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Pilgrimage is the custom of Tibetan people, it’s an act of religious observance and respect for nature, undertake a pilgrimage on foot around some sacred places like a mountain, a lake or a temple. An “outer circumambulation” follows a rather more circuitous route as the name would suggest.The outer Circumambulating Pilgrimage, 150 kilometers in length, crosses over seven passes, including the Doker la (4080 meters) and the highest Shola (4800 meters), going from east to west and west to east, respectively, and crosses from the Mekong River on the Yunnan side to the Nujiang (Salween) river in Myanmar. The well-trodden footpath brings pilgrims through primitive forest with gnarled conifers hosting epiphytes and masses of hanging lichens, deep valleys, scree-laden passes, lush meadows, clear streams, big river, and in view of many glaciated peaks. The region’s extreme altitudinal gradients make it an epicenter of biodiversity, home to more than 6000 species of plants, many endemic. It is particularly well known as a source of rhododendrons, and “plant hunters” Joseph Rock, F. Kingdon Ward, and George Forrest all based themselves in the region and traveled the outer kora in their explorations.
This is a tough journey which will cost about 7 to 15 days. Camping gear is necessary during the journey except pilgrims will live in local Tibetan hut guesthouse.
This is the route of outer Circumambulating Pilgrimage of Meili Snow Mountain.
Deqin County Center- Yunling Town- Yangla Village(1950)- Yangza Suspension Bridge- Yongjiu Village(northwards) or Yongzhi Village(southwards) – Yongshitong- Dekangyading- Duokeyaka- Shusutong- Qienatong- Abing- Lakangya(near Nu River, at an altitude of 1700m)- Zhana- Longbu- Damuyaka- Gebu- Daguya(4100m)- Gezaya(4300m)- Meijiubugong- Shuoya(4828m)- Dulongyong- Meilishui(near Lancang River)- Adong River- Deqin
Itinerary
D1 Deqin-> Yangtsa-> Yongzhi (2480m)
Yangza village, the start point of the route, is 60km away form Deqin. Take a Cizhong-bound bus from Deqin and it takes about two hours to get to Yangza, where horses and horsemen are available for rent to ferry your gear and supplies ( to rent horses for, you can also contact the owner of Trekker’s Home in Deqin) . Walk for 3 hours to Yongzhi(永支) village. Basic lodging available at villagers’ home, Y10/night or free.
D2 Yongzhi to Yongxitong(3290m)
Yongxitong is a pasture located at foot of Dokarla Snow Mt. with beautiful scenery. Nearby Tibetans make their way to shepherd cattles here throughout the summer. Smoke of cooking can be seen along the road. It becomes humid and muddy when get into the valley. In rainy days, your feet can even get stuck thoroughly in the mud.
Overlooking towards east through the Lancang River Valley, where the stupendous mountains towering and rivers running, a deep breath will make you feel relaxed in pure peace. Crossing the 3200m high ridge, you descend the slope and will soon step into the no man’s land.
It takes about 8 hours from Yongzhi village to Yongxitong. Camping at Yongxitong meadow in grove.
D3 Yongxitong-> Dokarla Pass(4487m)-> Zasutong (3600m)
8 hours walk. Along the road, you need to cross the Dokarla Yakou, a narrow mountain pass, which is about 4480m above sea level, decorated with colorul pray flags. it sees rows of snow-capped peaks on both sides of the Meili Snow range. This is the first difficulty on the road to Tibet. . Camping in Zasutong.
D4 Zasutong to Qunatong(2560m)
Descend to the Tsawarong District in Tibet and trek along the Salween River (Nu Jiang in Chinese). Qunatong is a highland pasture in Chayu. Stay in a log cabin or camping. Tigers are often sighted by local Tibetans here.
D5 Qunatong to Arbing village(2230m)
The road ascends precipitously from Qunaton. Some shacks were built ablong the 3400m high mountainside for pilgrims to stay at night. The downhill path is quite easier.
It’s about 8 hours walk from Qunatong to Arbing village, en route you will see many Mani stones and a special spot with a lot of bowls and old clothes because every passerby will leave one bowl and one old clothes to this place. the Tibetan legend said by doing so one can enjoy a never-hungry and never-cold next life.
