Miao dragon-calling is a traditional folk activity of the Miao people in Leishan County, mainly distributed in the Miao villages in Leishan County. Large-scale dragon-calling activities are mainly held in Xijiang, Queniao, Langde, Kongbai, Longtang and other places. Leishan County is located in Qiandongnan Prefecture. The total area of the county is 1,218 square kilometers, the county population is about 150,000, and the Miao population accounts for 83.6% of the total population. The county has a beautiful ecological environment, mild climate, abundant rainfall, and well-protected forest vegetation. Leigongshan National Nature Reserve and National Forest Park are located in the county. Leishan Miao has a strong ethnic customs and colorful traditional culture. Among them, witch culture plays an important cultural role in the Miao people, and dragon-calling is one of the important contents of witch culture. The Miao dragon-calling activity originated from the Miao people's primitive worship concept of "all things have spirits". The Miao people believe that their living materials are inseparable from natural mountains and rivers, and the living materials of the Miao people are selflessly given by the earth. In this way, the Miao people naturally associate this kind of grace with a god who has the same thoughts as humans to give, so the worship of the land dragon god is generated. Whenever the village population is not prosperous, the livestock is not at peace, and the production and harvest are insufficient, it is believed that this is because the dragon god of the mountain land is absent or at peace, and it is necessary to "invite the dragon", that is, to call the dragon god back to the original mountains and rivers, so that the crops can be abundant and the people and livestock can prosper. This is the psychological manifestation of the Miao people's primitive religion of worshiping the land and mountains. There are many contents of invoking dragons, some are invoking water dragons, some are invoking mountain dragons, and some are invoking water dragons and mountain dragons in one. Some are invoking by the village, and some are invoking by individuals for graves and house foundations. Invoking dragons by the village means that all dragon veins in the whole village must be invoked, and the graves and house foundations of the individual are only related to them. Invoking dragons by the village means that the villagers of the whole village participate in the relevant sacrificial activities and celebrations, while invoking dragons by a single family is only a sacrificial activity of the family. Whether the village or the single family is invoking dragons, a wizard must be invited to perform sacrificial activities and recite witch words. The activity method is to lead animals from the mountains or the river beach and plant colorful flags or small paper figures back to the village or home. Invoking dragons by the village has the custom of planting trees. Large-scale dragon-calling activities are generally held once every 12 years. Some villages also hold it every three to five years depending on the situation. Some families generally call for dragons every few years. The offerings for calling for dragons in villages include water buffaloes, pigs, chickens, geese, ducks, eggs, firecrackers, incense paper, glutinous rice, etc. The celebration items for calling for dragons in villages are bronze drums and reed pipes. The offerings for individual dragon-calling are pigs, geese, ducks, eggs, firecrackers, incense paper, glutinous rice, etc. Before calling for dragons in villages, the mountain god and land god of the main peak of the mountain must be sacrificed first. The offerings are a rooster, pork, tofu, two candles, and incense paper. The time is 2-3 o'clock in the morning. First, the wizard recites the sacrifice. The words of the sacrifice start from the creation of the world and the formation of humans and ghosts and gods. Then the wishes of the whole village are asked to be realized by the mountain god. It takes 1-2 hours. After reciting the words of the sacrifice, a rooster is killed and blood is sacrificed. After cooking, the chicken head, chicken liver, and chicken are sacrificed. Then they went to the bridgeheads at the intersections of the village to worship the God of Land. To attract the water dragon, the priest and the drum head brought a male duck, three pairs of carp, 12 small paper figures, 12 incense sticks, 12 incense papers, two duck eggs, as well as wine, rice and glutinous rice to the deep pool of the river at the foot of the village to attract the dragon. They tied the duck's nose with a twine, put a pair of carp and duck into the water, inserted small paper figures at the edge of the pool, and then burned incense and paper, and offered wine, glutinous rice and eggs to them. The priest chanted witch words to ask the dragon god to follow the duck to the village to protect the prosperity of the people. The drum head pulled back the duck, held up a handful of river sand, picked up the remaining pair of carp, followed the priest, and after returning to the village, scattered sand into the well and pond, put the duck and carp into the pond, burned incense and paper, and offered wine, glutinous rice, eggs and fish to them. This was considered that the water dragon had been attracted to the village. To summon the mountain dragon, the priest leads the ducks, and the drum head or a male from the same family with three generations, both men and women, beats the drum and shouts the dragon. Several other males follow each hill, insert a piece of paper and several small paper figures, and offer eggs, fish, and glutinous rice to the dragon. They also take back some soil and cultivate it at the roots of two bamboos on the offering bench at the dragon-sacrificing platform at the head of the village, which is to summon the mountain dragon god to come down the mountain to the village. When offering sacrifices to the dragon god, water buffaloes or pigs are pulled to the dragon-sacrificing platform and slaughtered on the spot. The sacrifices are made with sweet wine, glutinous rice, eggs, and fish prepared by the drum head. After the offerings are ready, all the villagers are solemn at the dragon-sacrificing platform. The drum head divides the offerings into small portions according to the number of households in the entire clan or village, and puts 12 of them on the altar. 