Lahu Ethnic Minority

The Lahu (拉祜) people are one of the oldest ethnic groups in China. Their language, Lahu, belongs to the Tibeto-Burman branch of the Sino-Tibetan language family. The Lahu people are polytheistic, with a particular reverence for Esha (厄莎), their main deity.

Geographic Distribution

The Lahu ethnic group is distributed across several countries, including China, Myanmar, Thailand, Vietnam, and Laos. In China, the Lahu people are spread across 31 provinces, autonomous regions, and municipalities, with a large concentration along the Lancang River (澜沧江) in the provinces of Yunnan (云南). The northernmost settlements are in Lincang (临沧) and Gengma (耿马), while the southernmost areas include Menglian (孟连) and Lancang (澜沧) counties.

As of the 2021 Chinese Statistical Yearbook, the Lahu population in China is approximately 499,167.

History and Origins

The Lahu people refer to themselves as “Lahu Na” (黑拉祜), “Lahu Xi” (黄拉祜), and “Lahu Pu” (白拉祜), which signify different branches of the ethnic group. The word “Lahu” is derived from the term for “tiger” in their language. Historically, the Lahu were known as the Guo Cuo (锅锉), Guo Cong (果葱), and Ku Cong (苦聪), with their first appearance in ancient records around the Tang Dynasty (618–907 AD).

The Lahu have a rich history of migration. Their ancestors were originally hunters, who, while chasing a stag in the dense forests of the southern regions, discovered the lush grasslands that prompted their migration from the north to the south. They are believed to have originated from the Di-Qiang (氐羌) peoples, and early evidence traces their settlement in the Qinghai Lake (青海湖) area.

By the Spring and Autumn Period (770–476 BC), the Lahu had begun migrating to Yunnan. Over centuries, the Lahu people were influenced by neighboring cultures, including those of the Han (汉) and Dai (傣) peoples, which played a role in their transition from hunting and gathering to settled agricultural practices.

Social and Cultural Characteristics

Social Structure and Marriage

The Lahu traditionally practice monogamy and maintain a strong clan structure. The term Lahu refers to both the people and the unity they represent.

The Lahu people historically engaged in hunting and gathering, but modern-day Lahu communities are predominantly agricultural, with rice cultivation and other forms of farming playing a significant role in their economy. Their distinctive attire, which blends elements of northern nomadic culture with southern agricultural influences, reflects their historical migration patterns.

Festivals and Traditions

The Lahu people celebrate several important festivals. TemoKe Festival (特懋克节), celebrated during the third to ninth day of the first lunar month, is dedicated to honoring the use of iron tools. New Rice Festival (新米节) is another important celebration, typically held after the autumn harvest in Jinping County (金平县).

Famous Personalities

The Lahu people have a history of significant cultural and political figures, such as Zha Fa (扎法), a hero from the late Qing Dynasty who led an armed resistance against Qing troops in Menglian County (孟连县). Another notable figure is Li Tongming (李通明), a patriotic leader who rejected the British colonialists during their attempts to buy his loyalty in the 1890s. Li Zhayou (李扎约), a prominent Lahu cultural researcher and dancer, has made remarkable contributions to Lahu folk literature and dance, creating numerous dances and collecting traditional stories.

Social Organization of the Lahu People

Early Social Structure and Development

The early social structure of the Lahu (拉祜) people was based on a dual lineage extended family commune. Their primary means of subsistence were hunting and gathering. As the Lahu people transitioned from semi-settlement to a more settled lifestyle and developed agricultural production, their interactions with external economies and cultures increased. This gradual external influence led to the formation of tribal organizations, replacing the earlier commune system based on bloodlines or geographical areas.

The traditional “Kaxie Kalie” (卡些卡列) system, which refers to the leadership structure of village heads and elders, emerged during this time. This system evolved and became more entrenched with the formation of larger settlements. The “Kaxie Kalie” system is one of the oldest political and military structures within Lahu society, forming the core of village politics, economy, religion, and military affairs. The leaders, known as “Kaxie” and “Kalie”, held significant power over the political, economic, religious, and military activities of the villages.

The Dual Lineage System

The Lahu ethnic group developed a dual lineage system that coexisted with both matrilineal and patrilineal family structures. In the Lahu society, the descendants of male ancestors were part of the paternal lineage (“Wu Ji Wu Ka” 屋吉屋卡), while the descendants of female ancestors belonged to the maternal lineage. Children inherited equal rights to family property, making the “Wu Ji Wu Ka” system unique, as it represents a historical blend of matrilineal and patrilineal traditions coexisting in the same familial system.

