Yulong Bay Golf Club is located in Taiping new city scenic area, close to the quiet Yulong bay waterfront Forest Park, surrounded by West Hill National Forest Park Scenic Area and Anning hot spring town “the best soup in the world” scenic area, which is the best choice for you to enjoy the beautiful scenery of Kunming and hot springs. It is 25 minutes’ drive from Kunming City and 50 minutes’ drive from Changshui International Airport. In 2014, in the first year of the PGA tour of China, Kunming Yulong Bay Golf Course was selected by the organizing committee as the representative of Yunnan course, and became the venue for the PGA tour of China-Yunnan for four consecutive years. Since February 2017, it has officially become the first pure membership course in Yunnan Province. At present, it has become a famous course at home and abroad. And become a member of iccga of international city classic golf league.
Honghe spring golf club is located in the south of Huquan ecological park in Mile County, Honghe Prefecture, Yunnan Province, covering an area of 2208 mu. The master plan includes karst original ecological forest park, leisure business district, Spa Resort Hotel, international health care center and other projects. This project of springs for gentle slope hills mountain terrain, natural ups and downs and the vegetation condition is fine. Vision of the field is open with beautiful scenery, it is an ideal place for recuperation on holiday. The company’s goal in the next three years to build a “Asia’s most distinctive world-class mountain health vacation house and karst mountain stadium”.
Ninglang Luguhu Airport, also known as Lugu Lake Airport, serves the Lugu Lake region located on the Yunnan-Sichuan Border, in Ninglang Yi Autonomous County, China, approximately 200 kilometers (120 mi) from central Lijiang. It is located in Shifoshan, Hongqiao Township, 25 kilometres (16 mi) from Lugu Lake and 50 kilometres (31 mi) from the Ninglang county seat, at an elevation of 3,293 metres (10,804 ft). Construction began in April 2013, and the airport, the 13th in Yunnan, was opened on 12 October 2015. The airports cost 1.298 billion yuan to build.
It is classified as a category 4C facility, featuring a 4000sqm terminal building capable of handling 450,000 passengers and 900 tonnes p/a. China Eastern Airlines launched the first flight at the airport on 12-Oct-2015, a Kunming-Lugu Lake service. Luguhu Airport is to offer flight services to Kunming and Guangzhou. The airport is projected to handle between 1.5 million and two million passengers annually.
Airlines and Destinations
| Airlines | Destinations |
|---|---|
| China Eastern Airlines | Kunming |
| China Southern Airlines operated by Chongqing Airlines | Chongqing |
| Lucky Air | Chengdu, Kunming |
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Before the founding of the People’s Republic of China in 1949, social development was uneven among the various Nu communities. The Nu people in Lanping and Weixi counties had long entered the feudal stage, and their methods of production and standard of living were similar to those of the Hans, Bais and Naxis. There were vestiges of primitive communalism in the Nu communities in Bijiang, Fugong and Gongshan, where private ownership and class polarization had only just begun.
Bamboo and wooden farm tools were the main implements of production, and major crops were maize, buckwheat, barley, Tibetan barley, potatoes, yams and beans. Output was low, as fertilizer was not used and crop techniques were primitive. The annual grain harvest was some 100 kg short of the per capita need and the diet was supplemented by hunting and fishing using bows and poisoned arrows.
Industry was represented by handicraft products made on a cottage-industry basis — linen, bamboo and wooden articles, iron tools, and liquor. Surplus handicrafts were bartered for necessities in the small markets.
Before China’s national liberation in 1949, land ownership took three forms: primitive communal type, private and group-ownership. The older Nu villages in Bijiang and Fugong retained vestiges of the ancient patriarchal clan system; there were ten clan communes located in ten separate villages, which each had communal land. According to a 1953 survey, a landlord economy had emerged in Bijiang County, with an increasing number of land sales, mortgages and leases. In some places, rich peasants exploited their poorer neighbors by a system called “washua,” under which peasants labored in semi-serf conditions. Slavery was practiced in a fraudulent form of son adoption.
Monogamy was the general practice, although a few wealthy landlords and commune headmen sometimes had more than one wife. After marriage, men would move out of the family dwelling and set up a new household with some of the family property. The new family, however, still retained a cooperative relationship with the parental family and the whole clan. The youngest son lived with his parents and inherited their property. Women had low social status, doing the household chores and working in the fields but having no economic rights at all.
The traditional burial forms dictated that males be buried face upward with straight limbs, while females lay sideways with bent limbs. In the case of a dead couple, the female was made to lie on her side facing the man and with bent limbs — symbolizing the submission of the female to the male. When an adult died, all the members of the clan or village commune observed three days of mourning.
