Yunnan Culture - Yunnan Customs - Family Marriage
(1) Han Marriage Customs
Migration promoted the intermingling of the farming culture of the Central Plains with the nomadic culture of the mountainous minorities in the south. Since the beginning of the Qin and Han dynasties, Yunnan has seen a large number of Han immigrants enter the southwest region along with the development of the Southwest Barbarians by the central dynasties, and a large number of expeditionary troops stayed in the Erhai Sea during the Nanzhao period. But this period of cultural integration is a two-way process, on the one hand, the degree of "Sinicization" of the nomadic peoples of Yunnan is deepening, on the other hand, the Han Chinese immigrants to Yunnan also appeared to "barbaric" phenomenon, and finally fully integrated into the local ethnic groups. Until the Ming Dynasty, more Han Chinese migrated to Yunnan, only to change this phenomenon. According to history, Zhu Yuanzhang, the first emperor of the Ming Dynasty, sent Fu Youde to conquer Yunnan with an army of 300,000 men, some of whom stayed in the cantonment area. Subsequently, Mu Ying and "with more than two and a half million people in Jiangnan Jiangxi people into Yunnan," Tu Tian, Mu Chun and "and then move the people of Nanjing more than three hundred thousand" into Yunnan (the above figures when there is an exaggeration), the Han Chinese have since become the main ethnic groups in Yunnan, minorities have become real minorities. With a large number of Han Chinese migrants settled in Yunnan, they will be the agricultural culture of the Central Plains transplanted into the southwest, Han culture, a set of marriage rituals and family ethics and morals have become an important part of Yunnan culture. Until the Republic of China, due to the geographic environment caused by the Yunnan-Yunnan culture of the sheltered and closed, Yunnan Han still retains the so-called "Han customs and ancient rituals" in the marriage rituals that make travelers marvel. In Longchuan County, a part of the township called "old Han" (self-proclaimed "big head") in the Han, so far the marriage is still in compliance with the six rituals, the formation of a major feature of the behavioral culture of Yunnan and Yun.
Yunnan Han wedding customs follow the following six. First, the person's family. Marriage is presided over by parents or elders in the clan, both men and women, one to sixteen or seventeen years old, parents will be for him (her) to choose daughter-in-law son-in-law. Although the selection criteria vary slightly from place to place, but generally not more than the following articles: the family is quite; property is quite; religion is the same; family has no bad reputation; men and women do not contradict each other. Of the above five, the last one is the most important. Second, the next decision. The next ceremony is also called take eight. After the date selected, the man asked two matchmakers will be the boy's birth year, month, day and hour written on the red gold post, prepare some clothes, fruit, cakes, tea and salt, pigs and goats and four or five pieces of gold, please come to the drummers, sent to the woman's home. The woman will receive the gold, food, about half of the collection, clothing, casual slight collection, and then back to send shoes, hats, ink and books and other things, and the girl's birth year, month and day written on the same red post, let the male party to save. On this day, both the male and female families should invite their immediate relatives and friends to the banquet. Thereafter the marriage is fully valid. If the man and the woman discuss the marriage with another family for no reason, the other party may intervene, and there are even lawsuits for this reason. Third, the ceremony. The ceremony, also known as the Pig Whipping, is held the day before the wedding. The situation is roughly the same with the next set, the difference is only that it is sent from the woman's home to the man's home, and the gift must be complete with the whole hall of wooden utensils and daily use of the size of bits and pieces of fine things. Some people for the sake of saving, can also be under the fixed and over the ceremony was held, the two sides will first write out the eight characters (commonly known as "grass eight"), to the day before the wedding and exchange, known as the "two fields of grain a fight". Because the ceremony is because the two sides said that after the completion, or because the age of men and women is not enough, or because of the marriage of the object is not enough to prepare, so the first ceremony, as an appointment, after the appointment, three or five months within the marriage. Fourth, welcome. A few days before the wedding, invitations will be sent to friends and relatives. The male side must be sent by the groom himself, while the