(1) Marriage Customs of Han Nationality

Immigrants have promoted the integration of farming culture in the Central Plains and nomadic farming culture of ethnic minorities in southern mountainous areas. Since the Qin and Han Dynasties in Yunnan, with the development of southwest Yi by the central dynasty, a large number of Han immigrants entered the southwest region, and a large number of expeditionary troops stayed in Erhai Lake during Nanzhao period. However, the cultural blending in this period is a two-way process. On the one hand, the degree of "Sinicization" of nomadic people in Yunnan is deepening day by day, on the other hand, the Han people who moved to Yunnan also have the phenomenon of "alienation", and finally they are completely integrated into the locals. It was not until the Ming Dynasty that more Han Chinese moved to Yunnan that this phenomenon was changed. According to historical records, Zhu Yuanzhang, Emperor Taizu of Ming Dynasty, sent Fu Youde and others to Yunnan with a rate of 300,000 troops, and some of them stayed in wasteland. Later, Mu Ying "brought more than 2.5 million people from Jiangnan and Jiangxi into Yunnan" and Mu Chun "moved more than 300,000 people from Nanjing" into Yunnan (the above figures should be exaggerated). Since then, the Han nationality has become the main ethnic group in Yunnan, and ethnic minorities have become real ethnic minorities. As a large number of Han people moved to Yunnan to settle down, they transplanted the agricultural culture of the Central Plains to the southwest, and a set of marriage customs and family ethics of Han culture became an important part of Yunnan culture. Until the Republic of China, due to the geographical environment, Yunnan cloud culture was blocked and closed, and the so-called "ancient Chinese customs" in the wedding customs that amazed Yunnan travelers still existed. Among the Han people in Husa Township, Longchuan County, who are called "old men" (claiming to be "Dabaotou"), marriage still follows the six rites, forming a major feature of Yunnan's cloud behavior culture.

The marriage customs of the Han nationality in Yunnan follow the following six items. First, look at others. Marriage is presided over by parents or family elders. Parents should choose wives for men and women 16 and 17 years old. Although the selection criteria vary slightly from place to place, they are generally nothing more than the following: (1) Family status is equivalent; Attributes are equivalent; The same is true of religion; The family has no bad reputation; Men and women have different personalities. Of the above five, the last one is the most important. Second, make up your mind. Making a gift is also called taking eight characters. After the date was fixed, the man asked two matchmakers to write the boy's date of birth on a piece of red paper, and prepared four or five pieces of clothes, fruits, wedding cakes, tea and salt, pigs and sheep, and gold wares, invited a drummer and sent them to the woman's house. The woman took the gold wares, about half of the grain, and took some clothes at will, and then sent back the shoes, hats, pens, ink and books, and wrote the girl's date of birth on the red post for the man to keep. On this day, both men and women will invite their immediate family and friends to entertain them. After that, the marriage is completely valid. If both men and women propose marriage to another family for no reason, the other party can intervene and even go to court for it. Third, gifts. This ceremony, also known as whipping pigs, is held the day before the wedding. The situation is basically the same as the final decision, the only difference is that the gift must be a hall full of wood and daily necessities when it is sent from the woman's house to the man's house. Some people can also combine ceremonies with ceremonies to save money. The two sides first write eight characters (commonly known as "cursive characters") and exchange them together the day before the wedding, which is called "two innings of millet fighting". Because the ceremony was decided after the two sides talked about it, or because the men and women were underage, or because the married person was not ready at the moment, the ceremony was decided as a date first, and they could get married three to five months after the date. Fourth, welcome. Send invitations to relatives and friends a few days before marriage. The man must be delivered by the groom himself, and the woman is invited by the bride's brother. After receiving the invitation, relatives and friends should immediately prepare wedding gifts, couplets, money and other gifts, while the woman can only send clothes and accessories, which is called boxing gift. On the wedding day, women's relatives and friends get up early to go by sedan chair, and the sedan chair money is paid by the host family as usual. After all the guests arrived, the groom greeted her in a sedan chair at the selected time. There were drums and music along the way, and there were people clapping their hands in front, sunshine and other deacons. When I arrived at the woman's house, someone stopped the door as usual and didn't open the door until the man handed in the door bag. Elsewhere, the groom's mother greeted him personally. When she arrived at the bride's house, she swarmed in and her mother-in-law sat in a chair in the hall. The bride knelt down, put on a rosary, covered with a red handkerchief, and was carried into a sedan chair by her brother. As usual, the bride will cry. When she arrives at the man's house, she will set off firecrackers outside the door, and two female guests will take the bride to the new house with their relatives. A couple were sitting on the bed, and a long-lived and happy old man spread out his account, scattering pine nuts, melon seeds, lotus seeds, ginkgo and dates in all directions, saying auspicious words. Then a long-lived and happy old woman brought noodles. The groom eats first and the bride eats later, which is called longevity noodles. Some of them use wine, which is called making cups and cups. After that, a ceremony of worshipping the church was held. Relatives of foreigners were worshipped by their ancestors, which was called recognizing relatives. The relatives and friends who were worshipped must give red envelopes. In the evening, as usual, a noisy room will be opened, and friends and relatives will laugh and go home contentedly. In addition, in the new house, children's lanterns need to be lit and placed under the bed of the couple; Light all-night candles and put them on both sides of the bed, one for the groom and one for the bride. If two wedding candles are extinguished at the same time, it will be a good omen for the bride and groom to grow old together. Fifth, go back to the door. On the third day after the wedding, the bride and groom return to their daughter's house in a sedan chair early, which is called a return visit. After breakfast, the newlyweds go out to pay homage to the relatives and friends of the woman, so that the groom can meet her relatives and friends, and the worshippers also give gifts or red envelopes. After dinner, the couple must return to the man's house before sunset, commonly known as "sunbathing". Sixth, the full moon. After the couple go home, the bride is not allowed to go home at will. After 30 days of marriage, the woman's family will send someone to pick her up. After the bride came home, she stayed for more than ten or eight days, and then the groom took her back. Since then, the wedding has completely ended.

