霧社事件推演至今已經88（2018年）年，筆者以莫那．魯道（Mona Rudo）家族後裔的身分，提出關於霧社抗日事件的核心人物莫那．魯道歷史定位的新觀點。一是以莫那．魯道後裔的身分來論述其「家族史」，二為同時進行田野調查之後，參考所採集到的部落「內部」的觀點，以及三從賽德克族（Seediq）傳統「Gaya 」的倫理規範來論述。 具體而論，本文首先將今南投縣仁愛鄉賽德克族德固達雅群（Seediq Tgdaya）於日治時期霧社事件前後社會組織的變化做一番考察；進而對於霧社事件與莫那．魯道，因著不同的世代、族群、部落及女性的關係，做一番詮釋；此外，藉由瑪紅．莫那生命史的書寫，建立莫那．魯道直系家族系譜，與霧社事件後的部落發展乃至莫那•魯道遺骸之流轉，亦有一番爬梳。 It has been eighty-seven years since the Musha Incident has happened. As the descendant of Mona Rudo, the author wishes to propose new perspectives about the historical status of this key figure in the Mushaanti-Japanese movement from three aspects. The first is to discuss his “family history” fromthe standpoint ofhis descendent. The second is to conductfieldwork and provide viewpoints from within the tribe.The third is to present the incident from the ethnic codes of traditional“Gaya” of the Seediq. To be specific, this thesis will first examine the changes of the local community of the SeediqTgdaya people before and after the Musha Incident during the Japanese reign in Renai Township, Nantou County. It will then interpret the relationship between the Musha Incident and Mona Rudo from the angles of different generations, communities, tribes and gender. Besides, this thesis will construct the genealogy of Mona Rudo's immediate family members through the writing of Mahung Mona's life history. It will also trace the development of the tribe after the incident and the handing down of the corpse of Mona Rudo.