Arbing is a village few western traveler has been and the villagers are very unpretending and hospitable. There is a yard which has rooms open to pilgrims. You may also accommodate yourself in local Tibetan families. However, as, most of the local residents don’t even speak Mandarin, communication is rather a problem. Small shops and buffets are also available there. Comparing to the conditions of the previous days, these are 5-star hotels. You can replenish some food which is very expensive for the transportation difficulty.
D6 Arbing to Quzhu(1780m)
It’s about 3-4 hours from Arbing village to Quzhu, en route you will see the clear Arbing river flowing into the torrential Nu River near the Lakanglalama Temple of 1730m. Rocks engraved Tripitake and six-words proverb. One of the stones is a must-touch for all the pilgrims.
The road from Arbing to Quzhu Hot Spring is quite good, but it has little vegetation and seldom shadow. The area around the hot spring is flat and suitable for camping. You can buy food in small shop of the temple, or you can cook your own meal with the shop owner’s kitchens. But the real pilgrims never pitch a tent, they sleep in the open beside the river.
It’s a fairly easy day. To save time, you can also continue to Chanan and overnight there, it’s 28km away from Arbing.
D7 Quzhu to Chanan(2000m)
It is 13km from hot spring to Chanan, the county seat of Chawalong, with flat road along the river, but landslide often happens. Around 3km north, there are huge limestone suspended high on east bank of the river. The highest point of the stone is 1000m high over the surface of the river. Trekkers are at the risk of being hitted by a dropping stone at any time, while you also need to watch out the road under your feet. It’s the most dangerous part of the route, teamwork is extremely important.
The nearer, the wilder the Chawalong river valley is, the more terrace dams formed by the riverbed movement for millions of years, which are 10-300m higher than the surface of the river. On the terrace grows huge cactuses of 4-5m high, which gives the place an appearance of desert.
7 hours’ walk leads you to Chanan Village, where you can stay in the villagers’ home or pitch tents beside the village.
D8 Chanan to Long-na (2500m)
It’s only 2 hours walk from Chanan to Long-an and you can have a one-day rest here after a dew days hard journey. Wandering in the village and take some photos. Stay in the local Tibetan house.
D9 Long-na to Gebu(2330m)
The distance is 22km for the day. After crossing over the Tangduila Pass of 3300m, it comes a terrible downhill path of swamps and sandy stone, so easy to get yourself in! There is a beautiful small Tibetan village Zhagu at the foot of the mountain, after which the path winds along the Yuqu river. You will reach Gebu via Lada village and Gebu Bridge.
Stay at the village’s small temple or camp besides Weiqu-the tributary of Nujiang river. There are also some hotels for pilgrims. Local home staying is available.
D10 Gebu to Ladiza(2800m)
Today you have the longest distance of 29km to conquer. The walk is about 9 hours from Gebu to Ladiza. On the way, you will pass through Jingwei Tower, Zanqing Bridge, Gebula Holy Mountain.On the west of Gabula Yakou,the picturesque scenery stretches far away. The winding Yuqu and Salween dispear at the deep bottom of the valley. Snow-capped mountains lying across the sky in the distance. On the east is the northern part of Meili Snow Range, with other rolling snow mountains behind it. It is difficult to climb over Gebula Pass of 4100m, the uphill road is steep and seems endless. Even the experienced Tibetans who have accomplished the pilgrimage for several times will take it seriouly.
D11 Ladiza to Shulaka (3090m)
Not long but steep walk. The view on route is amazing with the back of Karwa Karpo in sight. About 3 hours from Ladiza to Shulaka(also called “Laide”). The village head’s home is open for lodging, and it’s also an idea location to take photos. Or, you can camp.
D12 Shulaka -> Suola Pass (4815m)-> Duotong (4100m)
Be well prepared of the hard day and set out as early as possible, though the beauty of Shula Mt. is hard to describe. After about 5 hours climbing of the first steep slope, it will take another 2.5 hours to cross over the Suola Pass. Then trek down for one hour and stay overnight in Duotong High Mountain Pasture, where you are close to the border of Yunnan.
D13 Duotong -> Meilishui(2150m)-> Deqin
It is 5 hours hiking from Duotong to Meilishui. Downhill along the river valley, pass the stony road, steep slope and meadows. You may cross more than 20 bridges on the way. When it sees the big rock of Meilishui, you are at the end of the trek, it’s near the Yunnan-Tibet Highway. Hitch a passing by Deqin-bound bus back to Deqin. Stay in the town or take a connection ride to Feilaisi for the night if you haven’t been there. Or else, take a bus to Zhongdian next morning.