The above is the general situation of the wedding of the Han nationality in Yunnan, which varies from place to place. In modern times, due to the influence of social and cultural changes, many urban Han people followed the example of the West and got married in a civilized way. Today, there are many new weddings of the Han nationality in the towns of the whole province. Although the ceremony has been simplified in the vast rural areas, the custom of six rites marriage has been completely preserved.

(2) A note marriage of Naxi nationality in Yongning.

The Naxi people in Yongning are called Mosuo people in the literature. Due to historical reasons and geographical environment, they were still matriarchal families under the feudal lords system until the 1950s, and they retained a strong matriarchal clan legacy. This kind of family Mosuo people, called "clothing society", is an independent unit that produces, consumes and undertakes feudal labor and tribute, generally including two to four generations of members, with an average population of seven or eight, up to more than twenty at most. It mainly includes grandmothers and their brothers (uncles), mothers and their brothers (uncles), sisters and their brothers. The inheritance of clothing society is calculated according to the matriarchal line, and the property is inherited according to the matriarchal line. Women have a high status in society, and their parents are usually elderly or capable women. When the clothing company has no heiress, in order to make the matriarchal family continue, it often adopts the way of adopting daughters to continue the inheritance.

The matriarchal family of Mosuo people can survive for a long time and survive to the modern times, which is closely related to their marriage system, that is, the marriage of Mosuo people is complementary to its matriarchal family. The marriage life of its blood relatives takes the form of visiting relatives in the woman's residence, which belongs to the early pairing marriage of matrilineal inheritance. Married men and women, unmarried men and women, live in their parents' homes, belong to two families and are in different economic units. They do not call each other husband and wife, but they all call each other Zhu. A note also translated Ashow, the original text is Pumi, which means "friend". Men and women who establish a note relationship usually live in the woman's house at night and go back to her family to work and live the next morning. On a long trip, a man can stay at a woman's house for a few days and then go back to his mother's house. During the period of living together, apart from giving gifts to each other, there is no necessary economic connection, and the children born belong to the woman, and the man has no responsibility to raise and educate. When Mosuo teenagers reach the age of thirteen (some are nine), they will hold adult ceremonies, usually during the Spring Festival. The ceremony was held in a clothing club. With the help of their mother, the girls took off their original clothes, put on coats and skirts worn by adults, and then thanked their ancestors, kitchen gods and relatives and friends. Boys put on adult coats and trousers under the auspices of their uncles to show the society that they have the right to make friends with Ah Zhu. After that, the woman moved from the main room to the guest room to live alone. Both men and women can get married if they want, and the time can be long or short. Once one party is unwilling, the relationship can be dissolved. Except for members of the same matriarchal descent, Mosuo people are forbidden to marry in principle, and there is no limit to the number of Afu notes. A person can have several lucky notes at the same time, with an average of six or seven lucky notes per person in his life, ranging from dozens to hundreds. But most people have a relatively stable long-term bill and one or two short-term or temporary bills for a certain period of time. The Tusi system was established in the Naxi area of Yongning in Yuan Dynasty, and Mosuo people were influenced by foreign Han and Tibetan cultures. After the mid-Ming Dynasty, some matriarchal families changed, and the status of Mosuo people was improved. "Marriage began in the home of Si Pei (the toast)", and some men began to change the original marriage customs and get married at home. In Mosuo society, husband and wife began to live together, and a few paternal families and matriarchal paternal families were married by men and women. In some villages adjacent to advanced ethnic groups, monogamy has also appeared. 1956 before the democratic reform, the total population of the central area of Naxi nationality in Yongning was about 73.4%, about 10.5% lived together voluntarily, and about 9.6% got married formally. The marriage custom of Mosuo people is in a slow change.

