Nuosu and dozens of others
|9 million (2010)|
|Regions with significant populations|
|China (Yunnan, Sichuan, Guizhou, Guangxi): 9 million (2010). |
Vietnam: 4,827 (2019)
Thailand & Laos: 2,203 (2015).
|Yi language (majority); Southwestern Mandarin (minority)|
|majority - Bimoism (native Yi variety of Shamanism); minority - Taoism, Tibetan Buddhism|
|Related ethnic groups|
|Bamar, Naxi, Qiang, Tibetan, Tujia.|
The Yi or Nuosuo people (historically known as Lolo) are an ethnic group in China, Vietnam, and Thailand. Numbering nine million people, they are the seventh largest of the 55 ethnic minority groups officially recognized by the People's Republic of China. They live primarily in rural areas of Sichuan, Yunnan, Guizhou, and Guangxi, usually in mountainous regions. Liangshan Yi Autonomous Prefecture is the prefecture containing the largest population of Yi people within mainland China, with two million Yi people in the region. For other countries, as of 1999, there were 3,300 Mantsi-speaking "Lô Lô" people living in the Hà Giang, Cao Bằng, and Lào Cai provinces in northern Vietnam.
Of the more than 9 million Yi people, over 4.5 million live in Yunnan Province, 2.5 million live in southern Sichuan Province, and 1 million live in the northwest corner of Guizhou Province. Nearly all the Yi live in mountainous areas, often carving out their existence on the sides of steep mountain slopes far from the cities of China.
The altitudinal differences of the Yi areas directly affect the climate and precipitation of these areas. These striking differences are the basis of the old saying that "The weather is different a few miles away" in the Yi area. Yi populations in different areas are very different from one another, making their living in completely different ways.
Although different groups of Yi refer to themselves in different ways (including Nisu, Sani, Axi, Lolo, Acheh) and sometimes speak mutually unintelligible languages, they have been grouped into a single ethnicity by the Chinese, and the various local appellations can be classified into three groups:
- Ni (ꆀ). The appellations of Nuosu, Nasu, Nesu, Nisu, and other similar names are considered derivatives of the original autonym “ꆀ” (Nip) appended with the suffix -su, indicating "people". The name "Sani" is also a variety of this group. Further, it is widely believed that the Chinese names 夷 and 彝 (both pinyin: Yí) were derived from Ni.
- Lolo. The appellations of Lolo, Lolopu, etc. are related to the Yi people's worship of the tiger, as “lo” in their dialects means "tiger". "Lo" is also the basis for the Chinese exonym Luóluó 猓猓, 倮倮, or 罗罗. The original character 猓, with the "dog radical" 犭and a guǒ 果 phonetic, was a graphic pejorative, comparable to the Chinese name guǒran 猓然 "a long-tailed ape". Languages reforms in the PRC replaced the 猓 character in Luóluó twice. First by Luó 倮, with the "human radical" 亻and the same phonetic, but that was a graphic variant for luǒ 裸 "naked"; and later by Luó 罗 "net for catching birds". Paul K. Benedict noted, "a leading Chinese linguist, has remarked that the name 'Lolo' is offensive only when written with the 'dog' radical.
- Other. This group includes various other appellations of different groups of Yi. Some of them may be of other ethnic groups but are recognised as Yi by the Chinese. The "Pu" may be relevant to an ancient ethnic group Pu (濮). In the legends of the northern Yi, the Yi people conquered Pu and its territory in the northeastern part of the modern Liangshan.
(Groups listed below are sorted by their broad linguistic classification and the general geographic area where they live. Within each section, larger groups are listed first.)
