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A knifeman with both fame and notoriety
Text│ Wang Xu
National History of China
Recently, centered on the eastern part of the Guanzhong Plain in Shaanxi Province, there was once an active group of knifemen. They are highly skilled in martial arts, and their fame and notoriety coexist, because of their kinship and geographical relations, in some specific events, some knifemen play the role of protecting local villagers, helping the poor and relieving difficulties, and resisting corrupt officials, which is quite respected by the local people. Their deeds have been passed down from generation to generation and are still in the air today.
At the same time, knifemen are also the saboteurs of grass-roots order, they hold GuanShan knives, hand over the capture, some knifemen are like bandits, burning and looting, for the harm of one side. By the end of the Qing Dynasty, the local area had constituted a "knife harm", which made the gentry and ordinary people miserable. In today's Guanshan Town, Yanliang District, Shaanxi Province, many local people can still tell and recall the story of the knifeman.
The artistic image of the knifeman
Years pass easily, and like the memories of other Rangers in history, in the precipitation of time, the memory can't help but be lonely, emerge from the water, and often set off waves, so that the people and things that once were once again emerged. After 2000, film and television works such as "Guanzhong KnifeMan", "Guanzhong Bandit", "Guanzhong Gunfire" and so on were popular, and the knifemen who were active in the Weibei Plain more than a hundred years ago became an important talking point for the people after tea and dinner. Take the "Guanzhong Knife Maker" series of movies as an example, the movie perfectly shows the chivalrous image of the knifeman:
"Dung fucking son, flower plume / Carrying a steel knife in his hand / Stepping all over the ditch and ridge / Hoeing the scum of the evil ghost / Seven inches, meat stick / Hard and real man / Blood rushing to the chest cavity / Desperate to live personal appearance / Blood neck, pony / Good body and good hand trickster / Head hanging high pole for face / Leave a name for future generations."
The ten knifemen in the film and television drama - dung caozi, tiger head, plate hammer, harrier, hua lingzi, Dong Erbo, human cook, meat urn, seven inches, black ridge, they are the crops, rural talents, rural teenagers, musicians that can be seen everywhere in Guanzhong, some of them even do not know martial arts, with strong regional characteristics and profound historical and cultural background. As Zhu Xi's "Biography of the Collected Poems" said: "The customs of the Qin people are still virtuous, courageous first, forgetting life and light death." In them, there is a "raw, cold, stubborn, stubborn, cruel, wild, crazy, and lu" side of the Shaanxi personality, and there is also the external representation of Confucian benevolence, righteousness, and wisdom, which is almost a perfect chivalrous image.
The image of the knifeman in the movie "Guanzhong KnifeMan"
However, film and television dramas are an artistic re-creation, and there is still a distance from the real history. In the chaotic world, ordinary people have a feeling, imagination and construction of the knifeman. The story in the "Guanzhong KnifeKer" series of movies is based on real people in history and uses related events as a resource for creation, which has a considerable degree of beautification for the group of Guanzhong knifemen.
Forget life and death: knifemen and local society
Freezing three feet is not a day's cold, and Rome was not built overnight. Knifemen are by no means suddenly formed groups. Since the middle of the Qing Dynasty, the original social order has been seriously out of control, the ruling structure and hierarchical classes have been constantly differentiated, disasters and epidemics have occurred frequently, and a large number of displaced people have appeared, which is worse than in the past, becoming a chronic disease of society, and the indiscriminate use of knives is also due to this. So, what kind of group are knifemen?
In the sixteenth year of Daoguang (1836), Xu Faji, a Shaanxi Jingyang man who had been elected as a Shu Jishi of the Hanlin Yuan, who had successively served as the inspector of the imperial history, the shaoqing of the Shizhong and Taichang Temple, described it in his poem:
The knife in the same state has never been there,
Recently, hordes of people have been playing in the city.
Thief day gambling at night,
The gangs are rampant.
Needless to say, the expansion of the knife-and-knife organization is a historical process, first a small group of bandits, and then gradually a group. "Everyone is rampant", indicating that the scale of knifemen is not small, and it has appeared in shares. "The official does not know" is not necessarily unknown, indicating that the government did not take the knifeman seriously at first. From the end of Jiaqing to the beginning of The Year of Daoguang, Xu Faji was robbed by bandits because of his keeping of his home, and he also spoke of the knifeman in his private correspondence with Ling Mao youyou of Jingyang County. At that time, the prosperity, madness, chaos, and crowds of knifemen in Guanzhong, the collapse of the local social atmosphere can be seen, and almost all of them are harmful.