Influence of Buddhism and Political Changes

By the late Ming and early Qing periods, with the introduction of Mahayana Buddhism (大乘佛教) into Lahu areas, a theocratic political system emerged. The Buddha halls became centers of both religious activities and political power. The Buddhist priest (佛爷) held authority over both religious and political affairs. Following the Qing dynasty’s “Tuntian” (屯田) and “Guiliu” (归流) reforms in Yunnan (云南), the traditional powers of the local rulers were diminished, and the Lahu leadership became part of a new administrative structure. The Qing dynasty established local governance in places like Menglian (孟连) to suppress uprisings and maintain control over the Lahu population.

Impact of Political Reforms and the “Kaxie Kalie” System

Despite various political reforms throughout Chinese history, the “Kaxie Kalie” system persisted. It evolved and continued to serve as a significant tool for managing the Lahu ethnic regions. In the early 20th century, during the Republic of China period, the traditional feudal system of “Tusi” (土司) was abolished, but the “Kaxie Kalie” system remained, continuing to influence Lahu social organization.

Modern Lahu Family Structure

In modern Lahu society, families are generally divided into dual lineage extended families and patriarchal nuclear families. Dual lineage extended families consist of three to four generations, where married children form their own small households, but all family members live together in a communal longhouse. Family heads are usually elderly couples who maintain control over communal property, and upon their death, other elders in the family assume leadership.

Over time, the patriarchal nuclear family system gradually replaced the dual lineage extended family system. In nuclear families, there is an equal distribution of rights and duties between genders, with clear natural divisions of labor in both domestic and agricultural tasks. In these families, children have inheritance rights, and family wealth is distributed equally among descendants.

Economic Development and Historical Context

Before the founding of New China, the economic development of the Lahu (拉祜) people was extremely slow due to oppression and exploitation by various rulers, including the Dai ethnic group (傣族) rulers, Han Chinese landlords, and local elite leaders. Based on their level of development, the Lahu regions can be divided into two primary types:

1. Feudal Landlord Economic Regions

The Lahu people living in the northeastern part of Lancang County (澜沧县) and counties such as Shuangjiang (双江), Lincang (临沧), Jinggu (景谷), Zhenyuan (镇沅), Yuanjiang (元江), and Mojiang (墨江) form about half of the total Lahu population. These areas experienced relatively faster economic development compared to other Lahu regions. Influenced by the Han Chinese, a feudal landlord economy emerged from the 1880s to the 1920s.

Agricultural tools were similar to those used by the Han people, but agricultural techniques were still relatively underdeveloped, with inefficient farming practices. Due to insufficient oxen and tools, and lack of seed selection or fertilization, crop yields were low for both rice and dry land. Handicrafts such as blacksmithing, weaving, and bamboo crafts were mostly for self-sufficiency and rarely sold in markets.

Land ownership was concentrated, with landlords—mostly Han Chinese but also a few Lahu landlords—controlling the land. Rent was typically set at around 50%, and many Lahu farmers were subjected to brutal usury. During times when there was a lack of food, such as in the off-season, merchants would lend salt or tea to the Lahu farmers, charging them exorbitant interest rates.

2. Feudal Dai Rulers’ Economic Regions

In the southwestern part of Lancang (澜沧) and other areas like Menglian (孟连), Gengma (耿马), Ximeng (西盟), Cangyuan (沧源), and Xishuangbanna (西双版纳), the Lahu people lived under the rule of Dai ethnic feudal lords, further exacerbating their poverty and economic underdevelopment. Aside from agriculture, seasonal hunting, beekeeping, and gathering played significant auxiliary roles in the local economy.

Due to the exploitation, the amount of crops left after deductions was only enough for four to five months of consumption. Thus, Lahu people would often rely on gathering wild plants like red sweet potato, mountain gourd, ground loquat, chicken tree fruit, horse tail roots, and bitter lotus seeds to supplement their diet. Due to the lack of iron farming tools, a plowshare would cost up to 130 pounds of dry rice, which many Lahu farmers could not afford. As a result, iron tools were in very short supply.

For instance, in Xishuangbanna (西双版纳), a village of 24 households and 181 people had only 21 hoes and 4 machetes. This led to the saying, “One plowhead for half a year’s food” and “A hoe for three generations,” symbolizing the scarcity of tools.

Traditional Agricultural Practices

The Lahu people’s agricultural practices have traditionally been based on slash-and-burn farming, a primitive method that significantly influences their relationship with the land, seeds, and the forest. Their farming methods exhibit a deep reliance on and reverence for nature.

1. Land Claiming (“Haodi”)

Before cultivating, each family could mark a plot of land within the village boundary. They would dig a small hole or strip the bark off a tree as a marker, and the land was considered “claimed.” Once marked, others were not allowed to trespass or harvest from the plot, and penalties would be imposed for violations.

