Looking for Hakka in the Rain: The High Heterogeneity of She Hakka in ShaoShenlongkeng Watershed

On the occasion of the centenary of the founding of the Party, I intend to visit the old village leaders of Shaolingwu Shaoshen Valley and Salon Longkeng Ronglongkeng Valley, who live under the same roof for five generations. On Tuesday, I had a long talk with 96-year-old Fu Longyao from Longkeng to Shaolingwu in the rain, which increased my confidence in building a high-level southern She ethnic customs cultural park, Korean pine Taoist cultural park and Taoist cultural leisure scenic spot on the basis of Hakka culture.

There are 4000~5000 Hakka people from villages and towns in the north of Qujiang District and the northwest of Kecheng District in Quzhou City along the Hangxinjing Expressway.

Fu Longyao, a 96-year-old branch secretary of Shao Lingwu, told me that his Fu Zushang was good at making pickled bamboo paper slots with bamboo paper in Tingzhou Prefecture of old Fujian (Changting, Liancheng, Ninghua, Guihua, Shanghang, Wuping and Yongding). In the early Qing Dynasty, Fu, Lai, Yuan and other ancestors went to Quzhou together and fell in love with the mountains in the north and northwest of Ququ. Fu entered the upper part of the ridge, Lai entered the temple bridge ahead of time, and Yuan entered the ash flat above.

There is a cloud in Xu Yingpu's "Zhejiang Ling jiusan Ji" village: "Five miles out of the west of the temple is the back; The other five miles are the name of Linggen Zhang. " Linggen is Shuangling Village, Shaolingwu, the old branch secretary of Fu Longyao. The ancestors of the Zhang family in Quzhou began in the Han Dynasty. In the first year of Yuan Dynasty (A.D. 1), Zhang led a family of men and women to cross the river. According to Fu Longyao's old branch secretary, Linggen's surname Zhang is from Fujian, and their ancestors first moved to the Zhangjia in Longyou Tang Zhi, now Hengshan Town, and then moved to Linggen. The surname of Fu in Shuangling Village of Shaolingwu exceeds that of Zhang. Lai's family in Shaoling Wu Maowu surpassed Jiande Shou Chang to move to Wu's family. Wu also speaks Tingzhou dialect and is also from Tingzhou. In the words of the old secretary, except for Xu immigrants who moved in from Tingge, Fangcun Town, Changshan, the door-to-door visits to Shaolingwu Shaoshenxi Valley and Shalonglongkeng Five Dynasties Ronglongkeng Valley were basically Hakkas in Tingzhou Prefecture, Fujian Province.

The first batch of large-scale development teams in North Qilishan District of Lingjiusan are concentrated in Zaotian Village. In the first year (132 1), Zhang moved to Zaotian Village, Furong Township, Changshan. The second batch of teams concentrated in Shaoshen Valley. Ling Zhixu's Ming Hongwu Room (1368- 1398) was moved from the pavilion in Fangcun Town of Changshan to Shaoshenwu Village of Lingwu at least. At the same time, some members of the Xu family moved to Taizhen Cave along Shaoshenxi, a place where Shaolingwu lived. The third batch of teams are concentrated in Shaoshenxi River Basin and Longkengxi River Basin, where agricultural land is barren. In the late Ming and early Qing dynasties, the society became more turbulent. Now, the Xujia family crossed the hill in the back five miles of Shaoshen Village and finally settled in Jinzhiling Village. Part of the Xu family went south, crossed Shangjinjiawu and Xiajinjiawu, and settled in Longkeng Village, Shalong. In the early Qing Dynasty, in order to avoid the unprecedented catastrophe after the "San Francisco Rebellion", they moved from southwest Fujian. For example, the Fu and She people who came to visit the house moved from Shanghang County, Fujian Province to Shaoshenxi Valley, where agricultural land was barren, and Liao and Sharon Longkeng villages in the Five Dynasties moved from Gutian, Shanghang County. Tingzhou people from Jiande, Sui 'an and other places also moved in again in Shaoshenxi Valley and Longkengxi Valley.

