Hani Ethnic Minority

The Hani (哈尼族), also known as the Akha (阿卡族) in Southeast Asia, are an ethnic group who speak the Hani language (哈尼语), which belongs to the Tibeto-Burman branch of the Sino-Tibetan language family. In modern times, the Hani people use a newly created Latin-based pinyin system for writing their language.

The majority of the Hani people live in the Yuanjiang (元江) and Lancang (澜沧江) river basins in Yunnan Province (云南省), China, and are primarily concentrated in areas such as Honghe (红河), Jiangcheng (江城), Mojang (墨江), Xinping (新平), and Zhenyuan (镇沅). Additionally, the Hani people are found in the northern mountainous regions of neighboring countries such as Thailand, Myanmar (缅甸), Laos (老挝), and Vietnam (越南).

According to the China Statistical Yearbook-2021 (中国统计年鉴-2021), the population of the Hani ethnic group in China is 1,733,166 people.

Name Variations and Historical Context

The Hani ethnic group has various subgroups and self-referential names. Among the most widely used are Hani, Kaduo, Yani, Haoni, Biyue, and Baihong. There are also other self-referential names such as O’nu, A’mu, Duo’ni, Kabe, and Haini.

The Hani people often use different terms to refer to one another, and these terms can vary regionally. For example, in Yuanyang (元阳), Hani people may refer to each other as Nuomei, Nobi, or Gehe. Those from the Yani group might refer to each other as Juewei or Juejiao, while the Han Chinese call them Aini. Historically, the Hani people have been known by several names in Chinese texts, such as He Yi (和夷), He Man (和蛮), He Ni (和泥), He Ni (禾泥), Wo Ni (窝泥), E Ni (俄泥), A Ni (阿泥), Hani, Woni (斡泥), A Mu (阿木), Luomen (罗缅), Nuobi (糯比), Lubi (路弼), Kaduo (卡惰), Biyue (毕约), Haoni (豪尼), and Dota (惰塔). Most of these historical names are similar to the current self-referential terms used by the Hani people.

Despite the variety of self-referential and historical names, their meaning remains consistent, generally referring to the “He People” (和人), with “He” indicating unity or harmony. The term Hani (哈尼) was officially adopted as the unified name for the ethnic group after 1949, following the consensus of the majority of Hani people.

History

The Hani (哈尼族), along with the Yi (彝族) and Lahu (拉祜族), all trace their origins to the ancient Qiang (羌族) people. The ancient Qiang people were originally nomads who lived on the Qinghai-Tibet Plateau (青藏高原). Between 384 BCE and 362 BCE, during the rapid expansion of the Qin Dynasty (秦朝), the nomadic groups of the ancient Qiang people were attacked, resulting in their dispersion and migration. Over time, different Qiang subgroups took on various names. One such subgroup, the He Yi (和夷), was a branch of the Qiang that migrated southward. After settling along the Dadu River (大渡河), they adapted to the region’s flat plains and agricultural environment, transitioning from a nomadic to a farming lifestyle.

After establishing their agricultural settlements along the Dadu River, the Hani people were forced to leave due to wars and other reasons. They eventually migrated further south into the Ailao Mountains (哀牢山) in Yunnan Province (云南省). Historical records indicate that the He Yi tribe, which lived south of the Dadu River during the 3rd century BCE, is considered the precursor to the modern Hani people. From the 4th to 8th century, during the early Tang Dynasty (唐朝), some Hani ancestors migrated westward, reaching areas west of the Yuanjiang (元江) River and into the Lancang (澜沧江) River basin.

The Hani people were referred to as “He Man” (和蛮) in Tang Dynasty records. In the mid-7th century, the Hani’s large chieftain offered tributes to the Tang Dynasty. The Tang government officially recognized them as subjects of the dynasty, and their names were included in the royal decrees for the various ethnic groups in Yunnan.

During the Nanzhao (南诏) and Dali (大理) kingdoms, the Hani were part of the “Thirty-Seven Tribes” (三十七蛮郡), which included regions in present-day Honghe (红河). By the 10th century, during the Dali Kingdom (大理国), the Hani began paying tribute to the feudal rulers of the Dai (傣族) people and entered a more structured feudal society.

