Bulang Ethnic Minority
The Bulang (布朗族) people are an ethnic minority with a long history. Their language, Bulang, belongs to the South Asian language family, specifically the Mon-Khmer branch. The Bulang are divided into two main dialect groups: Bulang and Awa. They do not have their own written script. The Bulang have a rich oral culture and still retain distinct traditions in language, dress, dance, and customs.
According to the China Statistical Yearbook – 2021, the population of the Bulang ethnic group in China is around 127,345 people.
Ethnic Names
The Bulang people have various self-designations:
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Bulang or Balang: Used by the Bulang people in Xishuangbanna (西双版纳).
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Wu: Used by those in Lincang (临沧) and Baoshan (保山).
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Awa or Wa: Used by the Bulang in areas like Mojiang, Shuangjiang, Yunxian, Gengma, etc.
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Benzu: Used by those in Simao (思茅).
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Wenggong: Used by the people in Wendong Township of Lancang County (澜沧县).
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Wu or Wuren: Used in Zhenkang and Jingdong.
In the past, different ethnic groups referred to the Bulang by various names, such as “La” by the Dai people of Shuangjiang, “Kapa” or “Kapu” by the Lahu people, and “Mən” by the Dai people of Xishuangbanna.
After the founding of the People’s Republic of China, the name Bulang was officially adopted based on the ethnic group’s preference.
History of the Bulang Ethnic Group
The Bulang people are believed to have originated from the ancient Baipu (百濮) tribes. Early Chinese texts mention the Pu (濮) people, and historical records from Shangshu·Mu Shi (尚书·牧誓) describe the Pu among the southwestern tribes that participated in the military campaigns of King Wu of Zhou. Scholars trace the Bulang’s ancestors back to the Pu people who lived along the Lancang River (澜沧江) and Nujiang River (怒江), speaking Mon-Khmer languages.
The Pu people were referred to by different names throughout Chinese history, such as “Baoman” (苞满) during the Qin and Han dynasties, “Puman” (蒲满) in the Tang and Song dynasties, and “Puren” (扑人) during the Ming and Qing periods.
During the Western Han Dynasty, the Pu people were integrated into the government system of the Yizhou (益州) region, with territories like Xitang (嶲唐, now part of Baoshan) under their control. By the Tang and Song dynasties, the Pu people had transitioned to agricultural production, previously engaging in hunting and gathering.
In the Yuan Dynasty, the Pu people in western Yunnan had already begun using iron hoes. The Ming Dynasty noted the Pu people’s knowledge of farming and their participation in trade. Over time, many of the Pu people in the Lancang River and Nujiang River areas evolved into the modern Bulang ethnic group.
The Bulang people have a strong tradition of resistance. Throughout history, they have participated in many uprisings, including the 1861 revolt led by Tian Silang (田四浪) in Mojiang, where the Bulang, Hani, and other ethnic groups fought against oppressive feudal rule.
During the Republic of China era, the Bulang people also resisted the Kuomintang (Nationalist) forces. In 1940, they fought against the Kuomintang army’s brutal rule, with the help of the Lahu and Hani people, eventually driving the oppressive forces out of Xishuangbanna.
The Bulang people also contributed to the anti-imperialist movements in the mid-19th century, especially in resisting the British and French incursions into the Yunnan frontier. During the Second Sino-Japanese War, the Bulang people fought alongside other ethnic groups in the defense of Xishuangbanna against Japanese and Siamese invasions, playing a significant role in protecting China’s borders.
Political History of the Bulang Ethnic Group
Before the founding of the People’s Republic of China, the Bulang (布朗族) people experienced uneven social development, which can generally be divided into two regions.
1. Regions Influenced by Han and Other Rapidly Developing Ethnic Groups
The Bulang people living in Lincang (临沧) and Simao (思茅) were significantly influenced by Han Chinese culture and rapidly developing ethnic groups. Due to long-term interactions, their social and economic development advanced faster. In these areas, the baojia system (保甲制度), a traditional community-based administrative system, was well-established. Except for public lands such as graveyards and forests, most land had already become private property, and the landlord economy had been firmly established. Wealthy landlords and farmers used high-interest loans, pawn, trade, and political privileges to monopolize fertile land. Under this system, the ownership of production materials was highly imbalanced. For example, in Bangtuo Township of Shuangjiang (双江), 6% of landowners controlled more than 30% of the irrigated farmland.