female side is invited by the bride's brothers and sisters. After receiving the invitations, friends and relatives must immediately prepare the hanging scroll, wedding couplets, money and other gifts, the woman can only send clothes, called the additional box gift. When the wedding day comes, the women's relatives and friends get up early to go in the sedan chair, and the money for the sedan chair is routinely developed by the host family. After the guests arrived, the groom in accordance with the chosen time to go to the woman's home in a sedan chair to meet. Along the way, drums and music, in front of someone playing the palm fan, sunshine and other deacons. To the woman's home, some people routinely stop the door to prevent, until the man will be handed into the door bag, only to open the door to let in. And some places are by the groom's mother to meet personally, to the woman's home, swarmed in, the mother-in-law sitting in the hall on a chair, the bride came out to kneel, wearing cape, covered with a red wedding handkerchiefs, by her brother to carry into the sedan chair. Bride to cry, as usual, to the man's home, in the door of the big firecrackers, the bride to take the two female guests will be sent to the bride into the new room. The couple sits on the bed, and an old man who is blessed with longevity spreads the tent, scattering pine nuts, melon seeds, lotus seeds, white fruit seeds, and jujube seeds in all directions, and speaking auspicious words. Then an old woman who is blessed with longevity carries noodles, which are eaten by the groom first and the bride second, called longevity noodles, and in some cases with wine, called cross-cups. After the ceremony was held to pay homage, the first heaven and earth, after the ancestors, and then outside the guest relatives, known as the recognition of relatives, friends and relatives to be worshiped shall be given to the red envelope. In the evening, it is customary to hold a room, friends and family partners, laughter, satisfaction and return. In addition, in the new room, but also need to light on the children and grandchildren lamp, placed under the newcomer's bed; light on the overnight candle, placed on both sides of the bed, a representative of the groom, a representative of the bride. If the two happy candles go out at the same time, it is a happy omen for the bride and groom to the old age. Fifth, back to the door. The third day after the happy period, the bride and groom early sedan chair back to the female home, known as back to the door. After breakfast, the bride and groom went out all over the female relatives and friends, in order to meet the groom and female relatives and friends, the recipient of the worship should also give gifts or red envelopes. After dinner, the new couple must return to the male family before sunset, commonly known as the so-called "with the sun". Sixth, the full moon. After the bride and groom return home, the bride is not allowed to return home at will. To the full thirty days after the wedding, the female family must be sent to pick up. After the bride went home, live ten days, eight days, and then by the groom to take back, since the wedding is completely over.
The above is the general situation of the wedding of the Han Chinese in Yunnan, and there are slight differences. To modern times, due to the impact of social and cultural changes, many towns and cities in the Han Chinese follow the example of the West, civilized marriage. Today, the province's urban Han Chinese more new-style wedding, in the vast countryside, although the ceremony has been simplified, but the custom of marriage line six rituals are still fully preserved.
(2) Yongning Naxi A note marriage
Yongning Naxi that the literature of the Mosuo people, due to historical reasons and geography, until around the 50s of this century is still in the feudal lord system belongs to the matriarchal system of matriarchy of the matriarchal family, retaining a strong matriarchal clan heritage. This kind of family Mosuo called "clothing society", is an independent production, consumption and burden of feudal servitude and tribute to the unit, generally including two to four generations of members, the average population of seven or eight, up to more than 20 people. The average population was seven or eight, with a maximum of twenty members, including grandmothers and their brothers (granduncles), mothers and their brothers (uncles), and sisters and their brothers. The lineage of the clan is based on the matrilineage, and property is inherited according to the matrilineage. Women have a higher status in society, and the head of the clan is usually an older or more capable woman. When there is no heiress in the clan, in order for the matrilineal family to continue, the heir is often adopted in the way of adopting a daughter to continue the heir.
