by Jim Goodman
Lancang River Valley south of Diqing |
In recent years adventurous
travelers in NW Yunnan have been trekking over the Biluo Mountains from the
Lancangjiang Valley to Nujiang.
The route connects the village of Cizhong in Diqing County with
Baihanluo and Dimaluo in Gongshan County, Nujiang. It is roughly the same route taken by the French Irrawaddy
Expedition in 1895 and early 20th century explorers like F. Kingdon
Ward and Joseph Rock. The
unusual aspect of this journey is that whether it begins from CIzhong or from
Dimaluo, it runs from one Christian settlement to another, the legacy of
intrepid 19th century French Lazarist missionaries.
The pioneer figure in this
story was Père Charles Renou, who arrived in Yunnan in 1852 and headed at once
for the northwest. Intending to
proselytize among Tibetans, he first had to learn the local dialect. Posing as a Chinese merchant, he
stopped at Dongzhulin Monastery, southeast of Diqing, befriended the lamas and
learned the Tibetan language. Two
years later he crossed the Biluo Mountains and ended up in Bingzhongluo.
TIbetan wearing a crucifix |
Cognizant of power politics in
the area, Renou befriended the richest landowner and secured a fief from him in
Bonga Valley, just over the Yunnan border inside Tibet. His first Catholic converts were the
slaves he purchased and emancipated from the landowner. He augmented this number over the next
three years with more purchases of mainly orphans and children sold by heavily
indebted Nu families. After baptizing
them he enrolled them in a school, run by an ex-monk, to learn to read and pray
in Tibetan.
Bonga Valley was practically
uninhabited when Renou arrived.
The local Nu people believed it was the abode of malevolent tree spirits
and feared angering them by cutting down the spirits’ homes. Renou instructed them to keep uttering
the names of God and the Virgin Mary to repel the spirits. He was taking a chance, for if anything
bad happened after the villagers cleared the woods the mission’s reputation
would plummet. Nothing did,
however, so now the villagers reckoned the priests were more powerful than the
local land spirits.
Nu Catholic, Shuangla |
Pengda church, Gongshan County |
By 1858 the mission staff had
expanded to five priests and the Christian community was growing so fast it
frightened local authorities, including the landlord who had given Renou the
fief and now wanted it back. He
took his case to the abbot of Menkong and then organized a gang that attacked
the missionaries’ residence and burned down all their buildings, belongings and
the documents concerning the rental of the fief. The missionaries fled south to Puhua Monastery, where the
local abbot gave them sanctuary.
Xiaoweixi Catholic Church, built in 1870 |
That same year, though, China
signed the Treaty of Tianjin, which gave Western missionaries the right to work
in the interior. It took nearly
four years, but Renou won his case at Menkong, got his fief back and from then
on paid rent to Menkong Monastery instead. With this verdict the prestige of the foreign missionaries
soared. Nu villagers, whether
animist or Buddhist, chafing under the harsh tax demands of their Tibetan
overlords, now saw the missionaries as potential protectors against local authorities. They also found the missionaries, many
of whom had prior medical training, far more efficient dealing with illness
than their own shamans. They began
converting en masse.
By 1863 the mission seemed to
be on a firm trajectory for future success. Renou handed over management of it to his staff and trekked
over the mountains to the Lancang River valley, the Upper Mekong. Setting up in Cikou village, a mostly
Tibetan settlement south of Diqing, after his long and patient efforts, in 1867
the villagers replaced their Buddhist monastery with a Catholic church. Three years later, having been joined
by other Lazarist missionaries, who began working further downriver, a second
Catholic church went up in the Naxi village of Xiaoweixi.
Both the Cikou church and the
one in Xiaoweixi were built in classical Chinese style and resembled modest,
Mayahana Buddhist, walled temple compounds. The Xiaoweixi church is still the original building, two
stories high, tiled roofs, with an added, triangular roof on top, with upturned
corners and a cross at the apex. A
rather simple altar stands inside at the other end of the entrance and the
flanking walls feature posters of the Stations of the Cross.
