to about 3 per cent. of the entire population—a decline of 15 per cent. in less than fifty years. Under the present system of “benevolent assimilation” on the part of the Japanese Government the aboriginal population seems declining at an even more rapid rate than it did under Chinese rule, which ended in 1895. Hence if the mistake which was made in the case of the Tasmanians—that of allowing them to die out before definite or detailed13 information regarding their beliefs and customs was gained—is to be avoided in the case of the Formosan aborigines, all anthropological14 data available, both social and physical, should be gained without further delay. Up to this time apparently15 but little has been done in the way of scientific study of these people, in spite of the fact that, as Keane points out, Formosa “presents a curious ethnical and linguistic16 connecting link between the continental17 and oceanic populations of Asia.”
Dr. W. Campbell, writing in Hastings’ Encyclop?dia of Religion and Ethics18 (vol. vi) remarks: “The first thing to notice in making any statement[17] about the savages19 of Formosa is the extreme paucity20 of information which is available.” If anything which I—the first white woman to go among certain of the tribal groups of these savages—am able to say will make less this “extreme paucity of information,” then I shall feel that the time spent in writing this book has not been wasted.
I must add that I am deeply indebted to Dr. Marett, of Oxford21, who most kindly22 read the greater part of the book in manuscript form; and again in proof.
Janet B. Montgomery McGovern.
Salzburg, Austria.
March 1922.
NOTE
Among other valuable suggestions, Dr. Marett has called my attention to the fact that the word “caribou” (sometimes spelt carabao) is used in this book to describe an animal other than the American reindeer23. It is quite true that no dictionary would define “caribou” as meaning the hideous24, almost hairless, beast of the bovine25 species used in certain parts of Indonesia for ploughing the rice-paddies, and whose favourite recreation—when not harnessed to the plough—is to lie, or to stand, buried to its neck in muddy water; yet this beast is so called both in the Philippines and in Formosa; that is, by English and Americans resident in these islands. By the Japanese the animal is called sui-gyu; by the Chinese shui-niu (as nearly as the sound can be imitated in English spelling); the characters being the same in both languages, but the pronunciation different.
In connection with the pronunciation and the English[18] spelling of Chinese and Japanese words, the spelling is of course phonetic26. This applies to the names of places, as well as to other words. As regards Formosan place names, the difficulty of adequate transliteration is aggravated27 by the fact that the Chinese-Formosans and the Japanese, while using the same written characters, pronounce the names quite differently. In spelling the names of places, I have followed that system usually adopted in English books. There can, however, be no hard and fast rules for Sino-Japanese spelling; therefore the Japanese gentleman to whom I am indebted for the map who has spelled Keelung with a single “e,” is quite “within his rights” from the point of view of transliteration.
J. B. M. M.
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1 anthropology | |
n.人类学 | |
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2 minor | |
adj.较小(少)的,较次要的;n.辅修学科;vi.辅修 | |
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3 aboriginal | |
adj.(指动植物)土生的,原产地的,土著的 | |
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4 layman | |
n.俗人,门外汉,凡人 | |
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5 inadequate | |
adj.(for,to)不充足的,不适当的 | |
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6 anthropologist | |
n.人类学家,人类学者 | |
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7 stimulate | |
vt.刺激,使兴奋;激励,使…振奋 | |
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8 investigation | |
n.调查,调查研究 | |
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9 tribal | |
adj.部族的,种族的 | |
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10 contemplate | |
vt.盘算,计议;周密考虑;注视,凝视 | |
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11 stimulated | |
a.刺激的 | |
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12 dwindled | |
v.逐渐变少或变小( dwindle的过去式和过去分词 ) | |
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13 detailed | |
adj.详细的,详尽的,极注意细节的,完全的 | |
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14 anthropological | |
adj.人类学的 | |
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15 apparently | |
adv.显然地;表面上,似乎 | |
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16 linguistic | |
adj.语言的,语言学的 | |
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17 continental | |
adj.大陆的,大陆性的,欧洲大陆的 | |
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18 ethics | |
n.伦理学;伦理观,道德标准 | |
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19 savages | |
未开化的人,野蛮人( savage的名词复数 ) | |
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20 paucity | |
n.小量,缺乏 | |
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21 Oxford | |
n.牛津(英国城市) | |
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22 kindly | |
adj.和蔼的,温和的,爽快的;adv.温和地,亲切地 | |
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23 reindeer | |
n.驯鹿 | |
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24 hideous | |
adj.丑陋的,可憎的,可怕的,恐怖的 | |
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25 bovine | |
adj.牛的;n.牛 | |
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26 phonetic | |
adj.语言的,语言上的,表示语音的 | |
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27 aggravated | |
使恶化( aggravate的过去式和过去分词 ); 使更严重; 激怒; 使恼火 | |
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