ChristianityandtheChangeofMarriageStyleofLisuPeople intheNorthernPartoftheBorderbetweenChinaandMyanmar Takin KVillaeofNuian asanexam le〔１〕 ——— g g j g p

１ ２ LinaSHA ,HanCAO (１．SchoolofSociology,Yunnan MinzuUniversity,Kunming; ２．InstituteofBCIM Relations,DehongTeacherƳCollege,Dehong)

Abstract :ThechangesinthemarriagemodesofLisupeopleonthenorthernborderbetweenChinaand Myanmarfrom marriagebycapture,elopement,interchurchmarriagetointernalandexternalmarriageisaresultofthe“rational”choice ofChristianitythroughouthistory．ItisatwoＧwayfusionprocessbetweenChristianityandtraditionalcultureofLisu people,whichreflectsthedevelopmenttrackofLisusociety．TakingtheintroductionanddevelopmentofChristianityasan entrypoint,thispaperexaminesthemarriagechangeofLisupeoplein KvillageofNujiang,withtheaimtoprovidea researchperspectiveforfurtherunderstandingthelocalizationofcrossＧborderethnicChristianity．

KeyWords :NorthernborderbetweenChinaand Myanmar;Lisu;Christianity;Changeofmarriagestyle;Survivalwisdom

Author :１．SchoolofSociology,Yunnan Minzu University,NO．１３４ OnetwooneStreet,Wuhua District,Kunming, Yunnan,China,６５００３１,Email:４５０６５４４０８＠qq．com;２．InstituteofBCIM Relations,Dehong TeacherƳCollege,Lahuai Village,Mangshi,Dehong,Yunnan,China,６７８４００,Email:caohan２０１３＠gmail．com

Asone ofthetraditional marriagecustoms ofthe Lisu people,marriage by captureisa demonstrationofthecourageandeconomicstrengthofthegroom,whichthereforeresultsinthe highest “marriagefee”．AfterChristianity wasintroducedinto NujiangLisuareaalongthenorth borderbetweenChinaandMyanmarinthefirsthalfofthe２０thcentury,missionariesmadethe“Ten RulesofMarriage ”,accordingto whichbelieversofChristianity werenotallowedto marrynonＧ believers,norto “acceptthebrideprice”．Thus,traditional marriagecustoms,suchas marriage betweencrossＧcousins,marriage by capture,elopement and engagement between babies,were graduallyreplacedbyinterchurchmarriage．After１９５０,withtheenactmentofrelevantChineselaws

〔１〕 FundProjects:２０１７ NationalSocialScienceFund MajorBiddingProject,ResearchontheProblemsofRuralChristianity undertheBackgroundofSinicizationofChristianityinChina(No．１７ZDA２３１);FirstＧclassDisciplineConstructionProjectofEthnology ofYunnanUniversity;２０２０ProjectofNationalReligiousAffairsAdministration,ResearchonthePracticeofSinicizationofChristianity oftheCrossＧborderEthnicGroupsinYunnanandtheExistingProblems(No．FX２００４D);２０１８NationalSocialScienceFundProject, ResearchontheMultiＧreligionInteractioninRegionsbetweenSouthwestChinaandtheNeighboringCountriesanditsInfluenceonthe 项目基金 年度国家社科重大招标项目 基督教中国化背 景 下 的 农 村 基 督 Constructionofthe“BeltandRoad”(No．１８CZJ０２７)． :２０１７ “ 教问题研究 项目编号 云南大学民族学一流学科建设项目 年国家宗教事务局招标科研项 目 云 南 跨 境 民 族 基 督 ”( :１７ZDA２３１); ;２０２０ “ 教中国化实践及其存在问题研究 项目编号 年国家社科基金项目 中国西南与周边国家 交 界 区 域 多 元 宗 教 互 动 及 ”( :FX２００４D);２０１８ “ 其对 一带一路 建设的影响研究 项目编号 ‘ ’ ”( :１８CZJ０２７)．

２１５ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６ andregulations,LisupeopleinNujianghadcompletelyabandonedthecustomofmarriagebycapture and “engagementbetweenbabies”．Between１９５７and１９７８,ariftintheChristianfaithbroketherule ofinterchurchmarriage．Since１９８０,withtherevivaloftheChristianbeliefandthedevelopmentof thesociety,interchurchmarriageandelopementcoexisted． Thechangesin marriage modesofLisupeopleonthenorthern borderbetween Chinaand Myanmarfrom marriage by capture,elopement,interchurch marriagetointernaland external marriageisaresultofthe“rational”choiceofChristianitythroughouthistory．ItisatwoＧwayfusion processbetweenChristianityandtraditionalcultureofLisupeople,whichreflectsthedevelopment trackofLisusociety．TakingtheintroductionanddevelopmentofChristianityasanentrypoint,this paperexaminesthemarriagechangeofLisupeopleinKvillageofNujiang,withtheaimtoprovidea researchperspectiveforfurtherunderstandingthelocalizationofcrossＧborderethnicChristianity． Kvillageislocatedonthe westbankofNujiang Gorgebetween BiluoSnow Mountainand GaoligongMountaininHengduanMountains．StandingatthewesternfootofBiluoSnow Mountain, K village expands vertically from the Nujiang Riverto the platform．The whole village has jurisdictionover７naturalvillages,whichareinhabitedbymorethan２０００villagers．Amongthem,the majorityare Lisu people．Nuand Dulong peopleareofasmallproportion．They usethe Lisu languagebecausetheyareunabletospeaktheirownlanguages,andtheircultureandlivelihoodare nodifferentfromthoseofthelocalLisu．ChristianitywasintroducedintotheLisuareaofMyanmar andChinain１９０２,andthenintoKvillagein１９３０．Atpresent,morethan７５％ ofthepeopleinthe villageareChristians．Therearefourchurchesandabout２０fixedclergymeninthevillage． ThematerialsusedinthispaperareallfromfieldinvestigationsconductedbytheauthorinK VillageofNujiangandseveralLisuvillagesonthenorthernborderbetweenChinaandMyanmarover theyears．Thenamesinthecaseshavebeentechnicallyhandled,nottheirrealnames． I．Unequalmarriagerelationship:theLisutraditionalmarriagecustomslikemarriagebycapture whichuse“cattle”tocalculatethebetrothalgifts． Historically,the Lisupeople mostlypracticed monogamy,butthere wereafewexamplesof polygamy．Atthebeginningofthe２０thcentury,beforeChristianity wasintroducedintotheLisu regiononthenorthern borderbetween Chinaand Myanmar,the Lisu hadtraditional marriage customssuchascrossＧcousinmarriage,marriagebycapture,elopement,engagementbetweenbabies andleviratemarriage．Amongthem,thecustomofmarriagesnatchingrepresentsthecourageofthe marriage snatchers, which is also a cultural custom to show economic strength． MarriagebycaptureLisucalled“ ”(Toughgrab),alsoknownas“ ”(robwomen), 〔１〕 emphasizedthecustomhas“mandatory”andinequality． Theoneswhowerecapturedareusually young,beautifuland hardＧworking women．Womenthere werecategorizedas married (widows included)andunmarried．Before１９５０,ifaLisumanwasabletorobawoman———especiallyamarried one———ashiswife,hecouldgaingreatfaceinthevillagebecauseitshowsthathehasmoreguts thanothermen． However,thereisapricetopay．The“compensationmoney”tobepaidtothewomanƳsfamilyor

木劲松 福 贡 傈 僳 族 婚 姻 习 俗 载 福 贡 文 史 资 料 选 辑 第 二 辑 〔１〕 ,MuJinsong:« »Fugong Lisu MarriageCustoms, « »( )An AnthologyofFugongLiteratureandHistory(II),１９９０,P１３３．

