Taliu Ethnic People

The Taliu ethnic group, also known as “Talu” or “Talu Su” (他鲁苏), has its own language and is primarily concentrated in the Liu De Township (六德乡) of Yongsheng County (永胜县), Yunnan Province. They belong to the Yi ethnic group (彝族) and have a rich oral history, distinctive coming-of-age rituals, and a romantic approach to marriage in their “Youth Pavilion” (青春棚). Additionally, the Taliu people are known for their unique architecture and their Taliu rice cake (他留粑粑), which is a reflection of their fire-pit culture and dietary traditions.

Basic Information

Alternate Names: Talu Su (他鲁苏)

Geographical Location:

• Longitude: 101° East

• Latitude: 26°33′ North

Language: Own language, with widespread use of Mandarin Chinese (汉语) and Chinese characters (汉字)

Region: Taliu Mountain (他留山)

Climate: Temperate continental to cold temperate climate

Distribution and Location

The Taliu people are mainly located in Taliu Mountain, situated in the northwestern part of Liu De Township, near the Chuan-Mian (川缅) border. The area is about 45 kilometers from Yongsheng County and has a direct distance of 18.9 kilometers. Taliu Mountain lies along the upper reaches of the Taliu River (他留河) and features a rugged landscape with alternating high mountains and deep valleys. The area includes three village committees: Shuanghe (双河), Yunshan (云山), and Yushui (玉水), collectively known as the Taliu River Valley.

Total Area: 150 square kilometers

Elevation: 1,500 to 2,160 meters above sea level

The area enjoys a temperate continental climate transitioning into a cold temperate climate, with rich forest and grassland resources. The Taliu River originates from the highest peak in Yongsheng County, Mount Talu Bo Ren (他尔波忍峰), also known as Talu Buzi Mountain (他鲁补子山), which rises to 3,953 meters. The river flows eastward into the Jinsha River (金沙江), with an average annual flow of 10.1m³/s, providing ample water for irrigation, drinking, and bathing.

Taliu People’s Culture

The Taliu people predominantly live in clustered communities, though there are some Han Chinese (汉族) residents scattered within. Their settlement patterns show a stepped distribution alongside other ethnic groups, including the Han, Lisu (傈僳族), and Yi from the small Liangshan region (小凉山彝族).

The Taliu people are composed of nine surnames: Wang (王), Lan (兰), Chen (陈), Hai (海), Luo (罗), Xiong (熊), Duan (段), Qiu (邱), and Yang (杨). The four major surnames — Wang, Lan, Chen, and Hai — make up over 90% of the total population.

Oral History and Ancestral Origins

The Taliu people, who have their own language but no written script, rely on oral traditions to pass down their history. Due to the lack of written records, their origins and stories are transmitted through generations via oral legends.

Ancestral Origins

According to legends and inscriptions found on tombstones in the forest, the Taliu people migrated to Yongsheng (永胜县) during the early Ming Dynasty, during the Huguang Military Relocation (湖广调卫). Their ancestors are said to have come from the areas of Xiangxiang County (湘乡县) and Malin County (麻林县) in Changsha (长沙府), Hunan Province, or from Ji’an Prefecture (吉安府) in Jiangxi Province. Some elders even recall the ancestral hometown as a specific location, such as the Dashi Cave (大石洞) in Liushuozhuang (柳树庄), Xiangxiang County, Changsha. It is said that the Taliu ancestors were relocated to Yongsheng during the military resettlement, initially settling in the Nanhua Liututang (南华柳树塘) area before moving to new locations.

There is also a popular saying about the relocation, “服调不服管” (“obeying the relocation but not the administration”), which suggests that the move may have been for strategic military reasons, rather than for a settled life.

The Taliu people later began migrating along the Taliu River (他留河), and many place names, such as Naza (纳咱), Shuanghe (双河), and Xiaomi Field (小米田), still reflect the ancient migration paths.

Family Legends and Surnames

The Taliu people have nine main surnames: Chen (陈), Lan (兰), Hai (海), Wang (王), Duan (段), Yang (杨), Xiong (熊), Luo (罗), and Qiu (邱). Among these, the four largest surnames — Chen, Lan, Hai, and Wang — account for more than 90% of the population, with Duan, Yang, Xiong, Luo, and Qiu being less common.