Tracing back to the source, although the knifemen are not a group of late new students, the knifemen are thriving in the late Qing Dynasty. The knifeman originated in the Qian and Jia dynasties, matured in the Dao and Xian, and flourished in the Tongzhi Rebellion, the "people's revolt" at the end of the Qing Dynasty and the Xinhai Revolution, and was called "knife bandit" by the Qing government. Because the scope of activities of knifemen is generally concentrated in the Guanzhong area, it is also known as "Guanzhong knifemen".
The long time and memory of the cause of the formation of the knife bandits are difficult to trace, so there are many opinions. Some scholars believe that the knifeman is the "lingering afterglow" of the "Zhu family and Guo Xie" of the Han Dynasty and the "Five Lings Young (Ying Shao)" of the Tang Dynasty, which has been passed down through the generations as a trend, and the heavy hero worship is the remnant of the Qin culture shangwu and renxia spirit; some scholars believe that the knifeman arose in the Qing Daoguang, the Tongzhi years, and the "rebellion" in the northwest, the Shaanxi Han people gathered their relatives for self-preservation, recruited troops and horses, resisted the atrocities of the Hui twist, organized self-defense groups and fortress guards, and this part of the armed forces remained, thus forming the knifemen Some scholars believe that after the Opium War, the social transformation led to economic decline, the expansion of the rural crisis, and the increase of displaced people, and the knifemen community began to rise.
In short, the production of knifemen, following the theory of synergy, is not induced by linear and single factors, but is the product of the intermingling of multiple factors. The root cause is the ever-intensifying social contradictions. Contradictions have spawned the secret combination and association of various civil forces and various groups, and have become social beings outside the formal social structure and hierarchical division. The members of the knifeman gathered and gradually formed the knife club, and its tribe was similar to the Brotherhood of Elders and Gollum, due to regional differences and no unified organization, there were various names and names, but the scale was smaller than the secret societies such as the Brotherhood and The Gollum. These organizations and their tribal organizations continue to absorb displaced people with complex compositions and different motives -- the unemployed, outlaws, beggars, local scattered soldiers, etc., and gradually develop and grow, consciously and unconsciously intervene in the local social ecology and pattern, and become a link in the pluralistic forces that shape the local social landscape.
Brotherhood Ofeth Brotherhood Zhongyi Hall
Most of its members of the Knife Club worship their friends, learn boxing, practice their fighting skills, parade between their peers with sharp blades, communicate with righteousness, and help each other in chivalry. The knifeman will have a character similar to the leader, quite a bandit, generally called "brother so-and-so", knife head or other nickname with local characteristics. Li Niu'er (Man Ying) of Dali County, Zhaoyi Daoshou Jia Wu'er, Liu San of Xingping County, Duan Xueyi (Four Incited Wolves), Yang Heling (White Instigating Dog), Duan Sanduo (Grass Flying), Liu Hong (Red Old Nine), Shi Xiangkun (Shu Lengzi) and Yan Xilong (Wild Beaver) of Fuping County, the nicknames of these knifemen, have strong local cultural characteristics.
The people below the "head of the knife" are all brothers, and Pingsu moves around him. The congregation is broad and scattered, and collective action takes the form of stocks. They call themselves "filial piety" and "faith-based families", forming "a stall" and making a living together. Some knife chiefs also receive "righteous sons", such as Wang Lion (ZhenQian) who receives Yan Feilong as a righteous son. The leaders of the knifemen come from a wide range of sources, including poor and lower-class people, as well as many local gentry and powerful. During the Daoguang years, the knife bandits Zhao Enkezi, Shi Shuang'er, and others successively obeyed Wusheng Ma Defeng and others to seize the prisoner and resist arrest. Wang Lion, a knifeman in Chaoyi County and later the head of the swordsmen of The East Road of Shaanxi Province, was once a martial artist. Gao Jun, the knifeman who played an important role in the restoration of Baishui in the Xinhai Revolution, was a local powerful gentry who organized regiments to train their armed forces in the local area.
The knifemen advocate chivalry, adopt the method of "opening the mountain and building a church, prostrating the oath, and forming alliances to meet" to recruit the congregation, still have the courage, forget life and light death, advocate the supremacy of righteousness, and have certain moral presuppositions for the heavenly path. Some knifemen wandered the people, the road was uneven, the courage to draw the sword to help, although sacrificing their lives, but also at all costs, and do not indiscriminately ask for the price, the matter is only for a table of tea and rice, so it has been praised and loved by the local people.
