The marriage customs of the Lisu people in Dechang are very unique, and their marriages still retain ancient and traditional customs. [Era of Origin] As early as the Yuan Dynasty, the two states of Weilong and Puji (now part of Miyi County) under the jurisdiction of Dechang Road were inhabited by Lisu people, who were controlled by the local chieftains Zhang and Ji. During the Hongwu period of the Ming Dynasty, the Lisu people could not bear the oppression of soldiers and chieftains and fled, and scattered in the Jinsha River and Yalong River basins at the junction of Sichuan and Yunnan. During the Jiajing period of the Ming Dynasty, the Naxi prefect Mu of Lijiang and the neighboring Tibetan serf owners competed for territory in the Weixi area, and a large-scale fight broke out. The Lisu people in the Wole area (now the suburbs of Panzhihua City) were recruited to fight in the Shigu area for many years, and later went to Weixi, Huaping and other places. During the Jiaqing period of the Qing Dynasty, the Lisu, Naxi and other ethnic groups living in Weixi, together with the oppression and exploitation of the Kangpu Tusi, were brutally suppressed by the Qing Dynasty, and some people fled to live in the Miyi Lisu Bay area. The two Yongbei uprisings in the sixth year of Daoguang in the Qing Dynasty (1826 AD) and the twentieth year of Guangxu (1894) caused the Lisu people to migrate for a long time, and eventually formed a "large dispersion and small settlement" living layout. According to the Lisu genealogy, the Lisu people are divided into the Jiangzishu faction and the Yangjiaoshu faction. The Zhang Lisu people who originally lived in Wole moved away separately to escape the war. Before leaving, the brothers "broke the bowl as a contract" and each held a piece of the bowl as a mark of recognition when they met in the future. Afterwards, the elder brother led the tribe to the south along the Anning River, crossed the Jinsha River into Yunnan, first lived in Yongren, and then moved to Lufeng. The younger brother and his party went up the Anning River to Dechang, and then went up the Huama River in the lower reaches of the Cida River to Sifangbei (now Chensuo Village, Liusuo Township), where they lived in sheds. Later, due to the increase in the number of Han people who came to reclaim wasteland, they moved to Laowopu (now Xing'an Village, Liusuo Township) upstream and lived in the mountains and forests. After that, the Lisu people gradually moved to Dechang from Miyi, Panzhihua, Yanbian and even Yunnan, and settled in Jinsha and Nanshan areas respectively. [Distribution area] Dechang County is located in the southwest of Sichuan Province and the central and southern part of Liangshan Yi Autonomous Prefecture. The main location of the Dechang Lisu Kuo Shijie is Jinsha Township and Nanshan Township in Dechang County and their surrounding areas. Jinsha Township and Nanshan Township are about 30 kilometers away from Dechang County, and the geographical coordinates are: 27 degrees 4 minutes and 27 degrees 34 minutes north latitude, 101 degrees 53 minutes and 102 degrees 28 minutes east longitude, and are connected to Huili and Miyi counties in the south. The marriage of the Lisu people in Dechang is mainly distributed in Jinsha Township and Nanshan Township of Dechang County, Sichuan Province. There are also sporadic distributions in small Lisu villages such as Tuanjie Village of Badong Township, Xinyu Village of Kuanyu Township, and Shaba Village of Leyue Township in Han District. [Basic Content] The traditional marriage of the Lisu people in Dechang is monogamous. Men are allowed to marry into the woman's family, and neither the man nor the children born will change their surnames. To conclude a marriage, the first thing to do is to meet the "cousin" requirement, that is, the daughter of the girl's family must first marry the son of the uncle's family (commonly known as "pig-catching"). Secondly, the "cousin" and "cousin" of the cousin, and the fashion of "exchanging relatives" is popular. Therefore, there is no freedom of marriage. Lisu folk proverb: "Marry a pig and follow the pig; marry a dog and follow the dog; marry a stone and sit and guard it." "A girl's life is like rapeseed, and she will be born wherever she is sown." Therefore, women are particularly affected, and marriage tragedies occur repeatedly. In the old days, when a widow remarried, she had to choose a person according to the order of closeness to "change the house". Only those who have no "transfer house" object are allowed to remarry, but the man must give a piece of cloth (commonly known as "wet nurse cloth") from the woman's original husband's family as compensation. After the son gets married, he builds a new house and lives separately from his parents; the youngest son or the only son stays with his parents and inherits the family property. After the 1980s, the old marriage customs were gradually replaced by new trends. Family planning and eugenics knowledge have been spread, and