Surnames and Their Legends

Wang (王): The Wang family is divided into two branches, “Jiuwana” and “Jiuwanu.” The branches trace their origins back to two brothers. The elder brother is said to have discovered the settlement location, while the younger brother and other families followed.

Hai (海): The Hai family is also divided into two branches: “Yanaluo Li” (雅那罗栗), referring to those who raised black sheep, and “Yapolo Su” (雅泼罗粟), referring to those who raised white sheep. The family split during the Qing Dynasty due to a dispute, and since then, the two branches have maintained separate traditions and even different burial sites.

Ancestral Stories

The Taliu people have several interesting legends passed down through generations. One famous saying is, “Talu silver, Lang’e houses” (他鲁银子，崀峨房子), which suggests that while the Taliu people were rich in livestock and amassed wealth, they were naive and unaware of how to manage money, which led to their wealth being used by the Lang’e (崀峨) people to build houses.

Another legend involves the Taliu people’s sheep wool. According to the story, when Lang’e merchants came to buy wool, they discovered silver hidden within the wool, which was used as currency for trade. In another amusing story, an elderly couple allegedly stuffed silver into wool to ensure it weighed more during trade.

The Taliu’s History and Integration

The Taliu people lived under the control of the Gao (高) family, who ruled the area as local chiefs. During the period of Gao’s rule, each family had specific roles:

Lan Family (兰): Military officers

Wang Family (王): Land management

Chen Family (陈): Economic affairs

Hai Family (海): Administrative work

Duan Family (段): Responsible for caring for the horses

Qiu Family (邱): Responsible for building temporary shelters for the Gao family during travels

Luo Family (罗): Hunters who provided game for the family

Other Traditions and Legends

The Taliu people were once heavily involved in livestock farming, particularly in sheep. A saying among the people goes, “Chen the millionaire,” referring to a wealthy ancestor named Chen who was said to own millions of sheep. This ancestor was so prosperous that he sold sheep from entire valleys, not individual animals.

Interestingly, the Taliu people did not initially understand irrigation but later adopted rice farming. According to one story, a member of the Luo family discovered water irrigation by accident. While hunting, he chased a deer into a cave, but the water he used to flood the cave flowed away, eventually allowing them to cultivate rice fields. This discovery helped them develop irrigation techniques, and the family eventually gained control over water management.

Unique Architecture of Taliu Homes

Taliu homes are a perfect reflection of the history and culture of the Taliu people. Whether ancient or modern, their dwellings, characterized by “Youth Pavilions,” kang beds, and courtyard-style homes, vividly embody the rich cultural traditions passed down through generations.

Courtyard-Style Homes

It is believed that the Taliu people developed their unique residential style during the Ming Dynasty, between the Jiajing (嘉靖) and Wanli (万历) reigns. Originally densely packed in the ancient city, these homes were built in a tight, organized layout with courtyards in between, although many were destroyed during the turmoil of the late Qing Dynasty. Only a handful of ancient homes remain today, with the ancestral home of the Lan family (兰氏祖屋), dating back to the Tongzhi (同治) period, serving as a prominent example. This home has been well-preserved and provides a clear window into the lifestyle of the time.

The main features of Taliu architecture include blue tiles, white walls, flying eaves, and decorative wooden brackets. These houses typically follow a strict courtyard layout, resembling traditional Han (汉) architecture, but are lower in height, with ceilings that are too short for people to stand fully upright. It is said that the Taliu homes were regulated by the government to not exceed a height of 1.4 meters (4.6 feet), resulting in homes that are cozy and compact, with large, connected rooms.

Artistically, these homes are decorated with carved beams and painted pillars, especially in the main living rooms. The carvings often feature vivid depictions of dragons, phoenixes, lions, tigers, the sun, the moon, clouds, flowers, birds, and fish. The intricate details are considered to be of the same quality as those found in the homes of the Bai people (白族) in Dali.

