Achang Nationality

Achang Nationality is one of the seven ethnic minorities unique to Yunnan and with a small population. The national language is Achang language. It belongs to the Tibetan Burmese language family of the Sino Tibetan language family. The language branch is to be determined. There are Lianghe dialect and Husa dialect, which are also familiar with the languages or dialects of other nationalities such as Chinese and Dai. There is no native language and Chinese characters are used.

Achang Nationality is mainly distributed in Husa Achang Township, Longchuan County, Dehong Dai and Jingpo Autonomous Prefecture, Yunnan Province, Baosong Achang Township, Lianghe County, Jiubao Achang Township, and the rest are distributed in Luxi, Yingjiang, Tengchong, Longling, Yunlong and other counties. In addition, some Achang ethnic groups are also distributed in neighboring Myanmar.

The ironware made by Achang Nationality is very famous and is famous for "Husa Dao". According to the sixth national census in 2010, the total population of Achang Nationality is 39555.

Achang Nationality originates from the ancient Diqiang nationality group, and has direct origin with the "Xun Chuan man" in the period of Nanzhao and Dali. In the literature of the Tang Dynasty, it is called "Xun Chuan man", which is the predecessor of Achang and Jingpo. Today, the ethnic group used is called "Achang", which was first seen in the documents of the Yuan Dynasty, such as the general record of recruitment and arrest, the history of the Yuan Dynasty, geographical records, etc.

Achang Nationality has merged with many nationalities in the process of development and formation. During the song and Yuan Dynasties, mainland businessmen had entered the Achang people in Yunlong area. In the Ming Dynasty, military and civilian land reclamation was implemented in Yunnan, and a large number of Han people moved in. Some Achang people integrated into the Han and other nationalities, and some Han people integrated into the Achang people. For example, the descendants of the garrison in the Ming army were mostly transformed into Achang and other nationalities. Since the Ming and Qing Dynasties, Achang Nationality has long had close exchanges and integration with Han, Bai, Dai and other nationalities.

Achang people have different views on their own sources. Taking Husa township of Longchuan County as an example, there are different versions of "speaking from the East", "speaking from the South" and "speaking from the mainland". Moreover, some people's families still keep genealogies that prove that they come from the mainland. According to the opinions of some scholars, "speaking from the north" and "speaking from the East" are relatively reliable, and it shows that they have a historical relationship with Jingpo nationality. These situations show that although the Achang Nationality has a small population, its source is also complex, and it is also a pluralistic and integrated nation.

The ancestors of Achang Nationality lived in the Jinsha River, Lancang River and Nujiang river basins in Northwest Yunnan for a long time. Later, some of them moved to the West Bank of Nujiang River, which was called "seeking transmission" in ancient times, and then gradually moved south. They settled in husaba Zi, Longchuan County in the 13th century. The other part moved along Yunlong, Baoshan and Tengchong, and finally settled in Lianghe area.

According to historical legends, Achang people initially lived on gathering and hunting. Later, taro was gradually planted and the initial agricultural production began. It is said that the marriage relationship at that time was that a group of men and a group of women were married to each other, and women occupied a leading position in the family and society, which was a reflection of matriarchal society. With regard to the remnants of group marriage and matriarchy in the early Achang society, some relics have also been preserved in the current kinship terms and marriage customs before the founding of new China, such as aunt, aunt, aunt, and aunt, all known as "Ba"; Uncle, uncle, uncle and uncle are called "dragon fear"; Brothers, cousins, cousins, uncles and cousins are called "Cha AI" (brother); Sister, cousin, aunt, uncle and aunt are called "Yi" (sister); Sons, nephews, nephews, cousins and cousins are called "early" (sons); Daughters, nieces and nieces are called "bird early" (daughters), etc. it can be seen that marriage groups are distinguished according to generations. In addition, before the founding of new China, Achang society still had customs such as the house transfer of husband and brother marriage and women's "sitting at home" (i.e. "not leaving their husband's house") after marriage. These legends and relics show that Achang Nationality has experienced a long stage of primitive social development.

During the Tang and Song Dynasties, Achang area was under the jurisdiction of Nanzhao and Dali regimes in Yunnan. The slave owners of Nanzhao ruthlessly exploited and enslaved the Achang people in "Xun Chuan" and other places by force. Duan, the ruler of Dali, once stipulated a year-old tribute to the Achang Nationality in Yunlong area. At the end of Song Dynasty and the beginning of Yuan Dynasty, the names of "moth Chang" and "Achang" officially appeared in historical records. In the Yuan Dynasty, Achang area was under the jurisdiction of Jinya Xuanfu division's Zhenxi Road (now Yingjiang area), pingmyanmar Road (now Longchuan area), Rouyuan Road (now Nujiang area) and Nanbu (now northwest Yingjiang area) under the jurisdiction of Yunnan Province.

In the Tang, song and Yuan Dynasties, the internal development of "seeking to spread barbarism" was also unbalanced. Hunting economy and gathering economy still play an important role, but the "Xun Chuan man" in the east of Lancang River near the hinterland of Nanzhao and Dali (now Yunlong, Lanping, Lijiang and Yongshun areas) quickly accepted the progressive factors of advanced nationalities. At the same time, some Xun Chuan man in Yongchang (now Baoshan) and yueyun (now Tengchong Dehong) have improved their production technology and engaged in planting rice and developing agricultural production because they have been mixed with Jinchi and Puman for a long time. In addition, animal husbandry has also developed to a certain extent.

