Lahu Constituting 25% of the population of Mae Yao, the Lahu of Mae Yao are a strong cultural presence in the area, but less visible than the Akha. The Lahu locate their villages far into the mountains, intentionally avoiding paved roads and other tendrils of urban sprawl. The majority of Lahu are fiercely proud of their identity and there is much less evidence of cultural rejection than there is with groups like the Akha in which cultural rejection often accompanies conversion to Christianity. Whether animist or Christian, Lahus villages are notably unified in their religion and few turn to the cities in search of employment. Instead they try to maintain a subsistence economy with some success.

Despite little land they manage to grow rice for the consumption of the village, as well as corn and ginger for sale. Lahu ginger is known locally as the best ginger on the market and is generally a good source of income for Lahu villages, though the market for ginger is notoriously unstable. The Lahu also raise cows, pigs and chickens, both for consumption and religious sacrifice. Hunting remains an important part of the Lahu way of life, and a man is still judged by his tracking and trapping skills.

The Lahu household is not dominated by extended family, although they will often live nearby. Although a husband may live with his wife's family for a period of time--an indicator of the loose matrilineage that governs Lahu society--this is never a permanent arrangement. Most households tend to consist of the parents and their unmarried children. Another distinction between the Lahu and other hilltribes is the equality between man and woman within the household. Husband and wife share chores and childcare equally and a good Lahu husband is valued for his caring nature, especially at times of sickness and childbirth. Different from many cultures in Southeast Asia, the Lahu husband and wife are typically quite devoted to each other. The book Chopsticks Only Work in Pairs by Shanshan Du details the near ideal gender equity among Lahu communities.

Lahu villages and communities are organized on terms slightly different to other hilltribe settlements. The Lahu believe strongly in the concept of "unity", and all households must follow the rules and wishes of the village elders; those acting outside of the elders' wishes will be encouraged to leave. In practice, this creates a mobile and somewhat fractious society with one or more households departing each year due to social or business differences. Often they are replaced, but sometimes entire groups will fragment, leaving the community depleted.

Kinship plays an important role in the structure of the village. The rules between families are less complex and arcane than in other hilltribes. There are no clans and Lahu only take surnames in their dealings with the Thai government (hence many Lahu have Thai surnames). An individual is expected to support all members of his family whether on the maternal or paternal side. Relationship politics often come into play, especially at New Year, the traditional time for the election of the village headman. The village headman presides over village affairs and serves as representative in dealings with the local government. As villagers try to persuade one another to vote for their kinsman, disagreements often arise. Election season, not coincidentally, is the time in which many people migrate between communities. Stressful holiday seasons are a cross-cultural phenomenon.

New Year is also the focal point of the traditional Lahu religion, a belief system quite different than those of the other hilltribes. While the Lahu believe in an animistic spirit realm they also believe in a supreme being called G'eu sha. The village priest, or paw hku is an important figure in village life. He acts as chief mediator between the village and G'eu sha and as the main religious teacher. He is expected to maintain a high level of social conduct and not to indulge in alcohol or other intoxicants. Lahu religion and its practices vary between the many different branches of Lahu, with some following a more shamanistic tradition while others placing more emphasis on ancestor worship.

Those ethnic sub groups who have converted to Christianity have made the transition with relatively little destruction to their way of life, and many maintain a degree of spirit worship, creating their own brand of Christianity. Their easy acceptance is due to the separation of their spirituality from the rituals of every-day life, and because several movements of Lahu religion are already messianic.

The Lahu religion itself is still vital, as is demonstrated by the recent opening of a Lahu Laba temple in the Mae Yao village of Ban Jalae. The religion creates a strong focus for the local Lahu population and allows all faithful members of the community to unite and celebrate their continued traditions,including traditional costumes.

They Lahu are a people of strong rules and laws who do not bend to the will of others easily.They have a proud history as warriors and many Lahu of Mae Yao sub-district continue the traditions of their ancestors, by defying government regulations to continue their traditional slash-and-burn agriculture in fields deep within the mountains, far from government supervision. Recent movements, however, have brought many villages to adopt new, sustainable agricultural techniques and, due to the strong organization of their villages, 60% of Mae Yao Lahus have now gained Thai citizenship. The majority of Lahu children now enroll in state-run or missionary-funded boarding schools after completing the sixth grade. These changes are indications that the Lahu are willing to adapt to ensure their survival in a modern environment, but, as Lahus, they wish to make the transition on their own terms.

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