The origin of Daur nationality and the important historical facts and national customs of ethnic occurrence

It is said that according to DNA testing, they are descendants of the Khitans.

According to one source:

In the middle and late 1990s, the emerging molecular archaeology provided practical and effective help to finally solve this problem. Molecular archaeology can find out the internal genetic relationship by extracting the DNA of various ancient creatures and comparing their sequencing results, and the conclusion is very scientific. When the Institute of Ethnology of China Academy of Social Sciences cooperated with Yang and Liu Chunyun of China Academy of Medical Sciences to study the topic of "Molecular Archaeology", the study of the descendants of Khitan was listed as an important content. The research group first collected blood samples from Daur, Ewenki, Mongolian, Han and other ethnic groups, then went south to Baoshan, Yunnan, and took 100 blood samples of "I", and then took the road to Leshan, Sichuan, where a small specimen was extracted from the female corpse of Qidan unearthed from Yeluyu family tomb in Inner Mongolia. After completing the DNA sequencing of the remains of Khitan, Daur, Mongolian, Oroqen, Han and Yunnan "I", the research group conducted a rigorous comparison test, and finally came to the conclusion that among Daur, Ewenki, Mongolian and Han, Daur has the closest genetic relationship with Khitan, while "I" in Shidian, Baoshan, Yunnan is similar to Daur. Follow the Jurchen Mongols to fight everywhere, and the descendants of Khitan are scattered all over the country.

The Daur nationality has a long history and culture, rich connotation and unique folk culture. Daur folk custom is the true concept and behavior of Daur people in dealing with specific problems in their daily production and life. It has certain stability and typicality, passed down from generation to generation and developed with the changes of social and historical conditions. In the Qing Dynasty, the Daur nationality formed a folk culture based on diversified management of agriculture, animal husbandry, fishing and hunting, which not only retained the ancient folk content, but also improved with the development of social economy, and had the characteristics of folk culture that comprehensively reflected the economic factors of agriculture, animal husbandry, fishing and hunting. This is rare among many ethnic groups, and it is the unique contribution of Daur nationality to human folk culture. By the beginning of the 20th century, the Daur people living in the middle and upper reaches of Nenjiang River still kept their original folk culture in an all-round way, while the Daur people living in other areas, influenced by the changes in living environment and mode of production, kept their original folk culture, but they have formed a folk culture adapted to the local environment and economic conditions.

After the founding of New China, with the establishment of the socialist system and the development of social economy, the Daur folk customs have undergone profound changes. Here, according to our incomplete investigation materials, this paper briefly discusses the inheritance and changes of Daur folk customs in modern times.

First, the inheritance and changes of Daur folk customs

(1) production customs and economic development

According to our investigation in Moqi and Zhalantun Daur inhabited areas, the Daur economy has changed the traditional economic characteristics of diversification and formed an economy based on agriculture after decades of development and changes. Take Temohuzhu Village in Tengke Township of Moqi, Shuanglongbao Village in Xiwatu Town of Moqi and Batu Village in Daur Township of Zhalantun City as examples.

Temohuzhu village is located in a remote place and is a typical mountain village. 1997 has 103 households with a population of 475, including 90 Daur households, 4 Ewenki households, 3 Mongolian households and 6 Han households. In 1930s and 1940s, Daur people in the village engaged in farming, hunting, unloading, making wheelbarrows and changing horses on Hulunbeier grassland. As far as we know, there has been no platoon for 30 years, no large wheeled vehicles for 20 years, and no large wheeled vehicles for 10 years.

1982 after the implementation of the production responsibility system, agriculture has become the most important production direction here. 1982, the cultivated land area of the whole village is 4000 mu, and the production team has two tractors and the first animal 150. By 1997, a family with more land in the village has more than 1000 hectares (1000 mu) of cultivated land, which is the amount of cultivated land of a production team in the past. There are 40,000 mu of cultivated land, 300 large livestock, 100 goats, 95% cows and more than half horses in the village, which are mainly used for riding. The main crops in the village are soybeans, accounting for more than 80% of the cultivated land area, and others are wheat, corn and millet. There are 16 large tractors, more than 40 small four-wheel tractors and supporting machinery such as seeders in the village. 70% to 80% of the cultivated land uses seeders, and some machines turn the land. Only livestock are used when going to the ground. Most families have been farming without livestock for more than ten years. In the past, there was not enough food in the production team. In good years, everyone can get 360 kilograms of food. In most years, they eat the food they sell back. Now every family sells grain. The per capita income reached 15600 yuan.

