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The Jingpo nationality, living in Yunnan Province
Is one of the ethnic minorities in China, has its own language and script, the language belongs to the Sino-Tibetan family of Tibeto-Burman language family, the five branch languages belong to the Jingpo language branch and the Burmese language branch, the text has Jingpo and Zaiwa two, are based on the Latin alphabet pinyin script.
The origin of the Jingpo people is related to the ancient Diqiang people on the Qinghai-Tibet Plateau. There are five sub-groups: Jingpo, Zaiwa, Lecchi, Lang 'e and Pola. They mainly live in Yunnan Province
Dehong Dai Jingpo Autonomous prefecture
A few live in mountainous areas
Nujiang Lisu Autonomous Prefecture
Bordering Myanmar's Kachin State. Most of the Kachin ethnic groups in Myanmar are also deeply related to the Jingpo and Lisu ethnic groups in China.
According to the
China Statistical Yearbook -2021
The Jingpo ethnic group in China has a population of 160,471.
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- Chinese name
- The Jingpo nationality, living in Yunnan Province
- distribution
- Yunnan (Province)
- Population number
- 160,400
- species
- Jingpo language, Zaiwa language, etc
- clade
- Jingpo, Zaiva, Leshi, Lango, Bora
catalogue
Jingpo nationality stamps
The Jingpo family consists of five branches: Jingpo, Zaiwa, Leshi, Lang E and Pola. The name of the branch is also the name of the self-proclaimed branch and the language of the branch. Among them, "Jingpo" is both a branch name and a national name. Each branch has its own name and other branches, and the Han and Dai ethnic groups that live together with Jingpo have different names for each branch of Jingpo.
After the founding of the People's Republic of China, according to the will of the nation, they were collectively known as the Jingpo nationality
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According to historical legends and Chinese historical records, since ancient times, the ancestors of the Jingpo people worked and lived in the mountainous area called Lupang (meaning "natural Pingding Mountain") in the southern part of the Kang-Tibetan Plateau, and moved south along the Hengduan Mountains to the northwest of Yunnan and west of the Nujiang River from about the Tang Dynasty. This area belongs to Yongchang County in the Han Dynasty and to the West section of the town of Nanzhao regime in the Tang Dynasty. The residents of the area, including the ancestors of the Jingpo nationality, were called "Xunchuan-man". At that time, the seekers lived in the mountains and forests, holding bows and arrows, engaged in hunting life.
Jingpo family photo
At the beginning of the 15th century, the Ming Dynasty implemented the tusi system here, established two long courts, Lima and Chashan, and appointed Jingpo mountain officials as their officers. Chashan long lawsuit first belongs to the golden tooth military and civilian command department, after Yongchangwei, followed by Tengchong House jurisdiction; Limas Division is directly under the Yunnan Dusi Division. In the Qing Dynasty, the Jingpo area was under the jurisdiction of the prefectures and counties set up by the Qing Dynasty.
After the 16th century, a large number of Jingpo people migrated to the Dehong area. Under the influence of advanced production technology and feudal economy of Han nationality and Dai nationality, Jingpo people began to have plow agriculture and used more advanced iron farm tools. Later, he learned to plant paddy fields, the productive forces were further improved, and feudal factors gradually developed. Due to the development of internal feudal factors, slaves continued to rebel and flee, and at the same time, under the influence of the feudal system of the Han and Dai, slavery quickly declined.
In the process of the emergence of feudal factors, due to the control and differentiation of the Dai chieftains, although the mountain officials in some areas usurped the supreme power of the village land as the head of the village community, they began to transform into the feudal leadership system, but they did not form a complete leadership system. At the same time, with the slow development of social internal production, the increase of fixed arable land and the influence of Han landlord economy, the Jingpo society in different regions retained the factors of various stages of social development to varying degrees, forming a multi-structure state of social economy, but basically entered the early stage of feudal society. Because of this evolution, the superstructure, especially the culture and ideology, lagged behind the development and change of the economic structure. Therefore, the Jingpo society retained many remnants of rural communes while transitioning to a class society.
The Jingpo nationality, living in Yunnan Province
After the founding of New China, the Party and the state implemented regional ethnic autonomy in the Jingpo area, carried out the democratic reform of "direct transition to socialism" in the Jingpo area, and abolished the shanguan system. The Jingpo people realized their desire to be masters of their own country, and their society, economy, culture and life all underwent tremendous changes. Jingpo Mountain, once poor and backward, presents a thriving and prosperous scene.
