Bai Ethnic Minority
The Bai people are the 15th largest ethnic minority in China, primarily residing in the provinces of Yunnan, Guizhou, Hunan, and Sichuan. The largest concentration of the Bai population is in Dali Bai Autonomous Prefecture (大理白族自治州) in Yunnan Province. There are also smaller communities in places like Sichuan and Chongqing.
The Bai language belongs to the Sino-Tibetan language family, within the Tibeto-Burman subgroup. Chinese characters have long been used by the Bai people for writing. The Bai people are renowned for their distinctive arts, including architecture, sculpture, and painting, which are recognized both domestically and internationally. Over time, they have interacted with neighboring ethnic groups, developing a rich and vibrant culture.
The Bai people are a highly concentrated ethnic group, with three primary subgroups: Minjia (民家), Lemo (勒墨), and Nama (那马), and they are heavily influenced by Han Chinese culture.
According to the 2021 China Statistical Yearbook, the Bai population totals 2,091,543, with 1,054,892 men and 1,036,651 women.
Name and Self-Identification
The Bai people self-identify as “Bai Zi” (白子), “Bai Ni” (白尼), or “Bai Huo” (白伙), commonly referred to as “Bai Ren” (白人). Historically, the Han Chinese called them “Minjia” (民家) to differentiate them from “Junjia” (军家), and during the Yuan and Ming dynasties, they were known as “Bairen” (白人) or “Boni” (僰人). In the Naxi language, they are referred to as “Lebu” (勒布) or “Nama” (那马), in Lisu as “Lemo” (勒墨), in Tibetan as “Lebpo” (勒波), and in Yi as “Loupu” (娄哺), “Luoben” (洛本), or “Luojipo” (罗基颇). In Guizhou Province, they are also called “Qixingmin” (七姓民), “Jiuxingzu” (九姓族), “Luojia” (罗苴), and “Longjiangren” (龙江人), among others. After the founding of the People’s Republic of China, in 1956, the name “Bai Zu” (白族) was officially adopted as the unified ethnic designation.
History
Origins
The Bai (白族) ethnic group belongs to the Dì-Qiāng (氐羌) system and has a diverse origin. One significant source of the Bai people comes from the indigenous inhabitants who lived around Erhai Lake (洱海) and Kunming (昆明). According to Sima Qian’s “Records of the Grand Historian” (《史记·西南夷列传》), it was mentioned that the people from the area west of Tongshi (today’s Baoshan, 保山), extending to Ye Yu (叶榆), also known as Erhai region, were called the “Xī” and “Kunming,” living in a migratory society and engaging in activities like livestock herding.
Another important source of the Bai people can be traced to the Southern migration of the Di-Qiang tribes from the pre-Qin period, originating from the Bo people (僰人). These early people were mentioned in texts such as the “Lüshi Chunqiu” (吕氏春秋) by the Qin Chancellor Lü Buwei, describing the Southern Di-Qiang people and their interaction with neighboring tribes. During the Qin and Han dynasties, the Bo people were widespread, covering large regions around the Sichuan-Yunnan borders, including areas like the Yunnan kingdom (滇国), which was dominated by the Bo people, also called “Dian-Bo” (滇僰).
During the Jin and Han periods, the populations from the Erhai region were a mixture of the Bo people, the Ailao (哀牢), and other ethnicities. These ethnic groups, especially during the Tang dynasty, started consolidating into the Bai ethnic community. This evolution reached a peak in the 8th century, during the Nanzhao kingdom (南诏) period, when the Bai identity was clearly formed.
Cultural Origins
The Bai people’s culture is ancient, with archaeological sites like the Cang Erhai Site (苍洱遗址) revealing a deep connection to the northern Chinese cultures, particularly the Yangshao and Longshan cultures (仰韶、龙山文化). Objects found in these sites, such as the double-hole crescent-shaped stone knives, show the mixture of Central Plains (中原) culture with local Erhai culture. These tools were more advanced than those from other regions and helped define the Bai people’s early developments in agriculture and textile production.
Pre-Qin Period
In the Spring and Autumn period, the Southwestern Yi tribes maintained strong ties with the states of Qin (秦) and Chu (楚), and during the Warring States period, their interactions deepened. The Bai people retained influences from these states, which is still evident in their culture today. The connection to Han culture became prominent after the Qin dynasty, as the central government began to establish its authority over the Southwestern tribes, including those in the Erhai area.
The Qin government built roads and set up administrative regions like the Yeyu, Yunnan, and Bisu, connecting Erhai to the central plains. The construction of the “Five-foot Road” (五尺道) from Sichuan to the Erhai region was one of the first major infrastructural links, contributing to the integration of the Bai people with the broader Han Chinese world.
