On August 22, the fifteenth day of the seventh month of the lunar calendar, a cultural short film "Fanke" swept the screen in the Circle of Friends of Chaoshan Province. The regret caused by the previous generation of travelers crossing the ocean and the unforgettable knots of the relatives left behind were untied on this day. For the Chaoshan people, commemorating the ancestors is related to the history of the family and the personal origin. The saying "Chaoshan people, Fujian ancestors" has been circulated in Chaoshan since no time, although it is a folk saying, but it can indeed confirm the history of eastern Guangdong immigrants and the origin of Chaozhou culture.
Broad & Bright and Family Voice
The Li Family Temple in Longtou Li, Fuyang Town, Chao'an District, has been rebuilt in recent years, and the repainted painted paintings have given the ancestral hall a new look, and the two sides of the gate are engraved with the surname "Longxi Shize Chang, Putian Family Sound Far Away". Since Li Chudong of Longtou Li Village in Fuyang Town has a memory, the ancestral hall has this yanglian. Longtou Li is a small natural village, most people can't say why the history of the village, Li Chudong is not very clear, "The old people in the village will say that our ancestors came from Fujian, so it has been passed down from generation to generation." ”
The Li family temple of Longtou Li in Fuyang Town has the Yang Lian "Longxi Shize Long, Putian Family Sound Far Away".
"Broad & Bright" and "Family Voice" are common words used in the surname Yang Lian, which introduce the origin of the surname and the county, and describe the migration and continuation of the main branch. In addition to the surname Yang Lian, in the village records and genealogies of Chaoshan there are also common records of clans immigrating from Fujian. The Liao Ancestral Hall in Yabei Village, Wenci Town, Chaozhou, is engraved with the "Dengrong ju family, Yongding Branch"; Chen Shiying, who is enshrined in the Ancestral Ancestral Shrine of The Chen Clan in Chaonan Tianxin, Shantou, is from Putian, Fujian Province, and Song Duanping served as Chaoyang Zhi County in the third year (1236) and ren Manchu was in the south of the city, and then his descendants moved to Puning and Huilai; the Longhu Stork Nest Li Clan Shi Qianzu was a native of Putian Baisha Township, and deserted at the end of the Southern Song Dynasty.
The east-west Nanling Mountains and the northeast-southwest Wuyi Mountains meet in the north of Chaoshan And a remnant vein turns southwest into the South China Sea, becoming the Lotus Mountains that stretch across the northwest of Chaoshan and geographically separating the Chaoshan and the Pearl River Basin; a Han River connects the upper reaches of the Ting River with the Ganjiang River, and the "sea in its south" outlines a tortuous coastline. The Chaoshan region is Cantonese for most of the time, but its culture is markedly different from that of Cantonese. From the perspective of geographical environment, Chaoshan does belong to the "provincial tail", but also because of the remoteness of the "provincial tail" and the barrier with Guangfu, Chaoshan can directly communicate with the bordering Fujian in terms of geography and culture.
In China's long history, the Chaoshan region has been a foreign land for a long time, and the central plains regime in the north has successively developed Chaoshan through garrisons and establishments, but until the Sui and Tang Dynasties, the power of the indigenous ethnic minorities in Chaozhou was still tenacious. In the second year of the Tang Dynasty (669), when the barbarians were in turmoil during the Spring Tide, Chen Zheng from Gushi in Gwangju (present-day Gushi, Henan) was ordered to pacify and recruit 58 people with the surname as soldiers. Later, his son Chen Yuanguang was the first assassin of Zhangzhou and was enshrined as the Holy King of Kaizhang. The Chen clan fought against the barbarians for many years, until the third year of the new century (719), when Chen Yuanguang's son Chen Jue surrendered to the barbarians and ended the war that lasted for nearly half a century. Chen Jue was born in Zhangpu, Zhangzhou, in the twenty-fifth year of the new century (737), resigned at an old age, returned to his hometown, and died in Gwangju due to the failure of prolonged medical treatment. Nowadays, some Chen surnames in Chaoshan and Zhangzhou consider themselves to be of the Gwangju faction. Chen's descendants remained in Chaoshan and Zhangzhou, but for Chen Jue at that time, the fallen leaves still had to return to Gwangju.