In the Ming and Qing Dynasties, the central government implemented the chieftain system in Dehong area. At the end of the 14th century (the Hongwu Period of the Ming Dynasty), muying led troops to levy Luchuan (now Dehong Dai and Jingpo autonomous prefecture). After occupying Husa, he divided the area into his own private village and set it under the jurisdiction of Jia. In the middle of the 15th century (the orthodox period of the Ming Dynasty), after Wang Ji's three expeditions to Luchuan, the Ming Dynasty abolished Luchuan's propaganda and comfort department and set up chieftains in Dehong area. Achang area was under the rule of chieftains such as Ganya (now Yingjiang), Nandian (now Lianghe), mengmao (first in Longchuan and then in Ruili), Lujiang, etc. Wang Ji also granted Lai Luoyi and Kuang, his subordinates, the "general manager", and divided hushabazi into Husa and Lasa. Lai and Kuang were in charge respectively and became the hereditary lords here. When muying conquered Luchuan, he left some troops stationed for reclamation. Achang people in hulasa area learned from these Han soldiers the skills of cultivating paddy fields, making knives and farm tools. For hundreds of years, the ironware made by Achang Nationality is very famous and has played a positive role in the economic development of Achang and Dehong nationalities.

The chieftain system of the Ming Dynasty was inherited in the early Qing Dynasty, and then the Qing government gradually implemented the policy of "changing the land to the flow", but the chieftain system in Achang area was still retained until the end of the Republic of China. In the early Qing Dynasty, after Wu Sangui arrived in Yunnan, he changed the hulasa area into his own "Xun Zhuang". In the 31st year of Kangxi (1692), the Qing government abolished "Xun Zhuang", which was still inherited by Yuan Lai and Kuang. In the second year of Yongzheng (1724), hulasa area was under the jurisdiction of Tengyue prefecture (now Tengchong). During the reign of Qianlong, in addition to paying tribute to the Dai feudal lords, more than 80% of the Achang people in the area of the chieftain in Nandian became tenants of Han and Dai landlords. At the same time, they were exploited by feudal lords and landlords.

In 1660 (the 17th year of the reign of emperor Shunzhi of the Qing Dynasty), a great uprising of the people of all ethnic groups led by Yang Wu broke out in Husa area of Longchuan. In 1769 (the 34th year of the reign of Emperor Qianlong of the Qing Dynasty), the chief of Husa, Si Lai's Chieftain, collected money wildly, and Achang and other people of all ethnic groups rose up against him, forcing the Qing government to replace the chieftain. In 1793 (the 58th year of the reign of Emperor Qianlong of the Qing Dynasty) , the Achang people launched an armed uprising, surrounded the chieftain Yamen in hulasa and killed the chieftain. The struggle lasted for more than three months. Facing the resistance of the Achang people, the Qing government had to set up steles to restrain the chieftain in Songxiang and Mandong villages the following year, stipulating that the chieftain should be removed forever except for "daily firewood and meat, frost drop, appreciation and training, and wedding and funeral expenses". During the reign of Xianfeng in the Qing Dynasty (1851-1861), because the adult Achang men of Husa chieftain were forcibly recruited by the chieftain of Ganya to take part in the fighting against the chieftain of Longchuan, most of them suffered casualties. The families of the victims were so angry that they formed a team to the chieftain's Yamen to ask for blood debts from the chieftain of Ganya. After several years of struggle, the chieftain of Ganya had to pay compensation. In the first year of Xianfeng of the Qing Dynasty (1851), Mangbing and other "five groups" in Lianghe County The Achang people, together with the people of other nationalities, resisted the oppression of the chieftain of Nantian (DAI). The uprising team burned down the chieftain's office, and the chieftain fled in panic, asking for help from the chieftain of Ganya to suppress the uprising. In the sixth year of Xianfeng of the Qing Dynasty (1856), the Hui uprising against the Qing Dynasty broke out in Dali and other places in Yunnan Province. The Achang people, together with the local people of all ethnic groups, also participated in the struggle. In the 18th year of Guangxu of the Qing Dynasty (1892), under the leadership of domenla, the Achang people of Lasa united with the people of nearby Jingpo and other nationalities to use local religious forces to organize against the chieftain. They put forward the slogan of "killing the rich and helping the poor", besieged the chieftain's Yamen and occupied more than 10 stockaded villages. Later, the uprising was jointly organized by the chieftain of Nandian and Ganya in Tengyue prefecture (now Tengchong) In 1909, the Achang people took part in the "dry cliff uprising" of all ethnic groups in Dehong against the Qing government.

During the period of the Republic of China, the resistance struggle of the Achang people continued one after another. In 1943, the Achang people in hulasa region, together with the people of all ethnic groups, set off another armed uprising. The uprising masses surrounded the chieftain yamen, and the chieftain fled to Longchuan and set up a "governance bureau" to the chieftain in Longchuan Asking for help. They sent out a large number of troops to suppress it. The Achang people and the people of all nationalities in Longchuan fought for five days and nights. Because they were outnumbered, the uprising failed. In 1949, the Lasa people raised the banner of righteousness again. Shortly after assuming the throne, the new chieftain was shot dead by the uprising people, and the old chieftain was ready to suppress it. At this time, the Chinese people's Liberation Army troops went south to Baoshan. The chieftains were very frightened, The "ten chieftains' meeting" was held in Longchuan to discuss countermeasures. Under the pressure of the people's Liberation Army, the Achang people's uprising won. They sent three representatives to break through the blockade and travel to Tengchong to see their loved ones. In the second half of 1950, the people's Liberation Army entered Dehong District, and the Achang people, together with the people of all ethnic groups, were liberated.

In addition, whether in the 1880s when British imperialism invaded the Longchuan border in Dehong area or during the war of resistance against Japan, the Achang people fought bravely against foreign aggression, participated in the armed forces organized by the people of all ethnic groups, fought bravely against the enemy, and defended the border of the motherland. They made their own contributions in the battle of building and defending the border.

