Shui Ethnic Minority

The Shui ethnic group has its own language and traditional script. The Shui language belongs to the Sino-Tibetan language family, specifically the Zhuang-Dong (壮侗) language branch under the Dong-Shui (侗台) sub-group. The Shui people’s ancient script retains a unique blend of pictographs, ideograms, and abstract characters, which marks the distinctive features of their writing system.

The Shui people refer to themselves as “Sui” (睢). There are several theories regarding the origin of the Shui ethnic group, including the idea that they are descendants of the Yin people (殷人), a theory about the Baiyue (百越) migration from Guangdong and Guangxi, as well as theories about migration from Jiangxi and southern Jiangsu. The Shui script is considered a remnant of the ancient Xia and Shang cultures and serves as the spiritual pillar for the Shui people. Fish is their totem, and dishes such as rice, fish soup, and rice with fish are important elements of their social customs.

Geographic Distribution

The Shui ethnic group primarily inhabits the area along the upper reaches of the Longjiang River (龙江) and the Du Liujiang River (都柳江), located at the border of Guizhou (贵州) and Guangxi (广西). Key settlements include the Sandu Shui Autonomous County (三都水族自治县), Libo (荔波), Dushan (独山), and Duyun (都匀) in Guizhou, as well as Rongjiang (榕江), Danzhai (丹寨), Leishan (雷山), Congjiang (从江), and Liping (黎平) in the southeastern part of the province. There are also scattered Shui communities in the northern part of Guangxi, including Hechi (河池), Nandan (南丹), Huanjiang (环江), and Rongshui (融水), as well as in Fuyuan (富源) in Yunnan (云南).

According to the China Statistical Yearbook – 2021 (中国统计年鉴-2021), the Shui population in China is recorded at 495,928 people.

General Information

• Ethnic Name: Shui (水族)

• Primary Distribution: Guizhou (贵州), Guangxi (广西), Yunnan (云南), Jiangxi (江西)

• Language: Shui Language (水语)

• Religion: Polytheism (多神教)

• Writing System: Shui Script (水文)

• Language Family: Sino-Tibetan, Zhuang-Dong branch (汉藏语系壮侗语族侗台语支)

• Population: 495,928 (as of 2021)

Ethnic Name

The Shui people call themselves “Sui” (睢), a name derived from the Sui River (睢水), which is believed to be the origin of their people. According to local folklore, there is a saying: “Drink from the Sui River, become a Sui person” (“饮睢水，成睢人”).

The term “Shui” (水) as a replacement for “Sui” (睢) became more commonly used during the Tang Dynasty (唐代). In the Kaiyuan period (开元年间, 713-741), the Tang Dynasty established a commandery called “Fushui Zhou” (抚水州) in the Huanjiang (环江) area, which was primarily intended to pacify the Shui people living in the border regions of Guizhou and Guangxi. This marked the official recognition of the “Sui” ethnic group, and the name “Shui” gradually replaced “Sui” in official records.

Throughout history, various records have referred to the Shui ethnic group under different names. In the late Ming Dynasty, there were mentions of “Shui Miao” (水家苗) and “Shui Yi” (水家夷), among others. Early records often viewed these minority groups as “uncivilized.”

In 1957, the State Council approved the establishment of the Sandu Shui Autonomous County (三都水族自治县), solidifying the ethnic name as “Shui.”

Population

According to the 2010 National Population Census (第六次全国人口普查), the Shui population was recorded at 411,847. As of the China Statistical Yearbook – 2021 (中国统计年鉴-2021), the Shui population in China is now 495,928.

History

Origin Theories

The origin of the Shui ethnic group has been the subject of various theories in both folk traditions and academic circles. These include the belief that they are descendants of the Yin Dynasty (殷人), a theory of migration from the Baiyue (百越) people of the Guangdong and Guangxi regions, as well as theories suggesting migration from Jiangxi and southern Jiangsu. These theories refer to specific historical periods or branches of Shui development and hold some historical and reasonable value.

According to the History of Baiyue Origins (百越源流史), after the fall of the Yin and Shang dynasties, the Shui ancestors migrated southward from the Central Plains and gradually integrated into the Baiyue ethnic groups. Over time, a dual-structure emerged, combining Northern and Southern cultural influences, with both Central Plains culture and Baiyue culture playing a major role. The ancient regions of Lingnan (岭南) and the southeastern coastal areas were home to many tribes, collectively referred to as the “Baiyue.” After migrating south, the Shui ancestors might have joined the “Luo Yue” (骆越) branch of the Baiyue, and over time evolved into a single unified ethnic group. Thus, Shui society retains significant cultural remnants of the Yin-Shang culture and the Baiyue tribes.

