"Northeasterners" is a special word, probably difficult to find in Chinese such a word: this word refers to people living in the northeast region, whether han, Manchu, Mongolian, Korean or other ethnic groups, all have a common title; and when people use the title "northeast people", the information conveyed is more than the concept of the region, but the regional cultural characteristics of the region. As is the sender of the message, so is the receiver of the message, as is the oral expression, so is the written expression. This term, ostensibly means the region in which a person lives, but in fact refers to the regional and cultural characteristics of this person. Consulting historical documents, this term has only appeared in modern times, and once it appears, it is very active on the historical stage of the Chinese nation. Therefore, it is said that the "Northeast people" were born out of nowhere. The birth of the northeast people is due to the birth of the northeast regional culture. The regional culture of any place is gradually formed by the people living in this land over the years in the process of interacting with nature. Passed on from generation to generation, and with new creations and adaptations to the environment in the process of inheritance from generation to generation, regional culture will inevitably be deeply imprinted with inheritance and environmental imprints. The regional culture of the northeast is different, although it comes from itself, and it seems to be born out of nowhere. This is because the northeast has a special history, so it has a special regional culture.
<h1 class= "pgc-h-arrow-right" > historical truth: there has never been an endless cultural inheritance in the northeast region that runs through ancient and modern</h1> times
Whether it is the New Kailiu culture that is 6000 or 7000 years old, or the Hongshan culture that is 50000 or 6000 years old, with the "first dragon of China" and the ruins of large altar temples, it can show the long history of human civilization in the northeast region. Here, there are the Fuyu Kingdom, which was built in the 2nd century BC, the Goguryeo Kingdom, which was built in 37 BC, the Bohai State, which was "desolate and far away, but the founding of the country" in 698 AD, and the later Liao State and jin kingdom. On this land, the smoke of history is always wafting, and it is also "you sing me on the stage". Unlike the Central Plains, every change of power here is carried out through war between foreign nationalities. The outcome was brutal, with the surviving population being relocated and the cities destroyed, so that the culture could not be perpetuated and passed on.
Overview of nurhaci's unification of the Jurchen war (source network, invasion and deletion)
By the Yuan and Ming dynasties, the northeast region was dominated by Jurchens and Mongols. The Mongol culture of the Yuan Dynasty dominated, either forcibly or subtly influencing the development of Jurchen culture. In the Ming Dynasty, the state of its cultural influence underwent a master-slave translocation. After Nurhaci unified the Jurchen tribes, the Mongols were subordinate to the Jurchens. More importantly, a large number of Han chinese and Koreans entered the Jurchen residential areas, bringing advanced farming civilization, and when the Jurchens encountered an agricultural culture that was more advanced than the nomadic culture, they quickly accepted and actively integrated the agricultural cultural factors, thus gaining a cultural advantage over the Mongols. In the long-term multi-ethnic coexistence, the integration between ethnic groups has gradually been realized, which has laid a very important foundation for the formation of the Manchu community. In 1635, Emperor Taiji, the second ruler of the Later Jin Dynasty, issued an edict in Shenyang, which has always been regarded by scholars as an important symbol, that is, the formation of the Manchurian Community. The formation of the Manchurian Community is a very important node for the development and evolution of regional culture in Northeast China. First, the Qing Dynasty ruled the whole of China for more than 200 years, without the formation of the Manchurian Community, there would be no profound impact on Chinese culture under the rule of the Qing Dynasty, and the impact on the culture of the Northeast region goes without saying; second, the Manchurian Community is not simply a Jurchen, it integrates the bloodline and cultural factors of different ethnic groups such as han, Mongolian, and Korean, and is actually a new cultural carrier cultivated in the northeast; third, for a long historical period thereafter, the culture of the Manchurian community is the mainstream of the culture of the northeast region.
