賽夏族為臺灣原住民族的一支,分為南北兩群,北賽夏分佈在新竹縣五峰鄉大隘社。南賽夏分佈在苗栗縣南庄鄉東河村、蓬萊村、南江村、泰安鄉錦水村、獅潭鄉百壽村。賽夏族是典型的氏族社會,氏族是民族活動的基本單位,社會組織的運作,依實際生
活及宗教活動的需要,由各氏族負責舉辦不同的祭儀。

其中 paSta'ay(矮靈祭)最為重要,由朱姓主祭,南北兩群兩個祭團皆舉辦,是全族參與的祭典。相傳在古代賽夏族和ta'ay(矮人)毗鄰而居, ta'ay(矮人)傳授賽夏人農耕、醫學、歌舞、祭祀的知識及和文化,所以賽夏人將其視為恩人,每逢豐收慶典之時就邀請 ta'ay(矮人)前來飲酒作樂,後因矮人欺負賽夏婦女,族人遂憤而設計殺死 ta'ay(矮人),存活的 ta'ay(矮人)便降下詛咒,賽夏人惟恐 ta'ay(矮人)靈魂作祟,於是舉辦 paSta'ay(矮靈祭),悼念、安撫矮靈。paSta'ay(矮靈祭)於收穫完成後的月圓舉行,多訂在農曆10 月 15 日前後,由南賽夏於南庄鄉向天湖起祭,隔天北賽夏於五峰鄉大隘續祭,本為每年舉行,日治時期因政府禁止,改成兩年一小祭,十年一大祭,大祭祭場有紅白相間的祭旗(sinadon)飄揚。祭典的準備和進行還有諸多禁忌與規定,例如相傳 ta'ay(矮人)會聚集於祭旗觀看祭典,故嚴禁外人觸碰,儀式進行中必須一直保持豎立,否則將招致災難;準備期間不可與人爭執,否則將招致矮靈不悅等,族人均嚴謹遵行。

paSta'ay(矮靈祭)祭典的祭司由朱姓擔任,南祭團的司祭固定由朱家大宗擔任,北祭團的祭司則由朱姓各家輪流擔任。每到祭典前一個月或兩個月,南北群互派代表共同協商,由各姓氏長老代表參加,決定舉行祭典日期,並結繩約期。全族人在祭典日期決定後就開始練習平日禁唱的祭歌,由族人擅於歌唱者擔任教唱。此時每位族人或房舍、器具等物品都得繫上芒草,以期獲得庇佑。正式開始時,在天明之際唱第一首招請之歌(raraol),舂打糯米蒸成米糕,連同酒和魚供予矮靈,次日展開連續三晚通宵達旦不間斷的儀式歌舞以迎靈、娛靈、逐靈,黎明之際進行送靈歌舞,並有棄芒草結、折毀榛木架等一連串儀式。祭典期間,族人在言行舉止上,均須謹言慎行,和睦相處。

paSta'ay(矮靈祭)祭歌相傳為倖存的兩位 ta'ay(矮人)所教導,既有 ta'ay(矮人)對賽夏人的控訴,亦有提醒族人要善待親友、勤奮節儉與飲水思源等訓勉及叮寧,每首祭歌以植物尾音押韻,唱法特殊,曲調哀淒,伴隨著臂鈴(tabaa'sang)搖動起舞的撞擊聲,與舞步的進退快慢,交織出 paSta'ay(矮靈祭)中神人交融的神祕意象,以及融貫於賽夏族人間團結合作、代代承傳的情感價值。歷經社會變遷,語言文化面臨流失的現在,paSta'ay(矮靈祭)的實踐,可以喚回外地族人,凝聚著族人的認同。族人也透過文化資產的保存維護,致力於紀錄和傳承。

One of the indigenous people in Taiwan, the Saisiyat tribe consists of a northern group and a southern group. The northern Saisiyat people are located in the Wufeng Township Dayi Community of Hsinchu County, and the southern Saisiyat people are distributed across Miaoli County in Donghe Village, Penglai Village, Nanjiang Village in Nanzhuang Township, Jinshui Village in Tai’an Township, and Baishou Village in Shitan Township. The Saisiyat tribe is a typical clan society, where clans are the basic unit of tribal activities and the running of social organizations, which are responsible for holding different rituals in accordance with the needs of daily living and religious activities. As the most important ritual, paSta’ay is hosted by the Titiyon clan, organized by ritual groups in the north and in the south, and attended by all tribal members.