|Classification||Approximate total population||Groups|
|Southern||1,082,120||Nisu, Southern Nasu, Muji, A Che, Southern Gaisu, Pula,|
Boka, Lesu, Chesu, Laowu, Alu, Azong, Xiuba
|Southeastern||729,760||Poluo, Sani, Axi, Azhe, Southeastern Lolo, Jiasou, Puwa,|
Aluo, Awu, Digao, Meng, Xiqi, Ati, Daizhan, Asahei, Laba,
Zuoke, Ani, Minglang, Long
|Central||565,080||Lolopo, Dayao Lipo, Central Niesu, Enipu, Lopi, Popei|
|Eastern||1,456,270||Eastern Nasu, Panxian Nasu, Wusa Nasu, Shuixi Nosu,|
Wuding Lipo, Mangbu Nosu, Eastern Gepo, Naisu, Wumeng,
Naluo, Samei, Sanie, Luowu, Guopu, Gese, Xiaohei Neisu,
Dahei Neisu, Depo, Laka, Lagou, Aling, Tushu, Gouzou,
Wopu, Eastern Samadu
|Western||1,162,040||Mishaba Laluo, Western Lolo, Xiangtang, Xinping Lalu,|
Yangliu Lalu, Tusu, Gaiji, Jiantou Laluo, Xijima, Limi, Mili,
Lawu, Qiangyi, Western Samadu, Western Gepo,
Xuzhang Lalu, Eka, Western Gaisu, Suan, Pengzi
|Northern||2,534,120||Shengba Nosu, Yinuo Nosu, Xiaoliangshan Nosu, Butuo Nosu,|
Suodi, Tianba Nosu, Bai Yi, Naruo, Naru, Talu, Mixisu, Liwu,
Northern Awu, Tagu, Liude, Naza, Ta'er
|Unclassified||55,490||Michi (Miqie), Jinghong Nasu, Apu, Muzi, Tanglang, Micha,|
Some scholars believe that the Yi are descended from the ancient Qiang people of today's western China, who are also said to be the ancestors of the Tibetan, Naxi and Qiang peoples. They migrated from southeastern Tibet through Sichuan and into the Yunnan Province, where their largest populations can be found today.
They practice a form of animism, led by a shaman priest known as the Bimaw. They still retain a few ancient religious texts written in their unique pictographic script. Their religion also contains many elements of Daoism and Buddhism.
Many of the Yi in Liangshan and northwestern Yunnan practiced a complicated form of slavery. People were split into the nuohuo or Black Yi (nobles), qunuo or White Yi (commoners), and slaves. White Yi were free and could own property and slaves but were in a way tied to a lord. Other ethnic groups were held as slaves.
Most Yi believe they have the same ancestor, ꀉꁌꅋꃅ or ꀉꁌꐧꃅ (Axpu Ddutmu or Axpu Jjutmu). It is said that Apu Dumu married three wives and had six sons: each of the wives bore two sons. In the legend, the oldest two sons leading their tribes conquered other aborigines of Yunnan and began to reside in most of the territories of Yunnan. The youngest two sons led their tribes eastwards and were defeated by Han, before finally making western Guizhou their home and creating the largest quantity of Yi script documents. The other two sons led their tribes across the Jinsha River and dwelled in Liangshan. This group had close intermarriage with the local ꁍ (Pup).
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Most Yi live in Liangshan, Chuxiong, and Honghe. At the Lizhou archaeological site (礼州遗址) near Xichang of Liangshan, dating to 3,000 years ago, many artifacts of the Neolithic Age have been discovered. Although no evidence proves that these ancient cultures of the Stone Age have a direct connection with modern Yi people, their descendants, a local bronze culture, may have had some influence on Yi people, as the ancestors of Yi people had frequent contact and intermarriage with local tribes, such as Dian (滇), Qiong (邛) and Zuo (笮), during their southwards migration from the north eastern edge of the Tibetan Plateau. Today, the Yi people still call the city of Xichang as ꀒꎂ (Op Rro). In spite of the affix “or-”, the root “dro” is believed by some scholars to be related to the tribe Qiong (邛), as the pronunciation is quite close to the ancient pronunciation of the Chinese character "邛."
During the Han dynasty, the central sovereign of China conquered the valley of Anning River, which is a tributary of Yalong River, and founded a county there named Qiongdu ('Qiong capital'). The site is Xichang of present-day and from that time onwards, Xichang has become the bridge of Chengdu and Kunming across Yi area. Since Han dynasty, Yi people have been involved in the history of China. In the north dialect of modern Yi language, Chinese Han is still called ꉌꈲ (Hxie mgat), which is related to the Chinese word "汉家 (Hànjiā), which means household of Han.
After the Han dynasty, the Shu of the Three Kingdoms conducted several wars against the ancestors of Yi under the lead of Zhuge Liang. They defeated the king of Yi, ꂽꉼ (Mot Hop; 孟获) and expanded their conquered territory in Yi area. After that, the Jin Dynasty succeed Shu as the suzerainty of Yi area but with weak control.
After the Jin dynasty, central China entered the era of the Southern and Northern Dynasties with frequent wars against the invading nomads from the north and lost its control of Yi and Yi area.