Qing YangBin wrote "Liubian Jiluo", cover of the 1936 edition of Wendian Ge Shuzhuang (source network, invaded and deleted)
By the time the Qing Dynasty entered the pass, the entire northeast presented a desolate scene: according to Yang Bin's "Liubian Jiluo", from the north of Liaodong to Bukui through Jilin, "there were thousands of miles without residents in the middle, the day was traveling, the night was exposed, the jackals were four times, and the frost and snow were full of wilderness." "I have no house, I often walk for several days, and I don't see a single person." Even Shenyang, which was very prosperous before the clearance, was written by Liu Renke that "the ox cart is still messy, and the houses are half deserted." "After the clearance of the customs, there was not absolutely no one in the northeast region, at least eight banner garrisons, fighting Ula cattle and indigenous ethnic minorities. Since the seventh year of the Kangxi Dynasty (1668) began to implement the ban policy, until the Xianfeng Decade (1860) lifted the ban, although the 200 year ban did not completely prohibit the people in Guannei from "breaking into the Kanto", from the perspective of cultural inheritance and development, the formation of a "cultural fault" is undoubted. At that time, the regional culture of the northeast was dominated by the Manchu culture, of course, the Manchu culture at this time was mainly farming culture, followed by the nomadic culture of the Mongolian ethnic group and the fishing and hunting culture of the indigenous peoples in the northeast. During this period, the northeast regional culture was in a relatively isolated state, and there was no communication with the Central Plains culture, which was a relatively primitive and simple state of ignorance.
Through the investigation of the history before the ban of the Qing Dynasty, it can be seen that the regional culture in Northeast China has a long history, but its development lacks continuity, which is manifested as the accumulation of cultural faults and non-inheritance and leapfrog evolution. Because there are no social conditions for cultural inheritance in history, there has been no continuous cultural inheritance in the northeast region, and there is no direct inheritance relationship between today's northeast regional culture and the regional culture in history; the contemporary northeast regional culture should have its own positive source, and its flow from ancient times to the present presents the characteristics of leaping changes.
<h1 class="pgc-h-arrow-right" > displaced people: working together to promote the parallel migration of Central Plains culture</h1>
Regardless of the historical situation, by the time of the clearance of the customs, especially after the implementation of the ban policy, there was a clear fault in the inheritance of the culture of the northeast region, because there were no or few other human activities on this land except for the Eight Banners garrison and the ethnic minorities engaged in nomadic, fishing and hunting. In this way, the significance of displaced people and displaced people to today's Northeast regional culture will inevitably be highlighted. In general, the exiles were exiled to the "bitter cold" place in the northeast, bringing the seeds of Confucian classic culture, and taking root and sprouting here, branching and scattering leaves; the displaced people "broke into the Kanto" to come here, not only to find their own way to survive, but also objectively to bring about the circulation of the Central Plains folk culture here. Displaced people worked together to promote the parallel migration from the Central Plains Han culture to the northeast, and met and integrated with the indigenous peoples' culture in the northeast, and a wonderful "chemical reaction" occurred.
"Breaking into kanto" (image source network, invasion and deletion)
The dispatch of displaced people and the influx of displaced people have not only changed the social structure of the northeast, but also changed the cultural outlook of the northeast, prompting a change in its regional cultural development. The first is that the exiles brought Confucian classic culture. Yang Bin's "Liubian Jiluo": "Ningguta has the fewest books, but Yu Father has the Five Classics, the Records of History, the Book of Han, the Complete Works of Li Taibai, the Selected Texts of Zhaoming, and the Ancient Texts of the Past Dynasties." Zhou Changqing has du gongbu poetry collection, Shengjing Tongzhi; Yasiha aunt has the end of the chronicle, Che'er Khan aunt has the university Yanyi Gangjian, Baimei Emperor Ming Tongji compilation. Wu Zhaoqian's exit from the customs is ten thousand volumes of books carried by the ox truck. Zhang Jinyan, Fang Gongqian, Wu Zhaoqian, and others have also brought Buddhist classics such as the Diamond Sutra, the Three Officials Sutra, and the Lotus Sutra to be recited outside the country. Moreover, the exiles also teach apprenticeships and sow the seeds of classical culture. As a result, in the northeast, "binbin strings are recited, and culture and education are flourishing", and "poor disciples, negative and negative transmission of the scriptures, according to the saddle strings, binbin is the hometown of icebergs and snow cellars, and is translated into the country of lidun poetry".
Second, displaced people and displaced people brought about a change in the mode of production. "Longsha Jiluo": "Mongolian farming, the years change its land, wait for the rain to sow, not rain will not break the soil, so there are always many hungry people." After the rain, the water is in the big bump, with the women and children, cattle and sheep in the past, the felt house is isolated, the cloth is gone, and it is no longer cared. When autumn comes, the grass is mixed, and the income of one acre is less than half of the people's land. And displaced people and displaced people brought advanced farming technology, "divided into leisure, rotation two methods." If the sand alkali land is used, the leisure method is used, one point of cultivation per year, one point of leisure; the most common rotation method, that is, sorghum, millet, soybeans and the like, every three years rotation, also known as recommendation. "In this way, food production has increased considerably. They also brought more varieties of grain, from "millet, barnyards, bell wheat, and barley" to "ten kinds of grain". During the Qianlong period, some people pulled Zhang Jinyan to "throw himself into the wilderness and go to the end of the world, and Ninggu Fang knew how to do his best to farm", although there was a suspicion of overflowing beauty, but it also explained the problem.