In history, the Jingpo people have fought bravely to safeguard the reunification of the motherland and made important contributions to safeguarding the sacred territorial integrity of the motherland and developing and building the southwest border area. In 1875, in the famous Ma Jiali incident, the Jingpo people killed Ma Jiali, a British spy who had stolen Chinese intelligence, and blocked the invading army led by British officer Beran, striking the aggressors' arrogance. In 1898, when the Longchuan boundary was demarcated between China and Britain, Zao Ledong, a Shanguan of Jingpo nationality, fought against the British imperialists with the support of the people and crushed their ambition to occupy Chinese territory. In 1910, more than 2,000 British invading troops occupied the areas of Pangma, Gulang and Gangfang inhabited by the Jingpo ethnic group in China, provoking the strong resistance of the Jingpo ethnic group, and then set off an anti-British movement in Yunnan province and organized the "China Boundary Protection Committee", which finally forced the British government to recognize Pangma, Gulang and Gangfang as Chinese territory. During the Anti-Japanese War, the Jingpo people actively participated in the anti-Japanese guerrillas, and stood up against the Japanese invading army with long knives, axes and copper guns, and made great contributions to the defense of the motherland.
Before the founding of the People's Republic of China, the Jingpo society practiced a political system headed by "collapsing Du" (Jingpo language), which was called "Gonza" system in Jingpo language. "Bang" means "mountain", and "du" means "master" or "official". Because the Jingpo people live in the mountainous area, the local Han people vividly call the official who governs the mountain as the mountain official. Chinese scholars who study the political system from this extension, call the political system of the Jingpo people headed by the "collapse of the governor" the "mountain official system".
The Shanguan system is a political system gradually evolved in the process of the collapse of the clan patriarch system, which has existed for a long time in Jingpo society. Under this system, members of society were divided into three classes according to their birth and blood: official, common people and slaves.
The official species, called "Tu-amu" in Jingpo (" Zaohu "in Zaiwa), had a higher social status than the common people and slaves in the three classes. Official ranks have special naming methods. Men add "early" before their names, and women add "south", "za" and other specific articles that non-official ranks cannot use before their names. Generally, they do not intermarry with the common people and practice intra-rank marriage. Mountain officials, must be born in the official rank, is the authority in the official rank. The succession of official positions in the mountains was carried out under the younger son (called "Umma" in Jingpo language) succession system, and only the younger son died before being succeeded by the eldest son, followed by the other sons in turn. Younger brother alive, other brothers if they want to be an official, only leave their hometown to open up a new area, to the new area when the new mountain officer.
The common people, called "Sewa Amu" in Jingpo language (" Monbiu "or" Leta "in Zewa language), have personal freedom, are not attached to a specific region or a specific mountain official, can move freely, are politically subordinate to the mountain official, have the obligation to pay the mountain official in kind and unpaid labor, and have the right to occupy and use the land of the village; Because it is not an official, people who are no less capable can not serve as mountain officials.
Slaves, known as "Muya Amu" in Jingpo (" Zhun "in Zaiwa), are attached to their masters and do not live free. Slaves existed in Jiangxinpo and Hukang River Valley before the Jingpo people entered Dehong, which originated from Shanguan and some rich families adopted captives, foreigners and orphans in the war as foster children. They were members of the master's family in honor, and even called the master's children brothers and sisters, and were actually slaves of the master. Burdened with heavy labor inside and outside the home of the master. But when it came to food and clothing, slaves were not much different from their masters, they remained to a large extent members of the family, and some slaves had their own individual economies. With the annexation of Upper Burma by British colonialists and the abolition of slavery due to the need for military administration, this kind of slavery died out without further development. After the Jingpo nationality entered Dehong, a few areas and families still retained this kind of "raising children" nature of slaves, but as a system, slavery has not been fully developed in Dehong Jingpo nationality. Therefore, the two levels of official species and common people are the main level basis for the existence of the Shanguan system of Jingpo nationality in China.
Shanguan is the highest political leader of Jingpo nationality in a certain area. In Jingpo society, there is no unified and higher political organization above the mountain officials, and there is no direct relationship between the mountain officials. The district is the basis and limit of the mountain officials system to maintain. Each mountain official has its own jurisdiction, and each mountain official jurisdiction has its own system and independent administration. Within the jurisdiction, the mountain official operates independently. The exercise of its privileges and the fulfillment of its obligations are based on the jurisdiction. The area of each mountain official varies in size, and the snobbish mountain official can govern several or dozens of villages, and there is a "head area" outside the area. And snobbish mountain officials with a small range, some only have jurisdiction over a village or a few households. There are boundaries marked by mountains, rivers and other natural objects between the jurisdictions, and the provocation and violation of the jurisdiction is the provocation and violation of the mountain. In the area under their jurisdiction, Shanguan enjoyed various privileges, the most important of which was the right to "eat the leg" of a hind leg sacrificed by the people to kill cows or catch prey, which was called "guan leg" (" Ningguan "in Jingpo language). In addition, each household needs to work for mountain officials for 3 to 6 days a year, called "official workers"; After the harvest every year, a certain amount of grain needs to be delivered to the mountain official according to the area of the cultivated field, which is called "official valley"; The Han nationality in the area, each household must pay a certain amount of opium to the mountain official every year, called "official smoke"; On holidays, red and white weddings or mediation disputes, people need to send gifts to the mountain official, called "official gifts". In the administration of the district, the Shan Guan has a wide range of functions and powers. He is the administrator of the district, the embodiment and enforcement of the customary law, and the natural military leader in wartime. The functions and powers are specifically manifested in leading production, managing, adjusting and distributing land, helping the masses solve their living difficulties, mediating civil disputes, and protecting the masses.