２１６ BAIMACUO,etal．:TheChamritualofPadmasambhavainTibetanBuddhism theoriginalhusbandƳsfamilyisseveraloradozentimeshigherthanthenormalbrideprice,andthe numberofcattlerangesfromfourtoadozen．“Cattle”isdividedinto “livecattle”,whicharethe livingcattle,and “drycattle”,whichusually meansirontripods,ironpotsand macheteandother tools．TheKvillage,whichisthemainfieldthispaperinvestigates,stillhadthecustomofsnatching marriagebeforethe１９５０s．Atthattime,therewasasongcalled “Coaxinggirls”intheLisuareaof Fugongcounty．Itwentlikethis:“ ＝(Translation:Ifyoumarrythemanyou like,ifyoustartafamilywiththemanyoulike．Whenyouareinconfinement,youeatratmeatand 〔２〕 drinkamaranthricewine．Ifyoumarryme,ifyoumarryme．” Thesongimpliesthattheeconomic conditionsofthebridesnatchersareoftenbetterthanthoseofthewomanƳsloverorherhusbandƳs family．) Before１９４０,both Adonandhistwobrothers (theLisu)from K villagehadcapturedother peopleƳswives．Consequently,their wealth waslosttothe womenƳsexＧhusbandsƳfamiliesasa “kidnappingfee”,leadingthefamilywhichpreviouslyenjoyedgoodeconomicstatustopoverty．Ad onhadkidnappedtwowives．Hisfirstwifewasalsofrom Kvillage．Hehadnowifeatthattime．To provehiscourage,Adoncaptureamarriedwomanfromhisvillageashiswife．Aftermarriage,Adon compensatedhiswifeƳsparentswithfivecattle．Heonlyhadonecowathomethenandheborrowed fourfromrelativesandfriends．Afterhiswifegavebirthtoadaughter,Adonjoinedthearmyduring theAntiＧJapanese War．His wife wasabductedbyanother maninthevillage．Accordingtothe customofthelocalLisupeople,AdonƳsfamilyreceived１５cattlefromtheman,andtheywereused upbyhistwobrothers．WhenAdonreturnedhomeinearly１９４１,thebrotherofthemanwhohad capturedhiswifegavehim ascalperasagift．Infearofrevengeby Adon,hiswifeandhernew husbandfledtoMyitkyina,Myanmaratthenewsofhisreturninghome．Theydidnotdaretogoback tothevillageuntilAdonreturnedhomeforthesecondtime(in１９４１)．Toexpressregret,thecouple treatedAdontoan“apologymeal”,towhichAdonhadtogobecauseitwasalmostimpossibleforthe threetoliveinthesamevillageandnottoencountereachother．This mealwould makelater encounterslessembarrassing．WhileAdonremainedsingleandwasregardedas“incapableoffinding awife”,hewassenttoPuliasheadofthetownin１９４３．Inordertoprovehisabilitytofindawife, herobbedamarriedwomanashiswifeinPuli．Accordingtothelocalweddingcustom,hegaveeight 〔３〕 “live”cowsandfour“dried”cowstothewomanƳsformerhusbandasa“washingfee”． Adonwasabletocapturemarriedwomentwiceinarow,notonlybecauseofhisowncourage, butalsobecauseofhisfamilyƳseconomicconditionsandhisidentity．He wasaneducated man 〔４〕 graduatingfromalocalvillagenormalschool whenhefirstcapturedawife．Moreover,hehadtwo elderbrotherswho“daretocapturemarriedwomen”toset“theexample”,whichpavedwayforhis marriagebycapture．Inaddition,during１９３５—１９３７,Adonjoinedthe Kuomintang Armyin Dali, Kunming,MengziandQujing,andhehadexperienceinrecruitingnewsoldiersinLijiang,Daliand

政协福贡县文史资料编辑室编印 福贡文史 〔２〕 TheFugongCountyLiteraryandHistoricalDataEditingRoomoftheCPPCC :« 资料选辑第 第五辑 »( )AnanthologyofFugongliteratureandhistory(v),１９９４,P７０． 政协福贡县文史资料编辑室编印 福贡文史 〔３〕 TheFugongCountyLiteraryandHistoricalDataEditingRoomoftheCPPCC :« 资料选辑第 第五辑 »( )AnanthologyofFugongLiteratureandHistory(v),１９９４,P２,P６０Ｇ６２． 政协福贡县文史资料编辑室编印 福贡文史 〔４〕 TheFugongCountyLiteraryandHistoricalDataEditingRoomoftheCPPCC :« 资料选辑第 第五辑 »( )AnAnthologyofFugongLiteratureandHistory(v),１９９４,P１,P８４．

２１７ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６

Chuxiong．In１９４１,HereturnedtohishometownandbecamethefirstLisuofficialthere．Asaresult, hewasoneofthe mostinfluentialpeoplein K villageandeven Nujiangatthattime,and his reputationspreadedtotheLisuregioninnorthernMyanmar．Althoughthefamilysavingsweresmall duetothe marriagesofhistwoelderbrothersandthedeathofhisparents,hehadsomesocial connections．So,onedayin１９４３,asheadofthetown,hetookagroupofyoungandstrongboysto helphiminbroaddaylight,androbbedalocalmanƳswifeashiswifeintheNujiangƳsPulitown．He andhishelpersusedsackstoabductawomanwhowasplantingriceinpaddyfields．Aftergrabbing thewoman,Adontookthreeshots (coppergun)inthevillagewherehisofficelocated．Afterthe successofthemarriagebycapture,hemadeuseofbloodandsocialrelationstogethertopay“feesfor marriagebycapture”．Throughthemarriage,Adonwontherespectofofficialsandlocals,andhisjob 〔５〕 wastransferredfromPulitownshiptoZhanghuatownship ,thenearestvillagetohishometown． Infact,foreignmissionarieshadintroducedChristianitytoKvillageasearlyas１９３０,andsome people had been converted,but the wellＧinformed Adon said he was “not interested in 〔６〕 Christianity”． Therefore,the“TenProvisions”ofChristianityonmarriagedidnotrestrainAdon, andhissecondmarriagewasstillobtainedthroughmarriagebycapture． Thefactthatitrequiresnotonlycouragebutalsogoodeconomicandsocialstatusofa man determinesthat marriagebycapturecouldnotbeacommonpracticeamongtheLisu．The most popularway１９５０yearsagowasto marrythedaughterofauntƳs(thesisteroffatherormother) daughter,whichmainlyreliedonthebloodrelationshipandquasikinship．Forexample,itwassaidin Lisulanguagethat“ ”or“ ”．MenbecamequasibloodＧrelated “brothers”after drinkingwinemixedwithblood,andtheirchildrenweregoingtogetmarried,ortosettleengagement 〔７〕 betweenbabies,whichwasknownas“cradleengagement” inLisulanguage．Elopementshouldbe aformofmarriageadoptedbyLisuyoungmenandwomeninpursuitoffreeloveandfreemarriage afterthesocietyhaddevelopedtoacertainstage．Bydisobeying “arrangedmarriagesbyparents”,it challengedtheauthorityofparents．Normallyinhistory,young menand women wouldobeytheir parentsƳarrangementofmarriage,butthereweresomewhowentagainstthewishesoftheirparents, andfoundtheirspouses,whichwascalled“ ”byLisupeople,meaningtoelope．Elopementis usuallyamarriageinwhichthelovers,forvariousreasons,areunabletogetmarriedandtakethe meansofrunningawayorstealthilyabductingawomantoliveinthemanƳshome． Ifmarriagebycaptureisa “flagrant”and “compulsory”act,then “elopement”isusuallya phenomenoninwhichtwopeoplevoluntarilydecidetheirlifebecauseoftheirfreelove．Theyexpress theirlovebyelopement．A “elopementsong”circulatingintheNujiangareainthefirsthalfofthe ２０thcenturygoeslikethis:“ComewithmesoyoucandrinkwateryoudonƳthavetocarry,Runwith me,IƳllgiveyouriceandyoudonƳthavetopound．Comewithme,IƳllletyouwearclothesandyoudo notneedweaving．ComewithmeandIƳllshowyouthemirror．．．”Thisisasongtheyoungmenand womenusedtosingwheneloping．Itisalsoatuneusedbyamanto“cajole”hisbelovedwoman．The