Ninguta (source network, invasion and deletion)
Third, displaced people and displaced people bring about lifestyle changes. Yang Bin recorded: "Chen Jingyin is Yu Yanyi, I was in the twelfth year of Shunzhi Liuning Ancient Pagoda, there are no Han people. The rich man of Manchuria hunted hemp for clothing, and pounded hemp for silk. The poor are dressed in roe deer skins, and they do not know that there is cloth. Yes, from the beginning. When Yang Yuechu arrived at Ninggu Pagoda, he saw that the local "there is no hut, and the ground is dug for the house to live in", so "cut wood for the house to live, cover it with its skin, and kang muzhi, by the zhi room". "The natives don't know how to keep bees. There are woodcutters who pick pine nuts, and get honey in dead trees, and their honey is innumerable, and the Han people teach the method of torment, and there is honey." And in Bu Kui, where "craftsmen are all flowing people", the Butha people who use "the vault as a room" also "gradually become a room, and there are many vaults, unlike in the old times, the atmosphere has changed."
Fourth, displaced people and displaced people have brought about changes in ideology and concepts. In the past, Jilin "did not ask for a doctor when sick, there was no doctor", "Manchu people were sick, taking medicine lightly, and jumping heavy", "Ningguta had no medical treatment in the old days, and there was no doctor, since Zhou Changqing. ”。 Zhang Taiyan wrote in the "Obscure Affairs of Books": "Although (Lü Yong's obscure descendants) are subordinate to Taili, those who seek teachers will be ,...... The Qiqihar people knew the book, which was opened by Lü Yong's obscure descendants, and as for the work of changing the Yi in Xia. Yang Yue was known in Ningguta as the "Yang Ma Fa", "The people of The people of The land, whenever there is a dispute, they will be questioned, and they will not fight each other again." The theorist Wei both arrived at the Shu Institute and spoke with the locals "semantic morality." Laughter is incomprehensible, followed by a metaphor for one or two.". In this way, in Jiaqing, "Manchurian multi-functional Chinese" and "buttha in recent years can also speak Chinese". During the Spring Festival, "there are also lock gold, door gods, five painting frames and the like." Official residences are sealed, notified, and linked, just like in the interior." In addition, the local ethnic minority diet customs are also "contaminated with Han habits".
Fifth, the writings of liuren poetry have left valuable historical documents. Before the arrival of the exiles, Jilin was just as Yang Bin said: "There are no counties outside the border, there is no ambition and no other record", "there is no literature in the absolute domain, and the sky is full of songs". However, the displaced people who sent them to the bitter and cold land did not change the true colors of the literati in their miserable lives, and their poetry, songs, and travelogues of historical manuscripts became extremely valuable historical documents for posterity. Typical poetry collections include Fang Gongqian's "Collection of He Burrows" and "Su'an Collection", Wu Zhaoqian's "Autumn Collection" and "Returning Caotang Ruler", Zhang Jinyan's "Collection of Extraterritorial Areas", Fang Dengyi's "Collection of Poems of ShuBentang" by Fang Dengyi's grandchildren, Cheng Xuan's "Legend of longsha sword", and Yinghe's "Bu Kui Collection". His academic works include Fang Gongqian's "Ningguta Zhi", Zhang Jinyan's "Ningguta Landscape Record", Yang Bin's "Liubian Jiluo", Wu Xiaochen's "Ningguta Jiluo", Dao Ji's "Longsha Jiluo", Chen Menglei and other liuren compilations and revisions of "Shengjing Tongzhi", and so on. Today, we can sort out the relationship between the displaced people and the culture of the northeast region, and these poems and writings of the displaced people are very important historical basis.
Image source network, the photographer is unknown, invasion and deletion
It can be seen that the displaced people and displaced people have carried out cultural pioneering work in the northeast, they are not creating culture, but spreading culture, the displaced people mainly spread the Confucian classic culture, and the displaced people spread the Central Plains folk culture. It should be noted that, due to the different social classes in which they live, the deeds of the displaced people have the opportunity to be recorded and passed on to future generations, while the larger number of displaced people is rarely recorded in writing. However, it is an immutable historical fact that displaced people and displaced people jointly promoted the parallel migration of Central Plains culture to the northeast.
