Draft:Paiwan Nose Flute

Submission declined on 5 June 2025 by Theroadislong (talk).

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Declined by Theroadislong 16 days ago. Last edited by Theroadislong 16 days ago. Reviewer: Inform author.

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Etymology

The Paiwan double-pipe nose flute, also called twin-pipe polyphonic nose flute, is called lalingedan in Northern Paiwan. The term Lalingedan means “the nose flute” and originates from Kuljaljau, Northern Paiwan. It is not to be confused with the pulrari, the Rukai double-pipe nose flute.

Production

The Paiwan double-pipe nose flute is made from bamboo, specifically the fire bamboo (Phyllostachys makinoi), known for its long nodes and low moisture content. The ideal length is between 30 to 60 cm. Bamboo is harvested in the winter (December to February) to minimize moisture content and prevent warping. After drying, the bamboo is cut at the node, and the blowing hole is created by burning through the node with a heated iron rod to form a perfect circle. Three finger holes are then burned into one of the pipes, spaced at 12 cm, 5 cm, and 5 cm for a 60 cm flute. This pipe is called qivuivu or tsemiketsikem which means “speaking”. The other pipe remains without holes, producing a continuous drone, resembling the cry of a hundred pacer snake. It is called zemangrau, which means “to sound in cooperation”. This structure allows the nose flute to produce polyphonic sounds, with the fingered pipe playing the melody and the unfingered pipe serving as a bass drone.

Performance

Traditionally, the nose flute was played by Paiwan men, particularly by nobles and warriors, to express emotions, court women, and convey social status. In the past, only noblemen could carve intricate designs on the flute, while commoners played plain flutes. It was also played during weddings, funerals, and other social or religious ceremonies, as well as to console the bereaved or express sorrow. Playing the flute around a girl’s house was a wooing ritual. Today, both men and women of all social classes play the nose flute, and it is also performed as part of cultural heritage preservation efforts.

Meaning

The nose flute is deeply symbolic in Paiwan culture. The continuous drone sound produced by the unfingered pipe is said to mimic the cry of the hundred pacer snake, a guardian spirit in Paiwan mythology. The melody pipe is considered to 'speak,' while the drone pipe 'accompanies,' symbolizing both social hierarchy and the call-and-response polyphonic singing tradition of the Paiwan people. The choice of fire bamboo and the length of the flute are also significant, affecting tonal quality and breath control, reflecting the player's emotional and spiritual expression.

History

The Paiwan nose flute is believed to have originated from the observation of the hundred pacer snake. According to legend, a young man observed the snake lifting its head and producing a sound, leading him to create a flute that mimicked the snake's voice using bamboo pipes. Historically, it was a noble instrument associated with the aristocracy, used to express emotions, console the grieving, and court lovers. The Ministry of Culture recognized the cultural significance of the nose flute by designating Hsu Kun-chung and Hsieh Shui-neng as National Living Treasures in 2011 to preserve the Raval and Vutsul systems of nose flute playing. Today, the instrument continues to be a vital aspect of Paiwan cultural identity and artistic expression.

Its origin was in an ancient myth. One legend tells that the nose flute came from the voice of the hundred pacer snake. In the Paiwan community, the hundred-pacer snake was believed to be a guardian spirit. The other article explained that the hundred-pacer snake is an ancestor of the chief. A young man heard the sound, and thought the hundred pacer snake made it by its nose, so he created the nose flute, using two pipes that are played by breathing through the nose.

Traditionally, only the nobility and males were allowed to play this nose flute. People who had a high social status from a noble family, like warriors and chiefs, could perform it. These aristocrats were permitted to carve the decorative motifs, such as the hundred-pacer snake on the flute body. The other source states that both aristocrats and other classes could perform the nose flute. The only difference was that noble people could carve the decorative motif on the flute body. The other class people used a non-decorative flute. This difference also reflects the power gap between nobles and other classes. These decorations symbolized their power and protection.

During the Japanese colonization era, the government banned the performance of the nose flute because it had a strong influence in possessing cultural identity. The government also forced them to acquire a harmonica, which made it hard for the Paiwan people to pass down their culture. It was in the 1950s that the young men in the community finally replaced the harmonica with the nose flute.

In the late 20th and early 21st century, when the movement for the revival of traditional culture was activated, the nose flute began to be re-evaluated as a cultural symbol. At the same time, the Paiwan community suffered from decreased population and relocation of the village, which made it more difficult to convey their tradition because there were few flute players. In order to cope with this situation, in 2011, Taiwan’s Ministry of Culture registered the nose flute as a critical intangible cultural heritage, and two master flute performances, Hsu Kun-chung and Hsieh Shui-neng, were registered as Natural Living Treasures.

And, people of all social classes and genders became able to play the nose flute. While the nose flute originally symbolized the social status of the nobility, it has become a broader emblem of Paiwan cultural identity.

Today, the Paiwan young generations inherit the tradition. They teach children how to play the nose flute. They also create flutes that are both musically functional and artistically significant. The nose flute is performed at many places, like events for tourists, cultural festivals, and church choirs, serving not only as entertainment but as cultural preservation and pride.

In summary, the history of the nose flute started with the legend and originally indicated social status. It’s still alive as a symbol of Paiwan culture, passed down to the current generation.