Under the mountain official system, there is a set of political organizations that manage the internal affairs of the area. Traditionally, the Shanguan governed the area with the assistance of "stockade", "Suwen", "guan", "Nachao", etc. Zhaitou is a village head from the non-official family names (Jingpo language called "Silang", Zaiwa language called "Su Wen"), generally by the Kaizhai meritocratic family name and other main family name of the strong ability to act as a person. Stockade has a higher status in the village, and is the main assistant of the mountain official in the administration of the area. When he takes office, he is appointed by the mountain official, who will give him a long sword that symbolizes the management of the village. The stockade is responsible for collecting the official rent from the people of the chieftain and the mountain official, supervising the people to work for the mountain official or work for the chieftain, and assisting the mountain official to deal with and mediate disputes in the village such as marriage, theft, land, and debt. In return, the stockade was exempted from official labor and servitude. The post of stockade cannot be inherited. Su Wen is the natural leader of each surname in the village, with the status of elder and no privilege, they represent the interests of the village and their respective families, responsible for communicating the contact between the mountain officials and the people, and assisting the mountain officials and stockades in managing the affairs of the village. Some mountain official areas, including dozens of villages, because the area is too large, the mountain official can not take care of it, and there are also "management" positions. Guan is a general manager who manages on behalf of a mountain official in a village where the mountain official does not live. In the village he is responsible for, he has the power to manage all village affairs, he can not only avoid paying official rent, avoid leaving official work, he can also collect official rent and send official work in the village under his jurisdiction. "Na ba" (Jingpo language, Zaiwa language called "Dui"), is responsible for leading the village spring cultivation unified ground-breaking ceremony, and some Na Ba to assist the mountain officials to deal with the affairs of the area and participate in mediation disputes. In some of the larger Shanguan districts, there are also "En Dao" (Jingpo, meaning "the person called the stockade"), which is responsible for conveying the notices, orders and other official notices of the Shanguan.
The Jingpo nationality has no written law, and the maintenance of Shanguan's political power mainly relies on the traditional customary law - "Tongdra" (Zawa language) to maintain. Customary law is highly binding and is often combined with religious superstitions. The death penalty is not usually imposed lightly, but the murderer must pay a life penalty. In general cases, the organizer is punished with several times to ten times of the compensation in kind. When a case cannot be investigated, a judgment is taken. The commonly used ways of divine judgment include swearing, egg divination, fighting snail, cooking rice, dredging boiling water, and boring water.
Before the founding of the People's Republic of China, the development of the mountain official system in the Jingpo area of Dehong was unbalanced, and the situation in various areas could be roughly divided into three categories. In the first type of areas, the political system still maintains the original state, the democracy is still relatively obvious, and the feudal factors are still relatively strong in the economic advance. In one kind of areas, due to the influence of the feudal chieftain system, the mountain official system has a tendency to develop into the feudal Lord system. There is another kind of area, because of the influence of the Han feudal landlord system, the mountain officials have the tendency to develop into the feudal landlord system; Although the latter two types of areas have appeared the trend of feudal development, due to the constraints of traditional customary law, the mountain officials have not developed into chieftains and landlords, and are still in a transitional state
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In the past 100 years, due to the increasing exploitation and oppression of the Shanguan system, social contradictions intensified. From the late 19th century to the early 20th century, the "Tribute Dragon" uprising against the Shanguan system took place within the Jingpo society. This struggle was the most intense in the Yingjiang Zhidanshan and Tongbiguan areas in the northwest of Dehong and lasted for more than 30 years.
The victorious village, while abolishing the Shanguan "gonsa" system, established a democratic system called "tribute dragon" in Jingpo language. Under the Tribute dragon system, all the privileges of the mountain official were cancelled, the original area of the mountain official no longer existed, and the mountain official was reduced to an ordinary member of the village. Each village is led by its own elected head, the village head has no privilege, can not share the burden to the masses, in the mediation of disputes or to deal with the whole village affairs, the village elders are summoned by the village head to consult together.
