Are there Wa people in Britain?

The origin of the Wa nationality and the myths and legends in Sigangli are widely circulated. According to the explanation of the Wa people in Cangyuan, "Sigang" is a "gourd" and "Li" is a "out", a person who comes out of the gourd; According to the interpretation of the Wa people in Ximeng, "Sigang" means "cave" and "Li" means "coming out", which means "people come out of the cave". Although Wa people in different places have different interpretations of "Sigangli", they all regard Awa Mountain as the birthplace of human beings. This shows that the Wa people have lived in Awa Mountain for a long time, or they are the earliest local residents. "Sigangli" may be the memory of Wa people about their ancient cave life.

Shu Yao's surname is recorded in the works of the pre-Qin period in China, such as Shan Hai Jing, Zhushu and Guoyu. The Book of the Later Han Dynasty also recorded that "Yongchang County generously planted exotic plants and attached them". "Jixie" is very similar to the pronunciation of Wa people calling themselves "Balao". Yongchang County governs Baoshan, Yunnan Province, and the southern and western parts of the jurisdiction are the distribution areas of Wa German-speaking ethnic groups. "Ji You" is probably the ancestor of all ethnic groups in the German branch of the Wa nationality.

During the post-Han period, there were Ailao people living in Yongchang County. According to the relevant records in Huayang National Records and the Book of the Later Han Dynasty, Yongchang County at that time was already a multi-ethnic mixed area, including Sichuan, Bohai, Fujian, Vietnam, Pu, Liao, Li and Naked Pu. Ailao people do not refer to a certain ethnic group, but should be the general name of all ethnic groups living in Ailao Mountain area, including the ancestors of Wa people.

During the Tang Dynasty, the Lancang River and Nujiang River basins in Yunnan were inhabited by many ethnic groups. According to "Schumann" and "The Book of the New Tang Dynasty", there are hopes, hopes, hopes, Pu Ziman, kapok shops, red mouth shops, gold teeth, embroidered feet, embroidered faces, sought biography and so on. Among them, Wang, Wang Waiyu are basically the same or very similar to the Wa people who call themselves "Wa people" now.

In the Yuan Dynasty, Puman lived in southwest Yunnan, which was recorded in Yuan History, New Yuan History and Yunnan Annals. Futon is divided into "cooked futon" and "raw futon". Pu Shu is located in Baoshan, Changning, Fengqing and Yunxian. "Raw Pu" is distributed to the south of "cooked Pu". The distinction between "cooked pu" and "raw pu" reflects the imbalance of social development in various parts of the Wa nationality's moral branch. Judging from its distribution, "Shengpu" mainly refers to the Wa nationality.

During the Ming Dynasty, there were obvious differences among the ethnic groups of the Wa nationality in Dezhi. In the Lancang River and Nujiang River basins, there are Dabaiyi, Xiaobaiyi, Pugu, Gula, Hala, Burmese, Jiesom and other ethnic groups. The Pu people, the Gula people and the Hala people here are all ethnic groups of the Wa nationality, while the Pu people mainly refer to the Bulang nationality, and the Gula people and the Hala people refer to the Wa nationality and the De 'ang nationality.

In the early Qing Dynasty, the Wa nationality's name was more clear. According to Yunnan Yunli Biography and Continued Yunnan Tongzhi Draft, there are "Gala", "Hawa" and "Wawa".

It can be seen that the Wa nationality has a very long history. However, due to the backward economic and social development of the Wa nationality and the lack of written records, the development of the Wa nationality can only be briefly explained according to historical legends and fragmentary records scattered in Chinese.

In BC 109, Emperor Wu of the Han Dynasty set up Yizhou County, whose jurisdiction reached the vast area of Baoshan City today. At that time, the ancestors of Wa, Bulang and De 'ang, who were distributed in the west of Lancang River, were already under the unification of the Western Han Dynasty. In 69 AD, Yongchang County was established in the Eastern Han Dynasty, and its jurisdiction includes the Wa nationality distribution areas in Lincang, Pu 'er, Xishuangbanna Dai Autonomous Prefecture and Dehong Autonomous Prefecture. During the Wei, Jin and Southern Dynasties, Yongchang County was still established. In the Tang Dynasty, the Wa ancestors were ruled by Nanzhao local government. In the Song Dynasty, the northern Wa nationality distribution area belonged to Yongchang County of Dali regime.