Yang Sheng, the head of the Weinan "knife guest", Zhao Yinwa, did something bad, and Zhao said to him, "You know, what to do." Immediately Zhao Yinwa gave Yang Sheng a knife and made him dispose of himself, and Yang Sheng calmly replied: "Big brother, do you want to live, or do you want to die?" With that, he cut two pieces of flesh from his legs and threw them on the ground to feed the dogs. Although it is expressed by novelists, it can also be seen that the knifeman's habit is. Yan Xiaoquan, the leader of the knifemen in eastern Shaanxi, once said: "Whoever does things for the people, we will follow whom", which makes some knifemen famous, quite prestigious in the local society, and quite popular with the people.
How to make a living: The survival of knifemen
For a qualified knife master, ensuring that the "brethren" eat is a prerequisite for serving the people. However, most of the knife club organizations are of different sizes and weak links, scattered throughout Shaanxi, and there will always be no absolute relationship with the tribes. The distribution space of the knife club organization is more west of Tongguan, east of Xi'an, and along the Weihe River, and most of them are distributed in more than ten counties such as Yan, Yan, Qian, Wu, Fu, Hao, Qi, Feng, Bao, Long, Hua, and Tong, and the Kansai region (Baoji) and southern Shaanxi. A small number of knifemen are often associated with the Western Henan and Hubei Hui parties.
For the knife head, how to use the resources of the region to obtain economic benefits and achieve the survival purpose of the knife knife organization is the primary problem facing it. Ordinary people are bandits or knifemen, which are closely related to the ups and downs of the local economy, and most of them are survival strategies that are difficult to choose for those who are difficult to survive, and those who kill themselves and sacrifice themselves for righteousness are only a minority or simple imagination after all. In the traditional social form, the knifemen and their organizers are mostly villagers in the villages around the center of the gathering place, with significant kinship and geographical representation. The spontaneous association of blacksmiths, carpenters, musicians, butchers and other unemployed people basically has the characteristics of "karma", and there is interaction and identification between them. Most knifemen are uncertain, have no formal occupations, and their livelihood industries are roughly divided into four categories:
1. Salt merchants: The Qing Dynasty implemented the salt monopoly, due to the layers of price increases, the price is high enough for the people to sell their children, and the difference in quality is mixed with more than half of the sediment. In the salt flat area adjacent to Fuping and Pucheng, the Knife Riders group sells salt for a living, maintaining its own livelihood and organizational operations.
2. Bodyguards: mainly escort local business travelers, prevent road robberies and robberies, commonly known as bodyguards, mainly in tea shops, shisha shops, rice rows, grain rows mostly.
3. Gamblers: In some folk gatherings to line up gambling, the large ones set up gambling sheds, the small ones line up gambling stalls, and the palms are red and eat black. Of course, some knifemen are very trustworthy in gambling, and they will never lose or win.
4. Bandits or youkou: Many knifemen have not been absorbed by the knifemen organization, nor have they been accepted by the social organization, and can only become bandits.
A gambler on the streets of the late Qing Dynasty
Knife-knife groups are generally landless or landless farmers and tenants, and their livelihood and survival are the same relationship. However, it is undeniable that not all of the knifemen in the group are "righteous heroes". Some knifemen rise up because of chaos, take advantage of the fire, commit crimes and dominate one side, and it is not only seen. They control one side of the economy and are extremely harmful to the grass-roots order.
For example, Yan Liang's knifeman "Lao Wu" (Zhang Xingwu), the younger brother of Zhang Mingxuan, became a local tyrant, and more than 30 people in the township network of minions and thugs ran amok, desperately amassing wealth, robbing the land property, and destroying the rural order. There are 6 businesses in Yanliang Town, which deal in cotton, grain, department stores and other daily commodities, and manipulate the economy of Yanliang Town. At the same time, in the township casino, see ten draw one, a big fortune. In the late Republic of China, it basically controlled the Yanliang Town Office.