Two Major Migrations

The Shui people experienced two significant migrations in their history. The first occurred after the fall of the Yin Dynasty, when some of the Yin people migrated south and integrated into the Baiyue ethnic group. The second migration took place during the 2nd century BC, when the Qin Dynasty unified China. The Shui ancestors separated from the Baiyue group and traveled upstream into the Longjiang (龙江) and Du Liujiang (都柳江) rivers, settling in the area that would later become their primary habitat. This migration laid the foundation for the distribution of the Shui people in later generations. After several centuries of relatively stable development, the Shui people gradually emerged as a distinct ethnic group during the Tang Dynasty (唐代).

The name “Shui” (水) was officially adopted during the Tang Dynasty, when the Tang government established “Fushui Zhou” (抚水州) to pacify the Shui people. According to the Book of Tang: Geography (唐书·地理志) and Book of Tang: Southern Barbarians (唐书·南蛮传), the Tang dynasty established this commandery in the Huanjiang (环江) area near the border of present-day Guizhou and Guangxi to administer the Shui people.

Development During the Sui and Tang Dynasties

During the Sui (隋) and Tang (唐) Dynasties, the border areas of Hunan (湘), Guizhou (黔), and Guangxi (桂) were collectively referred to as the “Xi Dong” (溪洞) region, inhabited by various minority groups living in tribal societies. Some of these groups engaged in slash-and-burn agriculture. The Song History (宋史) records details about the Fushui Zhou, which included counties such as Fushui (抚水), Jing Shui (京水), Duo Feng (多逢), and Gu Lao (古劳), covering present-day Huanjiang in Guangxi and parts of Libo (荔波) in Guizhou.

At that time, agriculture was developing well, with widespread rice farming. The Shui people lived in “lou houses” (楼屋) with protective barriers around the chiefs’ dwellings. These chiefs were often from the “Meng” (蒙) family, and their society included surnames such as Qu (区), Liao (廖), Pan (潘), and Wu (吴). The Shui people resisted imperial oppression and often formed local militias to protect their land, which led to several uprisings against the central government.

Feudal System and Conflicts During the Song Dynasty

During the Song Dynasty (宋朝), the Shui people’s society began to develop into a feudal structure. The “Meng” nobility established a system of feudal lords in the Longjiang River area, but retained certain rural communal characteristics. The Shui people organized in “dong” (洞) or “zhai” (寨), which were communal villages led by a “dulao” (都老), or chief. These villages had their own governance and leadership and were often able to defend themselves against external threats.

In the late Ming Dynasty (明朝), the Shui region saw considerable social and economic development. Improved agricultural tools and techniques led to the expansion of rice terraces, and irrigation systems were developed, significantly increasing crop yields. As a result, surplus products were produced, and a new class of landlords began to emerge, leading to the gradual transformation of the Shui people’s economy from a communal system to a landlord-based system. Handicrafts, especially textiles, became a prominent part of the economy, with surplus products being sold at local markets.

The Impact of the Qing Dynasty and the Opium Trade

During the Qing Dynasty (清朝), the Shui people, like other ethnic minorities in southwestern China, faced increasing exploitation by both the imperial government and local landlords. The Qing dynasty implemented policies to strengthen control over the minority groups in the region, including the appointment of “flowing officials” (流官) to oversee the local systems of governance.

In the 19th century, the Shui region was impacted by the growing influence of imperialism, with large-scale opium cultivation emerging in the region. This led to a decline in agricultural productivity and severe damage to the local economy. The traditional Shui textile industry, particularly the production of “Shui family cloth” (水家布), which was well-known for its durability and resistance to fading, was significantly impacted by the influx of foreign textiles.

Resistance and Revolts

In the late Qing period, the Shui people, along with other ethnic minorities in the region, began to resist the imperial rule and the exploitation of the landlord class. During the Taiping Rebellion (太平天国), the Shui people, led by Pan Xinjian (潘新简), joined the “Xiantong Uprising” (咸同起义) along with other ethnic groups, fighting against Qing oppression. The Shui forces, numbering in the tens of thousands, fought in southern Guizhou and northern Guangxi for over 18 years.

In the early 20th century, during the era of imperialist aggression and the spread of Christianity, the Shui people continued to resist foreign missionaries and the local landlord class. In 1906, they launched a series of successful uprisings against the imperialist forces and local authorities, fighting to protect their lands and traditions. The Shui people played a key role in the anti-imperialist and anti-colonial movements in the early 20th century.