The Nus live in wooden or bamboo houses, each usually consisting of two rooms. The outer one is for guests and also serves as the kitchen. In the middle is the fireplace, with an iron or stone tripod for hanging cooking pots from. The inner room is used as a bedroom and grain storage, and is off-limits to outsiders. The houses are built by the common efforts of all the villagers and are usually erected in one day.
Until the mid-20th century, both men and women wore linen clothes. Girls after puberty wore long skirts and jackets with buttons on the right side. Nu women in Gongshan wrapped themselves in two pieces of linen cloth and stuck elaborately-worked bamboo tubes through their pierced ears. Married women in Bijiang and Fugong wore coral, agate, shell and silver coin ornaments in their hair and on their chests. For earrings they used shoulder-length copper rings. Besides, all Nu women like to adorn themselves with thin rattan bracelets, belts and anklets. Nu men wear linen gowns and shorts, and carry axes and bows and arrows.
The staple food of the Nus is maize and buckwheat. They rarely grow vegetables. In the past, just before the summer harvest they had to gather wild plants to keep alive. Both men and women drink large quantities of strong liquor.
The Nus were animists, and objects of worship included the sun, moon, stars, mountains, rivers, trees and rocks. The shamans were often clan or commune chiefs and practiced divination to ensure good harvests. Apart from that, their duties also included primitive medicine and the handing down of the tribe’s folklore. Any small mishap was the occasion for holding an elaborate appeasement rite, involving huge waste and hardship to the Nu people. In addition, Lamaism and Christianity had made some headway among the Nus before liberation.
The Nus practice an extempore type of singing accompanied on the lute, flute, mouth organ or reed pipe. Their dances are bold and energetic — mainly imitations of animal movements.
Kunming Country Golf Club is a Sino foreign cooperative enterprise approved by Kunming foreign investment examination and approval office. It started construction in May 1995 to build an 18 hole 72 pole international standard golf course and a series of supporting facilities such as auxiliary clubs, tennis courts, swimming pools, etc. Les watts, a famous golf course planning designer in Australia, designed it according to the terrain characteristics and natural scenery. Kunming Country Golf Club would be a good choice for those golfers doing a full on Kunming Golf Package in Yunnan.
Kunming Sky Oasis Golf Resort(昆明天湖岛高尔夫球会) is located in Xundian County, Kunming City, Yunnan Province, covering an area of 1900 mu. It is a mountain course opened in 2008. The golf course has shallow valley and gentle slope terrain, with moderate slope, which is a rare Golf terrain in China. Members of the Kunming Golf Group include three of Kunming’s leading courses: Spring City Golf & Lake Resort, Stoneforest International Country Club and Sky Oasis Golf Resort, as well as Brilliant Resort & Spa on Lake Yangzonghai.
Falls every 6 days in central market of Luchun County, most Hani people, dressed differently from Hani of other places.
The founding of New China brought a revival and further growth in production. During the land reform in the early 50’s, full respect for Shui customs was emphasized and public land was reserved for festive horseracing and dancing. In 1957 the Sandu Shui Autonomous County was established.
Formerly only 13 per cent of the arable land was irrigated. Now thousands of water conservancy facilities have been built to bring most arable land under irrigation.
Abundant mineral resources have been found and mined. Today local industries include chemical fertilizer, coalmining, farm machinery, sulfur, casting, sugar refining, winemaking and ceramics. Handicraft industries such as ironwork, masonry, silver jewelry, carpentry, textiles, papermaking, bamboo articles have also developed.
In the past, transportation was very difficult in this mountainous area, with only one 17-km highway traversing the county. Now all the seven districts in the county are connected by highways or waterways, and many towns and factories have bus services. The Hunan-Guizhou and Guizhou-Guangxi railways have further facilitated the interflow of commodities between the Shui community and other areas and strengthened ties between the Shui and other ethnic groups.
Before 1949 there were few schools in the area. By 1981, apart from 10 secondary schools and 145 primary schools with a total enrolment of 27,700, there was one ethnic minority school and one ethnic minority teachers’ school. Officials of the Shui people now number over 1,000, or over 30 per cent of the county’s total administrative staff.
In the past malaria was rampant in the area with an 80 per cent incidence rate, but the only medical facility was a small hospital with three medical workers. After 1949 a large number of clinics and hospitals were set up. Thanks to the persistent efforts in the past years, malaria has been brought under control.
The religion of Hani Yeche people is based on the cult to the ancestors and in the deification of the forces of the nature. The fundamental concept is the existence of different souls or “yuela.”
They believe that people are eminently spiritual beings that have twelve souls. After death the soul of people becomes a spirit. Much more powerful than these spirits are the gods. A person can fight the spirits, but before the gods he can only submit himself. They divide their main deities according to the place where they inhabit. Their six main gods are the following:
Momi or God of the Sky – their most important deity;
Mishu or God of the Earth – their second deity;
Pumaepo God of the Forests – very important to them as their life is linked to the forest;
Other important deities are: God of the Water, God of the Fire, and God of the Cliffs.
