There is no written law among the Jingpo, and the social order is maintained by the traditional customary law, the tundra. Customary law is very binding and is often combined with religious superstition. The death penalty is not easily imposed, but murderers must pay compensation for their lives. In general cases, the loser is fined several to ten times the amount of compensation in kind. Cases can not be investigated to determine the case will take God judgment. Commonly used way of divine judgment are gambling curse, egg Gua, fighting snails, boiling rice, fishing boiling water, boring water and so on. With the class division, the customary law has been gradually destroyed, and was used by the mountain officials and the headman to serve their own interests. The word "munao" is Jingpo, and "zongge" is Jawa, and people usually write "munao zongge" together, which means "dancing in a big group". "This is the largest and most important festival of the Jingpo people. This is one of the largest and grandest forms of festivals celebrated by the Jingpo people. Historically, the Jingpo people have held the "Menao Song" as a festive event whenever they have gone on an expedition, made a triumphant victory, had a good harvest, had a wedding or funeral, or welcomed a guest. About its origin, there are different legends. A popular legend is: in ancient times, the Jingpo people lived a happy life of peace and prosperity. Then a devil king appeared who lived by eating children. One day, when he didn't feed the children, he called for wind and rain, flooding the fields and gardens. A man named Lei Pan led his people southward to rebuild their homes on the banks of the Maelikai and Nmekai rivers. When the devil king found out about this, he came back and ate Lei Pan's son. Lei Pan was determined to lead his people to fight against him. The Sun God was y moved and made a sword for him. The demon king was finally killed. People celebrated the victory with songs and dances. Since then, in order to commemorate the glorious achievements of their ancestors, the Jingpo people have held singing and dancing festivals every time they have celebrated an event, and called it "Megnao".
The main event of the Minao Song is usually held for three days. At that time, men, women and children in full costume crowded into the eye brain square, night and day to dance. The square center there are four about 20 meters high Meinao columns, columns painted with a variety of colorful patterns, such as ferns, daggers, triangles, etc., in order to symbolize good luck, happiness, unity and bravery. The left side of the eye-brain column has a square high platform for suona and other musicians to use, before the column hung a 2-meter-long leather drum and a side or a number of more than 1-meter-diameter point of light gong. The square is surrounded by a bamboo fence with two gates open to prevent "wild spirits" and livestock from intruding and interfering. At the beginning of the festival, cannons are fired, drums and music are played, and people cheerfully toast each other and exchange gifts. Two respected old men, dressed in large dragon robes, wearing a peacock, pheasant plumes and wild boar teeth inserted into the eye brain cap, holding a long, bright knife, leading everyone to dance according to the patterns marked on the agate column route. After jumping two circles, the team split into two, one way in the leader to continue to dance along the established patterned route, the other way by the level of higher level of people to lead a more free dance. Dance to the third day of the fast dispersal, the dancers holding a variety of bouquets of flowers jump, responsible for cooking pick up the spatula, pipe wine hold up the wine barrels also participated in the queue dance, its joyful, enthusiastic atmosphere reaches a climax. Whenever the cottage gunpowder gunshots, neighbors will know that someone died, and according to the single and double number of gunshots to identify the gender of the deceased (female single male double). When the neighbors heard about it, they brought food, vegetables, poultry and animals to offer condolences and help with the funeral.
There are no special ceremonies for young people who die. If there are children and grandchildren of the old man died, in order to show admiration, remembrance of the feelings of self-mourning the night of the self-mourning, the Walled City and neighboring Walled City people are coincidentally come to the relatives of the deceased and jump with the commemorative dance (Jingpo called "Avalanche Dong", Zaiwa called "hiccups Bengo"), and a jump is all night long, the whole day. And a dance is all night long. The more days of dancing, the more honorable the host. There are two places to dance on such occasions, one outside the house and one inside the house. Outside the house, the dancers roar like a tide of "Oo Ran, Oo Ran" and move roughly and powerfully to drive away demons and monsters from harming people. Inside the house, the dancers dance around the corpses to the rhythm of deep, medium-speed songs and sharp-pointed gongs. There are more than 30 dance phrases, including pure witch dances as well as movements for farming, hunting and fighting. Their songs are not sad, but joyful, mainly about why people die, recounting the deceased's behavior during his life and how he taught his offspring how to behave, hard work, and gratitude for the deceased's upbringing, and so on.