The tradition of growing vegetables and corn in the garden is still maintained here, but the number of people growing tobacco leaves has decreased significantly. The reason is that fewer people buy tobacco leaves, and young people smoke more. People who grow tobacco also plant tobacco for two or three years at a time, plant it every other year, or buy other people's tobacco.

Shuanglongbao Village was built during the Manchu occupation. At that time, agriculture was the main industry, as well as animal husbandry and drainage. 1997 has 58 households with 264 people, including 5 Daur households and 7 Han households. The cultivated land is 9470 mu, and the per capita cultivated land area has increased from 13.5 mu in 1989 to nearly 36 mu in 1997. In the 1960s and 1970s, traditional crops such as buckwheat and millet were also planted. To 1982, millet, corn and wheat are the main crops, and a small amount of millet, buckwheat and oats are planted. 1983 after the land was contracted to households, soybeans were mainly planted. 1997 The soybean planting area in the whole village accounts for 90% of the total cultivated area. There are 32 small four-wheel tractors and 32 large tractors 1 set, and farming is basically mechanized. Herbicide has been used in this village since 1984, and has been widely used since 1990. After 1986, cattle and horses were rarely used to cultivate land. The village 1983 sold 200,000 Jin of sugar, and 1996 sold nearly 2 million Jin of grain.

1989, the grazing rate in this village exceeded 120. 1997 There are 47 livestock, including 7 horses and the rest are cows, including more than 80 cows. Basically, every household raises pigs and hunts at both ends on average. In the past, every family planted yellow cigarettes, and every family sold hundreds of kilograms of yellow cigarettes. Due to the narrowing of sales, yellow tobacco has basically stopped selling since the 1980 s, and the cultivation of yellow tobacco has gradually decreased. From 65438 to 0997, there were only five or six plants in the village. 1996 and 1997, two or three families in the village began to grow mushroom mother (plant name), with an yield of 120 kg per mu, with considerable benefits.

Batu village was founded by Daur people who migrated from Qiqihar in the early 1940s. At that time, agriculture was the mainstay, while hunting and manufacturing large wheeled vehicles. 1997,278 households, population 1 167, including 57 Daur households, population 2 10. There are 9866 mu of arable land in the village, 70% of which are planted with soybeans, 10% with corn and 5% with sunflower, white melon and beet. In 1980s, yellow tobacco was once an important cash crop. Each family grows an acre of yellow tobacco on average, and the output is six or seven hundred Jin. Since 1990, the sales of yellow tobacco have decreased, and now only a few people grow it. There are 3 10 cows in the village, including 46 cows/kloc-0, 22 horses/kloc-0 and 770 sheep. Livestock are also used to cultivate land and pull carts. There are 40 households with small four-wheel tractors, seeders and automatic plows in the village, accounting for 14% of the total households.

The basic production situation of the above three villages reflects the present production situation of Daur nationality in the eastern foot of Daxing 'anling and the changes of production folk customs. This change is mainly manifested in the following three aspects.

1. The Daur economy has changed from the traditional diversified management of agriculture, animal husbandry, fishing and hunting to the agriculture-based economy.

2. The Daur agricultural economy itself is undergoing a historic transformation. The first is the transformation from natural economy to commodity economy and market economy. Secondly, the scientific and technological content and mechanization of agricultural production are increasing day by day.

3. Animal husbandry and cash crop cultivation have developed correspondingly under agricultural conditions. The number of livestock raised in various places has increased, and there have been large households raising more than a dozen or even dozens of livestock. The development of animal husbandry has the advantages of making full use of natural conditions and combining agriculture and animal husbandry, and should become an important aspect of Daur economic development. Developing cash crops is essential for adjusting planting structure and increasing income.

