Deang Ethnic Minority

The Deang (德昂族) are an ethnic group primarily residing in the mountainous border regions between China and Myanmar. Their language belongs to the South Asian language family, under the Mon-Khmer branch, specifically the Wa-Deang language subgroup. The Deang language is not written, and due to long-standing interactions with neighboring groups such as the Dai (傣族), Han (汉族), and Jingpo (景颇族), many Deang people speak Dai, Chinese (汉语), and Jingpo.

Geographic Distribution and Population

The Deang people predominantly live in the border areas between the People’s Republic of China (中华人民共和国) and the Republic of the Union of Myanmar (缅甸联邦共和国). They are a dispersed group with scattered settlements, primarily found in the Dehong Dai and Jingpo Autonomous Prefecture (德宏傣族景颇族自治州), Baoshan Prefecture (保山市), and Lincang Prefecture (临沧市) in Yunnan Province (云南省) on the Chinese side, and in the Shan State (掸邦) and Kachin State (克钦邦) of Myanmar.

According to the China Statistical Yearbook (2021) (中国统计年鉴-2021), the population of the Deang in China is approximately 22,354 people.

Distribution Areas:

Yunnan Province (China):

• Dehong Dai and Jingpo Autonomous Prefecture (德宏傣族景颇族自治州)

• Baoshan Prefecture (保山市)

• Lincang Prefecture (临沧市)

Myanmar:

• Shan State (掸邦)

• Kachin State (克钦邦)

Population Statistics (人口统计):

Deang Population: Approximately 22,000 people (2021 estimate).

Language Classification: Mon-Khmer branch, Wa-Deang subgroup.

Religion: Primarily Theravada Buddhism (小乘佛教).

Ethnonyms and Identity :

The Deang are also known by several other names, including Na’an Nuo Mai (纳安诺买), Bulei (布雷), and Benglong (崩龙). The term Benglong originates from the Dai language (傣语), meaning both “in-laws” and “people who flee against the current.” Historically, this term was used but was later changed to Deang (德昂) in 1985 by the Chinese government to avoid any negative historical connotations. Deang in their native language means “stone rock” (石岩), symbolizing “strength” or “stability.”

Historical Background

The Deang ethnic group traces its origins back to the ancient Pu people (濮人), closely related to the Ailao (哀牢) ethnic group. Before the Qing Dynasty (清代), Deang, along with other ethnic groups like the Bulo (布朗), Wa (佤), and Dai (傣), were collectively referred to as the “Pu people” or “Pu Mian”. The Deang people lived along the Nujiang River (怒江) as early as the 2nd century BC, long before other ethnic groups like the Achang (阿昌) and Jingpo (景颇) entered the region. They were one of the first groups to develop the Baoshan (保山) and Dehong (德宏) areas.

Early History

During the Tang Dynasty (唐朝), they were known as “Mangman” (茫蛮) or “Puzimian” (扑子蛮) and were initially subject to the Han (汉), Jin (晋), and later the Nanzhao Kingdom (南诏) and Dali Kingdom (大理国). The Deang people established their own rule in the late Song Dynasty (宋朝) through the creation of the Jinchi Kingdom (金齿国). Later, during the Yuan Dynasty (元代), they came under the rule of the Dai chieftains (傣族土司).

19th Century Uprising

In 1814 (嘉庆十九年), during the reign of the Qianlong Emperor (乾隆帝), the Deang people, led by Tagangwa (塔岗瓦), rebelled against the Dai rulers who had forcefully seized their land. Their uprising, while eventually suppressed, significantly weakened the influence of the Mangshe Dai chieftains (茫施傣族土司) and marked a significant chapter in the Deang people’s resistance against feudal oppression.

