Maljeveq是排灣族傳統祭儀中最為盛大且具代表性的祭典，除了拉瓦爾系統之外，對於布曹爾系統內的排灣族而言，是相當重要的祭典。以頭目為核心、貴族、平民所組成之排灣族傳統社會中，無庸置疑地，頭目掌握了至高的統治權利；但是日治時期，殖民政府為了統治上的考量，以「社」為單位，將分散於高山地區的原住民部落，集中於「社」來管理，也因此頭目的領導地位，逐漸被駐在所的日本警察所取代，掌管社內行政、衛生、教育等的重要事物。傳統祭典Maljeveq是否因為上述之排灣族傳統社會變遷造成儀式內容產生變化？抑或受到日本教育文化之薰陶，造成族人對Maljeveq的重視逐漸式微？皆為本論文所要探討的內容。為瞭解日治時期Maljeveq的狀況，此論文為含概北排灣、西排灣、南排灣及東排灣之Maljeveq，以探討日本殖民政府如何影響Maljeveq的祭祀內容，並試圖還原Maljeveq之原貌。 Abstract：Maljeveq, an activity which once five years to let the tribal spirit be gathered, is the most essential traditional ceremony of Paiwan tribe. In the traditional society of Paiwan tribe, there is no doubt that mamazangiljan is the supreme leader who owns the sovereignty in his clansman. During the Japanese colonial period, the government combined some of the aboriginal tribe units which located in the high mountain areas into a community as an administrative region for the convenience of domination. Consequently, some leaders’ clansman lived in the same community were usual. The Japanese polices displaced the position of leaders of tribes and they had right to be in charge of all the important affairs in the aboriginal communities. Did Maljeveq be limited by the Japanese policy as the traditional society of Paiwan tribe has been changed? Did the Paiwanese ignore the importance of Maljeveq gradually since they were educated by the Japanese culture and thinking？In order to know well about Maljeveq during the Japanese colonial period, this thesis includes Butsul groups(North Paiwan, West Paiwan, South Paiwan, East Paiwan and analyse the transform of Maljeveq under the policy of the colonial government.