The matrilineal family of the Mosuo people can continue for a long time, retained until modern times, and they practiced the marriage system has a close relationship, that is, the Mosuo people's marriage is complementary to their matrilineal family. The marriage life of their kin members, take the female side to live in the form of visiting marriage, belongs to the matrilineal legacy of the early stage of the dyadic marriage. The man and woman who establish the marriage relationship, the man does not marry, the woman does not marry, each living in the mother's home, belonging to two families, in different economic units, and each other is not called husband and wife but called Azhu. A note also translated A Shaw, the original Department of the Pumi language, meaning "friends", the establishment of the relationship between men and women A note is usually a man at night to the woman's home to stay, the next morning to return to the mother's home to labor, life. If the distance is long, the man may stay at the woman's home for a few days and then return to his mother's home. During the period of occasional residence, in addition to mutual gifts, there is no necessary economic connection, the children born also belong to the woman, the man has no responsibility for raising education. When the Mosuo teenagers to thirteen years old (also in the nine-year-old), will be held adult ceremony, time generally in the Spring Festival. Ceremony to clothing society as a unit, the young girl in the mother's help to take off the original clothing, change into an adult to wear the blouse and skirt, and then pay tribute to the ancestors, stove God and friends and relatives, the boy is in the uncle under the auspices of the adult's blouse and pants, to the community to show that they already have the power to make friends with the a note. Thereafter, the woman moved from the main room to the guest room to live alone, men and women as long as they are willing, can be tied for a note, time can be long or short, once a party is not willing to dissolve the relationship. Mosuo people in addition to members of the same matrilineal lineage in principle prohibit intermarriage, a note between without any restrictions, a person can have a few a note at the same time, an average of each person's life to make a note of six or seven people, there are up to dozens of more than a hundred people. But most people in a certain period of time have a more stable long-term Note, and one or two short-term or temporary Note. By the Yuan Dynasty, Yongning Naxi region established the Tusi system, Mosuo people were influenced by foreign Han culture and Tibetan culture. After the middle of the Ming Dynasty, some changes occurred in some matrilineal families, Mosuo men's status has improved, "marriage began in the house of Sze Pui (Tusi)", some men began to change the original marriage customs, marrying to the family, the Mosuo society began to appear in the Note cohabitation of the pair marriage, a few patrilineal families and both the man marrying and the woman The mother's family and the father's family that do not get married coexist in a two-tier family. Monogamy also appeared in some villages bordering on advanced ethnic groups. By 1956, before the democratic reform, Yongning Naxi center of the implementation of A note visit marriage accounted for about 73.4% of the total number of adults, the implementation of A note voluntary cohabitation accounted for about 10.5%, formally married accounted for about 9.6%, the Mosuo people's marriage customs are in a kind of slow change.
(3) Bai Marriage Customs
The Bai are the most y influenced by Chinese culture among the ethnic minorities in Yunnan. Therefore, as one of the cultural manifestations of their behavior, wedding customs have both the characteristics of Han culture and their own features.
Love The love activities of the Bai youth are relatively free, they usually use the labor, market, festivals and temple fair opportunities to talk about love, through the songs to test each other, express their feelings, and look for their sweetheart.
Engagement The Bai people call engagement "red post", "send water gift". In the past, although the Bai youth freedom of love, but the marriage is arranged by the parents, the line "parents' orders, the words of the matchmaker," and even finger for marriage, today there are young men and women who are free to fall in love with their parents and then presided over by the betrothal of the parents. The engagement ceremony is relatively simple, first by the male party to the matchmaker to come to the birth of the female eight characters, while giving the female family two bottles of wine, two packets of tea, four boxes of sugar, two pieces of cloth. If the two sides of the eight characters are not opposite, the female family also agreed that the female birth date written on red paper invitations, handed over to the male receipts, as proof of the marriage contract. After the engagement of the Bai people, you can cancel the marriage contract, but the active party to be condemned by public opinion. If the man proposes to withdraw from the marriage, the woman can not return the water gift, if the woman proposes to withdraw from the marriage, it must return the water gift.
Proposing marriage The Bai people generally practiced monogamy, and their marriage has three forms: marrying a woman, recruiting aunts, "roll account back to the door." The door to the son-in-law to get married to change his name, after marriage has the right to inheritance and the responsibility to support the parents of the woman. If the woman is the eldest daughter, the following brother is small, seven days after the wedding with her husband to carry the quilt, tent back to the mother's home to live, the burden of support for the elderly, care for the young brother's responsibility until the youngest brother grows up to be married, and only then return to live in the man's home. Bai people have the habit of early marriage, the two sides engaged, in the year before the wedding, the man must be entrusted to the matchmaker to the woman's home to ask for marriage, to the woman to prepare the trousseau of time, in addition to the preparation of all colors of coarse and fine collar hangings, all laying tents, a single shoe will be to do do dozens of pairs of pairs of pairs of shoes, in order to prepare for the wedding sent to the in-laws, siblings, brothers and sisters-in-law, sons and nephews, etc. for the meeting gift and after the marriage to wear themselves.