20th Century and Modern History

In the Second Sino-Japanese War (抗日战争), the Deang people fought alongside the Dai (傣族), Han (汉族), and other ethnic groups in Dehong (德宏) against the Japanese invasion from Myanmar. After the war, they formed self-defense militias to resist Kuomintang forces and played a significant role in the Chinese People’s Liberation Army (中国人民解放军) efforts to liberate the region from the Nationalist forces.

Following the establishment of the People’s Republic of China (中华人民共和国) in 1949, Deang regions underwent land reforms, where the old feudal systems were dismantled, and land was distributed to the Deang peasants (德昂族农民).

Political Structure

After the founding of the People’s Republic of China (中华人民共和国), the ethnic autonomy policies of the Party and the state ensured the Deang people enjoyed equal rights to political participation and ethnic autonomy.

In July 1953, the Dehong Dai and Jingpo Autonomous Region (德宏傣族景颇族自治区) was established, later renamed in May 1956 as the Dehong Dai and Jingpo Autonomous Prefecture (德宏傣族景颇族自治州). Twelve Deang representatives were included in the region. The Deang people have had representation in local governments where they predominantly reside, and Deang representatives also participate in national legislatures and the National People’s Congress (全国人民代表大会).

In December 1987, the first and only Deang Ethnic Township (德昂族民族乡) was established in Santai Mountain (三台山) in Luxi City (潞西市). In March 1988, another multi-ethnic township was established in Gengma County (耿马县) in Lincang Prefecture (临沧市), where the Wa (佤族), Lahu (拉祜族), Lisu (傈僳族), and Deang (德昂族) peoples coexisted.

Religion

The Deang people are a devout Buddhist ethnic group, practicing Theravada Buddhism (小乘佛教), with a strict version practiced in the Dehong Prefecture (德宏州) and Lincang City (临沧市). They strictly prohibit the killing or harming of any living creatures. This belief contrasts with the Dai people (傣族) in the region, who follow a more lenient version of Theravada Buddhism, allowing the killing of animals for sacrifice.

The Deang people worship the Heavens (天堂) and detest Hell (地狱). They believe that good people will go to heaven after death and may be reincarnated as humans, while bad people will suffer in hell. This belief promotes a stable and peaceful social order where the Deang people are known for their diligent and frugal lifestyle.

Temples and Religious Practices

The best buildings in Deang villages are those housing Buddha statues (佛像). Most villages have their own temples (佛寺) and Buddha masters (佛爷), where children are initiated as monks (小和尚). The Buddha masters can read Dai script (傣文) and recite Buddhist scriptures in Dai.

The Deang people observe various religious festivals and rituals, during which families take turns providing meals for the temple. Different Deang subgroups have distinct religious practices: some allow animal sacrifice, while others strictly forbid it, even preventing hunting of wild animals that might harm crops.

Architecture

Deang architecture is most notable for its bamboo houses (竹楼). This type of house is a traditional form of residence for the Deang people, particularly in Zhenkang (镇康). These houses are typically large, accommodating several small families in a single structure, with a spacious hallway in the center and rooms for each family on either side. The Deang bamboo houses are often built on hillsides and are designed with either square or rectangular shapes, reflecting symmetry, harmony, and strict aesthetics.

A typical Deang bamboo house is divided into the main house and auxiliary buildings. The main house is square and serves as the living area, with livestock housed on the ground floor. The auxiliary rooms are used for storing firewood and pounding rice. The architectural design is said to resemble the traditional scholar’s hat from ancient Central China.

A popular legend about the origin of the Deang bamboo house involves Zhuge Liang (诸葛亮), a famous strategist in Chinese history. According to the story, Zhuge Liang was saved by a Deang girl named Anuo (阿诺) after being injured in battle. As a token of his gratitude, Zhuge Liang left his hat with Anuo before leaving. Anuo waited for him for 18 years and eventually, after a thunderstorm, her house appeared at the place where she had been waiting. This house resembled Zhuge Liang’s hat, and it is said to be the origin of the Deang bamboo house.