Poor farmers faced exploitation not only from the landlords and rich farmers within their own ethnic group but also from the landlords of the Han and other ethnic groups. The Nationalist government (Kuomintang) and local landlords colluded to extract money, further deepening the suffering of the Bulang people.
2. Regions Under Dai Feudal Lords
The Bulang people living in areas like Bulang Mountain (布朗山) in Xishuangbanna (西双版纳), Xiding, and Bada had long been under the control of Dai feudal lords. The Bulang people were required to pay tribute in the form of either money or goods to the Dai lords each year. The Dai lords appointed hereditary leaders within the Bulang villages, called “Ba”. Each “Ba” was responsible for several villages, which were considered tribute-paying units. The Dai lords also appointed family members and retainers to serve as “Bolang” (official title), thereby strengthening their control over the Bulang people. This feudal system heavily impacted the social, political, and economic structures of the Bulang society. However, the Dai lords could not entirely impose their agricultural practices on the Bulang people, and to some extent, traditional production methods were maintained in exchange for paying tribute.
Before the founding of the People’s Republic of China, the Bulang society in Xishuangbanna still had a combination of family collective ownership, village collective ownership, and private land ownership. Some Bulang villages had “Jagu” communes, where land, forests, and grazing land were collectively owned by the members of a family or clan.
The Transformation to Private Ownership
Over time, private ownership of land gradually emerged within Bulang villages, especially in areas with frequent buying and selling of land. Some Bulang villages saw most of their arable land, residential land, and tea gardens transferred into the hands of the “Ba” leaders and wealthy households. This created a situation where many villagers became tenant farmers, losing their land to the wealthy. The local leaders and family heads often owned larger, better-quality plots of land and enjoyed privileges due to their status.
After the establishment of the People’s Republic of China, land reform was implemented in the Bulang regions. This transition, guided by the central government’s policy of “gradual and cautious progress” in border minority areas, focused on easing the concerns of ethnic elites and promoting cooperative farming practices. The government also conducted land reforms to eliminate feudal privileges and facilitate the redistribution of land to the common people, which improved social and economic conditions.
By the end of 1958, following democratic reforms, feudal control over land and forests was abolished, and the Bulang people began moving toward mutual cooperation and collectivism, significantly transforming their production relations.
Economic Development of the Bulang Ethnic Group
The Bulang people live in mountainous areas with a temperate climate and abundant rainfall, which are ideal for plant growth. Like many other mountain-dwelling ethnic groups, they practice a survival strategy known as “living off the mountain,” relying on hunting, gathering, and shifting agriculture. This agricultural practice, particularly slash-and-burn (刀耕火种), was commonly used by the Bulang people until the 1970s. Despite the gradual transition to modern agriculture, traditional farming practices, such as rotating land use to maintain soil fertility, continued for many years.
1. Agricultural Transformation
In the early 1950s, after the establishment of the people’s government, the Bulang regions began shifting away from traditional agriculture toward fixed farmland. The government encouraged the development of stable farming techniques and gradually reduced the area under slash-and-burn agriculture. By the late 1970s, fixed farmland became the main source of food production for the Bulang people.
During the Reform and Opening-up period, the Bulang regions adopted the household contract responsibility system, allowing families to manage land independently. Agricultural science and technology were introduced to boost production, leading to higher crop yields. For example, in Menghai County (勐海县), the Bulang people saw a significant increase in arable land, with total farmland increasing by 31.94% between 1996 and 2000.
2. Economic Crop Development
In addition to growing staple crops like rice, corn, wheat, and beans, the Bulang people have also developed cash crops such as tea, sugarcane, rubber, and coffee. Tea has been an important agricultural product for the Bulang people for centuries. The region is a major producer of Pu’er tea, which has been highly valued in China since the Qing Dynasty.