In the 4th century, the Nasu Yi kingdom of Mu'ege was formed in present day Guizhou. According to Nasu Yi legend, they are descended from Dumuwu, whose three wives bore him six sons. These six sons migrated southwest and created the Wu, Zha, Nuo, Heng, Bu, and Mo clans. These clans migrated and settled in a large area from Sichuan to the north, Guizhou to the east and Yunnan to the south and were the progenitors of several medieval Yi Kingdoms such as Luodian or Ziqi.
Although the Sui dynasty reunited China, it did not retrieve control of Yi but had close communications with Han residential spots scattered within Yi area (most along Anning River). After the Sui dynasty's mere 37 years, the situation continued in Tang dynasty. During Sui and Tang dynasty, the local aborigines of present-day Yunnan and Liangshan were distinguished by Chinese Han as Wuman (乌蛮; 'black barbarian') and Baiman (白蛮; 'white barbarian'). Some scholars believe that Wuman is the ancestor of modern Yi while Baiman is the ancestor of modern Bai people (白族) of Yunnan.
The Wuman and Baiman people founded six independent cities on Yunnan-Guizhou Plateau. The cities were known as zhao (Chinese: 诏) in Chinese texts, meaning 'lordship' (see Chao Pha). In 649, King Xinuluo (细奴逻) of the Mengshe zhao (蒙舍诏) extended his city's territory into a kingdom that assumed the name Great Meng Kingdom (大蒙国). Great Meng was near Erhai Lake. Yi people believe the capital of the Great Meng was located in the area of nowaday Weishan county. In 737 with the support of the Tang dynasty of China, King Piluoge (皮罗阁) of the Great Meng united the six cities (zhao) in succession, establishing a new kingdom. As the Great Meng was the most southern of the six, the Tang dynasty recorded the united Great Meng as Nanzhao (南诏), which means the southern city. Although academic arguments exist (see Controversy of Nanzhao), there is a popular view that the royal family of Nanzhao were Yi people and ministers were Bai people. In the Weishan county of today, the saga of King Piluoge is still widely told.
Tibet also noted the spring of Nanzhao, which in Tibetan is called Jang. Although Tibet had maintained suzerainty over Nanzhao for decades, Nanzhao finally turned to the Tang dynasty. At the era of King Geluofeng (阁罗凤), who was the son of King Piluoge, the Tang dynasty performed three expeditions against Nanzhao to conquer it, but all failed.
Nanzhao existed for 165 years until A.D. 902. After 35 years of tangled warfare, Duan Siping (段思平) of the Bai birth founded the Kingdom of Dali, succeeding the territory of Nanzhao. Most Yi of that time were under the ruling of Dali. Dali's sovereign existed for 316 years coterminous with the Song dynasty of central China, until it was conquered by Kublai Khan. During the era of Dali, Yi people lived in the territory of Dali but had little communication with the royalty of Dali.
Kublai Khan included Dali in his domain, grouping it with Tibet. The Yuan emperors remained firmly in control of the Yi people and the area they inhabited as part of Kublai Khan's Yunnan Xingsheng (云南行省) at current Yunnan, Guizhou and part of Sichuan. In order to enhance its sovereign over the area, the Yuan dynasty set up a dominion for Yi, Luoluo Xuanweisi (罗罗宣慰司), the name of which means local appeasement government for Lolos. Although technically under the rule of the Yuan emperor, the Yi still had autonomy during the Yuan dynasty. The gulf between aristocrats and the common people increased during this time.
Absorption by Imperial Chinese dynasties
Beginning with the Ming dynasty the Chinese empire expedited its cultural assimilation policy in southwestern China, spreading the policy of gaitu guiliu (改土归流; 'replacing tusi') [local chieftains] with ′normal′ officials"). The governing power of many Yi feudal lords had previously been expropriated by the successors of officials assigned by the central government. With the progress of gaitu guiliu, the Yi area was dismembered into many communities both large and small, and it was difficult for the communities to communicate with each other as there were often Han-ruled areas between them.
The Kangxi Emperor of the Qing dynasty defeated Wu Sangui and took over the land of Yunnan and established a provincial government there. When Ortai became the Viceroy of Yunnan and Guizhou during the era of Yongzheng Emperor, the policy of gaitu guiliu and cultural assimilation against Yi were strengthened. Under these policies, Yi who lived near Kunming were forced to abandon their convention of traditional cremation and adopt burial, a policy which triggered rebellions among the Yi. The Qing dynasty suppressed these rebellions.
After the Second Opium War (1856–1860), many Christian missionaries from France and Great Britain visited the area in which the Yi lived. Although some missionaries believed that Yi of some areas such as Liangshan were not under the ruling of Qing dynasty and should be independent, most aristocrats insisted that Yi was a part of China despite their resentment against Qing rule.