After the Mongol (元朝) conquest of the Dali Kingdom, the region was incorporated into the Yunnan Provincial Military Government. During the Ming Dynasty (明朝), the imperial government implemented the Tusi system (土司制度), granting local tribal leaders official titles and authority over the Hani people. Under the Qing Dynasty (清朝), reforms were introduced to replace the Tusi system with the Lianghua (流官) system in some areas, though local Tusi leaders in specific regions, such as Sitou, Xichu, and others, remained in power.

Revolts and Resistance

In 1853, inspired by the Taiping Rebellion (太平天国运动), Tian Silang (田四浪), a poor Hani farmer from Mojang County (墨江县), led an uprising with over 3,000 Hani, Yi, and Blang people in Tuan Tian Township (团田乡). The insurgents quickly took control of the middle section of the Ailao Mountains.

In 1856, Tian Silang joined forces with the Yi leader Li Wenxue to launch a combined resistance against the ruling forces. The insurgent army implemented a land reform program that redistributed land to common people and taxed agricultural produce at a rate of 20%. This gained the support of many poor peasants from various ethnic groups.

In 1895, during the First Sino-French War (中法战争), France forced the Qing Dynasty to cede parts of the Ailao Mountains. Later, in 1900, the people of Mengzi (蒙自), including Han, Hani, and Yi people, fought back against French invaders who had established a colonial outpost in the region.

In 1917, an uprising involving the Hani, Miao, Yi, and Dai (傣族) people erupted in the Menglong and Jinping areas of Yuanyang County (元阳县) and Jinping County (金平县). The Hani leader Lu Meibei (卢梅贝) was a key figure in this revolt.

Modern History and Ethnic Development

In 1925 and 1935, the French made two attempts to invade Honghe (红河), Luchun (绿春), Jinping (金平), and Jiangcheng (江城). However, these invasions were repelled by the Hani people and other local ethnic groups.

After the establishment of the Republic of China (中华民国), the central government began implementing reforms in the Ailao Mountains area, including the gradual replacement of the Tusi system with district, township, and county systems. Despite these efforts, some areas remained under Tusi control.

Following the establishment of the People’s Republic of China (中华人民共和国) in 1949, the Tusi system was abolished. In April 1951, the Central Ethnic Delegation (中央民族访问团) visited the Honghe region, bringing attention to the government’s support for the Hani people and inspiring them greatly.

In 1952, the People’s Government established several key political bodies, including the Honghe Hani Autonomous County People’s Government (红河哈尼族自治县人民政府) and the Yuanyang Hani-Yi-Dai Ethnic Minority Autonomous Government (元阳县太和哈尼族彝族傣族联合自治区人民政府).

In 1953, the Xishuangbanna (西双版纳) Gelanghe Hani Autonomous Region (格朗和哈尼族自治区) was established. On January 1, 1954, the Honghe Hani Autonomous Region (红河哈尼族自治区) was formally created. In 1957, the Honghe Hani Autonomous Region merged with Mengzi Prefecture to form the Honghe Hani and Yi Autonomous Prefecture (红河哈尼族彝族自治州).

Population

According to the 2010 Sixth National Population Census, the total population of the Hani (哈尼族) ethnic group in China was 1,660,932. By 2021, as per the China Statistical Yearbook, the population had increased to 1,733,166.

Distribution

The majority of the Hani population is concentrated in the southern part of Yunnan Province (云南省), specifically in the area between the Yuanjiang (元江) and Lancang (澜沧) Rivers. This region is characterized by the expansive mountainous areas of the Ailao Mountains (哀牢山) and the Wuliang Mountains (无量山), which stretch from the southern part of the Weishan Mountains (巍山) through the entire southern part of Yunnan. The Hani people are situated between several other ethnic groups, including the Han (汉), Yi (彝), Bai (白), Dai (傣), and Lahu (拉祜) peoples, with smaller populations of Miao (苗), Yao (瑶), Hui (回), and Zhuang (壮) peoples living in the same region.