Hakka scholars define the concept of Hakka from clan, dialect, region, culture and other dimensions. Although they have different views, they generally have the following four aspects of understanding about what a Hakka is: First, the Han people who moved from the Central Plains to the border areas of southern Jiangxi, western Fujian and northeastern Guangdong, or moved from the border areas of Jiangxi, Fujian and Guangdong to other areas at home and abroad; Second, can speak Hakka; Thirdly, it has Hakka cultural characteristics in living habits, folk customs, belief worship and so on; Fourth, there is a sense of identity among the Hakkas, that is, self-identity as a Hakkas. Only with the above four conditions can you be regarded as a real Hakka. Hakka spirit includes five aspects: pioneering and enterprising, hard struggle, respecting and valuing education, respecting ancestors and loving hometown, and embracing all rivers.

Since the first year of Yuan Dynasty (132 1), immigrants from Zhangshewang, Furong Township, Yige, Changshanfang Village, Chun 'an, Jiangxi Province, Jiande and other places have gathered in this newly reclaimed land at the foot of Qilitaiqiu Mountain in the northwest of Lingjiu Mountain, competing and merging with each other, and gradually forming a kind of land. Today, there are not only dozens of surnames in some villages from Damen to Shaoling, but also hundreds of years of historical grievances between villages with different surnames. However, their ancestors let all families live in harmony and develop together with commendable tolerance. This cultural power continues to this day, which is related to the Hakka spiritual characteristics of Tingzhou people.

Of course, more importantly, the special and profound cultural factor of the great unity and cooperation between She and Han people who moved in together with Lei's in-laws and Fu's in-laws is related to the fact that She and Han people are ahead of the surrounding specific production methods in developing bamboo, papermaking, planting medicinal materials and building fields. The excellent bamboo species suitable for papermaking in Qilishan area are seven bamboos brought by Fu's ancestors from Fujian ancestral land. The Fu family is of the same clan from Macau to Shaoshen Village at Shaoling Wharf. Fu's genealogy records: "The bamboo forest is prosperous, the raw materials for papermaking are still greatly increased, and the manpower for papermaking is gradually insufficient. Therefore, industrial papermakers in Jiangxi have come in droves, and Yu Gan (now Yu Gan) was born. Fujian people came here, used bamboo as the raw material for paper making, and gained more than twice the profit, so they imitated and propagated everywhere, which promoted our economic prosperity today and made Jiangxi people profit one after another. In the Ming Dynasty, there were only two papermaking households in Quzhou, and by the end of the Qing Dynasty, there were thousands of households. "

Hakka people in Tingzhou moved to Zhejiang in the early Qing Dynasty, about 168 1 year after the "San Francisco Rebellion" was put down (twenty years after Kangxi). ? In the late Ming and early Qing dynasties, in the mountainous areas of western Zhejiang, southern Zhejiang, Yanzhou (now Jiande), Quzhou and Chuzhou (now Lishui), the local government recruited a large number of people to plant indigo in the small and densely populated counties of Tingzhou Prefecture. During the Kanggan period, poor farmers in Changting, Shanghang and Ninghua counties set off a wave of emigration to the mountainous areas of southern and western Zhejiang. With the large-scale immigration of Tingzhou in Qing Dynasty, the mountainous area of Zhejiang became the main producing area of indigo, and the scale of reclamation was expanding day by day.

Xi 'an County (now Ke Cheng and Qujiang) during the reign of Kangxi recorded: "The mountains are deep, the Lin Jing is dangerous and dense, and the benefits of paper and iron are full of people living in Fujian; Or bees fly together, animals are scattered in shock, and they suffer from political difficulties. You can't climb the comb. This kind of worry is above all else, and Xi Anyou is in a hurry. " (Preface to Ma Sui of Quzhou County, Kangxi) Kangxi also recorded: "Wen's father, in the Ming Dynasty, there were indigo thieves in the south and mine thieves in the north, and all peoples suffered greatly from them. During the change of Ding Chu and Geng, these two mountains were caves. " (The rest of Kangxi's xi 'an County Records (volume 1) shows that Fujian people have been very active in the mountainous areas in the north and south of the county since the late Ming Dynasty. In the Qing dynasty, in addition to planting indigo, corn was also planted. "Lu Bao, there are many refugees in Xicheng, and mountains are planted here. After a few years, the soil was loose, there were no fields and ditches when the water rose, and the mountains were abandoned, which was very harmful. Fu showed that Ruan Yuan, the governor of Zhejiang Province (equivalent to the current governor or secretary of the provincial party committee), had been banned for the second year of Jiaqing (Records of Jiaqing 'an County, Volume 2 1 Property) and expelled the shanties from the mountainous areas.