The Modern Revolution

During the New Democratic Revolution (新民主主义革命), the Shui people participated in several resistance movements against feudal warlords. In 1930, the Chinese Red Army’s Seventh and Eighth Armies passed through Shui territories, organizing the people, redistributing land, and spreading revolutionary ideas. The Shui people actively supported the Red Army, providing logistical support and guidance.

During World War II, the Shui people fought against Japanese forces, marking the beginning of China’s grassroots anti-Japanese resistance. They played a pivotal role in repelling Japanese invaders, leading to the eventual defeat of the occupation forces.

In 1949, under the leadership of intellectuals like Pan Wenxing (潘文兴), the Shui people and their allies liberated Libo (荔波) from Nationalist control, contributing to the ultimate victory of the People’s Liberation Army.

Culture

Beliefs

The Shui ethnic group follows a belief system rooted in primitive religion, with a strong focus on polytheism. They believe that all things possess a spirit, and their core beliefs are shaped by nature worship, ancestor worship, and deity worship.

In Shui society, whether it is the objects of worship, the forms of devotion, the religious rituals, or the content and transmission of primitive morals, these elements are deeply intertwined with folk knowledge and traditions. This interplay of beliefs and folk wisdom forms a distinct aspect of Shui cultural identity.

Cuisine

Rice is the staple food for the Shui people, and they have a preference for sour and spicy flavors, with a saying: “No dish is complete without sour, and no meal without spice.”

When hosting guests, alcohol is a key part of their hospitality. The host will initiate a toast with the word “Xiu” (秀, meaning “cheers”), and everyone else will echo the word and drink together.

Clothing

The Shui people have strong cultural preferences when it comes to clothing. They avoid red and yellow colors, particularly bright red and yellow tones, preferring cool-toned colors like blue, white, and green. Their clothing is typically simple, elegant, and practical, reflecting the Shui people’s aesthetic of simplicity and modesty.

Women’s clothing is usually made from Shui family cloth (水家布), typically consisting of a long, collarless jacket or tunic, often worn with simple embroidery. Traditional attire for festivals and weddings features vibrant embroidered decorations at the shoulders, cuffs, and knees, along with colorful patterns on headscarves. Silver jewelry, such as crowns, necklaces, bracelets, earrings, and embroidered shoes, are also commonly worn.

Men wear simple blue shirts with large lapels, along with a small melon-shaped hat. Elderly men may wear long robes with cloth headbands and leg bindings.

Architecture

Shui villages are typically inhabited by clans with shared bloodlines. When building homes, the Shui people often choose auspicious dates based on the owner’s birth chart (Ba Zi, 八字). Traditional Shui houses follow the “Ganlan” style (干栏式), a raised wooden structure with a heavy reliance on large columns to create sturdy, elevated platforms. The upper floor is used for living, while the lower floor is often used for raising livestock, grinding grain, or storing other goods.

The architecture provides several practical benefits, such as protection against moisture, insects, and theft. The entire construction process, from choosing the site to setting the posts and beams, follows traditional Shui customs and rituals, often based on the Shui scriptures (水书).

When a new house is completed, symbolic rituals such as bringing in livestock, grains, and cloth, as well as lighting a fire in the hearth, are performed to ensure prosperity and good fortune for the household.

Language

The Shui people have their own language and traditional script. Shui language belongs to the Sino-Tibetan language family, specifically the Zhuang-Dong branch (壮侗语族), and the Dong-Shui (侗水) language group. It has 71 consonants, 55 vowels, and 8 tones. Shui language is closely related to other languages in the Zhuang-Dong group, such as Dong (侗), Maonan (毛南), Bui (布依), and Zhuang (壮), with particular similarities to Dong, Maonan, and Bui.

There are three main dialects of Shui: the Sandong dialect (三洞土语), represented by Ban Nan village (板南村) in Sandong Township (三洞乡); the Yang’an dialect (阳安土语), represented by Jia Nai village (甲乃村) in Yang’an (阳安); and the Pan Dong dialect (潘洞土语), represented by Pan Dong village (潘硐村) in Yanghe Township (阳和乡). Despite regional differences, Shui people from various regions can generally communicate with one another using Shui language.

The Shui people also have an ancient script, which is known as “Shui Shu” (水书) or “Shui Writing.” This script combines pictographic, ideographic, and abstract characters. Shui Shu is used for recording beliefs, folk knowledge, and various aspects of Shui culture, making it a valuable resource for understanding the history and traditions of the Shui people.