今怒江州福贡县上帕镇 〔５〕 .TodayƳsFugongCountyShangpatownship． 政协福贡县文史资料编辑室编印 福贡文史 〔６〕 TheFugongCountyLiteraryandHistoricalDataEditingRoomoftheCPPCC :« 资料选辑第 第五辑 »( )AnanthologyofFugongliteratureandhistory(v),１９９４,P８１Ｇ８４． 木劲松 福贡傈僳族婚姻习俗 载 福贡文史资料选辑 第二辑 〔７〕 ,MuJinsong:« »FugongLisumarriagecustoms, « »( )Ananthology ofFugongliteratureandhistory(Ⅱ),１９９０,P１３３．

２１８ BAIMACUO,etal．:TheChamritualofPadmasambhavainTibetanBuddhism lyricsemphasizethatthewomanƳsfinancialsituationwillgenerallyimproveifsheelopeswiththe man．Althoughthisisa“lovestory”madeupbythemantogetthewomanhewants,italsoreveals theimportanceofeconomicfactorsinmarriage． Inequalityin maritalrelationshipasisshownin marriagebycapture,“cradleengagement”, engagements between babies,crossＧcousin marriage,levirate marriage,gave rise to elopement betweenyoungmenandwomenoftheLisunationality．Sincewhathasbeendonecannotbeundone, eveniftheirparentsobjectit,theyhavenochoicebuttoagreeinordertoprotectgirlsƳreputation． ThoughthewomanƳsparentshavereasonstoaskformorebetrothalgiftsfromtheman,however, mostofthosewhochoseelopementwereeithermen withlowincomesororphanswhocouldnot affordtogetmarried．Therefore,thebetrothalgiftswouldbeacompromisebetweenthetwofamilies aftersome“bargaining”．Therearesomemenwhodonotgiveanybridepricebecauseofpoverty．In thiscase,therelationshipbetweenthenewlyＧmarriedcouplesandthebridesƳparentsisusuallyinan awkwardstate,andsomeevendonotmeeteachotherforever． Itcanbeseenthatinordertopayfortheexpensive“feesformarriagebycapture ”,families whichusedtoberichmayfallintopoverty,orevengobankrupt．Thus,itisimpossibleformenwith neithertheabilitynorthefinancialfoundationtokeeptheirwives,andsomemencanonly watch theirwivesbeingsnatchedawaybyothers．Elopement,whichemergedasaresultoftheinequalityin traditionalmarriagecustomssuchascradleengagementandcrossＧcousin marriage,alsorequiresa paymentofbrideprice．AndtherewerepeoplewhoescapedfromparentsƳarrangedmarriages．Ina word,theeconomicfactorsandunequalmaritalrelationshipoftraditionalmarriagecustomsmadeit possiblefortheChristiansideaof“equalityforall”tospread,whichpavedwayforChristianityto entertheLisuareaofChinaandMyanmar． II．Marriagerelationship“under GodƳs grace”:Theintroduction of Christianity andintraＧ Christian MarriageamongLisuChristians TherelationshipbetweenmenandwomenisunequalintheLisuƳstraditionalmarriagestylelike marriagebycapture,prenatalbetrothal,“cradleengagement”,andcrossＧcousinmarriage．Marriageby captureismorelikemenƳs“wishfulthinking”．Ifamanwantswoman,hecouldsimplycaptureher． Womendonotseemtohaveasayinit．Asinthecasementionedabove,Adoncapturedtwomarried womensuccessively,butthecapturedhadnorighttoprotest,asiftheyweremerelya“property”of theirhusbandsƳortheir parentsƳfamilies．Moreover,afterthe capture,the marriage snatcher negotiateswitheitherthewomanƳshusbandorherparents,ratherthanthewomanherself．Inequality alsoexistsinsuchtraditionalmarriagecustomsasprenatalbetrothal,cradleengagementandcrossＧ cousinmarriage．Accordingtotheircustoms,paymentscouldbemadewithcattle,whichinclude“live cattle”and“drycattle”．Ifafamilycannotpaythedowryatonetimeduetopoverty,itwillbepaid bytheirfuturegenerationsuntilitispaidinfull． AfterChristianitywasintroducedintotheLisuareaofChinaand Myanmar,the missionaries stipulatedthat“believerscanƳtacceptbridepricewhentheygetmarried”and “marriageshouldbe 〔８〕 basedon mutuallove”, etc．,which partlycontributedtotheconversion of Lisu peopleto

怒江傈僳族自治州基督教三自爱国运动委员会印 〔８〕 « », NujiangLisuAutonomousStateChristianThreeSelf PatrioticMovementCommitteeSeal,１９８８,P４０Ｇ４２．

２１９ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６

Christianity．Therefore,from thebeginningofthe２０th Centuryto１９５６,intraＧreligious marriage becamethemainmarriageformforLisuChristiansonthenorthernborderofChinaand Myanmar, enrichingthetypesofmarriageformsofLisupeopleinChinaandMyanmar． “TheTenProvisions”on marriagewas madeclearintheChristiantheologicalchrestomathy “ ”,whichispopularinLisuchurchesinChinaandMyanmarinthefirsthalfofthe２０th centuryandafter１９８０: １．TheChristianmanandwomantobemarriedmustloveeachother; ２．Christianscannotmarryunlesstheyloveeachothervoluntarily; ３．ChristiansshouldnotmarryauntƳsdaughter; ４．Minorscannotgetmarried．Theminimumageformarriageforamanshouldbe２０yearsold andforawoman１８yearsold; ５．ItisbetterforChristiansnottohavebrideprice; ６．ChristianscannotmarrynonＧChristians; ７．The Biblesaysthatfaithand unbeliefcannotbe married becausetheycannotbeyoked together(２Corinthians６:１４Ｇ１８); ８．AChristiancannotgivehisdaughtertomarryanonＧChristianbecause“whathasabelieverto dowithanunbeliever?”(２Corinthians６:１４Ｇ１６); ９．NowafterbelievinginJesus,wesinghymnsandpraytopraiseUsa(God); 〔９〕 １０．Abrideshouldnotcryinhermarriage． Tosumup,“thetenprovisions”onChristianmarriageintheLisuareaofChinaand Myanmar mainlyemphasizethefollowing:First,marriageisfreeandacouplecanonlygetmarriedonthebasis ofloveandvoluntariness．TheregulationisagainstthetraditionalmarriagecustomoftheLisusuch as“prenatalbetrothal”and “cradleengagement”．The missionaries madethepointbecausethey thoughtthetraditionalLisu marriageform was “problematic”oreven “uncivilized”becauseofits unequalrelationships．Second,theminimumageformarriage．Theforeign missionariesnoticedthat 〔１０〕 Lisumenandwomennormallygetmarriedatayoungage,usuallybetween１４and１８． Third, ChristianscanƳtmarrynonＧChristians,norcantheyacceptbrideprice．Before１９５０,thebetrothalgifts ofthe Lisu nationality were generally expensive,andifthe parentscanƳtpaythem off,their descendantswillhavetodoit．Intheearly２０thcentury,abanonbridepricesattractedsomeyoung menoftheLisutoconverttoChristianity,especiallyfamiliesthatcouldnotaffordtopayforabride price．Fourth,celebrating marriagebysinginghymns,prayingandspeakingtheBible．Whilethe provisiondoesnƳtexplicitlystatethattheLisumustabandontraditionalmarriagecustomsafterthey believeinJesus,itdoespointoutthatChristiansdonotdothe“bridecrying”,whichisoneoftheLisu traditions．ThemissionariesclassifiedthecustomsrelatedtotheLisuƳstraditionalcultureintothe scopeof “oldcustoms”or “oldself”,sotheystipulatedthattheyshouldcelebrate marriageby singinghymns,prayingandpreaching,whichimpliedthesubconsciousnessoftransferringtheLisu culturefrom thetraditionalculturetothe Christian culture．However,ratherthan completely

