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The Jino nationality is one of the seven unique ethnic groups with a small population in Yunnan province, and its national language is Jino, which belongs to the Yi branch of the Tibetan-Burman language group of the Sino-Tibetan family. It has no writing. In the past, it mostly used wood carving, bamboo carving, counting and keeping records, and common Chinese.
Jino people mainly live in Xishuangbanna Dai Autonomous Prefecture, Yunnan Province (hereinafter referred to as Xishuangbanna Prefecture) Jino Township, Jino Mountain, Jinghong City and the neighboring Mengwang, Mengyang, Menghan, Mengla County Menglun, Xiangming also have a small number of Jino scattered.
In 1979, the Jino were officially recognized as a single ethnic group,
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According to the
China Statistical Yearbook -2021
The population of the Jino people in China is 26,025.
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- Chinese name
- Jino people
- Another translation
- Eura
- distribution
- Yunnan Province Xishuangbanna Dai Autonomous Prefecture
- species
- Jino language
- Have faith in
- Sun
catalogue
"Kino" is the self-proclaimed name of the nation, which can be interpreted as "descendants of uncle" or "people who respect uncle".
In the past, the Chinese translation was "Du Le", so it was customary to call the Jinuo Mountain where he lived "Du Le Mountain".
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Jino people
When the Jino people settled in Jino Mountain, they may still be in the stage of matriarchal society development. Legend has it that the first person who lived in "Jedjo" was a widow who gave birth to seven boys and seven girls, and the brother and sister married each other, and later the population multiplied and divided into two pairs of stockades - two pairs of clans that could marry each other. The first pair of stockade is the word Tong and man Feng, the word tong is the "father village", the man Feng is the "mother village", and then they developed Manya, Wo Zhuang, Hui Zhen, cattle and other 10 children village, which is usually called the first half of the Jinuo Mountain. Another pair of stockade is Manpo (father village) and Manpiao (mother village), its reproductive children have Longpa, Mo Yang, fried total and other nine villages, is for the latter half of the mountain.
The lineages of the two parents are not known, but the lineages of the children are known. According to a survey in 1958, Manya Village was the "eldest son" of the Yitong Village, and the man who built the village was Sister Right. After that, there were 12 generations of You Bao, Bao Jie, Babao Jie, Sister waist, waist Ba, Sa Jie, Sister Baila, Baila waist, waist Zi, and Bulejie Jie. If calculated by a generation of 25 years, Manya Village has a history of more than 300 years. The Manka Village in the latter half of the mountain was separated later, and it has experienced 8 generations and has a history of more than 200 years since the people who built the village did not waxing their waists. From the case of Manya and other villages and father names, these children have established the patriarchy when the village was built, that is to say, at least 300 years ago, the Jino people have developed from the maternal era to the paternal era. After the mid-18th century, the patriarchal family commune based on blood ties continued to develop. At the end of the 19th century, with the development of productive forces, the private ownership of some means of production and the emergence of individual family economy, the patriarchal family commune transitioned to the rural commune. However, in this process, they still stubbornly retain the ties of the clan blood relationship, and each son or daughter village has to go to their parents' village to hold an annual ancestor worship ceremony. According to the custom, the "father" and "mother" of the parents' village (all male leaders) should visit the children's village once every three years, when the children's village people should be far away to welcome them, organize a grand ancestral ceremony to welcome them and warmly entertain them.
Local legend, in ancient times, the flood flooded the earth, only a pair of kind and brave sibling Ma Hei, Manu by the immortal protection and guidance, survived, through a variety of difficult twists and turns, and finally married. The immortal once gave them 10 gourd seeds, after planting, only 1 grew, the 100 small gourd, only grew into 1, but grew as big as a house, there are people talking inside, open the gourd, out of 4 kinds of people, the first is Kino, followed by Han, Dai, Hani (some say there is a fifth kind of people, is Brown). Later, they each found the Promised Land. From this legend, it can reflect the close relationship between Jino people and Han, Dai, Hani and other nationalities in ancient times.
Jino people
The Jino people Revere Zhuge Kongming. Legend has it that the ancestors of the Jino people were part of Kong Ming's southern expedition force, and were "thrown" because they were asleep on the way, and then "thrown" was attached to "Yule", which is the source of the name "Yule". Although these men later caught up with Kong Ming, they were no longer taken in. For the survival of these stragglers, Kong Ming gave them tea seeds, ordered them to plant tea well, and also ordered them to build houses in the style of his hat. The circular embroidery pattern on the back of the Jino boy's clothes is said to be Kong Ming's gossip, and he also calls out to Mr. Kong Ming when offering sacrifices to ghosts and gods. Although the authenticity of the above legends remains to be verified, it reflects the close relationship between the ancient Jino people and the Han people to a certain extent.
