Bibliographic documents of the Yi nationality: The Bimo culture of the Yi nationality is named after its local religious priest "Bimo", with local religious belief as the core of consciousness, witchcraft and ritual as the behavior representation, and Yi language classics as the carrier form, which integrates the ancient language, writing, philosophy, history, geography, astronomy, calendar, folklore, ethics, literature, art, medicine and agriculture of the Yi nationality. Its formation and rise is a major change in the social history of the Yi people, which not only promotes the integration of the ideological field of the Yi people, but also promotes the rapid development of the Yi society and permeates all aspects of the social life of the Yi people. Bimo culture is the product of the highly developed primitive religion in Yi society. As a religious system, in its animistic ideology, the concept of animism and immortality of soul is its theoretical cornerstone, and ancestor belief is its worship subject and central religious form. In the long historical process of its rise, prosperity and development, Bimo culture has always been based on the ancestor worship in the Yi people's ideas and beliefs, on the cultural cornerstone of the Yi people themselves, and has established a complete religious ideology, which has been accepted and recognized by all social strata of the Yi people, thus becoming the main culture of the ancient social tradition of the Yi people.

The formation, development and rise of Bimo culture is the basis of the formation and development of Yi literature and its wide spread in Yi society, which has produced great social and cultural effects. The Bimo culture of Yi people integrates astronomy, geography, historical pedigree, politics and economy, religion and folklore, technology, philosophy and ethics, medical pathology, witchcraft and divination, literature and art, etc. And integrate knowledge of nature with social knowledge. Judging from the excavated, collected, sorted out and published Yi ancient books and stone inscriptions at home and abroad, Yi literature in history has formed its huge and diverse system. The Bimo culture of Yi nationality is vast and profound, touching all levels of Yi culture and gathering the essence of spiritual civilization and material civilization created by Yi people in the long history. In recent years, the ancient Yi books such as Southwest Yi Records, Congwen Engraving Edition, Yiyuan, Yiyuan Records, Universe Man's Literary Theory, Wu Lue, Literary and Stone Album, and Yi Ancient Literature Series have been published. The academic research value of Bimo culture has attracted extensive attention and attention from academic circles at home and abroad.

The Umbilical Cord of Culture and Nation —— Reflections on the Development of Contemporary Yi Literature

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The Umbilical Cord of Culture and Nation —— Reflections on the Development of Contemporary Yi Literature

Julian Chen published: February 2005-1219:17: 35 Original source: Liangshan Literature, No.6, 2004.

Current position: page 1, please select → [page 1] [page 2].

( 1)

With the establishment of a social system in which people are masters of their own affairs and their basic rights are respected, and the formulation and implementation of ethnic policies, 55 ethnic minorities in China stand side by side with the big brother of the Han nationality. Untie the shackles around the anti-dog, gather under the clothing house to have food and clothes to wear, spread the eagle's wings with the tiger's majestic posture, hold high the soaring torch and soar towards a bright future.

After more than half a century of hard work and unremitting efforts of several generations, the splendid cultural heritage created by our ancestors has gradually brushed away the dust of history and regained its glory. Excellent traditions have been inherited and carried forward through continuous sublation, and have developed rapidly by drawing on the essence of other nationalities and even foreign cultures.

The establishment of institutions specializing in the study of Yi culture, the establishment of newspapers and periodicals such as Yi Studies, Yi Literature Newspaper and Yi Culture, and the publication of Selected Works of Contemporary Yi Writers mark a new journey in the development of Yi culture. Because we not only have institutions and gardens, but also have a large number of mighty armies that advance wave after wave and carry forward the spirit of courage, which have made organizational preparations for the development of contemporary literature of the Yi people.

Compared with ethnic autonomous areas, we have entered the vanguard echelon among scattered ethnic minorities. How can we not forget the historical contributions made by the pioneers and raise the sails facing the future?

(2)

Mr. Zheng Banqiao's famous saying "It's hard to be confused" and the ancient Greek philosopher Socrates' motto "Know what you don't understand" are thought-provoking. "Knowing people is wise, knowing friends is self-evident." Those who are "rarely confused" are sober, and they admit that they don't understand and their research ability is poor. The combination of Chinese and western cultures is the same: the pride of not being intoxicated and the pride of not stopping still need to be told by "old classmates"

In the eyes of those who shout for international integration, I still firmly believe that culture is the symbol and symbol of the nation. Because I live in reality, it will not disappear in the foreseeable hundreds of years, it will hunt and fly.