(3) Marriage custom of Bai nationality

Bai nationality is the most deeply influenced by China culture among Yunnan ethnic minorities. Therefore, marriage custom, as one of its behavioral cultural manifestations, has both the characteristics of China culture and its own characteristics.

Bai youth's love activities are relatively free. They usually use labor, fairs, festivals and temple fairs to fall in love, test each other through folk songs, express their feelings and find their own Mr Right.

The engaged Bai people call their engagement "red stickers" and "water delivery ceremony". In the past, although young Bai people were free to fall in love, their marriage was arranged by their parents, even referring to their stomachs. Nowadays, after young men and women fall in love freely, their parents get engaged. The engagement ceremony is relatively simple. First of all, the man invited the matchmaker to her birthday and gave her two bottles of wine, two packs of tea, four boxes of sugar and two pieces of cloth. If the two sides disagree and the woman agrees, write her birthday on the red paper invitation and give it to the man as an engagement certificate. After the Bai people get engaged, the engagement can be dissolved, but the proposal will be condemned by public opinion. If the man proposes to break off the marriage, the woman may not return the water ceremony. If the woman proposes to break off the marriage, she must return the water ceremony.

Bai people who propose marriage are generally monogamous, and their marriage has three forms: marrying a daughter, recruiting an uncle, and "returning to the door". A suitable son-in-law should change his surname when he gets married, and he has the right of inheritance and the responsibility of supporting his parents after marriage. If the woman is the eldest daughter and her younger brother is younger, she will take the quilt and curtains with her husband to live at her parents' house on the seventh day after marriage, and assume the responsibility of supporting the elderly and taking care of her brother, and will not return to her husband's house until her brother grows up and gets married. Bai people have the habit of early marriage. After the two parties are engaged, one year before marriage, the man must ask the matchmaker to invite relatives to the woman's house and give her time to prepare the dowry. In addition to preparing all kinds of thick and thin collars and all accounts, we will also make dozens to hundreds of pairs of shoes for one shoe, and prepare for in-laws, siblings, sisters-in-law, sons and nephews, etc. As a gift and worn after marriage.

Weddings In the past, weddings of Bai people usually lasted for four days. On the first day, I set up a colorful shed to welcome the western gods and congratulate the newcomers at night. At that time, the groom will worship the "happy plaque", and parents will take the word and number as their happy names, which is common after marriage. In order to congratulate the bride, the little sisters in the village and the bride sat under the colored shed, with pine trees on the ground, red candles high, eating candy and preserves to congratulate the bride. Get married the next day. The groom went to the woman's house in a sedan chair, and there were more than a dozen people to meet the bride and the best man, plus more than a dozen children riding horses and their close relatives who went to the woman's wedding. The distance was vast. When you get to the bride's house, the door is closed. You have to wait until the suona rings three times to show sincerity, then open the door to welcome guests and set up a seat for entertainment. The groom sits on it and sets up a single seat for entertainment. At sunset, after repeated urging by the matchmaker, the bride was helped to the sedan chair by her brother in tears, and her face was "blushing", while the groom was helped to the horse cup by her parents, and a faded big brocade flower was tied to her left arm. When he arrived at the man's house, a set of sacrificial supplies, including barrels, rulers, scales, scissors, incense, wax, paper and candles, were placed in front of the door. Duan Gong took the sword to enforce the law, withdrew his chariots and horses, and squeezed the couple into the bridal chamber. At that time, people who have been sick all the year round in the village can take advantage of the trouble and put their hands on the bride's body, hands and legs, which is both happy and can alleviate the illness. After entering the bridal chamber, the couple avoided others, had a drink under the auspices of the matchmaker, and then went out to entertain guests. There will be a bridal chamber in the evening. As the saying goes, "There is no size in the bride's room", so you can do whatever you want. Return to the door on the third day. The bride gets up early in the morning, "closes her head" with the help of others, and combs her hair into a high bun as a symbol of adulthood. And then accompanied by the groom back to her mother's house. At that time, the groom will take a brocade flower in his hand and go to the bride's house to thank her. The man's closest relatives will also visit together, and the woman's house will hold a banquet. On the fourth day, reward the guests, dismantle the colorful shed and entertain the guests who help.

