What are the unique customs and habits of the Hani people?

The clan structure of Hani natural villages is mostly a group linked by paternal blood relationship, which can be called paternal blood family group. In Hani language, it is called "Kaiboran", which means descendants of the same ancestor or branches of a tree. Due to the difference of natural environment and social productivity, every wave has different ups and downs. Only a few dozen families are weak, living alone in one village, and thousands of families are prosperous, living in several villages. No matter what type it is, it has its own signs: ① a jungle dedicated to the gods of the family (village); (2) "Bitter and firm" Festival, offering autumn grinding piles to the gods; (3) The town is afraid of the beast god and the powerful jungle that will hurt the animals of the family; (4) the jungle that marks the dividing line between this family and wild ghosts; (5) spring wells for human consumption; 6. A pair of ancient mang drums that this family especially needs. Every Kaiboran has some customs and regulations aimed at enhancing cohesion, such as the obligation of mutual protection and assistance among family members and the * * * food system in wedding and funeral ceremonies and sacrifices. (Proceedings of the First International Symposium on Hani Culture, Yunnan Nationalities Publishing House, 1996, p. 196-208). As most of the Hani people live in villages with family ties, they have long developed a moral trend of respecting the old and caring for the young, helping the weak and helping each other. Up to now, folk festivals such as "respecting the elderly" and "Mother's Day" are still popular. In the communication with other nationalities, Hani people are very polite and hospitable. What is particularly interesting is the "Niu in-laws" formed between them and the Dai people. In early spring, Reba Valley is a busy season for the Dai people to plant early rice, because the grass here is lush and the climate is mild. Cattle are fed and used by the "cattle relatives" of the Dai people. In summer and autumn, the climate in the dam area is hot, the mountains are breezy and the vegetation is lush, which is a good time for the Hani people to plant rice or meet the harvest, so the cows are fed and used by the Hani people. In winter, cattle are driven down from the dam area to avoid the cold. The two sides have been in contact for generations, helping each other in the same boat and calling each other "Niu in-laws" intimately. Hani people also pay great attention to the etiquette of hospitality in interpersonal communication. They think that the arrival of guests at home is a sign of the arrival of "Grant" (happiness and auspiciousness). Hani people are United and friendly, helping each other. Everyone helps when a family is in trouble, and everyone bears the burden when a family is in trouble. "Angjiaojiao" is a form of job-hopping and mutual assistance, and "Bajiaojiao" is an effective way to borrow money in turn for weddings and funerals. "Anbamu" is a traditional custom to help each other build houses and help everyone. Everything shows the peaceful and mutual interpersonal relationship of Hani people everywhere. "Rectify" means "adjust the rotating labor force" in hani language, that is, at the critical moment of production, no matter which family is short of labor, the whole village just needs to say hello to help. This cycle helps and adjusts each other so as not to delay the production season. This is an indispensable traditional way in Hani social production activities, which effectively regulates the labor force and promotes its rational utilization. "Yizheng" is just an all-encompassing term, which can be divided into: talented ladder upright (seedling planting wheel), talented bottom upright (millet threshing wheel), Azahei upright (firewood chopping wheel), its upright (field digging wheel) and so on. However, no matter what kind of "correction" is made to specific production activities, its purpose is to unite with each other and adjust the labor force. With the development of social economy and the renewal of people's ideas, the fashion of "correcting mistakes with mistakes" is also expanding its scope and developing its own content. Thus, the phenomena of "A Gao Gao" (exchanging labor), "A An An" (selling labor) and "A Ou Ou" (buying labor) appeared. "A Gao Gao" is called "exchange of labor", but its content is almost the same as that of "A Jiu", except that it breaks the national border in form and extends to outside the village and between acquaintances. It embodies the harmonious relationship with other local ethnic groups. But "A 'an" and "A 'ou" appeared only after the local Hani people had a sense of commodity, which was a great progress of