Clothing and Traditional Attire

The Deang people’s attire is deeply rooted in their ethnic identity and represents their aesthetic tastes. Deang men typically wear blue or black long-sleeved shirts and short, wide pants, along with black or white headscarves, decorated with colorful pom-poms. Deang women commonly wear dark blue or black front-opening jackets and long skirts, with black cloth wrapped around their heads. The jackets are often edged with red fabric, and the skirts feature colorful horizontal stripes.

Waist Bands and Accessories

The most distinctive feature of Deang women’s clothing is the waist band (腰箍). When a Deang girl comes of age, she begins wearing several waist bands, made from rattan strips (藤蔑), sometimes combined with spiral silver wire. These bands vary in width and color, with some decorated with intricate patterns or wrapped in silver or aluminum.

This tradition has its origins in a legend, in which the Deang ancestors are said to have been created by the Heavens (天神). The men used the rattan strips to “bind” the women and prevent them from flying away, symbolizing the beginning of their union. Over time, these waist bands evolved from a functional item into an aesthetic one.

The Deang people believe that the more intricate and numerous the waist bands are, the more intelligent and skilled the woman is. Therefore, young women take great pride in wearing many waist bands, with the Deang men often crafting decorative waist bands to present to their loved ones as tokens of affection.

Colorful Pom-poms (五彩绒球)

Another unique aspect of Deang attire is the colorful pom-poms (绒球). Both men and women decorate their clothing and accessories with pom-poms of various colors, including on headscarves, necklines, ear ornaments, and the edges of their skirts.

Skirts

Deang women also wear tube skirts (筒裙), which are brightly colored and feature horizontal wavy stripes. These skirts are worn at ankle length and are visually striking. There are distinct differences in the patterns depending on the subgroups, such as red, green, yellow, and black stripes for one subgroup, or large red stripes for another. Depending on the patterns, people identify them as “Flower Deang” (花德昂), “Red Deang” (红德昂), or “Black Deang” (黑德昂).

Food and Drink

Tea is the most important beverage for the Deang people (德昂族). Particularly among adult men and middle-aged women, tea is almost an indispensable part of daily life, often consumed in large quantities and brewed very strong. When preparing tea, they typically place a large handful of tea leaves into a small teapot with minimal water, then simmer it until the tea turns a deep coffee color, before pouring it into small cups for drinking. This tea is very strong and can easily cause excitement, often leading to sleepless nights for those unaccustomed to it. However, the Deang people (德昂族), due to frequent consumption, develop an addiction to it—if they go a day without drinking it, they may feel weak and sluggish. Conversely, a few sips of strong tea after hard work instantly lifts their spirits.

Tea is not only vital in daily life but also plays an important role in their social practices. It is an essential part of many occasions: when guests arrive, tea is always served first; when visiting friends or relatives or during marriage proposals, tea is offered as a greeting; invitations to celebrations are often accompanied by a small packet of tea leaves wrapped with red thread, acting as a “formal invitation”; when conflicts arise, sending a packet of tea can serve as a gesture of apology to seek reconciliation. Clearly, tea has a value in the Deang (德昂族) community that money and other goods cannot replace.

Due to the importance of tea in their culture, the Deang people (德昂族) consume large quantities, and it is common to plant tea trees around their homes and villages. The Deang people (德昂族) are known for their strong tea-drinking habits and their skill in tea cultivation, earning them the nickname “ancient tea farmers” among neighboring ethnic groups.

Literature

The Deang people’s (德昂族) literature is primarily oral, with a strong emphasis on folk songs, myths, legends, and stories. Love songs are particularly developed in their folk music, with young men and women often expressing their affection through song. These love songs are usually short and improvised, but there are also long, sad ballads like the “Lusheng Lament” (芦笙哀歌).

There are also narrative songs that describe the migration of the Deang people (德昂族), such as the “Historical Tune” (历史调), and others depicting the life of laborers, like the “Lower Myanmar Tune” (下缅甸调).

