No Country for Middlemen: Three Sketches of Conflict on the Xiao Liangshan Frontier Ann Maxwell Hill (bio) As a result of fieldwork in the Yunnan-Burma border area in July and August 2003, Kris Lehman wrote a paper based on his findings on the cross-border trade, which was published in Chinese under the title “Ethnicity, Politics, and the Structure of Interactions in the China-Burma Cross-Border Trade — A Cognitive Anthropological Approach” (2003). The article focuses on middlemen in the gem trade on China’s border with Burma, and their literally pivotal role in enabling communication and trade across different ethnic traditions and expectations. Current anthropological thinking about border zones and new work by historians on China’s frontiers have emphasized the agency of local people, countering the earlier view of border society as dominated by state actors (e.g., Bragge et al. 2006; Giersch 2006). Lehman’s work is a contribution to this more recent approach in the burgeoning field of border studies. Lehman’s paper prompted me to look at my own work in Xiao Liangshan, a frontier area in southwest China, with an eye toward identifying and analyzing cultural and political mediators. I conclude that inter-ethnic mediation between the Nuosu, the area’s dominant ethnic group, and the Han in the late Qing and first half of the twentieth century in Xiao Liangshan was seldom successful, if what we mean by success was the avoidance of violence and reprisals.1 I also [End Page 7] use ethnography to point out some of the reasons for the lack of success of inter-ethnic mediation and the dearth of mediators. Xiao Liangshan, or the Lesser Cold Mountains, is on the periphery of the rugged mountainous area known as Da Liangshan (Great Cold Mountains), often considered the heartland of the Nuosu who have likely inhabited this daunting upland terrain since the fourteenth century. A Chinese term, Xiao Liangshan originally denoted the frontier east of Da Liangshan along the Jin Sha Jiang (Golden Sands) River. Then in the latter half of the twentieth century, local people on another frontier, this one south and west of Da Liangshan, began to use the term for areas settled by Nuosu migrants over the past two hundred-fifty years. The two areas have in common a history of contact between the Nuosu and other ethnic groups to a degree that Nuosu in the heartland did not experience. Here, I use “Xiao Liangshan” to generalize about both areas when not identifying specific locales on this frontier. On the one hand, I am aware from fieldwork with the Nuosu in Xiao Liangshan, mostly those in what is now Yunnan’s Ninglang Yi Autonomous County, that they thought of themselves as a tightly self-contained, primordial people. On the other hand, I know that historically they sometimes lived in close proximity to other peoples in Xiao Liangshan, including Han populations. A few Nuosu participated in [End Page 8] markets, a very few were Nuosu officials appointed by the Chinese court or lived near to these officials, and some took captives from neighboring ethnic groups—all good evidence that the Nuosu were not isolated from other peoples, contrary to their own self-perception and that of nineteenth-century Western travelers to the area (see Li Lie 2006, 61 for a discussion of these travelers’ tales). Yet instances of successful cultural or political mediation between the Nuosu and other ethnic groups in this frontier area were hard to find in the hundred years before the mid-twentieth century, at which point the mountain-dwelling Nuosu were nominally incorporated into the new Chinese state. Middlemen, their absence or presence, success or failure, are a gauge of the strength and efficacy of interethnic networks. A tautology perhaps, but I mean to say that focusing on middlemen provides insight into frontier social integration, often fragile and temporary, and the sources of violence where local people confront complex forces engendered by state agents, as well as those reflecting particular ethnic political traditions (see Ferguson and Whitehead 1992). As an example of the latter, Nuosu societies in Xiao Liangshan had their own dynamic primarily emanating from clans with their ideology of loyalty and...