The Shui people are one of the ethnic minority groups in China, primarily residing in the Guizhou, Guangxi, and Yunnan provinces. They have a distinct culture, language, and traditions that have been preserved over centuries. Here’s a brief overview of their cultural aspects based on your description:
Dress and Adornment:
- The Shui people have traditional clothing that usually features dark colors like black and blue.
- Men typically wear long gowns and black turbans.
- Women wear collarless blue blouses and black trousers with embroidered aprons. For festive occasions, they switch to skirts and adorn themselves with silver jewelry.
- Women traditionally wear their hair in buns.
Diet:
- The Shui diet is dominated by rice and fish, which reflects their living environment, often near rivers and streams.
- They also consume corn, barley, wheat, and sweet potatoes.
- A distinctive part of their culture is the rice liquor, which is used both for entertaining guests and in sacrificial ceremonies.
Housing:
- Shui houses are practical and can be one or two stories high.
- In two-storied houses, the living quarters are usually upstairs, while the ground floor is for livestock.
Marriage Customs:
- Historically, the Shui practiced monogamy and initially allowed young people to choose their partners.
- Over time, with the rise of a feudal economy, marriages, especially among the wealthy, became more about alliances and were arranged by parents.
- Wedding traditions involved the bride walking to the groom’s house under an umbrella and returning to her parents’ home shortly after the ceremony.
- The bride would not live with her husband until about six months into the marriage.
- Post-1949, with the establishment of the People’s Republic of China, many of the feudal practices, including arranged marriages and costly bride prices, were abolished.
Funeral Rites:
- Traditional Shui funerals were elaborate events with sacrifices and performances.
- These practices have been simplified since 1949.
Religion:
- The Shui are polytheistic and would traditionally employ shamans for prayers and offerings to appease spirits during times of illness, death, or misfortune.
- Catholicism, introduced in the late Qing Dynasty, had minimal influence on the Shui people.
Calendar and Festivals:
- The Shui have their own calendar, with the new year starting in the ninth lunar month.
- Their most significant festival is the “duan” holiday, celebrated with grandeur after the autumn harvest at the beginning of the 11th lunar month.
- This festival includes horse races, plays, and feasting, with participants wearing their colorful traditional costumes.
The Shui culture, like many other ethnic minorities in Yunnan and other parts of China, is rich in tradition and community spirit. Their festivals, daily life, and social practices offer a window into the diversity and heritage of China’s ethnic mosaic.
The Shuis are probably the descendants of the Luoyues, one of the early tribes that lived along China’s southeastern coast before the Han Dynasty (206 B.C.-A.D. 24). They adopted their present name at the end of the Ming Dynasty (1368-1644).
In the Song Dynasty (960-1279) villages were formed and rice growing began. By the end of the Song, the Shuis had entered the early stage of feudalism. The nobles bearing the surname of Meng initiated in the upper reaches of the Longjiang River a feudal system which bore the distinctive vestiges of the communal village. The Yuan rulers (1271-1368) established local governments at the prefectural level in an attempt to appease the ethnic groups. The Ming period witnessed a marked economic growth in Shui communities. The introduction of improved farm tools made it possible for farmers to open up paddy fields on flatland and terraced fields on mountain slopes. The primitive “slash and burn” farming gave way to more advanced agriculture characterized by the use of irrigation and draught animals. As a result, grain output increased remarkably.
The Ming imperial court followed the preceding dynasty’s practice of appointing hereditary Shui headmen. Under this system, the Shuis had to pay taxes to and do corvee for these court-appointed headmen as well as for the imperial court.
During the two centuries between 1640 and 1840 the Shui economy continued to develop. Farm production registered a marked increase, with per hectare yield of rice on flatland reaching 2,250 kilograms. Some quit farming and became handicraftsmen.
After the Revolution of 1911, national capitalism gained some ground in the area. In what is now the Sandu Shui Autonomous County, iron mines and plants processing iron, mercury and antimony were set up, but later they were either taken over by Kuomintang monopolist capital or went bankrupt. The comprador capitalists plundered the rich natural resources, while big landowners annexed large areas of farmland. Ruthless exploitation through usury, hired labor and high land rent robbed farmers of 60 to 70 per cent of their crops, thus ruining a great many farmers.