Shui Shu (水书)

Shui Shu is the name given to the ancient script of the Shui people and the texts written in this script. It is often referred to as the Shui people’s “Book of Changes” or “Encyclopedia,” as it contains a vast amount of knowledge related to Shui astronomy, calendars, philosophy, literature, ethics, and daily life.

The Shui Shu is a rich source of information about the Shui people’s spiritual beliefs, particularly their polytheistic view of nature and their experiences with both successes and failures in shaping their world. It also documents various deities and spirits that the Shui people believe inhabit the world, reflecting their deep connection with nature and the divine.

Due to its importance as a cultural treasure, Shui Shu was included in the first batch of “Chinese Documentary Heritage” (中国档案文献遗产名录) by the National Archives and the Central Archives in 2002. In 2006, it was listed as a national intangible cultural heritage (国家级非物质文化遗产) of China.

The Shui Shu remains a vital part of Shui identity, acting as a pillar of their spiritual beliefs and a symbol of their cultural cohesion. It continues to be an essential tool for researchers in fields such as religious studies, history, ethnology, folklore, and linguistics.

Etiquette

Hospitality Customs

The Shui people place great importance on alcohol and tobacco, while tea is not as highly valued. When guests arrive, the host ensures a warm and respectful reception, generally offering meat dishes. Close friends and relatives may slaughter a chicken or duck to entertain, while esteemed guests might be honored with a small pig. Before seating, the host dips a chopstick in alcohol and places a drop on the table, offering it to ancestors and spirits as a sign of respect before beginning the meal. Serving the heads of chicken or duck to guests is a significant Shui tradition.

Special rituals such as exchange of cup wine and liver and gall wine are part of their hospitality practices. The Shui people have an unwritten rule that “guests shall not leave until they are drunk.” In the exchange of cup wine (交杯酒), all guests join arms and drink from each other’s cups in a circular fashion. The right hand holds the cup, reaching out to take the cup from the person on the right, while the left hand receives the cup from the left. Typically, the elder or guest of honor drinks first, followed by the others who chant “Ye—” in a celebratory tone.

A special custom called liver and gall wine (肝胆酒) involves preparing a whole pig liver with its bitter bile attached. The liver is cooked and then served with the bile mixed into wine, symbolizing sincere hospitality and camaraderie. It is believed to bring good health benefits like improving eyesight, lowering blood pressure, and aiding digestion.

When a married woman returns to visit her family, her family or neighbors often gift her with colored sticky rice (糯米饭), zongzi (rice dumplings) (粽子), a chicken or duck leg, cooked pork, dried fish, or fried tofu as a sign of affection and to strengthen family ties.

The Shui people value glutinous rice (糯米) as a ceremonial food, often presenting rice sheaves (also called milian or 谷廉) as important offerings during weddings, funerals, and other significant occasions.

Calendar

The Shui people follow their own traditional calendar, known as the Shui Calendar (水历). The Shui Calendar is similar to the traditional Chinese lunar calendar but differs in that it designates August as the end of the year and September as the beginning of the new year.

Literature

Folk Literature

The Shui people’s literature is primarily oral and consists of folk literature passed down through generations. This literature reflects the Shui people’s understanding and transformation of nature, as well as their experiences and joy in daily life. It embodies their rich social culture and their aspirations for a better life.

Shui folk literature can be classified into two main categories: poetry and prose.

• Poetry includes works such as xuzao (旭早) and various songs and ballads.

• Prose is further divided into myths, legends, stories, fables, fairy tales, proverbs, and riddles.

Creation Myths and Legends

The Shui people’s creation myths and legends are among the earliest forms of their literary expression, focusing on the origins of the earth, the mountains and rivers, the sun, moon, stars, and the origins of humans and animals. These significant works reflect the Shui people’s worldview, their belief in the divine and natural forces, and their understanding of life and existence.

Some of the most notable creation myths include:

• Xiān Pó Yá Wā (仙婆牙巳): Known as the mother goddess who created the heavens and the earth and all living beings. She holds the highest position in Shui mythology.

• Yīn Gōng (殷公): A male deity who continued the work of Xiān Pó Yá Wā, repairing and maintaining the balance of the human world.

• Rén Lóng Léi Hǔ Zhēng Tiān Xià (人龙雷虎争天下): This myth tells the story of the struggle between humans and mythical creatures such as dragons, thunder, and tigers. The story reflects the evolution of private property and human civilization, emphasizing fire as the ultimate weapon for conquering all adversities.

