Customs The clan structure of the natural villages of the Hani people is mostly a group connected by patrilineal blood ties, which can be called a patrilineal bloodline family group. The Hani language calls it "Qiboran", which means people with the same ancestor. Descendants or branches from a tree. Each Qiboran prospered and declined differently due to the different natural environment and social productivity. The weak ones live in only a few dozen households, living in a single village, while the prosperous ones live in thousands of households, living in several villages. Regardless of the type, they all have their own following symbols: ① The jungle dedicated to the gods of the family (village); ② The Moqiu Zhuang dedicated to the gods during the "Kuzhaza" festival; ③ The beast gods and beasts that harm the family's animals and animals are deterred. The powerful jungle; ④ The jungle that marks the dividing line between the family and wild ghosts; ⑤ The spring well where the family members drink; ⑥ A pair of simple mang drums that are specially needed by the family. Each Qiboran has a number of etiquette, customs and regulations designed to enhance cohesion, such as the obligations of members of each household to protect and assist each other and the food system during weddings and funerals. ("Proceedings of the First International Academic Symposium on Hani Culture", Yunnan Ethnic Publishing House, 1996 edition, pp. 196-208.) Since the Hani people mostly live in close relationships with each other, they have long developed the culture of respecting the elderly, caring for the young, and supporting the young. The moral customs of helping the poor and helping each other are still popular in folk festivals such as "Respect for the Aged Day" and "Mother Sacrifice Day". In their interactions with other ethnic groups, the Hani people are very polite and hospitable. What is particularly interesting is the "Niu Family" formed between them and the Dai people. In early spring, the Reba Valley area has lush green grass and a mild climate. It is a busy season for the Dai people to cultivate early rice. The cattle are fed and used by the Dai "Niu Family". In summer and autumn, the climate in the dam area is hot, while in the mountainous areas, the wind is cool and the grass is green. It is a good time for the Hani people to plant rice or prepare for harvest, and the Hani people feed and use their cattle. When winter comes, the cattle are driven down to the dam area to avoid the cold. The two sides have been in contact for generations and are in the same boat, and they affectionately call each other "Niu's relatives". The Hani people also pay great attention to the etiquette of hospitality in their interpersonal interactions. They believe that the arrival of guests at home is a sign of the coming of "Grang" (happiness and auspiciousness). The Hani people are united and friendly to each other and help each other. If a family has something to do, everyone will help, and if a family has a problem, everyone will bear it. "Angjiaojiao" is a form of mutual aid in exchange of workers, and "Bajiaojiao" is an effective way to take turns borrowing money for weddings or funerals. "Angbamu" is a traditional mutual help custom where a family builds a house and everyone helps each other. Everything reflects the peaceful and mutually supportive interpersonal relationships of the Hani people. "Ajiujiu" means "regulating rotating labor force" in Hani language, that is, at a critical moment in production, no matter which company lacks labor force and is too busy for a while, as long as you say hello, the whole village will come to help. Such a cycle of mutual assistance and adjustment helps avoid delaying the production season. This is an indispensable traditional custom in the social production activities of the Hani people. It effectively regulates the labor force and promotes the rational utilization of the labor force. "Ajiujiu" is just a catch-all term, which can be specifically divided into: Caitijiujiu (rotation of planting rice seedlings), Caidijiujiu (rotation of threshing millet), Azaheijiujiu (rotation of cutting firewood), and others. The rotation of all specific production activities such as rectification (rotation of digging fields) and so on. But no matter what kind of specific production activity "Ajiujiu" is, its purpose is to unite each other and regulate each other's labor force. With the development of social economy and the renewal of people's ideas and concepts, the "Ajiujiu" fashion continues to expand its scope and develop its own content. From this, phenomena such as "Agaogao" (exchanging labor force), "A'anan" (selling labor force), and "Aouou" (buying labor force) emerged. "Agaogao" is called "Exchange of Labor Force". In fact, the content is almost the same as "Ajiujiu", but in form it breaks the boundaries of ethnic groups and expands the scope to outside the village and among acquaintances. Reflecting harmonious relations with other local ethnic groups. "A'an'an" and "Aouou" appeared after the local Hani people developed commodity awareness, which is a great progress for Hani society. "Niu's relatives": There is a kind of kinship between the Hani people living in Honghe County and the local Dai people, which is called "Niu's relatives". Both parties buy a cow, and the two parties own and manage it together. If the calf is born, it belongs to both parties. When it is slaughtered and sold, they will share it with each other. Once this relationship is established, it will no longer exist. change. Once a married woman becomes pregnant, she generally no longer travels away from home, but she always continues to work before giving birth. After the baby is born, a symbolic object to ward off evil is hung on the door, and a portrait made of bamboo leaves is hung on the bed of the mother and child to protect the baby.
