Page 37 - JCAU-6-2

Journal of Chinese
Architecture and Urbanism Regenerating tradition: Rural revitalization

A B C

Figure 6. (A) Li traditional water management. (B) Li traditional farm activity. (C) Li traditional plant use. Source: Scans from Li nationality’s custom
pictures of Qing dynasty

sweet potatoes, mung beans, and peas to increase leaf area these entities through reckless or disrespectful behavior
and ground cover, improving biological nitrogen fixation toward nature (Wen & Wen, 2012). Fearing punishment for
and reducing soil erosion. Through their cultivation disturbing the ghosts of the earth during planting activities,
practices, the Li family developed Shanlan rice, a grain Li family’s farming traditions impose restrictions on the
unique to the Li village areas of Hainan (Figure 6B). This extent of agricultural planting. Not surprisingly, they view
rice variety is well-suited to the seasonally dry slopes with planting rice for food as a gift from the earthly god. During
low soil nutrients (Wang and Jiang, 2004). Unlike modern the pre-modern period, before planting each year, Li elders
cultivars, it grows without the need for extensive pesticides performed rituals in the mountains to pray to the mountain
or chemical fertilizers. Due to the low population density god for their blessings on agricultural production. They
and large forest area in the Changhua River basin before maintained a worship of Shanlan rice and pray to it after
the modern era, the cultivation activity of “Kanshanlan” the harvest, holding a “Shanlan Festival” (Wang et al.,
increased the grain productivity of the ancient Li people, 2004). In addition, they had an attachment and affection
enabling them to maintain self-sufficiency. In addition, it for cows beyond their utilitarian value. Every year, on
was distilled to produce local rice wine. the eighth day of the 3 month of the lunar calendar, Li
rd
Evidence from paintings from the Qing dynasty (Fu, farmers celebrated the Cow Festival by releasing their cows
2007), demonstrates the distinctive self-sufficiency of the from daily toil in the fields and serving them glutinous rice
ancient Li family in the use of local plants for clothing, food, wine to express gratitude for their hard work throughout
housing, and transportation realms (Figure 6C). Wild hemp, the year (Wang & Jiang, 2004). Beside their villages, each
herbs, and bark were used for weaving and dyeing. Rattan family maintained a section of virgin forest as a cemetery,
and bamboo were used in building traditional Li family’s where human souls return to nature to rest in peace. Plants
boat-shaped dwellings, weaving baskets, traps, rice sieves, in these cemetery forest patches cannot be willfully cleared
and dustpans, and crafting bamboo rafts. Local herbs and (Wang & Jiang, 2004). However, chickens, considered
bark were soaked and heated to create natural dyes, while intrinsic to nature, are permitted to forage without it being
various plants served medicinal purposes. This culture, considered an offense to their ancestors. This spiritual and
developed in homes, by the river, and in the fields, illustrates material connectivity with animals is manifested in their
that the Li family’s sustainable farming practices were rooted special gratitude and goodwill for animal totems that they
in their profound knowledge of natural resources. worship, considering the totems sacred and inviolable and
forbidding hunting or eating them. Thus, the pre-modern
The conscious knowledge of plants and animals in
promoting healthy land and people perpetuates a spiritual Li family’s reverential admiration for nature fostered care
and maintenance of sustainable production methods and
attachment and belief system for traditional Li family. daily life, intertwining nature and humans in enduring
They believe that elements of the natural world serve as a culture and traditions.
medium that connects the divine realm with the everyday
world. Different gods and ghosts govern the natural Today, traditional Li family’s agricultural practices
environments, and humans must take care not to offend and beliefs continue to influence the daily life of Yulong

Volume 6 Issue 2 (2024) 7 https://doi.org/10.36922/jcau.1304