2. Slash and Burn Farming (“Lazy Farming”)

Every autumn and winter, families would clear a piece of land by cutting down trees and burning the branches and weeds, using the ash as fertilizer. After this, small holes were made for planting crops. This method was known as “lazy farming,” and it was typically only carried out with minimal effort. Some people would even stay by their fields to harvest and eat directly during the season, leaving no surplus after the harvest.

3. Plowing Land (“Li Digging Land”)

A more thorough form of farming involved plowing and turning the soil in preparation for sowing. During the summer, people would clear weeds, and in the fall, they would cut down trees and burn the land before planting the seeds. After several seasons, they would gather the harvest and store it in caves or warehouses.

4. Rice Paddy Farming

There are two main types of rice paddy farming among the Lahu people:

• Thunderfield rice paddies: These are fields in highland areas where rainwater is relied upon for irrigation. Farming is only possible when it rains heavily.

• Irrigated rice paddies: These are fields developed in areas with better water availability, and irrigation systems are in place.

Community Support and Cooperation

Lahu farmers place significant emphasis on mutual assistance. During harvest time, the entire village would come together to help each family with their crops. The host would provide a simple meal for everyone in return for the labor. If there were elderly or sick villagers, others would take care of them voluntarily, without expecting anything in return. In some villages, this cooperative spirit was organized in a rotating manner, where villagers took turns helping each other, and the costs for public events, such as religious ceremonies, were shared.

Beliefs and Religious Practices

Before the founding of New China, the Lahu (拉祜) people were polytheistic, primarily worshiping Esha (厄莎), sometimes translated as “Esha.” Esha was regarded as the creator of the universe and humanity, the ruler of all things, and the deity that determined people’s fate. The Lahu believed Esha resided in the deep mountains, and non-Lahu people were forbidden from approaching these sacred areas.

In addition to Esha, the Lahu also worshiped local deities, including the Earth God, Thunder God, and Messenger God. In Bacai Nai Village (巴卡乃乡) of Lancang County (澜沧县), traditional worship structures are still present. In the village square and various corners, there are posts marked with geometric patterns, used for religious ceremonies.

During the late Ming and early Qing Dynasties, Yang Deyuan (杨德渊) and his disciples, Buddhist monks from Dali (大理), introduced Mahayana Buddhism to the Lahu region, leading to the rise of Buddhist beliefs among the Lahu people. By the Jiaqing period (嘉庆) of the Qing Dynasty, four major Buddhist centers were established in Gengma (耿马), Shuangjiang (双江), and other areas in what is now Lincang (临沧). These centers used Buddhist statues and scriptures as central teachings.

The presence of Han and Bai (白族) Buddhist monks in Lahu regions often had a clear anti-Qing sentiment. During several Lahu peasant uprisings, Buddhism played a significant role in organizing and rallying the people. In areas like Shuangjiang (双江) and Lancang (澜沧), the merging of politics and religion was evident.

However, after the Qing government suppressed these uprisings, the Buddhist institutions disbanded, although Mahayana Buddhism remained popular among the Lahu people as a form of folk belief.

In modern times, Christianity and Catholicism were introduced to the Lahu people by Western missionaries. By the early years of the People’s Republic of China, more than 25,000 Lahu and Wa (佤族) people in Lancang County (澜沧县) practiced these religions. Christianity, which had the largest influence and spread the furthest, was centered in Nuofu Village (糯福) in Lancang (澜沧).

Christian communities in Lancang and surrounding Lahu and Wa regions celebrate Christmas on December 25, participating in dances, playing bamboo flutes, and using mouth harps. These activities have integrated into the Lahu culture, becoming an essential part of their traditions.

Clothing and Traditional Dress

The clothing of the Lahu people is both beautiful and distinctive, reflecting their ethnic identity. The prominent feature of Lahu clothing is the use of black, which is often paired with colorful threads and fabrics. The clothing is adorned with geometric patterns and decorated with small silver beads, giving it a striking visual contrast while maintaining an elegant and deep aesthetic.

Men’s Attire

Lahu men wear collarless, right-opening jackets and wide-legged pants, typically paired with a black headscarf. Young men may also wear a black-and-white jacket with a black headscarf. Some men wear hats, made by stitching together triangular pieces of blue or black fabric, with a colorful fringe at the top.

Women’s Attire

Lahu women’s clothing comes in two main types:

1. A right-opening black long shirt, with side slits at the waist and geometric floral patterns embroidered on the edges and sleeves. The collar and opening are decorated with dozens of silver beads. The skirt is a black long pant, and women wear a diagonal-stitched black skirt underneath.