Hani society. "Niu in-laws": The Hani people living in Honghe County have a blood relationship with the local Dai people, which is called "Niu in-laws". The two parties jointly bought a cow, which was jointly owned by the two companies and jointly managed by the two companies, and gave birth to a calf, which was owned by both parties and divided into parts when slaughtered and sold. This relationship will not change after it is settled. Once a married woman is pregnant, she usually doesn't stay too far from home, but she always insists on labor before giving birth. After the baby is born, symbolic exorcism symbols should be hung on the door, and portraits made of bamboo shoots should be hung on the mother-child bed to protect the baby. The baby's three cries after landing are considered to have special significance, which is to announce that he has come to the world, ancestors and villages. A grand naming ceremony will be held about 3- 1 1 day after the baby is born. Simulated labor is the core content of naming etiquette. If it is a baby boy, please ask a boy in the village to dig three hoes in front of the mother and son outside the house with a hoe on his shoulder, overalls and glutinous rice on his back, symbolizing the hard work and courage of the baby boy when he grows up. If it's a baby girl, please ask the girl to carry glutinous rice in her left hand, a machete in her right hand, a hemp fiber back frame on her shoulder, and chop wood in front of the mother and son outside the house for three times, indicating that the baby will cut wood and grass when he grows up, and be diligent and virtuous. Name the baby right away. Yeche people, a branch of Hani nationality in Honghe area, have a wonderful custom of naming babies. No matter men or women, there are several children or babies before the age of five or six, ranging from two or three to seven or eight, which can be replaced at any time. But it must not have the same name as any male ancestor living in the same family, even if it can be traced back to dozens of generations ago. Generally, you can't fix your real name until you are seven or eight years old until you die of old age. The reason for the name change is said to be that the baby is unhealthy, loves to cry, or "breaks up" with his parents, brothers and sisters at home, making him sick. Yeche people's names generally have several meanings, such as symbolizing beautiful things, or commemorating the date of birth (zodiac), place, or connecting father and son's names. The genealogy of father and son shows that Yeche people have only a first name but no surname (mostly disyllabic), and the use of modern surnames is obviously influenced by China culture. Cremation is popular in Hani history. It was not until the middle of Qing Dynasty that the cremation custom gradually evolved into wooden coffin burial. Hani people generally choose Xiangyang Mountain Ridge, which is not far from the village, as the common grave mountain of the same clan. Funeral customs vary from place to place. Hani people in Xishuangbanna usually stop coffin at home for 3-5 days, up to 7 days. During this period, the whole village stopped all production and entertainment, and asked "Bema" to read a spell to send ghosts and kill stray cows. At the funeral, the whole village lined up to see him off and buried some of the production and daily necessities of the deceased. Hani people on the south bank of the Red River can hold a grand "Mocuo" funeral for families who killed more than three cows for the deceased, which means dancing for the deceased. People who hold "Mocuo" will leave the coffin at home for 3-5 months. During the detention of the coffin, the earth cannon should be fired three times every morning and evening before meals, and a grand Zong Ling ceremony should be held every 12 days, which is called "no injury". On the day of "no harm", elders and relatives in the village will be invited to drink and sing funeral songs. That night, young men and women gathered in front of the funeral home to play, sing and dance "Mocuocuo", fall in love and choose partners. The Hani people who are optimistic about life and death believe that birth, aging, illness and death are the natural laws of life. The dead are gone, and the living should be happy as usual. The funeral ceremony of "Mocuocuo" was extremely grand and lasted for 2-3 days. Friends and relatives in distant villages, holding chickens and leading sheep, invited people to mourn in groups. At the funeral, "Bema" sang beautiful ancient songs and sad funeral songs. Men, women and children, all dressed in gorgeous and dignified clothes, waved fans and shouted "Don't rub" to dance. The sound of earth guns is endless, with loud suona, gongs and drums and colorful flags flying. Crying and