All normal deaths are buried in the earth. A few months or a year after the burial, the family will hold a ceremony to send the soul of the deceased back to his home in the north along the route of the southward migration of the Jingpo ancestors. In the case of sending the soul of an elderly person, the family will dance the "Hak Bungo" ("Beng Dung") until the grave is repaired. When the grave is built, the main item is to build a 3-meter-high conical thatched shed on the grave, with a wooden statue inserted at the top, and colorful paintings drawn on it with charcoal, red earth and pig's blood, with patterns of the sun, the moon, the mountains, the water, the beasts, the domestic animals, the swords and the guns, the agricultural tools, the crops and so on, to show the gender and age of the deceased and his main activities during his life. Bamboo poles are inserted around the grave, with a few indicating several sons and daughters. The head of the grave is made of stones. After the grave is built, there are no more activities such as memorial services.
Before the founding of New China, it cost a lot of money to organize funerals and delayed labor, which had a great impact on people's production and life. With the development of socialist spiritual civilization, the funeral ceremonies have been gradually simplified, the emergence of old things new fashion.
Every year in early autumn, a grand "respect for the elderly will be held". Young people shot muskets, firecrackers, scrambling to invite the old man to the bamboo building as a guest. At dusk, people in the joyful sound of wooden drums, enjoy the collective dance of "respect for the elderly". A political system practiced by the Jingpo people in Yunnan Province, China, before the founding of the People's Republic of China. It is a political system that was practiced before the founding of the People's Republic of China. It refers to a hierarchical system in which mountain officials, village chiefs, and other rulers exercise independent power within a certain area. This system was gradually evolved in the process of disintegration of the clan chieftaincy system. The "Shan Guan" is the name used by the local Han Chinese, named after the mountainous area inhabited by the Jingpo people, known as "Gongsatun" in Jingpo language, also known as "Du", "Duwa" or "Duwa". Dewa" or "Early". The mountain officials are hereditary aristocrats who have been separated from the primitive rural communes since Yuan and Ming Dynasty, and there are three types of them: big, medium and small, and all of them have their jurisdictions bounded by natural symbols such as mountains, rivers and so on. Large mountain officials had jurisdiction over dozens of villages and hamlets, while small mountain officials had jurisdiction over one village or several households. Within the jurisdiction, the members of the society were generally divided into three classes, namely, official, people and slaves, with strict boundaries between each other and no intermarriage. The mountain official must be from the official lineage, is the highest political chief of the district, is the embodiment of customary law and the implementer, and in wartime is the military leader of course. Mountain official enjoys a variety of privileges: the people to kill cattle sacrificial ghosts or hunting beasts, need to give the mountain official a leg, called the official leg; the people of each household every year for the mountain official gratuitous labor 3 to 6 days, called the official labor; the people of each kind of a bucket of seeds of paddy fields, need to be sent to the mountain official 1 to 6 buckets of grains, called the official valley; jurisdiction of the Han Chinese each household needs to be to the mountain official payment of opium every year, called the official tobacco 2 to 4 tael; New Year's festivals, marriages, funerals, During festivals, marriages, funerals, harvesting of grains or mediation of disputes, the people were required to send gifts such as cows to the mountain officials, which were called official gifts. The position of a mountain official is hereditary according to the principle of succession of the youngest son. A big Shangguan usually has three or five family slaves. Under the Shangguan, there is the Zhaotou, which is the representative of each big clan in the village, usually appointed by the Shangguan. There was no unified, higher political organization above the Shan official's jurisdiction, and there was no direct relationship of dominance between Shan officials. However, the big Shangguan had some influence on the middle and small Shangguan on certain important issues. In the early days, the mountain officials played the role of the chiefs of the rural communes, but later on, they took on the nature of certain slave owners and feudal lords. Over the past hundred years, due to the mountain official system of exploitation and oppression of the aggravation of social conflicts, the late nineteenth century, the west of Dehong Lianshan branch Danshan Jingpo area and Yingjiang Tongbiguan area broke out of the people and slaves against the rule of the mountain officials of the Gonglong Uprising, the struggle before and after the last more than 20 years. In the area where the uprising was won, the original mountain officials were reduced to the people, their privileges were abolished, the hierarchical boundaries were canceled, the precincts were broken, and the hereditary system of the mountain officials was replaced by the election system, which was called the "Gonglong Unity". After the establishment of the People's Republic of China, in the process of realizing regional ethnic autonomy and the direct transition to socialism, the mountain official system completely disappeared.