Rao Zongyi's "Chaozhou Zhi Ethnography" records that "the old man fu was transplanted from the southern coast of Fujian, and the Hakka was gradually distributed from the mountains to the Fujian-Guangdong mountains at the intersection of Qian, Ting, and Mei." From the theory of the place of migration, FuLao came from the sea line, which can be called the sea system, and the Hakka moved with the mountains, also known as the land system. ”
Chen Xianwu, a scholar of culture and history in Chaozhou, examined from Fang Zhi and genealogical data, and believed that the Han immigrants who migrated into the Chaoshan area and settled in the Chaoshan area can be roughly divided into two branches, the Fulao and hakka, and there are three important sources, one is the official and official registration of the Song Dynasty, the second is the military and civilians who migrated with the Second Emperor at the end of the Southern Song Dynasty, some of them are scattered in the region, and the third is the family that moved in from Fujian to the beginning of the Ming Dynasty. The largest population size is the third source. "The Chaozhou local subtype of Han culture gradually formed by the migration of Fujian immigrants after the Song and Yuan dynasties. The gradual westernization of Fujian culture and the fulaoization of Chaozhou are important links in the formation of Chaozhou culture. ”
Development of Fujian
Is it "Fu Lao" or "Fu Lao"? What is "Foo"? What is the relationship between "Fu Lao" and "Heluo"? The academic circles have not yet reached a conclusion, and the general consensus is that The FuLao refers to the Han people who live in Zhangzhou and Chaoshan in Fujian And speak the southern Fujian dialect. It is said that "FuLao" means "Fujian Yankee", that is, Fujian people, but "Fulao" and "Heluo" are pronounced similarly in Min. Following the proverb "Chaoshan people, Fujian ancestors" traces the ancestral veins and cultural origins to Fujian, the concept of "Heluo" appears.
The Heluo area refers to the vast area centered on Luoyang and the confluence of the Yellow River and Luoshui, west to Tongguan and Huayin, east to Xingyang, south to Ruying, and north across the Yellow River to Jinnan and Jiyuan, occupying the core area of China's ancient political map. The Hokkien language is known as The Heluo dialect, and some Taiwanese people also call themselves "Heluolang".
Putian is an important export and transit place for Fujian immigrants. Photo by Chen Qiren
The Fang Zhi and genealogy of Chaoshan and Fujian often start from the "Yongjia Rebellion, Yiguan Nandu" when mentioning the source stream. Chen Haizhong, dean of the School of History and Culture and the Institute of Chao studies at Hanshan Normal University, believes that the statement that a large number of Central Plains Han people entered Chaoshan during the Western Jin Dynasty and Yongjia years is not credible, "In the face of war, the Central Plains Han people took refuge in the south, and the first to bear the brunt of it should be Jiangnan." "From the Eastern Jin Dynasty to the Southern Dynasty, the capital was Jiankang (present-day Nanjing), and the direct result was that the Jiangnan region undertook a large number of immigrants from present-day Shandong, Henan, Shanxi, and Shaanxi. Ge Jianxiong, a historical geographer, also believes that if the Yiguanshi clan in the Central Plains migrated south by land during the Yongjia period, they could basically get out of danger when they reached Jianghuai, and after crossing the river, they could gain political and economic status.
More than two hundred years after the Yongjia Rebellion, in the second year of the Taiqing Dynasty (548 AD), the Southern Dynasty Liang general Hou Jing rebelled and captured the Liang capital Jiankang. In the same year, there was another plague of locusts, and after years of war in Jiangnan, chaos came from the north, and the wave of immigration pushed to Fujian and Lingnan, which were geographically more south. This was the first wave of immigration from the last years of the Western Jin Dynasty to the Five Dynasties of the Tang Dynasty in Fujian, and then the Tang Dynasty twice a large number of Han Chinese people entered Fujian, mainly in Zhongzhou, Henan. The Tang Dynasty was an important period for the Northern Han people to enter Fujian and promote the development of Fujian. According to reports, the population of Fujian in the Sui Dynasty was only 12,000 households, and by the middle of the Tang Dynasty, before and after Kaiyuan and Tianbao (713-755), the population of Fujian rose to 93,535 households, more than 7 times that of the Sui Dynasty. The area of fujian migration and development has gradually expanded from the Minjiang River Basin in northern Fujian to the Jinjiang River Basin and the Jiulongjiang River Basin in southern Fujian and western Fujian. During the Tang Dynasty, the pattern of development of the whole territory of Fujian was formed, and then there were successive northern Han Chinese entering Fujian.