12 respected men in long robes came to the altar devoutly. After the priest read the words of sacrifice solemnly, the drum head burned incense and paper, and offered the 12 offerings to the ground one by one for the dragon god to enjoy. The 12 elders also took a little offering to symbolically accompany the dragon god to eat, and then each household went to the altar to receive their own offerings, a few pieces of incense paper and a few small paper figures. Those who came to the altar to receive the offerings had to eat a little porridge with small fish and shrimp and drink a mouthful of rice wine, which meant that their descendants would multiply like fish and shrimp. The number of incense paper and small paper figures was issued according to the number of days for the dragon to be summoned. The number of incense sticks, incense paper and small paper figures was issued for a few days. After that, the priest threw rice grains to everyone. At this time, people, especially married women, lifted their lapels to "receive blessings and wealth". After that, the priest, the drum head, the 12 elders and others led the drum into the venue. After the priest burns incense and paper and offers sacrifices to the drum field, 12 elders and the daughters-in-law and daughters of the drum leader enter the drum field first to step on the drum, and then the whole village steps on the drum to entertain the gods. After the centralized sacrificial activities are over, when the people return home with the sacrifices, incense, paper and small paper figures, each household welcomes them with firecrackers and sticks the small paper figures on the wall of the main hall, symbolizing that the dragon god has been invited home. Generally speaking, during the dragon worship activities in the village, each household consciously plants a landscape tree around the village protection tree. Some families call for dragons in two ways: calling for dragons on the grave mountain and calling for dragons on the foundation of the house. Calling for dragons on the grave mountain is mainly done on the Qingming Festival three years after the burial of the deceased and on the Qingming Festival of the year after a certain year when the family population, livestock and grains fail. The witch uses a white rooster and recites witch words to worship the mountain god to attract the mountain dragon. Calling for the mountain dragon on the foundation of the house is also done when the family population and livestock are not stable and the grains are poor. Roosters are used directly behind the foundation of the house to worship the gods and attract dragons by reciting witch words, cutting small paper figures and offering incense paper. The inheritance of dragon summoning is mainly passed down from generation to generation in a branch or a clan living in a place. It is usually performed by the drum head or a prestigious village elder, and a witch is invited to preside over it. For example, in Yangpai Village, Xijiang, the number of generations has been dozens. Because it is passed down orally and there is no written record, the current Xijiang drum head Tang Shoucheng (Miao name "Wufa") can only recall the following generations: Jidang Baoji Dao Baoze Dao Fa Ze Wufa. The dragon summoning activity has been passed down from generation to generation since arriving in Xijiang; in Queniao Village, Fangxiang, Queniao Village generally summons dragons every few years. Queniao has been inhabited for 13 generations since then. The genealogy of the sons and fathers of the village elder "Xiang Wang Ni" is: Shao Jiao Ni Diao Jin Shao Jiao Li Diao This You Jiao La This You Lue La This You Lue Shan Wang You Lue Xiang Wang You Li Xiang Wang La Li Xiang; Langde Yeli Village, Yeli Village also recruits dragons every few years, and the genealogy of the sons and fathers of the village elder Fu Ran is: Hou Bu Ye Hou Xiang Ye Ni Xiang Bao Ni Yong Bao Jiu Yong Ran Jiu Fu Ran Wang Fu. The Miao people give "dragons" and "gods" to nature, to the visible and tangible mountains and rivers, which is a manifestation of the national psychology of relying on and respecting nature, and respecting and coordinating with nature. Judging from the use of male sacrifices and the placement of dragons at the beginning of the year and the ancestor worship festival, the Miao people's dragon recruitment has already occurred in the matriarchal society. Fully excavating and developing this excellent traditional culture has important practical significance and far-reaching historical significance for enhancing national cohesion, enhancing national self-confidence, and enriching the content of China's dragon culture. In the past, the Miao people held dragon-calling activities in every village and village. Now, only some villages and villages hold the activity. Some villages no longer hold the activity. The dragon-calling activities are also disappearing. There are two main reasons: First, during the "Four Olds" and "Cultural Revolution", it was listed as a monster and feudal superstition and criticized and eradicated, causing this activity to disappear for a time. Second, with the development of modern science and technology, people gradually realized that the factors that affect the development of the Miao people's population, livestock, and agricultural production are not only natural factors, but also social factors and technological factors. The so-called deified dragon gradually disappeared from people's minds, and the dragon-calling activities became unnecessary. (No pictures yet, welcome to provide.) (No pictures yet, welcome to provide.)