Han and Tang Periods
During the Han dynasty, the region saw significant interactions between the Han people and the native Bai people. The Han Empire attempted to control the region and establish settlements, despite resistance from the local “Kunming” and “Mian” tribes. By the Tang dynasty, as the central government expanded, the Bai people began to consolidate their identity, with the formation of the Nanzhao Kingdom, a significant political entity that would later lead to the establishment of the Dali Kingdom.
The Nanzhao Kingdom
The Nanzhao kingdom (南诏) was established by the Bai and Yi tribes. It emerged as a powerful state centered around the Erhai region. The kingdom was notable for its military and political rivalry with the Tang Dynasty, especially during the rise of the Six Zhaos (六诏), with the Mengshe Zhao (蒙舍诏) tribe controlling the region with Tang support. Nanzhao grew stronger and played a key role in regional politics, asserting control over trade routes and influencing the cultural landscape. The Bai ethnic identity became clearer during this period.
Dali Kingdom Period
In the 9th century, after the decline of the Nanzhao, the Bai people established the Dali Kingdom (大理国), with the ruling Duan clan (段氏) as the central figure. Dali was an influential kingdom with strong ties to Central China, connected by the ancient Tea Horse Road (茶马古道) and Southern Silk Road (南方丝绸之路). This period saw the flourishing of Bai culture, especially with the integration of Confucianism and Buddhism, and the development of local arts, textiles, and trade.
The Dali Kingdom was a prosperous period for the Bai people, marked by advances in agriculture, metallurgy, and craftsmanship. The famous Dali horses (大理马) and the local steelwork, such as the “Duojian” (铎矟) and “Langqiong Sword” (浪穹剑), gained recognition across China.
Yuan, Ming, and Qing Dynasties
In the Yuan dynasty (元代), after the Mongol invasion, the Dali Kingdom fell, and the region became part of the larger Mongol Empire. The Yuan and Ming dynasties continued to establish a military and administrative presence in the Dali region. However, the Bai people maintained a distinct cultural identity and continued to exert influence over local trade and agriculture.
During the Ming dynasty (明代), the Bai people were increasingly integrated into the imperial system, with various policies reinforcing the feudal structure. The Bai people experienced both oppression and cultural flourishing under the Ming and Qing (清) dynasties. Many Bai intellectuals emerged during this period, contributing to the region’s rich cultural heritage.
Modern and Contemporary History
In the 20th century, the Bai people experienced significant political upheaval, especially under the pressures of imperialism and feudal oppression. The region was involved in multiple uprisings and revolutions, such as the Li Wenxue Rebellion (李文学起义) and the Du Wenxiu Rebellion (杜文秀起义), where the Bai people fought alongside other ethnic groups against foreign domination.
After the founding of the People’s Republic of China in 1949, the Bai people saw improvements in their political and economic status, with land reforms and the establishment of the Dali Bai Autonomous Prefecture (大理白族自治州). In 1956, the Bai ethnicity was officially recognized by the Chinese government, and their cultural identity has since been promoted.
The Bai in Modern China
Today, the Bai people continue to thrive in their native regions, balancing traditional practices with modern development. However, the Bai face challenges in cultural preservation and generational changes in the face of rapid modernization. Efforts are being made to ensure the continued survival of Bai traditions, language, and customs amidst China’s national transformation.
Population Breakdown
The table below provides a breakdown of the Bai ethnic population across various regions in China, as well as their proportion in relation to the total population and the overall ethnic minority population in each region.