The Deang people’s (德昂族) myths include famous stories like “The Gourd Creates Humanity” (葫芦育人) and “The Heavenly King and Earth Mother” (天王地母). The first myth explains that humanity came from a gourd, while the second tells how humans were created from 102 leaves blown down from the sky. Another myth, “The Dragon Woman Ancestor” (龙女人祖), tells the story of a fairy living in a cave who only emerged every three years. She was seen by the descendant of another immortal, and they produced children who became the ancestors of the Deang people (德昂族).

Famous folk stories include “The Frog and the Embroidering Girl” (青蛙和绣花姑娘), a fantasy tale that praises the virtues of hardworking, kind, and loyal individuals, and “Three Strange Events” (三次奇怪), which carries profound philosophical meaning.

Due to their close coexistence with the Dai people (傣族) and Jingpo people (景颇族), the Deang people’s (德昂族) literary works combine the delicate style of the Dai (傣族) and the boldness of the Jingpo (景颇族), creating a unique blend of cultural influences. Additionally, many stories from Dai (傣族) folklore, such as “E’xiang and Sangge” (娥姘与桑格), as well as Chinese (汉族) classics like “The Butterfly Lovers” (梁山伯与祝英台) and “The Romance of the Three Kingdoms” (三国演义), are widely known among the Deang people (德昂族).

Sports

The Deang people (德昂族) have a deep love for sports, with traditional weapons such as crossbows, bronze guns, and mud slingshots being essential tools in their everyday lives for self-defense and hunting, creating a widespread base of participation. The Deang mud slingshot (泥弹弓) is a bird-hunting tool, shaped somewhat like a bow, and is simply constructed using a bamboo strip with hemp string or cow tendon. The middle part of the string is woven into a small square frame where round clay pellets are placed.

Martial arts are also popular among the Deang people (德昂族). In addition to hand combat, they practice various weapon techniques, including staffs, swords, knives, forks, and sickle-hooks. Their boxing styles include Plum Blossom Fist (梅花拳), Four Gate Fist (四门拳), Daylight Fist (白昼拳), Winnowing Basket Fist (簸箕拳), Left Hand Fist (左拳), and Dog Fist (狗拳). The staff techniques include Deang Staff (德昂棍) and Twelve-Step Staff (十二步棍), while knives include Single Knife (单刀), Twelve-Move Double Knife (十二动双刀), and Seventeen-Step Knife (十七步刀). The martial arts focus on tight defense, quick attacks, and a resilient and bold fighting spirit. Plum Blossom Fist (梅花拳), originating in the late Ming Dynasty (明朝), is named after practicing on plum blossom-shaped poles, about half a meter high and as wide as a large bowl. Left Hand Fist (左拳), a signature technique of the Deang people (德昂族), is known for its fluid and ever-changing moves, with the ultimate winning strike always delivered by the left hand, leading to the saying that the left hand determines fate.

Art

Music

The Deang people (德昂族) favor instruments like the elephant-foot drum (象脚鼓), máng (铓), cymbals (钹), chimes (磬), hulusi (葫芦笙) (a type of gourd flute), xiao (萧) (a type of bamboo flute), sanxian (小三弦) (a three-stringed instrument), and kouxian (口弦) (a jaw harp), which are often played during singing (唱歌) and “串姑娘” (visiting girls) ceremonies.

Dance

Dancing plays an important role in Deang culture, especially during significant festivals. One of the most representative dances is the Elephant-foot Drum Dance (象脚鼓舞), where men, who lead the dance by beating drums, are followed by women and children, dancing in circles with specific steps and hand gestures. There are also variations where men form an outer circle and women form an inner circle. A man wearing a straw hat leads the drumbeats, and the men raise their pants to reveal tattooed designs on their legs, dancing joyfully around the venue. The women in the inner circle, led by a young woman playing the cymbals, follow the rhythm of the men’s drums.