Tracing back to the source, culture is the catharsis of people's feelings and the essential demand of life. Culture originated from life in a broad sense or a narrow sense interacts with people's desire to improve their living environment and living conditions in a spiral way, which promotes social development. It is not only the cornerstone of the cultural building, but also all kinds of gem literature at the top of the building. All kinds of styles, styles and schools are the products of people of different historical periods and classes expressing their wishes from different angles.

Tiger totem, eagle worship and Yi people who grew up in the fire are the geographical conditions, social environment and psychological quality of building national cultural characteristics, which are displayed at all levels of social life and become cultural symbols different from other ethnic groups. Losing these basic characteristics means losing the meaning of Yi people. If these characteristics are obliterated or cancelled, where can the Yi people start?

The development of Yi literature is not narrow nationalism, but patriotism that promotes Chinese culture. Without the prosperity and development of literature and art of all ethnic groups, there can be no prosperity and development of literature and art in China-at least it is incomplete and flawed. Ma Benteng, with all kinds of minority cultures, is likely to be hollowed out by the waves in the long river of Chinese culture and make great progress.

Therefore, we should firmly believe that the development of Yi literature is an important part of promoting Chinese culture. Doing one's best to be strong and competitive is to add luster to Chinese culture and contribute to enriching the treasure house of world culture.

(3)

The ancestors of Yi people created the oldest writing in China comparable to that of Oracle Bone Inscriptions, and recorded a large number of Genesis epics, stories, legends, poems and even literary theories. Sadly, due to complicated social and historical reasons, the folk inheritors who have lived in oppression and even shackles for a long time only rely on Bimo to spread in a narrow area and are in a dying state. In 1930s, a few wise men who devoted themselves to national culture began to pay attention to it and found that the "Ashi Foundation" excavated by Mr. Zhang Guangping was like a ray of light in the night. After the founding of New China, with the implementation of ethnic policies, works such as Ashima, Meige, Leott's Clothes, and Mother's Daughter broke through the ice and snow, making people sit up and take notice. However, due to the shackles of the "Left" guiding ideology, Bimo, who inherited the culture, was once trapped in the shackles of "feudal superstition", which interfered with the excavation and collation of ancient Yi cultural classics and almost died out. Despite nearly 30 years of hard work, it is still not satisfactory. It's not easy to dig, it's more difficult to organize, and it's more difficult to translate it into Chinese and publish it. The research on this heritage is still lacking in depth and needs to continue to make great efforts and work.

Of course, aspiring Yi writers did not cling to the remnants, nor did they "sit on empty seats". They devoted themselves to the creation of new literature with fearless spirit and inherited the fine traditions of the nation.

From the perspective of modern and contemporary literature, as far as I know, Mr. Ling Guangdian is a pioneer in introducing the Yi people to the outside world in Chinese. The pioneer of writing in Chinese into contemporary Yi literature creation is Comrade Li Qiao, who walked out of the Jiapigou in 1930s and was influenced by the Left-wing League. He and Pu Fei, Wu Qilida, Su Xiaoxing, Golongrich and Xiong Zhengguo, who emerged after the founding of the People's Republic of China, are active in the literary world since the new period. They are deeply influenced by the traditional culture of the Yi people and write about the Yi people. It reflects the sufferings and struggles of the Yi people in the social process, shows their feelings, and reveals their will, wishes and prayers. Li Qiao's trilogy "Laughing at Jinsha River", Su Xiaoxing's "The Last Toast" and Ma Deqing's "Thick Wall Cracks" are outstanding representatives in this respect.

Another group of Yi writers, represented by Pu Meifu and Lina, who emerged in 1930s and 1940s, Zhang Kunhua, Long Zhiyi, An Shangyu and Xiong Jiabin, who went to work in 1950s, and Ji Demajia, Yang Jiafu, Luo Wulaqi, Zhou Zuping, Li Yangxi, and Huang Guangping, who were new stars. The tone of his works reflects the quality of his own nation, and at the same time, he takes realism as the main axis, absorbs various schools of expression, and extends his perspective to all levels of national and social life, with fruitful results. There are excellent novels by Long Zhiyi and Jiafu Yang, poems by Gidemaga, Roulache and Li Yangxi, and essays by Li Zhihong.