The Hani ethnic group is mainly found in the following regions:

Honghe Hani and Yi Autonomous Prefecture (红河哈尼族彝族自治州), which includes Honghe County (红河县), Yuanyang County (元阳县), Luchun County (绿春县), and Jinping Miao, Yao, and Dai Autonomous County (金平苗族瑶族傣族自治县), where over 700,000 Hani people reside.

Mojang County (墨江哈尼族自治县), Jiangcheng Hani and Yi Autonomous County (江城哈尼族彝族自治县), Ning’er Hani and Yi Autonomous County (宁洱哈尼族彝族自治县), Lancang Lahu Autonomous County (澜沧拉祜族自治县), and Zhenyuan Yi, Hani, and Lahu Autonomous County (镇沅彝族哈尼族拉祜族自治县) with over 400,000 Hani people.

Xishuangbanna (西双版纳), particularly in Menghai, Jinghong, and Mengla, where approximately 120,000 Hani people live.

Yuxi (玉溪市), especially in Yuanyang Hani, Yi, and Dai Autonomous County (元江哈尼族彝族傣族自治县) and Xinping Yi, Dai Autonomous County (新平彝族傣族自治县), with around 100,000 Hani people.

In addition, smaller communities can be found in Eshan Yi Autonomous County (峨山彝族自治县), Jianshui County (建水县), Jingdong Yi Autonomous County (景东彝族自治县), and Jinggu Dai Yi Autonomous County (景谷傣族彝族自治县).

Economy

The Hani people primarily engage in agriculture, with a long history of tea cultivation. The Xishuangbanna (西双版纳) region, particularly Nannuo Mountain (南糯山), is famous for being one of the main production areas of Pu’er Tea (普洱茶), which is renowned across China. The tea production in Hani areas accounts for about one-third of Yunnan’s total tea output.

Before the founding of the People’s Republic of China (中华人民共和国), the economy of Hani areas was underdeveloped, with a focus on traditional and primitive agricultural methods, relying mainly on grain cultivation. The industrial sector was almost nonexistent, with only small-scale mining and handcraft industries in operation.

After the establishment of the People’s Republic of China, Hani farmers made significant progress by transforming slopes into terraced fields, converting dry land into paddy fields, building reservoirs, and expanding irrigation. Agricultural mechanization has improved significantly, with most areas now having automated grain processing.

Today, Honghe Hani and Yi Autonomous Prefecture is home to several industries, including metallurgy, mining, machinery manufacturing, chemicals, building materials, energy, textiles, plastics, tobacco, and food processing. Gejiu City (个旧市) in Honghe Prefecture is known as China’s “Tin Capital” due to its significant tin production.

Culture

Beliefs

The Hani people predominantly practice polytheism and ancestor worship. They believe in powerful deities, such as the Heavenly Gods, Earth Gods, Dragon Tree God, and protective spirits, including the Village God and Family God. These deities must be regularly worshiped in rituals and ceremonies to ensure protection. For spirits and ghosts believed to bring sickness and disasters, the Hani people use rituals and shamanic practices to control and expel them. In Xishuangbanna, the Hani celebrate the “Longba Gate” (龙巴门) festival every year.

In Hani society, the gods and spirits are ranked in importance, with the main deities being the Heavenly Gods, Earth Gods, Mountain Gods, Village Gods, and Family Gods. These gods are highly revered, and regular offerings and rituals are performed to honor them. The Dragon Tree is considered a protector of humanity, and each village has its own communal dragon tree, with some areas, such as the Red River region, also having family-specific trees. In Xishuangbanna, every Sheep Day (羊日) is considered an inauspicious day. If misfortune occurs, such as the death of a villager, wild animals entering the village, or fires, the community ceases work and holds ritual activities to prevent further disasters.

Christianity and Buddhism were introduced to some Hani areas in the early 20th century. However, religious adherence remains limited and has had minimal impact. After the founding of the People’s Republic of China in 1949, these religious activities gradually diminished.

