TheendonymBizika means "native dwellers". In Chinese,Tujia literally means "local families", in contrast to theHakka (客家;Kèjiā), whose name literally means "guest families" and implies migration.[3]
Although there are different accounts of their origins, the Tujia may trace their history back over twelve centuries, and possibly beyond to the ancientBa people who occupied the area around modern-dayChongqing some 2,500 years ago. TheBa Kingdom reached the zenith of its power between 600 BC and 400 BC but was annexed by theQin in 316 BC.
After being referred to by a long succession of different names in ancient documents, the Tujia appeared in historical records from about 14th century onwards.
The Tujiatusi chieftains reached the zenith of their power under theMing dynasty (1368–1644), when they were accorded comparatively high status by the imperial court. They achieved this through their reputation as providers of fierce, highly disciplined fighting men, who were employed by the emperor to suppress revolts by other minorities. On numerous occasions, they helped defend China against outside invaders, such as thewokou ("Japanese" pirates) who ravaged the coast during the 16th century.
TheManchus invaded and conquered the Ming in 1644 and established the Great Qing Empire, known in China as theQing dynasty. Ever suspicious of local rulers, the Qing emperors always tried to replace Han officials with Manchu officials wherever they could. In the early 18th century, the Qing court finally felt secure enough to establish direct control over minority areas as well. This process, known asgaituguiliu (literally 'replace the local [ruler], return to mainstream [central rule]'), was carried out throughout South-West China gradually and, in general, peacefully. The court adopted acarrot and stick approach of lavish pensions for compliantchieftains, coupled with a huge show of military force on the borders of their territories.
Most of the Tujia areas returned to central control during the period 1728–1735. While the rule of the Qing government was more orderly compared to the rule of chieftains, many in the Tujia peasantry came to resent the attempts of the Qing court to impose national culture and customs on them. With the weakening of central Qing rule, numerous large-scale uprisings occurred, culminating in the violentTaiping Rebellion.
Anthropologists Ling Chunsheng, Rui Yifu and Yong Shiheng visited Liaojia Town,Fenghuang County as part of a field work on Tujia ethnicity in China
Following the collapse of the Qing, the Tujia found themselves caught between various competingwarlords. More and more land was given over to the cultivation of high-earningopium at the insistence of wealthy landlords andbanditry was rife. After the founding of thePeople's Republic of China in 1949, Tujia areas came under communist control and banditry was rapidly eradicated. TheGreat Leap Forward led to mass famine in Tujia communities.
Today, traditional Tujia customs can only be found in the most remote areas. The Tujia are renowned for their singing and song composing abilities and for their tradition of theBaishou dance (摆手舞), a 500-year-old collective dance which uses 70 ritual gestures to represent war, farming, hunting, courtship and other aspects of traditional life. They are also famous for their richly patternedbrocade, known asxilankapu, a product that in earlier days regularly figured in their tribute payments to the Chinese court. For their spring festival they prepare handmadeglutinous rice cakes calledciba cake. They gather round the fire to singfolk songs and eat grilled ciba.[6]
The Tujia people traditionally exhibit distinctly different ways of life depending on their geographical environment.
Lowland Tujia mainly inhabit hilly river-valley areas below 500 meters in elevation. Their staple food is rice, supplemented with wheat and other grains. They favor raising domestic fowl and livestock, and fishing is also well developed. Among the three Tujia subgroups, the lowland Tujia enjoy the greatest material abundance. Exquisite traditional handicrafts such as Tujia brocade (Xilankapu) originate from the lowland Tujia tradition.
Mountain Tujia primarily live in alpine gorge regions between 500 and 2,500 meters in elevation. Their diet mainly consists of mixed grains, including both lowland crops such as rice and highland crops such as wheat, barley, and buckwheat. They also raise livestock and poultry, and sometimes graze cattle and sheep. Their lifestyle combines characteristics of both the lowland and high-altitude Tujia populations, while also exhibiting their own distinctive traits—there is a strong hunting tradition among the mountain Tujia. Before the mid-20th century, nearly every household owned a hunting rifle, and boys would accompany their fathers into the mountains to hunt from a young age. Among the three groups, they are regarded as the most bold and vigorous.Because they historically served as intermediaries between the highlands and lowlands, caravan transport and trade were once widespread among the mountain Tujia.
Plateau Tujia mainly inhabit plateau regions above 1,000 meters in elevation. Their staple foods are primarily highland crops such asbuckwheat. While they herd sheep, some also raise small numbers of chickens, pigs, and other animals. However, due to natural conditions such as water scarcity and severe cold, their living environment is harsher than that of the other two Tujia groups. As a result, their population has historically remained small, and life has long been relatively difficult.
Tujia is aSino-Tibetan language and is usually considered an isolate within this group. It has some grammatical and phonological similarities withNuosu, though its vocabulary is very different.[7]
The vast majority of the Tujia usevarieties of Chinese, mainlySouthwestern Mandarin; a few speakHmongic languages. Few monolingual Tujia speakers remain; nearly all are bilingual in some dialect of Chinese. Children now learn Chinese from childhood and many young Tujia prefer to use Chinese when communicating among themselves. Among fluent Tujia speakers, Chinese borrowings and even sentence structures, are more common.