怒江傈僳族自 治 州 基 督 教 三 自 爱 国 运 动 委 员 会 印 〔９〕 , NujiangLisu AutonomousStateChristian ThreeSelf PatrioticMovementCommitteeSeal,１９８８,P４０Ｇ４２． 〔１０〕 Accordingtotheauthorinvestigation,today,therearestillearlymarriagesinTheLisuregionofChinaandBurma．

２２０ BAIMACUO,etal．:TheChamritualofPadmasambhavainTibetanBuddhism denyingthetraditionalcultureorfullycopyingthe Christian culture,thechangesof marriage customsofLisuChristiansareselectivetosomeextent． Inthefirsthalfofthe２０thcentury,the Lisupeople whoconvertedtoChristianitystrictly observedreligiousrulesanddoctrinesinreallife,andregulatedindividuals,familiesandthechurch withthem．Oneofthem wasintermarriagewithinthechurch．Thetraditionofinterchurchmarriage continueduntiltheearly１９８０s．Takingseveralcasesofinternalmarriageindifferentperiodsin K villageofNujiangandotherLisuvillagesasexamples,wediscusstherelationshipbetweenthespread ofChristianityandinternalmarriageofLisunationality． Since１９３０,themissionaryteamrepresentedby Madaomin(Morison),anAmericanmissionary oftheChurchofGod,introducedChristianitytotheLisuareaofFugong,Nujiang,andintraＧreligious marriagebecameawayofmarriagefortheLisuChristiansthere．A mannamedJ,livinginavillage acrosstheriverfrom K village,convertedtoChristianityundertheinfluenceof MaDaominand 〔１１〕 others．In１９４１,thelocalclergymanservedasamatchmaker,andsentamarriageproposalletter to theJƳsloverforJ．“DearXXX,intheLord,Iwouldliketohaveyouasmywife．Willyoumarryme?” TheproposalletterisusuallywrittenintheLisulanguage,expressingthemanƳswishto marrya wifeandhopethatthewomancouldmarrythemanashiswifeaccordingtothewillof“Usa”(God)． 〔１２〕 WrittenbyamemberoftheclergysuchasaMapa oradeaconoraliturgyinthechurchtowhich themanbelongs,theproposalletterishandedtotheclergyofthechurchto whichthe woman belongs,whothensendsittothewomanƳshome．Beforesendingtheletter,thematchmaker(priest) shouldcontacttheclergymembersofthechurchtowhichwomanbelongsinadvanceandaskthemto inquireaboutthewomanƳssituationandwishes．Ifthewomanagreestoallowthemantopropose marriage,thematchmaker(Mapa)ofthemanwillbringthemanandseveralofhisimmediatemale relatives(father,uncle)tothevillagewherethewomanlivestoproposetoher．Whenproposing,the manexplainswhyhecame,thenhandsthelettertothewomanandwaitsforherreply．Ifthewoman agreesonthespot,theengagementbegins．Theengagementprocessismainlytodiscussthedateof marriage,therequiredbridepriceandbanquets,etc．Theengagementmatterscanbedecidedonthe samedayordiscussedlater．Partoftheengagementprocessisto “educate”thebrideＧtoＧbeandthe groomＧtoＧbetoloveeachotherandliveinharmonyaftergettingmarried,andnotto “complain”to theirparentsjustbecauseofminorconflicts． Afterthewomanagreed,theclergyheldaweddingceremonyforJandhisfiancéeinthechurch, Ma Daomin beingoneofthe witnesses．The wedding wascelebrated with hymns,sermonsand prayers．Whenprayingforthebrideandgroom,MaDaominheldtheirtightlyclaspedhands,meaning thatwiththeblessingofGodandfriends,thecouplewillaccompanyeachotherforlife．Accordingto J,therewasnoexchangeofgiftsbetweenthebrideandthegroom,andLisulanguageinbothoral andwrittenformswereusedthroughoutthewholeprocess． 〔１３〕 Onthe weddingday,thebrideƳsfamilyinvitedthe wholevillagetodo “Lajado” atthe groomƳshome．JƳsfamilytreatedthem withpork,honey waterandbroth．Atthattime,notmany

〔１１〕 It,inLisulanguage,meanstodeliverletters,referstosendproposalsofmarriage． 〔１２〕 Mapa,inLisulanguage,isatermappliedbytheLisupeopletoclergymenandclergymenofthechurch． 〔１３〕 “LaJiaduo”wasoriginallymeanttodrinktea．WhentheLisuChristiansinvitedfriendsandrelativestothewedding,they used“LaJiaduo”asareference,whichisequivalenttoaguestinChinese．Itisaeuphemismfor“banquets”bytheLisu．

２２１ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６ peopleinFugongbelievedinChristianity,butalltheChristiansinJƳsvillageattendedhiswedding． FewnonＧChristianswouldgotothechurchtoattendawedding．AsJƳsfamilywasverypooratthat 〔１４〕 time,hedidnotsend“RanMeiPu” tothewifeƳsfamilyexceptforalinenblankettohismotherＧ 〔１５〕 inＧlaw．WhenhereturnedtohismotherＧinＧlawƳshome threedaysafterthewedding,hedidnot givethemapig,butpiecesofporkasagestrure．BothJandhiswifeƳsfamiliesareChristianslivingin thesamevillage,soherparentsdidnotaskforabrideprice．Jsaid:“IfitwasnƳtforthegraceofGod, 〔１６〕 Iwouldhavehadahardtimegettingawife．” Becauseofpoverty,Jdidnotprovideeachofhis 〔１７〕 wifeƳsrelativesandfriendswithadustpanmeal fortheweddingbanquet,butinsteaddividedthem intogroupsoffiveorsix,eachgroupsharingonedustpanmeal． AhciofK VillageandhiswifeƳsmarriagein１９５６isanintraＧChristianone．Ahcihadsuffered fromdiarrheaandfeversincehewasbornin１９３８．Atthetime,hisparentsbelievedintheLisu traditionalreligion,whichwasmainlyanimistic．Becausemedicinewasscarce,theytriedtocurethe childbycallinginNipah(thetraditionalpriestintheLisupeople)tooffersacrificestothedevil．But evenafterusingupthefamilyƳspigs,chickensandsheep,Ahcididnotgetbetter．Whenhewasfive orsixmonthsold,hisparentssoldtheircowsinordertogototheNipahwhowasmoreskilledin witchcraftinanothervillageforhelp．Halfwaythrough,they met MaDaomin,who waspreaching aroundKvillage．Knowingthis,MaDaominputhisrighthandonAhciƳsheadandprayedforhim． ThenhetooksomewesternmedicineandgaveittoAhci．HeadvisedAhciƳsparentsnottogotothe Nipahtooffersacrificestoghosts,reassuringthemthat“Godwillhealthechild．”Afterawhile, AhciƳsdisease wentawayunexpectedly．Sincethen,hisparentsconvertedto Christianity,sodid Ahci．Later,hisfatherdiedofillness,leavingtheyoungAhciwithhismother．Whenhewasabout１５ yearsold,helearnedabouttheBibleandLisulanguagefromthelocalclergy,sohehadacertain understandingofChristianity．Attheageof１８,withthehelpofthechurch,he marriedawoman (Christian)fromhisvillage．Naantali,thefirstLisupriestinFugongtrainedby MaDaomininthe 〔１８〕 firsthalfofthe２０thcentury ,servedasawitnessattheirweddingceremonyandprayedforthem． BecauseAhciƳsfamilydidnothaveanysavings,hedidnotgivebridepricetohiswifeƳsparents．On theweddingday,Ahciinvited２０or３０friendsfromthechurchforasimplemeal．Hedidnotgivehis 〔１９〕 wifeapromisefee． Ifinthefirsthalfofthe２０thcentury,ChristiansintheLisuregionofChinaandMyanmardidnƳt needbridepriceformarriage,thenafter１９８０,therewerecasesofgivingandreceivinggiftsinthis