In the Yuan Dynasty, the Wa people lived in Zhenkang Road and Mengding Road in Yunnan respectively. Zhenkang Road is an area centered on Zhenkang County and Yongde County. The military and civilian headquarters of Mengding Road includes parts of Gengma Dai and Wa Autonomous County, lahu-va-blang-dai autonomous county of shuangjiang and Cangyuan Wa Autonomous County. There is Mulian Road in the southeast of Mengding Road, including Lancang Lahu Autonomous County, Menglian Dai Lahu Wa Autonomous County and Ximeng Wa Autonomous County.

In the Ming Dynasty, Meng Lianchang was prosecuted. In other areas where Wa people are distributed, there are two houses, namely, Zhenkangyu House and Mengdingyu House. Later, Gengma Fu Xuan Department was set up in Mengdingyu House, which still belongs to Mengdingyu House. The Qing dynasty followed the Ming system with slight changes. /kloc-in 0/887, the town-side zhili hall was established to administer Menglian, Ximeng, Lancang and Cangyuan. During the Republic of China, Cangyuan and Gengma set up administrative offices, while Zhenkang, Shuangjiang and Lancang (including Menglian and Ximeng) were all changed to counties. From the development of the historical relationship between the Wa nationality and the central dynasty and the organizational evolution of the Wa nationality's inhabited areas, it can be seen that for more than two thousand years, the Wa nationality has established an inseparable relationship with the people of all ethnic groups in the mainland, and their inhabited areas have long been a part of the territory of the motherland.

1885 After Britain annexed Myanmar, the aggression was directed at Yunnan. Under the pretext of the Sino-Myanmar border issue, Britain has been sending armed men and missionaries into Wa mountainous areas to check the terrain, draw maps, carry out various conspiracy activities, and even incite Wa people to leave the motherland.

Ava Mountain is a very rich place, and Britain has long coveted Banhong and Banlao's rich silver and aluminum mines. 1934 65438+ 10, Britain openly invaded the mining area and created the famous "ban hong incident". The leaders of Banhong and Banlao tribes invited more than a dozen tribes around them to form an alliance with cattle and organize armed forces, vowing to drive the British invaders out of the country. The Han, Dai, Lahu and Yi people from Jinggu, Lancang, Mianning (now Linxiang District), Shuangjiang and Gengma came to help, and 1400 "Southwest Frontier People's Volunteers" came to help, which made the invaders lose face. However, the Kuomintang government succumbed to the pressure of British imperialism, forcibly disbanded the volunteers and suppressed the resistance struggle of the Wa people. 1936, 17, the king of the Wa tribe, headed by Ban Hong, sent a letter to his compatriots in the motherland, solemnly stating that Wa Mountain "was a distant ancestor since ancient times, and China comforted the world and stuck to the frontier ... There are hundreds of thousands of families in Wa Mountain who shed blood and will never be slaves of the British Empire." The Wa people's voice for justice was echoed by national public opinion, and finally defeated the robber behavior of British imperialism.

During the War of Resistance against Japanese Aggression period, the Wa people and people of all ethnic groups actively supported the anti-Japanese army in southwest Yunnan with manpower, material resources and financial resources, and organized guerrillas such as Gengma Cangyuan Detachment, Awashan Guerrilla Detachment, Awashan Special Zone Self-defense Detachment and Banhong Self-defense Detachment to carry out armed struggles with the invaders. 1944 also cooperated with the anti-Japanese troops to defeat the Japanese aggressors in Banhong and Banlao, recover lost ground and expel the Japanese army from Mengding. In the anti-aggression struggle that lasted for nearly a hundred years, the Wa people used primitive weapons such as long knives, darts and crossbows, and used foreign guns and modern equipment to crack down on aggressors, which made great contributions to defending the territorial integrity and unity of the motherland and wrote a historical chapter of the Wa people's resistance to foreign invasion.