With the abolition of the mountain system, hierarchical relationships between people ceased to exist, and hierarchical marriages and forms of address and naming that represented hierarchical differences were abolished. The land in the village is privately owned by each family and can be bought and sold freely without interference from anyone.
The Gonglong uprising dealt a heavy blow to the Shanguan system, but the final extinction of the Shanguan system was after the establishment of the People's Republic of China
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The Jingpo area was liberated in 1950 and a democratic coalition government was established in 1951. In July 1953, the People's Government of Dehong Dai and Jingpo Autonomous Region was formally established.
In May 1956, according to the provisions of the Constitution of the People's Republic of China promulgated in October 1954 on the division of autonomous areas into three levels of districts, prefectures and counties, Dehong Dai Jingpo Autonomous Region was renamed Dai Jingpo Autonomous Prefecture.
The Jingpo people are represented in the National People's Congress and the people's congresses at all levels of provinces, prefectures, counties and townships, which ensures the Jingpo people's participation in the political life of the country
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The Jingpo nationality is a people whose livelihood is agriculture. The main food crops are rice, dry grain, corn, wheat and corn. The cash crops are sugarcane, rape, star anise, grass and lemongrass.
The land management of Jingpo nationality is divided into two farming types: paddy field and dry land. Paddy fields are mostly terraces distributed at the edge of the dam at the foot of the mountain or in the small plains among the mountains. Before settling in Dehong, the Jingpo people did not cultivate paddy fields. After settling in Dehong, they began to learn paddy fields under the influence of the Dai and Deang ethnic groups. The traditional farming process of rice is roughly the same as that of the surrounding Dai people, which adopts the method of ploughing with oxen and harrows and irrigating by mountain spring water, one season a year, generally without fertilization. Today, paddy fields have become an important livelihood resource for the Jingpo people, and most of their rice, the staple food of daily life, comes from their own paddy fields. Today, in addition to rice, wheat, watermelon and rape are also grown in winter and spring. The biggest improvements in farming techniques have been the widespread use of chemical fertilizers and the cultivation of large areas of hybrid varieties.
Dry land is mostly distributed in mountain slopes. Before paddy farming appeared in Jingpo Mountain area, dry land was the primary livelihood resource of Jingpo people. The traditional dry land farming method is cyclic burning, the main crops are land rice, followed by corn, soybeans, rice beans, corn, cotton, Perilla and vegetables. Since the 1980s, sugarcane has become the main crop planted in the dry land of Jingpo nationality in Dehong, and the income from sugarcane has become an important economic source of Jingpo nationality.
In agricultural production, taking individual families as the production unit is the traditional labor combination form of Jingpo nationality. In the busy season of farming, "Wugolong" (Zawa language, meaning changing or working together) is adopted in the form of cooperative labor regardless of remuneration, length of time and strength of labor force. In production labor, there is a relatively obvious gender division of labor between men and women. Men are mainly engaged in heavy and technical work such as plowing, raking, burning, cutting wood, hunting, making farm tools, etc., while women are engaged in weeding, harvesting, transporting grain, gathering, cooking, feeding pigs, taking care of the elderly and children and other trivial production and household work
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There exist two kinds of beliefs in Jingpo society, one is the traditional supernatural belief, the other is the foreign Christian and Catholic faith.
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Supernatural belief
Supernatural belief is the traditional religious belief of Jingpo people, and it is still the religious belief of most Jingpo people today. The essence of Jingpo's supernatural belief is the belief that human beings and all things have a dual nature, that is, the existence of nature and spirit. Jingpo people believe that not only people are living entities with souls, but also animals, plants, and natural objects such as the sun, moon, mountains, rivers, wind, thunder, land, boulders, and valleys have souls. The human soul is not only attached to the body, but can also be separated from the human body and can dominate life. Under normal conditions, when people sleep, the soul will leave the body and wander around, and the dream is the reflection of the soul wandering. When frightened or attacked by natural forces, the human soul will also leave the human body and cannot return autonomously. If the departed soul is not returned to the body by the soulcalling ceremony, the human will die. When a human soul is attached to a body, it does no harm to others, except that it has the power to dominate the life of the body to which it is attached. The soul of this time is called "Sepiao" (Zaiwa). Jingpo people believe that the soul is immortal, the soul will not perish because of the death of the body, after the death of the body, the soul will go to another world, become a haunting function of the ghost spirit, Jingpo language called "NAT". The spirits of natural objects such as the sun, moon, mountains, rivers, wind, thunder, land, boulders, and valleys are all spirits with haunting functions.