In addition, there are some provisions in the marriage customs of the Bai nationality: if the husband dies, women are generally not allowed to remarry, otherwise they will be discriminated and criticized by society. If a few people can remarry, women will lose the right to enjoy their ex-husband's property, and at the same time, the dowry and money for remarriage will be returned to their ex-husband's family. In Yunlong Mountain area, the Bai nationality still retains the custom of "changing houses". After the death of the brother, the sister-in-law passed it on to the younger brother, called "uncle"; Lijiang Bai people are based on the concept of "eldest brother as father and eldest sister as mother". Only my sister-in-law can transfer the house to my brother, but my sister-in-law can't transfer the house to my brother.

(4) Dai marriage customs

Due to the geographical location, the Dai people are more culturally influenced by Hinayana Buddhism. If their socio-economic form was in the feudal lords stage before 1950s, there was still a strong legacy of matriarchy in social life, and women's status was higher. Therefore, the marriage custom, as the cultural expression of its national behavior, not only generally retains the custom of "following the wife's life" under the matriarchal system, but also permeates the influence of Southern Buddhism culture into its marriage custom.

Living from wife, also known as wife-living marriage, is a popular form of marriage and living during the prosperity of matriarchal clan system. With the improvement of women's status, it evolved from living in a rich family. The man changed from visiting women occasionally in the past to living in a wife commune, and both sides lived in a * * * economic unit. Living away from his wife is only a temporary combination of men and women. Husband and wife do not form an independent economic unit, and it is easy to combine and divorce. The Dai people in Yunnan have long had the habit of living with their wives. The man invites someone to the woman's house for matchmaking, and the woman's parents will agree with the matchmaker on the time to live with his wife. Usually after marriage, I will live in the woman's house for three years, and then live in the man's house for three years. This round trip is called "three worships, three horse races" (three years to go, three years to come). In some places, the time from the wife's place of residence is as long as 14 or 18 years, and it is not considered to be settled until they have established their own small family. During his wife's life, the man's parents gave his son farm tools, livestock, seeds, etc. According to the family's financial situation, take them to the woman's house. Husband and wife can grow small fields and vegetables, raise poultry and even do business outside the family, accumulate their own property and lay an economic foundation for them to establish a small family. When the conditions were ripe, their parents gave them some farm animals and farm tools, and the village gave them a piece of land to help them build a good house, so they set up an individual family and the husband and wife formed an independent economic unit.

The marriage customs of Dai people are also influenced by Southern Buddhism culture. The love of Dai youth is relatively free, but it is restricted by the traditional religious festivals of Hinayana Buddhism in time. September 15th of the Dai calendar (around mid-July in the summer calendar) is the "closed day" every year, and the next three months are the fasting period of Hinayana Buddhism. During this period, young men and women generally can't fall in love or get married until the fifth day of the Dai calendar1February 15 (around the middle of September in the summer calendar). The way they fall in love is not interesting. One is singing. As night fell, the girls lit bonfires in groups of three and five in the yard and set up spinning wheels to spin wool. Boys, playing bamboo flutes and pulling stringed instruments, came to the spinning wheel to sing and explore. If the girl is interested, she will hand him a small stool to sit down and sing and answer. After the two sides hit it off, they sat together and covered the blanket of the young man. The second is to throw flower bags. During the annual Songkran Festival, girls came to the venue with elaborate flower bags, lined up in two rows with boys, twenty or thirty meters apart, and threw flower bags at each other for fun. At first, it seemed that there was no purpose. At a certain time, I began to look for someone carefully and threw the flower bag to the guy I liked. If the other party can't receive it, give gifts to each other. In this way, after you came and went, the two sides had a heart in mind. The woman threw the flower bag high, and the man pretended not to receive it. The two took the opportunity to leave the meeting happily and pour out their hearts. The third is to buy chicken. Girls will take the stewed chicken to the market for sale, and interested boys will buy it. If girls don't like it, they will double the asking price, and if they like it, they will give it generously. After the talk, the two sides hit it off and both left.