There are other gods of the nature, called “chang” that are worshipped along the territory of the Yeche. They are possibly related with the structure of matriarchal clans of the old Yeche society.
The cult to the ancestors has for them a primordial function. In every Yeche house, there are three baskets nailed in the back wall that face to the forest in order that, if the ancestors return, they can live in them. It is said that the ancestors only return in the important festivals: those of the third, fifth and seventh month, when they like to visit their descendants in the family. When the festivity ends they go back to the distant Da’e or Land of the Ancestors. But if their descendants don’t follow the social rules, the multitude of ancestors cannot take care of them. To have their ancestors happy the Yeche doesn’t violate their laws and make sacrifices to them on the main festivals. At home they place a table with six bowls of rice with meat and some wine. The men also worship the ancestors in the baskets hung in the wall, thinking that this way they will protect their souls.
Most of the Yiche people still follow their traditional religion, and carry on a set of family and village ceremonies along the year. Their ritual master is called moqi, whose functions are more or less the same that the beima perform among other Hani branches. There are two grades of moqi, called niaqi and angqi. Only men can be moqi as, according to their legends, in the past there were two sisters that were moqi, and suffered inauspicious deaths. Most of the moqi aspirants must study under a practitioner moqi before were considered themselves as moqi. They don’t have many ritual implements but usually, when performing a ceremony, the wear a “duck’s tongue cap” and a white band around it. They don’t need to get any supernatural conscious state but know the elements and scriptures that must be used in each ceremony. Their most common ceremony is to call some of the twelve souls each person have, because it will suffice one of the souls is lost to get an illness. They have an important role in the ancestral rites and funerals of every family.
Other kind of religious specialist is called guqi. These guqi usually do not perform their traditional ceremonies but are considered intermediaries between the world of the human and that of the spirits, including their deities and the spirits of their ancestors; as such carry on divination ritual and “spirits communication”, as through them the people can make questions to their family dead and receive answers.
To arrange the public ceremonies carried on in the village every year are chosen some leshi that will overview that these ceremonies are correctly performed.
One more interesting religious specialist is the called ei’du or head of the dragon. Each village has a dragon tree where some times every year are offered sacrifices to the dragon spirit. This head of the dragon is chosen by the dragon spirit, who communicates his choice by divination to the inhabitants of the village. He is the responsible for the good or bad luck the village will enjoy, and he must observe a lot of taboos, especially after the ceremonies to the dragon spirit. If a village has some consecutive years of bad luck it is thought that they chose a wrong head of the dragon, and a new divination will be held to choose a new one.
Socio-economic development in the Yi areas was lopsided before liberation, due to oppression and exploitation by the reactionary ruling class, as well as historical and geographical differences. The socio-economic structure fell by and large into two types — feudalism and slavery. Most of the Yis in Yunnan, Guizhou and Guangxi had entered feudal society earlier on, and a developed landlord economy had emerged in most areas except for remnants of the manorial economy in some areas of northeastern Yunnan and northwestern Guizhou. Certain elements of capitalism had appeared in the Yi areas along the Yunnan-Vietnam Railway and the Gejiu-Bisezhai-Shiping Railway. Slavery remained intact for a long time in the Greater Liangshan Mountain area in Sichuan and the Lesser Liangshan Mountain area in Yunnan.
The Yi people in Yunnan, Guizhou and Guangxi, who were under feudal rule, were mainly engaged in agriculture and animal husbandry. The growth of handicraft industries and commerce varied from place to place. Generally speaking, the production level of Yis living near cities and towns was approximate to that of local Hans, but was much lower in mountain areas.
Landlords accounted for 5 per cent of the population in those areas, and poor peasants and farmhands 60 to 80 per cent. The land possessed by landlords was on the average 10 times or several dozen times the amount owned by poor peasants, who were subjected to cruel feudal exploitation. Land rent paid in kind reached 60 to 70 per cent of the harvest and tenants had to bear heavy corvee and miscellaneous levies.
Though the system of appointing hereditary headmen in northeastern Yunnan and northwestern Guizhou was abolished in the Qing Dynasty, some local tyrants, until liberation in 1949, used political power and influence in their hands to bully and exploit peasants as slave owners did, treating poor peasants as serfs.
Slavery kept production at an extremely low level for a long time in the Greater and Lesser Liangshan Mountain areas in Sichuan and Yunnan. While agriculture was the main line of production, land lay waste and production declined strikingly. Slash-and-burn cultivation was still practiced in some mountain areas. The lack of irrigation facilities and adequate manure, coupled with heavy soil erosion, lowered average grain output to less than a ton per hectare. Animal husbandry was a major sideline with sheep making up a large part of the livestock. The rate of propagation was very low due to extensive grazing and management.