Rank | Region | Total Population | Bai Ethnic Population | Proportion of Bai Population (%) | Proportion of Minority Population (%) | Proportion of Total Population (%) |
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1 | Yunnan (云南) | 42,360,089 | 1,505,644 | 80.87 | 10.63 | 3.55 |
2 | Guizhou (贵州) | 35,247,695 | 187,362 | 10.06 | 1.41 | 0.53 |
3 | Hunan (湖南) | 63,274,173 | 125,597 | 6.75 | 1.96 | 0.20 |
4 | Sichuan (四川) | 82,348,296 | 7,335 | 0.39 | 0.18 | 0.01 |
5 | Hubei (湖北) | 59,508,870 | 7,173 | 0.39 | 0.28 | 0.01 |
6 | Guangdong (广东) | 85,225,007 | 5,905 | 0.32 | 0.47 | 0.01 |
7 | Zhejiang (浙江) | 45,930,651 | 2,659 | 0.14 | 0.67 | 0.01 |
8 | Shandong (山东) | 89,971,789 | 2,405 | 0.13 | 0.38 | 0.00 |
9 | Jiangsu (江苏) | 73,043,577 | 2,300 | 0.12 | 0.89 | 0.00 |
10 | Beijing (北京) | 13,569,194 | 1,554 | 0.08 | 0.27 | 0.01 |
11 | Chongqing (重庆) | 30,512,763 | 1,140 | 0.06 | 0.06 | 0.00 |
12 | Hebei (河北) | 66,684,419 | 946 | 0.05 | 0.03 | 0.00 |
13 | Henan (河南) | 91,236,854 | 946 | 0.05 | 0.08 | 0.00 |
14 | Guangxi (广西) | 43,854,538 | 831 | 0.05 | 0.01 | 0.00 |
15 | Anhui (安徽) | 58,999,948 | 761 | 0.04 | 0.19 | 0.00 |
16 | Tibet (西藏) | 2,616,329 | 722 | 0.04 | 0.03 | 0.03 |
17 | Fujian (福建) | 34,097,947 | 608 | 0.03 | 0.10 | 0.00 |
18 | Shanghai (上海) | 16,407,734 | 506 | 0.03 | 0.49 | 0.00 |
19 | Liaoning (辽宁) | 41,824,412 | 449 | 0.02 | 0.01 | 0.00 |
20 | Xinjiang (新疆) | 18,459,511 | 409 | 0.02 | 0.00 | 0.00 |
21 | Shanxi (山西) | 32,471,242 | 353 | 0.02 | 0.34 | 0.00 |
22 | Shaanxi (陕西) | 35,365,072 | 338 | 0.02 | 0.19 | 0.00 |
23 | Jiangxi (江西) | 40,397,598 | 337 | 0.02 | 0.27 | 0.00 |
24 | Jilin (吉林) | 26,802,191 | 298 | 0.02 | 0.01 | 0.00 |
25 | Heilongjiang (黑龙江) | 36,237,576 | 278 | 0.02 | 0.02 | 0.00 |
26 | Gansu (甘肃) | 25,124,282 | 272 | 0.02 | 0.01 | 0.00 |
27 | Inner Mongolia (内蒙) | 23,323,347 | 248 | 0.01 | 0.01 | 0.00 |
28 | Qinghai (青海) | 4,822,963 | 242 | 0.01 | 0.01 | 0.01 |
29 | Hainan (海南) | 7,559,035 | 222 | 0.01 | 0.02 | 0.00 |
30 | Tianjin (天津) | 9,848,731 | 184 | 0.01 | 0.07 | 0.00 |
31 | Ningxia (宁夏) | 5,486,393 | 39 | 0.00 | 0.00 | 0.00 |
Other | Active Military Personnel | 2,504,022 | 3,832 | 0.21 | 3.27 | 0.15 |
Distribution Areas
The Bai ethnic group is primarily concentrated in the Dali Bai Autonomous Prefecture (大理白族自治州) of Yunnan Province (云南省). Dali (大理) is considered the homeland, ancestral origin, and main settlement area of the Bai people, with approximately 80% of the country’s Bai population residing here. In addition to Yunnan, Bai communities can also be found in Kunming (昆明), Lijiang (丽江), Nujiang (怒江), Diqing (迪庆), Baoshan (保山), Yuxi (玉溪), Chuxiong (楚雄), Wenshan (文山), and Lincang (临沧) within the province. Outside of Yunnan, Bai populations can be found in areas like Zhangjiajie (张家界) and Xiangxi (湘西) in Hunan Province (湖南), Bijie (毕节) and Anshun (安顺) in Guizhou Province (贵州), and Liangshan (凉山) in Sichuan Province (四川).