Kang Beds

The Taliu people’s traditional homes also feature kang beds (炕床), which are a distinctive part of their culture. In the main room of the house, the kang bed occupies a central position. This raised platform, about 80 cm high, is constructed from thick round logs and covered with woven bamboo, straw mats, and wool felt. A small fire pit is embedded within the bed, where elders, children, and guests gather around the warmth to cook, drink oil tea, and eat Taliu rice cakes (他留粑粑), while conversing and relaxing.

The kang bed serves not only as a gathering space but also as a place for elders to sleep at night, surrounded by the constant warmth of the fire pit. The walls of the kang bed often contain small niches that serve as altars for ancestral worship, where offerings are made to honor the spirits of their forebears.

Youth Pavilion (青春棚)

In addition to the kang bed, a unique feature of Taliu homes is the “Youth Pavilion” (青春棚), or “Girls’ Pavilion” (姑娘棚). This small room, usually located near the entrance of the house, is reserved for young girls to receive suitors. It is a space where Taliu girls can meet with their boyfriends to engage in courtship, making it a significant part of their coming-of-age rituals. The Youth Pavilion is often the most elaborately decorated room in the house, and it can be passed down from generation to generation. When the house is built, a small hole is left in the outer wall, through which young men can communicate with the girl inside, signaling their interest in her.

Coming-of-Age Ceremony

The coming-of-age ceremony (成年礼) for Taliu girls is a pivotal cultural tradition. Before reaching adulthood, girls wear white skirts and have single braids. After reaching puberty, they switch to black skirts and two braids, and begin wearing a headscarf (盖头布). On the 24th day of the twelfth month each year, girls who have reached puberty in the same village gather at the house of an elder woman of considerable respect, who performs their hair-pinning ceremony. Traditionally, this ceremony involved weaving black hemp thread into their hair with pig fat. While the ceremony has simplified over time, it still marks the girl’s transition into adulthood, signifying her readiness to participate in social activities.

Naming Conventions

Taliu people have several types of names throughout their lives, including family names, ranking names, milk names, scholarly names, and symbolic names.

Family Names

Family names are divided into two categories: surname family names and sub-family names. For example, the Hai family is referred to as “A Shua” (阿刷), and sub-family names include titles like “Sticky Rice,” “Pumpkin,” “Tofu,” “Water Buffalo,” “Cow,” “Chicken,” “Duck Pear,” “Knife,” “Rake,” “Jewel Maker,” and “Oil Worker.”

Ranking Names

From birth to the time of receiving a milk name, Taliu children are given ranking names, which indicate their order of birth. Ranking names differ from those in Han culture, where both boys and girls are mixed in order of birth. In Taliu tradition, boys and girls have separate ranking systems. The first-born son is called “Gu Dia” (故爹), the second “Gu Zhi” (故只), and the first-born daughter is called “Shua Zi” (刷姿), with the second “Shua Zhi” (刷只). From the third child onwards, the names follow a set sequence: Ba, Cuo, Sa, He, Xi, Cha, and Lü (吕), with Lü meaning “the last” in Taliu language.

Milk Names

While Taliu children are typically called by their ranking names at birth, they are sometimes given a milk name (乳名) if their ranking name is difficult to pronounce or they are particularly fussy or sickly. Milk names are generally given by the mother’s side of the family for girls and the father’s side for boys. In some cases, the name is chosen during a special ceremony on the first or fifteenth day of the lunar month.

Symbolic Names

When a Taliu person becomes a parent, they receive a symbolic name (示志名), based on the name of their firstborn. For example, if the first child is named Lan Di (兰娣), the father’s symbolic name would be “Lan Di Zhi” (兰娣支), and the mother’s would be “Lan Di Ma” (兰娣嫫). The milk name is then discarded, and the symbolic name becomes the person’s formal name.

Taboos and Avoidances

Like other ethnic groups, the Taliu people have their own set of taboos and avoidances. These beliefs and practices are passed down through generations, guiding the daily life and social interactions of the Taliu community.

Cultural Taboos

New Year’s Day (农历大年初一): On the first day of the Lunar New Year, knives, axes, and sickles must be stored out of sight. Any borrowed items from the previous year should be returned before New Year’s Day.