In the 13th year of Tongzhi reign of the Qing Dynasty (1874), the British imperialist officer Bai Lang led an armed exploration team from Myanmar to Yunnan. At the same time, Ma Jiali, an interpreter, was sent to the west of Yunnan to collect intelligence and map, which was strongly protested by the people of all ethnic groups in the west of Yunnan. In the first year of Guangxu of the Qing Dynasty (1875) Ma Jiali returned to Yunnan, followed by Bai lang. when he entered manyun and xueliezhai in Yingjiang County, he was surrounded by more than 200 local people of Jingpo, Dai, Han, Achang and other nationalities and ordered him to withdraw from the border. Ma Jiali shot dead and wounded the border people of China. Therefore, the crowd was angry and wiped out Ma Jiali and his armed entourage. At the same time, more than 2000 people of all nationalities led Bai Lang's office to Britain The siege forced them to flee back to Myanmar. This is a glorious historical event for the people of all ethnic groups in western Yunnan to counterattack the British colonists' invasion of China's border territory. It is known as the "Macari incident" or the "Dian case".

In the 26th year of the reign of Emperor Guangxu of the Qing Dynasty (1900), British Invaders once again invaded Tengchong County in western Yunnan, burned villages and shot and killed the people, arousing the righteous indignation of the people of all ethnic groups. The Achang Tu garrison, Zuo Xiaochen, led the people of all ethnic groups to jointly fight against the British invading army. Due to the disparity in equipment and strength between the two sides, more than 80 Zuo Xiaochen and patriotic soldiers and people sacrificed their lives and died for their country.

In 1942, the Japanese invading army invaded the western border area of Yunnan. The invading army drove straight along the Yunnan Myanmar highway and occupied Ruili, Longchuan, Mangshi, Longling, Yingjiang, Lianghe, Tengchong and other places. After that, it tried to point its claws at Baoshan and Dali. Most of the areas inhabited by the Achang Nationality were occupied by the Japanese army. The Achang people in baosongguan, Lianghe County were concentrated in young adults over 18 and under 50 Attack the Japanese aggressors. They also joined guerrillas, ambushed the Japanese aggressors in the jungle and gave the aggressors a hard blow.

The Achang people in the Ming Dynasty "bred livestock and tenant crops and were good at merchants", which has changed from the early collection and hunting economy to the hoe agriculture of "slash and burn". In the Ming Dynasty, Yunlong prefecture (now Yunlong) produced salt, and some Achang people were engaged in salt trafficking. In the Ming Dynasty, a large number of Han people moved in, brought advanced production tools and technology, and changed the extensive farming methods of Achang Nationality. Achang people began to use iron farm tools, including plow, rake, hoe, sickle, shovel, long knife, machete, etc. Achang Nationality living in the dam area reclaimed paddy fields; Achang people living in mountainous areas have gradually changed the way of "cutting down and burning up", and the yield of dry valleys has increased. Their agricultural production is still dominated by rice cultivation, supplemented by corn, upland rice, potato and vegetables. Achang people, who live in the semi mountainous areas of Jiubao and Baosong, have carefully cultivated excellent rice varieties such as "haogong'an", which are loved by the local people of all ethnic groups and are also known as the master of "rice king". In addition to agricultural production, Achang people also generally raise livestock, such as Buffalo, yellow cattle, mules, horses and pigs, and raise domestic birds, chickens, ducks and geese. Taking advantage of favorable natural conditions, Husa Achang Nationality has mastered the technology of planting grass and tobacco. The quality of grass and tobacco produced is good. In addition to some for their own use, they are also sold to nearby areas. They are also good at raising fish in rice fields. During the autumn harvest, rice and fish are harvested together. Achang handicrafts in Lianghe area include brewing and oil pressing, women spinning and dyeing native cloth, men weaving baskets and other bamboo production and daily necessities. But most of them are self-sufficient and rarely get traded in the market. Some of the Achang people in Husa have specialized in silver jewelry processing for hundreds of years. Their bracelets, silver chains, silver buckles and silver earrings are beautiful and deeply loved by people. Some are exported to Myanmar.

Since modern times, due to the development of Han dominated commodity economy in Dehong area and the influence of British colonial capitalist commodity economy in Myanmar to a certain extent, the commodity exchange relationship between Achang and foreigners has also developed rapidly. Because some of their production and daily necessities depend on the markets of other regions and ethnic groups, Achang's raw materials for processing iron products must be purchased from other ethnic groups, and some of their products, such as agricultural tools, knives and silver jewelry, have to be sold to other neighboring ethnic groups, which has promoted the development of commodity exchange relations. However, the handicraft workers and small traders of Achang Nationality are generally seasonal, and most of them are not separated from agricultural production.

During the period of the Republic of China, the local government of Yunnan set up governance bureaus in Achang areas, implemented the Baojia system, collaborated with local chieftains, and deepened the oppression and exploitation of Achang people. In addition to paying the three major items of "official rent", "foundation silver" and "big smoke money" every year, farmers also have all kinds of additional apportionment and money blackmail. Many Achang villages bear fixed labor, so they have names such as "sedan lift village", "cook village", "groom village", "send firewood village", "wash vegetable village" and "trumpet village". The exorbitant and miscellaneous tax groups that set up the Governing Council emerge one after another. There are dozens of portal tax, tobacco tax, land tax, mule and horse tax, etc. The Achang people have to bear double taxes, miscellaneous tax groups, official rent, labor and so on. At the same time, the chieftain fought openly and secretly with the established governance Bureau, and the people were boiling with resentment. The feudal rulers also used religious superstitions and stereotypes to deceive and oppress the Achang people.