2. A short, collarless shirt, resembling a closed-front style. The edges are adorned with floral fabric strips, and it is worn with a tube skirt. Women wear a white inner shirt beneath the short blouse, with the top exposed above the skirt. They cover their heads with black cloth or headscarves with colorful tassels.

In areas with significant interaction with Han and Dai (傣族) ethnic groups, the Lahu people often adopt Han-style or Dai-style clothing, especially in Dai (傣族) regions.

Lahu Women’s Attire Variation

Lahu women of the Lahu Western Branch (拉祜西支系) also wear silver jewelry like earrings and bracelets. Their clothing includes several variations:

• In Nuofu (糯福), Nandu (南段), and Ali (阿里) in Lancang County (澜沧县), the dress is similar to that of other Lahu women in Dai areas, featuring narrow-sleeved shirts and wide skirts. These women also wear headscarves of black or white cloth, with their skirts often in red, black, white, or blue.

• In Jinping Miao, Yao, and Dai Autonomous County (金平苗族瑶族傣族自治县) and Xinping (新平), Lahu women’s clothing shows more influence from neighboring Yi (彝族) and Han cultures, with more use of Yi and Han styles.

Hairstyles and Wedding Customs

Lahu men and women traditionally shave their heads, leaving only a small tuft of hair on top, known as “soul hair.” After 1950, young women began to braid their hair until marriage, at which point they shaved it off to signal their marital status. During festivals, street fairs, or dances, both men and women carry a long rectangular bag (known as “mian cuo”), which is part of their traditional attire.

Since the 1980s, the younger generations have adopted both traditional Lahu attire and more modern clothing, reflecting a blend of cultural heritage and contemporary fashion.

Food

The Lahu (拉祜) people traditionally had two meals a day, with rice and corn being their main staples. They enjoyed making porridge with chicken or other ingredients mixed with rice or corn. The porridge varieties included those with vegetables, mushrooms, blood, meat, and others, with chicken porridge considered a delicacy. The Lahu also have a unique cooking style, often placing vegetables, meat, and seasonings in fresh bamboo tubes to cook. This method infuses the food with a subtle bamboo aroma while preserving the original flavors of the ingredients.

The Lahu people have long had a tradition of eating roasted meat, which is a special treat for them. Typically, the meat from wild animals is skewered with two bamboo sticks and covered with salt and spices before being roasted over an open fire until crispy and fragrant. Alternatively, meat may be wrapped in banana leaves and buried in hot coals to cook. The roasted meat, seasoned with spicy condiments, is very appetizing. The internal organs and offal from hunted animals are cooked in bamboo tubes over fire and shared among the community. During the butchering process, middle-aged Lahu people enjoy drinking the warm “heart blood” from the animal, which is believed to have health benefits, such as nourishing the blood and relieving fatigue.

Lahu cuisine is divided into raw and cooked foods, with the cooked foods primarily being roasted or boiled. Before 1949, only a few families had cooking pots, and corn and millet were pounded using wooden pestles and then cooked in bamboo tubes. The method involved adding rice or corn flour to bamboo tubes, sealing the tube with tree leaves, and then cooking it over a fire until the contents were ready to eat. Nowadays, most Lahu families use iron pots, aluminum pots, and wooden steamer baskets for cooking at home, reserving the bamboo tube cooking method for trips into the mountains. Corn also has a special preparation method: the corn is pounded to remove its outer skin, soaked for half a day, then dried and pounded into flour before being steamed into a cake.

In the past, the Lahu rarely grew their own vegetables, instead gathering wild mountain plants to supplement their meals year-round. The Lahu also practice pickling vegetables and meat, and making tofu. Typical Lahu foods include squirrel jerky, dried cornmeal, and herb-roasted beef. They are known for their love of spicy food, with chili being an essential ingredient in every meal. It is said that “Lahu people’s chilies are like oil to the Han people.” Traditionally, Lahu people used utensils made of bamboo or wood, such as bowls and spoons (called “Mu La”), which were finely crafted and aesthetically pleasing. However, today most Lahu people use porcelain bowls.

The Lahu people traditionally do not eat dog meat. According to legend, the Lahu’s grain seeds were once attached to a dog’s tail, which brought them to humans. Since dogs are close companions to humans, especially as hunting aids, the Lahu believe that eating or harming a dog is immoral. In some areas, eating dog meat is forbidden, and those who do so face social scorn or even curses. Additionally, in the Nandu (南段) region of Lancang County (澜沧县), Lahu people avoid eating buffalo meat, believing that consuming buffalo meat would result in the loss of the buffalo’s strength, preventing people from being able to plow fields.