For a long time, Wa people have lived in the same area as Han, Dai and Lahu people, and economic and cultural exchanges have promoted each other's development. After the middle of the Ming Dynasty, a large number of Han miners successively entered the Awashan area to mine silver and settled here. At the beginning of Qing Dynasty, more poor working people of Han nationality came here. There are as many as 20,000 or 30,000 miners in the Maolong Silver Factory opened in Shang Xian, Wu Shiping, a tribe of Banhong and Banlao. Mainland businessmen come to do business in an endless stream. /kloc-in 0/800, the Qing government closed the Maolong Silver Factory for fear of "gathering happiness and making trouble". Soon, there were Chinese mining and construction factories in the Yong Guang area of Ximeng. Such large-scale mining and factory construction have had a great impact on the Wa people. Since the Han people brought iron and rice planting technology, the Wa people in this area began to forge iron pieces, smelt silverware, grow paddy fields and use cattle from this time.

Before the founding of New China, due to different historical conditions and close relations with other ethnic groups, the social development level of Wa people in different regions was unbalanced. A few Wa people in Ximeng, Cangyuan and Lancang in the central area of Awashan Mountain are still in the final stage of primitive society or the transitional stage to class society. The Wa people in Gengma, Shuangjiang, Cangyuan, Lancang, Menglian and other places in the border area of Awa Mountain have basically developed into feudal lords because of the deep influence of the Dai people or the rule of the Dai chieftain. Wa people living in Zhenkang, Yongde and other places have close economic and cultural ties with Dai and Han people, and accepted the advanced culture of Dai and Han people earlier, and have been in the stage of feudal landlord economy development.

The Wa people in Zhenkang and Yongde have higher agricultural production level and more paddy fields, and their production technology is close to or basically the same as that of the local Han and Dai people. In the marginal area of Awa Mountain, agriculture is quite backward, mainly planting dry valley and small red rice, followed by rice, buckwheat, corn and beans. The tools used for making ironware include plough, board hoe, spear, shovel, machete and long knife. The central area of Ava Mountain is even more backward. Because we haven't mastered the technology of smelting iron, the raw materials of iron have to be imported from abroad. Therefore, there are not enough iron farm tools, and there are also a certain number of bamboo and wood farm tools, such as iron harrows, mortar, cymbals, sowing drums and so on. Ploughs cannot be used in some places, and animal power is not widely used.

Cultivated land can be divided into dry land and paddy field. Dry land is mountainous, and farming is very extensive, such as "slash and burn" and "ploughing and sowing". Slash-and-burn means cutting down thatch, drying it in the sun, burning it on the fire, using ashes as fertilizer, and planting it with spears and shovels without plowing. Generally, slash-and-burn land will be fallow after two years of planting. "Ploughing and sowing" means cutting down thatched trees, drying them in the sun, putting them on the fire, digging or plowing the soil with a hoe, and then sowing. Generally, ploughing and sowing land should be planted for three or four years before taking turns to rest. The ratio of the two is basically half, and some places are all "volcanic places" without farming or digging.

There are basically no water conservancy facilities in paddy fields, and the "minefield" that can only be ploughed in the rainy season has a large slope and narrow hills. In the central region, the number of rice fields is very small. The harvesting method is also relatively primitive, mostly cutting and threshing now. Threshing is usually done by rubbing with feet, and the collected grains are stored in a big bamboo tube. The yield of paddy field is generally 2250 kg per hectare, and that of dry land is about 1 125 kg per hectare.

Wa people have a division of labor between gender and age in labor production. In spring ploughing, people cut down the thatched trees on the wasteland, dried them and put them on the fire, and dug holes with spears, shovels or bamboo tips. Then, women and children sow, cover, harvest and thresh rice. The labor utilization rate is not high. In the central area of Awa Mountain, frequent village religious activities, production taboo days and tribal struggles occupied almost half a year.

In most areas of Awa Mountain, handicraft industry has not yet become an independent production department, including ironing, weaving, textile, wine making, betel nut making and so on. , mainly for family consumption, only in the off-season.