When the matchmaking is mature, the man asks the matchmaker to go to the woman's house for matchmaking. After going back and forth twice, if the woman's parents and family agree, the matchmaker will inform the man to prepare gifts such as sugar, paired plantains, coconuts, cigarettes and wine. And the two sides will agree on the date of marriage and the time to live away from their wives. In the process of proposing marriage, if the woman's parents or elders disagree, the Dai society still has the custom of "stealing marriage" or "stealing girls". Snatching marriage is a marriage custom left over from the transition from matriarchal clan to paternal clan or from the residence of wife to that of husband. Young men and women who love each other make an appointment in advance with the time, place and password. The man invited relatives and friends, armed with weapons and copper coins, to ambush on the roadside. The woman used an excuse to go to the appointed place, a signal, and the girl was immediately "robbed". At this time, the girl shouted for help, and her family and neighbors immediately rushed over. The marriage snatcher threw copper coins while running, and the marriage chaser was busy collecting money, and the marriage snatching ended smoothly. The man immediately asked for a matchmaker, and the woman was forced to agree. Stealing girls is also agreed in advance. The girl secretly packed her clothes, and the young man took advantage of the dead of night to come to the woman's house downstairs on time. With a signal, both men and women left. After dawn, the man brought a gift to make amends. After the woman's parents got angry, they had to agree to get married on another day.

Wedding Ceremony Because "life begins with the wife", most Dai weddings are held at the woman's home first. Before the wedding, the couple will go to the Buddhist temple to worship Buddha and pray for good luck and happiness and grow old together. After the wedding, the monk should be asked to chant Buddhist scripture, and colored silk thread should be tied on the new couple's wrists to express their blessings. After the monk left, the couple sat at the wedding table and accepted the old man's blessing and the guests' congratulations. As soon as the old man finished his congratulatory message, the newlyweds scrambled to grab betel nut leaves soaked in a small handleless wine cup. Dai people used to think that whoever grabbed it first would occupy the main position in the future family. Then there is the tie-up ceremony, where the bride and groom kneel in the posture of male left and female right. The old man tied the man's left shoulder to the woman's right shoulder with a long white thread, and then the guests tied the thread. Male relatives follow the bride first, and female relatives follow the bride first. The hearts of men and women are tied together by a long white line. After tying the thread, they began to entertain the guests. The bride and groom toasted the guests, and the folk singer sang in praise. From time to time, people burst into applause and raised their glasses to bless. After Zanha finished singing, the host and guests came to the courtyard or square and danced in a circle. People are crazy and stay up all night. The next day before dawn, the groom went home and went to his wife's house in the evening. On the third day, the man's mother picked out cold rice noodles and went to the woman's house to recognize relatives. On the fifth day, the bride and groom came to the man's house with cold rice noodles. The groom's mother accompanied the bride to recognize the relatives and friends of the man's house, and all the relatives and friends gave gifts. The whole wedding ceremony is over here.

(5) In-laws and in-laws of Jingpo people.

Before 1950s, Jingpo people were still in the stage of disintegration of rural communes and transition to class society, and more remnants of the original commune system were retained, class differentiation had emerged, and clan chieftain system evolved into mountain official system. They live in subtropical mountainous areas with an altitude of1500 ~ 2000m, with abundant rainfall and fertile soil, and are engaged in slash-and-burn and paddy field agriculture. Jingpo culture adapts to the above social and economic development pattern, and its behavior culture shows unique marriage habits. As a remnant of the clan extramarital system in primitive society, their marriage is monogamous, following the traditional one-way principle of giving priority to the marriage of aunts and uncles, and the so-called "grandfather species and father-in-law species" appeared.

According to the custom of Jingpo nationality, aunt's son must marry uncle's daughter, but aunt's daughter can't marry uncle's son. Aunt's family is called uncle family, Jingpo language is called "aunt", uncle's family is called father family, Jingpo language is called "Meilong", which has been passed down from generation to generation. In this way, any man with any surname belonging to his uncle can marry any woman with any surname belonging to his father-in-law, and vice versa. Jingpo people call this "blood does not flow back" and form two fixed intermarriage groups with each other. My uncle's son married my uncle's daughter, and the three surnames established a fixed intermarriage group, forming a circular marriage relationship between surnames A and B, B and C, C and A. Consistent with the above-mentioned provisions on the intermarriage of "in-laws and in-laws", Jingpo people have their own unique customs in addressing their relatives, and some remnants of quasi-punaluan family family marriages are preserved. Their mother's sister is called "mother", their father's brother is called "father", so are uncles and fathers-in-law, aunts and mothers-in-law, fathers-in-law and uncles, and mothers-in-law and aunts. Marriage between aunts and cousins is forbidden.