〔１４〕 “Ran MeiPu”meansbrideprice． MaiLaiM 〔１５〕 Lisusaid,Itis uinLisulanguage． 〔１６〕 From August５to６,２０１２,theauthorinterviewedwithJin Mugujiavillange,FugongCounty,NujiangState． 〔１７〕 Lisusaid ．ItiscustomaryforamantosendadustpanmealtoeachwifeƳsrelativesandfriendswhenLisuget married．Thedustpanriceiscornriceorrice,whichiscoveredwith１０—２０piecesoflump meat,eachlumpweighing２０—３０grams． Dustpanricehastwokinds,onekindistoimmediatefamilymembers,oneisforgeneralfriendsandrelatives,theformersaid (yi jin,),namelytheroot,pointedtorelatives,includingherparentsbilateralimmediaterelatives;Thelattersaid (wue)．Theformer carriestwiceasmuchfoodasthelatterwhenitisdividedintodustpans．Therefore,theweddingdaytosendadustpanmealcontainsthe bloodrelationship,marriage,therelationshipwiththevillage,friendsandothersocialrelations． 朱发德主编 滇 西 基 督 教 史 怒 新 出 准 印 字 第 号 〔１８〕 ZhuFahde:« »ThehistoryofChristianityin western Yunnan, (２００７) ２０ NujiangNewissue(２００７)Mo．２０,２００８,P１０６、P３５１Ｇ３５２． Nipuyan Nipupu 〔１９〕 Itis or inLisulanguage,theformerthoughtastokenofpromiseapieceofcloth,whichspecifythe promisefee．

２２２ BAIMACUO,etal．:TheChamritualofPadmasambhavainTibetanBuddhism region．TheAhcicouplehadsevenchildren．Twoofthesonsdiedyoung,andnowonesonandfour daughtersarealive．Hisfivechildren were marriedfrom １９８５to１９９８intheform ofintramural marriage．In１９８５,AhciƳsson,Ahke,married Ahmi,avillagegirlwho wasthegranddaughterof pastorNatany．In１９８６,theeldestdaughterAhna (２０)married Ahyon (２２)fromanothernatural villageinthesamevillage．Later,thesecond,thirdandthefourthdaughtermarriedChristian men fromthesamevillage．Whentheeldestdaughtergotmarried,herhusbandAhyongƳsfamilygaveher １５０yuanasa “ran meipu”and４０yuanasapromissoryfee．Ontheweddingday,AhyonƳsfamily slaughteredabigbull,fourorfivebigpigstoentertainherrelativesandfriends．Theyalsoprepared “yijin ”dustpanriceforbothherfatherƳsandmotherƳsimmediatefamilies,and“wue”dustpanrice forherotherrelativesandfriends．OnthedayofbetrothalandthedayofreturningtothebrideƳs 〔２０〕 home,abigfatpig wassenttoherparentsƳ．ThebrideƳsfamilysentapigtoAyonƳsfamilyasa returngift,whichwasgiventohisrelativesandfriendsbyhisparents．Whenthethirdandsecond daughtersgotmarried,theyreceiveda “Nepupu”of３０yuan,anda “Ran meiPu”of２００yuanfor theirparents．When thefourth daughter got married,her “Nepupu”was １００ yuan,and the “Ranmeipu”was２００yuan． ForAhciƳsgrandchildren,“promisefees”andbetrothalgiftshaveincreased．From２０００to２０１９, thesixofAhciƳsgrandchildrengotmarriedwithinthechurchinaccordancewithChristianprotocol． Hiseldestgrandsongotmarriedattheageof１６in２０００,buthiswifeelopedwithothers,sohehadto divorceher．Whenhegotmarriedagainin２００４,hegavehisfiancée２００yuanasapromisefeeand１, ０００yuanasabrideprice．Duringthewedding,hekilledthreepigsandgaveonetowifeƳsfamily．In ２００８,whenthesecondgrandsongotmarriedattheageof１６,heintendedtogivehisfiancée４００yuan asapromisefee,butendedupgiving１,０００yuanasrequiredbyherparents．Theweddingcostatotal of１８,０００yuan．WhenAhni(theseconddaughterofAhciƳseldestdaughter)gotmarriedattheage of２０,herhusbandgaveher１,０００yuanasapromisefee,and４,０００yuanasbridepricetoher parents．WhenAhhu (theeldestsonofAhciƳseldestdaughter)gotmarriedin２０１２,hegave２,０００ yuantohiswifeaspromisefeeand６,０００yuantoherparents．Ah Kong (theeldestdaughterof AhciƳsfourthdaughter)gotmarriedin２０１９attheageof２０,thelegalageformarriagestipulatedby thestate．AhKongreceived２,０００yuanfromthegroomasapromisefeeand２０,０００yuanasabride priceforherparents． Intheabovecases,Jand AhcibegantobelieveinChristianityinthe１９３０s．AhciƳssonsand daughters,daughtersＧinＧlaw andsonsＧinＧlaw beganto believein Christianityafter１９７９,and his grandchildrenbelievedinChristianityundertheinfluenceoftheirparentsandgrandparents．Thereis acertain“familialinheritance”．Allhischildrenandgrandchildrenfollowedtherulesofintermarriage inthechurch．ComparedwiththeLisuChristians,whofollowedthe“tradition”oftheintraＧChristian marriagebefore１９５６,changeshavetakenplaceintermsofpromisefeesandbridepricesincethe 〔２１〕 １９８０s．Forexample,thechurchsetalimitof２００yuanforbrideprice intheearly１９８０s．However, theamounthasbeenincrisingsince１９９０s,especiallyafter２０００,reachingovertenthousandyuanin ２０１９．Changeshavealsooccurredinweddingcustoms．Themostremarkableoneisthatthebrideand

〔２０〕 Aftertakingoutthepigintestines,sendthehead,limbs,liver,heart,lungandotherorganstogetherwithsuet． 〔２１〕 OnJune３,２０２０,theauthorinterviewedSasa,theseconddaughterofAhciinKvillageinNujiang,Yunnan．