In 1995, the Bulang people in Mangan Village of Shuangjiang (双江) planted 30,000 rubber trees and established a rubber factory, marking a significant step in local economic development. The Bulang also developed a strong trade economy, with many villages establishing commercial trading companies and shops, contributing to the region’s growing commercial sector.
By 2004, the Bulang people had significantly improved their agricultural productivity, with an average income of 953 yuan per capita. With the development of both food crops and cash crops, the Bulang people became increasingly self-sufficient and prosperous.
Distribution
In the year 2000, the total population of the Bulang (布朗族) people was 91,882. They are primarily distributed in the western and southwestern border areas of Yunnan Province (云南省).
Approximately 30,000 Bulang people are concentrated in towns and villages such as Bulang Mountain (布朗山), Xiding (西定), Bada (巴达), Daluo (打洛), Mengman (勐满), and Menggang (勐岗) in Menghai County (勐海县) of Xishuangbanna Dai Autonomous Prefecture (西双版纳傣族自治州). Around 50,000 people live scattered across other cities and counties, including Shuangjiang (双江), Baoshan (保山), Shidian (施甸), Changning (昌宁), Yun County (云县), Zhenkang (镇康), Yongde (永德), Gengma (耿马), Lancang (澜沧), and Mojang (墨江).
Bulang Mountain (布朗山) in Menghai County is the largest Bulang settlement area, comprising approximately 65% of the total Bulang population. Small populations are also found in the mountainous regions of Nanjiang (南涧), Jingdong (景东), Jinggu (景谷), Simao (思茅), Jinghong (景洪), and Mengla (勐腊).
Historically, the Bulang people living in central areas have long been neighbors to the Hani (哈尼), Lahu (拉祜), and Wa (佤族) ethnic groups, while those living in scattered regions coexist closely with the Han (汉), Dai (傣), Hani, and Lahu peoples.
According to the 2010 National Census, the population of Bulang people in China reached 119,639. As per the 2021 China Statistical Yearbook, the Bulang population has further increased to 127,345.
Culture
Beliefs
Apart from practicing Theravada Buddhism, the Bulang people also retain many traditional indigenous beliefs. Their spiritual life is deeply rooted in the worship of gods and ancestors.
The Bulang believe in a vast array of gods, each with specific powers. The gods vary in size, importance, and nature—some are benevolent, while others may cause harm. Despite their diversity, all gods are treated with reverence and worshipped. This belief stems from the Bulang view that all things have spirits, each with desires. If these desires are not fulfilled, malevolent spirits become more dangerous, and benevolent spirits become unwilling to help. Thus, worshiping gods is not only about appeasing them but also about seeking help for material and spiritual needs.
Throughout the year, the Bulang people frequently perform rituals to worship gods. Since most of these gods are associated with forests, the Bulang hold the forest in high esteem. They have long protected certain forests, such as the Longshan Forest (龙山森林) and Fenshan Forest (坟山森林), which serve ecological protection functions.
In Xishuangbanna, the most revered god is Kula (苦拉), a water god depicted as a creature with a human head and snake body. This god is believed to appear during floods or landslides, and anyone who sees it is doomed to die. To ward off misfortune, the Bulang people perform annual rituals during the Closing Door Festival (关门节) and Opening Door Festival (开门节) to honor Kula and seek protection.
In addition to the forest gods, the Bulang also practice ancestor worship. They believe the spirits of deceased ancestors, who have ascended to the divine realm, continue to protect their clans and families. Ancestors’ tombs are located in dense forests, and their spirits must not be disturbed. When burying the dead, the Bulang do not mark the graves, allowing nature to reclaim the area and restore the forest over time.
Wild animals, such as elephants, wild buffalo, toads, and bamboo rats, are also revered and are seen as the spiritual kin of their ancestors. Hunting these animals is strictly prohibited, which helps to protect rare wildlife in the region. Despite their skill in hunting, the Bulang never harm these sacred animals.