Another example is the famous "Guo Zixing killed the four doors" incident. On October 22, 1911, Guo Xiren revolted in caoyang village and led the people to restore Lintong. At that time, the county clerks stationed in Guanshan scattered, and Guanshan was then left unmanaged. A group of "knifemen" scattered in Guanshan took advantage of the opportunity to rise up, carry out open fires, rob and commit crimes, pull cattle from the masses, tie up tickets from merchants, and extort money. After the news reached Lintong and Xi'an, Guo Zixing was ordered to return to Guanshan in early April 1912, and the chicken feathers were posted in various villages, mobilizing hundreds of ding zhuang people in each village. Everyone held earthen guns, knives, spears, etc., and arrested the famous local knifemen Lao Chang, Li Laosi, Liu Chuncheng and other 4 people, and pushed them to the city gate to kill the public. The local bandits and gangsters were shocked for a while, and the local order was also peaceful.
In 1918, the people of Hancheng, Shaanxi Province, joined forces to kill yan Xilong, the "wild beaver", which also showed that the actions of some knifemen were not supported by the people. At that time, Yan Shi was Wang Yinxi's subordinate, and he was given strict military service and often went to the countryside to distribute money. There are "committee members who go to the county, and the people tremble; when the committee members go to the countryside, the people suffer." By December, the Nanxiang Third Regiment (Kong Orchestra, Yongsheng Troupe, and Public Welfare Troupe) was conspiring with local villagers to attack Yan and kill him on the spot. The local scholar Gao Shilong wrote "Yan Xilong Saw Death in The Theory of Han Min", saying that the people of Hancheng were "not a day of exploitation" by the knifemen, and that their behavior as thieves was "also the death of the body, to do evil, to die of residual responsibility", and to die of notoriety, in order to show the manifestation of heavenly reason.
This type of knifeman, who is not for the sake of livelihood or survival, harms one party, has the habit of hooliganism in the rivers and lakes, and the notoriety is spread, which is widespread in the Weibei region, and is brutal and vicious, and is not welcomed by the Shaanxi people. The locals abhor their actions and call them hypocrites, thieves or thieves.
Undercurrents: Knife Riders and Shaanxi in the Xinhai Revolution
The knifeman is like a sharp sword, pointing directly at the center of the whirlpool. The emergence and demise of knifemen are closely related to the local political situation, and even on the cusp of the storm, many knife heads have become the "tide" of the times. The collapse of the late Qing Dynasty was "from the inside out", and the failure of the grassroots order led to an unstoppable decline in social control. In the midst of several major political changes in the late Qing Dynasty, the knife-knife organization was entangled between the insurrection and the revolution, and the boundaries were not clear.
Grassroots rebellion continued to erode the foundation of the Qing Dynasty's rule, and from the Daoguang years to the fall of the Qing Dynasty, Shaanxi knifemen such as Li Niu'er (Manying), Wang Dangming of Pucheng County, Guo Dongsheng, Jin Xiang of Pucheng County, Zhaoyi Daoshou Jia Wu'er, Guo Xiuwa of Huayin County, Liu San of Xingping County, Wang Zhenqian of Chaoyi County, Wang Yinwa of Weinan County, Yu Minzhong of Guanshan Blacksmith, and Yang Jiuwa (Hucheng) of Pucheng County were distributed throughout Shaanxi, and the struggle with the government never stopped. By the time of the light and the announcement, the knifemen had spread all over the Three Qins, stooped to the bottom of the social undercurrent, and expanded to Henan, Hubei, Sichuan, Ningxia, Gansu, Shanxi and other places, transcending regional boundaries and becoming an underground force that could not be ignored between provinces.
By the time of the Xinhai Revolution, there were two main underground organizations in Shaanxi: the Brotherhood of elders and the KnifeMen's Association. Compared with such a mature organization as the Brotherhood, the Knife Riders Association is inferior to the Brotherhood, and there is no obvious political orientation and interest appeal - the pursuit of food and clothing, maintaining food and clothing is the purpose of most knifemen to participate in the meeting. However, similar to the Brotherhood of elders, the Knife Riders' Association was basically opposed to the Qing Dynasty government at that time, constantly rebelling against the official government, and the contradictions between the government and the people were sharp, becoming the object of active struggle of the revolutionaries. It is precisely because the knife-knife group has such a "revolutionary" nature that the knife-knife-guest association has the demand and possibility of participating in the anti-Qing rule of the Xinhai Revolution.
From the beginning to the end of the Xinhai Revolution, the knife knife organization played a special role in it. Because of the geographical and kinship relationship, the knifemen led the people, and the people's revolts sprang up, "for a while, the springs surged and the wind, such as the west collapse of Tongshan, Luo Zhongdongying, and more than forty counties in Guanzhong, the banner of Mo Buyi was unveiled in a few days", the situation of the uprising was like "like the anger of spring grass, like the turbulence of the first tide", the waves on the flat land caused social upheaval, and the momentum of Xinhai grew stronger.