According to the existing materials, the earliest subordination of the Jino nationality can be traced back to 1160, when Bazhen unified the tribes of Mengle and established the Jinglong Jindian State of Mengle, Jinuo Mountain was the hereditary territory of the Bazhen royal nationality. After the Yuan Dynasty set up a province in Yunnan, Xishuangbanna was brought under the rule of Yuan Dynasty. The Yuan government established Cheri Road and appointed Dai officials to rule. The Ming Dynasty replaced the Cari military and civilian pacatory department, and the chieftain ruled until the Qing Dynasty. Keno Mountain is also under its jurisdiction. When Ertai was governor of Yunnan in the Qing Dynasty, in order to open up Xishuangbanna, in the seventh year of Yongzheng (1729), "Jiangnei Liubanna", the implementation of the return of the land, Jinuo Mountain belongs to Pu 'er Prefecture, Yongzheng seven years to thirteen years (1729-1735) in the Yutong Village brick city, sent cavalry, infantry about 500 people stationed there, set up Yutle Tongzhi. In the thirteenth year of Yongzheng in the Qing Dynasty (1735), due to the "severe miasma", the garrison and administrative officials died of diseases, and the Qing court revoked the Tongzhi of Du Le, appointed the Jino leader as "Du Le Tumu", and directly administered the Jino Mountain area as an agent. Later, Jinuo Mountain area was under the jurisdiction of Dai feudal lords for a long time, and Dai feudal lords "called film ling" appointed "Ba Ya", "Zha" and "Xian" in Jinuo mountain top. During the period of the Republic of China, the national government once put Jinuo Mountain under the jurisdiction of Xiaomengyang Township, and then implemented the Baojia system, appointing Baochang and Jiachang among the Jinuo upper leaders, so the Jinuo Mountain area formed a "trinity" political organization.
In 1941, there were about 8,000 people in Jinuo Mountain, a total of 28 villages, because they could not stand the various duties and taxes of the Kuomintang government, the Jinuo people launched an armed uprising under the leadership of the people, forcing the authorities to remove the county magistrate Wang Zigui of Cheri County, and after three years, the local government of the Republic of China stopped paying more military service and taxes to the Jinuo people
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According to the
China Statistical Yearbook -2021
The Jino population in China is 26,025, of which 13,005 are male and 13,020 are female.
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Before the founding of New China, the basic social structure of the Jino people was not based on blood, but a geographical unit formed by different clans living together - rural commune. Every village community here is an independent village. The boundaries of the villages are marked with wooden and stone markers in the shape of swords and spears, and the land within the boundaries belongs to the communal ownership of the village community and may not be invaded by others. Each village has more than two intermarriage clans, and two elders handle the administration, sacrifice and production of the village community according to traditional habits, which seems to be a small world of self-sufficiency. The land of Jinuo Mountain is nominally owned by the supreme Lord of Xishuangbanna, "Zhaoping Ling", but his ownership of this piece of hereditary territory is only reflected by sending officers to collect tribute and distribute chores every year, which does not affect the actual possession and use right of the land of the Jinuo people in the mountain area.
In the 1930s and 40s of the 20th century, the germination of private land, tenancy, sale and purchase relationship began to appear, at that time there were loans, hired workers and "adopted children" similar to domestic slaves, and there was a wealth divide among the members of the village, the rich called "ruguo", the poor called "around the red", and the middle called "selling Maya". A very small number are exploiters in terms of their economic position, but there is not yet a class that is detached from production and living on the exploitation of slaves or peasants. Here, the strength of the labor force is closely related to the economic status of the poor and rich. For example, the head of the same village community, some of the labor force has a surplus of food every year, and thus has the ability to lend money, while some of the head of the labor force is less or more sick, they will lack clothes and food, and have to borrow money from people or rely on relatives and friends to help. Until the founding of New China, village commune or patrilineal clan communal system still dominated in most villages.
Jino people
The elders were associated with the patrilineal clan that began to build the village. Some villages are not well populated, and if one of the clans in which the two elders belong becomes extinct and no elders can be established, it often causes the relocation of the whole village. Although elders do not have political privileges, they have a special status. When the chieftain of the Dai nationality was in Jinuo, he established the political rule of "Paya", "Zha" and "Xian", and the Kuomintang government also established the Baojia system, but they were often combined with the village elder system, and did not and could not replace the status of elders.