Before the founding of new China, Achang area was mainly feudal lord economy, and the landlord economy developed to a certain extent. The Lord is the chieftain of Dai nationality, the landlords are mostly Han nationality, and the landlords of this nationality are few. In the chieftain's jurisdiction, the ownership of all land belongs to the chieftain. In addition to receiving "official rent", the chieftain also forces farmers to give gifts by virtue of political privileges during New Year holidays and weddings and funerals. In addition, the chieftain also occupied part of the land as a "private village" and leased it to farmers for land rent exploitation. In society, land (mainly paddy fields) pawn, trading relations, usury and employee exploitation are also quite serious. In addition to the feudal lords, the Achang Nationality was also exploited by the Han nationality and its own landlords. The landlords and rich peasants in Husa area account for 4.2%, accounting for 11.1% of the total area of paddy fields, while the poor and farm workers who account for 49 only account for 29.9% of the total area of paddy fields. The land rent rate is as high as 50% to 70%. The majority of poor and lower middle peasants live a miserable life of "yellow millet in the fields and no rice at home". Only drylands are publicly owned by villages, and the remnants of rural communes are retained to a certain extent.

After the founding of new China, especially after the reform and opening up, Achang Nationality has gradually changed from a single grain crop planting in the past to a new situation of diversified development of grain crop planting and cash crop planting such as sugarcane, tea, rape, flue-cured tobacco, fruits and vegetables. Since 1980, Achang Nationality Region has implemented the household contract responsibility system with linked output, and actively adjusted the industrial structure from reality to promote the development of agricultural production. In 1992, Husa Township took the development of flue-cured tobacco as the starting point of economic development; Since 1997, a new high-yield variety "big rape" has been promoted, which can increase the net income of each household by more than 1000-1500 yuan. In 2005, the planting area of rape in Husa Township reached 34000 mu. At present, Husa township has become the base of high-quality rice and oil crops in Longchuan County, and also the hometown of grass, fruit and chestnut in Dehong Prefecture. The Achang Nationality in Lianghe was short of food for a long time in history. Since 1980, the Achang Nationality in Lianghe County has gradually improved and implemented the policy of taking grain as the key link, sugar cane as the main link in the dam area and tea as the main link in the mountainous area. According to the natural and geographical conditions of each village, the Achang Nationality in Lianghe County implements the policy of diversified economy and all-round development. Take the road of scientific farming in mountainous and mid mountain areas, promote "hybrid rice" and "hybrid bracts", and implement diversified management, so that the villagers can gradually get rid of poverty and become rich.

The Achang people of Husa have high skills in forging iron and knives, and the wrought iron is durable. In particular, long knives, sharp knives, machetes, kitchen knives, scissors, rejection sickles, etc. are sharp and beautiful. They are famous for "household Sabre" and are loved by the people of Dai, Han, Jingpo, De'ang and other ethnic groups nearby. The long knives are also exported to Lisu People in Nujiang, WA people in Lincang, Tibetan people in Zhongdian and neighboring Myanmar. In the past, due to the lack of raw materials, heavy tax exploitation, self-employed, self-produced and self sold, not only the output was low, but also went to chuanzhai, missed the agricultural season and affected agricultural production. Many Achang craftsmen have been displaced under the threat of unemployment and hunger. After the founding of new China, this traditional ironmaking industry has developed further. Due to state support and collective management, iron production is booming day by day, and "household Sabre" has restored its youth. In 1954, the first blacksmith production cooperative was established. They provided various agricultural tools and knives for the nearby Dai, Jingpo, Lisu, De'ang, Han and other ethnic people. The variety of products has increased to more than 50 kinds and more than 120 designs and colors. Almost every brigade in Husa commune has more than ten or more than twenty iron furnaces, and the income of some teams accounts for nearly half of the total income. Using the income from handicraft industry, they built water conservancy and purchased mechanized farm tools, which further promoted agricultural production and improved the life of members. Since the reform and opening up, the state has allocated subsidies for ethnic supplies and purchased machinery and equipment. In 2000, in addition to the county and township knife factories, there were about 500 households engaged in iron making processing in Husa Township, with nearly 1000 employees, and the annual output reached more than 60000 pieces. In 2003, the state invested another 50000 yuan to support some manufacturers to purchase mechanical equipment, which changed the way of manual operation in the past. Husa Dao has won many awards in China. Its products are exported to minority provinces and regions such as Tibet, Gansu, Qinghai, Inner Mongolia and Sichuan and Southeast Asian countries.

After the founding of new China, small factories such as iron mills, farm tools, oil pressing, soap, rosin and cloth dyeing were opened in Lianghe area. Iron factories have also been established in hulasa area. Local Achang workers and Han workers have jointly manufactured hydraulic blowers to replace hand-held bellows, which improves efficiency and saves labor. Since the reform and opening up, the township enterprises of Achang Nationality in Lianghe County have developed from scratch. Four tea farms have been set up locally. In 1995, with the support of the state, a tea processing plant was set up, and the products sold well both inside and outside the province. In 1977 and 1999, two sugar factories with a daily processing capacity of 1500 tons and 1000 tons of sugarcane were successively established. After the implementation of the rural household contract responsibility system, a large number of agricultural labor forces have been liberated, and Achang farmers have engaged in the secondary and tertiary industries. Some of them run their own livestock farms to raise cows, and fresh milk sells well locally; Some have set up wineries; Some run limestone mines; Some contracted forest farms to collect pine resin; Some are engaged in grain processing, and a group of Achang wood, mud and stone craftsmen go out of the mountains to undertake construction projects. In 2005, there were 640 township enterprises in two Achang nationality townships in Lianghe County, with a total output value of 22.42 million yuan.