The first three cries of a baby after it falls to the ground are considered to have special significance, announcing to heaven, earth, ancestors and the village that it has arrived in the world. About 3-11 days after the baby is born, a grand naming ceremony must be held for the baby. Simulated labor is at the heart of naming rituals. If the baby is a boy, a boy from the village is invited to carry a hoe on his shoulder, wear work clothes, and hold glutinous rice in his hands. He digs three hoes in the ground in front of the mother and son outside the house, symbolizing that the boy will grow up and work hard. brave. If the baby is a girl, a girl will be asked to chop wood three times in front of the mother and child outside the house, holding glutinous rice in her left hand, a small machete in her right hand, and a straw raincoat on her shoulder. The baby is then named. The Yeche people, a branch of the Hani ethnic group in the Honghe area, have a wonderful etiquette for naming babies. Regardless of gender, all children or babies under the age of five or six have several children, ranging from two or three to seven or eight, and they can be replaced at any time. But it must not be the same name as any living male ancestor of the same clan, even if it can be traced back to dozens of generations ago. Generally, the real name is fixed after the age of seven or eight, and will not be changed until death. The reason for the name change is said to be that the baby is unhealthy, prone to crying, or has "encountered" enemies with his parents, siblings, and made him sick. The names of Yeche people generally have several meanings, such as symbolizing beautiful things, commemorating the birth of a son (twelve zodiac signs), location, or the joint names of father and son. The genealogy of father and son named together shows that the Yeche people only have first names but no surnames (mostly two-character pronunciation). The use of surnames in modern times is obviously influenced by Han nationality culture. Funeral Cremation was popular among the Hani people in history. It was not until the middle of the Qing Dynasty that cremation customs gradually evolved into burials in wooden coffins. The Hani people usually choose a sunny mountain ridge not far from the village as the tomb of their ancestors. Funeral customs vary from place to place. For the Hani people in Xishuangbanna, the coffin of an elderly person usually remains at home for 3-5 days or up to 7 days after death. During this period, the whole village stopped all production and entertainment, and asked "Bema" to recite incantations to send away ghosts and kill missing cattle. During the funeral, the whole village lined up to see him off and buried some of the deceased's daily necessities with him. Among the Hani people in the area on the south bank of the Red River, any family that kills more than three mourning cattle for the deceased can hold a grand "Mo rub" funeral, which means dancing for the deceased. In families where "Mo rub" is held, the coffin must be kept at home for 3-5 months. While the coffin is being kept, three earthen cannons must be fired every day before breakfast and dinner, and a grand mourning ceremony must be held every 12 days, which is called "Don't hurt." On the day of "Don't be hurt", the elder men in the village and all relatives and friends are invited to drink and sing funeral wine songs. That night, young men and women gathered in front of the bereaved family's house to play, play, sing and dance the "mo rub rub" dance to talk about love and choose a partner. The Hani people, who are optimistic about life and death, believe that birth, old age, death and burial are the natural laws of life. After the dead are gone, the living should continue to be happy. The funeral ceremony of "Mo Zuo Zuo" was extremely grand and lasted for 2-3 days. Relatives and friends from distant villages gathered together with chickens and sheep, and gathered in groups to pay their respects to the bereaved family. During the funeral, "Bema" sings melodious ancient songs and sad and desolate funeral songs. All men, women, old and young, dressed in gorgeous and dignified clothes, danced "Mo rub" while waving fans and shouting. There was a continuous sound of native cannons, trumpets and suonas blasted, gongs and drums were beaten, and colorful banners were flying. Cry, sing, laugh, sadness is accompanied by joy. Marriage Customs: Monogamous clan (blood) exogamy is the basic marriage system of the Hani people. Endogamy within the same surname is strictly prohibited. Discussions about love life are taboo in front of blood relatives and in-laws of the opposite sex. Young men and women can socialize and fall in love freely before marriage. Two people can fall in love without interference from their parents or others, but siblings, siblings, cousins, and siblings are not allowed to participate in a social activity at the same time. Hani villages generally have a place for unmarried young men and women to socialize, called "Turan" (Wang Qinghua and Shi Chaojun: "Women in Strange Marriages in the Sea of ??Clouds", Yunnan Education Press, 1995 edition, page 5. ). After dusk, young men and women dressed up in new clothes, led by a young man or a young woman, gather together in Guanli, a widow's house, or in the jungle near the village for a tryst, sing and express their feelings to each other. The Hani people in the Dayang Street area on the south bank of the Red River, if more than five girls are invited to find a young man, they can hold a grand love banquet of drinking and singing - "Abado". The scene is joyful, interesting, and full of rules. After many interactions, as long as the girl and the boy are in love, they can form a "Zhaha" relationship, which is a stable friendship. If the two parties like each other and have made an appointment for a hundred years, and after their parents have approved it, the man will ask a matchmaker to propose marriage to the woman, and then he will hire a matchmaker to marry her.