House-to-house visits to Shaoshenxi Valley in Shaolingwu and Ronglongkeng Valley in Shalonglongkeng Five Dynasties are special and profound cultural factors of great unity and cooperation between She and Han. They are ahead of their neighbors' specific modes of production in developing bamboo, making paper, planting medicinal materials, building fields, etc. They compete with each other and integrate with each other, and gradually form a new cultural development model with new creativity and convergence.

In contrast, there are three villages in the center of Liang Shi, south of Lingjiu Mountain, namely Ma Peng, Qiaotou Mountain and Fancun (Pavilion), which still use Hakka dialect, and there is another village, Shangpu Village, which also spoke Hakka dialect 30 years ago, and was later assimilated ... The immigrants and Hakkas in this area live in the transition zone from the valley plain to the mountainous area, because the mode of production is different from the five generations of Ronglongkeng Basin in Shalongkeng and Shaolingwu. There have been many fights between locals and foreigners in history, which is the best proof.

When discussing the changes of Longyou clan, Longyou County Records of the Republic of China pointed out: "After the chaos in the late Ming and early Qing Dynasties, following the chaos in Geng, the old clan lost a lot, and Changting immigrants in Fujian accounted for 78% of the total." The eighth volume records 43 villages moved from Changting, Fujian. A modern map shows that almost all of them are located in the southern mountainous area, which is now Xikou District, accounting for 10% of the natural villages in Xikou District. Xikou is the main producing area of Longyou bamboo forest. In the 1960s, Daqu county included Ke Cheng, Qujiang and Longyou counties, and the bamboo forest area was among the best in the country, which also proved the importance of the production mode of Shaoshenxi watershed in Shaolingwu and Ronglongkeng watershed in Shalong.

Changshan and Hua Kai are located in Jinqu Basin, with low hills and small plains. This terrain should be a densely populated area developed in the early stage. Why are there so few aborigines that Fujian people are allowed to go to the toilet? There are three reasons: 1. In the middle of the Ming Dynasty, Wang Haoba led soldiers to slaughter. "Nine times out of ten, the villagers in Chitan Township suffered from their soldiers, and the men and women, old and young, were cut like dirt, and countless people left because of Luo" (Shunzhi's "Kaihua County Records" Volume II); Secondly, Changshan is located in a traffic tunnel, and the heavy corvee leads to population loss. "Changshan is the poorest, and it is sent by the tunnel. Farmers are all husbands, plowing, and the fields are barren, so it is also a truth to sit "("Preface to Wanli Quzhou House "); Thirdly, according to the modern medical survey (American Rosse's Survey Report on Schistosomiasis in Chihuaiban, quoted from Changshan County Records 1989), the prevalence of schistosomiasis caused the long-term depression in Hua Kai and Changshan counties. Surveys after liberation also showed that hundreds of villages were often destroyed a century or two ago. It seems that the epidemic situation is also the main reason for the population loss in this area.

Jiangshan is also a Hakka settlement in Tingzhou. According to Kangxi's "Jiangshan County Records", Volume 9, "Disaster", as early as the fifteenth year of Chongzhen (1642), in Jiangshan County, "twenty-seven people of Fujian Indigo rose up and slaughtered Zhang Cun, Shimen and clear lake". Twenty-seven counties are Zhang Cun, Shimen and clear lake in Nanshan District of the county, and the county names still exist today. The same book also said that in the fifth year of Shunzhi (1648), "Wei Fuxian in Minkou put all his eggs in one basket and haunted three provinces", and the scope of activities was expanded compared with that in the late Ming Dynasty. This time, the people of Fujian began to revolt, until Shunzhi "fourteen years, three provinces, Ding Zhuang's death, exhausted." Often no one goes to the moon in the countryside. " In the 13th year of Kangxi, the "San Francisco Rebellion" robbed Geng of the country, occupied it for three years, and "countless people died". After the war, not only the original shed people were not expelled, but also new immigrants moved in. Jiangshan Nanfeng immigrants are mainly distributed in the low mountains, hills and plains in the north of Jiangshan County, and have not yet moved to the southern mountainous areas. The situation in the southern mountainous area is different from that in the northern plain. Most clans moved in in the Qing Dynasty, including 16 clans from Fujian and Jiangxi. Their population should account for at least two-thirds of the population in mountainous areas. In short, the Shaoshenxi Valley from Damen to Shaolingwu and the Ronglongkeng Valley in Shalonglongkeng in the Five Dynasties were highly heterogeneous with the She, immigrants and Hakkas in other places in terms of production mode, the marriage between She and Han, and the common development of She and Han groups, which is a historical fact and heritage.