Another unique dance is the Water Drum Dance (水鼓舞), known as “Gegelengdang” (嗄格楞当) in the Deang language (德昂语), performed during festive occasions. Dancers wear a drum on their necks, beating it while performing rhythmic dance steps to the accompaniment of big cymbals (大钹) and big gongs (大锣), producing a solemn and deep rhythm. This dance can be performed individually or by a group following the rhythm.

Pattern Carving

Pattern carving is another expression of Deang (德昂族) folk art, commonly found on ornaments like waistbands, earrings, silver bracelets, and on everyday items such as silver cigarette cases and clothing. The carved patterns typically depict symmetrical designs of birds, tigers, and flowers, holding high artistic value. In temples, reliefs often feature popular motifs such as “Two Dragons Playing with a Pearl” (二龙戏珠) and “Double Winds Facing the Sun” (双风朝阳).

Customs

Festivals

The Deang ethnic minority celebrates several traditional festivals, such as the Water-Splashing Festival, Closing-Door Festival, Opening-Door Festival, Zuo Bai (Offering), and Burning White Wood Festival.

Water-Splashing Festival

The Water-Splashing Festival, locally known as “Jiao Hua Shui” (浇花水), is the Deang ethnic group’s most important annual festival, held on the seventh day after the Qingming Festival (清明节). The festival lasts for three days. On the first day, people wear their best clothes and carry clean water drawn from wells, as well as food and flowers, to the village’s Buddhist temple (Zang Fang/奘房) for the celebration. The ceremony is led by respected elders, who give blessings. After the blessing, young men beat elephant-foot drums and perform the Elephant-Foot Drum Dance, while young women dance the “Pile Sand Dance” in sync with the rhythm. The participants then pour water from bamboo tubes into a carved dragon-and-script water tank, symbolizing a ritual bath for the Buddha’s statue, to honor their ancestors and pray for a good harvest. People eagerly collect the water dripping from the statue, drinking it or using it to wash their faces and hands as a way to ward off illness and ensure a blessed year ahead.

After the ritual, people place the food they brought on offering plates in front of the Buddha statue and recite prayers, before sharing the food with others. The procession then begins, led by the elephant-foot drum team, as people travel over mountains and valleys to collect water from wells, springs, or rivers. Each time they collect water, they perform a water-collecting ceremony and offer sacrifices. The ritual also includes passing smoke and singing folk songs.

The water-collecting process follows a set schedule: on the first day, water must be drawn from the village well; on the second day, from a mountain spring; and on the third day, from a river, with the process moving progressively farther from the village. This symbolizes the Deang people’s determination to develop their own water sources instead of relying on nature’s bounty. During the water-splashing ritual, the first day is reserved for pouring water over the Buddha statue, followed by washing the hands of Buddhist monks. Splashing water on each other is prohibited until the third day, when it is allowed among the newlywed couples as a gesture of wishing them harmony and eternal happiness. Newlyweds are not allowed to reject the water-splashing ritual, as doing so would be seen as disrespectful.

Closing-Door Festival

The Closing-Door Festival, known as “Jin Wa” (进洼) in Deang, starts on the 15th day of the 9th month in the Dai lunar calendar (傣历) (around mid-June) and lasts for three months. It coincides with the busiest farming season and encourages the youth to focus on agricultural work, abstaining from romance and marriage. During this period, no marriages take place, and no monks are allowed to stay in the village. They are required to stay in the monastery and focus on their religious duties. The first three days of the festival are marked by visits to the temple to offer respect to the Buddha, while the young men and women gather to sing “Bie Gan Chai” (Deang folk songs) and dance. After the first three days, a small offering to the Buddha is made every seven days using flowers, incense, and candles. On the eighth day, people go to the temple to listen to prayers for peace, good harvests, and the well-being of people and livestock.