Work Restrictions: From the first day to the sixth day of the Lunar New Year, no farming or labor can be done. Work can only resume on the seventh day.

Pregnancy Taboos:

• Pregnant women are prohibited from touching fruit trees, as it is believed that doing so will cause the fruit to wither and die.

• They should not touch the ash at the bottom of a cooking pot, as it is believed that doing so would cause their child to have dark spots on their body.

• Pregnant women should avoid visiting homes where animals are being slaughtered.

• While feeding pigs, pregnant women should not strike the pig trough or use a knife to cut it, as it is believed that the child may be born with a cleft lip.

Restrictions for Pregnant Women’s Husbands:

• During the wife’s pregnancy, the husband should not participate in bridge construction.

• If someone nearby dies and the husband is called to help, he should avoid carrying grave stones, digging soil, or lifting the coffin.

Childbirth and Postpartum Practices:

• A woman should not give birth in the main room of the house.

• During the postpartum period (sitting the month), the woman should not consume vegetables, fruits, or meat from a mother pig. Cold water should also be avoided.

Cultural Beliefs:

• If a person looks at the stars and moon on the evening of the third day of the lunar month, it is believed to bring good luck.

• If a rainbow is seen, one should look but not point at it; pointing at it is thought to result in the child being born with six fingers.

Protective Measures:

• If a child contracts smallpox, a cypress branch is inserted outside the door to prevent impurity from entering the house, and to keep others from entering.

• If someone falls ill and cannot recover, it is believed that their soul has been lost or that they have been frightened by a sudden event. In such cases, a few threads of different colors—black, white, and red—are braided together and worn around the person’s neck. Men wear nine threads, and women wear seven.

Taliu Rice Cake (他留粑粑)

Taliu rice cakes, known as Taliu Bāba (他留粑粑), are a famous local specialty and an essential ceremonial item for the Taliu people. These rice cakes are widely used in various rituals and social gatherings, including weddings, funerals, festivals, and during visits to relatives and friends.

Preparation and Tradition

Taliu rice cakes are traditionally made using a wooden mortar and pestle, with the craftsmanship dating back to the Ming Dynasty. The Lan Jinshou family’s wooden mortar and pestle, relocated from the ancient city, has been in use for over 130 years. The preparation process begins with washing and soaking the rice overnight. The rice is then steamed, and a scoop of it is placed into the mortar. One person stirs the rice by hand, while two others stand at the back, pulling a rope suspended above the mortar, pressing it with their feet to pound the rice. This process continues for about 10 minutes until the rice ball is ready. The rice ball is then steamed and pounded again to improve its texture.

After being prepared, the rice is mixed with walnut oil and beeswax, then shaped into various forms, or molded using wooden or ceramic molds. Taliu rice cakes can be fried, boiled, steamed, roasted, or stir-fried, and they are easy to store and carry.

Taste and Use

The Taliu rice cake has a rich, fragrant, and crispy texture, and is highly nutritious. It can be eaten on its own or dipped in salt, sugar, vinegar, or honey. Known for its excellent taste and quick preparation, Taliu rice cakes are considered a top-tier snack, providing both a satisfying meal and a cultural experience.

Marriage and Courtship Practices

In Taliu culture, marriage and courtship follow unique traditions, with the Youth Shed (Qīngchūn Péng, 青春棚) being the central place for unmarried individuals to meet and interact with potential partners. This practice bears similarities to the communal “public houses” common in other Southwest Chinese ethnic groups but has its own distinct features.

The Role of the Youth Shed

The Youth Shed is a special space where Taliu young men and women interact to explore romantic relationships. While the concept is similar to the “public house” in other communities, there are significant differences. In a public house, both young men and women live together, but in the Youth Shed, only the young women have their own space, and men visit their sheds to meet them.

Once a Taliu girl reaches adulthood, she moves into a Youth Shed, while young men begin visiting various sheds in search of a partner. Courtship among the Taliu people is unique in that it often takes place “while lying down.” In the Youth Shed, a girl may receive visits from multiple young men, while a young man may visit the sheds of several girls. The interactions are playful and full of wit, with the goal of finding a compatible partner. This courtship style continues until the couple becomes engaged.