Young men and women in Jingpo are free to fall in love, and the two sides communicate through love songs. But before the duet, be sure to ask each other's genealogy carefully to determine each other's surname. They fell in love and sang and danced in the hotel. When their love matures, they hold a wedding and invite singers (Zhai Wa or Dong Sa) to sing and bless them. After marriage, the woman stays at home. After entering the class society, the Jingpo people who practiced the mountain official system practiced hierarchical endogamy, and folk arranged marriages and buying and selling marriages began to appear. The custom of transferring marriage and extending wife and sister after wife's death prevails in society. In the past century, due to the influence of foreign cultures and neighboring nationalities, the social culture of Jingpo nationality has changed, and a few people have broken the traditional marriage customs, resulting in the phenomenon that men with husband surnames marry women with uncle surnames.

(6) Joint name system

The continuous naming system is a naming system of primitive clan society, which is mainly divided into two categories: one is the continuous naming system of mother and daughter. The mother-daughter joint name system is a naming system in which the mother's name and the daughter's name are linked together. It came into being in the prosperous period of matriarchal clan system, due to the development of productive forces, the emergence of dual families, and the calculation of maternal lineage to children's lineage. As a remnant of the original matriarchal family characteristics, the mother-daughter surname system was still popular in the Brown Mountain area of Xishuangbanna, Yunnan Province before the 1950s, and there were also remnants of this system among the Dulong and Gaoshan ethnic groups. Bulang people have no surnames, and both men and women have "Yan (love)" and "Yu (clothing)" in front of their names to show gender differences. Soon after the child is born, let the old people in the family name the child, and then associate the mother's name with the gender title, which is the official name of the child. If a famous mother of Yunnan Ba gave birth to a daughter, the old man named her "Shuai" and her daughter's name was "Jade Leaning South". If there is one with the same name, add the grandmother's name after the mother's name. Dulong people put their mother's name before their own name, surname and father's name. Ethnic groups that practice mother-daughter joint names also practice mother-daughter joint names, which are the same as mother-daughter joint names. The second is the father-son joint system. The father-son joint system is a naming system in which the father's name and the children's name are connected from generation to generation under the paternal system. It came into being during the disintegration of matriarchal clan and the establishment of paternal clan. Since the calculation of lineages is changed from matrilineal to paternal, the father-son joint system can not only ensure that paternal lineages are inherited by lineal blood relatives, but also distinguish lineal blood relatives from non-lineal distant relatives. In addition, after the emergence of private property, the joint name of father and son can make the paternal lineal relatives, especially the lineal descendants, enjoy the right of inheritance. Therefore, the naming system of father and son has been preserved not only in the ethnic groups that have already entered slave society and feudal society, but also in some ethnic groups where private ownership has not been fully established and class differentiation is not obvious. Before 1950s, the Yi, Hani, Jingpo, Jino, Dulong, Nu and Wa nationalities in Yunnan still retained the remnants of this custom. There are three ways to contact father and son names. ① The method of linking the father's name with the child's name is being popularized, such as the Guhou family of Yi people in Liangshan, Sichuan: Guhou-Guhou Haizi-Haizi is a black shingle ...; The hometown of Jingpo nationality in Zhanxi, Yunnan: Mao-Gong-Ma Gongbo. (2) Reverse connection method, that is, reverse connection from the child's name to the father's name, such as the Yong 'ou family of Wa nationality in Ximeng: Sambili-Birison-Songsa-savit ..., in which the names are scattered into great-great-grandson's name and Saben's name. (3) the method of linking surnames with surnames, that is, putting surnames before or after their names. For example, Duan Zhixiang-Duan Xiangxing-Duan Xingzhi, the three kings of Dali period. The social function of the father-son joint system is to facilitate memory and word of mouth, thus consolidating paternal consanguinity, internal unity and property inheritance. Some ethnic fathers and sons are named after 50 or 60 generations, while others are only two or three generations. In real life, because there are many people with the same name and surname, some ethnic groups add their grandfather's name before or after their father's name, and some add their own surname or tribal name. When you address each other, you usually just call me by my name. It is extremely disrespectful to call each other by their father's name or grandfather's name.