Baihanluo Catholic Church |
Back in Bonga Valley, however,
mission affairs suddenly took a turn for the worst. Nu converts assumed they no longer had to pay taxes and land
rent to the Tibetan overlords.
Ecclesiastical authorities in Menkong forbade conversions, ordered
Christians to renounce the new faith and forced villagers to pay tax and debt
bills. Those who refused were
killed or ran away further south.
Raiding parties burnt everything in Bonga Valley.
Because of the ongoing Muslim
Revolt in Yunnan, the French Legation in Kunming could not get the government to
do anything and advised the Nujiang priests to abandon their efforts north of
the Yunnan border and lay low for a while. In the Lancang River Valley, however, the Lazarist
missionaries expanded their activities north and established churches in
Diqing, Yanjing, Batang and Kangding.
With the end of the Muslim Revolt in 1873, French priests were able to
join their compatriots in the new missions.
However loyal their flocks
might be, beyond the parishes the priests faced the very secular dangers of banditry
and ethnic nationalism. Unknown
assailants murdered Yanjing’s Père Brueux in 1881. Six years later an armed Tibetan uprising provoked the
burning of the churches in Diqing, Yanjing and Batang and the desecration of
Brueux’s grave. The missions in
Nujiang were unmolested at this time and in 1882 priests began proselytizing in
Baihanluo, in the Biluo Mountains south of Bingzhongluo.
Dimaluo on a Sunday morning |
In 1904 French priests erected
a church in Baihanluo, in a style that resembled a Tibetan dzong, the kind of building used by nobles and high-ranking lamas. Converts saw it as a Catholic dzong, with the implications of an
authority greater than that of local officials. Though they may not have seen its establishment as a
political challenge, the current group of French missionaries was an entirely
different set than their predecessors in Bonga Valley. So were the lamas of Puhua in
Bingzhongluo. The friendly
relations between the two that had marked Renou’s time had turned hostile.
That same year witnessed the
Younghusband Expedition, when British military units from India marched into
Tibet and occupied Lhasa in August, forcing the Dalai Lama to flee to
Mongolia. Poorly armed Tibetans suffered
heavy casualties opposing them.
After imposing a trade treaty on Lhasa, the British returned to India
and the Dalai Lama returned. But
resentment over the Expedition, especially in the eastern, Kamba-inhabited part
of Tibet, combined with fury over the foreigners’ burgeoning influence on
people who were so recently subservient to Kamba lords and lamas, burst into violence.
CIzhong Catholic Church |
Aroused by lamas in Diqing and
further north, armed Tibetan gangs attacked the Christian communities, killed
Cikou’s two priests and burned down its church, as well as the rebuilt churches
in Diqing, Yanjing and Batang. Egged
on by lamas in Menkong, Puhua monks joined the rebellion and organized an
attack that destroyed the Baihanluo church. Kamba warriors also attacked Chinese posts up and down the
Lancangjiang Valley, prompting the Qing government to dispatch troops to
restore law and order. The
government campaign took two years to quell the rebellion. Control of Diqing changed hands twice, resulting
in mass revenge killings by both sides.
In Nujiang Qing forces crossed the mountains to Baihanluo, marched on
Bingzhongluo and burnt down the Puhua Monastery. The revolt in Nujiang subsided quickly, but the government
stationed a garrison in Baihanluo to watch over the peace.
Pengdang Catholic Church interior |
Having survived the
mayhem, the missionaries rebuilt their church, but in a different style, less
resembling a dzong. The new wooden building was narrower,
with folding screened shutters in front, painted archway and belfry façade, a
single two-story tower over the entrance, with upturned roof corners and a
white cross mounted on top.
Recently renovated with freshly painted exterior frescoes, it still
stands there today. In the valley
below, the church at the mixed Tibetan-Nu-Lisu village of Dimaluo, built
several years later, features the same style of construction.
Over the next couple of
decades, as more French missionaries augmented the existing band of priests,
the growing Christian Nu community built churches at Qiunatong, Pengda, Pengdang,
Shuangla and Cikai. These were
more in a kind of Sino-European style, with square bell-towers, columned fronts
and lavishly painted interiors. The
former animosity that characterized Nu-Tibetan relations faded away and
converted Catholic villages like Qiunatong and Dimaluo had both Tibetan and Nu
residents.