crying, singing and laughing, sadness is accompanied by joy. Marriage custom Monogamy clan (consanguineous) marriage is the basic marriage system of Hani nationality, and it is forbidden to marry with the same surname and to disclose comments about love life in front of heterosexual consanguineous relatives and in-laws. Young men and women are free to socialize and fall in love before marriage. The two love each other and are not interfered by their parents or others, but siblings, brothers and sisters or cousins are forbidden to participate in a social activity at the same time. In Hani villages, there is generally a place for unmarried young men and women to socialize, which is called "Twist Ran" (Wang Qinghua and Shi Chao Jun: Strange Married Women in the Sea of Clouds, Yunnan Education Press, 1995, p. 5). )。 After dusk, young men and women dressed in new clothes, led by young men or women, meet in the twisted forest, the widow's home, or the jungle near the village and talk to each other about their feelings. If the Hani people in Dayang Street on the south bank of the Red River invite more than five girls to look for young men, they can hold a grand wine and song love banquet-"abbado". Its scenes are happy, interesting and diverse. After many contacts, girls and boys can form a "Zaha" relationship, that is, a stable friend relationship, as long as they are congenial. If the two sides like each other, know each other for a hundred years, and get the approval of their parents, the man asks the matchmaker to propose marriage to the woman, and then he is hired to greet her. When the man's wedding procession arrived at the girl's village, the girl who was lying in ambush attacked her with olive fruit, which means that she "robbed" her sister, which contains the meaning of bitter first and sweet later, and many children and grandchildren are blessed. The woman set up a wedding tent and entertained the man's wedding guests and the woman's relatives and friends with food and wine. The old people sang "Wedding Song". At this time, the bride dressed as "twisted" couldn't help but burst into tears, crying and telling her unfortunate fate, which condensed into a sad "Wedding Song". Some areas began to cry and sing as early as three days ago, accompanied by girlfriends from the same village. The sadder you cry, the deeper your feelings for your parents. In some areas, when girls get married, their brothers or cousins will carry them out of the village, and relatives and friends will form a farewell party to send dowry and gifts. When the bride receives the man's house, she should first pay a visit to the ancestral temple, and then eat a bowl of raw rice delivered by the groom himself, indicating that she will never change her mind. At sunrise the next day, the bride accompanied the bridesmaids and brought some glutinous rice back to her family and distributed it to the blood relatives in the village to show her memory of her ancestors. After marriage, both parties will no longer participate in social and love activities. If the relationship between husband and wife breaks down, no matter who proposes a divorce, the woman will generally refund the original employment fee, and in some places, a simple divorce ceremony will be held. Presided over by a fair male elder in the village, he carved three small holes in a piece of wood, and then split the wood into two halves, each holding half. "Black Xia Xia": Marriage custom means that married women live in their parents' homes and in-laws' homes on schedule (twelve days per round), which is actually another name for the marriage custom of "never leaving home". "Beating the groom": When Kaduo, a branch of Hani nationality, greeted the bride, the bride cried and beat the groom, but the groom kept dodging and never hit back. This is the "beating the groom" in the wedding custom of Kaduo people. The intention of "beating the groom" is to test the groom's loyalty to love. If you don't fight back, explain: you come to my house and I will treat you well. You see, I can bear it when you hit me for so long. I love you with all my heart. If you fight back, it means failure. Clothing and headdress Hani people like to make clothes with small homespun woven and dyed by themselves. Advocate black, simple and solemn. Children before the age of 6-7 are basically neutral, and they are based on protecting their bodies. Men's hair styles are basically the same everywhere. Wear a blue or blue collared double-breasted coat or a collarless left back coat. Sleeves are long and narrow at the wrist, with chic Bunyo or shiny silver coins and beads on them. Wear twisted crotch blue pants with big legs. Old people wear a big blue "Baotou" or an old-fashioned melon hat. Young men often have short hair and wear