Behui Tali（大澤照／高澤照）是1950年代白色恐怖時期「湯守仁等叛亂案」的受難者之一。相較同案的Losig Watan、Uyongu Yatauyungana等原住民菁英，年紀稍輕的他過去較少受到關注。Behui Tali所屬的世代，約出生於1914年至1926年，有記憶以來即生活在臺灣總督府穩定統治下，普遍受過近代初等教育，少數人甚至進一步接受上級教育，成為部落中堅，是皇民化時期投入「高砂義勇隊」的主要年齡層。終戰時，這批人年齡約在19-30歲上下，政權轉換後已脫離求學階段，多數人未能再透過學校教育學習新政權的語言與文化。

本文彙整檔案、文獻與口述資料，較全面地勾勒Behui Tali生平，並透過他在警務機關報《理蕃の友》與《警民導報》中的書寫，補足其在政治檔案與口述歷史之外，較少為人知的面向。日治時期，官方培養新興原住民菁英作為國家與部落社會的中介，以從事「理蕃」警務為最大宗，Behui Tali即是典型代表。他是《理蕃の友》中發表篇幅最多的原住民作者，作品正面引述傳統泰雅文化，展露身處與平地漢人並肩而行時代的喜悅與族群自信；《警民導報》刊載的〈山地行〉一文，細緻描繪戰後初期臺灣山地社會的現狀，提供國家山地治理功能衰退的具體例證，而該文書寫前後，正是左翼人士試圖與BehuiTali接觸的時期。

頗富文采的Behui Tali在1930-40年代已能流暢地使用統治者的文字語言，戰後卻面臨「不識國語」等挫折，甚至捲入政治案件而殞命。經歷數十年、至少一、兩代的原住民菁英，為因應外來統治所作的「文化」積累，在政權轉換後被迫重頭開始，原本有機會成為新秀的Behui Tali最終失去了未來。

Behui Tali was one of the indigenous victims implicated in the “Tang Shou-jen Rebellion Case” during the White Terror of the 1950s. Compared to other prominent indigenous figures in the same case, such as Losig Watan and Uyongu Yatauyungana, the slightly younger Behui Tali has received relatively limited scholarly attention. His generation, born approximately between 1914 and 1926, came of age under the stable colonial rule of the Taiwan Governor-General’s Office. They generally received modern elementary education and, in a few cases, were able to pursue further schooling, becoming the backbone of their communities. This cohort constituted the primary age group recruited into the Takasago Volunteer Unit during the Kominka period (1936– 1945). At the end of the war, they were roughly 19 to 30 years old— already past the stage of formal education—so, following the regime change, most were unable to learn the language and culture of the new ruling power through the educational system. 

This paper draws on archival documents, published materials, and oral histories to construct a more comprehensive account of Behui Tali’s life. In particular, it highlights lesser-known aspects of his experience through his writings in two police-affiliated publications: Riban no Tomo (《理蕃の友》) and Police and Citizen Guide (《警民導報》). During the Japanese colonial period, indigenous elites were cultivated by the state to serve as intermediaries between the government and indigenous communities, especially through the “Riban （理蕃）” police apparatus. Behui Tali was a representative fi gure of this model. He was the most prolific indigenous contributor to Riban no Tomo, where he wrote affi rmatively about traditional Atayal culture, expressing both the joy and ethnic confi dence of coexisting with Han Taiwanese. In Police and Citizen Guide, his essay “Mountain Journey” offers a detailed portrayal of postwar indigenous society, providing concrete evidence of the weakening of the state’s administrative capacity in mountainous regions. Notably, this piece was written around the time when leftist groups attempted to establish contact with him. 

Although Behui Tali demonstrated considerable literary talent and fluency in the language of the former colonial regime during the 1930s and 1940s, he faced significant challenges after the war due to his inability to speak Mandarin—the new national language—and was eventually implicated in a political case that led to his execution. The cultural capital that at least one or two generations of indigenous elites had accumulated under colonial rule was rendered obsolete following the regime change. For Behui Tali, who had the potential to become a leading figure in the new era, the transition ultimately resulted in the loss of his future.

Behui Tali（大澤照／高澤照）;《理蕃の友》;《警民導報》;原住民知識菁英（「先覺者」）

Behui Tali; Riban no tomo ; Police and Citizen Guide; Indigenous Knowledge Elite（”Pioneer”）