２２３ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６ groom,whousedtowearthetraditionalLisudressthroughoutwholeweddingprocess,wouldnow putonaweddingdressattheweddingbanquet,whichtheauthorhasnoticedtenyearsbeforewhile investigatinginLisuareain Mymmar．Inrecentyears,Christiancouplesin NujiangLisuareaalso wearweddingdressorHanfuontheirweddingday．Thethirdchangeisthedustpanmealgivento thebrideƳsparentsandrelatives,whichbecomesapieceofrawporknow．Asthepriceofporkrosein thepasttwoorthreeyears,grasscarporcarpboughtinthemarketarealsoused,butarestilldivided into“Yijin”and“Wue”．BycomparingthemarriagesofthefourgenerationsofAhciƳsfamilyinK village,wefindthatthelocalLisuChristianshavefollowedthetraditionofinternalmarriage,butnot completelyinaccordancewiththe “TenCommandmentsofMarriage”stipulatedbymissionariesin theearly２０thcentury．Infact,there wasnosuchruleas “nodowry”afterthe１９８０s．Onthe contrary,bridepriceandpromisefeesgeneratedbyintraＧmarriageamong Christiansindifferent historicalperiodsvary,andareshowinganincreasingtrendovertime．Inaddition,theLisubelievers whoconvertedto Christianityinthefirsthalfofthe２０thcenturystrictlyfollowedthe “Ten CommandmentsofMarriage”stipulatedbythemissionariesintheLisuareaofChinaand Myanmar whentheygotmarried,buthelda“tolerant”attitudeafter１９８０． ThemarriageofJandthefourgenerationsoftheAhciƳsfamilyintheabovecaseseemstobe conductedentirelyinaccordance withthe Christianceremony,butinfact,suchceremoniesand proceduresas marriageproposalbythe matchmaker,engagement,banquet,andreturningtothe wifeƳshome,arenothingbutacontinuanceoftheLisupeopleƳstraditionalmarriagecustom．What differsisthattheroleofmatchmakersandwitnessesplayedbythevenerableeldersofthefamilyor thevillagewhowereeloquentandaccomplishedin musicandtraditionalreligionisnowservedby clergymen．Anotherdifferenceisthatthesingingoffolksongsandworshipofancestors(sacrifice) becomespreaching,singinghymnsandpraying．Theobjectofprayingforblesshasalsochanged． Drinkingalcoholhasbeenreplacedbydrinkinghoneywaterandtea．Itcanbesaidthatdespitethe changeofpeopleƳsreligiousbelief,thesymbolicmeaningofritualsandcustomsremainsunchanged． ThegreatestchangeinmarriagecustomsintheearlyperiodwhenChristianitywasintroducedinto theNujiangwasthatmarriagebetweenChristiansdidnotrequireabrideprice．Besidesritualsand ceremonieswerethesimplified,thoughtheirsignificanceorpurposeremainsthesame． TheintroductionofChristianitychangedtheLisucustomofcalculatingthebridepricebycattle． WhenChristianityenteredintotheLisuareaonthenorthernborderofChinaand Myanmar,Lisu intraＧChristianmarriagewasconductedinasimplifiedwaywithoutbrideprice,becauseitwasdone accordingto“GodƳsgrace”．ThebrideƳsfamilydidnotaskforanybrideprice．A mealwithrelatives andfriendsofbothfamilieswouldsuffice．LisuChristiansbelieveditwasUsaƳswillthatuniteda manandhiswife．Soaslongastheylikedeachotherandwerewillingtomarryeachother,nobride pricecanbeaccepted．Thiswasprescribedbythemissionaries．WhenJgotmarried,hedidnotgive hiswifeandherparentsapromisefeeorabrideprice,buthehadprepareddustpan mealswhich indicatedhisclosenesswithrelativesandfriends．Tosomeextent,treatingdifferentgroupsofpeople as“brothersandsisters”(membersofthechurch)haseliminatedpeopleƳsdifferencesinidentityand status．ItcouldbesafelysaidthatthemostsignificantfeatureofintraＧChristian marriageisthatit haschangedtheunequalmaritalrelationintheLisutraditionalmarriagecustomsintoarelatively equalone．

２２４ BAIMACUO,etal．:TheChamritualofPadmasambhavainTibetanBuddhism

Ⅲ．MarriageTransitionfromIntraＧChristianMarriageandIntra& Extra Christian Marriage

Theperiodbetween１９５７and１９７８witnessedavacuumofChristianbeliefintheLisuregionof China．Asaresult,theruleofintraＧChristianmarriagewasbroken．After１９８０,withtherecoveryof Christianfaithandsocialdevelopment,intraＧChristianmarriagecoexistedwithelopementandother marriageforms．PreviouslywehavepresentedseveralcasesofintraＧChristianmarriage．Next,wewill continuetotakevillageKasanexampletodiscussthelocaltransitionofmarriagecustomsfrom intraＧChristianmarriagetocoexistenceofintraＧChristianmarriageandextraＧChristianmarriage． LisuChristianshadobservedthe “TenProvisions”fromthebeginningofthe２０thcenturyto １９５６．However,thepracticeofintraＧChristian marriageamongChristianswasinterruptedbetween １９５７and１９７８．AlthoughtheChristianfaithwasrestoredafter１９８０,theecclesiasticalrulesofintraＧ Christianmarriageprescribedbythe missionarieshadsufferedablow．InfluencedbytheChinaƳs Reform and Opening Up,someLisu Christiangirlsin Nujiang marriedlocalnonＧChristian men, mostlybywayofelopement．Differenceinreligiousbeliefwasthemainreasonforelopementinthis period．Inmostofthecases,itwasChristiangirlswhomarriednonＧChristianmen．Mostofthosewho elopedwereinaromanticrelationshipandhadhadsexwitheachotherbeforeeloping．Loverswho failtowintheirparentsƳpermissionformarriagealsochosetoelope．Afterelopement,themanwould takethegirltoherparentsƳhometoapologize．Usuallyarequirementofbetrothalgiftswouldbe made,butsomeparentsdidnotwantany．Around１９９０,someLisuChristiangirlsmarriedmenfrom otherprovinceslikeShandong,Henan,HubeiandZhejiangandfollowedthemthere．Sinceitwas verydifficultforthemtoreturntotheirparentsƳhomeagainfromsuchfarＧawayplaces,themenƳs familieswouldofferseveralthousandsofRMBasbetrothalgiftstoshowtheirgratitudeforthegirlsƳ parents．Andthereweresomegirlswhoweresoldtootherprovincesbyhumantraffickers．Thus,the problem waswhetherparentsshouldacceptoraskforbetrothalgifts? Accordingtothechurch rules,Christianswerenotallowedtoacceptbetrothalgifts,nottomentiontakingtheinitiativetoask forthem．Soparentswhohadacceptedbetrothalgiftswererequiredtomakeapublicconfessionto Usa,theclergyandotherchurchmembersafterwards．Thiswasaconstraintimposedbythechurch withrespecttointraＧChristian marriage,thepurposeofwhich wastoregulateandunitechurch members． Theparentswhohadacceptedbetrothalgiftswereconvicted,and werenotallowedtoshake handswiththeclergy,takecommunion,bebaptized,preach,leadachorusorprayforothersinthe churchduringconviction．Iftheyfellill,otherscouldnotprayforthemeither．Some“Marpa”swere disqualifiedasaresultofacceptingthousandsofRMBasbetrothalgiftsfromtheirsonsＧinlawin otherprovinces．Tosomeextent,such punishmenthadconsolidatedandstrengthenedthe “Ten Provisionsonmarriage”recordedinthe“ ”．However,theclergyofLisuethnicityinChina and Myanmarseemedtohavemisinterpretedsomeoftheprovisions．Forinstance,what“Rule５”said wasthatitwasbetternottoacceptbetrothalgifts,butwhatwaspracticedatthegrassＧrootlevel churcheswas “betrothalgiftsarebanned”．The missionariesƳintention wastoreducebelieversƳ

