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