Traditional Clothing

The Hani people are known for wearing indigo-dyed cotton fabric. The dyeing process involves placing indigo dye in a container, mixing it with water and alcohol, and allowing it to ferment for seven to eight days. After dyeing, the fabric is soaked in glue made from cowhide, then washed and dried. In some areas, clothes are re-dyed after washing to maintain their vibrant colors.

Men’s Clothing

Hani men typically wear a black or white head wrap, with older men wearing a gourd-shaped hat (瓜皮帽). Their clothing consists of a closed-collar jacket and long trousers, with cloth shoes or wooden shoes made from wooden planks and hemp rope. In Xishuangbanna (西双版纳), Hani men wear a right-opening jacket, decorated with two rows of large silver beads along the front. During festivals or when courting, young men adorn their heads with beautiful feathers or fresh flowers. In the Lancang (澜沧) area, men wear black cloth headwraps and closed-collar jackets with silver coins sewn along the large collar, and geometric patterns embroidered on the sides.

Women’s Clothing

Women’s clothing varies by region. In the Honghe (红河) area, women wear a right-opening, collarless top with silver coin buttons, paired with long trousers. For formal occasions, they add a shawl, and some wear floral waistbands and leg bindings. The shoulder seams, large collar, cuffs, and pant hems are often decorated with colorful lace, while the vest is embellished with embroidered edges. They wear high-topped, embroidered shoes. In Xishuangbanna (西双版纳) and Lancang (澜沧), women wear knee-length folded skirts and leg bindings, usually going barefoot but opting for embroidered shoes on festive occasions. Young women wear their hair in braids, with unmarried girls letting their braids hang down. Older women wrap their braids atop their heads, often using black or blue cloth or wearing handmade hats. These hats are decorated with small silver beads, colored beads, and tassels made from threads. Women also wear silver chains, coins, and beads as chest ornaments, along with earrings and pendants. In the Lancang (澜沧) region, women are particularly fond of wearing large silver earrings.

During festivals, Hani women wear indigo headscarves embroidered with colorful patterns and beads. Their tops are adorned with silver beads and buttons, and a large eight-pointed silver medallion is hung in the center. Small embroidered flower patches are tied around their calves, with red woolen flowers attached.

Symbols of Maturity and Marriage

When Hani boys reach a certain age, they remove their hats and begin wearing cloth head wraps, along with dyeing their teeth red, indicating they have reached adulthood and can now court. Hani girls use pig fat to style their hair into a single braid that hangs down. When they reach a certain age, girls also dye their teeth red, wear a waistband, and adorn themselves with silver jewelry, signaling their readiness for marriage. Married women often braid their hair into two braids and wrap them around their heads. In Mojian (墨江), unmarried girls wear white or pink waistbands, which turn blue after marriage. The height of the waistband indicates whether a woman is married.

The Yechao (叶车) subgroup of the Hani, in Honghe County (红河县), has a distinct style. Women from this subgroup wear white pointed hats, indigo short-sleeve tunics with no collar or buttons, and wide colorful belts. They wear several layers of clothing, ranging from seven to ten pieces, with the number of layers indicating wealth and social status. They wear black shorts, and the pleats at the bottom of the shorts match the number of layers of their tops. The lower half of their legs is left exposed.

Language and Writing System

Language

The Hani language belongs to the Tibeto-Burman branch of the Sino-Tibetan language family, and is closely related to Yi (彝), Lisu (傈僳), Lahu (拉祜), and Naxi (纳西) languages. It is divided into three primary dialects: Hani (哈尼), Biyue (碧约), and Haoni (豪尼). The dialects correspond to the geographical regions where these groups are found. The dialects can differ significantly from one another.

The Hani language features vowels with both tight and relaxed distinctions, but no length distinction. The final sounds are typically single vowels, with compound finals often borrowed from other languages. The Hani people in Xishuangbanna (西双版纳) predominantly speak the Haya (哈雅) dialect, with its Yani (雅尼) sub-dialect. Due to prolonged interaction with other ethnic groups, many Hani people also speak Mandarin (普通话), Dai (傣), and other local languages.

Writing System

Before 1949, the Hani people did not have a written script. In some areas, they used knotting and tying techniques on wood to record events. In 1957, the Chinese government helped the Hani develop a phonetic writing system based on the Latin alphabet, which was trialed in 1958.