After the establishment of the Mengyang district government in 1950, Jinuo Mountain was under the jurisdiction of Mengyang. In April 1954, the Party and the government sent an ethnic task force into the Jino Mountains to publicize the Party's ethnic policy, strive to unite ethnic and religious elites and well-known people, dreg ethnic relations, and develop production. Politically, it united the broad masses, trained a group of activists in ethnic work, and ensured the smooth progress of democratic and political construction. In view of the social characteristics of the Jino people and in accordance with the working principle of "unity, production and progress", the Party and the government adopted a policy of direct transition to socialism by developing their production culture without democratic reform, which was welcomed and supported by the vast majority of the Jino people and achieved a historic leap forward. By the end of 1956, mutual assistance groups for workers were generally established. In February 1957, the "Du Leshan District Production and Culture Station" (Kinook Production and Culture Station) was established, and the Jino ethnic stationmaster and deputy stationmaster were elected through consultation, and 5,284 people in 36 villages of Jinoshan, 963 families, began to enjoy the rights of ethnic equality and ownership. In 1958, the production and culture station of Du Leshan District was renamed as Kinolok District Government, under Jinghong County, Xishuangbanna Dai Autonomous Prefecture. After the Third Plenary Session of the eleventh Central Committee of the Party, the Jino people embarked on the road of healthy development. In 1981, the Kino Commune transformed the Kino Commune Revolutionary Committee into the Kino Commune Management Committee, and in 1983, the Kino Commune was abolished and replaced by the Kino Mountain District Office as the branch office of the Jinghong County government. At the beginning of 1988, Jino District was changed into Jino Mountain Jino Ethnic Township, under Jinghong County, where there are Jino, Hani, Blang and other ethnic minorities
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The Jinuo people have a primitive customary law in the social organization, which is used as the rule of treating people and doing things, the standard of judging right and wrong and the method of mediating internal contradictions, so as to maintain the normal operation of interpersonal relations in the traditional society.
This customary law has a natural connection with primitive religion, ethics, and involves all aspects of social life. Jinuo one fear ghosts and gods, two fear elders, such as in the New Year festival held sacrifices, Zhuoba, Zhuose two families each kill a chicken, in the name of "God's messenger" to announce the traditional village rules and covenants.
Jinuo people have always retained the practice of wine instead of punishment, anyone who violated the village rules or did something wrong, generally to punish 10 bowls of wine, heavy punishment to two pigs, more than 100 pounds of rice and dozens of pounds of wine, invite the whole village of young and old to have a meal.
In the divorce ceremony, the man out a pot of wine, by the woman's uncles pour a cup of wine, men and women each drink, the rest poured into the ground, the man said: "You are not my family alive, dead is not my ghost." The marriage is officially dissolved.
Customary laws and ethics spread and restrict people's behavior in the form of proverbs, songs and ancient sayings. As the saying goes, "Bash does not marry, but makes a match after death." No marriage within the family, no marriage between brothers. Two cocks don't live in the same nest, a girl doesn't love two guys. No matchmaker never gets married. Daughter as property, lovers can not get married. Where grass does not grow, no crops grow, and a vain woman is not in charge."
The Jino people maintain a natural concept of equality, and they compare the concept of fairness and justice to the balance. When burning the land, the "Shaqi" (notary) will judge the responsibility of the burners by looking at whether the width and narrowness of the fire barrier meet the regulations. Men and women in love should ask a woman to be a "shaqi", and get married by her to prove the amount of dowry and gift money. When the separation of the family, especially the divorce of the villagers of Baka village, the husband and wife each invited a "Shaqi" as a divorce witness, and supervised the process of the separation of the family property by the ancient rules of fairness.
The Jinuo society maintains the primitive, natural and simple moral fashion. We respect the old, cherish the young, unite and help each other. They are hard-working, hospitable and trustworthy, and traditional virtues have become popular. The Jino's productivity is low, and they often lack food and clothing, but their food is stored in small grass huts near the ground or outside, and they "do not close their doors at night, and do not pick up lost goods on the road." The Jino still retain the primitive egalitarian habit of hunting deer, even if it is a small deer, for each person in the village. In the folk has always retained the custom of "raw and cooked eating", that is, after catching prey, anyone who sees the captor can get a share of it when it is raw, and can eat it when it is ripe until it is finished. Drinking hospitality is also very sincere, as long as the guests do not put a cup, the host must accompany to the end
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Until the founding of the People's Republic of China, the mountain agriculture with "slash-and-burn" as its main means and characteristics was the main form of economic production. It mainly relies on deforestation to clear land and rotation cultivation. When clearing land, cut and mow the grass, dry it and set it on fire. Use the ash of grass and wood as fertilizer. Plant one season a year, no seed selection, no fertilizer. When planting seeds, men dig holes in front with a chopping shovel or hoe, and women then spot seeds and cover the soil. Only a small amount of drill sowing and sowing occurs on gentle slopes. They adopted the method of rotation of seeds, and generally planted one or two years in the barren mountains, and only three years in the more fertile ones. In the first year we plant cotton, in the second year we plant upland rice, in the third year we plant grain, and when we have finished planting, we throw out the land and open new fields. Machete, chopper, samarium knife, scimitar, sickle, fire sickle, hoe and so on are the main production tools of Jinuo people.
Jinuo Mountain is one of the six major tea mountains of Pu 'er tea. According to legend, during The Three Kingdoms, the Jino people began to grow tea and were able to carry out preliminary tea processing. In the early and middle of the Qing Dynasty, Pu 'er tea was flourishing, and the highest annual output of the six tea mountains in Xishuangbanna reached 80,000 ctu, of which more than 5,000 ctu were produced in Cheli, Du Leshan and Damenglong. In 1729, the Qing government set up "U Le Tongzhi" and sent officials to collect taxes on tea donations. At that time, many tea merchants and horse gangs came to buy tea. Longpazhai in Jinuo Mountain was once a tea farm set up by the Qing government and was a tea making center at that time.