Wedding In the past, the Bai wedding is generally four days. The first day of the colorful shed, welcome the god of joy, the evening congratulations to the newcomers. At that time, the groom to worship "happy plaque", by the parents to take the word, the number of happy name, common after marriage. Congratulate the bride is the village sisters and the bride sitting under the canopy, pine pavement, red candles, eating sweets, candied fruit, congratulate the bride. The next day to welcome the bride. The groom in a sedan chair to the woman's home, to meet the bride and the best man dozens of people, plus the horseback riding "betting on the gift" of the children more than ten people and to the female side of the family will be close to the relatives, along the route of the vast. To the woman's home, the door is closed, to wait for the suona sound three up three breaks to show sincerity, only to open the door to welcome in, set up a banquet, the groom is on the seat, set up a separate seat hospitality. The red sun in the west, by the matchmaker again and again urged the bride to cry by the elder brother to carry on the sedan chair, covered with "open face red", the groom is from the female fathers on the horse cups, and in its left hand bladder tied a brocade red flowers "wilted flowers red". To the male family, the door set down a set of sacrificial wine, bucket, ruler, scales, scissors, incense, wax, paper, candles and so on, by the end of the public sword law enforcement, backed off the carriage, the new couple into the bridal chamber. At that time the village sick people will be able to take advantage of the noise to reach out in the bride on the body, hands, legs, pinching to stick to the joy, to relieve the pain of the disease. Newlyweds into the bridal chamber, avoiding others, hosted by the matchmaker to drink the cup of wine, and then out of the room to guests. The night also held a new room, as the saying goes: "the bride's room no size", as much as you can casually. The third day back to the door. The bride rose early in the morning, with the help of others "head", the hair into a high bun, as a sign of adulthood. Then the bridegroom accompanies her to her home. At that time, the groom held a brocade flower, to the bride's home to thank the bonus, the male relatives to the relatives also went to do the pro guests, the female family set up a banquet. The fourth day to pay guests, dismantle the colorful shed, to entertain the guests to help.
In addition, there are some provisions in the Bai marriage customs: such as the death of her husband, women are generally not allowed to remarry, or be subject to social discrimination and criticism. A few can remarry, women to lose the enjoyment of the former husband's property, while remarrying the bride price, bride price is also attributed to the former husband's family. In the Yunlong Mountain area, the Bai people also retained the custom of "transferring rooms", after the death of the brother, sister-in-law remarried to his brother, known as the "uncle on the sister-in-law"; Lijiang Bai people are based on the concept of "eldest brother for the father, sister-in-law for the mother", can only be a sister-in-law to transfer rooms to her brother-in-law. The Lijiang Bai people, based on the concept of "elder brother is the father, elder sister-in-law is the mother", can only be sister-in-law to brother, sister-in-law can not be transferred to the younger brother.
(4) Dai Marriage Customs
Due to their geographical location, the Dai are culturally more influenced by Southern Hinayana Buddhism, and their socio-economic pattern is in the stage of feudal lordship until the 50s of this century, and there is still a strong legacy of matriarchal system and high status of women in their social life. Therefore, as the cultural manifestation of the national behavior, the marriage custom is generally retained under the matriarchal system of "living from the wife", and its marriage rituals are more infiltrated with the influence of the Southern Buddhism culture.
