Li, et al. (2011) classify Alingpo as an Eastern Yi language similar to Nasu and Gepo. However, Hsiu (2018)Hsiu, Andrew. 2018. Classifications of some lesser-known Lolo-Burmese languages.
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Nasu (Naisu, Eastern Yi), or Nasu proper, is a Loloish language spoken by a quarter million Yi people of China. Nasu proper and Wusa Nasu are two of six Yi languages recognized by the government of China. Unlike most written Yi languages, Nasu proper uses the Pollard (Miao) script. A distinct form of the Yi script was traditionally used for Wusa, though few can still read it.
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The Qixingmin speak the Luoji language. It is closely related to the local Yi language, which is intermediate between the Western and Eastern Yi dialects of Weining County (Weining 1997:328).威宁彜族回族苗族自治县民族事务委员会编. 1997. Weining County Ethnic Gazeteer [威宁彝族回族苗族自治县民族志]. Guiyang: Guizhou People's Press [贵州民族出版社].
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Although the Yi People, Chuxiong's largest minority group, has the most historical presence in the area, the large majority of the population is now Han Chinese. The Yi people are still highly celebrated and maintain a large influence on the city's art and customs. Chuxiong has two main Yi subgroups, namely Luoluopo (who speak Central Yi language) and Luowu (who speak Eastern Yi language) (Chuxiong City Gazetteer 1993:145). The two main Miao subgroups are White Miao and Flowery Miao .
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643 BCE) conquered all his enemies, including the Dongyi 東夷, Xirong 西戎, Nanman 南蠻, and Beidi 北狄. > Further to the west, he subjugated the Western Yu, of Liusha and for the > first time the Rong people of Qin were obedient. Therefore, even, though the > soldiers went forth only once, their great accomplishments [victories] > numbered twelve, and as a consequence none of the eastern Yi, western Rong, > southern Man, northern Di, or the feudal lords of the central states failed > to submit. (Xioao Kuang, tr.
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The traditional Chinese symbol for civilization and state was gu "grains; cereals" (a synecdoche for "agricultural products"). The Wangzhi "Royal Regulations" chapter of the Liji uses cooking food and eating grains to culturally classify the Chinese "Middle Kingdom" bordered by the "Four Barbarians" (eastern Yi, southern Man, western Rong, and northern Di). > Thus the people of the five regions … each had their several natures, which > they could not be made to alter. Those of the east were called Yi; they wore > their hair unbound and tattooed their bodies, and some of them ate their > food without cooking it.
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"return tongue"). The Classic of Rites records four regional words: ji 寄 "send; entrust; rely on" for Dongyi 東夷 "Eastern Yi-barbarians", xiang 象 "be like; resemble; image" for Nanman 南蠻 "Southern Man-barbarians", didi 狄鞮 "Di- barbarian boots" for Xirong 西戎 "Western Rong-barbarians", and yi 譯 "translate; interpret" for Beidi 北狄 "Northern Di-barbarians". > In those five regions, the languages of the people were not mutually > intelligible, and their likings and desires were different. To make what was > in their minds apprehended, and to communicate their likings and desires, > (there were officers), — in the east, called transmitters; in the south, > representationists; in the west, Tî-tîs; and in the north, interpreters.
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Shortly after the royal family's move to Chengzhou, a hierarchical alliance system arose where the Zhou king would give the title of hegemon to the leader of the state with the most powerful military; the hegemon was obligated to protect both the weaker Zhou states and the Zhou royalty from the intruding non-Zhou peoples: the Northern Di, the Southern Man, the Eastern Yi, and the Western Rong. This political framework retained the fēngjiàn power structure, though interstate and intrastate conflict often led to disregard for feudal customs, respect for the Ji family, and solidarity with other Zhou peoples. The king's prestige legitimized the military leaders of the states, and helped mobilize collective defense of Zhou territory against "barbarians". Over the next two centuries, the four most powerful states—Qin, Jin, Qi and Chu—struggled for power.
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