This high degree of heterogeneity is a historical fact and heritage, and can also be placed in Qili, which can best reflect Quzhou's regional dominant culture-the ancient road and Jiuling ancient road, the historical coordinate origin of Qili Zaotian farming culture, the village's "farming and reading culture" tradition, the marriage with Fu in "Xanadu", the change of common development with Xu after the "San Francisco Rebellion", and the "Quzhou Cai Lun", the pioneer of modern industrial and commercial civilization.

In the mid-Ming Dynasty, the main business gangs were Huizhou merchants, Shanxi merchants, Dongting merchants, Jiangyou merchants and Longyou merchants (Zhejiang merchants mainly with Longyou merchants). Along the ancient road of Qu Hui, from the heroic point of farming civilization to the heroic point of industrial and commercial civilization, the footprints of ancient ancestors in Quzhou and Huizhou are burning.

Due to the marriage of Sheshe and Han in Shaoshenxi Valley during the Five Dynasties in Longkeng, Shalong, at least Lingwu and Ronglongkeng Valley, Sheshe and Han jointly developed two historical coordinate points of the development history of Qilishan area in the north of Lingjiu Mountain, and built bamboo planting technology and bamboo papermaking technology here. The excellent bamboo species suitable for papermaking in Qilishan area are seven bamboos brought by Fu's ancestors from Fujian ancestral land. From the point of view, it is the success of the marriage between She and Korea, and the joint development of bamboo planting technology and bamboo papermaking technology between She and Korea, which has led to the growth of Wangjia bamboo industry in Qiushan.

During the Qianlong period of the Qing Dynasty, Wang Tingfang, the ancestor of the Wangs in Qiushan, moved to Quzhou from Yushan, Jiangxi, and worked in the paper trough of Lingjiu Mountain Miaoyuan (now Miaoyuan). Later, he seized the business opportunity, bought bamboo forests in Xiadatou Village, Qiushan, which is rich in bamboo, and merged them into paper troughs, thus creating the famous paper number "Wang Lida" in Quzhou, known as "Quzhou Cai Lun Tribe". King Qiu Shan was a modern national capitalist. Relying on the rich bamboo forest resources in Taiwei Mountain, he became the king of papermaking. After War of Resistance against Japanese Aggression, he owned half a shop and warehouse in Shuiting Street, Qucheng.

Along the Jiuling Ancient Road, from Qilimen to Shaolinggen to Sanbaibu Ridge Back, this place is now called Henglugang, which is the intersection of Lingjiu Temple and Baidanping yuquan temple with Miaoyuan Wailiaokou and Qilijiuling Ancient Road. After three hundred steps, there are Hokkeji, Ding Xin Temple and lecture hall. King Qiushan first settled in Lingjiu Mountain Miao Garden (now Miao Garden), and it was only a few years later that he settled at the foot of Taiwei Mountain. At the beginning of hard work, Wang Qiushan didn't know how many footprints he left on the Jiuling ancient road! ?

This high degree of heterogeneity is a historical fact and heritage, which can be understood throughout Zhejiang.

From about the end of the Ming Dynasty, Hakka immigrants from Tingzhou, Fujian moved to the mountainous areas on both sides of the Jinqu Basin to engage in indigo planting. In the early years of the Qing Dynasty, with the barren land caused by the war, the scale of immigrants expanded, spread all over the mountainous areas in southern Zhejiang, and then distributed in western Zhejiang. Besides indigo, ramie and corn are their main crops. At the same time as Hakka immigrants moved in, a large number of Fujian immigrants from Nanfeng, Jiangxi, southern Fujian and northern Fujian moved into the low hilly plain of Jinqu Basin, forming a state of living next to Hakka immigrants. Until the end of the Qing Dynasty, we can still see the existence of the "shed people" society in the mountainous areas of western Zhejiang and the conflict between indigenous people and immigrants. In the conflict between immigrants in western Zhejiang and aborigines, aborigines have an absolute advantage because aborigines account for the vast majority. Just when the shacks in the mountainous areas of western Zhejiang refused to go down to open up wasteland, the Hakkas in the mountainous areas of southern Zhejiang moved in one after another. The original reason for this difference is that there are many people in the mountain sheds in southern Zhejiang, and they are not completely at a disadvantage in the struggle against the indigenous people. The conflict between the "shed people" and the aborigines constitutes one of the most important social problems in the Qing Dynasty and even in modern times. ? At the beginning of immigration, most of the immigrants in the Ming Dynasty made a living by planting indigo, while the Hakka immigrants living in mountainous areas mainly made a living by planting indigo, which formed a different production content from the indigenous people in the plain. In the early years of Guangxu, with the import of foreign dyes, chemical dyes gradually replaced indigo. At the end of the Qing Dynasty and the beginning of the Republic of China, the domestic indigo industry plummeted. Although there was a brief recovery in World War I, it did not restore its previous prosperity in the end. Indigo industry has been depressed in mountainous areas of southern Zhejiang and western Zhejiang. The most distinctive industries of Hakkas in mountainous areas of Zhejiang are no longer beautiful. In many areas, there is no difference between Hakkas and aborigines. At this point, the localization process of Zhejiang Hakkas has been basically completed, and they have completely integrated into the indigenous society.

