This article is reprinted with permission from the public account of "Haibin Zoulu is Haiyang"
Author | Huang Ting
Original title "Huang Ting: Teochew People and Chaoshan Culture (II)"
In 355 BC, Chu destroyed Yue, and some Yue people migrated south along the coastal road, bringing more advanced culture to the Fujian and Guangdong regions. As a result, the Fubin culture that had lasted for centuries in the district suddenly disappeared dramatically, replaced by a new cultural genre that covered almost the entire Lingnan region.
This new cultural type is characterized by a large number of Yue-style bronzes and pottery. In this area, bronzes, printed hard pottery and primitive porcelain at this stage are clearly influenced by The Vietnamese culture. It is worth noting that in this stage of stone tools, ploughs, hoes, shovels, large antimony and other agricultural tools appeared, and bronze agricultural tools were found. This shows that the advanced rice cultivation technology of the Yue people has been spread in the region, and the scale of rice farming in the region has greatly exceeded the previous stage.
The Qin Dynasty's conquest of the Hundred Yue Kings of Lingnan did not seem to have affected the region—at least today, there is no very conclusive and solid material to prove that the Qin people have been to this region. At the end of the Qin Dynasty and the beginning of the Han Dynasty, the State of South Vietnam was established on its own in Lingnan, and the area belonged to the jurisdiction of South Vietnam, and the appearance of archaeology and culture was roughly the same as that of the Pearl River Basin. The monarch of South Vietnam, Zhao Tuo, was originally a Qin of the Southern Expedition, who lived in the southern land for a long time and had become more and more customary. However, all the systems of the South Vietnamese state were modeled after the Qin and Han Dynasties, and the county system was the most important of them. South Vietnam added Jieyang County to Nanhae County, and the administrative construction of the district began at this time. The Central Plains also transferred from South Vietnam to the region at this time.
The types of cultures listed above that occurred in the region at different historical times are made up of very different cultural characteristics. We must not lose sight of the influence of the various cultural types that existed in the region before the Qin and Han Dynasties on Chaoshan culture, even if this influence now seems insignificant—for example, the few underlying words in the Chaoshan dialect vocabulary that are homologous to Zhuang Dong and Miao Yao. However, we must not obscure the qualitative differences among the types of cultures that have existed in the region and regard them as a cultural system that is in the same vein.
The Central Plains Han Chinese and Chaoshan Culture
It was not until after the Qin and Han dynasties that Han culture had an impact on the region. However, even by the Han Dynasty, this influence was transmitted indirectly through South Vietnam. Moreover, during this period, the degree of sinicization of the culture in the region was far less than that of the Pearl River Basin.
After liberation, the Han Dynasty ruins found in this area include Jieyang Putian Dinggai Mountain, Jieyang Yujiao Sanhu Mountain, Chenghai Turtle Mountain and Chao'an Ertang Turtle Mountain. Among them, the chenghai turtle mountain site may be an official office of the Han regime, but some of the excavated relics still have the style of the Yue culture, while other sites have a very strong indigenous style and should be the residence of the Yue people. The situation of the tomb is basically the same, only a wooden tomb in Jieyang Baita Bao Lianzhai Mountain, is the burial style imported from Lingbei, with the burial of Han style and Yue style, may be Han or High degree of Sinicization of the Yue people's tombs, other tombs with burial products, still mostly In the Yue style. It can be seen that even after arriving in Hanping and South Vietnam, there are still very few Han People entering the area, and they are mixed with the local Yue people, and some Yue people are gradually Sinicized.
The arrival of the Han Chinese brought a new architectural form to the area. Near the mouth of the East Stream of the Han River, at the foot of Guishan Mountain, new residents use low hills and hills to level several platforms to create a three-courtyard-type Han-style building, beam structure, rammed earth wall, tile roof, high open and magnificent. The emergence of Han-style settlement landscapes is the biggest change in the geographical landscape of the region during this period.