(2) Clothing custom

The Daur people have the custom of wearing robes and fur coats, and traditional costumes have their own national styles in materials, styles and decorations. Until the 1950s, the Daur people still maintained relatively complete traditional costumes. In the 1970s, the elderly still wore robes, and people wore "Qikami" (boots) made of the skin of roe deer legs. At that time, the "Qikami" made by Daur women was very marketable. By the 1990s, no one in Daur inhabited areas was wearing traditional national costumes. As far as we know, among the Daur people, there is still the custom of wearing national costumes as a shroud for the deceased elderly. In addition, traditional national costumes have also become "cultural relics" stored in cabinets.

With the emphasis on national cultural activities in recent years, Daur costumes have also been developed in the inheritance, mainly in four aspects. First, stage costumes. In cultural performances at all levels, as long as Daur songs and dances are performed, actors wear Daur-style clothes. Stage costumes have been designed by professionals, highlighting national characteristics and aesthetic artistry in style, style, color and decoration, and enhancing the flavor of the times. This kind of traditional clothing has been improved and developed. The second is sportswear. The * * baseball team composed of young people from ethnic minorities such as Daur in Moqi wears distinctive sportswear when participating in competitions and performances. The third is etiquette clothing. Daur delegates and members attending people's congresses at all levels, CPPCC and other important meetings always wear national costumes during the meetings. In places where Daur people live in compact communities, such as Moqi, hosts and service personnel often wear national costumes in some ceremonial activities. The fourth is the clothing for mass entertainment activities. In mass folk dance performances and entertainment activities, participants all wear national costumes. In the opening ceremony performance of Moqi 40th anniversary celebration and Aobao market performance, the styles and colors of Daur costumes worn by the participants reached a peak. All these show that Daur costumes have been used in people's daily life and labor, and began to be mainly used to show national culture and style. This exhibition implies people's understanding of the role of national costume symbols and the return of national culture.

(3) Dietary customs

The staple food in the traditional diet of Daur nationality is millet, buckwheat noodles and oatmeal, while the non-staple food is meat, milk, vegetables and wild vegetables, which have diverse tastes and national characteristics. After the 20th century, white flour, millet and corn entered the Daur diet. The dietary custom of combining these staple foods with traditional diets basically lasted until the 1970s.

Since the implementation of the rural production responsibility system for 20 years, the dietary life of Daur people has changed. The proportion of white flour and rice in staple food is increasing, which is greater than that of millet and corn, and has already constituted the change of staple food content. In rural areas, a considerable number of Daur families sell their own soybeans and then buy white flour and rice, which become the source of staple food. At the same time of the above two changes, the traditional dietary customs are also passed down, and people are nostalgic and fond of them with their unique flavor. The traditional methods of cooking rice with fresh sour milk, cooking boneless ribs (noodles with milk), cooking wild vegetables such as Kunbile (willow buds) and eating traditional braised dishes, such as "Indison Nouva" (vegetable powder) and "Wazire Larry" (bovine colostrum porridge) are still retained. In rural areas, there are still some Daur people who grow a small amount of millet, buckwheat and perilla.

The cooking facilities have changed. Although many people still keep the habit of cooking in big pots, the new houses are all multi-stoves and small stoves, cooking with small pots and cooking spoons. In summer, individual families also cook with liquefied gas and store food in refrigerators like city people. In Temohuzhu village, more than a dozen have refrigerators and freezers, tel: 1997.