The famous knifemen Wang Shizi, Wang Yishan, Gao Jun, Wang Xuchao, Dang Yukun, Dang Hailou, Bai Xi, Ma Changsheng, Ma Huo, Cui Shiqing, Yang Wan, Wang Xingkui, Cao Yusheng, Li Zhaoxiang, and Hu Yanhai directly or indirectly participated in the Xinhai Revolution. Many knife-knife organizations and tribes fed warhorses, made bombs, and amassed armaments before the revolution to prepare for the uprising. The East Road Festival made Chen Shufan's subordinate battalions of Yan Feilong (孝全, Zi Qing) and Weinan KnifeMan Yan Jipeng (nicknamed Bai Lingzi), and the North Road recruited the Jing BeimuBu, Hu Jingyi's Fuping Knife Rider Wang Shou (Black RidgeBack), Hu Yanhai (Hu Laoliu), Ma Zhengde (Ma Lao'er), Shi Xiangyi (Leng Yu), and Scattered KnifeMen to participate in the Xinhai Revolution. The "Weibei Fu Han Army" created by Hu Jingyi was mostly derived from Fuping knifemen. Chaoyi, Fuping, Tongguan, Tongguan, Liquan and many other places have a great relationship with the swordsman. Many knife chiefs died in the revolution, and after the establishment of the Shaanxi Provincial Government, many knife chiefs also held positions.
The knifemen's participation in the Xinhai Revolution was related to the operation of the League and Sun Yat-sen's northwest strategy. After returning from Japan in the autumn of 1905, a member of the League, Jing Beimu was commissioned by Sun Yat-sen to jointly plan the revolutionary movement in Shaanxi with Hu Jingyi. In the spring of 1906, Jing Beimu and Li Zhongsan held a meeting at a certain house in the Mihara Arctic Palace and decided to unite the party. In 1908, the Shaanxi branch (branch) of the League passed a resolution with the knifemen to "eliminate their private opinions and explain the way", "The well does not connect the three Qin wanderers, from the revolutionary trend of qin to one", so that the knife organization "closely supports each other" and "the weibei potential forces become successful". The League was united with various underground organizations, and at that time it was collectively known as the "League Hall". On July 9, 1910, the leaders of various organizations "made an alliance with blood and made a big move" at the Big Wild Goose Pagoda in Xi'an, and the allied were called "Thirty-six Brothers". Later, mainly by Li Zhongsan, Hu Jingyi, Shang Wu, Shang Tiande, Kou Xiao and others, they united the lower-level mass forces such as the Weibei Knife Riders and the Brotherhood of Elders to "gather things" in order to "gather things." The most obvious and external feature of the success of the Xinhai Revolution in Shaanxi was the great alliance of various anti-Qing forces, which formed a political alliance and uprising structure of several anti-Qing forces such as the revolutionary party, the New Army, the Brotherhood of the Elders, and the Knife And Riders. On October 22, 1911, "the crowd converged and the crowds were united", various forces gathered, Xi'an was restored, and the garrison of the Eight Banners and their families was full of cities, and the revolutionary side was successful, and Shaanxi became the first province in the north to respond to the Wuchang Uprising. As the "Report" of August 25, 1909 stated, "The knifemen, brotherhoods, and Boxers in Guanzhong, Shaanxi Province, are all over the Weihe River, and more than a dozen prefectures and counties in the east and west, such as Ying, Qian, Wu, Fu, Li, Qi, Feng, Bao, Long, Hua, and Tong." The fact that various local organizations are entangled and have great power can be seen.
Yang Hucheng
The patriotic general Yang Hucheng, who was killed by the government since childhood because his father Yang Huaifu was framed by the enemy family, established the "Filial Piety Association" (a funeral mutual aid cooperative organization) with his fellow villagers, and angrily threw himself into the knife-knife organization. Later, he and a group of like-minded people formed a new group of "Mid-Autumn Festival", and the discipline of the department was strict and did not disturb the people. During the Xinhai Revolution, Yang Hucheng led his troops to join the revolutionary contingent. Later, when the Shaanxi Jingguo Army was established, Guo Jian (Zhenjun) of the First Route Army had a close relationship with the knifemen, and his military source group was mainly based on the "knifemen", which played a big role in the subsequent wars of defending the country and protecting the law.
