Hani customs and related stories?

Hani nationality is one of the ethnic minorities in China today and an ancient nationality in China. The existing population of Hani nationality is about1600,000, mainly living in Yunnan. As we all know, every nation has its own folk culture and traditional festivals. Then, next, let's learn about the 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) Bitterness, firmness, sacrifice, and autumn grinding piles to offer god; (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). )

Because 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, national festivals such as "respecting the elderly" and "offering sacrifices to the mother" are still popular among the people. 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". Both parties * * * jointly bought a cow, and both companies * * * owned and used it in the same management, and gave birth to a calf, which was owned by both parties * * * and was divided into two parts when 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, crying, or "breaking 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.

You may also like it: explain in detail: three traditional festivals of Dai people; Talking about Tibetan customs; What are the traditional festivals of Yi people? What are the customs and habits of the Yi people?

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