In 1981, with assistance from the Chinese Academy of Social Sciences (中国科学院民族语言研究所), the Xishuangbanna (西双版纳) region standardized the Hani script, using the Haya (哈雅) dialect from the village of Suhuya (苏湖亚口) as the reference pronunciation. The revised and improved version of the script has been in use in Xishuangbanna (西双版纳) since then.

Literature

The Hani people of Ailao Mountain (哀牢山) in Yunnan (云南) have a rich oral literary tradition, including the Hani Migration Epic (Hani Apei Congpo Po or 哈尼阿培聪坡坡), which records the long and arduous migration journey of the Hani people. The epic speaks of their history, struggles, and survival through many hardships.

Traditional Hani literature is primarily oral, passed down from generation to generation. Myths, legends, and “epic” tales are the oldest parts of Hani literature. These stories, such as the Genesis (Chuang Shi Ji or 创世纪), explain the origins of the earth, rivers, mountains, and the creation of the world. Other significant works include The Tale of the Sibling Hearts (He Xin Xiong Mei Chuan Ren Zhong or 合心兄妹传人种), which narrates how humans survived a great flood, and songs like The Dragon Spring Song (Ji Long Chun Gui Ju Ge or 祭龙春规矩歌), The Call of the Valley Soul (Jiao Gu Hun or 叫谷魂), The Elder’s Burial Song (Lao Ren An Zang Ge or 老人安葬歌), and The Bride Seeking Song (Tao Xi Fu De Ge or 讨媳妇的歌), reflecting the Hani people’s polytheistic beliefs and rich cultural customs. These works are essential for understanding the Hani people’s spiritual beliefs and societal norms.

Astronomy and Calendar

In the Ailao Mountain (哀牢山) region, the Hani divide the year into three seasons: “Zao Ta” (造它) for the cold season, “Wo Du” (渥都) for the warm season, and “Re Wo” (热渥) for the rainy season. Each season lasts four months, with the cold season corresponding to late autumn and winter, the warm season representing spring and early summer, and the rainy season coinciding with summer and early autumn. This seasonal division reflects and adapts to the agricultural life of the Hani people, especially their rice terrace farming.

In addition to these three seasons, the Hani also use a phenological calendar, which divides the year into 12 months. The months are determined based on the climate changes, vegetation patterns, and the migrations of animals (primarily birds and insects) in the Ailao Mountain (哀牢山) area.

The Hani agricultural calendar is similar to the traditional lunar calendar (Chinese calendar), where each year is divided into 12 months based on the lunar cycles, with each month consisting of 30 days, totaling 360 days in a year. The Hani people use the 12 zodiac signs for naming the days, similar to the Chinese calendar system. Historically, the Hani people used a 13-month calendar with two months consisting of 15 days each, as well as a 10-month calendar, where each month contained 36 days. These systems total 360 days, differing slightly from the Gregorian calendar (365.25 days). Instead of inserting a leap year every four years, the Hani calendar includes three special “New Year days” each year in May and October, making each year 366 days long.

Arts

Architecture

The Hani people prefer living in semi-mountainous areas. Their traditional homes are built with ear-shaped rooms (耳房), and some houses are constructed with two ear-shaped rooms, forming a quadrangle courtyard. These ear-shaped rooms have flat roofs covered with coarse wood, fine wood, and straw, which are compacted with mud (though nowadays, cement is often used). The flat roof serves as a platform for drying rice, hanging clothes, relaxing, and playing. It also becomes an important space for everyday activities, and is integral to both rice terrace farming and daily life.

The ear-shaped rooms are typically used as living spaces for unmarried children. Hani society encourages social freedom for young men and women, with parents generally not interfering in their interactions. In some areas, when children reach adulthood but remain unmarried, small houses are built next to the family home for them to live in. The ear-shaped rooms can also serve as granaries, guest rooms, or storage spaces for farming tools. In Mojian (墨江), many houses are built on earth foundations with flat roofs and connected rooms. In Xishuangbanna (西双版纳), the Hani people live in multi-story bamboo and wood houses with adjacent terraces.