Tibetans leaving Cizhoing church on Sunday |
A few years after the
suppression of the Kamba revolt in the Lancangjiang Valley, French missionaries
returned to Cikou and called on their congregation to construct a new church,
this time in stone, in the village of Cizhong, a few kilometers upriver. The new
building looked more like a rural French church, except for its Chinese-style
belfry tower. Over 20 meters tall,
the tower is twice as high as the nave, while both feature narrow, European-style,
arched windows on their sides.
Engraved on the arch above the church entrance is a New Testament Latin
quotation, calling upon the suffering laborers in the world to seek refuge in
the Lord.
Within the nave, arched
columns left and right of the entrance divide the interior into three
sections. At the end of the
columns the main altar honors Jesus and smaller ones left and right are
dedicated to the Madonna and Child and St. Joseph. The walls display illustrations of the Way of the Cross and
the spaces above them, as well as the ceiling, feature Tibetan-style paintings
of pheasants, clouds, lotuses, yin-yang symbols and very Oriental dragons. Construction concluded in 1921 and the
government garrisoned thirty soldiers there to protect it from marauders.
In the following years, while
Civil War raged across most of China, the mission continued its life
undisturbed. Besides religious and
architectural concepts, French priests also introduced the very European
practice of grape cultivation and wine production, both in Cizhong and
downriver in Xiaoweixi. They
also accumulated a large library of books in both French and Chinese.
reading prayers outside the Dimaluo church |
With the proclamation of the
People’s Republic of China in 1949, missionaries anywhere in Yunnan were forced
to evacuate. Protestant
missionaries in Nujiang took some of their converts with them when they fled
into Burma, but the Catholics tended to remain when their priests departed. The new government proved to be less
iconoclastic out on this far frontier than was expected, even during the
turbulent years of the Cultural Revolution, and the small Christian communities
carried on as best they could without their priests and ministers.
The inauguration of the Reform
Era and the opening of China to the outside world, including tourists, did not
mean the return of the foreign missionaries to Cizhong and Nujiang. Their Sunday services continued without
their presence, as they had for decades.
Rather than a Mass, though, these consisted of listening to spoken or
recorded sermons and collective praying and singing.
hymnal salvaged from the Cikou fire |
At Cizhong for example, the
only ecclesiastical official was a rector, who was not permitted to hold
Mass. So the congregation
assembled inside, men on one side, women and children on the other, and sang
hymns, using partially burnt manuscripts, salvaged from the Cikou fire, like the
Book of Psalms, De Profundis and Cantique au
Sacré Coeur, translated into Tibetan.
The congregation alternately sang and chanted the verses, sometimes
sounding like a row of monks at prayer time, sometimes like a medieval European
choir.
The place has also recently
attracted a greater number of tourists.
It’s certainly an attractive village, at the base of high mountains beside
the roaring Lancang River. About
75% of its residents are Tibetan, 20% Naxi and 5% Han. Naxi architecture, rather than Tibetan,
dominates the house designs. One
of its characteristics is to suspend a carved fish beneath the apex of the roof
at each end, which symbolized the element of water as a protective device
against the element of fire, as in a lightning bolt striking the house. Christian house owners have replaced
this with a carving picturing a dove, the Catholic symbol of the Holy Spirit, their
own protector.
dove on a Christian house in Cizhong |
Guesthouses may have arisen,
and trekking parties are stopping here on their way to and from Dimaluo, but
this new attention is not likely to affect the traditional influence of Christianity
on Cizhong’s mostly Christian population.
They have a resident priest now, who arrived from Inner Mongolia a
couple years ago, to hold Mass and make the exercise of their religion more
authentic. They hold fond memories
of the missionaries, influencing their hospitable receptions of Western visitors. And they still cultivate grapes and
make wine, a secular legacy of the French priests, and something they can share
with their Western guests.
riverside Nu CatholicChurch at Pengdang |
* * *
for more on DIqing's TIbetans, see my e-book Living in Shangrila
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