the close relatives of the Lisu people have been controlled. At present, young men and women of the Lisu nationality have basically established families on the basis of free love. Intermarriage with other ethnic groups has already occurred, and with the promotion of disease prevention, treatment and cultural education, the quality of the Lisu population has been significantly improved. The marriage etiquette of the Dechang Lisu people has retained a very interesting ethnic characteristic. From March to August of the lunar calendar every year, there is no time for entertainment due to busy farming, let alone weddings. The date for marriage proposal and engagement is usually after the 15th day of the seventh lunar month (avoid odd months such as July, September, and winter). Matchmakers are not popular, and do not pay attention to dowry. Usually, the man's parents (or brother or sister) go to the woman's family to propose marriage, and only give small gifts such as cakes and noodles. If the woman's family agrees to the marriage, they will immediately accept the gifts and tell the man's family about the daughter's birth date and zodiac sign. The wedding date is usually set between the twelfth month and the second month of the following year. Before the bride is taken, the man's family invites two men as witnesses (called "Wanaba" in Lisu) to preside over the wedding. At the same time, an old man of high generation (called "Abamo" in Lisu) is invited to pray to the family gods and ancestors before the bride is taken, and a piece of linen is hung on each Wanaba as a sign of the bride's family. Wanaba takes two assistants to accept the groom's entrustment and sets off with a small piece of lamb leg bone. The four men came to the girl's house and first handed the lamb leg bone to the girl's family, indicating that "the marriage is done and there is no regret." Then, an Abamo invited by the girl's family recited blessings to the family gods and ancestors of the girl's family, and put a piece of linen on each of the Wa Na Ba, crossed the two pieces of linen and tied them in a knot, indicating the promise to marry. After that, Wa Na Ba sang a duet with the female singer invited by the girl's family (called "Gama" in Lisu). Gama sang "Marriage Tune" (called "Fuga" in Lisu), telling the hardships of parents raising their daughter; modestly saying that the bride was young and ignorant and could not manage the house, she asked the man to understand, patiently enlighten, and take more care of her. Wa Na Ba answered with songs, explained the reason, moved the emotion, and comforted the people in the girl's family to rest assured and let the girl go out. The two sides asked and answered, and the conversation was in-depth and vivid, and every sentence showed the singer's cleverness and wisdom. After the singing, Wanaba and the bride's best man, bridesmaid (usually the bride's aunt, uncle, sister, brother-in-law) and sisters danced the "Bridesend Dance" in the main hall, and then led the bride out. The Lisu people have always been simple in their marriages. The man does not give betrothal gifts, and the woman's family does not give dowry. The daughter's wedding dress is just a long cloth shirt and a long cloth handkerchief. The wealthy family will give a bed quilt. The gourd sheng player invited by the bride's family played the "Bridesend Tune" all the way, leading the brides to go around the mountains and waters and move forward slowly. The team was mighty and lively. On the way, Gama and Wanaba improvised a duet, singing about the hardships of the journey, praising the ability of the newlyweds, and using humor and ridicule to dispel the fatigue of the journey. After three breaks, they arrived near the man's house. The man's family sent a gourd sheng player to play the "Bridesend Tune" to welcome them. Before the bride enters the house, the bridesmaid, best man and the escorting sisters quickly hold up the four corners of the quilt they brought to cover the bride. At this time, the man's family grabs some sheep dung balls and scatters them to drive away poverty and disease, so that the bride can bring happiness and good luck in life. After the bride enters the house, the groom and his family do not show up for the time being, which means to avoid disharmony after marriage. The bride-sending ceremony is completed after the Wana Ba and the bride's bridesmaid and bridesmaid lead everyone to dance the "Bridesmaid Dance" on the ground. The Lisu people's wedding banquet is simple and unique: four pieces of chopped firewood are placed on the ground as benches, and some green pine needles are scattered in the middle as a dining table. After the nine bowls of dishes are served, the groom comes to the table first to thank the elders of both sides; the fathers (mothers) of both sides meet formally as in-laws at the table. In the evening, the ceremony of worshipping in the hall is held in the main hall. The worship of the newlyweds is called "please worship". Giving the