Music and Dance

The Hani people are known for their love of music and dance. Traditional musical instruments include the three-stringed and four-stringed instruments, the Bawu (巴乌), flutes, bamboo instruments, and the hulusi (葫芦笙). The Bawu is a unique instrument made from bamboo, about six to seven inches long with seven holes, and is characterized by its deep and soft tone.

The Hani have many traditional dances, including the “Sanxian Dance” (三弦舞), “Clapping Dance” (拍手舞), “Fan Dance” (扇子舞), “Woodpecker Dance” (木雀舞), “Lezuo Dance” (乐作舞), and “Hulusi Dance” (葫芦笙舞). One popular dance in Xishuangbanna (西双版纳) is the “Dongbo Dance” (冬波嵯舞), which features graceful movements, lively rhythms, and strong ethnic characteristics, making it a popular form of dance among the people.

The Hani people also engage in traditional sports, such as the single-rope swing, top spinning, pole climbing, crossbow shooting, bamboo stake pulling, pole vaulting, hat dance (蔑帽舞), and tug of war.

Customs

Traditional Festivals

June Festival (Ku Zha Zha or 苦扎扎):
This traditional agricultural festival of the Hani people involves the sacrifice of cattle (usually yellow cattle) to honor the gods of heaven, the earth, and ancestors. During the festival, the beef is evenly distributed among the community, and various activities are organized. In May and June, there is an increased occurrence of diseases in the village and crop damage due to insects, so people clean the water wells, light pine torches at night to ward off evil spirits, and place torches in the fields to send away the plague god. The festival includes various cultural and physical activities.

Yeku Zha (耶苦扎):
Celebrated in the Xishuangbanna (西双版纳) region, this traditional festival starts on the first ox day (a lucky day for the Hani people) in the lunar month of June, lasting for 3 to 5 days. During this time, people stop working in the fields and spend the days at home enjoying food, drinks, and leisure. People also visit relatives and friends. Activities include horse racing, top spinning, and bamboo pole dancing.

Huo Se Se (Huang Fan Jie or 黄饭节):
Also known as the “Second New Year” or “Yellow Rice Festival,” this festival is celebrated by the Hani people to honor the messenger of the grain god, the Cuckoo and Pi Ku birds. It is celebrated after hearing the first calls of these birds and takes place on a Hai Pig Day. The festival lasts for one day.

Zha Le Te (Yi La He Shi or 译腊和实):
Known as the biggest festival of the Hani people, Zha Le Te is celebrated in the lunar month of October, lasting for six days. On the first day, every village kills a pig, and the meat is distributed equally among families, regardless of the pig’s size.

October New Year (Shi Yue Nian or 十月年):
This marks the Hani New Year, observed in the lunar month of October. The festival lasts from five days to two weeks, with families slaughtering pigs and preparing sticky rice cakes. This is a time for visiting relatives, matchmaking, and daughters returning to their parental homes.

Ga Tang Pa Festival (Ga Tang Pa Jie or 嘎汤帕节):
A major festival in Xishuangbanna (西双版纳), the name Ga Tang Pa means “the revival of all things” or “a fresh beginning.” The festival is celebrated from January 2nd to 4th, and it features performances of Hani customs, including the long bamboo pole dance, swings, and crossbow competitions.

New Rice Festival (Xin Mi Jie or 新米节):
Celebrated on the 24th of the sixth lunar month by the Kado people of Mojian Hani Autonomous County (墨江哈尼族自治县), this festival involves making rice from newly harvested grain, which is believed to improve health and celebrate the bountiful harvest of grains and beans.

Mother’s Day (Mu Qin Jie or 母亲节):
Held on the first ox day in the second lunar month, Mother’s Day honors mothers, especially in the Kado branch of the Hani people. The day commemorates the story of a mother who endured hardship to raise her son, only to be mistreated by him. After her tragic death, her son established the day as a tradition to honor mothers.