< h1 class= "pgc-h-arrow-right" > collision and fusion: forming a super-ethnic "cultural community"</h1>
From the investigation of the process of cultural formation in the northeast region, the entry of the Central Plains Han culture, the translocation with the local cultural masters, and the complete integration to produce new cultural forms, is a relatively long process. This process is accompanied by the continuous collision and integration of nationalities and cultures, and it is a process of multiculturalism gradually moving towards integration and unification after the same time and space kink and tolerance. Like the performance and law of any cultural exchange, the collision and integration of the Culture of the Central Plains Han Dynasty and the Culture of the Indigenous Peoples of Northeast China is not "hard and hard", but the cultural spirit of sublimation and strengthening is sublimated and strengthened by virtue of its advantages and characteristics complementary integration with each other, and regenerates the cultural spirit that is born out of the original advantages of their respective cultures and adapts to the new natural environment and people's needs. As a result of this collision and fusion, a brand-new northeast regional culture that transcends nationality and has significant regionality has emerged. The new northeast regional culture is the common culture of all ethnic groups living in the northeast region, and no matter which ethnic group will reflect some of the characteristics of this culture, and these characteristics are the common "label" of the northeast people. Under the nurturing of the new northeast regional culture, the various ethnic groups in the northeast have become a "cultural community", and the people of the world are slowly accustomed to calling people living in the northeast region a title with a specific historical and cultural connotation, and no longer care whether they are Han or ethnic minorities, and habitually and impressionically associate this title with some characteristics such as rough and bold, open-minded and courageous, and pay attention to righteousness. This special title is: Northeasterners.
Including displaced people, displaced people and later the free migration of the Central Plains people, the migration of the Central Plains Han people to the northeast led to the thorough exchange and integration of the Han people and the indigenous peoples of the northeast in the northeast, which is a spectacular scenery in the history of ethnic relations and exchanges in the northeast, and the most important prerequisite for the formation of the regional culture in the northeast. Of course, in the long river of history, the exchange and integration of the Han nationality and the indigenous peoples in the northeast has always occurred in the vast land of the northeast. However, the exchanges and integrations in any period of history have not been more thorough, more magnificent and more far-reaching than the exchanges and integration between the Han nationality and the indigenous peoples in northeast China after the Qing Dynasty entered the Customs until the end of the Qing Dynasty. The arrival of a large number of Han people in Guannei has made the Central Plains culture spread with the large-scale circulation of displaced people, and there are two characteristics that need to be noted: one is that the population migrated from the same place of migration occupies the majority, that is, Shandong people account for the vast majority of displaced people; second, many displaced people are the overall translational migration, that is, the entire family or the entire village migrates to the northeast. These two characteristics are of particular significance for the parallel migration of the Central Plains Han culture to later dominate in cultural integration. As a carrier of culture and information, the large-scale migration of displaced people means the large-scale replication and circulation of culture. In the northeast, there are many Shandong villages, which are samples of the overall translation of Qilu culture. Before the arrival of the displaced people, the regional culture of Jilin was dominated by Manchu culture, and there was also a nomadic culture with Mongolians as the main body and some fishing and hunting ethnic cultures. Because of the large number of displaced people and the same matrix culture, the influence of their culture is strengthened, and the overall translational migration strengthens the core cohesion of their culture. In fact, the local culture is already under the encirclement of the Central Plains culture, and the only way out is to converge in the conflict, integrate in the collision, debug in the stubbornness, and finally realize the integration of culture.