Legend has it that the Saisiyat people and the ta’ay people lived next to each other. The Saisiyat regarded the ta’ay people as benefactors because they taught the Saisiyat people about farming, medicine, song and dance, and ritual knowledge and culture. During harvest festivals, the Saisiyat people would invite the ta’ay to drink and party. However, some ta’ay people took advantage of Saisiyat women, so the Saisiyat schemed to kill the ta’ay people
in anger, and the surviving ta’ay people placed a curse in return. Fearful of the ta’ay’s revenge, the Saisiyat would hold paSta’ay rituals to pay tribute and appease their spirits.

The full moon after the harvest is when the paSta’ay is held, around October 15th of the lunar calendar. The southern Saisiyat group usually starts the ritual at Xiantien Lake in Nanzhuang Township, which is continued by the northern Saisiyat group at Wufeng Township’s Dayi community on the next day. Forbidden by the Japanese colonial government, the traditional annual ritual was changed to a small ceremony biennially and a grand ceremony every decade. At the grand ceremony, the red and white sinadon ritual flag flies at the venue. There are numerous taboos and rules for the preparation of the ritual and the ceremonial process. For example, it is said that the ta’ay people would congregate around the ritual flag to observe the ceremony, thus all outsiders are forbidden to touch the flag, which must be kept upright during the ritual to avoid any calamity. In addition, disputes with other people during the preparatory period are forbidden to avoid displeasing the ta’ay spirits. These constraints are strictly followed by all tribesmen.

The priest of the paSta’ay ritual is served by someone from the Titiyon clan. Usually,the family of the eldest son of the Titiyon clan serves as the priest for the southern ritual group, while the remaining Titiyon clan families take turns serving as the priest of the northern ritual group. A month or two prior to the ritual, clan elders from both northern and southern groups meet to iron out the details, to decide on the date by tying a knot. After the date is set, the whole tribe begins to practice singing the ritual songs forbidden on regular days, led by good singers in the tribe. In addition, silvergrass knots are tied around everyone in the tribe, on every dwelling, tools and various objects for protection. When the ritual starts officially, the first song of summon (Raraol) is sung at the break of day, and glutinous rice is pounded and steamed into rice cakes,which is offered to the ta’ay spirit along with wine and fish. On the following day,ceremonial song and dance begins for three continuous nights and days, including Raraol (summoning spirits), Kisitomal (entertaining spirits), Papatnawasak (expelling spirits), and the Papaosa (sending away spirits) singing and dancing at dawn. There is also a series of ceremonies to remove the silvergrass knots, and breaking the hazel wood frames. During the ritual period, tribesmen must be cautious with their words and deeds, and get along with each other.

According to legend, the paSta’ay ritual song was taught by the two surviving ta’ay people, which includes charges against the Saisiyat people, and reminders and teachings to the tribesmen to be kind to their friends and family, to work hard, be frugal, and be grateful. Each ritual song uses an ending sound of plants for rhymes, with special singing style and sad melodies. The sound made while dancing with the tabaa'sang (hip bells) and the fast or slow movements of the dance steps interweave to create the mystical imagery of the gods and people becoming one in the paSta’ay, and the spirit of teamwork and tribal heritage of the Saisiyat people.

After social changes, the Saisiyat tribe is currently facing the challenge of the loss of language and culture. Perhaps the practice of paSta’ay may bring back tribesmen from afar, to enhance tribal identity. The tribe is also dedicated to recording and passing on the heritage through the preservation of cultural assets.