Elder’s Day (Lao Ren Jie or 老人节):
Celebrated on the 15th day of the lunar month of December, Elder’s Day is a time when the Hani youth celebrate the elders in their village, wearing traditional clothes and performing dances. The festivities also include a banquet for the elders.

Family Structure

The Hani family follows a patriarchal structure, where men manage major affairs like production and selling livestock, while women handle domestic chores, such as raising animals and cooking. If a woman has many sons, her status within the family is considered equal to that of her husband. After marriage, children usually live in separate rooms or build new houses.

When the father passes away, the eldest son moves into the mother’s room to take over the role of head of the family, providing care for the elderly, while the younger sons and daughters establish their own households upon marriage. Historically, families without sons were unable to marry daughters into other families, but this custom has changed, allowing for both son-in-law marriages and interethnic marriages.

During major festivals (including funerals) in Honghe (红河), men and women must not sit at the same table. In special cases, when the eldest male relative has passed away, the eldest female in the family will take on the role of leading the family and offering blessings first. In large gatherings, men are served first, and women usually eat standing or sitting apart from them.

Surnames

In ancient times, Hani people did not have surnames, but used a father-son naming system, where the last character of the father’s name would become the first character of the son’s name. For example, if a father’s name was Song Shan (松山), the son’s name might be Shan Da (山达), and the grandson would be named Da Piao (达飘). This practice continues to link families through generations.

For the Jiwei branch of the Hani people, names are based on the zodiac of the day of birth. For example, a child born on the day of the ox would be named Niu (牛) followed by their chosen name.

The Hani people also have their own family names, referred to as “Agu” in Hani language, though these are not widely used and are typically employed only when identifying one’s ancestral family line. Common Hani surnames include Dang Can Agu (当参阿古), Yu Niao Agu (鱼鸟阿古), and Dang Qie Agu (当且阿古), which are derived from the names of their ancestors.

Names for the Hani people include childhood names, nickname, and formal names. The formal names are only used during rituals, such as family genealogies or naming ceremonies. Today, many Hani people adopt Han Chinese (汉族) names, though they still maintain the traditional father-son naming system for their Hani names. For example, the Dang Can Agu (当参阿古) family may adopt the surname Yang, and the Can Xian Agu (参先阿古) family may use Li.

Housing Style

Hani villages typically consist of dozens to several hundred households. In the Ailao Mountain (哀牢山) area on the southern bank of the Honghe (红河) river, the Hani people build houses called “Tuzhang Fang” (土掌房), which are made of earth and wood. These homes feature sturdy earth walls and thick thatched roofs, which not only protect against wind and rain but also help to keep the interiors warm in winter and cool in summer. These homes are typically three stories high. Due to the high humidity in the Ailao Mountain region, the first floor, which is close to the ground, is unsuitable for living and is used to house livestock. The second floor is where people live, with a fire pit made from earth located on the floor to provide warmth. Some families also have a cooking stove next to the fire pit. The living area is partitioned with walls, where the husband, wife, and young children typically reside. The third floor is used for storing grains and food, with a mushroom-shaped roof that enhances ventilation, keeping food dry and easy to preserve.

Marriage Customs

In the Honghe (红河) region, Hani subgroups like the Yecai (叶车) people practice unique customs when choosing a lover. Before a matchmaking feast, the man must gather money, hire a chef, and prepare a rooster, fatty pork, vegetables, wine, and sticky rice. The feast typically starts around 10 p.m., with about 10 to 30 attendees. The rooster is placed on the table, with its head facing up, and its testicles and a live crab are suspended from its body. The “male leader” and “female leader” sit at the head of the table, and the rest of the men and women pair up to sit. The evening includes toasts, singing, and lively conversation. If the man and woman are interested in each other, they may set a time for their next meeting. Locally, this courting tradition is known as “A Ba Duo” (阿巴多), which is celebrated during the off-season.

Before marriage, young men and women are free to socialize and fall in love. Marriages require parental approval, and many regions still practice arranged marriages. In Mojian (墨江), the Biyue (碧约) people have a unique “road stepping” ritual for engagement. After the couple agrees to marry, the elderly relatives from both sides walk together for a distance. If they do not encounter any wild animals like rabbits or wolves along the way, the engagement is considered valid. After marriage, the new wife typically returns to her mother’s home for two to three days and only returns to her husband’s home when it’s time to plant rice. In the Honghe (红河) area, newlyweds usually return to the husband’s family after visiting the wife’s family the following day.