Obviously, this division is very weak and lame. If we pay a little attention to their creative process, it is not difficult to find that most of these two types of writers started from poetry, then went to prose, novels, reviews and even dabbled in film and television, and their achievements were various. Some are called "all-weather bombers" by literary circles. This feeling comes from the tour of Zhang Kunhua's works: in more than 30 collections, poems, novels, short stories, essays, movie scripts and literary criticism are all-encompassing, with a large number, high quality and wide style. They are one of the best writers of their generation, who have not only contributed to the contemporary literature of Yi people, but also occupied a place in the long corridor of China literature history.

There is also a valuable army in the Yi literature army, but it is often ignored by people, that is, people who use Yi language as a tool to convey ideas. Among them, there are experts specializing in research, as well as Bimo (also known as Bema) in various Yi inhabited areas. They have made great contributions to the collection, recording and arrangement of ancient Yi literature, absorbed the excellent nutrients of Yi literature, and created with the rhythm of the times, which made the ancient Yi mother tongue withered and dried up, and made the Yi literature garden full of vitality and extraordinarily beautiful flowers. It is particularly worth mentioning that during the twenty-four years from 65438 to 0980, the Yi version of Liangshan Daily and the Yi version of Liangshan Literature (quarterly) were published for nearly a hundred times, which made the "regular army" and the "guerrillas" merge and show their respective abilities on the stage of mother tongue creation, and cultivated and harvested in this rich garden. As far as I can see, the achievements in poetry of Jawapanga and Alie, such as Aruski, Hailemusha, Ihuoaxia, Mose Infinite and Akuwu, are naturally respected. Because they have nothing to do with cultural conservatism, they are not only Yi experts, but also Chinese experts. They are not only the inheritors of the excellent tradition of Yi literature, but also "bees" who accept flowers and nectar.

A simple example is the taboo of literary criticism. In order to clarify my point of view, I have to make some rough quotations and summaries. Please look at a passage in "Walking with the Wind" by Akuwu Fog: "Lambs/like Shan Ying/repeatedly/running the rich milk of ewes/naked children running in the snow/those steps are like the rhythm of drumming when exorcising ghosts ..."; In Jia Wapanga's short story "Yi people in a small town", there is a sharp contrast between the two girls and sisters, which shocked people's hearts. The latter (younger sister) degenerates into an insulted and hurt ghost in the pursuit of material desires, while the former (younger sister) is like a righteous nemesis with two vivid images, revealing the ups and downs of women's fate in the social transformation period, although the artistic skills are not so skilled, and the aesthetic significance displayed is not under some long works.

I took pains to list three creative teams of Yi literature, leaving aside metaphysics, just to express my thoughts on the tortuous development path of Yi contemporary literature for more than half a century and my joy at its booming reality. It is impossible for the three armed forces to make a blanket cut like tofu. There is no insurmountable gap between them (and between them and other nationalities and even world literature), and there is no strict barrier. But in mutual infiltration and mutual help, which is the cornerstone of the prosperity and development of Yi contemporary literature and the hope of tomorrow. Therefore, it should be proud that it is an army of China literature.

(4)

A brief review of the development of Yi literature shows that Yi literature is not boiled water, but hard liquor. Drink it, don't be numb, let your muscles swell and your blood gush.

Entering the new century, China has experienced social transformation after the pain of reform and opening up. Unprecedented ideological emancipation, coexistence of multiple ownership economies and competing development of multiple cultures provide unprecedented development space for Yi contemporary literature, and writers have a broad stage to display their talents, and the whole cause presents brilliant prospects.