Wa women can twist and spin yarn by hand, using a set of bamboo tools instead of a loom, and can weave a cloth about one foot wide and one meter every day. The woven skirt and handkerchief (satchel) are for personal use. The sideline business is underdeveloped, including raising livestock, gathering and hunting, the latter is mainly to make up for the lack of food.

It is only a few decades since the primary market of barter was formed in Awa Mountain area. The so-called "smoke meeting" that first appeared in Ximeng appeared with the needs of opium production. Mainland businessmen exchanged salt, tea, cigarettes, peppers, thread, cloth and cattle for opium. The main mode of transaction is barter. After the founding of New China, opium cultivation has been eradicated.

In the central area of Awa Mountain, although the private ownership of the means of production has been established, the remnants of primitive rural communes still remain. Every village has a certain geographical scope, including one or several natural villages. Generally, 0/0% to 20% of the cultivated land in each village/kloc is owned by the village, and most of the cultivated land, production tools, houses, livestock, weapons and daily necessities are owned by individual families and individuals. Private land can be occupied, used, inherited, transferred, mortgaged and traded for a long time. The land owned by the village community can be cultivated by all members of the village community. On the basis of this ownership, the members of the village community produce in a single family.

Due to the different stages of social development in different areas of Wa nationality, people's production relations are also different. The Wa people in Ximeng have production relations such as planting, changing jobs, borrowing seeds, employment, debt, slavery and tenancy. Hybrid agriculture is a * * * agricultural relationship composed of two families. Both sides produce seeds and labor equally, and the products are distributed equally. No matter which side owns the land, it is unpaid. Changing jobs is a temporary mutual farming relationship during the busy farming season. Borrowing seeds means that farmers with less cultivated land borrow land from farmers with more cultivated land to farm. The relationship between employment and debt is relatively common. In the former case, both employers and employees are related. In the latter, the debt relationship is mainly to help each other and exchange needed goods, and then gradually become an exploitative relationship. Although the relationship between slavery and tenancy still exists, it is not universal.

Due to the inequality between the rich and the poor, there are rich people with food and clothing and employee loans. Couplets, medium-sized households who grow their own grain or basically eat enough; Poor households who lacked food and clothing and borrowed money to help workers were "investigated" and slaves were "officials". The Wa people in Ximeng have social differentiation because of their different possession of the means of production, but this differentiation has not reached a fixed and obvious level, nor has it developed into a specific class in a class society, but is in the process of forming a class society.

The production level in the edge area of Awa Mountain is generally more advanced than that in the central area. Iron farm tools are widely used, and the proportion of paddy fields reaches more than 20% of the total cultivated land. Dryland agricultural technology is also relatively advanced, and ploughing and sowing have replaced slash-and-burn cultivation. The production relations in such areas are characterized by privileged tribal leaders, who have the nature of some feudal lords. Banhong tribe in Cangyuan county can basically be regarded as a typical example of this kind of area.

Before the founding of New China, the social economy of feudal lords in Banhong area had a history of about one hundred years. "King Ban Hong" enjoys the highest ownership of land in tribal areas, and the Wa nationality attached to the land is his subordinate nationality. In the concept that people have formed, everything in Banhong area, including land, mountains and rivers, and even tigers, elephants, deer and leopards in the forest, belongs to the "King of Banhong". Although people's economic relations in production also take the forms of planting, changing jobs, borrowing seeds, employment, debt and tenancy, they are different in nature. For example, the exploitation factor has been produced in the mixed relationship; Employment relationship is more common; The debt relationship is quite serious, about 60% farmers borrow money, and the wealthy class exploit farmers with usury to varying degrees.

The notable difference between the Wa people in Zhenkang and Yongde areas and the first two areas is that there are more paddy fields and concentrated land possession. Landlords and rich peasants rely on the advantages of land and other social wealth to exploit farmers through land rent, employees and usury, and have already entered the stage of feudal landlord economic development.

Before the founding of New China, due to the unbalanced economic development, there were differences in social organizations in different regions of the Wa nationality.