From the wife to live, also known as the wife side of the residence of the marriage, is a matriarchal clan system during the prosperity of a popular form of marriage and residence. It is with the improvement of the status of women by the evolution of the lookout marriage, the man from the past to visit the woman's even life changed to move to his wife's side of the clan commune, both *** with living in a **** production system of economic units. From the wife living is only a temporary combination of men and women, husband and wife did not form an independent economic unit, its combination and divorce are very easy. Yunnan Dai society has long existed in the habit of living from his wife, when the man invited to the woman's home to say goodbye, the woman's parents and the matchmaker agreed to live from his wife's time, generally after marriage first in the woman's home three years, and then back to the man's home to live for three years, and so on back and forth, known as the "three than to worship, three than the horse" (three years to go, three years to come). In some places, the period of residence from the wife can be as long as fourteen or eighteen years, and it is not until they have established their own small families that they are considered to have settled. During the period of residence from his wife, the male parents, according to the family's economic situation, appropriately divided into sons of agricultural tools, livestock, seeds, etc. to bring to the female family, the couple can plant their own small amount of fields outside the family, vegetables, poultry, and even business, in order to accumulate their own property, in order for them to establish a small family to lay the economic foundation. When the conditions are ripe, both parents share a portion of their farm animals and farming tools, the village and cottage share their land, and assist them to build a good house, so an individual family is established, and the husband and wife form an independent economic unit.
The marriage customs of the Dai people are also influenced by the southern Buddhist culture. Love The love of the Dai youth is relatively free, but in time is subject to the constraints of the traditional religious festivals of Hinayana Buddhism. September 15 of the Dai calendar each year (about when the summer calendar in mid-July) for the "door festival", the next three months for the Hinayana Buddhist period of peace and fasting, during this period of young men and women are generally not allowed to fall in love or get married, until December 15 of the Dai calendar (about when the summer calendar in mid-September, "open the door festival"), this restriction is only after the "Dai", the Dai people are also influenced by the southern Buddhist culture. After the "Open Door Festival" in mid-September of the summer, this restriction is canceled. They fall in love in an interesting way, one is the song. When night falls, the girls in groups of three to five in the courtyard lit a bonfire, set up a spinning wheel spinning, the boys will play the bamboo flute, pulling the stringed zither, came to the side of the spinning wheel, singing to test. If the girl is interested, she will hand him a small stool to sit down and sing in reply. After the two sides are in love, they sit together, *** Phi young man's blanket. The second is to throw flower bag. Every year during the Water Festival, the girls bring carefully crafted flower packets to the site, and the lads lined up in two rows, twenty to thirty meters apart, throwing each other flower packets for the play. At the beginning seems to have no purpose, to a certain time, it began to carefully search for objects, the flower package thrown to the favorite young man, if the other side can not catch, will have to give each other gifts. In this way, you and I, the two sides of the heart, the woman will throw the flower package high up, the man pretended not to catch, the two took the opportunity to happily leave the venue to talk about their feelings. Third, buy chicken. Catch the day the girl will be stewed chicken to the market to sell, interested in the young man will go to buy, if the girl does not like, she will double the price, if it happens to her favorite people, will be generous gift. The two sides, after talking, are in love with each other, and they both leave.
Marriage proposal After the love matured, the man asked the matchmaker to go to the woman's home to talk about marriage. After two round trips, if the woman's parents and family agree, the matchmaker will notify the man to prepare sugar, double banana, betel palm, tobacco, wine and other gifts to betrothal, the two sides agreed on the date of marriage and from the time of the wife to live. In the course of the marriage proposal, if the parents of the female party or the elders of the clan do not agree, the custom of "snatching the marriage" or "stealing the girl" still exists in the Dai society. Robbery is a matrilineal clan to patrilineal clan transition or the wife side of the residence to the husband side of the transitional period of the remnants of the marriage customs. Young men and women who love each other make an appointment in advance about the time, place and password, the man invited friends and relatives, holding weapons, carrying coins ambush on the side of the road. The female party took the excuse to go to the agreed location, a password, the girl was immediately "snatched" away. At this point, the girl cried out for help, family and neighbors immediately chased, the wedding robbers ran while spreading coins, chasers are busy picking up the money, robbing the wedding ended successfully. The male family immediately invited people to go to the marriage, the female family forced by the fact, had to agree. Stealing the girl is also pre-agreed, the girl secretly packed clothes, the young man by the dead of night, on time to the female downstairs, a code, men and women left. After dawn, the man brought gifts to the front to make amends, the woman's parents huffed and puffed, had to agree to choose a day to finish the marriage.