From the archaeological remains, it can also be observed that a clear noteworthy situation can be observed, that is, the cultural outlook of this area is basically the same as that of various parts of Guangdong, but it is very different from that of Fujian. During the Jin and Tang dynasties, the influence of mainstream Chinese culture in the region gradually expanded. During this period, the exchange and integration of mainstream culture and local indigenous culture is worthy of our attention:
First, in the ninth year (413) of the Eastern Jin Dynasty, Nghe An County was the beginning of the state-level establishment in the region, which indicated that the local population was increasing. Most of these new populations are from the Central Plains who migrated south. At this stage, the Central Plains immigrants from the south seem to be in a state of isolation from the native indigenous people. In the census of cultural relics in the 1980s, nearly 10 brick chamber tombs of the Six Dynasties of the Eastern Jin Dynasty were excavated in this area. These tombs, from the shape of the burial chamber to the excavated burials, completely retain the style of the Central Plains, and are almost indistinguishable from the tombs of the same period in the Jiangnan region. Some people believe that this situation indicates that at that time, Han culture was integrated and unified with the local indigenous culture, and the indigenous culture had gradually disappeared. However, the local indigenous peoples still fought against the Central Plains immigrants with great strength in the Sui and Tang dynasties, and until the Song and Yuan dynasties, Han culture had become the mainstream local culture, and the indigenous peoples also had considerable power. It is too optimistic to think that at this stage, Han culture and local indigenous culture have been integrated and unified. In our view, the cultural style shown in these tombs reflects the estrangement of relations between Han Chinese immigrants and the native natives.
Second, at the turn of the Sui and Tang dynasties, The slang marshal Yang Shi of Guangzhou had the second state of Chaoxun ("New Book of Tang and Gao ZuJi"), and the indigenous forces still occupied an advantage in the region. After Emperor Gaozong, Chen Zheng, Chen Yuanguang, father and son, and the 58-surnamed military academy repeatedly quelled the barbarian chaos between the Spring Tide, which was actually a process of continuous contact between the Central Plains culture and the local indigenous culture through the form of war. This contest took half a century to come to an end. It promoted the integration of local nationalities and accelerated the spread of Han culture in the local area. However, the local barbarians still retained great power. It was not until the third year of Changqing (823) that Zheng Quan of the Rebbe Shangshu was appointed as the envoy of Lingnan Jiedushi, and Han Yu wrote the Preface to Sending Zheng Shangshu for him, and also introduced him to the situation of local barbarians and the methods of restraining them. He said: Barbarians are fierce and light, and it is easy to complain and change. Its southern states are all shores of the sea, multi-continent islands, sails and winds thousands of miles a day, and the waves are missing. Control the loss of the royal home, rely on dangers and obstacles, form a party vendetta, use poisonous arrows to wait for the generals, bump and call the horn to harmonize, and the wind and ants are mixed, and they cannot climb and comb. Good is man, anger is beast. Therefore, it is often thin and loose, simple and sparse, sometimes missing, not investigating, and raising a son for a long time. Until the chaos is incurable, it is the grass that is shaved and the bird (from the fox), and the root is cut off. Nanzhou should include Chaozhou. It can be seen that although the barbarians were already imprisoned at that time, they were still not easy to govern.
Third, the decline of the Han Dynasty in the fourteenth year of the Yuan Dynasty (819) was an event of great cultural significance in the history of the region. Han Yu has been in Chaozhou for 8 months, but he has done a lot of good things for The people of Chaozhou, and the establishment of a township school is the most well-known. Han Yu's "Chaozhou Please Set Up a Township School" said that although there were schools in Chaozhou before, they had been abandoned for a long time, there were few people reading, and the cultural quality of the people and the lower-level clerks of the government were very poor. Therefore, he donated money to run the school and recommended Zhao De as a teacher. Su Shi's "Records of the Chaozhou Hanwen Gongmiao" believes that before Han Yu degraded the tide, "the people of the tide did not know how to learn, and the public ordered the soldier Zhao De to be his teacher, and the people of the tide were devoted to the wenxing, extending to the Qi people, as for the present day known as Yi Zhi". Since the Yuan Dynasty, many people have objected to his statement. In fact, Su Shi did not regard Han Yu's denunciation of chaozhou as a cultural wilderness, he also said in the "Book of Steles on the Korean Gongmiao Temple with Wu Ziye": "Chaozhou has been in the future since the Wengong, and there have been literati such as Zhao De, who have covered the beauty of customs for a long time. "The Chronicle of the Chaozhou Hanwen Gongmiao Temple" is only from the perspective of the educational level of the Chaozhou population and the development of the entire society and culture, and regards Han Yu as a representative of the Confucian culture that began to spread to the lower and middle classes of society, and as a teacher who changed the social atmosphere of Chaozhou. This is beyond reproach. The three situations mentioned above mark the three stages of the continuous deepening of the integration of central plains culture and local indigenous culture during the Jin and Tang dynasties.