Autonomous Areas
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Dali Bai Autonomous Prefecture (大理白族自治州): Established on November 22, 1956
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Lanping Bai and Pumi Autonomous County (兰坪白族普米族自治县): Established on May 25, 1988
Provincial and Municipal Distribution
Below is a list of counties, districts, and towns with Bai ethnic populations:
Province | City | County/District/Town |
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Yunnan (云南) | Kunming (昆明) | Wuhua District (五华区): Shalang Bai Ethnic Township (沙朗白族乡, now a street) |
Xishan District (西山区): Tuanjie Yi and Bai Ethnic Township (团结彝族白族乡, now a street) | ||
Anning City (安宁市): Taiping Bai Ethnic Township (太平白族乡) | ||
Lijiang (丽江) | Yulong County (玉龙县): Jiuhua Bai Ethnic Township (九河白族乡) | |
Gucheng District (古城区): Jinshan Bai Ethnic Township (金山白族乡) | ||
Gucheng District (古城区): Jinjiang Bai Ethnic Township (金江白族乡) | ||
Yulong County (玉龙县): Shitou Bai Ethnic Township (石头白族乡) | ||
Honghe (红河) | Mengzi County (蒙自县): Qilu Bai and Miao Ethnic Township (期路白族苗族乡) | |
Baoshan (保山) | Longyang District (隆阳区): Yangliu Bai and Yi Ethnic Township (杨柳白族彝族乡) | |
Longyang District (隆阳区): Wama Yi and Bai Ethnic Township (瓦马彝族白族乡) | ||
Lincang (临沧) | Fengqing County (凤庆县): Guo Dazhai Yi and Bai Ethnic Township (郭大寨彝族白族乡) | |
Chuxiong (楚雄) | Nanhua County (南华县): Yulu Bai Ethnic Township (雨露白族乡) | |
Nujiang (怒江) | Lushui County (泸水县): Laowo Bai Ethnic Township (老窝白族乡) | |
Lushui County (泸水县): Luoben Zhuo Bai Ethnic Township (洛本卓白族乡) | ||
Zhaotong (昭通) | Zhenxiong County (镇雄县): Potou Yi, Miao, and Bai Ethnic Township (坡头彝族苗族白族乡) | |
Guizhou (贵州) | Liupanshui (六盘水) | Shuicheng County (水城县): Longchang Miao, Bai, and Yi Ethnic Township (龙场苗族白族彝族乡) |
Pan County (盘县): Jiu Ying Bai, Yi, and Miao Ethnic Township (旧营白族彝族苗族乡) | ||
Pan County (盘县): Yangchang Buyei, Bai, and Miao Ethnic Township (羊场布依族白族苗族乡) | ||
Shuicheng County (水城县): Yingpan Miao, Yi, and Bai Ethnic Township (营盘苗族彝族白族乡) | ||
Bijie (毕节) | Bijie City (毕节市): Qianxi Yi, Miao, and Bai Ethnic Township (千溪彝族苗族白族乡) | |
Bijie City (毕节市): Yindi Yi, Miao, and Bai Ethnic Township (阴底彝族苗族白族乡) | ||
Qianxi County (黔西县): Luhua Bai, Yi, and Miao Ethnic Township (绿化白族彝族乡) | ||
Hunan (湖南) | Zhangjiajie (张家界) | Sangzhi County (桑植县): Liujiaping Bai Ethnic Township (刘家坪白族乡) |
Sangzhi County (桑植县): Mahekou Bai Ethnic Township (马合口白族乡) | ||
Sangzhi County (桑植县): Zoumaping Bai Ethnic Township (走马坪白族乡) | ||
Sangzhi County (桑植县): Linxihe Bai Ethnic Township (淋溪河白族乡) | ||
Sangzhi County (桑植县): Furongqiao Bai Ethnic Township (芙蓉桥白族乡) | ||
Sangzhi County (桑植县): Maidiping Bai Ethnic Township (麦地坪白族乡) | ||
Sangzhi County (桑植县): Hongjiaguan Bai Ethnic Township (洪家关白族乡) | ||
Hubei (湖北) | Enshi (恩施) | Hefeng County (鹤峰县): Tielu Bai Ethnic Township (铁炉白族乡) |
Other Bai Communities
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Hunan Province (湖南省): Zhangjiajie (张家界), Xiangxi (湘西)
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Guizhou Province (贵州省): Bijie (毕节), Anshun (安顺)
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Sichuan Province (四川省): Liangshan (凉山)
Bai Ethnic Subgroups
The Bai ethnic group consists of three primary subgroups: Minjia (民家), Lemo (勒墨), and Nama (那马). The Minjia people are primarily found in the Dali (大理) region, Guizhou (贵州), Hunan (湖南), and other parts, and they are deeply influenced by Han culture. The Lemo and Nama people are mostly scattered across the Nujiang River Valley (怒江流域) in counties like Lanping (兰坪), Weixi (维西), and Fugong (福贡), with cultural and economic ties to neighboring ethnic groups like the Naxi (纳西) and Lisu (傈僳).
Linguistic and Cultural Differences
There are significant language differences among the Bai subgroups, as well as slight variations in customs. Due to their geographic distribution, the Bai subgroups have interacted and integrated with surrounding ethnic groups, resulting in various cultural and linguistic distinctions.
Historical Development and Integration
The formation and development of the Bai ethnic group is a gradual historical process. Over more than two thousand years, the Bai people have evolved through a process of integration and interaction with various ethnic groups, including the Bo (僰), Cuan (爨), Di-Qiang (氐羌), Nanzhao (南诏), Dali Kingdom (大理国), and neighboring Han (汉), Tibetan (藏), Mongolian (蒙古), and other minority groups. This long history of fusion and integration has led to the formation of the modern Bai people.