After the establishment of the PRC, several Yi autonomous administrative districts of prefecture or county level were set up in Sichuan, Yunnan, and Guizhou. With the development of automotive traffic and telecommunications, the communications among different Yi areas have been increasing sharply.
Ethnic Yi kingdoms in history
- Mu'ege Kingdom (circa 300-1279), afterwards known as the Chiefdom of Shuixi from 1279 to 1698
- Nanzhao Empire (738-937)
- Luodian Kingdom (羅甸國) of the Bole clan in present-day Luodian County, Yunnan
- Badedian Kingdom of the Mangbu Azhe clan in present day Zhenxiong
- Luowei Kingdom (羅鬼國) (10th century-1278) in Guizhou
- Ziqi Kingdom (Yushi) (自杞國) (1100-1260) of the Awangren clan in present-day Xingyi, Guizhou
- Kingdom of Shu (1621-1629), a short-lived state during the She-An Rebellion
- Northern Yi (Nuosu 诺苏)
- Western Yi (Lalo 腊罗)
- Central Yi (Lolopo 倮倮泼)
- Southern Yi (Nisu 尼苏)
- Southeastern Yi (Sani 撒尼)
- Eastern Yi (Nasu 纳苏).
Northern Yi is the largest with some two million speakers, and is the basis of the literary language. It is an analytic language. There are also ethnically Yi languages of Vietnam which use the Yi script, such as Mantsi.
- County-level distribution of the Yi 2000 census in China.
(Only includes counties or county-equivalents containing >1% of county population.)
|County/city||Yi %||Yi population||Total population|
|Ebian Yi autonomous county||30.65||43,269||141,166|
|Mabian Yi autonomous county||39.15||66,723||170,425|
|Garze Tibetan autonomous prefecture||2.56||22,946||897,239|
|Liangshan Yi autonomous prefecture||44.43||1,813,683||4,081,697|
|Muli Tibetan autonomous county||27.71||34,489||124,462|
|Liuzhi special district||11.32||61,319||541,762|
|Qianxi'nan Bouyei Miao autonomous prefecture||2.05||58,766||2,864,920|
|Weining Yi Hui Miao autonomous county||9.06||95,629||1,056,009|
|Shilin Yi autonomous county||32.49||72,779||223,978|
|Luquan Yi Miao autonomous county||22.45||96,388||429,355|
|Xundian Hui Yi autonomous county||8.91||42,934||481,721|
|Eshan Yi autonomous county||52.36||79,289||151,426|
|Xinping Yi Dai autonomous county||46.20||122,259||264,615|
|Yuanjiang Hani Yi Dai autonomous county||20.97||41,923||199,931|
|Chuxiong Yi autonomous prefecture||26.31||668,937||2,542,530|
|Honghe Hani Yi autonomous prefecture||23.57||973,732||4,130,463|
|Pingbian Miao autonomous county||18.51||27,596||149,088|
|Jinping Miao Yao Dai autonomous county||11.97||37,837||316,171|
|Hekou Yao autonomous county||4.42||4,221||95,451|
|Wenshan Zhuang Miao autonomous prefecture||10.62||347,194||3,268,553|
|Ning'er Hani Yi autonomous county||19.45||36,589||188,106|
|Mojiang Hani autonomous county||9.23||32,812||355,364|
|Jingdong Yi autonomous county||39.92||140,556||352,089|
|Jinggu Dai Yi autonomous county||20.59||59,476||288,794|
|Zhenyuan Yi Hani Lahu autonomous county||27.28||56,119||205,709|
|Jiangcheng Hani Yi autonomous county||13.47||13,503||100,243|
|Menglian Dai Lahu Va autonomous county||2.40||4,999||208,593|
|Lancang Lahu autonomous county||6.74||31,255||464,016|
|Ximeng Va autonomous county||1.05||907||86,598|
|Xishuangbanna Dai autonomous prefecture||5.61||55,772||993,397|
|Dali Bai autonomous prefecture||12.94||426,634||3,296,552|
|Yangbi Yi autonomous county||46.09||48,565||105,380|
|Nanjian Yi autonomous county||47.24||99,159||209,887|
|Weishan Yi Hui autonomous county||34.07||100,879||296,124|
|Lijiang Naxi autonomous county||2.42||8,871||366,705|
|Ninglang Yi autonomous county||61.97||142,049||229,204|
|Nujiang Lisu autonomous prefecture||1.99||9,805||491,824|
|Lanping Bai Pumi autonomous county||2.91||5,727||196,977|
|Diqing Tibetan autonomous prefecture||3.29||11,616||353,518|
|Weixi Lisu autonomous county||1.38||2,016||146,017|
|Shuangjiang Lahu Va Blang Dai autonomous county||1.57||2,605||165,982|
|Gengma Dai Va autonomous county||3.57||11,193||313,220|
|Longlin autonomous county (Guangxi)||1.03||3,563||347,462|
The Yi script was originally logosyllabic like Chinese, and dates to at least the 13th century. There were perhaps 10,000 characters, many of which were regional, since the script had never been standardized across the Yi peoples. A number of works of history, literature, and medicine, as well as genealogies of the ruling families, written in the Old Yi script are still in use, and there are Old Yi stone tablets and steles in the area.