There are many kinds of religious sacrificial activities of Jingpo nationality, which vary from region to region, but in general, according to the sacrificial forms, they can be divided into two categories: collective sacrifice and family sacrifice. According to the nature of sacrifice, it can also be divided into ceremonies with fixed time, ceremonies on specific occasions and ceremonies to solve problems. The main ritual performed by the group is the "Nengshang" sacrifice. "Neng Shang" is located in the woods outside the village, and there is an altar in the forest to worship the ghosts of heaven, earth, sun, forest, water, and the clans and family leaders who have made special contributions to the village and the place. These ghosts bless the whole village of good weather, good crops, people and animals. The whole village offers a common sacrifice once a year before planting and before harvesting. The sacrificial ceremony held by the family is divided into fixed time sacrifices, which are carried out in February, April, May, October and November respectively, mainly to sacrifice the ghosts of the family hall, water ghosts and valley souls, praying for peace and harvest; Sacrificial ceremonies on specific occasions are mainly held under the circumstances of marriage, funeral, entering a new house, the killing and sacrifice ceremony of an ox by an uncle to the family of his father-in-law, the birth of a baby and its first birthday. The sacrificial ceremony to solve the problem is held in the case of relieving the patient's pain, calling off the soul, resolving disputes, etc.
In the sacrifice activities, the religious teacher "Dong sa" (Jingpo and Zaiwa language) is essential, "Dong Sa" is the embodiment of the ghosts over people's real life, people through him to pray for ghosts to eliminate disasters. Donsa are not specialized religious professionals, and they are generally not divorced from productive labor. Dong Sa is divided into different levels, the highest level of Dong sa is "Jaiwa", is the main worship of heaven ghost Mu Dai mass teacher, can sing history with songs, is considered to know the Jingpo history knowledge the most, the most knowledgeable person, much respected by people. Below the Jaiva are the Dong Sa (among which there are Ga Dong Sa, Tae Dong Sa, Xizao Dong Sa, and Xiao Dong Sa), Qiang Zhong, Mi Dui, and Nu Wai
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Christian and Catholic beliefs
In the early 20th century, Christianity and Catholicism were successively introduced into the Jingpo area.
Before the mid-1950s, Christianity in the Jingpo area was divided into three denominations: the Baptist Church, the Inland Church and the Church of God, which were mainly managed by the Myanmar Church. In the mid-1950s, Christianity in the Jingpo area accepted the leadership of the Yunnan Three-Self Patriotic Christian Movement Committee and affiliated with the Shanghai Christian Baptist Church to this day.
Catholicism began to spread to the Jingpo area in 1930
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Most of the Jingpo people live on the hillside or small flat land in the mountains about 1500 meters above sea level, and a few live on the edge of the dam area. The size of most villages is between 40 and 60 households, and there are only a handful of villages with hundreds of households. The village is generally built by the mountain, facing the dam and the valley, near the dam end, called "village foot", and the mountain end is called "stockade". In the past, the stockade and the foot of the stockade had signs. The sign of the stockade was a simple gate built with wooden posts on both sides of the road into the village. The sign of the stockade was a certain natural object on the road leading from the village to the top of the mountain, which could be a stone, a big tree or a stump. In front of the village, there is a forest that is strictly prohibited to cut down, and in the forest, there is a "Nengshang" (Jingpo language, Chinese called "official temple") for collective worship in the village. In addition to the God forest where the "Neng Shang" is located, the forest around the village that is used as a water source forest is also prohibited from felling, and the vegetation is well preserved.
The houses in the village are scattered, tens of meters or even hundreds of meters apart from each other, and the buildings are looming in the Canglin bamboo cluster. Houses are mostly built on the terrace that is flat out on the hillside, and the residential distribution of families with the same surname is relatively concentrated, and each small family separated from a hometown builds a house next to the hometown, unless there is no construction site near the hometown.
Traditional dwellings are mostly straw-roofed houses with bamboo and wood structures. In the past, only a few local Shanguan and tou had tile-roofed houses. Houses are rectangular, divided into two floors, the lower level from the ground height of 1 to 2 meters, for stacking firewood, farming tools and raising pigs, chickens. The upper floor is divided into several rooms by bamboo. Each room has a fire pond. Besides the fire pond for cooking, the fire pond is surrounded by a place for family to rest. The frame of the house, except for the pillars, is basically made of bamboo, tied with rattan, the roof is covered with thatch, and the walls and floors are made of bamboo woven or cut. This kind of hut generally has to be rebuilt in seven or eight years, and the whole village changes workers to help each other in a few days. Today, with the development of the economy, the traditional bamboo and wood structure of the grass-roofed house has been rare, the building materials and styles of most houses have changed, there are all wood frame or adobe wall tile roof, tin roof buildings and brick and concrete structure of the bungalow
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Jingpo nationality dinner party
Cuisine is famous for its spicy, varieties of melons, beans, taro, green cabbage planted in the garden in addition to wild vegetables collected from the mountains, wild fruits are also home dishes on the table.