In 1981, the Jino people achieved basic food self-sufficiency. In 1984, the household contract responsibility system was introduced, which greatly aroused the enthusiasm of the masses. In recent years, with the implementation of the national strategy of developing the western region, the Jino people have adapted to local conditions, actively adjusted the agricultural structure and rural industrial structure, and adopted advanced and applicable technologies to transform grain planting, so that the original extensive and backward dry land farming method has moved forward to the scientific goal of grain planting. The yield of dry rice per mu increased from 100 kg in 1980 to 133 kg in 1998. The area of paddy fields in the township was stable at about 6000 mu, and the per capita grain increased from 478 kg in 1979 to 628 kg in 1998 while the area of cultivated land was reduced. In 2003, the township has cultivated land area of 30715 mu, of which the paddy field area of 6655 mu. Grain sown area of 30,669 mu, the total output of 53455.6 thousand kg, farmers per capita grain 525 kg.
Relying on the support of science and technology of the scientific research department, the Jino people widely plant cash crops, which not only promotes the economic development of the mountain area, but also improves the ecological environment, so that the ecological and economic benefits enter a virtuous circle. Tea, sand kernel and rubber have become the three pillar industries of Jinuo Township. At the same time of the comprehensive development of the mountainous economy, the state has implemented the "natural protection project" and the return of farmland to forest, Jinuo Township has 86215 mu of nature reserves, 447,758 mu of state-owned forest, accounting for 57.8% of the total area of the township
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By the early 1980s, the farming industry of the Jino people was still in the primitive grazing stage. Large livestock have cattle, buffalo, but not for farming, but for sacrifice and meat, but also commonly raised pigs, dogs, chickens and other domestic poultry. In addition to dogs, livestock are grazing on the hillside grasslands around the village, and there is no special care for them, so that they can perch and forage freely.
The Jino are good hunters. Hunting is a basic skill of Kino men, the number of hunting animals, hunting knowledge and experience become the main indicators of a man's ability. When men go out or work, they carry crossbows, curved bows, slingshots or hunting rifles, and they can shoot birds and beasts at any time, and they can also set traps, buttons, fences, jump signs, and press wood to catch beasts. On the way home from the hunt, the hunting man sounded a percussion instrument made of bamboo, and the sound was sonorous and powerful, and the hunting hero would sing a beautiful hunting song. Group hunting was prevalent, and the catch was evenly distributed among the participants, with the only victims getting the hides.
Fishing is also an important sideline for the Jino people. Xiaohei River, Mengwang River, Butian River, etc., gully ledges, fish resources are very rich. People go fishing when they are free, and collective fishing is used as a side dish or made of "dry ba", and it becomes a dish for guests and food after barbecue.
Collecting is an important production activity of Jino women. The daily life of the Jinuo people's meals and non-staple food mainly rely on various wild vegetables, wild fruits and insects collected by women. Jinuo Mountain grows a lot of wild game, such as various fungi, bamboo shoots, fungus, white, etc., there are ten or twenty kinds of wild fruits, 20 or 30 kinds of wild vegetables, more than 20 kinds of insects. Kino women are used to carrying a cotton cloth in the production labor, in order to be ready to collect a variety of wild vegetables and fruits at any time, some are eaten immediately, and some are processed before they can be eaten. Kino women gather around after farming, and go home after work, and the whole family eats soup and vegetables.
After the founding of New China, with the support and help of the Party and the government, the Jino people vigorously developed the breeding industry, and the number of large livestock grew from 627 in 1954 to 1263 in 2003, and the number of live pigs grew from 1960 in 1954 to 11052 in 2003. In the past, the Jino people never raised fish, and by 2003, they raised 125 mu of fish and produced 10,700 kg
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The traditional handicraft industry of the Jino people is small in scale, has not yet formed commodity production, is basically a supplement to the self-sufficient economy, and has not been completely separated from agriculture.
Weaving and embroidery is a basic skill for Kino women. At Jino Mountain, women or hand-held spinning wheels can be seen at any time to twist thread or thread embroidery. The art of spinning can only be mastered after long training. Weaving is an activity of grown women, especially married women. They use a primitive waist machine to weave cloth, tie one end of the warp to their waist, the other end tied to the opposite wooden post, sit on the ground, hold the shuttle in both hands to pull the weft back and forth, and then use the machete board to tighten, weaving thick and durable "machete cloth." Every year after the autumn harvest, the women were busy removing cotton seeds, springing flowers, spinning and dyeing. Embroidery is mainly used in clothing. Jino women have to learn embroidery and sewing skills since childhood, and when they are adults, they have to hand-embroider handkerchers, satchels, flower belts and other tokens to give to love objects. After the engagement, girls have to textile and embroider a number of clothes to be used as dossiers.