TheCensus of 2020 recorded 9,587,732 Tujia in China. The three provinces ofHunan,Hubei, andGuizhou, as well as Chongqing Municipality, are the hereditary homelands of the Tujia people. These four provincial-level regions are home to 85.97% of the Tujia population, with the remainder scattered across other areas.
^Lin, Li (2012).On Minority Rights. Paths International Ltd. p. 149.ISBN978-1-84464-214-4.Hui Liangyu (Hui) was elected Vice Premier of the State Council and Dai Bingguo (Tujia) State Councillor.
^He's paternal lineage is traced back to Han Chinese military households stationed in Hunan region, and his mother is of Tujia ethnicity, but he chose his ethnicity asHan Chinese.
Brown, M.J. (2001). "Ethnic Classification and Culture: The Case of the Tujia in Hubei, China,"Asian Ethnicity 2(1): 55–72.
Brown, M.J. (2004). "They Came with Their Hands Tied behind Their Backs" – Forced Migrations, Identity Changes, and State Classification in Hubei.Is Taiwan Chinese? (pp. 166–210). Berkeley: University of California Press.
Brown, M.J. (2007). "Ethnic Identity, Cultural Variation, and Processes of Change – Rethinking the Insights of Standardization and Orthopraxy".Modern China. 33(1): 91–124. Sage Publications.
---- 2002. "Local Government Agency: Manipulating Tujia Identity,"Modern China.
Ch'en, J. (1992).The Highlanders of Central China: A History 1895–1937. New York: M.E. Sharpe.
Dong, L. (1999).Ba feng Tu yun—Tujia wenhua yuanliu jiexi (Ba Manners, Tu Charm—An Analysis of the Origins of Tujia Culture). Wuhan: Wuhan Daxue Chubanshe.
Dong, L., Brown, M.J., Wu, X. (2002). Tujia.Encyclopedia of World Cultures – Supplement. C. Ember, M. Ember & I. Skoggard (eds.), NY: Macmillan Reference USA, pp. 351–354.
Huang B. (1999). "Tujiazu Zuyuan Yanjiu Zonglun" ("A Review of Research on Tujia Ancestral Origins"). InTujia zu lizhi wenhua lunji (A Colloquium on Tujia History and Culture), edited by Huang Baiquan and Tian Wanzheng. 25–42. Enshi, Hubei: Hubei Minzu Xueyuan.
Li, S. (1993).Chuandong Youshui Tujia (Tujia of the Youshui River in East Sichuan). Chengdu: Chengdu Chubanshe.
Peng, B., Peng, X. et al. (1981). Jishou University Journal, Humanities Edition #2: Special Issue on Tujia Ethnography [in Chinese]. Jishou: Jishou University.
Shih C. (2001). "Ethnicity as Policy Expedience: Clan Confucianism in Ethnic Tujia-Miao Yongshun,"Asian Ethnicity 2(1): 73–88.
Sutton, D. (2000). "Myth Making on an Ethnic Frontier: The Cult of the Heavenly Kings of West Hunan, 1715–1996,"Modern China 26(4): 448–500.
Sutton, D. (2003). "Violence and Ethnicity on a Qing Colonial Frontier: Customary and Statutory Law in the Eighteenth-Century Miao Pale". In:Modern Asian Studies 37(1): 41–80. Cambridge University Press.
Sutton, D. (2007). "Ritual, Cultural Standardization, and Orthopraxy in China: Reconsidering James L. Watson’s Ideas". In:Modern China 33(1): 3–21. Sage Publications.
Tien, D., He, T., Chen, K., Li, J., Xie, Z., Peng, X. (1986).Tujiayu Jianzhi (A Brief Chronicle of the Tujia Language). Beijing: Minzu Chubanshe.
Wu, X. (1996). "Changes of chieftains' external policy in the Three Gorges Area in the late Ming and early Qing dynasties [1630s–1660s]". In:Ethnic Forum, (3): 88–92. (Hunan, China)
Wu, X. (1997). "Tujia's food-getting pattern in west Hubei in the Qing Dynasty". In:Journal of Hubei Institute for Nationalities, (2): 33–35. (Hubei, China)
Wu, X. (1997). "On the Tage Dance". In:Journal of Chinese Classics and Culture, (2): 22–29. (Beijing, China)
Wu, X. (2003). "Food, Ethnoecology and Identity in Enshi Prefecture, Hubei, China". (Doctoral Dissertation, University of Alberta, 388 pages).
Wu, X. (2003). "Turning Waste into Things of Value": Marketing Fern, Kudzu and Osmunda in Enshi Prefecture, China. In:Journal of Developing Societies, 19(4): 433–457.
Wu, X. (2004). "Ethnic Foods" and Regional Identity: the Hezha Restaurants in Enshi. In:Food and Foodways, 12(4): 225–246.
Wu, X. (2005). "The New Year's Eve Dinner and Wormwood Meal: Festival Foodways as Ethnic Markers in Enshi". In:Modern China, 31(3): 353–380.
Wu, X. (2006). "Maize, Ecosystem Transition and Ethnicity in Enshi Prefecture, China". In:East Asian History, 31(1): 1–22.