The Lahu people enjoy drinking roasted tea, a special custom. The tea leaves are first roasted in a small clay pot until fragrant, and then hot water is poured in, causing the tea to boil and produce a hissing sound. This is known as “roasted tea.” When guests visit, the host must prepare roasted tea for them. The first pot of tea is for the host to drink, symbolizing that the tea is safe and free of poison. The second pot, which is stronger in flavor, is served to guests. Among beverages, the Lahu people especially enjoy alcohol. Every family brews alcohol using corn and wild fruits as ingredients. Drinking alcohol is a common practice among all ages, and during festivals or when visiting friends, it is customary to offer guests alcohol, often drinking until they are fully intoxicated. Singing is always a part of the drinking ritual. Smoking is also common among Lahu people, and they traditionally smoke tobacco they grow themselves, as well as a strong-smelling type of tobacco called “Lan Yan.”

Architecture

The Lahu people traditionally live in mountainous areas and refer to themselves as “Mountain People” (拉祜语叫“科可搓”). Their villages are typically located at the tops or mid-slopes of mountains. Every year, the men and women of the village work together to repair the bamboo fences surrounding their homes. If anyone notices a damaged section, they voluntarily fix it without compensation.

The village has three main gates: the front gate, the left gate, and the right gate. The back mountain is considered sacred ground, and the forest within it is a forbidden zone. No one is allowed to cut trees there, and violators face fines or are required to repair roads.

The naming of Lahu villages follows different traditions:

1. Some villages are named after the founder, such as Sanbao Zhai (三保寨), Zhapai Duo Zhai (扎拍朵寨), and Na Tuo Ma Zhai (娜妥玛寨).

2. Others are named after the village leader, such as Zaduo Zhai (扎夺寨), with Zaduo being the village head.

3. Some villages are named based on geographic features, such as Habi Ma Zhai (哈卜吗寨), meaning “White Stone Village,” and Hani Ma Zhai (哈尼玛寨), meaning “Red Stone Village.”

Some village names are shared by multiple villages, with distinctions made by adding prefixes like Da (大, meaning “big”), Xia (小, meaning “small”), Shang (上, meaning “upper”), or Xia (下, meaning “lower”).

The Lahu have two types of housing: stilted bamboo houses and ground-level thatched cottages. The thatched cottages follow ancient customs, where the house is constructed on-site, while the stilted bamboo houses are influenced by neighboring ethnic groups and developed from the thatched cottage style. The stilted bamboo houses, also called Zhang Lou Fang (掌楼房), are built using wooden stakes and bamboo. They are divided into large and small sizes: larger bamboo houses accommodate matrilineal extended families, while smaller ones are for individual households. The structure is typically two stories, with the living quarters upstairs and the ground floor used for storing firewood and housing livestock.

The ground-level thatched cottages are simpler to build. The process involves selecting a foundation, planting 20 wooden stakes, and constructing crossbeams. Then, bamboo slats are arranged, covered with grass, and woven walls of bamboo or reeds are added. The typical Lahu home consists of three rooms, with the entrance leading to a shrine table. The left side contains two beds, with a firepit in between, and the right side is used for storing grain and other items.

Nuofu Ba Ka (糯福坝卡) is a large extended family in the Lahu Western Branch, residing in a stilted bamboo house, with the number of rooms inside corresponding to the number of smaller households in the extended family. Firepits are placed in the rooms, typically one for each small household, although sometimes two households may share one, with each family using its own pot to cook rice.

Music

Lahu music is known for its melodious tunes and rich variety. The community enjoys singing songs like Happy Lahu, a lively and uplifting piece that spreads joy among the people. The Lahu (拉祜) people of Jinggu County (景谷县) particularly enjoy playing the suona (a traditional Chinese horn), with songs such as Guo Shan Diao (过山调), Ge Niang Diao (隔娘调), Cai Hua Diao (采花调), and Chu Men Diao (出门调) among the 30+ types of tunes.

The Lahu people have a variety of instruments, most of which are made of bamboo. These instruments can be categorized into three main groups: wind instruments, plucked string instruments, and percussion instruments.

Common Wind Instruments:

• Hulu Sheng (葫芦笙): This is the most significant traditional wind instrument of the Lahu people, with various sizes producing different pitches.

• Lie Ga Du (列嘎嘟) and Bi Xian (闭闲) are other examples of wind instruments.

Common Plucked Instruments:

• Kou Xian (口弦), Xiao San Xian (小三弦), and Niu Tui Qin (牛腿琴) are commonly found in the Lahu region.

Common Percussion Instruments:

• Mu Gu (木鼓), Bo Luo Gu (波罗谷), Kuai Lie Ma (快列玛), Qie (切), and Pai (排) are typical percussion instruments.

