The Journal of the Siam Society Vol. LXXI, Part 1-2, 1983 - Khamkoo

154 Anthony R. Walker
"hunter".'S
It is well-received by Lahu who, whether tiger-hunters or not, pride
themselves on prowess in the pursuit of wild game. The second name is Lo-hei ( f~ , 'f.. )
traditionally used by Chinese for Lahu in Yunnan. It seems to have derogatory
connotations 16 and has now officially been dropped by the Chinese authorities in favour
·of the indigenous "Lahu" ( ;fiz. 1~ ) (cf. SCMP 1953).
Lahu speak a Tibeto-Burman language. To be precise, it is a member of ihe
Central Loloish branch of the Lolo-Burmese subgroup of the Tibeto-Burman family.''
Its closest relative among the Loloish languages is Lisu, the language of a neighbouring
upland group. Lahu also has close lexical affinites with Akha, the language of another
While it is true enough that /av (high falling tone) means "tiger", I have no evidence that
hu_ (very low ·tone) means "a special place where tiger :Hesh is eaten". The second
etymology appeared in the Yun-nan Jih-pao (Yunnan Daily) of 23 May 1958. I have not seen
this article but it is cited by Lemoine (1978 : 848), who writes:
Leur nom, La Hou, signifierait en chinois: Ia (ou lie) "chasseur", hou,
"(de) tigre"; et !'auteur de cette ingenieuse etymologie ... ajoute que Ia
chasse occupe encore une grande place dans leurs activites annuelles, b~en
qu'ils soient deja passes au stade de Ia production agricole ...
15. 'This name "Mussur" has frequently led writers to confuse the Lahu with the Moso (Na-hki)
people of the Tibetan borderlands. In this connexion see Walker (1980b:~43nl3).
16. Thus Scott and Hardiman (1900:579) quote a report to the effect that the Chinese use the
name Lo-hei (Scott and Hardiman spell it "Loheirh") "out of pure mischief". Their informant
maintained that "La'hu would have been an equally easy sound, but to the Chinese
mind it would not have been so appropriate a desig~ation, for it would not have conveyed the
contemptuous meaning of Loheirh." "Blackness" is ·said tobetbe connotation of this name.
Chinese anthropologist Ruey Yih-fu (1948:1) also implies that "Lo-bei" is somehow
derogatory, for be says that although these people are referred to by this name, it is more
polite. to address them as "Hei·chia" ( _i .tl ), literally "Black family". As the word
"black" (hei, ,t, ) is present in both impolite and polite names, it is difficult to accept
that it necessarily implies "barbarity', as has sometimes been thought.
17. The definitive study on the Labu language is Matisoff (1973), which replaces the grammatical
sections of an earlier work by Telford and Saya David (1938). Tbere·is also a Lilhu language
instruction book by a missionary with experience among this people (Peet 1961). Finally,
there is an excellent recent publication on the dialects of Lahu (Bradley 1979).
The Lolo-Burmese languages are characterized "by the radical ·simplification of
initial consonant clusters and the disappearance of most syllable-final consonant contrasts,
ci:>mpertsated for by a proliferation of tones" (Matisoff 1973:xxxix). Labu, lacking both
initial consonant clusters and final consonants, but possessing a total of nine vowels and seven
tones, is an excellent example of such developments in the Lolo-Burmese languages.