Wang Yiqiang, a doctor of human geography, summed up in "The Historical Process of Fujian Migration Development" that Fujian immigrants presented a near-elliptical development trajectory in space, extending from northwest to east along the coastline to the south, folding to southwest Fujian and western Fujian and northern Fujian, and finally to central Fujian and eastern Fujian.
In the Southern Song Dynasty, China's economic center moved south, and the population of the Central Plains continued to pour into Fujian, and Fujian became a large province with developed economy and culture. Agricultural cultivation continued to open up cultivated land, Jianzhou, Nanjian Prefecture appeared in the magnificent picture of "Tianshi Hundred Steps", it can be seen that the terraces at that time have spread throughout the mountains and mountains; the coastal plains to the rivers, lakes and seas for fields, beaches and seas to open up good land.
Because of its low number of soldiers and fire compared to Jiangnan, Fujian was regarded as a reliable rear of the dynasty by the Zhao Song Dynasty, who was suffering from the Jing Kang Disaster at that time. Liao Gang, a prominent Fujian official, proposed to Emperor Gaozong that "only Yongjia (present-day Wenzhou) and Futang (Fuzhou) should pay attention", believing that the imperial court could retreat to Fujian as a last resort. Later, the Southern Song Dynasty did move to Fuzhou, Quanzhou, and even Chaozhou. Volume 30 of the Chronicle of the Chronicles since Jianyan records that in the third year of Jianyan (1127), Emperor Zhengji of Xiwai moved to Fuzhou, and the 180 sons under his jurisdiction moved in, and then moved to Chaozhou again. In the same year, Nanwai Zongzheng moved to Quanzhou, and 349 people with zongzi settled in Quanzhou, and then multiplied, growing to more than 1700 people during the Qingyuan period (1195-1200) and more than 2300 people in the Shaoding period (1228-1233).
In July 2021, at the 44th World Heritage Conference held in Fuzhou, the project "Quanzhou: World Marine Trade Center of Song and Yuan China" was inscribed on the World Heritage List, becoming the 56th World Heritage Site in China. From the glorious quanzhou port of the Song and Yuan dynasties, which belonged to all the people of the world, we can glimpse the prosperity of Fujian's economy and trade at that time. During this period, more and more residents of the settled population specialized in commerce, Fujian commerce and market trade developed rapidly, and towns arose. In the Song Dynasty, the Fujian porcelain industry developed to its peak. The firing process and technology of celadon are greatly influenced by Jiangsu and Zhejiang Longquan celadon porcelain; qingbai porcelain in northern Fujian is strongly influenced by Jingdezhen blue and white porcelain. Wang Yiqiang believes that the import of ceramic technology immigrants in Jiangnan is one of the important promoters of Fujian's Song and Yuan dynasties to reach the advanced ranks in this field.
With the development of economy and culture, the population has increased dramatically, and the contradiction between people and land in Fujian has become prominent. More than 90 percent of Fujian's territory is mountainous and hilly, with a particular shortage of arable land and a small per capita area of land. During the Northern Song Dynasty and The Yuan Dynasty, the average number of official and civilian fields occupied by each household in Fujian Road was 11.2 mu, which was only 36% of the average number of densely populated five roads in the south, and the two Zhejiang Roads, which had fewer mu per household, were still 80% higher than Fujian. In the Northern Song Dynasty, Fujian, which was densely populated and narrow, had already immigrated to the Liangguang region, and the neighboring Chaoshan region became a natural choice, and the Chaozhou culture ushered in an important link in the gradual westernization of Fujian culture and the transformation of The Fulao.