newlyweds a gift is called "throwing worship money". Who comes first and who comes later is determined by seniority; no one cares about how much is given. After drinking the wine offered by the assistant, the newlyweds are wished to have no quarrels forever; to live to have white hair and small eyes. After the guests who come to congratulate the bride throw the "wine for marriage" to the bride and groom, Abamo gives them "combination wine" (called "Zhi Si Ba" in Lisu) and recites the blessing: "A stream of silver water flows out from the opposite door, and a stream of gold water flows here. The gold and water are closed, and you will raise children and have food and clothes." After the "please worship", Wanaba gives the bride and groom new names (called "Fu Mi Mi" in Lisu), indicating the beginning of a new life. The people present accept the cooked sheep livers distributed by Wanaba and chew them, while listening to him give the new names, until they think the new names are satisfactory, and then they cheer "Cha Oh" and "Cha Oh" in unison to express their approval and approval. From then on, the bride and groom no longer use their original names. After the wedding, the bride and groom were given a new name. The wedding ended and the guests from both sides gathered on the field and danced the "Goat and Sheep Dance" around a large bonfire. The dance steps were jubilant and the atmosphere was warm, often all night long. On the wedding night, the bride and groom were not allowed to stay in the same room. They had to be accompanied by the best man and bridesmaid and stay in the new room. After breakfast the next day, the bride and groom took the underage brothers and sisters from the groom's family to the mountains to herd sheep, waiting for an opportunity to avoid the brothers and sisters and find a secluded place to be intimate. Three days after the wedding, the bride returned to her parents' home. Generally, they returned on the same day. If the journey was far, they could stay for two nights. In the history of the Lisu people, there were customs of cradle marriage, exchange marriage and marriage robbery, but now they have basically disappeared. Today, the wedding customs and etiquette of the Lisu villages in Dechang remain the same. People who work outside can hold weddings at will. [Basic characteristics] 1. Simple and ancient. The marriage of the Lisu people in Dechang has always been proud of simplicity. The man does not give a betrothal gift, and the woman's family does not give a dowry. 2. Lively. On the eve of the wedding, the groom's family invites two men who know etiquette and can sing folk songs to bring gifts to the woman's family to pick up the bride. When the bride-picking team arrives at the woman's house, the women stand by the road to block the bride from entering the house, expressing their desire to keep the bride. The woman's family invites a respected person to read the blessing and hang a linen cloth to lead the bride, which means to promise to pick up the bride. No matter how far the bride is, they must rest three times. [Basic Value] The marriage customs of the Dechang Lisu people have ancient and unique cultural connotations. Their cultural traditions are still preserved today and have extremely important research value. 1. It has important value for studying marriage culture. Marriage customs are often a comprehensive reflection of a nation's culture, determined by a certain mode of production, which includes a nation's economic conditions, social aesthetic concepts, historical forms, etc. This ancient, unique and strange marriage custom of the Dechang Lisu people is a rare living witness to the marriage and family history at different stages in the history of human civilization. 2. It has important value in spreading national culture, strengthening national unity and building a harmonious society. As a part of institutional culture, marriage customs reflect the production and living style of a nation and are the basis of human reproduction. This basis, with its unique connotation, has become the common institutional culture of the Lisu people and guides their behavioral norms. The conclusion of Lisu marriage is not only an individual behavior of a family, but also a collective behavior of the entire Lisu family, in-laws, neighbors, etc. Therefore, the process of its wedding is a process of collective national identity and cultural communication and acceptance, which is of great significance. It is undoubtedly of great significance for the stability of the family and society and the construction of a harmonious society. 3. It has a strong national folk cultural atmosphere and is worth studying. The unique style of engagement, leading the bride, sending the bride, welcoming the bride, wedding banquet, worship, singing, dancing the bride and welcoming dance, and giving new names all have profound cultural connotations and local ethnic customs and rituals, expressing a profound and unique cultural interest and are worth studying.