Fu Lao and Chaoshan culture
In fact, the Chaozhou local subtype of Han culture gradually formed due to the migration of Fujian immigrants after the Song and Yuan dynasties. The gradual development of Fujian culture and the aging of Chaozhou are important links in the formation of Chaoshan culture.
Fu Lao
Refers to the Han people who live in Zhangzhou and Chaoshan in Fujian Province and speak the southern Fujian dialect.
Professor Rao Zongyi said: "Fu Lao was not a native of Chaozhou at the beginning, and the large rate came from Fujian, while indirectly migrated from Jinyu, and the Hakka were the remnants of the Central Plains, but the Hakka moved to the mountainous area, while the Fujian lao moved from Fujian to Guangdong along the coastline. (Teochew Chronicles ethnography manuscript)
During the Song and Yuan dynasties, Fujian culture flourished unprecedentedly, and the mainstream Chinese culture used Fujian culture as an intermediary to strengthen its influence on the region. Due to the unprecedented scale of migration of the Min people to the region, the customs of the Min land have infected Lingdong, so the Southern Song Dynasty's "Fang Yu Sheng Lan Chaozhou" has been recorded that "although the territory is different from Fujian and Guangzhou, the customs are not divided into tides". In addition, indigenous minorities accelerated their integration with immigrants during this period. The Chaoshan folk lineage began to take shape at this time. To this day, historically, the political district is basically subordinate to Chaoshan in Guangdong, but the cultural outlook is close to that of Fujian and Taiwan, which laid the foundation during this period.
The influence of Fujian culture in the Song and Yuan dynasties in this region was mainly through two ways.
The first is the eunuch Chaozhou of the Fujian official. In the Song Dynasty, there were many Min people in Chaozhou, taking Zhizhou as an example, there were 30 people from the Northern Song Dynasty, 17 people from Min, 63 people who were from the Southern Song Dynasty, and 36 people who were from Min. There are more Min people among the subordinate officials. At that time, the Min shichao official teacher, who respected Han Yu, took xingxue Ming Dao as his mission, and preserved the Song Yuan Fangzhi in the Yongle Canon, which is recorded in great detail. They built state and county schoolhouses, founded academies, and purchased and expanded school fields, ensuring the source of funds for running schools. 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 Elections" records that in the fourth year of the Taiping Revival (979), 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".
The second is the Immigrant Chaozhou of the Min people. Before the late Tang Dynasty, whether from the whole country or from Guangdong, Chaozhou belonged to a deserted area and was sparsely populated. Since the Northern Song Dynasty, the development and utilization of the Hanjiang Delta has improved the living environment of the region day by day, the number of immigrants from Fujian has increased day by day, and the population has developed rapidly. According to Mr. Liang Fangzhong's "Statistics on the Cultivation of Household Registration Fields and Fields in Chinese Dynasties", the population density of the three dynasties of Chaozhou, Tang, Song and Yuan dynasties was: Tang Dynasty, 1.2 people per square kilometer, ranking 23rd among the 27 prefectures in the province; the Northern Song Dynasty, with 4.5 households per square kilometer, ranking 5th among the 23 state armies in the province; and in the Yuan Dynasty, 27 people per square kilometer, ranking 3rd among the 23 Luzhou military divisions in the province. It can be seen that the population of this region during the Song and Yuan dynasties has jumped to the forefront of the province.
The cultural significance of the Min immigrants to Chaozhou is first of all to bring more advanced agricultural production technology experience and the tradition of engaging in industry and commerce to the region. In Fujian in the Song Dynasty, the contradiction between narrow and densely populated land was already quite serious. Under such a situation, peasants engaged in agriculture must pay attention to farming techniques and pay attention to water conservancy construction, and have accumulated technical experience; there are also a large number of people who have another way to survive and engage in handicrafts and commercial activities. The business of Fujian people is already very famous in the Northern Song Dynasty. Their emigration to Chaozhou led to an increase in the level of local agricultural and handicraft production, and sea transport and trade were active. The goodness of the Chaoshan people has already seen the beginning at this time.
Secondly, there are many eunuchs and families in the Chaochao Min people, many of whom have become local noble families (Rao Zongyi's "Chaozhou Zhi ethnography draft"). These noble families attach great importance to the history and cultural traditions of their families. The Chaoshan people still attach importance to clan blood relations and should lay the foundation at this time. Third, immigrants brought the customs of Fujian, from dialects and folk religious beliefs to daily life habits, into the region, and the Fujian tide was the same as the customs, and it has been since this time.
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