Tea Culture
Tea plays a significant role in the daily life of the Bulang people, who regard it as a sacred offering used in religious rituals, weddings, funerals, and as gifts for friends and family. Because of their reverence for tea, it is considered a divine gift. Before harvesting the spring tea, the Bulang people conduct a special ceremony to honor the “Tea Tree King” (茶树王), showing deep respect for the tea plants.
This sacred connection with tea has helped preserve the Bulang tea gardens and forests, preventing destruction through religious taboos. The Bulang people’s respect for tea not only ensures the sustainability of their tea gardens but also enhances their cultural and spiritual connection to this vital resource.
Clothing
The Bulang (布朗族) people have a unique and distinctive clothing culture. Living in the mountains and forests, the Bulang people dress in a way that highlights their individuality. Due to their preference for the color black, their clothing is typically in shades of black and blue.
Men’s Clothing
The clothing of Bulang men shows little variation across different regions. They wear black or blue long-sleeved shirts with no collar or a round collar, fastened with buttons or ties in the front. They also wear loose-fitting black trousers, with short and wide legs. Their heads are wrapped in black or white cloth. It is common for men to wear bracelets, and young men often wear black or blue headscarves, while older men prefer to keep long hair tied in a topknot, often wrapped with a white cloth. Nowadays, middle-aged and younger men generally wear traditional Han (汉) clothing, except for the elderly who still wear wide trousers.
Women’s Clothing
The clothing of Bulang women retains more traditional elements. In areas like Xishuangbanna (西双版纳), Bulang women wear short jackets with no collar and narrow sleeves. These are either black, white, or blue and are tightly fitted around the waist with a wide flare at the bottom. The jacket’s front overlaps at the chest, and decorative ribbons hang from both sides of the hem, fastened with a cloth tie on the left side. The edges of the jacket, cuffs, and hem are decorated with colorful piping and lace. Beneath the jacket, they wear a tight-fitting vest with a round collar, adorned with colorful flower borders and small buttons at the chest. The vest is often made from bright-colored fabric. During warmer weather, Bulang women may wear just this inner vest, which accentuates their curves.
The lower garment is a double-layered skirt, with the outer skirt being black and decorated with horizontal colorful stripes in red, yellow, and black above the knees. Below the knee, the skirt is patched with black, blue, or green fabric and fastened with a silver belt. The inner skirt is white and slightly longer than the outer skirt, with colorful fabric piping and lace along the hem, making the ensemble a vibrant mix of colors.
Bulang women traditionally style their hair in a topknot, decorated with a “three-tail shell” hairpin. During festive occasions, they also adorn their hair with multi-sided silver plates and silver chains. They wear black or blue headscarves and have a tradition of ear-piercing, with women often wearing silver earplugs and earrings. Large earrings dangle from their shoulders, decorated with red and yellow flowers. Young girls also embellish their earplugs with bright silk or wool tassels or pom-poms, which may hang down to their shoulders, creating a lively and charming effect.
They also wear multiple silver bangles around their arms and wrists and a silver necklace, along with colorful glass beads. Young girls enjoy wearing fresh flowers in their hair, while middle-aged and older women prefer wrapping their legs with protective cloth.
Tattoos
Tattoos are an ancient custom passed down by the Bulang ancestors. Traditionally, Bulang men get tattoos around the age of 14 or 15, with designs etched on their arms, chest, waist, abdomen, and back. These tattoo patterns are quite diverse and generally fall into four categories: scale tattoos (resembling fish scales), character tattoos (in Dai script), shape tattoos (typically of animals like dragons, tigers, lions, and elephants), and fern tattoos (resembling the tips of young ferns). Each tattoo is created according to ritualistic or spiritual purposes.
As education and modern knowledge spread after the establishment of the People’s Republic of China, the tradition of tattooing gradually faded, although it was once a significant part of Bulang culture.
Cuisine
The Bulang people primarily eat rice, supplemented by corn and beans. Their cuisine is characterized by its emphasis on sour, spicy, fragrant, cool, and raw flavors. Common cooking methods include boiling, stir-frying, steaming, deep-frying, roasting, grilling, pickling, and eating raw foods. Though their cooking techniques are simple, they still manage to create distinctive flavors.