The Wa people in the central area of Awa Mountain are still in a decentralized state with villages as units. Village is a regional, economic, political and military unit, which has the nature and organizational form of primitive rural commune developed from patriarchal clan system to a certain extent. Each village often includes several small villages, and each village generally includes several families and individual families with different surnames. The village has a certain geographical scope, and its members have certain rights and obligations and religious activities. Wolang, Turen and Moba jointly manage political and religious affairs. Wolang may be a clan leader at first, and then gradually evolved into a village leader. Wolang is generally hereditary, with great authority, and manages religious and political affairs in the village. However, on the eve of the founding of New China, the scope of authority has been narrowed. Although nominally a village leader, he enjoys a certain prestige and actually only manages certain religious affairs. Chieftain is a political leader democratically elected by villagers, provided that he is rich in economy, good at speaking and doing things, fair and brave, etc. Decades before the founding of New China, due to the emergence of the "Mi Zhu", that is, the wealthy class, chiefs began to enjoy certain privileges, managed some important affairs in the village, and played an important role in the political activities of the Wa people. Moba is a wizard and presides over religious activities. Mobado is an old man who knows a lot of things and has a certain prestige among the masses, which has a certain influence on the social and political life of the Wa people.

Things in the village, such as fighting, external disputes, headhunting, etc. , are solved by the "heads meeting", some things have to be discussed and handled by the "villagers meeting". There are unwritten customary laws in the village, and all members of the village are treated equally. The scope of handling includes revealing village secrets, not participating in collective actions, theft, debt, marriage and so on. The treatment of violation of customary law ranges from reprimand, compensation and apology by leaders and the masses to confiscation of property, expulsion from villages or execution.

Before the founding of New China, due to the influence of the concept of blood clan revenge, there were many fights between Wa villages in Ximeng. The enmity between grandparents and grandchildren is not forgotten, and it often lasts for several generations before it is resolved. When fighting, all adult men must participate, and customary law does not allow them to participate, ranging from public condemnation to material punishment. Sometimes after certain conditions are agreed, Qiu Jiazhai also reconciles. The two sides agreed on the time and place for the reconciliation "hand washing" ceremony. The heads of the two sides or Moba toasted each other, gave each other beef tendons to show their solidarity, and planted a stone, so they were no longer enemies.

Banhong area, commonly known as "Banhong tribe", is equivalent to the scope of three townships (towns) of Banhong, Banlao and Mangka in Cangyuan Wa Autonomous County. More than a hundred years ago, Banhong area was a small and scattered tribe. The Hu family originally lived in Shaoxing (present-day Myanmar), and then moved to Banhong, which was controlled by the Nanbantou people "Dabo" to some extent. After the Hu family and Ban Hongzhai developed, they had contradictions and struggles with Nanban. Ban Hong first defeated the powerful Fugong tribe, stipulating that the people of Fugong should work and serve the official family named Hu in Ban Hong every year, and the official family named Hu could sow seeds on the land of Fugong at will. Then, Ban Hong defeated Nanban again, and stipulated that Nanban people would farm the land for the Hu family. Someone in the Hu family died, and asked Nanban to dig a grave, lift the body and bury it; Nanban's land can also be planted by Hu family at will. In this way, the relationship of subordination and dependence between villages and tribes was established by force. The Hu family then conquered the surrounding villages such as Jiao Shan and Laochang. Other villages and tribes saw that Ban Hong was in danger and surrendered in succession. Before the founding of New China, the area under the official jurisdiction of Ban Honghu Lake was called "Hulu Wang Di". In this area, King Banhong is the supreme ruler. Under him, there are a whole set of management institutions and personnel who specialize in management without production. King Banhong is a hereditary system, generally inherited by the eldest son. The first king of Banhong was Big Ben. Big Ben biography is located in the eldest son Hu Yushan, and Hu Yushan biography is located in the eldest son Hu. When Hu died, his son was still young and was represented by his younger brother. 1954, Hu Zhonghua was "appointed" as the king of Banhong. Ban Wang Hong was assisted by the "big gang" (yamen), Bo Meng, Ramon, Wang, and steward. And their close relatives and courtiers.

The Wa people in Yongde and Zhenkang have been ruled by Dai Tusi since Ming and Qing Dynasties. Before the founding of New China, the Kuomintang government's Baojia system was also implemented.