Travel Map of Inner Pilgrimage of Meili Snow Mountain
The Yi ethnic minority, with a significant population in the southwestern provinces of China, has a diverse and rich tradition of clothing that varies significantly across regions. Here’s an overview of their traditional attire and some customs:
Clothing:
Men’s Attire:
- In the Liangshan Mountains and western Guizhou, men typically wear black jackets with tight sleeves and right-side askew fronts, along with pleated wide-bottomed trousers.
- In other areas, Yi men might wear trousers that are tight at the bottom.
- A distinctive hairstyle includes a small patch of hair left to grow on the top of the head, which is then covered with a turban made of a long piece of bluish cloth. The turban’s end is styled into a thin, long awl shape that juts out from the right side of the forehead.
- As a sign of beauty, being beardless is often preferred, and men may wear a large yellow and red pearl earring on the left ear with a red silk thread pendant.
Women’s Attire:
- Women’s clothing is characterized by laced or embroidered jackets and pleated long skirts with colorful multi-layer laces at the hem.
- Black Yi women traditionally wore long skirts that reached the ground, while women of other ranks wore knee-length skirts.
- Headwear for women varies, with some wearing black turbans and younger women often choosing embroidered square kerchiefs that cover the forehead.
- Silver ornaments, such as pins shaped like flowers on the collar, are common, and earrings are also a part of the traditional attire.
Capes and Outerwear:
- Both men and women wear dark woolen capes edged with long tassels when going outdoors, especially during colder seasons. These capes may be lined with felt in the winter.
- Slaves, due to their lower social status, often had to make do with clothes made from home-spun linen and were generally not as well-dressed as their free counterparts.
Customs:
Marriage:
- Marriages were traditionally arranged by the parents, and a significant bride price or betrothal gift was often involved.
- Some Yi communities practiced a mock “bride kidnapping” to add excitement to the wedding festivities.
- The wedding might involve playful scuffles and ritualized symbolic actions that harken back to more ancient marriage customs.
Festivals:
- The Torch Festival is one of the most important festivals for the Yi people, usually held on the 24th day of the sixth lunar month. It involves carrying torches around homes and fields to drive away evil spirits and pests, followed by communal gatherings with music, dance, and feasting.
- Other festival activities may include horse racing, bullfighting, swinging, archery, and wrestling.
Religious Practices:
- The Yi people’s religious beliefs are a blend of polytheism, ancestor worship, and elements from Taoism and Buddhism.
- Sorcerers or shamans play a crucial role in presiding over religious ceremonies and offering sacrifices.
Dietary Habits:
- The Yi diet in most areas includes staples like maize, buckwheat, oats, and potatoes, with rice being less common.
- During festivals, special foods such as boiled meat with salt are enjoyed, usually by the wealthier classes.
Housing:
- Traditional Yi houses are made of mud and wood, often with double-leveled roofs and minimal interior decoration. The homes of the slave-owning Black Yi were more elaborate and fortified compared to the simple dwellings of the slaves.
These customs and styles of clothing provide a glimpse into the rich cultural tapestry of the Yi ethnic minority, reflecting their historical social structure, environment, and beliefs.
The Hiking Tour from Yubeng Village to The Sacred Lake offers an unforgettable journey through stunning landscapes, Tibetan culture, and spiritual significance. The Sacred Lake, located near the foot of Kawagarbo Snow Mountain, is considered one of the most sacred sites in Tibetan Buddhism. This trek takes you through pristine nature, dense forests, rugged terrain, and sacred landmarks, offering both adventure and spiritual serenity.
Key Highlights
- Sacred Lake: The destination is a beautiful high-altitude lake surrounded by stunning mountain views. The lake is highly revered by the local Tibetan people and is considered a holy site.
- Trekking in Nature: Hike through lush forests, crystal-clear streams, and alpine meadows, where you can enjoy the peace and tranquility of the Tibetan wilderness.
- Views of Kawagarbo Snow Mountain: Along the way, the trail provides amazing views of Kawagarbo Snow Mountain, one of the most sacred peaks in Tibet.