２２５ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６ financialburden,butthe practice was vastly differentfrom Lisu peopleƳstraditional marriage custom．DuetolocaleconomicdevelopmentandpeopleƳsgrowingopenＧmindednessinLisuarea,Lisu Christiansin Nujiangstartedtoacceptbetrothalgiftsbytheendofthe１９８０sandespeciallythe beginningofthe１９９０s．TheybelievedthatbetrothalgiftswereagestureofgratitudeforparentsƳ rearingandsupport．Ithadaroused manydiscussionsamongchurchesandtheirbelieversatthe beginning,andsomeparentsevengotconvictedforacceptingbetrothalgifts．Butlaterastimewent by,thechurchturnedablindeyetoit．Forinstance,AhyongfromvillageKgotmarriedaccordingto Christianprotocolin１９８６．HegavethebrideRMB４０asatokenoflove,andgaveRMB１５０toher parentsasbetrothalgifts．Inaddition,heslaughteredacowandfourorfivepigstotreatherrelatives andfriendstodinner,andgaveeachofthemanextramealtotakeaway．Atthattime,Ahyongwas thefirstmaninvillageKtoslaughteracattleforaweddingsincetherestorationofChristianfaithin the１９８０s．TheweddingwasagrandonecombiningthetraditionalweddingcustomofLisuethnicity withChristianrituals．Aftertheweddingceremonyinthechurch,Ahyongandhiswifewenttothe localauthoritiestoapplyforamarriagecertificate．Threedayslater,accompaniedbythebestman 〔２２〕 andthebridesmaid,thecouplevisitedthebrideƳsparents,bringingapig,４packetsofbricktea ,１ 〔２３〕 〔２４〕 bagofsugar ,severalpacketsofmilkpowder andothergifts．ThebetrothalgiftsAhyonggave hisparentsＧinＧlaw seemednottobeastaggeringsum,butinfactthecost washuge．This was th differentfromthesituationintheearly２０ century whenintraＧChristian marriagedidallthings withoutbetrothalgifts． Ahyonghasthreesistersandallofthem believein Christianity．Twoofhisyoungersisters elopedin １９９０s becausetheir parents did not allow them to marry nonＧChristian men．For Christians,elopementwasadisgrace．So whenthetwo mencame withthegirlsto “apologize”, AhyongƳsparentsdemandedadowryof２,０００yuaneach．Intheend,theygave１０００yuan,abagof whitesugarandabagofmilkpowderinstead．SincetheelopedcouldnotgetmarriedintheChurch． Sothetwocouplesdidnothold weddingceremonies,nordidtheyentertaintheirrelativesand friends,whichwasmoneysaving．IftheceremonywasconductedaccordingtoChristianetiquette,a manonlyneededtogiveawoman１５０—２００yuanRMBasdowry．TwoyearsafterthehersisterƳs elopement,AhyongƳsyoungestsistermarriedanonＧChristianmaninZhejiangProvince,whomgive herparents７,０００yuanasbrideprice．Becauseallthreedaughters(Christians)weremarriedtononＧ Christiansandtwoofthemchosetoelope,AhyongƳsparentswerepunishedbythelocalchurch． Theywerenotallowedtomakepublicprayersinthechurchforthreetofourmonths,ortoshake handswiththeclergyduringreligiousservices．Besides,theyhadtomakeconfessioninthechurch fromtimetotime,sothatthechurchcouldprayfor“forgivenessofsin”forthemonthegroundsof theirhonestyandsincerity．Itwasnotanhonortobeconvictedbythechurch．Therefore,parents wouldoftenremindtheirchildrenandthechurchitsmemberstomarryChristians．However,there wereasmallnumberofpeople who would violatethe “regulations”andelopeor marry nonＧ Christians．

〔２２〕 Theweightofporkwasmorethan５０kg． 〔２３〕 Therewere４piecesofbrickteaineachbag． 〔２４〕 Abagofwhitesugarweighedabout４０kg．．

２２６ BAIMACUO,etal．:TheChamritualofPadmasambhavainTibetanBuddhism

Ahci,whohasbeenmentionedpreviously,hadagranddaughternamedXiaoXiao．Whileworking inZhejiangProvince,herauntwhowaslivingthereintroducedhertoalocalHannationality,anonＧ Christianman．Thetwofellinloveandgotmarriedin２００８．AccordingtothelocalHancustom,the 〔２５〕 manƳsfamilygaveXiaoXiaoasetofgoldjewelryandadowry toherparentsin Nujiang．Her parentsbuiltanewhousewiththebrideprice．Asa,anothergranddaughterofAhciƳs,fellinlovewith anonＧChristian man．TheyusedtovisiteachotherƳsparentstogetherduringtheSpringFestival beforegettingmarried,whichaccordingtothelocaltradition wasa “bashful”behavior．However, sinceAsaandherboyfriend werehighlyeducatedandhadpassedthelegalagefor marriage,her parentsbelievedthattheycouldtreatmarriagerationally．Moreover,theywereallgoodchildrenin theeyesoftheirparentsandfinanciallyindependent．Therefore,theirparentsrespectedtheirchoices． Asforbrideprice,AsaƳsparentshadrequirements．InadditiontoabrideＧpriceofover１００,０００yuan, theyaskedAsaforanextra１００,０００yuanasarewardforbringherupandpayinghertuitionfees fromprimaryschooltouniversity,whichtheybelievedthattheydeserved． OneofAhciƳgrandsons,Ahde,fellinlovewithagirlatcollege．Hebroughthisgirlfriendhome aftergraduationwhilehisparentswereaway．Hedeniedbeinginlovewhenhisparentswhohad learnedaboutitplannedto makeengagementforhim．Afterall,hehadjustturned２０,and was uncertainabouthisfuture．Thereareagroupofpeoplein K village whohavefoundajobafter graduationfromjuniorcollegeorpolytechnicschoolsince１９９０s．Mostofthem wereChristianswhen theywereyoung,butstoppedgoingtothechurchandforvariousreasonsafter working．They neitherelopedwiththeirloversnorheldchurchweddingceremonies,butinsteadtheygotmarriedby gettingengagedfirstandthenholdingaweddingceremony．Theirweddingceremonieswereusually heldinthevillageorinthecity．Andthe mainpurpose wastoentertainrelatives,friendsand colleagues．Ifitwasheldinthecity,theywouldnolongerpreparethe“dustpanrice”forthewomanƳs relativesandfriends．Instead,８—１０peoplewhoattendedtheweddingwouldsitatthesametableand eattogether,andnosugarＧsweetenedwaterorbrothwasprovided．Thehostofaweddingceremony hasalsochangedfromtheclergymantotheleaderfromtheirworkingunits．Thiskindofweddingis obviouslyinfluencedbyHancultureandmoderntrends．Inthefuture,ruralcollegestudentslikeAsa andAhdewillalsogetmarriedbyfollowingthesameprocedureofholdingaweddingceremonyafter gettingengaged,duringwhichthedetailsoftheceremonysuchaswhethertofollowthetraditional oramodernonewillbenegotiatedbetweentwofamilies．Thatistosay,inadditiontointraＧChristian marriageandelopement,thereisanew marriagefashionfortheLisuChristiansinKvillage,which combinestraditionwithmodernity． Today,thoughthechurchƳs“rulesandregulations”aboutmarriagedonotchange,butlifehas changed,ortoputitinanotherway,hasbecomemoreinclusive．Forexample,ifaChristianmarriesa nonＧChristian,theycannotbemarriedinachurchandtheclergywillnothosttheweddingforthem． However,aslongasthebelievercomestothechurchtoconfesshis/hersinaftermarriage,theywill beconvictedforaperiodrangingfrom ４or５ monthsto１year．Whentheconvictionisover,the deaconorMapawillprayforhim/herforthe“forgivenessofsin”,afterwhichtheywillberecognized bythechurchagain,andwillbeviewedasbeingnodifferentfromotherbelieversagain．However,

