Music Of The Cattle JINWOZI Village Funeral Ceremony Pumi Ninglang In Yunnan Province New Camp Township

The Pumi. self-proclaimed Peimi, is a descendant of ancient Diqiang family. The ancestors first lived in the northwest of China, and then migrated to other places like Sichuan province. According to some aged men, their ancestors had lived around the Gongga Mountain. When the Mongolian army conquered Dali, some Xifan marched south with the army and finally settled in the northwest of Yunan. The Pumi people believe in the Hangui religion. Whenever there is a festival or sacrifice activity, they will invite Hangui to chant. With the introduction of Bon and Tibetan Buddhism, their primitive religion grew to be the current Hangui religion by absorbing the classic, thoughts and concepts of the two religions.The Hangui religion had become a part of people’s life and custom in Pumi populated areas from long time ago. The funeral ceremony is the typical one, which is the most important ritual in Pumi people’s life, also is the most solemn one. Before the funeral ceremony, the family should invite Hangui to come home and do religious rites. The scale of ceremony depends on the specific living condition of the family, ranging from3-4days to a week or even a month. During the ceremony, Hangui are responsible to do a list of rites, including preparing, chanting, inviting gods, bringing soul home, giving a sheep, sending soul, sending gods and so on. Moreover, they bring good fortune to the family and make them away from disasters. Thus the funeral ceremony can have a concentrative and complete reflect about the religion, folklore and culture of Pumi. Meanwhile, the guiding classic transmits the Pumi migration history from generation to generation.This paper consists of four chapters. The first chapter introduces the basic information of Ninglang Pumi Autonomous County, the Hangui thoughts in the funeral ceremony and the Pumi culture within. We can get a comprehensive understanding about the existing environment for the music in Pumi funeral ceremony. The second chapter records the actual survey in the wild filed. We have recorded the full process of a funeral ceremony with the sequence of time in Niuwozi village, Xinyingpan town of Ninglang Pumi Autonomous County. The third chapter deals with the arrangement and research for the music resources collected in the survey. We focus our summary and analysis from the music form, the use of the instruments and the accompaniment in the dances. The last chapter gives the interpretation about the ethics and social functions what the music preserves to have in the Pumi funeral ceremony. We mainly present the gender perspective and mental tend in the ethics part, while the heritage, education and national cohesion in the other.