Route and Duration
- Starting Point: The hike begins in Lower Yubeng, a picturesque village nestled at the foot of Meili Snow Mountain.
- Trail Description: The hike is approximately 3-4 hours one way, depending on the pace and fitness level. The trail takes you through rugged terrain, with some steep sections, so it requires a moderate level of fitness and preparation.
- Elevation Gain: The hike reaches an altitude of 4,500 meters at the Sacred Lake, so acclimatization is important to avoid altitude sickness.
What to Expect on the Hike
- Cultural Significance: Along the route, you may pass by Tibetan prayer flags, stone piles, and other religious symbols that mark the sacredness of the journey.
- Scenic Views: The hike offers panoramic views of the surrounding mountains, valleys, and forests, making it an ideal trek for nature lovers and photography enthusiasts.
- Wildlife: You may encounter local wildlife, including Tibetan yaks, mountain goats, and various bird species along the way.
Essential Tips for the Hike
- Physical Preparation: It is recommended to be in good physical condition due to the altitude and the rugged nature of the trail.
- Altitude Acclimatization: Spend a day or two in Yubeng Village to acclimatize before the hike to avoid altitude sickness.
- Proper Gear: Wear sturdy hiking boots, bring a jacket for cooler weather, and carry a hat, sunscreen, and water.
- Guide Assistance: It is highly recommended to hire a local guide who is familiar with the area, as the trail can be difficult to navigate in some sections.
- Food and Water: Bring sufficient food, snacks, and water, as there are limited opportunities to purchase supplies along the trail.
Deqin County is located in the northwest of Shangrila of Diqing Tibetan Autonomous Prefecture. 80% of its 55,000 inhabitants are Tibetan. A small piece of Tibet, accessible without expensive permits. While because of the complicated topography and high altitude, transportation of Deqin is not that convenient. It is 182 kilometers away from Shangrila city.
History of Shangrila-Deqin Road
National Highway 214 connects Shangri-la (香格里拉) and Deqin (德钦) county. In the past, people will take about 2-3 days from Shangrila to Deqin. While now it only takes about three hours. Let’s see the development history.
In September 1958, the section from Zhongdian(Shangrila) to Deqin of the Yunnan-Tibet highway began to be constructed under the co-work of Engineer Battalion of the 42nd division of the people’s liberation army and Yunnan traffic bureau.
On July 30, 1959, the section from Zhongdian(Shangrila) to Deqin of the Yunnan-Tibet highway was completed, with a total length of 182 km and 113 km in Deqin. The completion of this road ends the no roads history of Deqin county.
On May 5, 2003, the asphalt road from Shangrila to Deqin of national highway 214 was paved totally at the total length of 182 kilometers. The average speed was promoted to 50 kilometers per hour from 20 kilometers. The snow sweeping machinery is becoming more and more advanced. The history of snow capped mountains was ended by smooth roads and advanced machinery.
On October 31, 2016, a highway tunnel network under Baima Snow Mountain (白马雪山), at the highest elevation, with the longest length and most difficulties, was opened to traffic after construction of more than six years. From then on, the journey from Shangri-la to Deqin will not have to cross the pass of Baima Snow Mountain, which now passes through Baima Snow Mountain via three separate tunnels totaling 5.2 kilometers in length. It only takes about 2.5 hours according to the designed speed.