The Taliu people’s unique courtship customs, including the concept of “passing seven gates,” form an intriguing and distinctive part of their culture.

The Concept of the Youth Shed

The term Youth Shed does not exist in the Taliu language, where “shed” is simply called “Péng” (棚). There are three terms used to describe this space:

Zuma Rikā (祖玛日喀) – Refers to the place where the girl sleeps.

Cālā Méhè Gè (擦拉么何各) – “Cālā Mé” means a young girl, and “Gè” means “shed,” so it translates to “the shed of young girls.”

Hè Gè Xiá Kā (何各峡喀) – “Xiá Kā” refers to “play,” so it translates to “the play shed.”

The term Youth Shed (Qīngchūn Péng, 青春棚) was coined in 1982 by Lan Shaozeng (兰绍增), Lan Shaoji (兰绍吉), and Chen Zhenhua (陈振华). From then on, it became widely used and has appeared in various media.

In reality, the Youth Shed is not a mysterious place but rather a simple house built by the parents for their daughter after she comes of age. It is usually located opposite the main house or as an annex to the main building. The shed is typically very basic, and the structure is minimalistic.

For example, one Youth Shed may have an area of 7-8 square meters, a door about 1.6-1.7 meters high, and a roof height of approximately 2 meters. The roof is made of wooden beams covered with branches. Inside, there is a simple wooden bed, about 1.5-2 meters wide, covered with a white cloth. Across from the bed is an old, worn-out table, with items like mirrors, books, flowers, and cups placed on it. The walls are decorated with celebrity photos of stars like Zhou Hui-min (周慧敏), Zhang Fang (张芳), and Sun Yaowei (孙耀威).

Although the Youth Shed is modest, it serves as the space where young Taliu women spend their youth before marriage, meeting potential partners and engaging in courtship activities.

Passing the Seven Gates

At the age of 15 or 16, Taliu children undergo a coming-of-age ceremony. For girls, this ritual is marked by changing from a white skirt to a black one, signaling their transition into adulthood. After the ceremony, they are allowed to interact with the opposite sex. However, before a girl can receive visitors or before a young man can visit a girl, they must first pass the “Seven Gates” (Guò Qī Guān, 过七关).

The “Seven Gates” (Guò Qī Guān, 过七关) is a courtship ritual where each person must engage with seven individuals of the opposite sex, each representing a “gate.” Though young people may have played in the sheds of older girls as children, they must go through the full experience to prepare for their own courtship.

The “Seven Gates” ritual is guided by a friend or relative who has already completed the ritual. For example, a person who has passed the gates (Person A) introduces the “gate passer” (Person B) to someone who has already completed the ritual. Person B then helps Person A meet the next individuals in the sequence, guiding them through the gates. If the “gate passer” fails to complete the ritual, they must forfeit a small deposit to the person who introduced them.

Each of the seven gates has its own name, alluding to different aspects of life and relationships:

Chá Wǔ Dāng (查吾傣) – The Beginning (suggests the start of a journey).

Chá Bù Jī (查布矶) – Crossing the Single Log Bridge (symbolizing solitude).

Chá Ā Zhú (查阿竹) – The Chopsticks (symbolizes pairings and connection).

Chá Guō Luó (查锅罗) – The Pot Stand (represents stability in relationships).

Chá Lǜ Yá (查虑牙) – The Gourd (represents balance).

Chá Shuā Lā (查刷拉) – The Spinning Wheel (symbolizes the spinning of fate).

Chá Dāi Qiū (查傣秋) – The Swing (represents the ups and downs of relationships).

These names cleverly symbolize different stages and complexities in a relationship, such as instability, change, and balance. The ritual emphasizes that none of these relationships are stable until the final “gate” is passed, after which the individual gains the right to be part of the Youth Shed and engage in serious courtship.