Fujian wind into the tide
"During the Song and Yuan dynasties, the mainstream Chinese culture was mediated by The Fujian culture, and the influence on the region was strengthened. Due to the unprecedented scale of migration of the Min people to the region, the customs of the Min land have spread to the east of the Lingdong. Chen Xianwu introduced that during the Song and Yuan Dynasties, The influence of Fujian culture in the region was mainly through two channels, the Direct Immigration of the Min people and the eunuch Chaozhou of the Min officials.
Chen Xianwu examined the evidence, the Song Dynasty Chaozhou officials more Than Min people, taking Zhizhou as an example, the Northern Song Dynasty Zhizhou nationality can be examined 30 people, 17 Min people, southern Song Dynasty Zhizhou nationality can be examined 63 people, Min people 36 people. Chen Haizhong introduced that Chaozhou officials in the Song Dynasty generally attached importance to cultural education, respected Han Yu, and vigorously promoted Confucian culture. Successive county sheriffs have actively raised funds to organize state schools, county schools, and academies, making them the main fronts of Confucian education.
Clan activities held at the Yang Family Temple in Anbu. Courtesy of respondents
In the Guantang Qiuxi Chen Clan Ancestral Hall, there is a record of "Minhai Branch Domain Passing on the Old Virtue, Qiuxi Bushi Zhen Xinyou". According to the "Heart Cultivation Valley Fruit" written by Chen Shunchen, Xiucai Xiucai at the end of the Qing Dynasty in Guantang, "Chen Tan's father's name was Zongqing, and Tan Yujin knew the affairs of Haiyang County, the capital of Chaozhou, Guangdong (Song yuan fujian), and the gongzhi yi had a favorable government and a full term, and was left by the people, so he lived in Qiuxi Hetang, built a shrine to honor his ancestors, and was finally buried on the back mountain handle." Chen Tan's ancestral home was Putian Xianyou, who lived in Quanzhou, and served as the Zhi County of Haiyang County in the first year (1098) of the Northern Song Dynasty, and during his tenure, he cared about Nongsang, built water conservancy, donated feng lu, and supported the construction and running of the Haiyang County Xuegong. When he returned to his hometown, the people of Chaozhou tried their best to stay, so Chen Tan decided to take his family to live in Chaozhou for a long time.
During their tenure, a large number of scholars from Chaozhou in the Song Dynasty paid attention to culture and education, and after leaving office, many people lived in Chaozhou and became local nobles. Lin Kaiyou, the ancestor of Lin Xichun, the "Third Shang Shu" of the Ming Dynasty, traveled from Putian in Fujian Province to Chao'an Anbu Town in the last year of the Southern Song Dynasty, and because of its neighbor Zhuanglong, this branch is also called Zhuang Longlin; Yang Lan, the grandson of the Southern Song Dynasty Dali scholar Yang Shi, moved from Putian to Jieyang in the tenth year of Chunxi and later moved to Anbu; Putian Fang Jizhi was a Chaoyang Wei during the Chunxi dynasty, and later moved to Huilai, the ancestor of the Huilai Fang clan...
Among the Min people who moved into Chaoshan Province, Putian officials and their descendants accounted for a considerable proportion. Putian once became the residence of the immigration management agency of the imperial court in the Ming Dynasty, and many officials stayed here and multiplied. In addition, Putian, as a famous state of literature at that time, had remarkable achievements in xingxue and cultivated a large number of Dengke scholars and officials. In Song Wangmai's "Xinghua Military Cultivation And Enhancement Record", Yun: "Puyang fell into a small ,...... And the family learns poetry books, more Que people rhyme, for the Zhongzhou crown. You Xize's "Records of The Title of the General Judgment" said, "The prosperity of the name of the branch is in Minzhong". In the Song Dynasty, there were many people who climbed the gold list of Puyang scholars. According to relevant records, in the more than 320 years of the Song Dynasty, there were 826 people who ascended to the rank of jinshi. In the 5th year of Huizong Zhenghe (1115), there were 24 people in one section. In the Song Dynasty, there were five people: Xu Duo, Huang Gongdu, Zheng Qiao, Wu Shujiao, and Chen Wenlong. In the ninth year of Xi Ning (1067), Xu Duoju Zhuangyuan, Xue Yizhong Wu Zhuangyuan, and Shenzong praised him as "Wen Wu Kui Tianxia". In the 8th year of Shaoxing (1138), Huang Gongdu was the champion, and Chen Junqing was in the list, and at that time, the saying "Shanyu Wei Wuli, Kuiya occupied the double standard" was circulated, and it became famous for a while.