Opening-Door Festival

The Opening-Door Festival, known as “Chu Wa” (出洼) in Deang, is held on the 15th day of the 12th month in the Dai lunar calendar (傣历) (around September). It is the last day of the Closing-Door Festival and lasts for three days. This festival marks the end of the busy farming season and the opening of the “door” to romance and marriage. On the first day, religious ceremonies are held to celebrate the harvest. The following day, unmarried girls go to the temple to offer incense to the Buddha, thanking him for the opening of the “door” to love and marriage. On the last day, young men and women listen to the Buddha’s teachings, followed by market activities (a local fair) and additional religious offerings.

Zuo Bai (Offering)

Zuo Bai, also known as “Gan Bai” (赶摆), is a village-wide festival usually held in the second or third lunar month, during the off-season of farming. Before the festival, the village prepares food, funding, and livestock to provide accommodation and meals for guests from neighboring villages. On the first day, the villagers welcome the Buddha, and on the second day, they listen to the Buddha’s teachings after making offerings. On the final day, guests depart, and the villagers gather to sing and dance. It is believed that Zuo Bai purifies the village and protects its inhabitants from disaster and evil spirits.

Burning White Wood Festival

The Burning White Wood Festival, known as “Kong Tong” (孔通) in Deang, takes place on the evening of the 14th day of the 12th lunar month. The festival involves the burning of white wood, a type of tree that has a white exterior. Prior to the festival, people cut the white wood and arrange it in a “井” (well) shape near the village. In the evening, after dinner, the villagers bring the Buddha statue to the white wood pile and set it on fire. The villagers gather around the fire to warm themselves, and the monks at the temple also join the ritual, reciting prayers for blessings and good fortune. When the fire burns out, the Buddha statue is returned to the temple. The next day, the ashes from the fire are collected by the monks and placed in an urn as a sign of warmth for the Buddha.

Marriage

The Deang ethnic group practices monogamy. Marriages within the same surname are forbidden, and inter-ethnic marriages are rare. Young people are free to fall in love, and women have some autonomy in choosing their partners. There are no strict social class restrictions, so both wealthy and poor families can marry.

At around 14 or 15, young men start courting by playing the bamboo flute outside the girl’s house. After forming a connection, they exchange gifts like bracelets, waistbands, and other items. The elders are then asked to mediate the engagement.

The courtship practice, “Hao Wei Ni Bie” (毫味尼别), involves two methods: a group of young men led by a leader singing folk songs together, or a young man visiting a girl at night, playing the flute to test her interest. If she invites him in, they sing love songs and share feelings. After some time, if they both agree, the young man gifts the girl tea leaves. The tea is hung on the girl’s bed to signal the parents. If the parents approve, they remove the tea; if not, it is returned. The young man then informs his parents, and they find two respected elders to mediate the engagement.

During the wedding, the groom gives a “bride price” called “Nai Shui Qian” (奶水钱), based on his financial situation. Additional gifts such as meat, tea leaves, and other items are given to the bride’s family. The groom hosts a three-day feast for the village, and guests bring gifts like tobacco and firewood.

Funeral

The Deang practice earth burial for normal deaths, while cremation is used for unnatural deaths. The body is laid in the home, with the head facing east, and washed with mugwort leaves. The body is then placed in a coffin, and the thumbs and knees are tied to prevent the soul from returning. Silver coins are placed in the mouth for the soul’s journey. After a few days, the body is taken to the burial site, with grass tobacco scattered along the path to guide the spirits. The coffin is lowered into a rectangular hole, and the grave is filled without a mound.

After the burial, the soul is guided, and the grave is not visited again. Each village has a communal cemetery, called “Na Wen” (纳温), where all village members, regardless of social status, can be buried.