The traditional handicraft of Jinuo men is made of bamboo strips. The bamboo forests in Jinuo Mountain provide them with necessary daily necessities. They live in bamboo buildings and eat bamboo shoots. Tables, chairs, boards, stools, beds and boxes are made of bamboo. Retort, bowl, ladle, basin and chopsticks are made of bamboo. Wood carving with bamboo boards bamboo pieces, playing and playing can not be separated from bamboo; Chopping shovel for farming, bow for hunting, jump sign... Small to the cigarette box, large to the backpack, none is not the performance of Kino men's skills. They use two lift two pressure, three lift three pressure and double lift double pressure and other methods to prepare a variety of production and daily necessities, beautiful and generous.
The folk handicraft of the Jino people also includes carving, which uses wood, bamboo and ox horns to carve shrines, coffins, earrings, drums, pipes and utensils such as rice bowls, bowls and spoons. They are good at clay sculptures, mainly for sacrificial people, horses, pigs, cows, sheep, snakes, crabs, chickens and so on.
Almost every Kino village has a blacksmith who can produce production tools such as axes, sickles, hoes, and plows, as well as utensils such as knives, shovels, and POTS. Blacksmithing skills are said to have been learned from the Han Chinese, who did not have the ability to smelt iron, and the raw materials used in blacksmithing were mostly bartered with horse gangs or foreign traders
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In addition to ancestor worship and respect for Zhuge Kongming, the Jinuo people's most distinctive and dominant religious view is animistic thought.
The Jinuo people believe that the mountain has a mountain god, the land has a earth god, the village has a walled god, and the valley has a valley god. There are many sacrificial activities every year, traditional festivals, happy harvest, childbirth, natural disasters and man-made disasters to sacrifice to the gods.
Jino people
Sacrificial activities have specific rules, generally to kill pigs, kill dogs. The hunting sacrifice is divided into three levels according to the size and ferocity of the catch, and the scale of the sacrifice is also different according to the level, and all the prey must be sacrificed before they can be eaten. The big religious activities are presided over by "Zhuoba" and "Zhuose", and the whole village people participate, and the Buddhist wizards "Baila run" and "Mo Pei" chant sutras.
Jino wizards have a unique set of divination techniques, and witch doctors can use herbal medicine to cure diseases. Wizards are not only familiar with the customary law and historical stories, but also famous singers, but also the oral transmission of long epic poems, in fact, they are the inheritors of national culture
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Jino women
The woman wears a collarless inlaid embroidered on the front of the mixed color coat, the bottom is inlaid with red edge black front opening and closing skirt, and now there are also changed to wear long skirts. Kino women are used to wrapping gaiter legs, wearing high hair, they also wear white thick linen, after the wing length of the shoulders of the cape pointed cap, which is both solemn and lively and beautiful. In the past, both men and women were barefoot and liked to chew betel nuts or dye their teeth with the black juice of rosewood. Both men and women have pierced ears, stuffed with bamboo tubes and wooden plugs, and are greatly beautiful with ear holes
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The Jino diet
The Jino people like sour, spicy and salty tastes, especially sour. Sour bamboo shoots are the main home dish. The grillo fruit is mashed and then added with pepper and salt to become an essential seasoning for every meal. The main cooking methods of the Jinuo nationality are baking, boiling and stir-frying. Bamboo tube roast rice, sour bamboo shoots boiled dog meat, bitter thorn fruit boiled beef, fire flying ants, roast spiders, bamboo rat boiled porridge, banana leaf roast meat, gold bar meat are the most distinctive flavor delicacies of Jino. Jinuo people generally like to drink alcohol, and there is a folk saying that one cannot live without wine in a day. Most of the wine consumed was home-grown rice or corn. In the brewing process, it is usually necessary to add some plants such as plum leaves, the wine is light green, with a natural fragrance of plants, and has the effect of strengthening the spleen and body. Kino people like to drink old leaf tea, when drinking tea, the old leaves are generally kneaded and stir-fried into a tea pot and boiled until the soup is thick.
In some of the Jino women in Maogi and Nightama villages, there is also a custom of eating the local unique clay. Some elderly women have become obsessed with eating soil, and they have discomfort if they do not eat for a day. Studies have shown that this cement contains a small amount of essential elements such as copper, iron, calcium and zinc
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Kino village is built on a gentle sunny hillside. Houses are made of bamboo and wood and thatch "columnar" bamboo buildings, like Kongming hat, according to legend, the style of building is Kongming teaching. The bamboo building is supported by a wooden frame, with thick wood as beams and columns, with tenons as frames, and no metal connection. The floors and walls are lined with bamboo pieces, and the thatched grass is woven into rows to cover the roof. The upper floor of the bamboo house lives people, and the lower floor has no four walls, which is used for stacking tools, all kinds of things and domestic animals. There are two platforms on the bamboo floor, the front platform is connected to the stairway, and the back platform is the place where clothes are dried and textiles are made. Upstairs with bamboo fence separated, the inner house according to the number of population is divided into several bedrooms, the outer house is the "living room", and the kitchen, the dining room, the middle of the "living room" has a fire pond, three pot pile stone as a three-foot tripod, the fire pond above hanging bamboo hanging cage, placing food. The fire pond and pot pile stone are sacred things in the home, drinking tea, talking, discussing housework, arranging production are carried out here. The roof ridge of the bamboo house is decorated with thatched earring flowers at both ends, and the bamboo house of the general masses is decorated with 6 flowers, and the village "elder" home is decorated with 10 flowers. The bamboo buildings decorated with earring flowers allow people to identify the social status and identity of their owners at a glance.