Volume 5343 of the Yongle Canon records that (Song) Xiaozong asked (Wang) Dabao: "How are the customs of Chaozhou?" Dabao said: "The ground is thin and planted with pines, and the poor children of the family read." The Ming Dynasty Hongzhi's "Xinghua Fuzhi" tells about the customs of the Putian Song Dynasty, and also mentions "the poor son of the family reading". Perhaps it was the similar geographical environment and the policy background of encouraging culture and education at that time, when the Min shi chao officials and teachers, respected Han Yu, and took the Xingxue Ming Dao as their responsibility, and the Song Yuan Fangzhi in the Yongle Canon records that they built the prefecture and county school palace schools, founded the academy, and purchased and expanded the school fields, ensuring the source of school funds. Thanks to the efforts of these Fujian officials, Chaozhou education in the Song Dynasty developed significantly compared with the Tang Dynasty.
Ming Jiajing's "Chronicle of the Chaozhou Prefecture and Electoral History" records that in the fourth year of the Taiping Revival (979), the Haiyang people Xie Yan said that "Caoze should be commanded, jinshi and the first", from then until the end of the Song Dynasty, a total of 139 people in Chaozhou ascended to the jinshidi. This group of elites emerged under the condition of increasing the educational level of the people. With the development of education, the mainstream Chinese culture spread rapidly in Chaozhou, and the level of development of Chaozhou's social culture has not been lower than that of developed areas, so "Fang YuSheng" has the reputation of "although the feudal territory is subordinate to Yanfang, the cultural relics are not different from the shangguo".
"In the fourth year of Kaibao (971) at the beginning of the Northern Song Dynasty, the population of Chaozhou was about 150,000 people; by the end of the Southern Song Dynasty, the Xianchun Decade (1274), the population had grown to 750,000 people, and a large number of new populations were still mainly from immigrants from Fujian." Chen Haizhong believes that this has brought a strong cultural color of southern Fujian to Chaozhou culture, and has also further made the Chaozhou area further Blessed.
The tide of Fujian migration continued from the Song to the Ming Dynasty. In the late Jiajing period, the commercial activities in the Han River Basin flourished, and Chaozhou became the economic center of the Han River Basin because of its geographical location, when the flood of Fujian and Guangzhou. Chaozhou entered the peak period of development, and the number of counties under its jurisdiction increased from 4 counties in the early Ming Dynasty to 10 counties in the later period, and the economic outlook changed rapidly. Shiren Wang Shisheng couldn't help but exclaim: "The tide of the present is not what it used to be, the yan is rich, the soldiers and women are prosperous, and the qiu horse is orchestrated, and it will not reduce the kingdom." Chen Haizhong believes that by the Ming Dynasty, the Fulao culture in the Chaoshan region had taken shape.
Tangshan, Tangshan
Families from the Central Plains have successively emigrated southward over the millennia, with mountains and rivers and dynasties changing, and only the clan is a long-term stable unit.
Chen Haizhong said: "At that time, immigrants were not alone, they were a large clan, and only by taking the clan as a unit could they survive the long and difficult migration road." There are scholars in the clan, as well as industrialists and merchants, entertainers, musicians, etc., forming a group, while also preserving the entire culture. "Whether it is the Central Plains Han people who entered Fujian or the Han people who entered Chaoshan through Fujian, they inevitably faced family-based struggles, early between indigenous and Han Chinese, and then between families that immigrated.
