抄録
Although information available for the study of swings among the abo-rigines of Formosa is very scanty, we may deduce their distribution and practice as follows:
(1) Only as an amusement of the children among the northern tribes (Atayal, Sedeq and Saisiyat) and probably so also among the Pangtsah (Ami) tribe in the East.
(2) Practised especially by young women in connection with the millet harvest festival in the southern tribes (Dukai, N.W.Paiwan and Panapana-yan or Puyuma.)
(3) By young people in connection with the rice harvest festival in the Cavoali village (Tamari) of N.E.Paiwan.
(4) As part of the celebration, first by the bride, then by the young women of the village, at the marriage ceremony of chiefs-families in N.W.Paiwan.
(5) Practised by young people in connection with the millet sowing festival in the Tsou tribe, central Formosa.
(6) By young people, in combination, with the pop-guns of male children, at the weeding festival of millet fields in the Bunun tribe, central Formosa.
On the meaning of these ritual swings, our information is rather obscure in cases (2), (3) and (4).In case (5), people play on the swings calling to the heavenly spirits for rain.There is a magical belief among the Bunun tribe that the stalks of millet will grow long as the swing goes high up in the air, while the pop-guns are homoeopathically effective in promoting the growth of millet-ears.And it may be remembered here that among the Tsou tribe some informants have avowed the same belief in ritual swings.