Because of the marriage of She and Han in Shaoshenxi Valley of Shaolingwu and Ronglongkeng Valley of the Five Dynasties of Shalonglongkeng, and the joint development of She and Han, two historical coordinate points of the development history of bamboo seed technology and bamboo papermaking technology in Qilishan District of northern Lingjiu Mountain were created. Because of their diligence and advanced planting and processing technology, their living standards have not lagged behind the Han farmers in the valley and plain in history.

Judging from the mode of production, the marriage of She and Han, and the common development of She and Han groups, the high heterogeneity of She and Han Hakkas in Shaoshenxi Valley of Shaolingwu and Ronglongkeng Valley of Shalongkeng may be established in Jiangnan! ?

This highly heterogeneous historical fact and heritage will undoubtedly become the most precious human, historical and cultural resources for the establishment of Lingjiu Mountain National Tourism Resort and the development and construction of famous mountains! ?

Hakka culture is the sum of material culture and spiritual culture created by Hakka people. Hakka culture is three-dimensional, showing the characteristics of Confucian culture, immigrant culture and mountain culture. Hakka culture is not a single and linear culture, but a multi-culture composed of various cultural factors. Among them, the basic feature of Hakka culture is Confucian culture, and it also shows the characteristics of immigrant culture and mountain culture. These three cultures are isomorphic into rich and colorful Hakka cultures with their own characteristics.

Hakka people are a polytheistic people, which can be described as "gods and buddhas flying all over the sky". Polytheism and miscellaneous worship are one of the important characteristics of Hakka culture. Hakka people believe in Buddhist bodhisattvas and arhats, as well as Taoist gods and ghosts, as well as ancestors' dead souls and local gods, mainly including Guanyin worship, Xu Zhenjun belief, Sanshan Wang belief, Mazu belief and Dingguang ancient Buddha belief.

The high heterogeneity of She and Han Hakkas in Ronglongkeng Valley in the Five Dynasties from Shangmenxia to Shaoling Wushao Shenxi and Shalonglongkeng is a potential strategic advantage! If we build a She senior nomadic people in the south of Shaoshenxi Valley from Shangmen to Shaoling 5, the historical macro picture of continuous migration and change is in the big scenic spot; The construction of Chisongzi Taoist Cultural Park and Longkeng Valley Taoist Cultural Leisure Scenic Area can form a complementary development relationship with the high-end Zen leisure project of Lingjiu Holy Land in the core area of Lingjiu Mountain Peak and the United Nations Intangible Heritage Ecological Cultural Park in Miaoyuan Kaichun. At the same time, it can effectively pull the door of the high-grade She ethnic customs cultural park in the south of Shaolingwu.

There is still a hard way to go from potential strategic advantage to realistic strategic advantage! Hakka spirit includes five aspects: pioneering and enterprising, hard struggle, respecting and valuing education, respecting ancestors and loving hometown, and embracing all rivers. The urgent task is to use the power of organization and self-organization to develop the potential infinite power of She and Hakka people who came to Shaoshenxi and Shalonglongkeng in Shaolingwu in the Five Dynasties Ronglongkeng River Basin.

In the new era, when the CPC Central Committee has defined the goals and tasks of ethnic work in the new era and Zhejiang Province has established the strategic time to build a province with the same consciousness of the Chinese nation, it is entirely possible to move from uncertain possibility to deterministic and realistic existence! ?

If so, relevant departments should increase organization and investment in key nodes such as transportation, technological innovation and cultural drive.

202 1 April1.