Quzonggong area in Baima Snow Mountain in Diqing, YunnanTransportation in Yunnan:
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婚恋方式
青春棚是未婚他留人谈情说爱，寻找伴侣的地方。它的作用与西南民族普遍存在的“公房”相似，但又不同于“公房”。（公房为众多青年男女同住，而青春棚的主人却仅限一人，且男青年是没有青春棚的。）他留人的姑娘小伙成年后，姑娘便入住青春棚，小伙子则开始串棚子。他留人谈恋爱是“睡”着谈的。在青春棚里，姑娘可接待多个小伙子，小伙子则可串多个姑娘的棚子。小伙子晚进早出，在多个姑娘中寻找伴侣，姑娘妙语连珠，在考验中寻找机智的心上人。这种情况一直持续到订婚。他留人的这种求偶习俗及这一习俗的“过七关”等成为人他留人的一道独特的风景。
关于“青春棚”
“青春棚”一词在他留语中并不存在。他留人把“房子”称为“棚”。他留语表示“青春棚”的词有三个。一是“祖玛日喀”，意为姑娘睡觉的地方。二是“擦拉么何各”，“擦拉么”意为年轻的姑娘，“何各”意为“棚子”，合起来就为年轻姑娘的棚子；第三个词是“何各峡喀”，“峡喀”意为玩耍，合起来即为玩耍的棚子。“青春棚”一词是在1982年兰绍增、兰绍吉、陈振华几个人所起。从此“青春棚”一词便流传开来，并见诸于报端。
细细考察，“青春棚”并无神秘可言。只是姑娘成年，父母在院中为女儿搭建的一间房子，姑娘在此居住，交往异性。房子一般极其简陋，搭在正房的对面或是正房的耳房。我们见到的一间青春棚描述如下：房子面积有七、八平方米，门大概有1.6—1.7米，屋顶距地面2米左右。房顶架以横梁，上面覆以树枝。屋内极其简陋。一进门左侧有一张床，床为木板床，宽约1.5—2米，挂以白色坟帐。对面靠墙有一桌，非常破旧，桌上摆放镜子、书、花、杯子。桌上方吊以自制的花团，用烟纸折叠。床为木板床，墙上贴满了周慧敏、张芳、孙耀威等人的明星照。
这就是青春棚的构造，及内部的全部设施。虽然简陋，但他留姑娘却要在这里度过自志年至婚前的六、七年时光，进行结交异性的活动。
过七关
他留人在十五、六岁时行成年礼，女孩子较为隆重，其仪式就是将白裙子换成黑裙子。行过礼后，就可以结交异性。但是，他留姑娘在棚中接待异性或不伙子串棚子都必须先取得一项资格认可，即“过七关”，过不完七关的姑娘，没有人串她的棚子；过不完七关的小伙子，也不会有人接待他。
所谓“过七关”，实际上就是在正式与异性结交之前先交往七个人，每一个人为一关。虽然姑娘小伙子在小的时候曾跟年轻人到大姑娘的棚中玩耍过，见习过。但轮到自己结交异性时，还需要引导，亲身体验，所以过七关实际上就是我们所谓的实习。
过七关时，由过关人的朋友和或亲戚A（此人已过完七关）把过关人介绍给另一个已过完七关的人B，第一关就由B给过关人过。此后六关由B负责给过关人介绍六个异性给过关人过关。在A向B提出要求时，B必须保证帮过关人过完七关，并向A交纳一些抵押物，如过不完，则抵押物归A。
第一关叫“查吾傣”，意为开头。过完第一关叫“查布矶”，意为过独木桥。
第二关叫“查阿竹”，意为筷子。
第三关叫“查锅罗”，“锅罗”意为锅桩石。
第四关叫“查牙造”，“牙造”为妇女的织布架子。
第五关叫“查虑牙”，“虑牙”意为葫芦。
第六关叫“查刷拉”，“刷拉”意为纺线的纺车。
第七关叫“查傣秋”，“傣秋”意为秋千架。
过七关的名字起得都非常巧妙，如独木桥暗示“一”，筷子暗示“二”，锅桩石三块暗示“三”，纺车四个角暗示“四”，葫芦的五个调暗示“五”，纺车的轮子为六边形暗示“六”，秋千的组成部分七根杆暗示“七”。这些名字在过七关的考验中，都表示不稳定，如过独木桥表示形单影只；筷子用完后一起洗，下一顿饭用的与这一顿饭用的就会不一样，意味着换来换去；锅桩石三块指异性关系复杂；四个角的纺车哐哐当当表示不稳；葫芦笙五个调子各吹各的调，纺车转来转去，秋千摇来晃去。因此过到七关的任何一关，关系都不会稳定，但过完七关就有资格进青春棚。
过七关在过去相当严格，女孩子必须接连七个晚上过完，但近代却不那么严格。如双河的海某某（女，五十四岁）过七关时，第一关就是由一个作客的男子介绍的，第二关为姑妈介绍的，第三关由村内的男伙伴领来的，第四关为邻村的小伙子领来的，第五，第六，第七都是由相当年龄的女伴带来的，而且七关也没有连着过。在现代的年轻人中，此种现象已几乎不存在。
Photos of Bada Hani Rice Terraces in Yuanyang County, Honghe
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