Xiān Pó Yá Wā (仙婆牙巳)

Also known as Xiān Pó Yá Wā (仙婆牙巳), Yá Wū (牙巫), or Yá Fú (牙福), she is the great goddess responsible for creating everything in Shui mythology. The term Yá is reserved for older women and means “grandmother” or “aunt.” As the highest deity in Shui cosmology, she is depicted as the creator of the universe, humanity, and all living beings. Whether in mythological stories or ancient songs, her sacred role remains unparalleled.

The Myth of Human, Dragon, Thunder, and Tiger Fighting for the World (人龙雷虎争天下)

This myth is a vivid reflection of human conflict with supernatural forces. The human characters, along with the dragon, thunder, and tiger, are siblings who engage in a fierce battle over shared resources like millet, land, and homes. The gods intervene by suggesting that the four siblings demonstrate their magical powers, with the winner taking dominion over the world. The myth symbolizes the collapse of communal property and the rise of private ownership, marking the development of agriculture and human civilization. It also illustrates the Shui people’s belief in fire as a tool to conquer nature and achieve supremacy over the world.

Arts

Music

Musical Instruments

The Shui ethnic group is known for a variety of traditional musical instruments, including copper drums, leather drums, gongs, lusheng (芦笙), huqin (胡琴), and suona (唢呐). Among these, the copper drum is the most representative of the Shui people’s culture. Historically, it was used as a war signal between tribes, but later replaced by the blowing of cow horns. Copper drums were once seen as symbols of power and wealth.

Traditional Opera

Shui traditional opera, which evolved from the fable-like shuangge (双歌), is a unique form of performance art derived from Shui’s traditional grand songs. This art form is a combination of singing and storytelling. Before the singing, performers typically recite a short prologue, similar to an introduction, followed by the singing. In longer performances, these prologues may be woven throughout the opera. These performances are filled with philosophical insights, charm, and joy.

Famous works include The Dragon Maiden and the Fisherman (龙女与鱼郎), The Tiger, Fish, and Rainbow Dragon (老虎鱼虹龙), and The Crow and the White Crane (乌鸦与白鹤).

Folk Songs

Shui folk songs can be classified by content into categories such as ancient songs, production songs, folk songs, ceremonial songs, songs about local customs, drinking songs, mourning songs, bitter songs, love songs, and wedding songs. The songs can also be categorized by form into types such as shuangge (双歌), dange (单歌), cengge (蔸歌), tiao (调歌), and jie (诘歌), with shuangge and dange being the most common.

In Shui culture, songs sung during feasts are referred to as jiuge (酒歌) or dage (大歌), while those sung on other occasions are called xiaoge (小歌).

The structure of Shui folk songs includes seven-character, four-character, five-character, and six-character lines, with seven-character lines being the most frequent. The verses often follow a rhythmic pattern of three or four syllables per segment. Rhyming is highly emphasized in Shui songs, with the saying “no song without rhyme, no rhyme, no song.” The rhyming pattern is free and often combines head rhyme, middle rhyme, and tail rhyme, creating a flowing, intertwined rhyme structure.

Metaphors, especially implicit metaphors, are common in Shui songs, followed by personification, repetition, parallelism, rhetorical questions, and inquiries. With the spread of Han culture, in regions such as Du Yun (都匀), people often sing seven-character folk songs in the Han style, though funeral songs are still sung in Shui language.

Dance

The Shui people’s folk dance is an important part of their cultural celebrations, featuring dances such as Copper Drum Dance (铜鼓舞), Horn Drum Dance (角鼓舞), Lusheng Dance (芦笙舞), and Bull Horn Dance (斗角舞). These dances are performed during festive occasions to add joy to the celebrations.

• Bull Horn Dance: Two performers wear cow-head props and, accompanied by the music of lusheng (芦笙) and surrounded by other dancers, perform various gestures imitating the battle between bulls, creating a lifelike representation of a bullfight.

• Lusheng Dance: In this dance, men lead with lusheng (芦笙) performances, while women follow behind, synchronizing their movements to the rhythm of the music.

• Horn Drum Dance: Named after a large leather drum made from buffalo horns, this dance features male dancers playing the lusheng (芦笙) while female dancers follow in a graceful, coordinated movement. The dance also incorporates elements of bull fighting, harvesting, and romantic themes.

Craftsmanship

The Shui people are skilled in various crafts, including paper cutting, embroidery, dyeing, and carving. Shui stone carvings are especially well-known.