Under the Communist government, the script was standardized as a syllabary. Syllabic Yi is widely used in books, newspapers, and street signs.
The Yi play a number of traditional musical instruments, including large plucked and bowed string instruments, as well as wind instruments called bawu (巴乌) and mabu (马布). The Yi also play the hulu sheng, though unlike other minority groups in Yunnan, the Yi do not play the hulu sheng for courtship or love songs (aiqing). The kouxian, a small four-pronged instrument similar to the Jew's harp, is another commonly found instrument among the Liangshan Yi. Kouxian songs are most often improvised and are supposed to reflect the mood of the player or the surrounding environment. Kouxian songs can also occasionally function in the aiqing form. Yi dance is perhaps the most commonly recognized form of musical performance, as it is often performed during publicly sponsored holidays and/or festival events.
Yi people's son's given name is patronymic, based on the last one or two syllable of father's name.
Artist Colette Fu, great granddaughter of Long Yun has spent time from 1996 till present photographing the Yi community in Yunnan province. Her series of pop-up books, titled We are Tiger Dragon People, includes images of many Yi groups.
Bimoism is the ethnic religion of the Yi. Shaman-priests of this faith are known as bimo, which means 'master of scriptures'. Bimo officiate at births, funerals, weddings and holidays. They are often seen along the street consulting ancient scripts. The Yi worship deified ancestors similarly to the Chinese traditional religion practitioners, besides gods of local nature: fire, hills, trees, rocks, water, earth, sky, wind, and forests.
Ritual performances play a major role in daily life through healing, exorcism, asking for rain, cursing enemies, blessing, divination and analysis of one's relationship with the gods. They believe dragons protect villages against bad spirits, and demons cause diseases. However, the Yi dragon is neither similar to dragon in Western culture nor the same as that in Han culture. After someone dies they sacrifice a pig or sheep at the doorway to maintain relationship with the deceased spirit. The Yi believe that bad spirits cause illness, poor harvests and other misfortunes and inhabit all material things. The Yi also believe in multiple souls. At death, one soul remains to watch the grave while the other is eventually reincarnated into some living form.
The Nosu form of Bimoism (the religion of the Nosu or Nuosu subgroup of the Yi) distinguishes two sorts of shamans: the bimo and the suni, respectively hereditary and ordained priests. One can become bimo by patrilineal descent after a time of apprenticeship or formally acknowledging an old bimo as the teacher, a suni must be elected. Bimo are the most revered, to the point that the Nosu religion is also called "bimo religion". Bimo can read Yi scripts while suni cannot. Both can perform rituals, but only bimo can perform rituals linked to death. For most cases, suni only perform some exorcism to cure diseases. Generally, suni can only be from humble civil birth while bimo can be of both aristocratic and humble families.
In Yunnan, some of the Yi have adopted Buddhism as a result of exchanges with other predominantly Buddhist ethnic groups present in Yunnan, such as the Dai and the Tibetans. The most important god of Yi Buddhism is Mahākāla, a wrathful deity found in Vajrayana and Tibetan Buddhism. In the 20th century, some Yi people in China converted to Christianity, after the arrival of Gladstone Porteous in 1904 and, later, medical missionaries such as Alfred James Broomhall, Janet Broomhall, Ruth Dix and Joan Wales of the China Inland Mission. According to missionary organization OMF International, the exact number of Yi Christians is not known. In 1991 it was reported that there were as many as 1,500,000 Yi Christians in Yunnan Province, especially in Luquan County where there are more than 20 churches.