Dance

Lahu dance is an important cultural expression, often performed during festivals. The Lahu’s (拉祜族) dances are characterized by their dramatic gestures and expressive rhythms. One of the most notable dances is the Lusheng Dance (芦笙舞), which features large groups of dancers and is accompanied by the iconic sound of the lusheng (芦笙), a traditional bamboo wind instrument. This dance is a significant representation of Lahu culture, and its rhythm is both structured and free-flowing, with exaggerated and vivid performance techniques. Li Shikai (李石开), the national inheritor of Lahu Lusheng dance, has been instrumental in bringing Lahu music to the global stage, telling the story of the Lahu villages to the world.

Lahu dance is deeply intertwined with their daily life and labor. Popular dances include:

• Lusheng Dance (芦笙舞), a group dance with 136 folk dance combinations, primarily found in Lancang (澜沧), Ximeng (西盟), Menglian (孟连), Menghai (勐海), Shuangjiang (双江), Lincang (临沧), and Cangyuan (沧源) counties.

• Bai Dance (摆舞), with 81 dance formations, mainly performed by the Lahu in Lancang and Menglian counties.

These dances represent various aspects of Lahu life, including reflections on production, daily activities, animal movements, and ceremonial rituals. Some examples include the Prayer Dance (祈祷舞), Sweeping Out Dance (扫地出门), New Year Dance (拜年), and Asking for Blessings Dance (讨福).

Customs

Hunting

Hunting is an essential part of the Lahu lifestyle, especially for the men. Lahu men always carry a waist knife for defense and hunting. Before hunting restrictions were implemented, some men carried firearms and bags when venturing into the mountains during the off-season.

After a day’s work, the men often take a short walk into the mountains to catch small game. In the past, Lancang County (澜沧县) Lahu villages organized communal hunting activities every year, on the 24th day of the sixth lunar month and a few days after the Lahu New Year. Villages would either send everyone or organize groups of volunteers to hunt. Before hunting, rituals and predictions were traditionally carried out. When the hunters returned with their catch, they would shoot a celebratory gunshot, calling the entire village to gather, share the game, and rejoice. The hunter typically receives the animal’s head, which they use to make porridge for the village to taste. The meat is divided by a special method: villagers use sticks to skewer the meat and arrange it on the ground. The person in charge of dividing the meat uses a stone tied to a grass rope to weigh it, ensuring everyone gets an equal share.

In Jinping Miao, Yao, and Dai Autonomous County (金平苗族瑶族傣族县), the Lahu people conduct a series of rituals before hunting, including shooting targets, predicting, and worshiping. During hunting, a cow horn (牛角号) is blown, and the whole village celebrates the hunters’ return with songs and dances.

New Year is celebrated with alcohol, singing, and dancing from the ninth to the eleventh day. The full Moon Dance marks the end of the festival on the twelfth, signaling the return to everyday work.

Tomb-Sweeping Festival (清明节)

Known as “Ling Bai Gu” (灵摆固) in the Lahu language, this festival is celebrated in the second lunar month and is dedicated to ancestor worship. During this time, families clean the graves of their ancestors, add soil to the tombs, and offer food and other items that the deceased enjoyed in life, such as chicken, rice, alcohol, tobacco, and tea. After the offerings, a picnic is held by the graveside to honor the spirits.

Dragon Boat Festival (端午节)

The Lahu people celebrate this festival by planting trees and flowers. It is believed that this is the day when seeds in the fields break free from their husks. The festival is marked by the tradition of planting trees, bananas, and bamboo. The Lahu also avoid cutting plants on this day, as it is considered the best time for planting.

Torch Festival (火把节)

Celebrated on the 24th day of the sixth lunar month, the Torch Festival, known as “A Gen Du” (啊根杜) in the Lahu language, is one of the most important festivals for the Lahu people. In the evening, families place torches made of pinewood in front of their homes and around their gardens. Some even set large torches in the center of the village. The torches are lit to celebrate the occasion, and after a family dinner, young men and women gather in the village square to dance the Lusheng Dance until dawn. Depending on the region, the festival may last one or three days.

New Rice Festival (新米节)

Also known as “Chang Xin Jie” (尝新节), this festival celebrates the harvest of the first rice of the season. The date varies from year to year but generally occurs around the seventh or eighth lunar month, depending on when the first rice is harvested. Families prepare a meal of new rice and invite friends and family to celebrate. Before eating, a bowl of new rice is offered to Esha (厄莎), the creator deity, and to ancestors. A portion of the meal is also set aside for the family dog, which is believed to protect the family.