Traditional Jino houses are slightly different from the present, there are roughly two kinds: one is a bamboo house with a fire pond, which houses all the members of a paternal family of five or six to more than ten people. It is said that before the Kuomintang troops marched into the mountains to put down the Kino uprising in the 1940s, many village communities had extended paternal families of 50 or 60 people, with generations working collectively and eating large POTS of rice under the leadership of a single male patriarch. The other is Longpazhai rectangular bamboo building, about 30 or 40 meters long, 8 to 10 meters wide, the building is shared by several generations of the same paternal clan, entering the building there is a passage, with stone side by side of the earth platform, each small family fire pond, fire pond is their bedroom, the first room on the right side of the door for parents. Although this large long house also has a male parent, each small family has its own family economy and consumes independently according to the small family unit. In 1940, a large bamboo house in Longpazhai once housed 125 people from 31 families of the same paternal clan. Each bamboo house has a male parent, a "Zhuba", and if the man dies without a "Zhuba", the house is torn down, and the woman must remarry or return to her mother's family, without the right to inherit the family. This custom of living together and sharing meals vividly reflects the transition from the patriarchal family to the small family village community
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There are abundant myths and legends, stories, poems, riddles and proverbs among the Jino people.
In myths and legends, the more widely spread are "Ma Hei and Ma Niu", "Ah Mo Yao Bo" and so on.
Folk stories include "Two Young Men" reflecting pure love, "Treasure Sword and Bamboo Flute", "Monkey and Man", "Big Sister and Four younger Sisters", "The Story of a witty character" Wei ", "Baila Jie and Baila Che", "Choosing a Bride", "The Story of an orphan Waist Jie", and "The Story of an orphan Waist Jie", which reflect good deeds and good deeds and evil deeds. There are hard-working and brave, noble character, sacrifice their own saving "Shache and snake Lang", "Egg girl", and allegorical stories "Yubo shell and wild cat", "Frog and monkey", "Frog solved the case" and so on.
Jino poetry is divided into narrative poetry and lyric poetry, with a wide range of content, subtle and real style, and rich life flavor. The most famous long narrative poem is "Bashi and Mishi", which tells a beautiful and sad love story between a man and a woman of the Jino nationality.
The riddles of the Jinuo nationality mainly reflect natural phenomena, daily necessities and production tools, which have both poetic charm and artistic charm. Proverbs are simple and popular and have profound meanings
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The Jino people have an unsystematic lunar calendar, which is marked by the cycles of the moon. A year is divided into 12 months, folk songs have "11 months in a year, 30 days in a month", the actual extra month is the Jino "New Year month", the number of days is not fixed. The other 11 months don't have month names either.
The Jino people's calendar and calendar years are based on the order of creation created by the god of creation, Aman Yaobo, every 12 days. The first day is called "Yi Rub", meaning water day; The second day is called "Ni Mo", that is, "A Mo Yao Bo Day", meaning "(creation) Sunday"; The third day is called "Zao", which means "solar day"; The fourth day is called Bulow, which means "Moon day"; The fifth day is called "Ni", which means "star day"; The sixth day is called "MAO", the meaning of heaven and earth closing, meaning "together"; The seventh day is called "West", which can be translated as "grass day"; The eighth day is called Sahe, which means "wind day"; The ninth day is called "Sieh", which means "Tree day"; The tenth day is called "Buho", which means "rain day"; The eleventh day is called Zedru, which means the birthday of the seven SUNS and can also be translated as seven days. The twelfth day is called "Mihu", which means "Fire day". The Jino calendar is a 12-year cycle, and some Jino people use the order of the calendar, because the year that starts again and again is also counted, and often 13 years are said to be a cycle.