The Yi are known for the extent of their inter-generational transmission of traditional medicine through oral tradition and written records. Their traditional medicine system has been academically inventoried  Since the prefecture the Yi medicinal data was collected from also contains the cave containing human-infectable SARS clades, and it is known that people living in the vicinity SARS caves show serological signs of past infection, it has been suggested that the Yi were repeatably exposed to coronavirus over their history, passively learned to medicinally fend off coronavirus infection centuries ago, and committed the results into their inter-generational record of medicinal indications .
- Zhang Liyin, (1989-) singer
- Jike Junyi, (1988-) singer
- Long Yun, (1884-1962) governor and warlord of Yunnan Province
- Lu Han, (1895-1974) general and governor of Yunnan Province
- Liangshan Yi Autonomous Prefecture
- Honghe Hani and Yi Autonomous Prefecture
- Chuxiong Yi Autonomous Prefecture
- Hani people
- Bai people
- Yiminaspis, a prehistoric fish named in honor of the Yi.
- The Art of Not Being Governed
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- Nuosu: ꆈꌠ [nɔ̄sū]; Hanzi transcription: 诺苏; Nuòsū; Chinese: 彝族; pinyin: Yízú; Vietnamese: Lô Lô; Thai: โล-โล, Lo-Lo
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- Martin Schoenhals Intimate Exclusion: Race and Caste Turned Inside Out 2003- Page 26 "A non-slave-owning Black Yi, or a poor one, was nonetheless always higher in caste status than any White Yi, even a wealthy one or one owning slaves, and the Black Yi manifested this superiority by refusing to marry White Yi even if the latter ..."
- Barbara A. West Encyclopedia of the Peoples of Asia and Oceania 2009 - Page 910 "Yi society prior to the revolution in 1949 was divided into four ranked classes or castes: Nuohuo, or Black Yi; Qunuo, or White Yi; Ajia; and Xiaxi. The Nuohuo, or Black Yi, was the highest and smallest caste at just about 7 percent of the ..."
- Yongming Zhou Anti-Drug Crusades in Twentieth-Century - China: Nationalism, ... - 1999 - Page 150 "The black Yi (about 7 percent of the population) made up the aristocratic ruling class, and the white Yi held subordinate status. Within the white Yi, however, there were three subgroups: Qunuo, Anjia, and Jiaxi. Qunuo (about 50 percent of the ...")
- S. Robert Ramsey The Languages of China 1987- Page 253 "The Black Yi looked down on farming, and all cultivation was traditionally done by White Yi and slaves. The Black Yi were responsible only for administration and military protection. Even so, however, they usually took great care to tend to their ..."
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- Perspectives on the Yi of Southwest China. Edited by Stevan Harrell. (Berkeley / Los Angeles / London: University of California Press, 2001), ISBN 0-520-21988-0.
- China's Minority Nationalities. Edited by Ma Yin. (Beijing: Foreign Language Press, 1994).
- Zhang Weiwen and Zeng Qingnan. In Search of China's Minorities. (Beijing: New World Press).
- Ritual for Expelling Ghosts: A religious Classic of the Yi nationality in Liangshan Prefecture, Sichuan (The Taipei Ricci Institute, Nov. 1998), ISBN 957-9185-60-3.
- Benoît Vermander. L'enclos à moutons: un village nuosu du sud-ouest de la Chine. Paris: Les Indes savantes (2007).
- Ollone, Henri d', vicomte (1912) In Forbidden China: the d'Ollone mission, 1906–1909, China--Tibet--Mongolia; translated from the French of the second edition by Bernard Miall. Chapters II-V & VII. London: T. Fisher Unwin
- Pollard, S. (1921) In Unknown China: Record of the Observations, Adventures and Experiences of a Pioneer Missionary During a Prolonged Sojourn Amongst the Wild and Unknown Nosu Tribe of Western China London, Seeley Service and Co. Limited
|Wikimedia Commons has media related to Yi people.|
|Wikisource has the text of the 1911 Encyclopædia Britannica article Lolos.|
- China.org.cn. "The Yi ethnic minority".
- Yu-Hsiu Lu. "The Dishi septet Traditional music and dance Documentation."
- Peoples.org. "Yi Peoples of China".
- Yizuren.com. "Huge string instruments of the Yi".
- Vermander, B. "The Yis of Liangshan Prefecture".
- Vermander, B. "Nuosu Religion: Rituals, Agents and Belief".
- Ayi Bamo. "The Bi-mox in The Liangshan Yi Society."
- Perspectives on the Yi of Southwest China. Edited by Stevan Harrell.
- Map share of ethnic by county of China