Needless to say, there are two unpredictable icebergs floating in front of us: one is that the turbid current in the market economy is surging with infinite material desires, impacting the social moral standards, eroding the essential attributes of literary Excellence, and the good human nature and the basic spirit of literature are alienated. In order to survive and live, some writers and quite a few amateur writers go with the flow and join the business community. Among the successful people who set sail, some became Confucian businessmen and some became tycoons-those who adhered to the moral bottom line made contributions to society, while those who were obsessed with money drowned in the sea of sin. Some losers are struggling and some are falling. The other is scientific discovery and technological progress, which not only promotes the development of industrial society, but also impacts the status of pure literature, film and television, CD-ROM and other functions. , as well as literary recreation and hedonism dilute and dissolve people's noble poetry, leading to the commercialization of literature and so on. The magic of money drives some writers to play literature as prostitutes, boring jokes, vulgar body writing, celebrity "privacy" assembled by "three-headed literature" such as tongue, bedside and fist ... in broad daylight. The kitsch culture with sensory stimulation as the main body is bluffing, swindling and shocking people under the banner of commercial culture. It erodes the writer's conscience imperceptibly, making the proper function of literature gradually lose the critical spirit and the basic cognitive value and aesthetic value of literature ... This is not alarmism, and Yi literature is not in a vacuum.

Facing the reality, we will not panic, nor will we be pessimistic and disappointed. To paraphrase a popular saying, the present situation of literature is both a challenge and an opportunity, a pressure and a driving force.

The historical and realistic alarm bells are ringing all over the world. Culture is the umbilical cord of a nation and the foundation of its survival, reproduction and inheritance. The tragedy of a nation whose culture has been destroyed or forced to disappear is self-evident-such a nation is not uncommon in today's world.

Culture is not only the catharsis of people's feelings, but also the key to open people's wisdom, an indispensable crutch for scientific discovery and technological progress, and a propeller for the development of productive forces, thus playing an invisible but ubiquitous role in economic prosperity and social progress. The superficial argument of "culture sets the stage, economy plays the opera" regards culture as a superficial understanding of the role of kannika nimtragol in the old society, which deviates from the basic principles of Marxism in theory and is extremely harmful in practice.

"Cover the article, the great cause of the country, the immortal event." This passage in Cao Pi's Dian Lun Paper has been praised and criticized for more than a thousand years. It is regarded as the top priority of the country and dare not fully agree with it. From the perspective of self-cultivation and moral construction, it seems reasonable. People are awake in anxiety, rise up in difficulties, and have various levels of development initiative.

After scanning the contemporary Yi literature, in order to make it get more achievements from the consolidated beachhead position, it is not unpleasant to spit out a lot of words, nor is it unproductive.

Literature is the product of the historical movement of the people, and the people in the historical movement are the main body of literary expression. Whether the main forces of the historical movement can be correctly revealed and reflected depends on the people engaged in this project. "The article is eternal, and the gains and losses are well known." Literary creation is a lonely, self-inflicted noble cause. In today's society, if you want to make a fortune, it is better to start by killing chickens and selling shoes. If you want to improve your career, shooting equestrian may be the best stepping stone. Creation needs a weak sense of fame and fortune. Whether for the "official" or for the people, we should not forget that literary creation is a responsibility, a sacrifice and a contribution to the public. Many pioneers set an example in this regard. Li Qiao and Park Mei-fu, who have passed away, are determined to create whatever aura they have on their heads. A large number of farmers, workers and writers living at the grassroots level work hard. Among them, Pu Fei, who rose in 1950s, and Li Shixue, who has been dealing with land since the new period, are admirable. Comrade Long Zhiyi joined the army before liberation and held leadership positions for a long time after the founding of the People's Republic of China, which can be described as "a higher official level and high prestige". He is one of the provincial and ministerial cadres among the Yi people. His achievements are predictable, approachable and popular, and he never forgets to create in busy days. He has published Anecdotes of Provincial Capital, Politics, Nostalgia for the Eight Banners Pavilion, Life in Warm and Cold, and The Third. From the perspective of existence, being a man and being a writer should be dialectical and unified, and character and writing should be in direct proportion. The development of Yi literature needs writers with capital letters.