(4) Living customs

After the founding of New China, until the early 1980s, the housing of most Daur farmers and herdsmen basically maintained traditional customs. The houses built in this period inherited the civil structure and traditional style. I'm afraid the south wall of the house is brick, or the roof is tiled and the windows are glazed. Since the reform and opening up 20 years ago, Daur villages and courtyards have maintained their original pattern and style as a whole. However, with the improvement of people's living standards, some changes have taken place in the living customs of Daur people. Mainly in the construction of housing, one is to change the internal structure of traditional housing. Some people tore down the northern kang or the southern kang of the original house. After the North Kang was demolished, the combination furniture was put on, and the South Kang was still very respected. The people who dismantled Nankang were put on desks and TV cabinets. Someone built a firewall indoors, which changed the way of heating only by kang and brazier in winter. Because the dry kang is not used to process millet and buckwheat, it is difficult to see the "Elwu" (pool kang) that used to be available in every family. Second, the newly-built housing is no longer the traditional appearance and internal structure, but has changed from a basically consistent structure in the past to a diversified structure. Since the 1990s, most newly-built houses have brick structures, with doors on the front, sides and back, and foyers outside the doors. Indoor partition structure is diverse, with kitchen, warehouse and bathroom in the north and living room and living room in the south. Although the kang is still built indoors for the elderly, young people are already using wooden beds, iron beds and firewalls or floor heating to keep warm. 58 households 14 in Shuanglongbao Village are brick houses, and 5 households are brick houses, all of which are not of three-sided kang structure. Of the 57 Daur families in Batu village, only four or five live in the old three-sided kang house.

The composition of villagers is also changing. In 1930s and 1940s, Hara and other members of Mokun were moving into traditional villages with a single structure because of harassment by bandits and robbers and relying on relatives and friends to make a living. Today, although the descendants of the original villagers still live in their villages, most Daur villages have become the villages where most members of Hala and Mokun live. The concept that a village belongs to a certain "Hala" or "Mokun" is fading. At the same time, members of other ethnic groups settled in Daur villages, and Daur residents settled in other ethnic villages. For example, Temohu zhu cun was originally a village established by Enkhara, and now there are many Hara members, including Molideng (Meng), Ola (Ao), Su Dujie (Su), Guo Bole (Guo), and Ewenki, Mongolian and Han residents. About half of the 5/kloc-0 Daur families in Shuanglongbao village are residents of Moridenhala, a building material, and the rest are residents of other hala.

(5) Traffic customs

The traditional means of water transportation of Daur nationality are wooden trough boats and wooden board boats, which set up ferries in shallow rivers and bridges on small rivers. Land vehicles include sledges, snowboards, horseback riding, wheeled vehicles, unicycles, etc. Among them, large wheeled vehicles are the most commonly used. It used to be the most advanced means of transportation in mountainous areas and grasslands.

After the founding of New China, the traffic in Daur area has developed greatly. By the 1970s, although the production teams in rural and pastoral areas had rickshaws and tractors, the most used vehicles were large wheeled vehicles. By the mid-1980s, large wheeled vehicles were rarely used in Moqi, and small four-wheeled tractors were the main mode of transportation for individuals. Changed the situation of relying solely on animal power transportation, and began to use motor vehicles as the main means of transportation. 1997, there were 0/6 large tractors, 40 small four-wheeled tractors, 4 jeeps and 8 motorcycle trailers in Temohuzhu village. Before the implementation of the production responsibility system, there were only two large tractors and 47 cows in Tigula Village, Tengke Township, Moqi. 1997 58 households in the village have 22 large tractors, 56 small four-wheel tractors, 8 jeeps and 2 Dongfeng cars. There are 32 small four-wheel tractors and 7 motorcycles in 58 households in Shuanglongbao Village. From 1995 to 1997, the village invested150,000, and built a 5-kilometer highway through the village. A Daur family in the village bought a van for passenger transport, and traveled between Shuanglongbao Village and Nierji, the seat of Moqi Government. There are 32 small four-wheel tractors, 9 large tractors and 2 jeeps in 7 1 household of Xiaokumo Village, Xiwatu Town, Moqi, and Daur 1 household is engaged in passenger transport, which travels between Nicun Village and Nierji, Zhuo Luo.

(vi) Cultural life customs

The Daur nationality has a tradition of holding song and dance parties, storytelling meetings, classical literature translation meetings, sports, entertainment and other activities, and its traditional cultural life is rich in content. Until the 1960s, in some Daur villages, people were still telling folk stories, holding traditional song and dance parties, and children were engaged in traditional activities such as playing "hanika" (paper dolls), paper-cut chariots and horses, playing hockey, sledding uphill and playing Go. With the death of some folk artists and the continuous enrichment of people's modern cultural life, the pattern of Daur cultural life has changed. Among them, there are both the continuation of traditional cultural life and the increase of new cultural life content.