The Hakka from Fujian to Chaoshan gradually spread from Jiangxi to the Fujian-Guangdong Mountains at the intersection of Qian, Ting, and Mei, that is, from the mountains to the Fujian-Guangdong Mountains. Photo by Su Shi Ri
Wang Yiqiang believes that in order to gain living space, northern immigrants must to a certain extent use the strength of the clan as a backing, so as to strengthen mutual support and consolidate blood relations under the harsh environment of soldiers and horses and the conditions of transportation difficulties. Family power plays a major role in the pursuit of means of production, economic interests, and military defense.
Either out of the consolidation of family power and the establishment of orthodoxy, or the worship of ancestors and the remembrance of ancestral origins, the temple-building activities of Fujian families or townships generally originated in the five dynasties of the late Tang Dynasty and flourished in the three dynasties of the Song, Yuan, and Ming dynasties. Chen Haizhong believes that the importance attached by the Chao people to clan blood relations is largely due to the cultural tradition of the official eunuch families in the Qianchao Min people who attach importance to family history.
In the three generations of the Song Dynasty, Yuanming, the chaoshan clan has had generations of sons who have come out of the way and have a glorious lintel after years of economic accumulation and cultural accumulation, and the sense of honor and collective identity of the clan has been continuously strengthened. Chen Xianwu introduced that when an ordinary peasant son rises to the rank of scholar and doctor through the imperial examination, in addition to improving the social and economic status of the entire family through sealing the shade and reducing the endowment from military service, the first thing he has to do and must do is clan building: repairing the family tree, building ancestral halls, and setting up clan fields to support the clan scholarship. After the reduction of clan townships, the expansion of joint sect activities and marriage circles, the process of clanization of Chaozhou local society was basically completed by the end of the Ming Dynasty. The township community with superimposed geographical and blood relations has become the most basic component of Chaozhou society. The traditional interpersonal relationships, ways of thinking and behaving in the community have also become an important force in forging the cultural character of the hipsters. With the opening of the sea forbidden cave, the modern hipsters have relied on the relationship between relatives and friends of the clan party to emigrate overseas on a large scale.
Chen Haizhong, a native of Dengtang Town, just attended the ceremony of awarding scholarships to students admitted to the "985 Project" colleges and universities in the clan on the day of the Zhongyuan Festival. In his view, the clan is still playing an active role, "supporting the children of the clan to study, which is the traditional function of the clan, and it is still continuing." "Chen Huangli, Chen Weinan, Xie Huiru and a group of overseas hipsters give back to their hometowns and feed back to the clan, based on the recognition of culture and the recognition of the clan in their genes."
"Thirty-eight years of the Republic of China, the worshippers, God bless Tangshan, the Japanese Kou defeated and retreated, Brother Wen returned to Tang before the winter solstice this year, day and night looking forward to his brother's early return home and reunion." In the short film "Fanke", Eun Chengdi informs his brother in a letter that liberation is just around the corner, and looks forward to his brother returning to Tangshan. The hipsters call going to sea to work hard as "passing the time", overseas Chinese as "fanke", and returning to China as "returning to Tangshan".
It is the Chao people, but also the Tang people, and the Chinese nation. "Fanke" was played on the bullet screen website Bilibili, and netizens from all over the world reported their hometown and their own provenance in the bullet screen. Art has no boundaries, and there is an eternal nostalgia complex in Chinese culture, which is the first step for mankind to explore the world – where did I come from?
Ge Jianxiong believes that without immigration, there would be no Chinese nation. For the Chao people, the ancestors came from Fujian, and for the clans in Fujian, the ancient place names of "Lanling", "Runan" and "Hongnong" were passed down from generation to generation in Yanglian, reminding future generations that the origin of the family was in the north, in the Heluo region.
The story of the Hipsters may start from the "Chaoshan people, Fujian ancestors", but there is no way to finish it, and in the silent gaze of Tangshan, the Hipsters will go further.
Source: South+
Disclaimer: This article does not represent our views and is for the reader's information only. The copyright of the article belongs to the original author, if there is any infringement, please contact us to delete it.