Wedding ceremony Due to the "from the wife to live", the Dai wedding is mostly held in the woman's home first. Before the wedding, the new couple should first go to the Buddhist temple to worship Buddha, pray for good luck and happiness, and grow old together. After the wedding, monks are invited to recite sutras, and monks will be colorful silk threads tied around the wrists of the new couple to express their blessings. After the monk retires, the newlyweds sit at the wedding table to receive the blessings of the old man and the congratulations of the guests. Once the old man read the toast, the newlyweds scrambled to grab the betel leaves soaked in the wine goblet, and the Dai customarily believe that whoever grabs it first will be in the main position in the family in the future. Next is the tethering ceremony, the bride and groom kneel down in the position of male left and female right, the old man with a long white thread from the man's left shoulder to the woman's right shoulder, and then the guests tethered line, the male relatives first bride after the bridegroom, the female relatives first bridegroom after the bride, men and women's hearts are tethered together by the long white thread. Tethering line after the end, the beginning of hospitality to guests, the bride and groom to guests attentively toast, folk singers "Zanha" sung on the side, people from time to time outbursts of applause, and raise a glass of blessing. Zanha singing, the host and guests to the courtyard or square, in a circle and dance happily, people are intoxicated, all night long. Before dawn on the second day, the groom returns to his own home and then to his wife's home in the evening. On the third day, the man's mother picks the cool rice noodles to the woman's home to recognize her. The fifth day the bride and groom pick the cool rice flour to the male family, the groom's mother accompanied the bride to recognize the male family relatives and friends, friends and relatives to give gifts, the entire wedding ceremony to this end.
(5) the Jingpo people's aunt species and Joe species
Jingpo people in the century before the 50s is still in the rural commune tends to disintegrate and to the transition to the class society stage, retained more remnants of the original communal system, the class differentiation has arisen, clan chiefs system has evolved into the system of the mountain officials. They live in the subtropical mountains at an altitude of 1,500 to 2,000 meters, with abundant rainfall and fertile soil, and engage in slash-and-burn and paddy-field agriculture. The culture of the Jingpo ethnic group is compatible with the above socio-economic development pattern, and its behavioral and cultural manifestations of marriage habits are more distinctive. As a remnant of the primitive society clan exogamy system, their marriage is monogamous, following the traditional one-way aunts and uncles table priority marriage principle, the so-called "aunts species and Joe species," the title.
According to the custom of the Jingpo people, the son of the aunt must marry the daughter of the uncle, while the daughter of the aunt can not be married to the son of the uncle's family, the aunt's family known as the aunt species, the Jingpo language called "Dama", the uncle's family known as the father-in-law species, the Jingpo language called "Meilong", and the generations have inherited. The uncle's family is called the husband's family and the uncle's family is called "Meilong" in Jingpo. In this way, any man belonging to the family name of the uncle's family can marry any woman belonging to the family name of the husband's family, and vice versa is prohibited, which the Jingpo people call "the blood does not flow backward", and two fixed intermarriage groups are formed among each other. The son of the uncle's family marries the daughter of his uncle's family, and the three family names establish a fixed intermarriage group, forming a cycle of marriage between family name A and family name B, family name B and family name C, and family name C intermarries with family name A. The Jingpo people call this "blood not flowing backwards", forming two fixed intermarriage groups among each other. In line with the above-mentioned intermarriage regulations of "aunt and husband", the Jingpo people have their own unique customs in the name of relatives, retaining some remnants of quasi-Punaruya marriages. Their mother's side of the sisters called the same "mother", the father's side of the brothers called the same "father", uncle and father-in-law, aunt and mother-in-law, father-in-law and aunt, mother-in-law and aunt, the same name, prohibit intermarriage between aunts and cousins.
Jingpo young men and women in love freely, the two sides through the love song duet to socialize. But before singing must be careful to ask each other genealogy to determine each other's surnames. They are in the public room to talk about love, singing and dancing, love is mature, the wedding will be held, please singers (Jaiwa or Dongsa) to sing, blessing, after the marriage of the woman does not fall husband's family. After entering the class society, the Jingpo people, who practiced the mountain official system, implemented the intra-class marriage system, and the arranged and bought-and-sold marriages began to appear in the civil society, and the custom of transferring the marriage to a new house and renewing the marriage of the wife and sister after the death of the wife was prevalent in the society. In the past hundred years, due to the influence of foreign cultures and surrounding ethnic groups, the Jingpo social and cultural changes, a few people to break the traditional marriage, the father-in-law's family name of the man married to the aunt of the family name of the woman's phenomenon has appeared.