The Bulang people are fond of sour fish, sour vegetables, and sour bamboo shoots, and they have a unique beverage that is a local and ethnic specialty: sour tea. To make sour tea, fresh tea leaves are boiled and left to cool in the shade until they become sour. The leaves are then placed in a bamboo tube, sealed tightly, and wrapped in bamboo leaves before being buried in the ground for three to four months. Once the tea is retrieved, it is ready to drink.
Tea production and consumption are an important part of Bulang culture. The Bulang people are skilled tea makers, with years of experience passed down through generations. Every year, in April and May, they harvest fresh tea buds, dry them in a pan, and then pack them in bamboo tubes. These tubes are placed by the fire, and when the surface of the bamboo becomes charred, the tea inside is ready. The Bulang people are particular about how they prepare their tea, often roasting it in special tea pots over a fire and then brewing it with hot water. This tea is served to guests as a special treat.
Tea is used in many ways within Bulang culture, not just as a drink but also in traditional remedies and food. Tea holds an essential role in their daily life, serving as both a practical resource and a cultural symbol.
Architecture
Traditional Bulang (布朗族) housing is characterized by raised bamboo houses, constructed with a bamboo-wood structure that ensures proper ventilation, moisture resistance, and protection from wild animals. This style is well-suited to the mountainous environment and climate. Construction typically takes place between February and April or in October. When building a house, the entire village community helps, and the structure can usually be completed in two to three days. These bamboo houses can last for around 20 years, but the roof must be re-thatched every two years.
The Bulang believe that the house plays a crucial role in the safety and well-being of the family, so they conduct a series of rituals during construction, including offering sacrifices during the processes of preparing earth, cutting wood, setting up pillars, and finally moving in.
The traditional Bulang house has two levels. The lower floor is used for housing livestock, storing firewood and farming tools, and setting up foot mortars and weaving looms. The upper floor is for living, with a central firepit used for cooking, heating, and lighting. The floor is made of wide bamboo boards split from dragon bamboo (龙竹). Bedrooms and living areas are covered with reed mats, and it is customary to remove shoes when entering. Most of the furniture inside is made from bamboo, and the walls have no windows, making the interior rather dark. The house is divided into three sections: the hall, the firepit area, and the living rooms. The walls are woven from bamboo strips, and there are large gaps between them, ensuring good ventilation. The firepit is square, placed in the center of the house, and an iron tripod is used for boiling water and cooking. The fire is never extinguished.
Since the economic reforms, the Bulang people’s living conditions have improved. Many have started using wooden planks for floors and dividing the hall and living areas with wooden partitions. Roofs are now covered with tiles, and the walls are made of durable wooden planks instead of the old bamboo. However, the traditional building style remains largely unchanged. Some wealthier families have started building houses with steel and concrete structures.
Education
Before the founding of the People’s Republic of China, there were very few formal schools in Bulang areas, and education was significantly underdeveloped.
After the establishment of the People’s Republic of China, and particularly following the economic reforms, Bulang education has seen significant improvements. By 2002, Bulangshan (布朗山) township had 44 schools, including one complete elementary school, 22 single-teacher schools, and 21 two-teacher schools. There were a total of 111 faculty members, 77 classes, and 1,857 students. According to statistics from the Yunnan Provincial Ethnic Affairs Commission, by 2004, the number of Bulang students in school had reached 11,898 elementary school students, 4,942 middle school students, 426 high school students, 161 vocational high school students, 203 secondary technical school students, 180 undergraduates, and 3 graduate students.
Literature
The Bulang people have a rich tradition of oral literature, with a variety of genres, including folk tales, myths, legends, ballads, epics, narrative poems, proverbs, and riddles.