Historical Migration
The Bai populations outside of the Dali Bai Autonomous Prefecture (大理白族自治州) are a result of migration over the centuries. For example:
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The Bai people in Guizhou (贵州) are descendants of the Bo (僰) people, who merged with Bai migrants during the Nanzhao (南诏) and Dali Kingdom (大理国) periods.
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The Bai populations in Hunan (湖南) and Hubei (湖北) are descendants of the “Cun Bai Army (寸白军)”, a military force from the Yuan Dynasty (元代).
This rich history of migration, interaction, and cultural exchange has significantly contributed to the formation of the Bai ethnic group as we know it today.
Economy of the Bai People
The Bai ethnic group primarily relies on agriculture, with developed handicrafts and commerce. The production level of the Bai people is generally similar to that of the surrounding Han populations.
Archaeological findings in the Cang’er New Stone Age site (苍洱新石器遗址) show traces of ancient irrigation systems, while the Jianchuan Haikou Copper and Stone Mixed Site (剑川海门口铜石并用遗址) indicates that residents were engaged in animal husbandry and farming. During the Spring and Autumn and Warring States periods, the Erhai Lake (洱海) region was already influenced by bronze culture. By the time of the Shu Han (蜀汉), the region had developed rice fields and livestock farming. During the Tang Dynasty (唐代), Bai ancestors were capable of constructing the “Gaohe” irrigation system in Cangshan Mountain (苍山), irrigating tens of thousands of hectares of farmland, and creating terraced fields.
Before the founding of the People’s Republic of China, the Bai region experienced imbalanced socio-economic development. Feudal landlord economies dominated, though capitalism had made some progress in certain areas. Some mountainous regions, particularly high-altitude areas, still retained remnants of feudal lordship, slavery, and primitive communal systems.
After the founding of the People’s Republic of China, democratic reforms were carried out in Bai-majority areas like Dali (大理) in 1953, and socialist transformations were completed by 1956. Areas with remnants of feudal lordship, like Hushui and Liuku (沪水、六库), underwent peaceful democratic reforms. In regions like Bi Jiang and Fugong (碧江、福贡), which had smaller Bai populations and less class differentiation, the focus was on economic and cultural development.
Following the Third Plenary Session of the 11th Central Committee (党的十一届三中全会), Bai communities saw rapid development in education, healthcare, and overall economic prosperity. Bai people now boast a significant number of professors, writers, doctors, and researchers. The economic development in Bai areas continues to flourish.
Cultural Beliefs of the Bai People
Religion and Beliefs
The Bai people are predominantly followers of Benzhu Worship (本主崇拜), where Benzhu (本主) refers to the “Lord of the Territory.” This belief is central to their religious practices and represents a local god or spirit that protects the village or community. Each Bai village or cluster of villages may have a specific Benzhu. These gods include deities associated with mountains, rivers, trees, animals, and even mythological and historical figures, such as Confucian sages, Buddhist deities, Taoist gods, and figures from folklore. This reflects the inclusive nature of the Benzhu Worship, which embraces various religious influences.
Benzhu Worship is an essential part of daily life, with offerings made at the Benzhu Temples during festivals, important life events, and times of illness or disaster. Bai people also worship their Benzhu when embarking on journeys.
In addition to Benzhu Worship, Taoism and Christianity have had an impact on some members of the Bai community.
Totem Worship
Historically, the Bai people worshipped the Tiger and the Golden Rooster, which became the symbols of their respective clans. The Golden Rooster is a significant totem in Bai culture and is associated with several mythological and cultural elements. In Dali (大理), the Golden Rooster merges with the Garuda (迦楼罗) from Indian Buddhist mythology and the Phoenix (凤凰) from Chinese culture. In Bai culture, the Golden Rooster, Garuda, and Phoenix are synonymous.
According to Bai mythology, the Golden Rooster was linked to the Garuda’s characteristics, and statues of this bird were placed atop pagodas to ward off floods. Bai legends, such as the story of Apeng and Jinhua (金花), illustrate the cultural importance of these symbols. Bai women are often referred to as Jinhua (金花), and all Bai young men are called Apeng (阿鹏).
Bai Clothing and Its Features
Bai clothing has a long history and has evolved to reflect the unique cultural identity of the Bai people. The Bai are known for their love of white, which symbolizes nobility. The style of Bai clothing varies slightly across regions, with white clothing being considered the most prestigious.
