Dulong information

The population is 7426.

General situation of nationalities

Dulong people mainly live on both sides of Dulong River in Gongshan Dulong Nu Autonomous County, Nujiang Yi Autonomous Prefecture, Yunnan Province, and a few are scattered on both sides of Nujiang River in the north of Gongshan County. According to the national census in 2000, the population of Dulong is 7426. Dulong language is used, belonging to the Tibeto-Burman language family of Sino-Tibetan language family, which is basically the same as Gongshan Nu language. There is no national script.

The name of Dulong was first found in the customs section of Lijiang Road in Dayuan Tongzhi, and it was called "pry". It was called "Qiu" or "Qu" in Ming and Qing Dynasties, and also called "Qiu Ren" and "Qiu Zi". According to historical records, the Tang and Song Dynasties were under Nanzhao and Dali, and the Yuan, Ming and Qing Dynasties were under the rule of Lijiang Tusi. In the middle of Qing Dynasty, it was under the jurisdiction of Kangpu of Naxi nationality in Lijiang and Tuqian of Ye Zhi, and then under the jurisdiction of Tuqian of Ye Zhi. 1909, appointed full-time "inspector" to administer Dulongjiang area. 19 18 set up the calamus barrel administrative office in gongshan county, 1933 changed it to gongshan administration, and then implemented the Baojia system in gongshan area.

socioeconomics

Before the founding of New China, although Dulong society did not have its own iron smelting industry, it had long established close political and economic relations with the surrounding Tibetans, Naxi, Bai and Han nationalities, imported iron knives and axes, and slash-and-burn agriculture appeared. The original wooden hoe was wrapped in iron sheet and transformed into a small iron hoe to dig cultivated land. In the late 1940s, some families changed from Nujiang River to a small number of large-area board hoes, which made slash-and-burn agriculture begin to transition to hoeing. However, in many processes of agricultural production, Dulong still uses primitive wood and bamboo tools to loosen soil and weed, which is inefficient. Because slash-and-burn farming technology is very extensive, the output is extremely low, and the annual output is generally less than a whole year, so gathering, fishing and hunting still account for a large proportion in Dulong society. The handicraft industry of Dulong has not been clearly separated from agriculture, and it is often closely combined with agricultural production, gathering and hunting activities, mainly rattan and bamboo weaving and textile flax. The tools for spinning flax are simple, the technology is backward, peeling, twisting, washing and dyeing and weaving are all manual operations, and the efficiency is low. Dulong society still retains the original product exchange form of barter, which is generally a combination of relatives and friends. Tourists bring native products from their own areas and then bring them back to the areas they visit. In the long-term exchange process, the method of calculating the value form of exchange products appeared, and the form of accounting by both sides of wood core appeared.

In line with the development level of Dulong social productive forces, there is still a patriarchal clan "Nile" in social organizations. Family communes composed of close relatives of each "Nile" are mostly scattered in an adjacent area, naturally forming a blood village. They called this closely related village "Kern". There are three forms of land possession in Dulong society: one is land owned by clan or family and cultivated collectively; The second is the land occupied by several families; The third is the private land occupied by individual families. The form of land possession is mainly public, so primitive farming is more prominent in the form of farming. There are three kinds of farming: one is the communal farming system of land, which is based on family commune; Second, there is a * * * farming system, and several members of the family commune share a piece of cultivated land; Third, private cooperative farming system, that is, the land is private, and the owner of private land decides the time of cooperative farming, and then everyone will come to help cooperative farming.

Dulong people treat edible wild plants (including rock bees) like cultivated land, and regard them as public natural food of "Kern", and members of "Kern" have the right to collect them. One is the form of "Kern”* * * * with possession, and the set with possession is a collective set, and the set is evenly distributed. But it has produced a collection object that is occupied by a fire pit or a single family. After harvest and before spring ploughing, it is the hunting season of Dulong. Gong * * * Hunting Ground in "Kern" is the main hunting ground. The hunting ground of each "Kern" has strict boundaries, and other members of "Kern" are prohibited from hunting. .

By the time of liberation in July 1949, Dulong commune had already had private property. Iron knives and irons are directly owned by each fire pit, and pigs, chickens and yellow cattle obtained through exchange are raised in each fire pit. Each fire pit began to occupy Suiyi (the earliest individual cultivated land) by itself, and each fire pit planted corn and taro in its own Suiyi to produce supplementary food. With the development of exchange with the outside world, especially the scalpers obtained in the exchange, they have become a means of collecting money in every fireplace of the family commune. People who borrow cattle should use their daughters as collateral. With the further development of communication with the outside world, there has been a phenomenon of exchanging slaves from different tribes for scalpers. In forest land, because some families have occupied land for a long time and inherited it by future generations, the early land lease and mortgage relationship appeared. Some members have no land for the time being In order to solve the cultivated land needed in those years, they often used iron knives, chickens and other things as rewards to rent land from members with more cultivated land. Some poor members, in order to obtain production tools and food, exchanged their cultivated land for what they needed, resulting in land mortgage and began to sell land cheaply. In addition, in order to cultivate more land, food-rich fireplaces or household food hire employees to work for themselves, which leads to employment.