Since the reform and opening up, with the gradual establishment of the socialist market economic system, many Achang farmers have begun to lose the concept of being ashamed of doing business and devote themselves to business. Some Achang farmers go to Zhangfeng, a national secondary port, to operate cloth or engage in border trade in wood, jade, traditional Chinese medicine, local products, steel, daily necessities, etc. Husa Achang's "hand over rice noodles" is a characteristic diet. Some local Achang see the market and open the rice noodle shop to Mangshi, the state capital, which is deeply welcomed by customers. Since the mid-1990s, Husa, Jiubao and Baosong township governments have successively established rural trade markets, forming a rural market network with the resident of ethnic township government as the center and the nearby villages as the fulcrum. In the busy farmers' market, Achang sellers can be seen everywhere, such as throwing knives, farm tools, agricultural machinery processing, steel sales, opening grocery stores, catering stores, barber shops, clothing stores, furniture stores and hotels. Some Achang people are engaged in passenger and cargo transportation. There are more than 200 cars in Husa Township alone.

Feudal period

The basic units of Achang society are monogamous individual families. This monogamous family based on individual economy is a patriarchal family, which generally includes two generations of father and son or three generations of father, son and grandson.

Achang family concept is relatively strong, and the family still has a certain binding force on individual families. Villages are generally regional organizations based on blood relationship. Small families of the same family often live in the same region or adjacent areas. The family advocates family obligations in marriage, house building, funeral and poverty alleviation.

In the past, there used to be a feudal patriarchal organization - Family Association in the Achang Nationality Area of Lianghe. Family associations are generally composed of people with the same surname in one or several villages. They span villages and some nationalities. There are two types of organizations. One is more strict, with head and Deputy patriarchs, general affairs, steward, picket, finance, culture, supervision, documents, etc., and written (Chinese) chapters; On the other hand, the organization of the family association is not very strict. There are only two supervisors and no formal constitution. On the basis of small village associations, individual family associations also contact into regional associations. However, no matter what kind of Family Association, there are strict family rules. If they violate them, they will be punished. Some family laws clearly stipulate that "if the children of the family are disobedient and unfilial, even if they commit minor crimes, when their families report to the family meeting, the family meeting will punish them for four times" (chapter of the family meeting of mangzhan Village), and strive to maintain feudal rule. The family meeting meets regularly to solve internal disputes and other problems. With the development of society, the activities of Family Association have been given new significance.

According to the survey, Achang Nationality in hurasa area experienced a period of primitive commune. The land is completely owned by the village community, and individuals have only the right to use it. The village community is composed of several clans. Each clan selects a "wumengzuo" (meaning Zhailao) to jointly discuss the affairs of the village community. The village leader called it "Zuoyi" (meaning "good son"). "Wumengzuo" and "Zuoyi" formed the discussion group of the village community to serve the clan personnel of the rural commune. "Borrowing" also leads the masses to produce and sacrifice the village god "Seman". The village god is a symbol of the power of the village community. Until now, the village god must be sacrificed every year during spring ploughing and autumn harvest.

During the Ming and Qing Dynasties, the central dynasty began to establish a chieftain system in Achang inhabited areas. In modern times, there were 10 chieftains in Dehong area, but the three chieftains who ruled Achang Nationality most directly were Nandian (Lianghe), Husa and Lasa (Longchuan). The chieftain rule here is different from the chieftain system in other areas. Each chieftain has no unified supreme leader (Xuanwei), but is independent and not subordinate to each other; The chieftains were either irreconcilable, or used each other, or married from generation to generation to form a solid feudal ruling group. Before the founding of new China, the chieftains of Nandian (Lianghe), Ganya and Mangshi had become powerful forces in Dehong area. Among them, the chieftain of Nandian was respected as the "head of ten chieftains".

The chieftain system in Achang area has a set of strict organization and management system. For example, in Nandian chieftain area, the chieftain is the supreme leader of the territory, under which there are seal protectors and family officials. One seal protector to assist the chieftain in handling official affairs; Clan officials are divided into three levels: Meng, Zhun and India. Their functions and powers are to manage villages, or hold senior positions in the chieftain's office and work shifts in the chieftain's office. The chieftain's office has also set up a set of official posts. Among the various localities and nationalities under the jurisdiction of the chieftain, there is also a set of local official positions, which rule with the village as the administrative unit; The local officials are the heads of villages and are appointed by the chieftain. In Husa and Lasa chieftain areas, the chieftain administrative organization is composed of three-level organizations: yamen, office and loan. There are chieftains, regiment chiefs, teachers, Baozhun, team leaders and other officials in the Yamen.

Under the rule of chieftains, the remaining rural communes and Village Council in Achang society have long become the grass-roots political power organization of Achang people under the rule of chieftains. Under the chieftain's administrative organ, namely the yamen, there are two levels of administrative organizations, namely, "(sound g à ng)" and "summary". Husa area has a "village", which governs four, five or more than ten villages. Achang Nationality in Lianghe area is under the rule of Dai chieftain. Under the chieftain, there is a "guanye" and then a "pinch". Below the "pinch", there are "stalls". Each "stall" is composed of a larger or several smaller villages. The task is to issue the order of the chieftain, collect official rent and miscellaneous sects for the chieftain, and deal with the daily affairs of the chieftain. In Husa area, the "wumengzuo" and "Zuoyi" publicly promoted by village members used to serve the people of the village, but under the feudal chieftain system, the "Zuoyi" and "wumengzuo" economic commissions were assigned as "leaders" or "groups", becoming the assistant of the chieftain and the leading group of the village with dual identity.

the Republic of China era

During the period of the Republic of China, several quasi County bureaus were established in Dehong area. The establishment and Administration Bureau also uses the grass-roots organizations of the chieftain system to gradually implement the Baojia system. For example, in Husa and Lasa areas, the administrative organization under the chieftain was changed into Baojia and Jiajia, and the Baojia chief was appointed; In Nandian, a township was set up to replace the "pinch", Yue Zun was changed to the head of the township, a Baochang was set up to replace the "file", the head was changed to the Baochang, and each file belonged to the head of the natural village branch. However, the chieftains of Nandian, Ganya, Husa and Lasa still exist. They not only retain the name and position of chieftains, but also retain real political power. They are nominally under the jurisdiction of the county government or established governance bureaus, and inherited until the founding of new China.