When the groom's wedding team arrived at the girl's village, the girl ambushing on the roadside attacked her with olive fruits, which symbolized punishment for "robbing" his sisters, and also contained the implication of bitterness first and then sweetness, and having more children and grandchildren. The woman sets up a wedding tent and entertains the man's wedding guests and the woman's relatives and friends with fine wine and delicious food. The old people sang the worried "Wedding Song". At this time, the bride dressed in "Wu Ran" couldn't help but burst into tears. While crying, she told her misfortune of fate, which condensed into a sad and pathos "Wedding Song". In some areas, crying and singing began as early as three days ago, accompanied by girlfriends from the same village. The sadder the cry, the more profound the feelings for the parents. In some areas, when a girl gets married, her brothers or cousins ??have to carry her out of the village, and relatives and friends form a procession to deliver the dowry and gifts. When the bride arrives at her groom's house, she must first pay homage to her ancestors' shrines, and then eat a bowl of rice with uncooked rice delivered by the groom himself to show that she will never change her heart. As the sun rises the next day, the bride and her companions carry some glutinous rice back to their parents' home and distribute it to relatives in the village to remember their ancestral roots. After the marriage, both parties stopped participating in social and romantic activities. If the couple's relationship breaks down, no matter who files for divorce, the woman will generally return the original bride price. In some places, a simple divorce ceremony will be performed. It is presided over by an impartial male elder in the village. Three small openings are carved on a piece of wood, and then the piece of wood is split into two halves, with each holding half as a token. "Black Summer": a marriage custom, which means that a married woman lives separately in her natal family and her husband's family on a regular basis (twelve days per round). It is actually another name in Yeche language for the marriage custom of "not leaving her husband's family". "Beating the groom": When the Caddo people, a branch of the Hani ethnic group, welcome the bride, the bride will cry and beat the groom, while the groom keeps hiding here and there without fighting back. This is the "beating the groom" wedding custom of the Caddo people. . The original intention of "beating the groom" is to test the groom's loyalty to love. If you don't fight back, it means: When you come to my house, I will treat you well. You see, you beat me for so long, and I can endure it. I love you sincerely. of. If you fight back, it means failure. Clothing and Headgear The Hani people like to use self-woven and self-dyed small homespun cloth to make clothing. Advocating black, simple and solemn. Children under the age of 6-7 are basically gender-neutral and care-oriented. Men's clothing and hairstyles are also basically uniform in various places. Wear a cyan or blue collared double-breasted jacket or a collarless left-sided jacket. The sleeves are as long as the wrist and narrow, and buckled with unique cloth buttons or shiny silver coins or silver beads. Wearing cyan trousers with fat legs and twisted crotch. Elderly men wear a large green "baotou" on their heads, or wear old-style melon-skin caps. Young men mostly have short hair and wear Chinese clothes. Women's clothing and hairstyles are extremely colorful, with great differences among regions and branches. Generally, the age is distinguished by single or double braids, hanging braids or coiled braids, the height of the skirt, the color of the clothing, and the waistband. Most women wear left-sided shorts with buttons made of silver beads or strips of cloth. The lower body wear varies from place to place and can be divided into trousers, shorts and pleated skirts. When dressed up, wear a waistcoat. Most of them wear floral aprons, and their legs are wrapped with floral blue cloth leggings. Women in most areas like to wear silver earrings, earrings and necklaces, and use silver chains and strings of silver coins as chest ornaments. Wear silver square bracelets, twisted bracelets and dragon bracelets on your wrists. There are many items used to decorate clothing, including seashells, feathers, tiger teeth, animal bones, necklaces, etc. The