Deon living customs

The Deang ethnicity, also known as the “Flaming Dragons”, is a mountainous minority in the Central Myanmar border region.

The Deang ethnic group was also one of the oldest in Yunnan, where the ancient people first lived on the eastern bank of the Angry River and on the West Bank, moving gradually to the north-west of Myanmar in the south-west of the country in defiance of the rule of the mourners (the ancients of the Tong), settled in the north-western part of Myanmar and in the deep mountains along the border with China, where the Chinese side lived in Yunnan de Hoong, Paoshan and the final part of the country, and in Shan and Kachin States, where the Myanmar side lived in a mix of faults with members of the Toku, Jimhu and Wa communities.

Historically, the Deangs were referred to as “pods”, “dungs”, “bums” and “bums” and, since Qing Dynasty, Sciencong’s “To-Hung Dynasty” and other books, such as Sun-Yongchang’s “Hung Chang Dynasty” and the local Han people, according to the characteristics of their women’s dress, referred to the “Bie-Langs”, respectively, as “Red Flams”, and the “Youbo” branch as “Flow Dragons”.

The post-liberation national identification was carried out under the name “Atrigger” and was subsequently approved by the State Council, as from 21 September 1988.

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In China, the Deon ethnic group calls itself “Deang” and the late Deang ethnic group calls itself “Nion” or “Naang”.

The term “ang” is self-proclaimed by the nation, meaning “mountain rock” and “rock cave”.

"D", "N" and "N" are esteemed additions.

There are approximately 16,000 Deangs in China (1990); there are about 300,000 Deangs in Myanmar and some 3,000 members of the armed forces, the Deang National Liberation Army.

The Deon people have their own language and language.

The language is the Wadang language of the Khmer-Mong ethnic group of South Asian.

Words are not widely available and are used mainly to document the history, morals, laws and scriptures of the people.

The old Deon people speak Chinese, and young people speak Chinese.

The majority of the Deon community practises Buddhism and their religious beliefs and living practices are influenced more by the Tung community.

In the great majority of villages there are their own pagodas and pagodas, and there are small monks.

All the little monks' food is served in turn by the whole village.

In some of the Deon ethnic groups, there has been a pattern of killing and not eating.

For every holiday, there shall be a bowl of veggies made of fresh vegetables, with peppers and other flavors.

Like many peoples in the South, the Deon community's hijab.

The bamboo floors are mostly made of wood, while other parts, such as plasters, floors, tan, fences, doors, stairs, etc., are made of bamboo, while the roofs are covered with grass.

The bamboo towers of the Deon ethnic group were built in the mountains, westwards eastwards, mainly in square and rectangular shapes.

It's more typical and commona one-house square bamboo building, represented by the tehon region.

this bamboo building is divided into two main and annex buildings.

the main building, which is squared, is occupied by persons living upstairs, for the purpose of living, meeting and storing food and miscellaneous items for the whole family; livestock are kept downstairs.

the annex is built on the side of the main building and is used as a stack of wood and grass and as a foot for the installation of rice.

this bamboo building is so different, so beautiful.

in terms of its origin, the deon folk also have the moving story of zhuge liang, who came to deong's fortress at the time, one day was attacked, wounded and in distress, and fortunately saved by the brave and kind girl deon ano.

in their brief contacts, the two had feelings.

when the heavy burdened zhuang had to say something else, he left his hat to arnold as a token.

the indignant arnold waited 18 years for the death of his beloved.

since then, arnold, whose liver is broken, has not been able to sleep, has been standing in his village every day, looking at the path of his beloved.

by the 33rd day, sudden thunderstorms and heavy rain.

after the rain, arnold disappeared.

on the other hand, where she stood, there was a house exactly like zhu liang's hat, the bamboo building where the deon people later lived.

the deon dress has a strong ethnic colour.

the men wear blue, black-paned shirts and short pants, black and white turbans, and coloured velvet balls on both ends.

women wear short and long skirts with green or black coats, with black cloths, with two red stripes on the upper one, with four or five large pairs of silver buttons, and long skirts with coloured stripes.

young people, both men and women, prefer to wear jewelry such as silver collars, earpieces and earballs.

among the deon costumes, the most striking is the waist of women.

as is customary in deon, when a girl is of age, she wears several, if not dozens, of waists on her skirt.

most of the aluminum is made of vines, the first half of which is vines and the second half of which is spiraled silver.

the vines vary in size and size and are mostly painted red, black, green, etc.

some of them are also etched with a variety of graft patterns or bags of silver and aluminium skin.

this unique custom is the continuation of the tradition of the dondéon ancestors - the tribe of the dusks - in the guise of “toads”.