New China

In early 1950, the Chinese people's Liberation Army stationed in Dehong area, where Achang people live in compact communities.

In January 1951, the party and the government sent a central ethnic delegation to Dehong to offer condolences to the people of Achang and other ethnic groups and publicize the party's ethnic policy. In 1952, the Achang autonomous region (district level) was established in Husa area of Longchuan County, where Achang people live in compact communities. In May 1953, the Yunnan ethnic working team went to the Achang village in Lianghe County to carry out mass work. With their efforts, the Achang people who were discriminated, enslaved and oppressed in the old society had a further understanding of the policies of the party and the people's government, which laid a foundation for the peaceful negotiation of land reform and the establishment of national autonomous townships in the Achang region. In 1953 and 1954, three Achang nationality townships were established successively in gaogengtian Township, Jiangdong District, Luxi County, binggai Township, Shadao District, Lianghe County and Guanzhang township. When Dehong Dai Jingpo autonomous region (prefecture level) was established, Achang Nationality also received full consideration in the number of Representatives.

In 1988, the administrative system of Dehong Dai and Jingpo Autonomous Prefecture in Yunnan was adjusted. Husa Achang Township in Longchuan County, Baosong Achang Township in Lianghe County and Jiubao Achang Township were recognized as Achang nationality townships at the county jurisdiction level by the state.

According to the 2000 census, the total population of Achang Nationality is 33900, including 17200 males and 16700 females; The sex ratio was 102.64. Compared with the "Si Pu" ten years ago, the population of Achang Nationality increased by 6200, with a growth rate of 22.43% and an average annual growth rate of 1.96%.

Among the Achang population, the urban population is 2800, accounting for 8.18% of the total population; The rural population is 31200, accounting for 91.82% of the total population. Compared with 10 years ago, the urban population ratio of Achang Nationality has increased by 4.38 percentage points.

Achang Nationality is distributed in 31 provinces, autonomous regions and municipalities directly under the central government, mainly concentrated in Yunnan Province, with a total of 33500 people, accounting for 98.77% of the total population of Achang Nationality. In addition, the Achang population is less than 100 in other areas.

From the population proportion of all ages, the proportion of children (0-14 years old) is 33.28%, the proportion of working age population (15-64 years old) is 62.45%, and the proportion of elderly population (65 years old and above) is 4.26%.

There are 22600 people aged 5 and over. Among the population aged 15 and over, there are 3100 illiterate people, and the illiterate population ratio is 13.56%, of which the adult illiteracy rate of men is 7.17% and that of women is 20.10%. There are 29900 people aged 6 and above, of which 83.18% have received primary school education or above, 27.15% have received junior middle school education or above, 6.46% have received high school and technical secondary school education or above, and 1.10% have received college and university education.

During the period from November 1, 1999 to October 31, 2000, the birth population of Achang Nationality in China was 610 (calculated according to the long table), and the total fertility rate was 2.04.

faith

Due to the influence of multiculturalism, Achang's religious beliefs have formed a state of coexistence of multiple religions. Among them are nature worship, ghost worship, ancestor worship, Hinayana Buddhism, Han Buddhism and Taoism.

The Achang Nationality in Lianghe, Luxi and Longling, influenced by the Han nationality, mainly believe in primitive religion and ancestor worship. The core of the primitive religion of Achang Nationality in Lianghe is that everything has spirit. They believe that the sun, moon, rivers, mountains, boulders and trees in nature have souls and superhuman power, and gods can also be divided into good and evil. Good ghosts can help people, make crops grow vigorously, harvest food and protect mountains and forests. Evil spirits make people sick and kill cattle, horses and other livestock in the stockade. When people get sick or suffer from disasters, they can only pray for the blessing of gods and kill birds, animals and sacrifices regularly or irregularly in order to drive away diseases and disasters. They offered sacrifices to the sun god, the moon god, the earth Lord God, the kitchen god, the fire god, the tree god, the boulder, the tiangongdi mother, the God of war, the wolf God and the hunting God in different ways, procedures and places. In each village of Achang Nationality, there is a "Temple" or "Sai" (similar to the nature of the temple) dedicated to gods.

Ancestor worship plays an important role in Achang's religious beliefs. Zhepama and zhemima are the ancestors of human beings. Achang people in Lianghe area regularly hold a grand Wola festival to commemorate and sacrifice them every year. The village god is the distant ancestor of Achang Nationality. All villages worship and sacrifice him. In Achang people's concept, there are three souls after death, one on the grave and sacrifice every Qingming Festival; One is in the middle hall of the home, and the new year's festival also needs to be sacrificed; Another sent "Town God's Temple" to consecrate. Every year on the first day of July and the fifteenth day of August, they also offer sacrifices to their ancestors.

Under the influence of Dai, Achang people in hulasa area of Longchuan mainly believe in Mahayana Buddhism. The shapes of local Buddhist temples and pagodas are similar to those of the surrounding Dai people. Buddhism has a great impact on the lives of Achang people. There are regular religious festivals and activities such as "entering the depression", "leaving the depression", "burning white firewood" and so on every year. Religious believers have poured a lot of financial, material and human resources into a series of religious activities. Anyone who contributes money or property to the Buddha or monk is a "Buddha". In addition to religious festival activities, many believers also saved money and held the greatest merit - "doing pendulum" to the Buddha. The Buddhist temple has developed into a cultural center in Achang villages, and religious activities have also strengthened the exchanges between Achang and Dai, Han and other nationalities. In 1998, Husa Township established a Buddhist Association. In some current Buddhist religious rules, we should combine the traditional religious rules with the hot issues in real society, standardize people's behavior and give full play to the positive role of religion.