For many centuries, barter was the form of trading among the Yis in the Liangshan Mountain areas. Goods for exchange mainly included livestock and grain. Salt, cloth, hardware, needles and threads and other daily necessities were available only in places where Yis and Hans lived together. Occasionally, some Han merchants, guaranteed safe-conduct by Yi headmen, carried goods into the Liangshan Mountain areas. At the risk of being captured and turned into slaves, they went and often made a net profit of more than 100 per cent. Suffering from a severe shortage of means of production and of subsistence, the Yis had to endure heavy exploitation in order to get a little essential goods. One hen was worth only a needle, and a sheepskin only a handful of salt. Many slaves had to go without salt all the year round.
Due to complex historical reasons, the slave system of the Yis in the Liangshan Mountains lasted till 1949.
Before 1949, the Yis in the Liangshan Mountain areas were stratified into four different ranks — “Nuohuo,” “Qunuo,” “Ajia” and “Xiaxi.” The demarcation between the masters and the slaves was insurmountable. The rank of “Nuohuo” was determined by blood lineage and remained permanent, the other ranks could never move up to the position of rulers.
“Nuohuo,” meaning “black Yi,” was the highest rank of society. Being the slave-owning class, Nuohuo made up 7 per cent of the total population. The black Yis controlled people of the other three ranks to varying degrees, and owned 60 to 70 per cent of the arable land and a large amount of other means of production. The black Yis were born aristocrats, claiming their blood to be “noble” and “pure,” and forbidding marriages with people of the other three ranks. They despised physical labour, lived by exploiting the other ranks and ruled the slaves by force.
“Qunuo,” meaning “white Yi,” was the highest rank of the ruled and made up 50 per cent of the population. This rank was an appendage to the black Yis personally and, as subjects under the slave system, they enjoyed relative independence economically and could control “Ajia” and “Xiaxi” who were inferior to them. “Qunuo” lived within the areas governed by the black Yi slave owners, had no freedom of migration, nor could they leave the areas without the permission of their masters. They had no complete right of ownership when disposing of their own property, but were subjected to restrictions by their masters. They had to pay some fees to their masters when they wanted to sell their land. The property of a dead person who had no offspring went to his master. Though the black Yi slave owners could not kill, sell or buy Qunuo at will, they could transfer or present as a gift the power of control over Qunuo. They could even give away Qunuo as the compensation for persons they had killed and use Qunuo as stakes. So, Qunuo had no complete personality of their own, though they were not slaves.
“Ajia” made up one third of the population, being rigidly bound to black Yi or Qunuo slaveowners, who could freely sell, buy and kill them.
“Xiaxi” was the lowest rank, accounting for 10 per cent of the population. They had no property, personal rights or freedom, and were regarded as “talking tools.” They lived in damp and dark corners in their masters’ houses, and at night had to curl up with domestic animal to keep warm. Supervised by masters, Xiaxi did heavy housework and farm work all the year round. They wore rags and tattered sheepskins, and lived on wild roots and leftovers. Slave owners inflicted all sorts of torture on those who were rebellious, fettered them with iron chains and wooden shackles to prevent them from escaping. Like domestic animals, Xiaxi could be freely disposed of as chattels, ordered about, insulted, beaten up, bought and sold, or killed as sacrifices to gods.
Corvee was the basic form of exploitation by the slave owners. Qunuo and Ajia must use their own cattle and tools to cultivate their masters’ land. Qunuo had to perform five, six or more than 10 days of corvee each year. They could send their slaves to do it or pay a sum of money instead. Corvee performed by Ajia took up one third to one half of their total working time. They often had to neglect their own land because of cultivating the land of their masters. Besides corvee, Qunuo and Ajia had to take usurious loans imposed by their black Yi masters.
Ordered about to toil like beasts of burden, the slaves had no interest in production at all. To win freedom, slaves in the Liangshan Mountain areas resorted to measures like going slow, destroying tools, maltreating animal, burning their masters’ property and even committing suicidal attacks on their masters. Though it was hard for slaves in remote mountain areas to run away, they still tried to escape at the risk of their lives. Spontaneous and sporadic rebellions staged by slaves against slave owners never ceased. Organized and collective struggle for personal rights also grew, and collective anathema often turned into small armed insurgence.
Yunxian County Bus Station introduces bus schedule, bus travel, bus tour, bus tickets booking, how, when and where to buy bus tickets, buses timetable to popular attractions and the location, profile, maps, travel tips, layout, facilities and servive, travel guide of Yunxian County Bus Station.
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