Jinuo people in early spring "special MAO Ke" festival for the beginning of the year, when birch bark, hemp, bean slag tree bloom, the small black river grows moss, Lancang River water shiny (about equivalent to the Gregorian calendar January), "special MAO Ke" festival arrived, each village began to carry out the grand "special MAO Ke" festival, and began to arrange to cut woodland, repair branches, level the land; When the cicada chirping (about equivalent to the Gregorian calendar February) can be held to burn the ceremony, cut off the fire way, burn the ground, pick hawthorn, Tian kan, Tsukiji cut; When the call of cicada reached its climax (about the equivalent of March in the Gregorian calendar), they began to plant cotton and corn and build shelters on the edge of the field; When the "clear wave" flowers of the mountain are in full bloom (about equivalent to the Gregorian calendar between 4 and May), the sowing ceremony can be held, planting dry valleys, melons and beans, weeding, and tying columns; When the weeds are lush in the ground (about equivalent to the Gregorian calendar between 6 and July), the Laozhai will hold a grand "Noo Mo Luo" sacrifice and prepare the "good Xizao (eating new rice)" ceremony. People weeded, thinned, and mended fences; "A Gu You" began to sing, early rice is mature (about equivalent to the Gregorian calendar August), the Son Sun village held a "Nuo Mo Luo" ceremony to worship the ancestor, "eat new rice", harvest early rice, protect the autumn; Rice mature (about the equivalent of September Gregorian calendar), began to harvest rice, did not plant late rice people held a "valley soul" ceremony; Late rice ripening (about the equivalent of October Gregorian calendar), harvest late rice, cotton, soybeans, piles of grain; When threshing millet (equivalent to November in the Gregorian calendar), carrying millet home, holding the "call the soul of the valley" ceremony, ready to build a new house; Lunar New Year, select mountain forest, start "no land", send candidates to buy cattle, prepare for the "special MAO Ke" festival items
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During the Republic of China, the Nationalist government had a school in Bayazhai with two teachers, but it was unable to run the school because there were only two students.
In 1953, after the establishment of Xishuangbanna Prefecture, schools were set up, and in 1956, three primary schools were established in Bayazhai, Bakazhai and Balai, and 170 children entered the schools, becoming the first generation of Jino students. In 1957, the Kinook Central Primary School was established in Bayazhai. In 1960, Keno Hill Elementary School grew to nine schools with more than 800 students. In 1962, Jino Mountain had its first high school graduates with 19 people. In 1981, an all-boarding ethnic primary school was opened in Jino Mountain, giving children from remote villages the opportunity to attend school. In 1983, a junior high school was set up, in 1996, Jinuo Township passed the acceptance of nine-year compulsory education, and basically completed the work of national literacy in 1998.
By 2003, there were 43 primary schools and 1 junior high school in Kino Hill, with an enrollment rate of 99.9 percent and a graduation rate of 97.02 percent. Jinuo Township became the first national township to popularize compulsory education in Xishuangbanna Prefecture
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In 1957, a health clinic was established in Kino Hill and three medical personnel were sent by the state People's Government. They toured medical treatment in Jinuo Mountain, trained health workers and midwives for each village, and actively developed and trained folk grass doctors of Jinuo people.
By 1965, the Jino Mountains had basically established health care outlets and had their own doctors and junior health personnel. In the 1970s, cooperative health care was established. Each village has set up a cooperative medical room, and there are barefoot doctors who can simply practice medicine and ask for medicine.
In the mid-1980s, Jinoshan Health Center built a steel-concrete outpatient building, with traditional Chinese and western medicine clinics, gynecology, surgical operating rooms and 30 beds. The number of medical staff has increased from 2 at the time of the establishment to 19, and 70 per cent of the doctors in the clinic are Jino doctors. They rely on modern medical means and medical technology to remove the hat of "the hometown of malaria"
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Jino people from the youth, like to learn to sing, and can be contextualized, compared to things, according to the melody improvisational lyrics. The song is melodious and beautiful. Whenever the festival, the elderly sing, young people dance.
Folk songs include narrative songs, marriage songs, festival songs, hunting songs, welcome songs, love songs, children's songs, religious folk songs and so on. People often impart knowledge by singing folk songs. For example, there are hunting songs, hunting minor songs, sowing songs, gathering songs and season songs about production knowledge, love songs and wedding songs about life knowledge, rites and customs songs about social norms, and folk songs for criticism and satire, safeguarding morality and ethics, and expressing public opinion.
People not only sing folk songs when they are happy, but also sing folk songs when they have conflicts and disputes, expressing dissatisfaction and resolving conflicts with graceful language and proper wording, arguing without anger. Therefore, we often avoid quarrels and turn swords into ploughshares.
The main folk instruments of the Jinuo people are: "Saitu" (big drum), bamboo percussion instruments "Qike" and "Bugu", bamboo wind instruments "Bitulu", "Beto", "Yozha", "Bebie", "Bebie", "Bebie" and "Shibie", as well as mouth strings, erhu, aang gong and bronze cymbals
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Style of Jinuo Nationality, Chen Yuxian
Traditional dances such as great encouragement, new house dance, funeral dance, ancestor worship dance and so on. Big Drum dance is the most national characteristic dance of Jinuo people, and it is also included in the first batch of national intangible cultural heritage list and the first batch of Yunnan Province intangible cultural Heritage list. The big drum is also called the sun drum, that is, "plug spit", "plug" generally refers to the larger gods. Jinuo people's worship of gods, ancestors, reproduction and so on are concentrated in the worship of dagu. Traditionally, the time to jump the big drum dance is only twice a year, one is the "special MAO Ke" festival, and then the "Niba Ra" sacrificial activities.