Hanfu. Women's clothes and hairstyles are extremely colorful, and there are great differences between regions and branches. Generally, the age is distinguished by single braid or double braid, drooping braid or braid, the height of skirt, the color of clothing and waist. Most women wear short skirts with silver beads or cloth strips as buttons. Lower body wear varies from place to place, including pants, shorts and folding skirts. Wear a vest when dressing up. Tie more flowers around the waist, wrap flowers around the legs, and wear green leggings. Women in most areas like to wear silver earrings, earrings and collars, with silver chains and a string of silver coins as badges. Wear silver bracelets, twisted bracelets and dragon bracelets on your wrists. There are many items used to decorate clothes, such as shells, feathers, tiger teeth, animal bones, necklaces and so on. Patterns embroidered on clothes generally include mountains, rivers, trees, the sun, the moon and stars. All models are essentially the reflection of their geographical environment and the description of their ancestors' migration history. Among the colorful costumes of Hani people in various places, the costumes of Hani women (Ye Chezhi) in Dayang Street and Langdi on the south bank of Honghe River are very distinctive. Their coats are collectively called turtle clothes, which are divided into coats, shirts and underwear. The coat size "Quelang" is an indigo double-breasted coat with no collar and round mouth. The sleeves are elbow-length, wide and double-breasted with many exquisite decorative buttons on both sides. "Quelang" dipped in indigo, coated with a layer of light Niu Pijiao to make it slightly reddish, indicating its high technology. The shirt is called "Quepa", with no collar and a turtle-shaped hem. Turn left and right to appreciate the width and hang it on your chest. The left lapel is tied with fine cotton thread under the right armpit and crossed into a scissors opening. Underwear named "Quepa" is actually a close-fitting inner jacket with no buttons, no collar and round mouth. A silver chain is embroidered on the right front of the round mouth for sewing. The woman driving the leaf is proud of putting on more clothes. There are several blue-green false edges nailed under "Quepa", indicating that you are wearing more. The girl's left breast is often covered, but her right breast is half exposed. It shows the youthful bodybuilding of a girl in a leaf car. During the festival, the girl's waist is tightly tied with a palm-wide five-color "Paa", which not only makes the girl's whole body curve very beautiful, but also shows a bit of female heroism. The woman in the leaf cart bares her legs barefoot, and wears only a pair of tight-fitting youth shorts all year round, which is quite like the swimming trunks of athletes on the water. They are all naked from the upper thighs, and the shorts are tightened to reveal the original shape of the buttocks, which is beautiful. Whether it is summer or summer, transplanting rice seedlings in the fields and weeding, or going deep into the mountains and forests to cut wood and grass in a few cold days, I never wear pants. Shorts are cut according to their body size. The principle is to tighten the hips as well. The unique feature is that at the front of the shorts, there are seven layers folded into a herringbone shape. At first glance, it seems that there are seven pairs of shorts to wear. The white "Pachang" they wear on their heads is a pointed soft hat sewn with white cloth, which is slightly like a rain hat on a raincoat, but there is a beautiful dovetail at the back. The swallowtail of Pachang is embroidered with colorful threads, and Pachang is tightly tied to the braid with a white thread to ensure that it will only dance with the wind and will not go away with it. "Pachang" is simple to make and looks like a white butterfly on a woman's head. Miss Ye Che's silver ornaments also add luster to their unique costumes. In addition to the silver bracelet worn on the wrist and the silver bubble decorated on the belt, there are two strings of silver ornaments hanging on the chest. A silver pendant consisting of many silver chains and silver bubbles hangs on the chest, adding luster to the unique turtle suit. In addition, there is a circle of the same silver ornaments on the hem edge of "Quepa". Girls will make a small and rhythmic "ding" sound when they walk. Especially when the girls are inspired by cowhide, the whole body of silverware will make a clear rhythm of silverware to accompany their beautiful dance. Hani costumes not only reflect the inherent cultural characteristics of the nation, but also have high artistic value, which is helpful to understand the origin, migration and branch changes of the nation.