Mid-Autumn Festival (中秋节)

Known as “Ha Ba Jie” (哈巴节) in the Lahu language, the Mid-Autumn Festival is celebrated on the 15th day of the eighth lunar month. Families offer the best fruits and grains to the moon as a sign of respect, as the moon is believed to help mark the right time for planting. The festival is also a time for communal celebration. Families prepare offerings such as pumpkins, cucumbers, corn, and other produce, along with pears, which symbolize the beginning of happy times for young couples. In the evening, the village gathers around a bamboo table and dances the Lusheng Dance under the moonlight to celebrate the harvest.

Gourd Festival (葫芦节)

The Gourd Festival is a relatively new celebration for the Lahu people, known as “A Peng A Long Ni” (阿朋阿龙尼) in their language. This festival was officially recognized in Lancang County (澜沧县) in 1992 and initially took place on the 15th to 17th of the 10th lunar month. However, in 2006, the festival date was changed to the 8th, 9th, and 10th of April each year to coincide with the county’s anniversary. The Gourd Festival has since become an important event for the Lahu people, celebrated with community gatherings and cultural performances.

Other Traditional Festivals

In addition to the major festivals, the Lahu people also celebrate other regional festivals, including the Ancestor Worship Festival (祭祖节) in the second lunar month, and the Bathing Festival (洗澡节) in Mengla (勐腊), among others. Christian Lahu people celebrate Christmas as part of their religious observances.

Historical Marriage Practices

The Lahu (拉祜族) people have experienced various forms of marriage systems throughout their history, including bloodline group marriages, within-group marriages, levirate marriages, and monogamous marriages. Traditionally, the Lahu people practiced within-group marriages for a long time, leading to a system where both paternal and maternal lines intermingled, and a dual-family structure existed for generations. In modern times, however, the predominant practice is monogamy, following a patrilineal family structure.

Marriage Process

For young Lahu couples, marriage generally involves a series of steps: courtship, engagement, and wedding.

Courtship (串婚)

Courtship, referred to as “chuan hun” (串婚) in the Lahu language, is the process where young men and women begin to develop a romantic relationship. However, it is characterized by its seasonality. According to tradition, courtship can only occur during the Torch Festival (火把节) and the spring farming period. Outside of these times, romantic relationships are considered inappropriate, and young people who are found courting outside of these times may face public scorn for violating social norms.

Engagement (订婚)

Engagement typically follows courtship. During this phase, the young couple informs their families of their intention to marry. The families then approach a matchmaker to arrange the formal engagement. If both families agree to the union, the matchmaker presents a drink as a symbol of acceptance. If the families are dissatisfied or reject the marriage proposal, the drink may be refused or even spilled, signaling rejection. Once the proposal is accepted, an engagement ceremony takes place, usually at the man’s home but sometimes at the woman’s home. During the engagement, the matchmaker brings gifts, such as rice wine, chicken, meat, salt, and tea leaves, and a meal is prepared. The families use this time to discuss dowries and set the wedding date. After engagement, the young couple is expected to work for a time at the other family’s home. If any issues arise, such as the discovery that one person cannot work properly or has bad character, the engagement may be broken off.

Wedding Ceremony (结婚)

The wedding ceremony typically takes place during the period from Lunar December to Spring Festival. The location of the wedding depends on where the couple resides—if the woman’s family home is the residence, the wedding is celebrated there, and vice versa.

During the wedding, the groom visits the bride’s house with the marriage gifts. Upon arrival, he presents a tube of clear water to his future father-in-law as a symbol of respect. Later, a grand wedding feast is held, where the bride and groom sit together on a bench. The groom serves food to the bride, and the bride returns the favor, symbolizing mutual respect and love. After the meal, the bride’s family performs a ritual where they bind the couple’s hands together with a thread. Following this, the couple, accompanied by the bride’s family, returns to the groom’s house, where a similar ceremony is held. The wedding is not complete until the same ritual is repeated at the groom’s home.

Divorce and Remarriage

The Lahu people traditionally regard divorce as shameful and an act of social reproach. People who divorce for superficial reasons, such as being dissatisfied with their partner, are criticized by society. If either party initiates a divorce, a payment is required to compensate the other.

• If a man seeks a divorce, the amount he must pay is higher than if a woman seeks the divorce.

• After a divorce, both parties are free to remarry.

The Lahu people also practice a system known as “turning the house” (转房), where if a husband dies, his wife can remarry his younger brother, but not his older brother. Widows are not stigmatized for remarrying, as there is no social discrimination against remarriage.

Funeral Customs

The Lahu (拉祜族) people’s funeral customs are deeply influenced by their worldview, which divides the world into two realms: the present world and the afterlife. The Lahu believe that these two worlds are similar in both living and social environments, and human life continues through the exchange between the two realms. Therefore, they place great importance on both life and death, with distinct practices for funerals.