Historically, this ritual was strictly observed, with girls having to complete all seven gates in consecutive nights. In modern times, however, the process has become more relaxed, and in some cases, the “gates” are not passed as strictly or consecutively. For example, a 54-year-old woman from Shuanghe (Shuānghé, 双河) passed her “seven gates” with introductions spread across several years and through various people. Today, this tradition is almost obsolete among younger generations.

The “Seven Gates” ritual, while no longer as strictly followed, remains an important cultural feature of the Taliu people, showcasing their distinct approach to courtship and relationship-building.

Ancient Castle Ruins

The ancient castle ruins of the Taliu people are located in Yingpan Village (营盘村), Yushui Village Committee (玉水村委会), Liude Township (六德乡), covering an area of 1 square kilometer. This site is considered the birthplace of the Taliu people. It was originally built during the Jiajing period of the Ming Dynasty (明朝嘉靖年间) and reached its peak during the Kangxi and Qianlong periods of the Qing Dynasty (清朝康乾时期). The castle developed into a bustling hub with over ten streets and became a key post along the ancient Tea Horse Road (茶马古道) connecting Yunnan, Sichuan, and Tibet. It was a vital center for military, transportation, culture, education, commerce, and administration, attracting government officials, soldiers, merchants, travelers, and various ethnic groups, including the Bai people of Dali (大理白族), the Naxi people of Lijiang (丽江纳西族), Tibetan merchants, and the Sichuanese caravans. The area was extremely lively and prosperous.

The ancient Taliu castle was destroyed during the Taiping Rebellion (太平天国) in the Xianfeng period of the Qing Dynasty (清朝咸丰年间) around 1861, during the Du Wenxiu Uprising (杜文秀起义). Du’s army aimed to open the Yunnan-Sichuan road to join the forces of Shi Dakai (石达开) and the Taiping army at the Dadu River (大渡河). However, they were fiercely resisted by the Taliu people. After the castle fell, it was set on fire. Today, numerous ruins remain, including the foundations of walls and houses, ancient roads, wells, temples, inscriptions, stone carvings, stone tools, stone sewer systems, steps, broken walls, and a large amount of rubble and pottery shards.

In 1998, the Taliu Ancient Castle Ruins were listed as a key cultural heritage site in Yunnan Province (云南省). On June 10, 2006, during the National Cultural Relics Festival (国家文物节), the State Council (国务院) approved the inclusion of the Taliu Ancient Castle Ruins as part of the 6th batch of National Key Cultural Heritage Sites (第六批国家重点文物保护单位). It was officially named “The Ancient Tomb Complex of Yingpan Village, Liude Township, Yongsheng County, Lijiang City, Yunnan Province (云南省丽江市永胜县六德乡营盘村古墓群，包含他留古城堡遗址).”

Liude Stele Forest

Located 30 kilometers from Yongsheng County (永胜县), the Liude Stele Forest (六德碑林) covers an area of 0.3 square kilometers on a hillside and is home to over 10,000 tombstones. The most concentrated area of the cemetery spans 100 hectares. The tombstones feature unique formats and exquisite carvings of phoenixes, kylins, Tai Chi symbols, and other patterns and motifs. The craftsmanship is exceptional.

The tombstones are arranged in an orderly fashion along the mountain, creating a stunning and grand layout. The stele forest includes a series of monumental stone pillars and well-planned designs, forming a magnificent atmosphere. This stele forest is part of the Taliu people’s ancestral cemetery, and many of the tombs are inscribed with epitaphs written in standardized Chinese characters. Many of the stones feature totems of the Taliu people.

According to the inscriptions, the cemetery dates back to the Ming Jiajing (明朝嘉靖) and Wanli periods (明朝万历), though the majority of the tombs are from the Qing Dynasty (清朝). The four most prosperous families—Chen (陈), Hai (海), Wang (王), and Lan (蓝)—have descendants who established these tombstones for their ancestors, with genealogical lists often inscribed on the stones. Some list as few as seven generations, while others trace up to eleven generations.

The Liude Stele Forest provides valuable insight into the Taliu people’s settlement history, the evolution of their totems, surnames, and the social, economic, and cultural development of their community. It has been hailed as one of the most remarkable examples of stele culture in China and is currently listed as a county-level key cultural heritage site (县级重点文物保护单位).