Historical Development of Bai Clothing
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During the Qin (秦) and Han (汉) dynasties, Bai ancestors, known as the Dian-Bai people (滇僰人), wore feathered headdresses. In the bronze-age images discovered in Shizhaishan (石寨山), dancers are depicted wearing feathered crowns, long plumes, and animal-skin skirts.
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In the Tang Dynasty (唐代), Bai ancestors from the Western Erhai region (西洱蛮) wore fur and cloth as coverings, and both men and women walked barefoot. The Yunnan Gazetteer (《云南志》) describes the Bai attire of that time, stating that men and women wore simple cloth garments and went barefoot, while the elite dressed in silk and satin.
Clothing Features in the Dali Kingdom
In the Dali Kingdom (大理国), Bai royal and official clothing consisted of fine silks and satins. During the Yuan Dynasty (元代), Bai clothing was influenced by Han styles, with men wearing a headdress and women keeping their hair unadorned with natural oils. They wore scarves and black caps, with gold hoops in their ears and ivory arm bands.
In central Bai areas such as Dali, men typically wore white or blue head wraps and a white jacket with a black collar, paired with white or blue pants. The Bai people in eastern Erhai (洱海) wore jackets made of deer skin, silk, or leather with embroidered waistbands.
Bai Women’s Clothing
The clothing of Bai women varies by region. In the Dali (大理) area, unmarried women wear embroidered cloth or colorful scarves wrapped around their heads, with a white top and red vest. Married women tie their hair into a bun, while unmarried women wear their hair in a braid or coil it on top of their heads. These headpieces are often decorated with flowers and intricate patterns, representing the elements of Bai culture, such as wind, flowers, snow, and the moon from the “Wind, Flowers, Snow, and Moon” (风花雪月) motif.
Footwear: The “Longevity Shoes” (寿鞋)
In Fenyu Bazi (凤羽坝子) in Eryuan County (洱源县), Bai women traditionally learn to make Longevity Shoes (寿鞋) from a young age. These shoes are made of red satin or cloth, with patterns of the word “longevity” embroidered on the toe, and pine branches stitched in blue thread. The three-layered soles are symbolic of a long and prosperous life. Women typically start wearing these shoes at the age of 60, marking a significant milestone in their life.
Bai women’s attire is not only about practicality but also deeply rooted in their rich cultural traditions, reflecting their heritage and beliefs.
Language
The Bai language is the common language spoken by the Bai people. According to the majority of Chinese ethnolinguists, Bai is considered part of the Sino-Tibetan language family, specifically the Tibeto-Burman subgroup. However, some scholars believe that Bai shares a closer relationship with the Chinese language.
Dialects of Bai Language
Following a dialect survey in the 1950s, Bai language was divided into three major dialects: the Dali (大理) dialect (southern), the Jianchuan (剑川) dialect (central), and the Nujiang (怒江) dialect (northern). The Nujiang dialect was originally referred to as the Bi Jiang (碧江) dialect but was renamed after the administrative changes in 1986. Some recent scholars have proposed categorizing the dialects as Western (Nujiang), Central (Jianchuan), and Eastern (Dali). These classifications are generally consistent in terms of regional dialect divisions.
Compared to other minority languages, Bai dialects show relatively few differences. The grammatical systems across Bai dialects are similar, and most of the vocabulary is the same, with notable differences mainly in pronunciation. According to materials from the Chinese Academy of Social Sciences’ Institute of Ethnology and the State Ethnic Affairs Commission, the number of Bai speakers by dialect in 1982 was approximately 531,900 for the Dali dialect, 423,700 for the Jianchuan dialect, and 41,000 for the Nujiang dialect. By the 2000 census, the number of Bai speakers was about 600,000 for Dali, 500,000 for Jianchuan, and 100,000 for Nujiang. Including Bai-speaking populations in other areas, such as those who use Bai as a primary language in places like Dali (大理), the total number of Bai speakers is approximately 1.3 million.
There are notable linguistic differences between the dialects. While Jianchuan and Dali dialects are relatively similar and mutually intelligible, the Nujiang dialect, especially the one in Dali, is significantly more distinct and poses challenges for communication. The Nujiang dialect is often considered the most “ancient” form of Bai, with the least influence from other languages, particularly Chinese.
In daily life, Bai people primarily use Bai for communication, particularly in rural areas and lower-level settlements. Due to the influence of Bai language, even some Han people in Dali and Hui people in the city of Dali speak Bai as their main language. In multi-ethnic areas such as Lanping County (兰坪县) in Nujiang (怒江), Bai has become a common lingua franca. Bai is also spoken in towns and remote mountain villages where the use of Chinese is less common. Young Bai men generally speak both Bai and Chinese due to more opportunities for Chinese education, while women tend to have a lower proficiency in Chinese. Local media such as films, radio, television, and newspapers are mostly in Chinese, while folk art activities are performed in Bai.