Horsehair Embroidery (马尾绣)

One of the most distinctive forms of Shui embroidery is horsehair embroidery (马尾绣), which was included in the first batch of national intangible cultural heritage lists in 2006. This intricate craft uses horsehair as the material, with white silk threads wrapped tightly around the horsehair to create pre-formed embroidery threads, similar to bass strings. These threads are then used to stitch traditional patterns, with the middle section of the design filled with colorful threads made from 7 to 9 strands of colorful silk. The embroidery is used in various garments, especially in the decorative straps of traditional Shui costumes.

This unique art form showcases Shui’s advanced embroidery skills and has been recognized as a masterpiece of Shui craftsmanship. Other forms of Shui embroidery include pingxiu (平绣), kongxin (空心绣), jieshi (结线绣), luoxian (螺线绣), jiaoxiu (绞绣), and zhouxiu (皱绣).

Customs

Agriculture

The agricultural production in Shui regions is based on small family units. The main tools used for farming include: plows, harrows, spike harrows, sickles, planting hoes, foot plows (步犁), digging hoes, spades, hand hoes, axes, machetes, sickles, saw-edged sickles, harvest knives, grain buckets, wooden hammers, iron hammers, water mills, pounding stones, carrying poles, stake poles, chisels, planers, saws, crossbows, bows and arrows, iron traps, bird guns, and cannons. Among these, the harvest knife and foot plow are especially notable.

• Harvest Knife: This tool is mainly used for picking glutinous rice, red millet, and grass used for feeding cattle. When harvesting, the right hand holds the knife, and one spike or blade is picked at a time, then tied in a bundle for easier transport or drying.

• Foot Plow: This tool is ideal for deep soil tilling in mountainous regions, helping save energy while avoiding the compaction of the soil. It is especially favored by local farmers.

Before winter, farmers typically dig winter rice fields and turn over the rice stubble fields, allowing the frost and snow to loosen the soil and kill pests. After winter, they focus on cutting grass and gathering fertilizer. Early in the spring, preparation is made to repair ponds, ditches, and channels. In ancient times, the development of terraced fields in mountainous areas was largely done during the winter farming off-season.

The Shui people have a long history of rice cultivation, which has led to the formation of numerous rice-related customs. The Shui calendar is based on the rice-growing seasons, and their Mao Festival (卯节) and Duan Festival (端节) are grand annual festivals related to planting and harvesting rice. In the past, it was believed that winning the favor of the rice gods during critical stages of rice production would ensure a good harvest. Therefore, from seed soaking, planting, transplanting, and harvesting, each stage was carefully timed based on the Shui calendar and auspicious rituals.

Fish Worship and Agriculture

The Shui people have a deep reverence for fish, which is considered a totem in many Shui regions. Fish farming in ponds and rice fields is an important skill and feature of Shui culture. The Shui people developed techniques for breeding fish in rice fields, utilizing the floodwaters and wild animals to their advantage, ensuring a bountiful harvest of both rice and fish. Thus, the tradition of rice and fish stew (饭稻羹鱼) became a cherished Shui custom.

Festivals

The Shui people celebrate over 20 annual festivals, such as the Duan Festival (端节), Mao Festival (卯节), E Festival (额节), Suningxi Festival (苏宁喜), Jingxia Festival (敬霞节), Spring Festival (春节), Qingming Festival (清明节), Dragon Boat Festival (端午节), Copper Drum Festival (铜鼓节), Bathing Festival (洗澡节), Yellow Rice Festival (黄饭节), Flower Pepper Festival (花椒节), White Dragon Festival (二月二祭白龙), Dragon Festival (三月祭龙节), Land God Festival (六月祭土地), Mountain God Festival (六月祭山神), Mid-Autumn Festival (中秋节), Chongyang Festival (重阳节), and November Rice Harvest Festival (十月舂牛粑).

Duan Festival (端节)

The Duan Festival (端节) is the most important festival for the Shui people, comparable to the Chinese Spring Festival (春节). The Shui call it “Jie Duan” (借端), which means “to eat Duan,” marking the beginning of the New Year, the end of the old year, and celebrating the harvest, while also honoring ancestors and reuniting with family and friends. In 2006, both the Shui Duan Festival (水族端节) and Shui Mao Festival (水族卯节) were included in the national and provincial cultural heritage lists. The Duan Festival is the widest-celebrated and longest-lasting festival in Shui culture, lasting from the 12th month to the first month of the Shui calendar, which corresponds to late autumn and early winter. It coincides with the blooming of osmanthus flowers and the maturing of rice. In ancient China, the first month of the lunar calendar was called Duan Yue (端月), and the first day of the month was known as Duan Ri (端日). The Shui still use these terms.