Notable examples include creation myths like Ai Si Lou Meng Kun (艾丝露勐坤), totem and ancestor myths such as Xiao Mu Cheng Ren (削木成人) and Hu Lu Sheng Ren (葫芦生人), cultural origin stories like Fire and Stone (火与石), and migration epics like The People Who Came from Meng Mao (从勐茅来的人) and From “Hong Le Nan San Hei” (来自“洪勒南三黑”). These works directly or indirectly reflect the historical context of the Bulang people. A famous long narrative poem, Dao Gao Lang (道高朗), is particularly popular in Xishuangbanna (西双版纳) and tells the tragic love story between a Bulang youth and a Dai (傣) maiden, showcasing emotional depth and ethnic characteristics.
These literary works are diverse, captivating, and provide a true reflection of the Bulang people’s life and experiences across different historical periods.
Naming Conventions
The Bulang people in Bulangshan (布朗山) generally follow a system where the child takes the mother’s name. They have no family surname, only a first name. When a child is born, the mother’s name is added to the child’s name within three days.
All male names are prefixed with the character “Yan” (岩), and all female names are prefixed with “Yi” (伊).
Taboos
Traditional taboos play an important role in regulating people’s behavior. Some of these include:
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Do not chase animals that have escaped into Longshan Forest (龙山森林).
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Trees that have been struck by lightning, have broken branches, are entangled with vines, or have ant hills or bee hives at their base, are not to be used as building materials.
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Trees such as the Mian (缅) tree and Bodhi (菩提) tree, which are considered sacred, should not be used for construction.
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Materials exposed to solar or lunar eclipses should not be used for building.
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Trees with visible shadows in water bodies should not be used as construction materials.
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The trees of Fenshan (坟山) forest, where ancestors are buried, should not be cut.
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Do not damage the plants in Longlin (龙林) forest.
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Trees from Longshan (龙山) surrounding the village cannot be used for pillars or beams in house construction.
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Excessive deforestation can bring misfortune to the entire village.
These taboos have helped preserve local flora and fauna by protecting certain trees and animals from harm.
Customs
Festivals
The festivals of the Bulang (布朗族) are closely tied to agricultural production and religious activities. In regions like Xishuangbanna (西双版纳), Lancang (澜沧), and Shuangjiang (双江), the Bulang people, influenced by the Dai (傣) ethnic group, follow Theravada Buddhism. Their religious festivals are numerous, including the “Kao Washa” (关门节) or “Closing Gate Festival,” “Ao Washa” (开门节) or “Opening Gate Festival,” Sangkanbimai (桑堪比迈) or New Year, the Changxin Festival (尝新节), and other events centered around the “Tan” (赕) ritual.
In Shidian (施甸), where the Bulang live alongside the Han (汉) and Yi (彝) peoples, most festivals are influenced by these two ethnic groups. However, some Bulang festivals retain unique characteristics. Major festivals include the Spring Festival, Qingming Festival (清明节), Dragon Boat Festival (端午节), Torch Festival (火把节), and Mid-Autumn Festival (中秋节).
Among these festivals, the Bulang New Year — Sangkanbimai — is the most grand and important. Celebrated around mid-June in the Dai lunar calendar, it corresponds to mid-April in the Gregorian calendar. Sangkanbimai literally means “June New Year.” The main activities for this festival in Xishuangbanna include bathing Buddha statues, performing family baptisms, and water-splashing ceremonies, hence it is also known as the Water Splashing Festival. In the Lincang (临沧) area, the festival is marked by sand piling and flower arranging, making it also known as the Sand Piling Festival or Flower Arranging Festival.
The festival lasts for three days:
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Day 1: Cleaning homes, villages, and washing clothes, bedding, cooking tools, as well as bathing and dressing up.
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Day 2: Slaughtering pigs and cows, preparing meals, making sticky rice cakes and yellow rice flower rice, and gathering with friends and family to celebrate.