The main recreational dances are "Zuo Jiao Jiao Mai" (children's dance), "Zhu Gu Neng" (girls' dance), "dancing Sheng" and so on
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The traditional festival of the Jino people is the most grand and grandest with "Te Maoke" (a "te Maoke"). "Special Maoke" is the New Year, meaning "playing big iron", is a festival held by the Jinuo people to commemorate the creation and use of iron. In the past, the festival activities were held in the village as a unit, there was no uniform time, about the twelfth month of the lunar calendar, generally by the "Zhuba" to decide, once the "Zhuba" sounded the big drum, it means that the festival began. In 1988, according to the wishes of the Kino people, the Standing Committee of the Xishuangbanna People's Congress designated February 6 to 8 as the "Special Maoke" festival of the Kino people. During the festival, most villages will pool money to buy cattle and organize grand cattle plagiarizing activities. At that time, under the command of Joba, a group of men with javelins took turns to throw the javelin at the tethered yellow cow. After the cow was stabbed to death, several young men with knives first cut the foot of the cow, and then cut off a piece of meat from the cow's buttocks for sacrifice. Also with lean beef, skin, blood, gall, garlic, chili, sour bamboo shoots, betel nut, green leaves, wine made into a cold dish called "Klesha", together with 3 birds and flying squirrel dried rice as a gift, to the head of the neighboring village, and praise words. After the cattle, the parents of each family will go to the Zhuoba house to hold a drum ceremony, and the elders will have a banquet and dance "big encouragement". The villagers also send some bamboo rats to the blacksmith for sacrificial work.
The traditional festival of the Jino people also has "Hao Xizao", that is, the New Rice Festival, also known as "new rice". Every year in the seventh and eighth months of the lunar calendar, when the grain is about to mature, the Jino people collect new millet, vegetables and melons and beans from the fields, kill chickens, invite relatives and friends to their homes to taste new rice, old wine, fresh meat, green vegetables, and hold various sacrificial ceremonies. People sing while eating, and happy songs often stay up all night long
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The bar mitzvah is an important event in the life of the Kino people.
Every young man 15 or 16 years old, young women 13 or 14 years old after the "rite of passage", after a complex and serious ceremony to change into adult clothes, back the pipe, and participate in the "Rao kao" (male), "Micao" (female) organization, from then on has the qualification of a full member of the village community. During the coming of age ceremony, parents give their children a full set of production tools and adult clothes, and girls have to comb adult hair.
During the ceremony, village elders lead the people in chanting epic poems, telling about the hardships of work and life, and teaching traditional moral codes
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The marriage of Jinuo people is a monogamy with the color of dual marriage and the remnants of group marriage.
Marriages usually take place within the different clans of the village. With the development of society, from the beginning of the 20th century, the marriage relationship also began to transition to non-clan marriage in the village outside the clan with the establishment and expansion of the geographical relationship of the village. Before marriage, social and sexual relations between men and women outside the clan were free, and illegitimate children lived with their mothers in their husbands' homes without social discrimination, although some were adopted by their uncles.
Young men and women have to go through the "rite of passage" and participate in the "Rao exam" and "Micao" organizations to have the right to make friends with the opposite sex and talk about love. Some villages have also built public houses for young men and women to meet. Men and women in love usually go through three stages: "Ba Piao" (secret dating stage), "Ba Bao" (from secret to public stage), and "Barry" (cohabitation stage).
After men and women cohabiting, the two sides of the feelings of harmony, if one day, the man gets up in the morning to take the initiative to sweep the floor for the girl, carry water, fire, cook, that he wants to marry the girl. The man's father or uncle then proposed to the woman's parents and held the wedding on a date. After marriage, women must strictly observe chastity, and divorce is rare
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The funeral custom of the Jinuo nationality is: after the death of a person, dig a single wooden coffin and bury it in a public cemetery without leaving a grave. The deceased loved the production and daily necessities, as the burial goods, the rich also buried in a copper pot of silver. Tomb table built a small straw house, built-in bamboo table, family members three times a day to offer meals, for 1 to 3 years, some also guard the tomb for several months, to show the memory of the deceased, the soul of the deceased eventually returned to the ancestral spirit of the holy land - "Sijie Zhuomi".
A few years later, in order to bury the deceased, not only can the original hut be demolished, but also the coffin bones that have been buried before can be dug up and thrown in the mountains. This is because the public cemetery area of each village is limited, and the cemetery of each patrilineal clan is even smaller, and cannot be arbitrarily expanded, it is said that expanding the place where ghosts live will be unlucky for the living. The deceased or minors may not be buried in the village community cemetery, and the commune members who move in later can not be buried in the public cemetery, but can only be buried in the edge of the public cemetery, and the death of pregnant women and mental patients is cremated.
One year after the death of the father, the children have to rebuild the new house, which means to dedicate their own house to the father, and hold a grand sacrifice activity called "up the new house" when the new house is completed.
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