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Kimmun (Kim Mun); counted as Yao minzu
Topic Started: Dec 25 2011, 12:04:41 PM (330 Views)
black man
The Right Hand
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Kimmun (Kim Mun) language is spoken in China, Laos and Vietnam. Olson mentions Kimmun communities in Guangxi, Guangdong, Hunan, Guizhou, Jiangxi and Yunnan. He writes that Kimmun is not intelligible by speakers of the other major linguistic groups of Mien-speakers. Apparently, most Kimmun communities exist in the Sino-Vietnamese border region. So they probably know about the existence of Iu Mien communities in that region.

Interestingly, most of the 28 men counted as "Blue Kimmun" from Guangxi by Cai et al. have the M134+ mutation. Same for a sample of 32 Kimmun guys from Yunnan (called "Mountain Kimmun" by Cai et al.). The major y SNP clades of Kimmun-speakers are O-M134+, M117-, O-M117+ and O-M95+. O-M7+ was detected in one of more than 100 individuals only. Moreover, the marked presence of D-M15+ in a sample called "Lowland Yao" by Cai et al. and its presence in their "Lowland Kimmun" sample imply that their ancestors interacted with certain Tibeto-Burmans if they weren't Tibeto-Burmans themselves.

Besides, note that Pan Chengqian writes that they are culturally distinguishable from other HMs, too. Actually, he describes them being more often matrilocal in his paper "Yao dialectology". Unfortunately, he does not explain in detail what is meant by "inmarrying son-in-law" in his (translated?) article.

photos: http://www.loupiote.com/cgi-bin/search.cgi?x=0&q=kim+mun+lantien+sha
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Ebizur
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black man
Dec 25 2011, 12:04:41 PM
Besides, note that Pan Chengqian writes that they are culturally distinguishable from other HMs, too. Actually, he describes them being more often matrilocal in his paper "Yao dialectology". Unfortunately, he does not explain in detail what is meant by "inmarrying son-in-law" in his (translated?) article.

photos: http://www.loupiote.com/cgi-bin/search.cgi?x=0&q=kim+mun+lantien+sha
That sounds like Japanese 入婿 irimuko "entering-bridegroom/son-in-law," which refers to a man who joins his bride's family's household register (籍 seki) instead of her joining his. It also may refer to an instance of such a marriage or to the custom of such marriage. It is usually seen in cases where the bride's family has no male heir apparent and the bridegroom's family has more than one potential male heir, i.e. second or later sons' being "sent off" in marriage to another man's clan so that the dependents of the latter will not end up without a male head of household/leader/guardian.
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black man
The Right Hand
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JCA
Jan 1 2016, 02:50:02 AM
black man
Dec 25 2011, 12:04:41 PM
Besides, note that Pan Chengqian writes that they are culturally distinguishable from other HMs, too. Actually, he describes them being more often matrilocal in his paper "Yao dialectology". Unfortunately, he does not explain in detail what is meant by "inmarrying son-in-law" in his (translated?) article.
That sounds like Japanese 入婿 irimuko "entering-bridegroom/son-in-law," which refers to a man who joins his bride's family's household register (籍 seki) instead of her joining his. It also may refer to an instance of such a marriage or to the custom of such marriage. It is usually seen in cases where the bride's family has no male heir apparent and the bridegroom's family has more than one potential male heir, i.e. second or later sons' being "sent off" in marriage to another man's clan so that the dependents of the latter will not end up without a male head of household/leader/guardian.
The problem would be that the emphasis is on patrliny rather than on patrilocality in HMs in general. On top of that, they are said to have practiced slash-and-burn cultivation if I'm not mistaken. And since part of the Kimmun population of China seems to have emigrated to the highlands of Vietnam, Kimmun people were IMO probably like that, too.

Btw, JCA, wasn't there any difference between Japanese who lived in coastal communities and Japanese who lived in highland communities? Most of the present-day prefectures have access to the sea. But I wouldn't be surprised if orientation to the sea might not always have been the case in all parts of Honshuu. E.g., in the 19th century there was still a land-locked province called Iga no kuni. Moreover, I wonder about the degrees to which the Yokote and Shinjou basins in western Touhoku could have developed specialised forms of social organisation in premodern times.
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