patterns embroidered on clothing generally include mountains, rivers, trees, sun, moon and stars, etc. All patterns are essentially reflections of the regional geographical environment and a description of the migration history of ancestors. Among the colorful costumes of the Hani people in various places, the costumes of Hani women (Yeche branch) in the Dayang Street and Langdi areas on the south bank of the Red River are very distinctive. Their tops are collectively called turtle suits, and they are divided into three types: coats, shirts and underwear. The outerwear section is "quelang", which is an indigo double-breasted short coat with a round mouth and no collar. The sleeves are elbow-length and wide, and there are a number of exquisite decorative buttons nailed on both sides of the placket. After "quelang" is dipped into indigo, a layer of light cowhide glue is applied to make it slightly reddish, indicating high craftsmanship. The shirt is called "queba". It has no collar, a sharp mouth, and a round hem like a turtle. The left and right lapels are slightly wider at the bottom and placed on the chest. The left lapel is tied to the right armpit with a thin cotton thread, crossing it to form a scissors mouth shape. , the underwear is called "quepa", which is actually a close-fitting double-breasted inner coat with no buttons, no collar, and a round mouth. There is a string of silver chains on the right front edge of the round mouth to tie the needle thread barrel and the mouth string barrel. Women in Yeche are proud of having many layers of clothing. They have several green and blue false edges nailed under the front hem of the "bird's handkerchief" to show that they have many layers of clothing. A girl's left breast is often tightly covered, while her right breast is half exposed. It shows the youthful fitness of Ye Che girl. During the festival, girls wear a five-color "paa" as wide as the palm of their hands tightly around their waists. It not only makes the girl's body curves very graceful, but also shows a bit of feminine heroic spirit.
Yeche women's lower body is barefoot and bare-legged. They only wear a pair of tight-fitting youth shorts all year round, which are quite like swimming trunks for aquatics athletes. They are completely exposed from the upper thigh to the bottom. It is beautiful to see the shorts tightened until the original shape of the buttocks is revealed. No matter whether he goes to the fields to plant rice seedlings or hoe crops in the hot summer, or goes into the deep mountains and old forests to cut firewood and cut grass in the cold weather, he never wears long pants. The shorts should be cut according to your figure. The principle is that they can tighten the buttocks. The unique thing is that the front of the shorts should be folded in a herringbone shape to create seven pleats. At a glance, it looks like there are seven pairs of shorts. Wear it on your body. The white "Pa Chang" they wear on their heads is a soft pointed hat sewn with white cloth. Its shape is slightly like the rain hat on a raincoat, but it has a beautiful swallowtail at the back. The edge of the swallowtail of the "Pa Chang" is embroidered with various exquisite patterns with colorful threads. A white thread is used to tie the "Pa Chang" tightly to the braid to ensure that it will only flutter in the wind and not follow the wind. The wind flew away. "Pa Chang" is simple to make and when worn on a woman's head, it looks like a white butterfly. The silver jewelry of Yeche girls also adds luster to their unique costumes. In addition to the silver bracelets on her wrists and the silver bubbles on her belt, there are two strings of silver pei hanging on her chest. The silver pei is connected by many silver chains and silver bubbles. It is hung on the chest and dazzles the unique tortoise-style suit. In addition, there is a circle of the same silver pei tied at the edge of the hem of the "bird handkerchief". When the girl walks, she will make a small and rhythmic "tingling" sound. Especially when the girls danced the Cowhide Dance, the silver ornaments all over their bodies made a crisp and clear sound, accompaniment to their graceful dance. The Hani costumes not only reflect the inherent cultural characteristics of the nation, but also have high craftsmanship and aesthetic value, which are helpful for understanding the origin, migration and branch changes of this nation.