The future is the means and the cornerstone of progress. Openness is the purpose, the inheritance and development of "going". The premise of "carrying forward the past and opening up the future" is to understand the past. In the past 100 years, there have been countless articles on the collection, recording, sorting out and research of Yi classics, which have provided keys and crutches for "pioneers" and achieved great success. I didn't read much, and I didn't study deeply. My superficial feeling is that Yi literature with a long history and a large population is extensive and profound, just like wandering in the ocean. How many scoops have we dug up so far? How many barrels? It's impossible. A lot of work has been done on its rationality, which is gratifying, but it seems not enough to go deep into its essence. No matter from the height of combing cultural history, or from the height of understanding the characteristics of Yi culture, or from the height of developing contemporary Yi literature, it cannot be said that it is not a defect. There are many reasons for this situation, one of which is the lack of in-depth discussion of many historical materials. Examples abound, such as1700,000 years ago, did Yuanmou people have anything to do with the Yi people, what was the relationship or why it didn't matter? Comrade Li Qiao mentioned many times before his death that most of the Oracle bones unearthed in Anbanpo are the same as the old Yi language. Mr. Liu Yaohan's disciples deciphered the tortoise back unearthed in Wuyang with Yi language. What is the relationship between them and Chinese characters? Are they branches of the same strain after the interweaving of water and milk? The abbreviation of Yunnan, the popular saying at present, originated from the ancient Dian country, so what does this "Dian" mean? Does the name of the ancient Dian Kingdom come from Dianchi Lake or is the word "Dian" in the ancient Yi language a transliteration of "Eagle"? What is the transliteration of "Kunming" or "Shuibian Village or Shuibian Town" in ancient Yi language? Is there a relationship between Bashu culture, which is well-known at home and abroad and Yi culture, marked by the cultural relics unearthed in Sanxingdui? If so, what does it matter? Where did the thirty-seven tribes around Dianchi Lake where Yi ancestors once lived go? Today, many place names-including Chuxiong, which is short for Wei Chu and Nanxiong, Wuding, Luquan, Maitreya, Luxi, etc.-within a radius of 200-300 kilometers around Dianchi Lake are related to the ancestors of the Yi people? Is the most typical name of Maitreya County Maitreya, a Buddhist Buddha introduced to Yunnan in the Eastern Han Dynasty, or is it named after a Yi tribe leader named Maitreya in the sixth year of Ding Yuan in the Western Han Dynasty (BC 1 165438)? Why is 1932 Amizhou renamed Kaiyuan a small place for Yi transliteration? What is the fundamental lesson of the rise and fall of Nanzhao, a local government? How much historical enlightenment does Nanzhao Dehua Monument give us? The position of the October solar calendar in the world calendar is universally recognized. What role did it play in the production and life of Yi ancestors and even the whole civilization process? "Yelang Arrogance" is not desirable. It seems that the relationship between Yelang and Yi ancestors should not be forgotten. ...

I'm not a cultural conservative. I never approve of sleeping in the golden bed built by my ancestors and eating on my laurels. However, we always believe that understanding the cultural heritage left by ancestors is conducive to the development of Yi new literature, the shaping of a beautiful soul, the construction of an excellent moral building, and the development of various undertakings in Yi areas, thus making due contributions to the great rejuvenation of the Chinese nation.

Make the past serve the present, but those who don't know the past have no ambition. Only by adhering to national characteristics, absorbing nutrients from various ethnic groups and foreign cultures, conscientiously summing up experiences and lessons, firmly guarding the garden of literature, exerting eighteen weapons, thirty-six plans and seventy-two changes, and cultivating gorgeous flowers full of Yi fragrance can we be worthy of our ancestors, contemporary and future generations. As we all know, the prosperity and development of Yi literature requires Yi writers to write their own works, and Hands in the Air should also welcome writers from other ethnic groups to write Liangshan Moon by Yi people and comrades, Daji Father and Son by Gao Ying, Ashima by Gong Liu, Wang Song, Liu Qi and Yang Zhiyong, and later films with Mr. Li Guangtian as the consultant, and even Bel Canto, which ranked first in this year's CCTV Singers' Grand Prix.

In short, Yi literature, like literature of all ethnic groups, is the historical record of the spiritual path of the Yi people, the spiritual home of the emotional world, and the umbilical cord of survival and inheritance. Objectively, contemporary Yi literature has made great achievements, but whether it is commensurate with the Yi people with a population of nearly 10 million and whether it meets the needs of the development of the times, I am afraid I can't clap my chest to make a definite answer. Therefore, the Yi people, who have the reputation of fire, should not forget that Mr. Lu Xun's literature is "the light of the national spirit" and holds high "the beacon to guide the future of the national spirit". I sincerely wish that the second China Yi Contemporary Literature Seminar, which will be held on the occasion of the annual Torch Festival, will tie the torch thicker and bigger, burn it more vigorously, hold it higher and farther, reflect the reality, shine the future and shine the history.