起源敘事可說是族群歷史的一部份。群體講述、流傳的神話、傳說在多重傳承過程中雖然產生了與歷史事實不盡相符的情節，但這些神話、傳說所呈現歷史記憶，也是在傳承中經過選擇與重新建構而成的。考察日治時期花蓮阿美族起源敘事可以發現，撒奇萊雅系統在與阿美族社混居的過程中確曾出現「虛構性譜系」，如南勢七社共祖及其與秀姑巒阿美太巴望社兄弟始祖傳說所產生的聯繫。但可能因為語言分化的關係，在「結構性失憶」上則呈現較為薄弱的情境，固然從目前的文獻資料無法確定撒奇萊雅傳說中的Na-raratsan-an及外島是否為其原始祖源地，但此說法應存在相當長的一段時間，從阿美族起源敘事的探討中或可推測，撒奇萊雅系統可能原本並非屬於阿美族或即使與阿美族有關，在年代久遠以前早已經分化為兩個不同族群。

Narratives of origins are part of the ethnic history. Although in the process of multiple generational transmission, non-historical based plots and contexts might arise in community narratives, wide-spreading mythology, and legends, historical memories presented in mythologies and legends are both selective and reconstructive. Reviewing the Hualien Amis' narratives of origins during the Japanese Colonial Period, it reveals that in the period of mixed habitation between Amis and Sakizaya, "fictive genealogy" had once appeared in the narratives. For example, the ancestor of Nan-Shih seventh village and brother ancestors Hsiuguluan Tavarong Amis were connected in the legends. Probably because of language diversification, there is a weaker context in "structural amnesia." Based on the current literature, it cannot be known for certain that Na-raratsan-an and the offshore islands in the Sakizaya legend were the ethnic origins, though this statement had prevailed a long period of time. In the discussion of narratives of Amis origins, Sakizaya might not belong to Amis or even relate to it. These two ethnic groups might diverse into two distinct groups a long time ago.