In Bai-majority areas, schools generally use Chinese for education, with bilingual (Bai and Chinese) teaching methods in the early grades. This bilingual status has remained stable, and it is expected that Bai will continue to be a key language for communication and cultural identity for the foreseeable future.
Writing System
The Bai people have two writing systems: the Old Bai Script and the New Bai Script.
Old Bai Script
The Old Bai Script evolved from Chinese characters and was used to write the Bai language for centuries. Bai people began using Chinese characters to record their language due to the needs of daily life, and during the Southern Nanzhao Kingdom (南诏), the Bai people created a script by modifying Chinese characters and combining radical components to form new characters. This script, known as the Bai Wen (白文), was used for writing Bai and is sometimes called Bo Wen (僰文), Old Bai Script, or Square Bai Script (方块白文).
During the Nanzhao (南诏) and Dali (大理) kingdoms, Bai was used to write historical works, literary texts, and inscriptions. However, since the Nanzhao and Dali governments used Chinese as the official script, the Bai script was not standardized or widely promoted, and it never became a universally used writing system among all Bai people. Over time, the use of Bai script dwindled, especially after the Ming Dynasty (明代) when cultural policies led to the destruction of many ethnic manuscripts.
New Bai Script
After the establishment of the People’s Republic of China, a New Bai Script was created, based on the Latin alphabet. This script was designed to standardize Bai writing and facilitate literacy in the Bai-speaking population. The first draft of the New Bai Script was developed in 1958, using Latin characters with a system similar to Pinyin (汉语拼音), but due to historical circumstances, it was not widely implemented.
In 1982, a revised version was developed, using the Jianchuan (剑川) dialect as the standard. This version gained popularity in Jianchuan, but it did not fully accommodate other dialects, limiting its adoption in other Bai-speaking areas. A further revision in 1993 sought to integrate two key dialects—Jianchuan and Dali—and this new system was more successful in being tested and promoted in areas like Dali and Jianchuan.
Bai Literature
The Bai people have a rich literary tradition, with historical texts dating back to the Nanzhao period. According to the Nanzhao Zhongxing Guoshi (南诏中兴国史画卷), historical works such as the Zhangshi Guoshi (张氏国史), Weishan Qiyin (巍山起因), and records of the Xi’er River (西洱河) existed during the Nanzhao period. The Bai people also had historical texts such as the Bai Shi (白史) and Guoshi (国史) during the Dali Kingdom, although these works have mostly been lost over time. Some fragments of the Bai Shi are preserved in Ming Dynasty (明代) inscriptions.
Bai scholars during the Yuan Dynasty (元代) also wrote important works, such as the Bai Gu Tong (白古通) and Xuanfeng Nian Yun Zhi (玄峰年运志), which later became the basis for historical works during the Ming Dynasty, such as the Dian Zai Ji (滇载记) and the Nanzhao Ye Shi (南诏野史). Bai historical scholar Yang Shiyun (杨士云) from the Ming Dynasty wrote the Jun Da Ji (郡大记), which became a key resource in historical texts like the Dali Fu Zhi (大理府志) during the Jiajing period.
During the Qing Dynasty (清代), Bai historian Wang Cong (王崧) compiled the Yunnan Tong Zhi (云南通志), an important reference for the history and ethnic cultures of Yunnan, reflecting the breadth and rigor of Bai historiography.
Astronomy
The Nanzhao Kingdom (南诏) also developed its own calendar system. Ming Dynasty Bai scholars like Zhou Silian (周思濂), with his work Taihe Geng Lou Zhong Xing Biao (太和更漏中星表), and Li Xingwei (李星炜), who authored the Qi Yan Fang Shu (奇验方书), contributed significantly to ancient astronomy and medicine.
Architecture
The Bai people have a rich architectural heritage, with several significant structures from various dynasties.
Chongsheng Temple Three Pagodas
One of the most iconic architectural landmarks of the Bai people is the Chongsheng Temple Three Pagodas (大理崇圣寺三塔), located in Dali (大理), which dates back to the Tang Dynasty (唐代). The main pagoda stands nearly 60 meters tall, with 16 levels and intricate craftsmanship, resembling the Small Wild Goose Pagoda (小雁塔) in Xi’an (西安).