The cooking methods include chung, burning, roasting, boiling, steaming, mixing and kneading. Among them, Chung dish is one of the most distinctive dishes of Jingpo nationality. It tastes delicious and unique. Jingpo people often say: "Chung drum is not loud, and eating is not fragrant"
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Jingpo nationality dress
Women's dress is divided into casual and dress up. If wearing casual clothes, the top is a black or colorful pair or right front tight jacket, and the bottom is a clean color or cotton long skirt with Jingpo ethnic characteristics. The dress is the dress for the festival or wedding. The top is a black short-cut collarless narrow sleeve shirt, the chest, shoulders and back are decorated with silver bubbles, silver MEDALS and silver spikes, and the bottom is a woolen tube skirt with beautiful patterns woven with red, black, yellow and green wool. The waist is tied with a red belt, the head is a red jacquard head woven with wool, and the legs are wrapped with the same texture and color as the tube skirt. Wear several red beads, earrings and bracelets. In recent years, with the development of economy, Jingpo women's clothing has been continuously renovated on the basis of maintaining the original characteristics. In the festival celebrations, we can see all kinds of new Jingpo women dressed in costumes. Among them, the most distinctive is the dress of the women of the Longe branch and the Lech branch. Long E branch women dress up, no collar and no swing of silver bubble on the black tight-sleeved short dress, sleeve arms, cuffs and corners of the coat with seven or eight centimeters of red and yellow lace, the bottom of the dark blue stripe or block fine pattern of the skirt, blue long belt, wearing black decorated with various wool pompon high head. Women's dress, the top is a collarless black tight-sleeved dress, the sleeve arms, cuffs and corners are covered with about 10 cm wide, mainly in red with yellow stripes between the lace, the chest is decorated with 2 to 3 rows of small silver bubbles with spikes, the bottom is a black yellow pattern skirt, the skirt is tied with a straight apron decorated with red and green colors between the front and back, wearing a long blue belt, Wears a round blue-black bun decorated with colored wool pompoms.
The Jingpo people in Lushui County, Lisu Autonomous Prefecture, Nujiang, because they lived together with Lisu people, their clothing absorbed some characteristics of Lisu people's clothing, and their clothing was quite different from Dehong area. Women's dress has no silver ornaments, but the main decoration is the collage pattern of colorful cloth, the head is wrapped with green cloth and the skirt is a brocade skirt. Men's clothing, the top is white cotton linen collarless front gown, the front is divided into two pieces, can be lifted cross-wrapped in the waist, the back is long and calf, the coat is green sleeveless short jacket, wearing trousers, the head is wrapped in green bun head, color fringe knot on the right side as decoration
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Jingpo hospitality, guests into the home, whether they know or not, the host will host accommodation.
The Jingpo people like to drink soju and homemade water wine. Jingpo people pay great attention to the etiquette of drinking, the host handed the wine cylinder, the guest should use both hands to hold the bottom of the wine cylinder, can not only use one hand to grasp the upper part of the wine cylinder. When drinking, can not carry the wine bottle to drink, can only use the wine bottle cover to drink wine. When I go out, I often carry a small bamboo wine cylinder, acquaintances meet each other to toast, not to drink, but to pour back into each other's wine cylinder a little and then drink. When everyone drinks a glass of wine, everyone will wipe the place he has drunk with his hand after a drink, and then pass it to others. If there is an elderly person present, let the elderly drink first.
Jingpo elderly people like chewing tobacco, they put grass tobacco and an appropriate amount of hydrated lime paste, dry reed into the mouth to chew, refreshing, brain, anti-caries teeth effect, when meeting each other will pass cigarette boxes, to show friendliness, respect and courtesy
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The Jingpo have their own language and writing.
Jingpo nationality characters
There are two kinds of Jingpo writing and Zaiwa writing, both of which are pinyin writing based on the Latin alphabet. After the founding of the People's Republic of China, language workers reformed some phonetic spelling on the basis of the original Jingpo text. The Zaiwa script was created in 1957 by language workers to meet the needs of the Zaiwa branch
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The folk literature of Jingpo nationality includes epics, myths, legends, folk stories, ballads, proverbs, love songs, narrative poems and so on.
The scriptures recited by the religious priest "Dongsa" are also a kind of religious literature. They are the comprehensive embodiment of the history and culture of the Jingpo nationality, reflecting not only the history and reality of the Jingpo nationality, but also the cosmology, life attitude, thoughts, feelings and aspirations of the Jingpo people.