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Day 3: This day is called Maipaya Wanma (麦帕雅宛玛), meaning the “arrival of the King of Days.” In the morning, villagers bring water in bamboo tubes for monks to bathe the Buddha statues and cleanse them. Each Gagong (嘎滚) member kneels to pay respects to the family elder, known as “Songma” (松玛), following an ancient custom. Each household prepares two servings of sticky rice cakes, each with a pair of wax strips and two flowers, which are offered to the elder. One offering is placed in the “Taigagong” (胎嘎滚) above the elder’s bed as a sacrifice to the family ancestors, and the other is given directly to the elder. After paying respects, the elder leads the Gagong members to perform ancestor worship. Later, villagers wear new clothes and gather at the market square to light fireworks, drum, dance, and celebrate with ethnic dances such as the Knife Dance, Wax Strip Dance, and Circle Dance to welcome the “King of Days.”
Marriage and Relationships
The Bulang practice monogamy, and their marriage customs are relatively free, although there may be parental influence. Young men and women are allowed to date and marry freely, but some families still exert influence over their children’s choices.
Funerary Customs
Funeral customs are similar across Bulang areas. After a death, monks or shamans are called to chant sutras and expel evil spirits. The deceased is usually buried within three days. Most villages have public cemeteries, which are typically divided by family or surname. While burial is the most common practice, some areas still observe cremation for those who have died violently.
Technology
Textile Arts
The Bulang people have a long and renowned history of traditional weaving techniques. Most of their clothing is made from self-woven, hand-dyed fabrics, primarily in blue and black. The fibers used in weaving come from cotton, ramie, and other local plants. Bulang textiles are often made from cotton and ramie, and they use these fibers to create items like clothing, bags, and sacks.
The origins of the Bulang‘s weaving techniques date back over a thousand years. Ancient Chinese texts mention that the Bulang‘s ancestors used kapok trees to weave cloth. The book Guangzhi states, “The Pu people (濮人) of the land use kapok trees to weave cloth.” In early Western Han times, this cloth was traded by merchants in Sichuan (四川) and was highly valued as fine textile.
During the Ming and Qing dynasties, records from the Kangxi Chuxiong Prefecture Records mention the Puman (蒲蛮) people living in the mountains and weaving linen for their livelihood. In Pu’er (普洱), historical documents mention the Black Pu (黑濮) people, who were also skilled weavers.
Today, the Bulang still practice traditional weaving. Women in Bulang communities continue to weave and craft cloth, maintaining the knowledge passed down through generations. The Bulang use two types of looms: the waist loom and the horizontal loom.
The waist loom is a simple device, often made from bamboo and other local materials. The weaving process involves using a bamboo tube for the warp, and the weaver manipulates the threads with their hands while using a small bamboo stick to control the weft. A skilled weaver can produce about 30 centimeters by 2.5 meters of cloth each day. The cloth is used to make shirts, skirts, headscarves, baby slings, and foot wraps. Popular patterns include twill, plain cloth, and colorful stripes. The cloth is often dyed using natural colors such as red, blue, and black, and it is highly regarded for its beauty and practicality.
In recent times, Bulang women have learned to use horizontal looms from the Dai people, which has further developed their weaving techniques. In Shuangjiang (双江), nearly every household has traditional cotton presses, spinning machines, and weaving looms. The women here are particularly well-known for their expertise in weaving Ge布 (葛布) and Awa blankets (阿娃毯), which are famous both locally and beyond.
Astronomy
The Bulang (布朗族) people have accumulated extensive knowledge about astronomy, calendars, and weather patterns over generations of agricultural practice. They developed early methods to identify directions, seasons, and climate changes based on natural phenomena.
The Bulang have specific names for the sun, moon, and stars, and they use the movement of celestial bodies and the orientation of trees to determine direction. At night, they rely on the Big Dipper (北斗星) to identify direction and time. During the day, the direction is determined by the position of the sun. On cloudy days, they observe the growth patterns of plants. For example, the side of a tree exposed to sunlight is smooth and faces east, while the shaded side is slightly green and covered with moss, indicating the west.
The Bulang also retain traditional methods for predicting weather and seasonal changes, such as agricultural proverbs like:
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“If the moon has an umbrella, it will rain. If the sun has an umbrella, it will be dry.”
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“If a deer calls after prolonged sunshine, rain is coming.”
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“If frogs croak by the river, rain is near.”
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“If flying ants rise into the sky, heavy rain is approaching.”