according to the deon ethnic group, the more she wears her waist, the more she does it, the more clever she is, the better she is.

as a result, adult women wear a belt and are proud of it.

while in love, young men and women often struggled to get a girl's love, and in order to do so, they carefully prepared the plumbs of vines with their flora and fauna and gave them to their loved ones.

so the waist is a token of their love.

in addition, in the deon adornment, the velvet pellets are also characteristic.

on both ends of the turban, on the chest, on the lower sides of women ' s clothes, on the collars, on the ears of young men and women, and on the surroundings of the plaque, there are coloured velvet balls.

they are like flowers open to their chests and necks.

they are beautiful, different.

the deon ethnic group is small and small, but they all value each otheryes, there is a tendency for the deon community, particularly in the townships, to have a small, economically independent family in a bamboo building, which can be a family of brothers and sisters, or a close friend of a non-relative nature.

the deon ethnic group here still retain, in their minds, the notion that many individual families live in a large house to help each other and live together in peace.

it is a virtue that every deon people value.

since the deon people were buddhist and buddhist teachings strictly prohibited killing, the deon used to eat less meat.

the deon people respect the elderly and have so far maintained a practice of feeding the elderly in the town of kang county in the dying areas.

every time the water season arrives, their families bring the best meals, each one of them, together with the families of the oldest middle-aged, to express the wishes of the young and the elderly.

in the case of elderly persons who are unable to work in the village, when they are unable to cultivate their fields, relatives must plant and harvest for them at no cost.

the families of the deon ethnic group vary according to their region and socio-economic conditions, but are essentially of two types: the small family type living in the area of the gyndhung-hung hyeong autonomous region; and the type of extended family-to-small family transition in the townships of kang, genma and other districts living in the dying areas.

in the tehon region, a small patrilineal family with a father as the head of the family and head of the family, women are subordinate.

the small family is the basic unit of social and economic life, with parents, couples and children for three generations, and usually the eldest child, following marriage, chooses a suitable place to live in and establish a small family.

the first and second sons of the other children, whose parents, depending on the family ' s financial situation, give a portion of their property, such as pigs and cattle, as a basis for production, and there is no practice of even-handed distribution of the household ' s property, which depends mainly on small families to operate independently.

the youngest child remains at home, supports the parents and inherits property.

the transition type of family from extended to small family is the co-existence of patrilineal small family and large family (also known as family, commune).

this means that small, economically independent families who do not immediately leave their extended family as the mother to build a single-family home are still living together in a large house and maintain mutual assistance and cooperation.

the deangs are used to naming their children by affiliation and lineage.

they also use the han family ' s 12-song family: cha (rat), bag (oxen), coat (hot), d (rabbit), light (lone), sand (brand), tooth (mar), horse (sheep), new (monkey), harvest (chick), extinguish (dog) and sex (pig).

the name of birthday is whatever it is.

for boys, add “a” and for girls, add “on-line”.

for example, the boy on the cow's birthday is called "abab" and the girl born on the cow's day is called "backbag".

if you are named by row, you are not a man or a woman and are referred to as karako (boss), razo (second) and layo (third).

when the deon ethnic group marries and gives birth to a child, there is a habit of anonymity.

any young couple, including their elders, who have had children and have been named by name, can no longer call them by their names.

in the case of the premature death of the first son or daughter of the deon family, the name of the second son or daughter is replaced by the name of the parent.

not yetchild bearing, but the name of the child may also be taken in advance and referred to in that name.

the deangs consider it impolite to call out their names to older persons who have children or whose children are dead, such as hoji and li laong.

the marriage of the deon people is monogamous, has the same surname as marriage, and is rarely mixed with foreigners.

young men and women are free to fall in love, and women have a degree of autonomy in their choice of subjects.

there is no strict hierarchy of marriages within the people, and the rich and the poor can marry as long as they wish.

the young men began to seduce the girls when they reached the age of 14, and at night they went to the girls ' house to blow off and lured the girls into a relationship.

when the two parties have established a relationship, they give each other the means of subsistence, such as bracelets, waists, collars, crochets and knitting, and then ask the elderly to go to the girls ' home.

as long as the woman consents, the parents generally do not object, they believe that the girl is in love with the person, and it is not good to disagree.

as for the son-in-law, it is the daughter's will, the parents have no power, and the girl can decide her own life if her parents object.

at the engagement ceremony for the young deon men and women, they are to be decapitated and neither party can repent if they are half-headed; if the woman does not approve of the marriage, she cannot kill the chicken.