The knife group has a wide variety of sources, a wide range of members, farmers, blacksmiths, coal workers, local officials, gentry, tuanding, private school teachers, Taoists, artists, etc., may turn into knifemen, the pluralistic sources of the group determine the diversity of the group's organizational pursuit. At the time of the Xinhai Revolution, the knifemen of eastern Shaanxi were touched by the loyalty of Yang Tiaoyuan in Weinan Zhi County, and there was a common move to defend the city to resist the uprising, and its organizational complexity can be seen from this:
"On August 19, the Wuchang Incident arose, and the Ninth Month Shuo, the Shaanxi Dynasty, and the Shou Ling Jing did what they wanted, and they left for more. Yang Du resolutely said that the shou tu officials should be with the survival of the city... In the eastern border of Shaanxi, along the weibei and northern regions, there are so-called knifemen, all of whom are buried in the slaughter of the Gu generation, killing people to avenge, and several county officials, but they are quite restrained, not very violent. In the end, feeling Yang Yi, he fought for self-efficacy, and swore to defend Sangzi to the death, and in a few days, more than 10,000 people gathered, and Han Youshu was unified."
This is the real group of knifemen, "like a fish in the water, cold and warm self-knowledge.". Their lack of clear political objectives leads to a confusion in their actions between insurrection and revolution, without a distinct sense of revolution and without revolutionary consciousness. In the late Republic of China, the remaining knifemen and bandits were basically the same, and they were dull and gradually dying.
Disappearing: The home of the knifeman
Prosperity and decline, this is an iron law that is difficult to avoid. After the Xinhai Dynasty, except for a few knife masters and their followers who insisted on wandering, most of the old or new swordsmen, such as mountains and seas, and the true and false, most of them gradually transformed into new armies or local warlords through the form of war. For example, in 1926, the Second Tiger Guard Chang'an and the former Shaanxi Governor Li Huchen, whose nickname was Jing'er Laosi, was once a member of the knifeman.
The second person from the left in the front row is Li Huchen
Those who have not been absorbed by the "formal organization" are wandering and wandering, and some of them are transformed into scattered soldiers and brave soldiers, mercenary, arbitrary rural songs, and service to all kinds of forces in local society; the other part of the knifemen go up the mountain to join the gang, fall into the grass, and occupy one side, among them, there are many hooligans, smoking big cigarettes, robbing families and looting goods, bullying and oppressing the innocent, encroaching on the local society, tearing up the grass-roots order, and causing more harm than sporadic bandits, becoming part of the Bandits in Shaanxi and a very unstable factor in social turmoil.
The rise of the knifeman, the coexistence of good name and notoriety, and the lack of grass-roots order and social transformation are implicitly in line. The complexity and fluidity of history are gradually clear in the exhibition of actual events, morality and survival are dichotomous, and the knifeman is entangled between insurrection and revolution. Regarding the narrative problem of the knifeman, the grassroots rebelled against natural justice, and the knifeman had a lot of imagination and construction components, almost a perfect image, but the reality was very complicated. After the founding of the Republic of China, due to the change of social environment, knifemen gradually lost their foundation and conditions of existence, and this group also degenerated. There is no need to avoid that the actions of the knifeman cannot be summed up simply in terms of justice or injustice. Jumping out of the narrative paradigm of the revolutionary historical view and the local cultural complex, the evaluation of the knifeman is pluralistic and complex in this perspective.
The knifeman wandered outside the traditional social pattern, on the edge of the social structure, and was a small branch of the many parties and underground forces involved in the late Qing Dynasty and the Xinhai Revolution. Looking at the whole country, this group is somewhat "insignificant", but it has played a delicate and entangled role on the modern northwest stage. The flow of this group of knifemen is also a silhouette of local social changes.
When the heavens and the earth are more moving, the heroes are not free. Due to the complexity and instability of the knifemen themselves, this regional organization gradually disappeared after war consumption, occupational differentiation, industrial absorption, charitable shelter, dependence on warlords, agrarian revolution, and military suppression in the course of the changing times.
The past has been counted and gradually in sight, like rain and wind flakes. The knife-knife organization has become a sign of obsolescence, and the knife-knife's roar and cornice can only be seen on the screen, but the story of the knife-maker is still widely circulated and constantly reproduced. Nowadays, the images of knifemen shouting Qin cavity, carrying steel knives, and high martial arts have gradually become the stories of the popular population and the historical memory of the people through continuous rendering, construction, imagination and artistic processing by the people.
-Ends-
(This article only represents the views of the author and does not represent the position of this number)