After the founding of New China, Dulong was reborn. On June 1956 1 October1day, Gongshan Dulong Nu Autonomous County was established, realizing the Dulong people's right to be masters of their own affairs. In order to fundamentally change the poverty and backwardness left over from the history of Dulongjiang, according to the social and historical characteristics of Dulongjiang, the Party and the people's government decided not to carry out the land reform movement in Dulongjiang. Instead, with the help of the state and advanced nations, we will gradually and directly transition to socialism by vigorously developing production and organizing mutual assistance and cooperation. They vigorously carried out farmland capital construction, built water conservancy projects, reclaimed paddy fields, and innovated farming techniques. Agricultural production continued to develop and grain output increased year by year. The output of medicinal materials and hides increased rapidly, and cattle, sheep, pigs and other livestock began to be raised. A hydropower station was built, and people in the mountain village lit the electric lights. Roads have been built, suspension bridges have been erected and traffic has improved. Dulong's culture, education and health have also made great progress. Before the founding of the People's Republic of China, Dulong people had no school, and they used knots and wood carvings to take notes for a long time. Now more than 85% of school-age children have entered school and have their own college students. There are health clinics or health workers from township to village, and the people's health level has improved significantly.

Culture and art

Dulong is a people who love singing and dancing. Whether it is production, harvest, hunting, building houses, proposing marriage or festivals, they all like to express their feelings and pour out their inner joys and sorrows through singing and dancing. Accompaniment instruments in dancing include oral strings, gongs, flutes, leather drums and so on. Oral strings are generally played by women, singing and dancing, and drinking. Every adult male and female is good at touching the scene, improvising songs or dancing live. When dancing, there are men and women volleyball teams in a row, jumping opposite each other and jumping in circles. Dancers wield swords and bow, or climb shoulders and hold hands, all of them are passionate, and their dances are bodybuilding, showing the rough and unrestrained temperament and elegant demeanor of Dulong.

Social customs and habits

Dulong people used to wear linen for men and women. When they wear it, they copy it from the left shoulder to the chest, revealing the right back. They tied with straw ropes or bamboo needles and fell freely. Most of them wear clothes during the day and make quilts at night. Men wear shorts and usually like to bring machetes and quiver. Both men and women like to have long hair. Qi Mei is in front of the hairstyle, shoulder-length at the back, and the left and right ears are covered. There is no difference between men and women. Women wear earrings, beads around their necks, dyed rattan rings around their waists, small reeds hanging on their waists when they go out, colored linen aprons on their lower bodies and linen leggings on their calves. Women have the custom of tattooing. Dulong's staple food is rice, wheat and adopted sons. In the past, hunting wild animals was also one of the food sources because of food shortage. Dulong people like drinking, drinking tea and smoking. Eating meat is used to roasting. The houses of Dulong people are mostly wooden houses or bamboo houses with the same structure and shape, but they are mainly made of wood or bamboo. There are more than two fireplaces in the room, some are symmetrically arranged on both sides of the room, and some are located in the four corners of the room. The parents' fireplace is located above, and a fireplace is equivalent to a small family. Married children stay by their fireplaces and don't go out. If several children get married and there is not enough housing, they will build a new house next to their father's house.

Although monogamy has been gradually established in Dulong, there are still some remnants of primitive group marriage and pairing marriage in the past. Polygamy is the result of wife-sister marriage and transfer system. Young Dulong men and women are free to make friends before marriage, but the conclusion of marriage is entirely arranged by their parents. Many of them are engaged when they are young, and they need a certain bride price to get married when they are old. Every time a child is born after marriage, the son-in-law will give his father-in-law a cow or something. When his wife died when he was young, his father-in-law would return part of the bride price to his son-in-law to help him remarry.

Most of the funerals of Dulong people are buried in the earth, and a few people who died of malignant diseases were cremated or buried in water.

Religious beliefs and important festivals

Dulong people used to believe in animism, worship natural objects and believe in ghosts. People think that wind, rain, electricity, thunder, mountains, floods, boulders and strange trees are haunted. Ghosts can do harm to people, so people spend a lot of livestock food to sacrifice to ghosts in order to pray for blessings and avoid disasters. The ghost worship of Dulong is carried out by wizards. There are two kinds of wizards, one is Namsa, who presides over sacrifices and divination, and the other is Duomusha, who specializes in exorcising ghosts. Namsa has a higher status. The only festival of Dulong is the Lunar New Year, which is in December of the lunar calendar. There is no fixed date, and the length of the festival depends on the amount of food.

(Excerpted from Qian Liyuan, editor-in-chief of Complete Works of Ethnic Work)