Shibao Mountain Caves
The Shibao Mountain Caves (剑川石宝山石窟) in Jianchuan (剑川) are known for their remarkable craftsmanship and lifelike statues. These caves are a prime example of Chinese grotto art and are often regarded as one of the best-preserved Buddhist cave sites in Southern China. The sculptures exhibit distinct ethnic characteristics, making them a significant cultural and artistic site in Chinese history.
Jizu Mountain Monasteries
The monastery complex on Jizu Mountain (鸡足山) was built during the Yuan (元) and Ming (明) Dynasties. The architecture features overlapping wooden brackets and eaves with beautifully carved doors and windows. Figures of humans, flowers, and birds are intricately etched into the wood, showcasing exquisite craftsmanship that has stood the test of time. These buildings are renowned for their beauty and durability, attributed to the famous Jianchuan Carpenters (剑川木匠).
Bai Lacquerware
Bai lacquerware is highly regarded for its artistic merit. During the Yuan and Ming Dynasties, lacquer artisans from Yunnan (云南) were often employed by the imperial courts for their superior skills. The lacquerware produced during the Dali Kingdom (大理国) was so refined that it was considered a treasure in the Ming Dynasty.
Sculpture
Bai sculpture, particularly stone and wood carving, is renowned globally for its fine artistry.
Stone Carvings
The Bai people are famous for their stone carving skills, with the Shizhong Mountain Grottoes (剑川石钟山石窟) and the Dali Kingdom’s Sutra Pillars (大理国经幢) being notable examples. The Shizhong Mountain Grottoes, carved during the Southern Nanzhao Kingdom (南诏), are considered one of the most representative Buddhist grottoes in Southern China, earning the nickname “Southwest Dunhuang” (西南敦煌). The Sutra Pillars (地藏寺经幢) from the Dali Kingdom are praised for their beautiful form and exquisite carving techniques, reflecting the deep influence of Vajrayana Buddhism (密宗佛教) and are recognized as “Artistic Masterpieces of Central Yunnan” (滇中艺术极品).
Wood Carvings
Bai wood carving is predominantly used in palace temples and residential architecture, with Jianchuan Wood Carving (剑川木雕) being the most famous. Some of the most famous examples include the Yunnan Hall (云南厅) wooden door and screen in the Great Hall of the People (人民大会堂) in Beijing (北京), crafted by Jianchuan woodworkers.
Inscriptions and Steles
Bai inscriptions have a long history, and many significant steles are found in the region. Notable examples include the Nanzhao Dehua Stele (南诏德化碑), the Duan Clan and the 37 Tribal Alliance Stele (段氏与三十七部会盟碑), the Yuan Emperor’s Victory over Yunnan Stele (元世祖平云南碑), and the Ci Ji Mountain Flower Poem: A Tribute to the Cang’er Landscape (词记山花·咏苍洱境). These steles serve as invaluable resources for studying Bai history, culture, and art.
Poetry
Ancient Bai Poetry
Historically, the Bai people combined music and dance in a unique style known as “Tage” (踏歌). The “Genesis” (创世纪) epic poem, passed down through generations, narrates the creation story of the world by Pangu (盘古). It portrays the Bai people’s ancient society as an egalitarian one, free from class oppression, where “the world was peaceful,” “there was no distinction between rich and poor,” and “the people were prosperous.”
Poets of the Nanzhao Period
During the Nanzhao Kingdom (南诏), famous Bai poets such as Yang Qikun (杨奇鲲) and Yang Yizong (杨义宗) wrote notable works. Poems like “On the Way” (途中), “To the Great Mercy Temple Peony” (题大慈寺芍药), and “Cave Clouds Song” (洞云歌) are considered masterpieces and were included in the Complete Tang Poetry (全唐诗). These works celebrate the heroes of ancient Bai society, highlighting their struggles in class and production conflicts.
Bai Folk Songs
One of the most famous Bai folk song forms is the “Three-Seven-One-Five” (三七一五), a rhythmic poem with three seven-character lines followed by a five-character line. This form gained widespread popularity and was later used by poets like Yang Fa (杨黼) in works such as the “Ci Ji Mountain Poem Stele” (词记山花碑). Bai drama, such as the “Chui Chui Qiang” (吹吹腔), developed from the early “Da Ben Qu” (大本曲) into a comprehensive art form combining singing and acting.
Painting
Bai painting is rich and diverse, with one of the most significant contributions being Zhang Shengwen’s Painting Scroll (张胜温画卷). Created by Zhang Shengwen, a painter from the Dali Kingdom (大理国), in the fifth year of the reign of Emperor Xiuzong of the Southern Song Dynasty (南宋孝宗淳熙七年, 1180), this piece is considered a masterpiece of Buddhist iconography and holds an important place in Chinese art history.
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