In addition, the Taivoan established a settlement called Taiouwang, which is the only indigenous community residing there whose name resembles Taiwan.

While the former term comes from the self-identification of the indigenous people recorded by Japanese linguists in the early 20th century, the latter comes from one of the four main tribes or nations established by the Taivoan in the early 17th century, well-recorded by the Dutch and Chinese people in a couple of documents, in different spellings including Tevorang, Tevoran, Tefurang, Devoran, Tivorang, Tivorangh, and the like.

[4][6] Farrell also noted that the two terms "Tevorangh and Taivoan are probably dialectal variants of a common name (< *tayvura-n)".

This was followed by a wider rebellion from Yuchin Basin in Tainan to Jiasian in Kaohsiung in August 1915, known as the Tapani Incident (噍吧哖事件) in which more than 1,400 local people died or were killed by the Japanese government.

[7] Japanese anthropologist Toichi Mabuchi and many modern scholars including Shigeru Tsuchida, Li, Paul Jen-kuei, Liu, I-chang, Chien, Wen-ming, Hu, Chia-yu, Lin, Ging-cai, and Zhang, Yao-qi also regard Taivoan as an independent Taiwanese indigenous people from the aspects of linguistics and anthropology.

As invaded by Siraya people, Taivoan were later forced to migrate to Zuojhen and Shanshang, establishing two communities Makang and Kogimauwang respectively.

Besides the four main tribes, the Taivoan had founded the following tribes or nations in their history, according to Huang Shujing (黃叔璥), a Chinese imperial emissary of Taiwan, in his “Records from the mission to Taiwan and its Strait" (臺海使槎錄) (1722):[19] Citing Japanese linguist Shigeru Tsuchida, Taiwanese linguist Li, Paul Jen-kuei concluded that some areas previously considered as Siraya-speaking areas should be Taivoan-speaking areas, according to their recent research results on the Sinckan Manuscripts:[1][13] A small community located between Wanli and Tevorangh[18] could be a Taivoan community, too: After Koxinga defeated the Dutch colonists in Dutch Formosa, more Chinese immigrants flooded into Southern Taiwan, in turn driving Siraya people to inland Tainan.

This resulted in the dispersal of Taivoan people from lowland to hilly areas in Tainan and Kaohsiung in the 18th century.

[22] "De Dagregisters van het Kasteel Zeelandia" by the Dutch in the 17th century showed that, to communicate with the chieftain of Cannacannavo (Kanakanavu), the local official language Sinccan (Siraya) had to be translated to Tarrocquan (regarded as a dialect of Rukai or Paiwan), and Tevorang (Taivoan):[23] "...... in Cannacannavo: Aloelavaos tot welcken de vertolckinge in Sinccans, Tarrocquans en Tevorangs geschiede, weder voor een jaer aengenomen"Taiwanese linguist Paul Jen-kuei Li and Japanese linguist Shigeru Tsuchida compared the corpora of the Gospel of St. Matthew in "Siraya", the Sinckan Manuscripts, and other corpora recorded by Japanese scholars in the early 20th century, and found some significant sound and morphological changes among Siraya, Taivoan, and Makatao, by which they think the Gospel of St. Matthew written by the Dutch people in the 17th century in Taiwan, having long been regarded as in the Siraya language, had actually been written in the Taivoan language:[12][13][24] -g-

(suffices for future tense) The Taivoan people from Xiaolin, Alikuan, Pualiao in Kaohsiung, and Liuchongxi in Tainan have developed a mixed language called Banana colloquial speech (Chinese: 香蕉白話), in which the speakers input certain vowels and consonants in their mother tongues, whether Taiwanese or Taivoan, and generate a totally different speech.

In Aug 1970, Japanese linguist Shigeru Tsuchida was told by one of his consultants that there was a Taivoan language in Lakkuli, such as:[25]"ancua ikasu akia tavoLaa gwaa no miaa"(Translation: Why don't you know my name?

)According to the scarce corpora Tsuchida obtained, he doubted the language is apparently a mixture of Kanakanabu, Taiwanese, Mantauran-Rukai, Bunun, Japanese, and some unknown elements.

As a result, none of modern Taivoan communities, including Xiaolin, Alikuan, Pualiao, and Tuakhuhenn, has founded any church, compared to 83.94% of Taiwanese Highland indigenous people who have been converted into Christianity;[26] only one of the 700-plus communities of the Taiwanese Highland indigenous people lacks a church.

[27][28] In Taivoan animism, the most important religious concept is Hiang or Xiang (transliterated as 向 in Taiwanese), which cannot be translated literally but conveys the idea of sorcery, taboo, and magic.

The six months following the Night Ceremony are called Khui-Hiang (開向, literally "lift the taboo"), when the indigenous people can practice hunting, wedding, and singing several religious songs, until the six-month Kìm-Hiang (禁向, literally, "taboo undertaken") takes place on the full-moon of the third lunar month the next year, when all the hunting and wedding practices are prohibited, and several religious songs should not be sung, until the next Khui-Hiang comes again.

[5] Many religious ceremonies used to be practiced by the Taivoan people, including Paka-taramay in Laulong, Too' pulaw, Samaok, and Kìm-Hiang in Alikuan and Xiaolin, but only the Night Ceremony along with Khui-Hiang are still in practice among Taivoan communities nowadays on the full-moon of the ninth lunar month every year.

Taivoan people consider kogitanta agisen to be the place where the Highest Ancestral Spirits rest and the most sacred space inside the Shrine.

Some local Taivoan people believe the thistle flower patterns stand for Cirsium lineare (Thunb.)

[4][5] Taivoan people own some of the most abundant folk music among all the Taiwanese Plain indigenous peoples, ranging from hymns for the Highest Ancestral Spirits that can only be sung in front of the Shrine or during Khui-Hiang, to antiphonal work songs mocking Chinese immigrants.

",[47] titled "Het Heylige Euangelium Matthei En Joannis / oft: Overgeset Inde Formosansche Tale, Voor De Inwoonders Van Soulang, Mattau, Sinckan, Bacloan, Tavokan, En Tevorang" in Dutch, the Gospel of St. Matthew translated into Taivoan and Siraya in 1661.

Although the writing is credited to Dutch missionary Daniel Gravius, recent linguistic research results have shown that it "was not the product of one person only: this is clear from the text itself, and [...] that there was a committee deciding over the final edition",[13] as different languages, i.e. Taivoan and Siraya, are found in it.

Taivoan people in Pualiao believe the forms of the local Highest Ancestral Spirits were seven pearls that flew back to the village only during the Night Ceremony.