In the village of hulasa, in addition to offering Buddha, people also offer sacrifices to Guan Yu, the earth owner, the God of wealth and so on. Achang people who believe in Han Buddhism and Taoism in this area are only concentrated in a few villages. They also regularly hold activities to worship the Jade Emperor every year. There are also professional or semi professional religious personnel in the village.

diet

Achang people's diet takes rice as their staple food, supplemented by pasta. They are fond of sour bamboo shoots, pickled vegetables and other foods. They also like pork on fire.

Hu Lasa's "hand rice noodles", Lianghe's Huanghua Baba and raw rubble ginger are more characteristic national flavor foods.

Achang people like drinking, and most people brew rice wine by themselves. Most married women like to chew betel nut. In their spare time, they spread betel nut to each other and dye their teeth black.

Clothes & Accessories

Achang's clothing has its own style, which is slightly different from place to place.

Traditionally, Achang men usually wear blue, white or black Lapel tops and black trousers. Adult men in Lasa also wear left Lapel tops. Husa Achang male young adults like to wrap white Baotou, while Lianghe male young adults like to wrap black Baotou.

Women's clothes vary from place to place. The costumes of Husa Achang women, married and unmarried, are similar to those of the nearby Dai people. Women's tops in Lasa and Lianghe are long sleeved round Lapel clothes, with tube skirts under them. They also wear silver collars, silver bracelets and other accessories. The styles of Baotou made by married women in the two places are slightly different. The Baotou of Lianghe women is about 33 cm high, while Lasa women are black Baotou with a disc. The girl's traditional dress is a light color double breasted jacket with dark pants. The waist is embroidered apron, the braid is pulled on the top of the head, and flowers are arranged on the braid.

Since the reform and opening up, some Achang women have bought cloth and lace to sew Bibs to replace the labor-consuming and time-consuming woven bibs. Its dress is moving towards simplification, pants replace the tube skirt, and the Baotou cloth is improved. Many young people change to wear Han and Dai clothes. Only the head decoration still retains some national characteristics, but they still have to wear national costumes during festivals and receiving guests.

Architecture

Achang people mostly live in dam area and semi mountainous area. Villages generally choose places with sunshine and sufficient water. Before the founding of new China, the Achang people had a hard life. Most people lived in thatched houses, that is, bamboo and wood were used as roof trusses, fences were pasted with mud as walls, and thatched roofs were used. After 1949, thatched houses gradually decreased and have basically disappeared since the reform and opening up.

The typical Achang housing is a "quadrangle" with a main room, two vertical wing rooms and a screen wall. Generally, it is a tiled house with civil structure or brick wood structure, and some flat roofed houses with brick concrete structure are also built. The main house pays attention to the direction of the seat, and the residential gate maintains the ancient custom of "opening the door to the mountain". There are generally three main rooms. The middle of the main room is a main room with shrines and fire ponds. It is a place for eating, heating, receiving guests and offering sacrifices. The fire pond in the hall never goes out. On the left and right sides of the main room are bedrooms and wing rooms for the elderly and unmarried children. Upstairs or guest rooms or stacking sundries. Downstairs are workplaces for more captive livestock, poultry or iron making tools. When building a new house, people also have the customs of setting off firecrackers and hanging red.

literature

type

Achang's ballads, stories, legends and other folk oral literature are rich.

Some of them reflect the origin of the universe and all things; Some reflect the origin and history of the nation; Some praised the people's struggle spirit against feudal rule and oppression; Some praised the hard work and wisdom of the working people.

The types of his literary works include epics, stories, ballads, dramas, myths and legends, etc.

The most famous is the mythical epic "zhapama and zhamima", which is an important material for the study of Achang ancient philosophy, literature and social thought. The stories "choosing the leader" and "brothers striking the iron" reflect the social life of Achang people from different aspects.

Some fairy tales and fables personify animals and endow people with ideological characteristics.

Achang opera is influenced by Han, Dai, Bai and other national cultures. It prays for grain harvest and takes agricultural sacrifice as the theme. When performing, it uses its own national dialect, which is deeply loved by everyone. "Duet" is an activity that young men and women like very much after work.

Carry forward protection

The Achang household Sabre forging technique and the Achang epic "zhapama and zhamima" have been listed in the first batch of national intangible cultural heritage protection lists, and they, along with Achang folk songs and Achang dance "dengwoluo", have also been listed in the first batch of intangible cultural heritage protection lists in Yunnan Province; Hexie village, Xinzhai village, Husa Township, Longchuan County, has also been established as Achang traditional culture reserve. At the same time, the state vigorously excavates and protects Achang traditional culture, cultivates national literary and artistic successors, and tries to combine culture with industrial support to promote the development of national traditional handicrafts.

Achang Nationality does not have its own characters. In the past, although its treasure house of folk literature was very rich, it could only be inherited by word of mouth, which was a blank in the literary creation of characters. For a long time after the founding of new China, Achang literature only stayed in the collection and arrangement of national folk literature, and contemporary literary creation was as few as morning stars.

After the reform and opening up, a group of middle-aged and young people of Achang Nationality have entered the palace of literature and are active in the literary world inside and outside Yunnan Province. They have successively published works of millions of words. Sun Yufei won the second national minority literature award for his poem "my tube skirt flower Yo", Luohan's collection of short stories "red tears" won the sixth national minority literature "Horse Award", and his first Achang novel "Purple fog" won the Eighth National minority literature "Horse Award". Cao Xianqiang's prose "the tall sticky jujube tree in his hometown" won the fifth national minority literature "Horse Award", and his works also won the "Frontier Literature Award" of Yunnan Province twice.

