Shenzhen Hakka Culture in Shenzhen Hakka Culture Festival

Hakka in Shenzhen has its own characteristics, which are closely related to its unique migration history, community formation history and development history. In the eighteenth year of Shunzhi in the early Qing Dynasty, "moving to the sea and re-dividing the boundary" began in 166 1 year, which was an important part of the fourth great migration movement in Hakka history. In the "moving the sea" movement in Shenzhen, the coastal areas were directly affected and the northern mountainous areas were indirectly affected. During the more than 20 years of "moving to the sea", both areas suffered unprecedented serious damage.

In the 23rd year of Kangxi, a.d. 1684, a comprehensive "re-boundary" began, and few aborigines moved back, and at first few people responded to "reclamation". According to local chronicles and genealogy data, the slow increase of population immigration was after thirty years of Kangxi. The western part is mainly Cantonese people from Zengcheng and Dongguan, and the eastern part is mostly Hakka people from Fujian, Guangdong and Jiangxi mountainous areas. In this way, Shenzhen's unique ethnic population and regional cultural distribution pattern is formed: Guangfu people in the west and Hakka people in the east. In this newly developed area of Shenzhen, as immigrants, both the East and the West have shown strong enterprising spirit and achieved good results.

The opportunity of "re-entry into GATT" gave the Hakkas an opportunity to stop and develop along the coast of Guangdong. The Hakka in Shenzhen is a new Hakka area with the clearest Hakka territory, the most concentrated population and the most successful development. It has become a "typical" in the fourth great migration movement of Hakka and a "typical" in the development of Hakka after its formation.

In the 30th year of Kangxi, that is, around 1690, a large number of Hakkas moved to Shenzhen. After two or three generations of hard work in 60 or 70 years, the first batch of large-scale Hakka forts, represented by the "Xinqiao Stone House" in Kengzi, were built one after another in the 19th year of Qianlong. These large fortresses show that the Hakkas in Shenzhen have not only taken root, but also gained considerable economic strength. By the early years of Jiaqing (1800), the Hakka area in Shenzhen with Longgang as the center had entered a glorious period of "economic prosperity and developed culture". This period lasted more than one hundred years.

Under the influence of the background and new environment at that time, the Hakka people who came out of the fourth great migration movement generally experienced some variations and progress in their cultural concepts (such as "attaching importance to agriculture but not restraining business"). The cultural characteristics of Shenzhen Hakka in its development process are more distinct and prominent, that is, insisting on farming, attaching importance to business, changing customs, and being proactive.

Farming and reading culture is the pillar of Hakka cultural tradition. The Hakkas who came to Shenzhen maintained and developed this excellent tradition. Take the Huang family in Kengzi Jiangxia Hall as an example. Huang Chaoxuan, who arrived in Pingshan at the beginning of Kangxi, sent his eldest son Nakamiya to lead his third son to Kengzi in the 30th year of Kangxi. At that time, there were too many people and too few people, so spring planting often could not be completed on time. I was so anxious that my grandmother stood by the river and cried sadly. The originally nameless river was named "My grandma called me" (Hakka: cry, cry; Stream).

Paying attention to culture and education is a fine tradition of Hakka people. Under the influence of Guangxu reform, they first accepted the idea of opening a new school and built Guangzu School in 1906. The school invited principals and teachers who understand education from Guangzhou, Huizhou and other places, and became a famous school in Baoan District, Huiyang, Dongguan within a few years, making indelible contributions to the popularization and promotion of culture and education in this area. 1926, Guangzu Middle School was developed on the basis of Guangzu School.

While developing local agriculture, Shenzhen Longgang Hakka also vigorously develops commercial economy. After he settled in Hehu Village, the founder of Roche Longgang, he opened a shop in Dongguan, which was relatively developed at that time, and earned a lot of money before he had the capital to build a large Fenbao "Hehu New Residence" covering an area of 2 1000 square meters. Later, Roche developed further, and their land and shops were as far away as Guangzhou, Chaozhou and Shantou.

Judging from the Hakkas in Longgang and Shenzhen, this culture, which not only emphasizes culture and education, but also encourages business, is a great breakthrough for Hakkas who have always been "emphasizing agriculture and restraining business". This is the most important cultural feature of Shenzhen Hakka, and it is also the most valuable contribution of Shenzhen Hakka to the development of traditional Hakka culture. In 1980s, the Hakka people in Shenzhen successfully accepted the new concept of reform and opening up, followed the trend of the times, and made their hometown the most prosperous and culturally developed area in China, not only because of their "geographical location". Human factors and human cultural factors are still the first.

Traditional Hakkas worship both ancestors and gods, and their polytheism belief makes most places "full of gods and buddhas". Shenzhen Hakkas also worship their ancestors and gods, but compared with traditional Hakkas, they are much more indifferent. Compared with ancestor worship, worshipping God is much more indifferent. Moreover, the protagonists of many worship activities are women, and men do not worship them. On the land of Kengzi, there is only a "Tam Kung Temple" near Jinsha Village. It is said that it once enjoyed its peak incense, but it was demolished in the 1930s. In an alley on the left side of the new Qiao Shiju, I saw two small temples side by side, one dedicated to Guanyin and the other to Prince Nezha, which collapsed before 1949 and later recovered. This indifference to the gods is also one of the characteristics of Hakka culture in Shenzhen.