There is also a bird known as Yue (约), which hides in the forest during rainy days. If seen flying out of the forest on cloudy days, it signals that the weather will soon clear up.
Arts
Music
Music plays an essential role in the daily life of the Bulang people. Their folk songs are diverse in content and melody, providing spiritual nourishment. During occasions such as weddings, moving to a new home, the New Year, or after work, young people often engage in singing games. The Bulang folk songs can be classified into various types, including “Suo,” “Sheng,” “Zai,” “Zhuai,” and “Tuo Ma,” with different melodies and styles depending on the region. The Bulang people are skilled in both singing and dancing, and celebrations and festivals are typically accompanied by both.
The music of the Bulang is vibrant and melodious, with notable regional differences in musical style. In Xishuangbanna (西双版纳), the main melodies include “Suo,” “Sen,” “Zhui,” and “Zai.” The Suo melody is the most prominent and represents the essence of Bulang folk music. It has a soft, lyrical tune and a lively rhythm, often accompanied by the Sanxian (三弦) instrument. It is commonly used to sing about love, new beginnings, and important events. The Sen melody is more melodious and is typically accompanied by a four-stringed instrument. It is used to sing about customs, epic tales, and stories, often with a didactic purpose. The Zhui melody is elegant and free-flowing, used for celebrating happy events like weddings or housewarming ceremonies. The Zai melody is lively and is often sung in a competitive style, typically focusing on themes of love, work, and family.
Instruments
The Bulang people have a variety of traditional musical instruments, including both percussion and string instruments. Percussion instruments include drums, gongs, cymbals, and fish-shaped bells, with drums being especially diverse, such as the Big Drum, Long Drum, Elephant Foot Drum, Hand Drum, Wooden Drum, and Honey Barrel Drum. These drums are mainly used in religious rituals.
String instruments include the Suona (唢呐), Yang Jiao Horn (羊角号), Ox Horn Zither (牛角琴), bamboo flute, Dong Xiao (洞箫), Sanxian (三弦), Si Xian Qin (四弦琴), Hulu Sheng (葫芦笙), Xiang Mian (响篾), and Leaf Flute. These instruments are used in weddings, dance gatherings, and festive occasions.
Regional Music Styles
Over time, the Bulang‘s music culture has developed into four regional styles:
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The original music culture style in Xishuangbanna, represented by the Bada, Xiding, Daluo, Guanshuang, and Simao regions.
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The Dai-influenced style, particularly in Menghai (勐海) county.
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The Dai and Han-influenced style, represented in the Lincang area where Bulang people live.
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The Han-influenced music culture found in Baoshan Shidian (保山施甸) county and other parts of Simao (思茅).
Dance
Dance is a vital part of Bulang culture, with song and dance often intertwined. Bulang folk dances are classified into three types: Song Dance, Drum Dance, and Martial Dance.
In the Xishuangbanna region, Bulang people enjoy performing the Knife Dance (刀舞), characterized by powerful and graceful movements. In the Mojian (墨江) area, Bulang people participate in circle dances, especially during festivals and weddings. In Shidian (施甸), Bulang people commonly dance the Two-Line Dance (二排舞).
One of the most iconic dances among the Bulang people is the Bee Barrel Drum Dance (蜂桶鼓舞), known as “Keguang” (跳鼓) in the Bulang language. This dance gets its name from the resemblance to a beehive barrel. It is a popular community dance performed with large groups, accompanied by Elephant Foot Drums, cymbals, and gongs. The movements are bold and powerful, with a fast-paced rhythm that creates a spectacular and emotionally charged atmosphere. The Bulang people incorporate the Bee Barrel Drum Dance into important Buddhist rituals, and the dance has become a key part of the Flower Arranging Festival (插花节). The drum is only played during specific festivals, as its sound is considered a signal of mourning when played outside these times.
Influenced by the Dai people, the Bulang in Xishuangbanna predominantly follow Theravada Buddhism, with temples and religious practices similar to those of the Dai community, including frequent activities such as the Tan Buddha (赕佛) ceremony.