自十九世紀中葉開始，平埔族群展開島內大遷徙。蘭陽平原的部份噶瑪蘭人，也在這波潮流中離開原鄉，移居花蓮平原，建立加禮宛村社，並以加禮宛人的身分，成為當地舉足輕重的新勢力。這群加禮宛人，雖與漢人維持合作關係，卻能區別與漢人的差異，得到當地原住民的接納與結盟，並加入花蓮地區的原住民世界。本文先以文獻或檔案建構加禮宛人的移民與族群關係歷史圖像；其次，整理加禮宛人的口述傳說，釋放他們口耳相傳的歷史記憶與主觀解釋。最後，再藉由「歷史」與「傳說」的映照，探討加禮宛人如何藉由「哆囉滿」傳說化解「外來者」與「在地者」的落差，以處理現實世界的族群關係，鞏固在當地的族群地位。當加禮宛人在敘述他們與太魯閣人之間的緊張關係時，也同時利用兄弟手足「共祖」的說法，強調加禮宛與太魯閣的同源性，並進而指向「原住民」的同質性。這種「共祖」式的自我宣稱，既省略其與漢人社會的關係，也反映加禮宛人基於族群關係現實所做的選擇與認同－一種「非漢」的認同，這是文獻歷史所難以發掘的主體意識。

The Plains Aborigines of Taiwan had started an island-wide migration by the mid-nineteenth century. Following this migratory trend, some of the Kavalan on the Lanyang plains moved to the Hualien plains and established Kaleawan settlements. These peoples were called Kalewan by local aborigines and become an influential force on Hualien plains. The Kaleawan, without losing their own ethnic identity, maintained good relations with Han Chinese and were also accepted by the local aborignes. This article first uses documentary sources to reconstruct the historical picture of the migrations and ethnic relations of the Kaleawan. It further interprets their historical memories and distinctive perspectives. By utilizing the shared legends of Tarraboan, the Kaleawan built up a common identity with the local aborigines in order to consolidate their local status. They also employed the idea of brotherhood under a common ancestor to interpret their tense relationship with their rivals, the Truku. The Kaleawans' claims to a common ancestor with other aborigines, which apparently excludes a contemporary relationship with Han Chinese, reflects a non-Han Chinese identity constructed by their own choice.