The genesis poem "Mu Nao Jaiwa" is an excellent representative of the folk oral literature of Jingpo nationality. The poem is more than 10,000 lines long and covers the formation of heaven and earth, the world of ghosts and gods, the emergence of human beings, the origin of Jingpo nationality, human life, love and pain, etc. It summarizes Jingpo nationality's cognition of the universe and national history. The knowledge of life attitude, thought, emotion, desire and so on vividly shows the world in the minds of Jingpo people and their sincere, simple and energetic emotions
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In the past, the traditional Jingpo family consisted of a nuclear family including husband and wife and children, and an extended family including parents, husband and wife and children.
Within the family, the father is the head of the family, the children follow the father's surname, the lineage is calculated from the paternal line, and the property is inherited by the male.
Traditionally, the youngest son lived with his parents and inherited the house in his hometown, and the other sons separated from their hometown and set up another family after they got married. Women have no right to inherit property, in marriage they have no right to name their children, and in matrimonial marriages, children take their father's name.
Men have a higher status in the family and community, and the external affairs of the family, clan and village are decided by men. Both husband and wife have the right to make decisions in domestic affairs, but the scope and rights of decision-making are different.
In most cases, the children's education and marriage are jointly decided by the couple; The type of crops to be grown, the area to be grown, the purchase of fertilizers, the purchase of household appliances, tractors, and the purchase or sale of pigs and cattle are mainly decided by men. Women are mainly responsible for selling chickens, fruits, vegetables and food in the market.
The majority of household income is held by women
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Jingpo people have created rich and colorful folk music in their long production and life. There are many kinds of folk songs of various branches, mainly including "Yue Lu" (Harp), "Zhi" (folk songs), "Zaiwa" (historical songs), "Naoshi Yueh Xian" (lullaby), "Mu Zhan" (custom songs), "Enjun" (love songs), etc.
Jingpo folk songs have a wide range of contents, including the narration of national history, ancient legends, praise of real life, celebration of harvest, and persistent pursuit of love. In addition to monophonic folk songs, there are also multi-voice folk songs
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The dance of Jingpo nationality is mostly group dance, in the form of ring dance, itinerant dance, zigzag marching, reflecting production, life, war, sacrifice and other activities, mainly divided into three categories of celebration, sacrifice and entertainment, including "long song", "Bu Roll song", "Dragon Cave song", "whole song", "Jin Zai Zai", "Xiang Mu He" and so on.
Among them, the longitudinal song includes a variety of dance forms, arranged into a phalanx, orderly dance steps, distinct rhythm, showing the height of the group dance. The main instruments used are wooden drums, elephant-foot drums, awn gongs, bamboo wind instruments "bike", "Tuliang", "Le Rong" and so on
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In the art of Jingpo nationality, weaving has distinct national characteristics, weaving tools are very simple, but it can weave more than 300 kinds of beautiful patterns.
Most of the paintings were combined with the original religion, mostly with single-line recurrent patterns and single-line straight patterns.
There are simple round carvings and bamboo wood carvings
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Traditional national festivals mainly include the Eye Song Festival, the Nengxian Festival and the New Rice Festival, among which the most grand and grand festival is the Eye Song festival.
Jingpo nationality celebrates the Munao Longitudinal Song Festival
In April 1983, the song was determined by the Dehong Dai Jingpo Autonomous Prefecture as a traditional festival of the Jingpo people, generally organized by the people's government of counties or townships, held in the first month of each year. During the festival, tens of thousands of Jingpo men and women dressed in costumes, from the mountains, the dark forest happily gathered to the square held the visual singing extravaganza. People of all branches of Jingpo nationality regard the Mu Nao Song as the most sacred and solemn festival, and regard the participation in the Mu Nao Song pageant as a great happiness and fun. During the festival, in addition to the traditional visual song dance, the organizers will also hold various kinds of artistic performances, organize commodity exhibitions, popular science knowledge publicity and hold various types of investment promotion meetings
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The marriage of the Jingpo nationality is a one-way marriage between the father-in-law species (Jingpo language called "Mu yu", Zaiwa language called "Meng") and the uncle species (Jingpo language called "Dama", Zaiwa language called "Mo"). Once two families enter into marriage, they not only have two personal identities of "uncle" (son-in-law) and "father-in-law" (father-in-law), but also have two group identities of "uncle" and "father-in-law", forming a fixed relationship between father-in-law and uncle. All relatives within three generations of the wife's side become the "father-in-law" of the husband's side at the same time, and all relatives within three generations of the husband's side also become the "uncle" of the wife's side. In the family that established the relationship between the father-in-law and the uncle, the marriage relationship between the two sides can only be one-way marriage, the man of the father-in-law's family can not marry the woman of the uncle's family as his wife, and the woman of the uncle's family can not marry the daughter-in-law of the father-in-law's family. In addition, marriage must also abide by the principles of non-marriage of sister-in-law, non-marriage of the same surname and intra-rank marriage. In the past, it was highly recommended that asymmetrical maternal uncles and Cousins marry first, with a man's ideal spouse being the daughter of his uncle and a woman's ideal husband being the son of her aunt. After the 1950s, with the implementation of the government's ban on marriage between close relatives, the situation of marriage between uncles has changed greatly.