The Duan Festival is deeply rooted in ancient rice-cultivation rituals. The Shui calendar and this grand festival vividly express the true meaning of the Chinese character “nian” (年), which originally meant “the harvest.” The festival is held according to the Hai (亥) day of the Shui calendar, with celebrations split into nine stages, now reduced to seven, organized by locality or clan. During the festival, villages sound copper and leather drums, play the lusheng (芦笙), sing songs, and celebrate throughout the night. This period is marked by joyful gatherings, with people visiting family, friends, and neighboring ethnic groups to exchange greetings. The festival also features horse races, an ancient tradition from the Shui ancestors, originally a display of warlike prowess, now a major community event. The races are held on the Duan Po (端坡), where men, women, and children dress in festive attire to cheer on the riders.

Mao Festival (卯节)

The Mao Festival (卯节), also known as Jie Mao (借卯), is celebrated between the 9th and 10th months of the Shui calendar, which corresponds to the 5th and 6th lunar months. This festival is a major event for celebrating the harvest and praying for population growth. The first three stages are celebrated in Libo County (荔波县) in regions like Shui Li, Dongtuo, and Shuipo. The grandest celebration occurs in Sandu County (三都县) in towns like Jiuqian and Libo’s Yongkang. The festival lasts for several weeks and is considered the most vibrant time of the year in Shui culture. Key activities include ancestor worship, offering prayers for rice yields, singing folk songs, and performing dances to pray for rain.

Su Ningxi Festival (苏宁喜节)

The Su Ningxi Festival (苏宁喜节) is a traditional Shui festival held on the Chou (丑) day of the fourth month in the Shui calendar, which corresponds to the lunar month of December. It is a festival dedicated to honoring the mother goddess and is considered the Shui people’s “women and children festival.” It is celebrated in areas such as Sandu County (三都县) and surrounding villages. During this festival, children visit families with small baskets to ask for “lucky rice,” and the locals provide colored sticky rice, meat, tofu, and eggs as offerings.

Copper Drum Festival (铜鼓节)

The Copper Drum Festival (铜鼓节) is celebrated by the Shui people of Du Yun (都匀) and Yanghe (阳和) after the Qingming Festival (清明节) and the first Mao (卯) day. According to legend, when the Shui ancestors first migrated to this region, they faced frequent tribal conflicts and attacks from tigers and leopards. After overcoming these challenges, the villagers decided to commemorate the event with this festival. The celebration is marked by playing drums, singing, and dancing, accompanied by horse races and folk performances.

Marriage and Family Traditions

Shui marriage customs follow traditional principles, particularly the rule that people from the same clan should not marry each other, while people from different clans and surnames can form a union. The saying “the will of the parents, the words of the matchmaker” remains a dominant influence in Shui communities, where arranged marriages are still common. In general, marriage partners are expected to come from similar social classes, and formal matchmaking is emphasized.

In modern times, romantic love is still somewhat restricted, and it is common for individuals to have limited autonomy in marriage decisions. The Shui people have long practiced monogamy, with polygamy being rare even in the feudal era. Traditionally, marriages were arranged with serious consideration, which led to various legends like 倒栽杉 (倒栽杉), 倒栽枫 (倒栽枫), and 破姓开亲 (破姓开亲), all of which reflect the importance of marital decisions in Shui culture.

The Shui people place significant importance on maintaining strict clan customs. A well-known saying is “eating forbidden meat under the same roof is not allowed,” particularly referring to the taboo of consuming the meat of family members’ sacrifices. This reflects the strong social cohesion within the marriage group and the importance of avoiding incest.

Fish, considered a totem in Shui culture, also plays a symbolic role in their wedding traditions. In places like Libo (荔波) and Jiuqian (九阡), when a marriage is proposed, the groom’s family will place a few small dried fish at the bottom of a gift basket, signaling their intent. If the bride’s family agrees to the union, they will accept both the gifts and the fish. Before the bride leaves her home, fish are an essential part of the ancestor worship meal. The bride must eat a bite of fish to receive blessings for prosperity. During the marriage procession, the bride will see the groom’s family bringing fish traps and other symbolic items, ensuring the marriage proceeds.

After the engagement is accepted, the couple typically drinks recognition and betrothal wine. The groom’s family presents gifts such as a pig, silver ornaments, cash, clothes, and brown sugar, marking the public announcement of the union. The ceremony is grand, and the groom’s family will wait outside while the bride is ushered in. The bride symbolically picks up items such as firewood or a basket from outside the door as a gesture of entering into a new life of hard work and prosperity.