Rituals

The Deang people have several rituals, including sacrifices to ancestors, village gods, and local deities. One of the most important is the dragon ritual, which is held in spring. A pig or chicken is slaughtered, and a paper dragon is drawn. After the ritual, the people drink and engage in playful arguments. The village god is associated with a large tree near the village, and no one is allowed to harm it. Similarly, the spirit of the village center, “Zao Wu Man” (早务曼), is represented by a wooden stake in the village center, and it is also sacred. The spirit of the forest, “She Meng” (舍猛), is worshipped in a small thatched house on the village edge. No one is allowed to disturb the offerings or cut trees in the forest surrounding the spirit’s shrine.

Famous Figures

Tawang (塔瓦岗)

Tawang, whose birth and death dates are unknown, was a leader of the Deang people’s uprising in the Dehong region (德宏) of Yunnan in the early 19th century. From the mid-14th century, the emerging Dai chieftains in Mangshi (芒市) gradually took control of the Deang territories in the areas now known as Longchuan (陇川) and Yingjiang (盈江). During the reign of the Qing Emperor Jiaqing (嘉庆), the Dai chieftains aggressively seized lands from the Deang people, leading to growing resentment among the Deang.

In 1814 (Qing Dynasty, Jiaqing 19th year), Tawang led a massive uprising against the Dai rulers, gaining widespread support from the Deang community. They stormed the Dai chieftain’s stronghold in Mangshi, forcing the Dai leaders to flee to Yungchang (永昌) for Qing military assistance. Tawang’s forces successfully defeated Dai reinforcements and maintained control over the Mangshi area.

However, the Deang people’s hope for justice from the Qing government was short-lived, as the Dai, Jingpo (景颇), and Han forces eventually launched a fierce counterattack. After months of intense resistance, the Deang uprising was eventually crushed, and Tawang’s efforts were tragically extinguished.

Qiànzǒng (千总)

Qiànzǒng, whose life dates are also unclear, was a leader of the Deang people in the Longchuan (陇川) area of Yunnan during the early years of the Republic of China. In the mid-19th century, British colonial ambitions aimed at expanding into southern China, including Yunnan, led to significant unrest. In 1917 (the 6th year of the Republic of China), the British sought to establish a military camp in the Mānmián (曼缅) mountains of Longchuan during a time of national instability.

The Longchuan chieftains condemned the British, but the British disregarded China’s sovereignty and proceeded with their plans. In response, local officials raised a 600-man militia to expel the British. Qiànzǒng led 500 men from the Deang community to surround the British camp and, in no uncertain terms, declared that the land belonged to China and that the British had no right to occupy it. Fearing a confrontation, the British withdrew back into Burma, leaving behind a captured British flag as a symbol of the Deang people’s patriotism in defending their homeland.

Li Laoweng (李腊翁)

Li Laoweng (1929–2017), from Longxi (潞西) in Yunnan, was a famous folk singer of the Deang people. Born into a poor farming family, Li Laoweng experienced a life full of hardship, including working as a cowherd and a laborer. He traveled across various villages, which exposed him to a variety of ethnic songs and dances. Over time, he became well-versed in Deang folk music, particularly songs like “Lei Nong” (雷弄) and “Chuan” (串), and developed a distinctive singing style.

By 1948, he became a renowned singer in the Deang region. Li Laoweng was known for his innovation in performance, blending singing with musical instruments like the hulusi (葫芦笙, a type of flute). His performance of the “Hulusi Love Song” is considered particularly moving, as the combination of vocals and instrumental melodies deeply resonates with listeners. In 1979, Li Laoweng attended the “National Folk Singers and Poets Forum” in Beijing (北京).

Li Laoweng’s contributions to Deang folk music led to the creation of several famous works, including “I Wait for You on the Way,” “You Become Vegetables, I Become the Pot,” and “Deang Love Songs.” His song “You Become Vegetables, I Become the Pot” later won the “Yunnan Province Ethnic Literature Creation Award.”

Population

According to the 2010 census, the Deang population was 20,556. As reported in the “China Statistical Yearbook 2021,” the Deang population within China is currently 22,354.