〔２５〕 XiaoXiaoandherparentsdidnotdisclosetheexactamountofthebrideprice．

２２７ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６ thechurchdoesnotpursuethosewhodonotconfess．WhatƳsmore,astheirincomeincreases,itisno longersurprisingforChristianstogetmarriedwithbrideprice．InLisupeopleƳsopinion,brideprice isa wayin whichthegroomƳsfamilyexpressesgratitudetothebrideƳsparentsforcaringand bringinguptheirdaughterＧinＧlaw．From the１９９０stonow,thebridepriceoftheLisu Christian marriagehasincreasedfromdozensofyuantotensofthousandsofyuantoday．ForChristians,bride priceisnotthemostimportant．Whatisimportantisthattheycaninviteapriesttowriteaproposal letterforthem,proposemarriagetotheirbeloved,holdtheweddingceremonyinthechurchwiththe consentofboththegirlsandtheirparents,andbecomehusbandandwifeinthenameofUsa．The wholeprocessfrom marriageproposal,engagementto weddingis witnessedbytheclergyofthe church,relativesandother membersofthechurch,whichenhancesthesenseofceremonyand sacrednessofthewedding．Hencetherearerelativelyfewdivorces,because “Usa”(God)doesnot allowbelieverstodivorce．ThistypeofmarriageiswhatmostChristiansaspiretoandpursuebecause itbringsasenseofhonor． Inrecentyears,asmoreyoungpeopleinvillageKgotouniversity,thenumberofpeopleworking inthestatesystemalsoincreases．Although mostofthem believedinChristianitywhentheywere young,theydonotgotochurchafterleavingtheirhometownforschoolorwork．Parentsandlocal churchesshowgreattoleranceforthisgroupofpeople,notrequiringthemtomarryChristians． DuringthefollowＧupinvestigationin Myitkyinafrom ２０１０to２０１９,theauthoralsofound changesinthemarriagemodeinLisuvillageMfromintraＧChristianmarriagetocoexistenceofintraＧ ChristianmarriagewithelopementandotherextraＧChristianmarriage．Therehasbeenintermarriage betweentheLisuChristiansin MyanmarandBuddhistbelievers,Islamists,and Hanfolkreligious believersin Theravada．Theauthorhasattended many weddingsofLisuChristiansin Myanmar． ComparedwiththoseinChina,LisuChristiansin Myanmarpursueastrongersenseofceremonyas faras weddingisconcerned．Theyattachgreatimportancetothesignificanceof Usa (God)in marriage．Atthesametime,theyalsopaygreatattentiontoweddingcommemorationandhavethe habitoftakingweddingphotos．Theweddingvenueincludeshomeandanumberoflocationsinside andoutsidethechurch．The mainceremonyoftheweddingiscompletedinthechurch．Afterthe ceremony,thenewlyＧwedcouplegettheirmarriagecertificatesfromthepriestwhomarrythemin thechurch,on whichthepriest,thebride,thegroomandtheirparentswillsigntheirnames．The marriagecertificatesissuedbythechurchhavebeenauthorizedbythelocalgovernment,sotheyhave thesamelegalsignificanceasthoseissuedbythegovernment．TheyarewritteninbothBurmeseand Lisucharacters,andastuboftheissuedcertificatewouldbekeptinthechurch．Duringthewedding ceremony,thepriestwillstresstheimportanceofUsa(God)inmarriageandthesanctityofmarriage throughpreaching,prayingandfellow believersƳsingingofblessing．Theparentsandeldersofthe brideandgroom willalsoemphasizetheroleofUsain marriage whenofferingtheiradviceand wisdom．Inshort,inasolemnandjoyousweddingservice,thecoupleandtheChristianspresentonce againreviewtheBiblicalstoryofUsaƳscreationoftheworldandhumanbeingsthroughthesermons ofthepriest．Atthechurchwedding,thebrideandgroomarewearingLisucostumeswhilethebride wearsabridalveil．Afterthewedding,theyoungpeoplefollowedthebrideandgroomtojoininthe fun．Thebrideinherweddingdressandthegroominhissuitswillattendtheweddingbanquet,and distributeweddingcandiestoguests．Duringthebanquet,therewillbebandssinging．Thewhole

２２８ BAIMACUO,etal．:TheChamritualofPadmasambhavainTibetanBuddhism weddingprocesswillberecordedbyphotosandvideos． Intheprocessofproposalandbetrothal,theLisutraditionalmarriagecustomstillcontinues．For example,nonＧChristiansneedtoinvite “ ”(matchmaker)inthe marriageproposal,while Christiansaskclergymentobematchmakers．Althoughthepeopletheyhirearedifferent,theirrole asamatchmakerthroughouttheceremonyremainsthesame．Foranotherexample,differentfrom nonＧChristiansƳdrinkingalcoholanddancing “guangqing”(Lisudance)intheweddingceremony, Christiansdrink whitesugarwater,milk,coffee,broth,eatpilafwithhand,singhymns,sermons, prayers,anddanceholydances．Lisupeople whobelieveintraditionalreligionshaveanancestor worshipceremonywhentheygetmarried,andChristiansreplacetheancestorworshipceremonywith prayingandpraisingUsa．

Conclusion

TherearemanyreasonsforthemarriagechangeofLisunationalityinthenorthernpartofthe borderbetween Chinaand Myanmar．Socialdevelopment,economy,educationandthechangeof marriageandfamilyconceptallaffectpeopleƳschoiceofmarriage．Amongthem,theintroductionof Christianityinthefirsthalfofthe２０thcenturyhadagreatimpact．ThespreadofChristianity changedthetraditionalmarriagecustomsofLisunationality,suchas marriagebycaptures,crossＧ cousinmarriageandengagementbetweenbabies．Instead,itisreplacedbyintraＧreligionmarriage,but itisnottheonlymarriagemodeforLisuChristians．TherationalchoicesmadebytheLisupeoplein theChristianfaithindifferenthistoricalperiodscanbeinvestigatedfromtheperspectiveofchanges inthemarriagemode．TheauthorbelievesthatthisisoneofLisuƳssurvivalwisdomsanditisaway forthemtoadapttosocialdevelopment．ItisalsoamanifestationofthelocalizationofChristianityin thenorthernborderbetweenChinaandMyanmar．Theprocessofmarriagetransition,from marriage bycapture,elopement,intraＧreligion marriagetointraandouterＧreligion marriage,isaprocessof twoＧwayadaptationandintegrationofthetraditionalcultureofChristianityandLisupeople．Ithas alsoblendedthecountryƳssocialdevelopmentatthesametime．Itprovidesaresearchperspectiveand helpsustofurtherunderstandthesignificanceofthelocalizationofChristianityincrossＧborder ethnicareas．

２２９ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６

中文题目: 基督教与中缅北界傈僳族婚姻方式的变迁———以怒江 村为例 K

作 者:沙丽娜 云南大学民族学与社 会 学 学 院 民 族 学 博 士 生 云 南 省 昆 明 市 翠 湖 北 路 二 号 电 话 , , ,６５００９１, :＋８６Ｇ１５０Ｇ 邮箱 曹韩 德宏师范高等专科学校孟中印缅关系研究所副教授 云南省德宏州芒市拉 ８７１２Ｇ８Ｇ１９５, :４５０６５４４０８＠qq．com; , , 怀村 电话 邮箱 ,６７８４００, :＋８６Ｇ１５２Ｇ８７２２Ｇ１Ｇ２０８, :caohan２０１３＠gmail．com．

摘 要:从抢婚 私奔 教内婚到教内外婚并 存 的 婚 姻 方 式 变 迁 历 程 是 中 缅 北 界 傈 僳 族 在 不 同 历 史 时 期 对 基 督 教 的 、 、 , 理性 选择的结果 亦是基督教与傈僳族传统文化之间 的 双 向 融 合 过 程 折 射 出 傈 僳 族 社 会 发 展 轨 迹 本 文 以 基 督 教 “ ” , , . 的传入与发展作为切入点 考察怒江 村傈僳族的婚姻变迁 为跨境民族基督教本土化提供一个研究视角 有助于我们 , K , , 进一步认识跨境民族地区基督教本土化的地方性意义 .

关键词:中缅北界 傈僳族 基督教 婚姻方式变迁 生存智慧 ; ; ; ;

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