The earliest indigenous people in this land in the northeast are historically known as Dongyi and Dongbeiyi, and the Interpretation of the Chinese Characters "from the Great Bow" shows that the indigenous peoples of the Northeast are fishing and hunting peoples. Human geography has a famous view that culture arises from natural landscapes. The truth is that the natural environment determines the way people live, and the way people live determines the type and direction of culture. Cultural theory divides culture into two levels: material culture and spiritual culture, and the mode of production on which human beings live depends is the material culture level; and on this basis, the corresponding spiritual culture is produced. After entering the customs, the indigenous peoples living in this land in the northeast took fishing, hunting, and nomadism as the main mode of production, and formed the brave and rough characteristics formed in the process of production and labor, and formed a spiritual value orientation of strong and courageous martial arts at the spiritual and cultural level. In line with the fishing and hunting culture or the nomadic culture, the indigenous peoples of the northeast barter traded in the form of trade until the beginning of the Qing Dynasty. As a result, it is easy to form a character custom of cherishing love and righteousness and become a spiritual value orientation. The climate in the northeast is bitter and cold, the environment is harsh, and the survival of fishing and hunting peoples is difficult. The special production method determines that they must have both a brave and fierce and strong personality, but also a team spirit of watching out for each other and cooperating closely. What is more special is that this team spirit has even been standardized and strengthened by institutional culture, thus forming a strong sense of ethnic belonging that is interdependent in life and death and rising to a spiritual value orientation. The cultural characteristics of being strong and courageous, cherishing love and righteousness, and a strong sense of belonging are the most obvious characteristics of the indigenous peoples' culture in Northeast China, and they are also an important point of convergence with the later integration with the Han culture of the Central Plains.
From the perspective of the Central Plains Han culture, although the population has gradually gained advantages as the population has become huge, after all, it has departed from the cultural matrix, and the existing environment has also undergone tremendous changes, and the cultural elements formed by the long-term interaction with the natural environment in the local culture naturally have relative geographical advantages, resulting in the Central Plains Han people having to adapt to adjustments and changes. Displaced people and later freely migrated Central Plains Han people, originally lived at the bottom of society, the influence of the folk culture in Han culture on them was more powerful, Qilu Chongyi and Yan Zhao generosity were originally their cultural background, and their main cultural psychological composition and behavioral value norms. This is very close to the cultural characteristics of the indigenous peoples in the northeast who are strong and brave, who are serious about love and righteousness, and who belong to the team, which makes the later fit and integration have good prerequisites. When they came to the northeast, the first problem they faced was survival. In order to survive, they must be like the indigenous peoples in the northeast, crawling and rolling in the harsh natural environment of the rugged primeval forest, the vast plains and the wilderness, the turbulent rivers and rivers, and the cold, ice and snow. Over time, their psychological personality is inevitably influenced by the environment and indigenous peoples, and gradually forms isomorphism and conformity with the cultural spirit of indigenous peoples produced under the same natural conditions. As a result, the Zhongyuan Han culture that copied and migrated to Jilin gradually distanced itself from the maternal culture, and the local culture also fell to the Zhongyuan Han culture while clinging to the rational cultural elements. In this way, a new type of regional culture that was born out of the Central Plains Han culture and local culture and different from the original local culture broke out of the shell, which is today's Northeast regional culture.
There are two important reasons why the Central Plains Han culture and the Manchu culture are the dominant northeast regional cultures are rapidly deeply integrated and a new northeast regional culture is formed: First, behind the cultural integration is the integration of nationalities, that is, the integration of the Han nationality in the Central Plains and the Manchus in northeast China. The integration of nations is far older than the fusion of cultures. The reason for the formation of the Manchu community is that many foreign nationalities, including the Han nationality, have been integrated into the Manchu ethnic group, and the Assimilation of the Han Banner Army by the Manchus is a clear example. However, with the development of the times, this kind of ethnic integration has gradually evolved from Manchu domination to Han domination, and from Han Manchuization to Manchu Sinicization. With the foundation of national integration, cultural integration is a matter of course. Second, both Han and Manchu cultures are extremely open and inclusive. Needless to say, Han Culture is open and inclusive, while Manchu culture has the same characteristics. After Nurhaci unified the Jurchen tribes, a large number of Han Chinese and Koreans entered the Jurchen areas, bringing advanced agricultural civilization, and they quickly accepted and actively integrated the elements of farming culture, and formed the Manchurian Community on this basis. Once the Equally Open and Inclusive Han and Manchu cultures meet in the long river of history, it seems normal to quickly achieve deep integration. As a result, the indigenous ethnic culture of northeast China dominated by the Han culture and Manchu culture in the Central Plains has achieved perfect in-depth integration, thus forming a contemporary unique northeast regional culture, which in the long historical process, its nationality is no longer distinct, but its regional characteristics are becoming more and more distinct.
In this regard, under the nourishment of the contemporary northeast regional culture, a new super-national cultural community, the northeast people, has turned out to be born!
Author: Labor, original content, only released in Fangzhi Jilin public account, toutiao number and this number, please do not reprint, violators will be investigated.