The Hani people follow a monogamous marriage system, especially in Xishuangbanna (西双版纳), where polygamy is not a common practice. It is considered shameful to abandon a wife to marry another, and the husband must offer gifts and apologize to the ex-wife and her family. If a man is unable to have sons after many years of marriage, he is allowed to take a concubine.

Daily Etiquette

The Hani people are known for their hospitality. When guests arrive, they are always welcomed with a bowl of rice wine. After the guests are seated, the host offers a bowl of rice wine, followed by three pieces of meat, known as “Meng Guo Jiu” (焖锅酒). Meals are large, and the hospitality is genuine and abundant. During the meal, singing and toasts are common. When guests leave, they may be given a large rice cake and a package of preserved meat, crispy pork, or tofu wrapped in banana leaves.

In Xishuangbanna (西双版纳), the Hani people follow a tradition of seating men and women at separate tables during a feast. The house is divided into a “men’s room” and a “women’s room.” Only men dine with guests, while women do not typically join the meal. The seating arrangement places the elders at the head of the table, and the eldest man or woman takes the seat of honor, depending on whether the gathering is in the men’s or women’s room.

Food and Cuisine

Eating Habits

The Hani people typically have two meals a day, with rice being the main staple food and corn as a secondary source. They enjoy dishes like dry rice, rice cakes, rice noodles, rolled rice, and green pea jelly. One popular dish is a rice porridge made by simmering lean meat with rice, ginger, star anise, and grass fruit. Hani people are fond of sticky rice cakes wrapped in banana leaves, which they often eat with preserved meat.

The Hani people are known for their love of meat, including pork, beef, lamb, chicken, and duck. Large portions of meat are served at feasts, and wine is drunk in large bowls. When there is a slaughter in the village, or someone prepares a delicious dish, families are invited to share the meal, with the liver and other tender parts of the meat offered to the elders.

The Hani also prepare smoked and dried meat, such as smoked pork and beef, which they store throughout the year for guest meals.

The Hani people enjoy drinking alcohol, with numerous alcohol-related festivals, including the Mother’s Festival (Shi Mu Jie), Elder’s Day (Lao Ren Jie), Yellow Rice Festival (Huang Fan Jie), Naming Festival (Ming Xian Jie), Dragon Sacrifice Festival (Ji Long Jie), and Brother-in-law Festival (Ren Jiu Jie). The most entertaining of these is the A Ba Duo (阿巴多) drinking and singing feast.

Special Dishes

Long Street Feast (Zi Wu Du or 资乌都):
Held during the Hani New Year in the lunar month of October, this festival lasts for three days. Each household in the village hosts a meal, with tables and chairs moved to the street and arranged into a long feast of over 100 meters. A respected elder presides over a Dragon Sacrifice Ceremony during this event.

Pickled Banana Heart (A Luo Oh Qie):
This dish involves slicing young wild banana stalks, mixing them with salt and porridge, and leaving them to pickle for 1 to 2 days.

Bee Pupa Sauce:
A Hani delicacy from the Hani subgroup, made by chopping bee pupae and mixing them with seasonings to create a flavorful sauce.

Snake Meat Dumplings:
A traditional dish made from snake meat that is formed into dumplings, fried, and then boiled.

Clear Soup with Olive Fish:
A traditional dish made by boiling small white fish with olive tree bark.

Other notable dishes include stir-fried sour bamboo shoots with muntjac meat, pork floss sauce, crab stew with egg whites, bamboo tube chicken, and fried bamboo worms.

Notable Figures

Tian Si Lang (Tian Yi Zheng or 田以正), also known as Tian Zheng (田政) and nicknamed Si Lang (四浪), was the leader of the Hani rebellion in the Qing Dynasty during the Xian Tong (咸同) period. He was a prominent figure in the Hani uprising and was from Mojian (墨江).