the wedding is usually held for three days, with the bride and the groom ' s parents present at the wedding, and the bride ' s parents, who sing and laugh at the night.

the funeral of the deon people has its own customs, and the general population is buried except for the cremation carried out by the buddhist monk.

each village has a public cemetery, which can be buried in the same village if the normal death occurs in the same village.

there are no family names and no heads to the people, although their graves are different from those of other peoples, not in the direction of the mountains, but in the direction of the mountains.

as is customary for the deon people, a silver coin prepared in advance is to be placed in the entrance at the time of their death, which means a ferry fee for the souls of the deceased to cross the river in the dark.

once a person had lost his breath, his family fired three shots into the air outside the door and reported his death to relatives and friends and neighbours.

at this point, close relatives, families and village neighbours, after having been informed, went to the deceased's home to help with the funeral, while relatives and friends each brought rice and vegetables, some meat, some dry bar.

women first helped to carry water and cook, while men were busy preparing coffins for the dead.

the coffin is usually determined by the financial situation of the deceased ' s family, and if the financial situation is better, the master of the carpenter of the han or native people is invited to make a han-style casket, while those with less economic means are helped by relatives and friends to cut down a large tree, take a part of it, make it big, small, two-and-a-half, in the middle, make a simple casket.

there's also a simpler way to cut a couple of big dragon bamboos and make a casket of bamboo.

while preparing the coffin, a group of people washed the body with a specific leaf, dressed and then entered the coffin.

after entering the casket, he is invited to be buried on the day of zhangji, which usually does not last more than three days at home, during which time the buddha is asked to read the scripture and pray for the soul of the deceased to enter the world of the best of the west.

outon the occasion of the funeral, the coffin was small, with its head running forward and head facing back (i.e.

the dead's feet forward and head backwards), meaning that the dead would move forward and not be able to fall back, and the funeral team was moving from the barn to the public cemetery on the hill, firing shots on the road, meaning to inform the land god.

the spirit of the dead came.

after the burial, the elders pray that the dead and the living go two ways, go to the dead, go home alive and go home.

after the elders read their prayers, each of them throws a branch of the tree in order to remove the evil from his body, and then turn back and look back.

on the following seven days, the family of the deceased invited the buddha to read the book again, which they considered to be a way of overexhausting the death, and instructed him to change his life.

the deon people enjoy sour and spicy foods, strong tea and tea.

almost every family plants tea trees, known as “old tea farmers”.

specialized in the preparation of bamboo and grassbrush (composed from wild grass into roofing material).

the manufacture of silverware is a traditional process of the deon ethnic group and is well known to neighbouring communities.

the deon ethnic group is a cross-border nation and is also distributed in myanmar, a neighbour of china.

tea is the most important beverage of the deon people.

in particular, adult men and elderly middle-aged women have almost a day to drink and drink well.

when they drink tea, they often put a large amount of tea in a small tea can with a little bit of water to boil, and when it is darkened with coffee, they pour it into a small tea can.

as this tea is very strong, it is very exciting for the general population to drink and sleep at night.

the deon people are addicted to drinking because they drink often, and when they do not drink for a day, their hands and feet are soft and their limbs weak.

on the contrary, if a can of tea is boiled and a few sips of it are made, the spirit increases.

tea is not only an important drink in the daily lives of the deon people, but also a very important place in their social life.

they almost always leave tea behind.

the deon people say, “the tea is good,” and the guests come to the door with tea first; tea must be used as a gift when visiting friends and facilitators propose to marry; a small tea with a red-crust line becomes an invitation if there is to be a welcome; if there is a contradiction between the two, the faulty party can ask for an understanding from the other party if it delivers a bag of tea.

there is thus no alternative to tea.

owing to this special status and role of tea, which has led to high consumption, deon's family is used to planting some tea trees on the side of the front of the house and the village.

the deon people are good at drinking and growing tea and are called “old tea farmers” by the surrounding peoples.

the deon nation, known for its good taste in growing tea trees, is known as the “old tea farmer”.

tea has a wide range of uses in the social life of the people, and they have special feelings about it.

both adult deon men and middle-aged older women are well-drinked in tea, which is said to have been done since ancient times.

it's true that the deon people drink strong tea, and they put a large amount of tea into a 100-litre can of water and boil it to the deepcoffee colour, pouring tea into what is often called a “cray of the bull” (not much larger than a buffalo's eye).

outsiders often have to penetrate several times the water.

since the deon people often drink strong tea, it has long been a source of tea addiction, which can make their limbs weak when they develop, making it difficult to move, especially when they travel long distances, but the spirit shakes when a can of tea and a few cups are cooked.

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