Jingpo young men and women love and socialize freely. In the past, the village had a "public house" for young men and women to socialize, and young men and women dating in the public house was called "driving out the general." Before the founding of New China, the vast majority of marriages were arranged by parents, the practice of sale marriage, the prevailing custom of changing houses and continuing to marry his wife's younger sister after the death of his wife, and the marriage was concluded in four ways: obtaining a wife (the Zaiwa language is called "Micao"), ordering a wife (the Zaiwa language is called "midong"), stealing a wife (the Zaiwa language is called "Micao") and robbing a wife (the Zaiwa language is called "Miru"). Asking for a wife is the most common form of marriage. When a man's parents or himself fancy a girl and want to marry her, he will ask someone or himself to steal a handkerchief or a hair from the girl's body, or a thread from her clothes or backpack, or a betel nut or tobacco he carries with him without the girl's knowledge, and take the stolen things to the priest for divination. If the result of the divina-making is deemed appropriate, the man's family will choose a matchmaker in his own village to "pull the leg", and a matchmaker "Changtong" in the woman's village. On the day determined by the divina-making, Le Kyo, his helpers and other male and female partners will carry wine to the woman's village, and the woman's matchmaker "Changtong" will act as the internal agent. By the two women's village girls and the man's companion accompanied her to escort her back to the man's village, at the same time, "long with" with wine to the woman's home to inform and negotiate the betrothal gifts. The wedding is held on the same day or the next day, and on the third day, the groom accompanies the bride to the father-in-law's home with the betrothal gifts. If the girl's parents object to the marriage, the daughter must be brought back before the wedding ceremony is held, and if so, it can only be solved by "telling the story" at another day.
When a man's family takes a fancy to a woman, but she is too young to get married, she is "booked" and will be returned to the woman when she becomes an adult. A woman who has been "booked" will not usually be asked by another man. Stealing a wife is a man who sees a woman and decides to marry the girl through Dong Sa, but the girl's parents and the girl oppose it after knowing it, in order to avoid the man's coercion, the girl hides, in this case the man asks Changtong, Le Jou and other partners to try to steal the girl from the hiding place to get married, and then negotiate the betrothal gifts and other matters. Robbing a wife is when several men at the same time fancy a woman or a woman and several men have love, the man is suspicious of each other, take the first hand and strong way, without notifying the other party in advance, regardless of whether the other party is willing to rob the woman to get married. After the mid-1950s, under the promotion of the government's marriage freedom policy, the ways of marrying wives have gradually disappeared, and the current ways of marrying wives of Jingpo people are all in the way of getting wives.
In the past, the Jingpo people practiced "not leaving their husband's home" or "looking at the door" for a period of time after marriage. After the wedding, the bride returned to her mother's home, the groom continued to carry wine to the father-in-law's home to visit, during the day to help the father-in-law's family work, at night to live with the bride, until the bride pregnant, before bringing back to the groom's home. After marriage, in addition to visiting and giving gifts to his father-in-law's home during important ceremonies, he must also go to his father-in-law's home to kill cattle three times and offer sacrifices, after which his wife can finally leave the paternal lineage group and belong to the paternal lineage group
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The funeral customs of the Jingpo nationality are unique. Cremation for the dead, sky burial for the dead, earth burial for the normal death.
Natural death at home is considered a good death, while accidental death outside, death by knife and gun, hanging, suicide by drowning in a river, and death during childbirth are considered homicides.
The dead man, the body can not enter the village. Good dead, the family immediately fired into the air to report the funeral, relatives and neighbors with gifts to come to the funeral, help. The body is kept at home for several days, washed and dressed before being placed in the coffin, and a cotton blanket (for men) or a tube skirt (for women) is placed under the body when it is placed in the coffin.
In the past, coffins were hollowed out of thick trees. There is no special ceremony for the death of young people, and the elderly who have children and grandchildren die, the village neighbors and mourners dance the sacrificial dance "Bukungo" (Zaiwa language, Jingpo language called "collapse cave") at the deceased's home all night long, and the dance must be danced for several nights until the second day after the burial.
The ideal burial site should be a high elevation, facing a slope and facing a mountain peak. The site of the grave is chosen by throwing an egg, and the broken egg is the preferred site of the deceased. The funeral ceremony is divided into two parts: the burial and the sending of the soul. In the past, the sending of the soul ceremony and the funeral ceremony are generally held separately, and can be completed within one year after the funeral.
Nowadays, most people have a send-off ceremony at the same time as the funeral
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