Types of Funerals

The Lahu classify funerals based on the cause of death and the age of the deceased. There are normal funerals for those who die naturally, and abnormal funerals for those who die unnaturally. The funerals are further divided into adult funerals and non-adult funerals.

Historical records from the Qing Dynasty’s Kangxi period mention that, in some regions of Chuxiong (楚雄), the Lahu did not perform embalming, mourning, or funeral ceremonies. Modern Lahu customs have evolved to include more defined rituals.

Funeral Rituals

Upon the death of a Lahu person, the family traditionally fires gunpowder guns at the door to announce the death. Afterward, the body is prepared for burial. A white thread is tied to the neck of a pig, and the other end is placed in the hand of the deceased. The pig is then drowned in a basin of water. The meat of the pig is not eaten by the immediate family but can be consumed by relatives.

The body is placed in the house with the feet facing toward the main room and the head toward the door. Before the funeral procession, a shaman (called “Mo Ba”) is called to invite the soul of the deceased back. The ritual involves offering rice, salt, and lighting candles. After the soul is called, two women carrying torches lead the deceased to the burial site.

Burial Practices

If the deceased is an adult, burial occurs either the same day or the following day, after relatives arrive. For elders, a period of mourning lasts two to three days to show respect. The Lahu people select burial sites through an ancient method, the egg divination method. The family throws eggs from a rice bowl, and where the eggs land determines the burial spot. The grave is marked with stone mounds, and no tombstone or inscription is placed.

The Lahu perform both cremation and burial practices. In many regions, there are communal cemeteries and crematoriums. In some places, families have private burial grounds. The cremation process requires wet firewood provided by the family. The body is burned, and the deceased’s belongings are also burned. After cremation, the ashes are collected the next day and placed in a coffin, which is then buried near the cremation site. Some communities simply collect the ashes in a pile to mark the end of the funeral.

Older individuals are cremated on the mountain, while younger individuals are cremated down the mountain. In some villages, individuals over the age of 36 are not cremated.

Rituals After Death

Some Lahu communities practice soul-separation and mountain-returning rituals to comfort the deceased, ensuring they live peacefully in the afterlife while wishing prosperity and health for the living.

It is important to note that suicides, drownings, or accidental deaths outside the village are considered abnormal deaths. These individuals are buried immediately at the site of death using their personal belongings to wrap the body. No coffin is used, and thorny branches may be placed at the bottom of the grave to prevent similar occurrences.

Notable Figures

Zafa (扎法)

Zafa, whose birth and death dates are unknown, was a Lahu clan leader from Mengsuo (勐梭), Menglian County (孟连县), Yunnan Province. He played a leading role in the anti-Qing uprising in 1891, in which he allied with the Dai (傣族) chief Han Bingzhao (罕炳昭). Together, they successfully repelled Qing forces multiple times, significantly challenging the Qing dynasty’s rule. However, due to the overwhelming opposition, the uprising eventually failed.

Li Tongming (李通明) (1861–1901)

Li Tongming, originally named Zhao E (扎俄), was born in Mengma (孟卯), Myanmar. In 1874, he moved to Mengkan (勐坎), Ximeng (西盟), where he became a monk under the guidance of Sanfuzhu (三佛祖). Li was a diligent scholar and was eventually selected as Sanfuzhu’s son-in-law. After the death of Sanfuzhu, he succeeded him in managing both administrative and religious affairs. In 1890, when British colonists entered the Awa Mountains (阿佤山区) from Myanmar, they attempted to bribe Li, but he firmly rejected their offer. Later, the Qing government appointed him as the “Western Mengso Chief” (西盟勐梭土目), officially entrusting him with governance in the region.

Li Zhayou (李扎约) (1943–Present)

Li Zhayou is a prominent Lahu cultural expert and dancer from Lan Cang Lahu Autonomous County (澜沧拉祜族自治县), Yunnan Province. He has had a lifelong passion for folk arts and studied under local Lahu masters in traditional songs and dances. After the founding of the People’s Republic of China, he created nearly a hundred dances, including “Joyful Villages”, “Happy Girls”, and “Monkey Dance”. Li has also collected and preserved Lahu folklore, including epic poems such as “Mupa Mipa” and “Gengu”, making significant contributions to the preservation of Lahu folk literature and dance.

Population

According to the 2010 Census (第六次全国人口普查), the total population of the Lahu ethnic group in China was 485,966. As a transnational group, there are also over 160,000 Lahu people living in neighboring countries such as Myanmar, Thailand, Vietnam, and Laos.

The 2021 China Statistical Yearbook (中国统计年鉴-2021) reports the Lahu population in China at 499,167.