Ballads include custom songs, love songs, bitter songs, folk songs, etc. They rhyme catchy and have sincere feelings.

Musical instruments include huluxiao, Dongxiao, Sanxian, erhu, elephant foot drum, Gong, cymbal, suona, etc.

Dance has the most national characteristics, such as elephant foot encouragement, lion playing, Spring Lantern playing and so on. The traditional sports of Achang Nationality in Lianghe include archery, martial arts, boxing, dancing stick and Qinglong broadsword.

Arts and crafts include embroidery, painting, dyeing and weaving, carving, silverware production, etc. the patterns are beautiful and the production is fine. In particular, the carving has reached a high level. You can see all kinds of animals and plants carved vividly in furniture, buildings and Buddhist niches.

In addition, architecture and painting also have certain national characteristics. Achang's painting art is mostly related to religion. People painted the sun, moon, trees, flowers and other patterns on the Buddhist niches and some sacrificial utensils. The landscape, flowers and birds and figure paintings painted on the buildings are also more distinctive.

festival

Achang people have many festivals all over the country. From Achang ethnic festivals, we can see that they are influenced by Han, Dai and Buddhist culture. There are many festivals of Husa Achang Nationality, including rush pendulum, water sprinkling Festival, entering and leaving the depression, burning white firewood, Torch Festival, changing yellow sheets, celebrating the new year, watering flowers, etc. these festivals are related to the belief of Mahayana Buddhism. Among them, the "doing pendulum" activity has become larger and larger in recent years, and it is also an important way of folk exchanges between villages and Achang and Dai.

The most solemn national festival of Achang Nationality is "aluwoluo Festival". According to the wishes of the Achang people, it unifies the national and religious festival "woluo Festival" of the Achang people in Lianghe area to commemorate the legendary human ancestor zhapama and zhamima and the traditional Mahayana Buddhist "Huijie Festival" of the Achang people in the area of hulasa, Longchuan. The "aluwoluo Festival" is held from March 20 to 21 of the Gregorian calendar every year, and the festival marks Qinglong and white elephant. Since March 20, 1994, during each festival, Achang people everywhere celebrate the festival, and each village and branch send representatives to each other to wish the festival. The content of the festival is rich and colorful. Achang people not only show their talents, songs, dances and costumes to guests and friends who come to participate in the activities, but also hold various friendship competitions. They have long broken through the limitations of religion and are developing in the direction of inheriting national culture, strengthening economic exchanges and promoting national unity and progress.

etiquette

Achang people are famous for their hospitality.

The characteristic of hospitality is embodied in "hospitality with wine". If relatives and good friends come home, they must be invited to drink rice wine, eat and give everything to show their respect and sincerity to the guests. A VIP came from afar and invited him to drink "Jinzhai wine" at the entrance of the village. Achang people, whether relatives, neighbors or friends, often come and go. Everyone takes the initiative to help whoever has a red and white wedding or build a house. In Achang stockade, at the end of the year, during the slack season, young people get married and have more wedding events, and the atmosphere of sending wedding banquets and invitations is more prosperous. People reciprocate with each other and help each other. The gifts they usually give each other are candy, biscuits, drinks, etc. When attending the wedding, you can send money or daily necessities.

Frequent communication strengthened everyone's contact.

marriage

Achang families are generally monogamous paternal families, which implement the young son inheritance system, and there are also three generations of families.

In the past, young men and women were free to fall in love before marriage. Every evening, young men went to their favorite girl's house or bamboo grove and played sweet tunes with gourd Sheng to attract girls. In some areas, young men and women in groups sang love songs to each other near the fire, often all night, known as "string girls". However, the conclusion of marriage should be arranged by parents, resulting in the phenomenon of "leading marriage" (young men and women are privately appointed for life, opposed by the woman's parents, and the girl elopes with her sweetheart), "marriage snatching" and the distress of young men and women in marriage.

Nowadays, most Achang youth are free in love and independent in marriage. In some Achang villages, "string girls" and duets have also been replaced by communication in song and dance halls and entertainment places. The traditional marriage system of Achang Nationality mainly implements no marriage with the same surname, but intermarriage with Han, Dai and other nationalities has been more common for a long time, reflecting the long-standing close relationship between Achang Nationality and brother nationalities.

In the past decade, with the continuous increase of population mobility, inter ethnic intermarriage and transnational marriage have an increasing trend. In the past, in Achang society, there were the marriage form of house transfer system of husband brother marriage, as well as the customs of aunt and man marrying uncle and daughter, aunt and cousin marrying each other. Since the founding of new China, this marriage custom has been gradually recognized by people and no longer advocated.

funeral

Achang people are usually buried. In areas where people believe in Buddhism, after death, they first ask the Buddha to chant scriptures, and then choose an auspicious day for a funeral. There are also customs such as receiving Qi, reporting funeral, stopping spirits and offering sacrifices.

At the funeral, the Buddha tied a cloth about three or four feet long on the coffin and walked in front with the cloth in his hand to show that the old Buddha led the way and let the dead reach the "Kingdom of heaven" safely. When the coffin was carried out, the wife and children of the deceased knelt on both sides. The coffin should be carried over their heads, indicating that "a bridge" was built for the dead to cross the river. Each village has a public cemetery.

When the old Achang people in Lianghe died, they used to use firecrackers to fire at the sky, but now they set off firecrackers to report the funeral to everyone. Please also invite the "living Robe" (Sutra Master) to preside over the memorial ceremony. The most tragic scene in the funeral was singing filial piety songs, which made people cry and moved people with emotion.

"Cremation" shall be carried out for those who die abnormally.