(6) Lien name system
Lien name system is a primitive clan society, a naming system, mainly divided into two categories: one is the mother-daughter Lien name system. Mother and daughter with the name system, that is, mother's name and daughter's name connected naming system, which arose in the prosperity of the matriarchal clan system, is due to the development of productive forces, the emergence of dyadic families, children's pedigree to the mother's line of descent and the emergence of the calculation. As a remnant of the characteristics of the original matrilineal family, the mother-daughter hyphenated naming system was still prevalent in the Brown Mountain area of Xishuangbanna in Yunnan until the 1950s of this century, and there are also remnants of this system among the Dulong and Gaoshan. The Browns do not have surnames, and before the names of men and women are respectively crowned with "rock (Ai)" and "Yu (Yi)" to show the difference between the genders. Soon after the birth of a child, the old people in the family will be asked to choose a name on behalf of the child, and then the mother's name will be linked to the back of the name, together with the gender title, which is the child's official name. The child's official name is then added to the mother's name, which is the child's official name. For example, if the mother of a child named Yu Nanba gave birth to a daughter and the old man named her "Dump", her daughter's name would be "Yu Dump Nan". If the names are the same, the grandmother's name is added to the mother's name. In the case of the Dulong, the mother's name is added before the person's name and after the family name and the father's name. Any ethnic group that practises mother-daughter hyphenation also practises mother-son hyphenation, and the hyphenation method is the same as that for mother-daughter hyphenation. The second is the father-son hyphenation system. Father and son hyphenated system is a patrilineal system under the father's name and the son's name of a naming system for generations, which arose in the matrilineal clan dissolution, the establishment of the patrilineal clan period, due to the descent according to the mother's lineage changed to the father's lineage, father and son hyphenated to ensure that the father's lineage according to the direct line of descent to inheritance, and can be distinguished between the direct line of descent and non-direct lineage of distant relatives. In addition, after the emergence of private property, paternity can enable direct paternal relatives, especially direct descendants, to enjoy the right to inherit property. Therefore, the system of joint names of fathers and sons has been preserved both in the peoples who have long entered the slave and feudal societies, and also in some peoples whose private ownership has not yet been fully established and whose class differentiation is not yet very obvious. Until the 1950s, remnants of this custom were preserved among the Yi, Hani, Jingpo, Jinuo, Dulong, Nu, Wa and other ethnic groups in Yunnan. There are three ways of connecting the name system of father and son, ① the positive push down even method, that is, from the father's name to the son's name, such as the Sichuan Liangshan Yi Guhou family: Guhou - Guhou Hai Zi - Hai Zi Heide - Heide Mua ......;Yunnan Jhansi Jingpo Gelao family: Mao Molong - Molong arch - arch Ma Thin - Thin Szuo ....... ② Reverse deduction anti-connection method, that is, from the child name back to the father's name, such as Ximeng Wa Yong Ou Jia: San Bili - Bili Song - Song Sa - Sa Wai Te ... ..., where Sungsa is the name of the great-grandson and Sa is the name of the person. (3) The method of hyphenation, i.e., to put the surname before or after the name. Such as the three kings of the Dali Kingdom period Duan Zhixiang - Duan Xiangxing - Duan Xingzhi. The social function of the patronymic system is that it is easy to recite and memorize, and it is easy to be passed on by word of mouth to consolidate patrilineal blood ties, internal unity and property inheritance. Some ethnic groups have father-son names for as long as 50 or 60 generations, while others have only two or three generations. In practice, due to the name of the same more, some ethnic groups in the father's name, the name before or after the name, the father's name, plus the grandfather's name, some plus the family name or tribal name. When they call each other, generally only call my name, if even called the father's name or grandfather's name, is extremely disrespectful.