Traditional Shui weddings do not feature rituals like the “wedding hall” or “new house disturbance” customs. After the wedding night, the bride spends the night with the bridesmaids and returns to her parents’ home the next day. Some old customs, such as the “return to the mother’s head wedding” (回娘头亲), in which the maternal uncle has priority in marrying the daughter of his sister, have slowly faded away.

Funerary Customs

Shui funeral practices are marked by numerous taboos, elaborate burials, grand memorial ceremonies, and ongoing rites. The Shui funeral culture reflects deep beliefs in ancestor worship, spiritual reverence, and respect for nature. Additionally, funerals serve as an important occasion for Shui people to demonstrate filial piety, honor ancestors, adjust social relationships, strengthen clan unity, and exchange social knowledge.

Shui funerals are notable not for the quantity or value of grave goods, but for the construction of stone coffins and large tombstones. Over the past 50 years, many of these tombs have been destroyed, with only a few remaining, such as the Yinlang Stone Coffin Tomb (引朗石棺墓) and Shuipo Stone Coffin Tomb (水浦石棺墓) in Libo County (荔波县), both listed as cultural heritage sites by the government.

In the past, Shui funeral ceremonies often included grand rituals called “Kai Kong” (开控), also known as “Kan Li” (砍利), which varied in size depending on the family’s wealth. The largest ceremonies, called “Kong La” (控腊), were typically only affordable by wealthy families. During funerals, the Shui typically used fish as the main sacrificial offering and sacrificed male horses and water buffalo for male funerals and water buffalo and pigs for female funerals. Other customs include playing lusheng (芦笙), dancing, singing, and performing traditional operas and dragon dances.

There is an old saying in Shui culture, “When a person dies, the rice steamer opens.” During the mourning period, regardless of who visits, the family provides meals, and visitors can freely take food from the grain containers. To alleviate the somber atmosphere, Shui youth in Du Yun (都匀) used to paint their faces in blue, green, or black to create a festive mood during the mourning.

The Shui people also maintain long-term memorial practices. On Qingming Festival (清明节), they sweep the tombs of their ancestors, and on major holidays or family celebrations, they hold ceremonies to honor the deceased. After three years of mourning, there is a ceremonial “removal of mourning clothes” (除服), symbolizing the end of mourning.

Fish remains a symbol of prosperity and vitality in these rituals. It is considered a sacred offering to ancestors, and fish eggs are sometimes scattered on new graves as a symbol of fertility and the continuity of the family line. This practice reflects the Shui belief that the living and the dead are connected, and maintaining the prosperity of the family is crucial for the continued well-being of future generations.

Prominent Figures

Throughout history, the Shui people have fought many courageous battles against oppression. As early as the Northern Song Dynasty (北宋), Shui ancestors, along with people from neighboring regions, led armed uprisings against the Song Dynasty’s exploitation. The most famous of these uprisings occurred in 1016 during the Great Zhongxiangfu Rebellion (大中祥符九年), which became a significant part of Shui history.

In 1855, influenced by the Taiping Rebellion (太平天国), Pan Xinjian (潘新简) led a Shui uprising in the Jiuqian area of Sandu County (三都县), with over 10,000 Shui participants. The uprising was successful in attacking and defeating five Qing military camps. From 1858 to 1866, the Shui, Bouyei (布依), and Miao (苗) peoples worked together in the Qian Nan (黔南) region to fight against Qing rule, with significant support from the Taiping Army (太平军).

One of the most distinguished figures in Shui history is Deng Enming (邓恩铭), one of the founding members of the Chinese Communist Party (中国共产党). In 1921, he attended the first National Congress of the Chinese Communist Party. Deng participated in the anti-imperialist and anti-feudal struggles in Shandong (山东) and made significant contributions to revolutionary activities in Shui regions. In 1931, he tragically sacrificed his life for the revolution at the age of 30.

In recognition of his contributions, Deng Enming was commemorated on a Chinese postage stamp issued in 2001 by the State Post Bureau (国家邮政局) as part of a series on early leaders of the Chinese Communist Party.

Deng Enming, born in January 1901 in the Shui village of Shuipo (水浦), Libo County (荔波县), was deeply involved in revolutionary activities throughout his life. He became a key figure in spreading the Marxist ideology and played a crucial role in the establishment of the Chinese Communist Party. Deng’s life and legacy continue to be honored in Shui communities and across China.