1. Continuation of traditional cultural life

The activities of telling folk stories in rural pastoral areas were generally delayed until the sixties and seventies. In recent years, Daur villages have not carried out activities of telling folk stories, and no one has translated Manchu classical literature. Individual elderly people who know Manchu also read Manchu books, but only for personal cultural interests. We learned from Shuanglongbao Village and Little Kumor Village in Xiwatu Town that during the Spring Festival, Women's Day on March 8th and Youth Day on May 4th, people still organize people to gather in spacious families to sing folk songs and dance. Organizers also prepared melon seeds, sweets and drinks. Sometimes, Daur people in neighboring villages invite each other to hold dances in their own villages. 1992 During the investigation, I watched the 7 1 anniversary performance of the founding of the Party in Kuluqi Township, Moqi. Several programs were the Daur folk dance Ruzigele and folk songs singing. The cultural station of Daur Township in Bayantala, Ewenki Autonomous Banner also carried out Daur folk dance training activities. They hold song and dance parties on holidays, not only the herdsmen in their hometown, but also the Daur people in Bayantuohai town nearby.

Playing hockey is a sports activity with national characteristics of Daur nationality. It was still widely spread among rural teenagers until the 1960s, but it has been greatly reduced since the 1990s. 1974 Moqi established the amateur men's hockey team, and 1976 became the official team. With the attention of the national sports department, the ancient Daur hockey has become the official sport in China, filling the gap. Daur region has become the birthplace of modern hockey in China. From 1978 to 1997, he participated in 30 national competitions on behalf of Heilongjiang Province and Inner Mongolia Autonomous Region, won 22 championships, 8 runner-ups and 6 spiritual and civilized sports teams, and participated in international hockey competitions and visiting competitions on behalf of the national team, including players. 1982, the national team with 10 athletes won the third place in the first Asian Cup, and the five-star red flag was raised in the international music scene for the first time. After the team retired, it was hired as a coach by many provincial and municipal sports committees, which made new contributions to the development of domestic hockey. From 65438 to 0980, Moqi established the first women's hockey team in China, which was dominated by Daur girls, and played a pioneering role in the rise of women's hockey in China.

At present, in festivals such as Aobao Festival held by Daur people all over the country, hockey is played, and competitions and performances of traditional sports such as wrestling, horse racing, pulling sticks, neck wrestling and deer chess are also held.

2. Activities of cultural stations

During the investigation, we visited the cultural station of Bayantala Daur Township in Ewenki Autonomous Banner. They have done a lot of work in organizing cultural activities, which to some extent reflects the development trend of the cultural life of modern Daur farmers and herdsmen, that is, from spontaneous non-governmental organizations to specialized institutions, from several activities to rich content, from traditional ways to modern interests.

Bayantala Daur Township Cultural Station was established in 198 1. 1984 built a station building with civil structure. 1987 built a 250-square-meter brick station building. The cultural station is funded by the higher authorities, with 0 year 199 1000 yuan, 1992 15000 yuan, 1997 25000 yuan, and has an activity room, a reading room and a broadcasting room. There are accordion, electronic organ, erhu, guitar, drum set, speaker, tweeter, camera, speaker, billiards, table tennis table, more than 500 kinds of books, newspapers and periodicals. Cultural stations actively carry out cultural activities, including holding dances, ballroom dances and Daur folk dances. Hold painting classes and exhibitions for primary school students. 199 1 58 paintings of primary school students. The amateur singer contest is basically held once a year. 1992 There are 15 contestants in the third amateur singer competition. There are 20 participants in the singer contest of 1997. Hold an exhibition. A photo exhibition commemorating Hongkong's return to China, Mao Zedong and Deng Xiaoping and a photo exhibition of ethnic customs were held. Hold a traditional means of transportation horse-drawn sledge race, with a schedule of 10. Hold a training course on animal husbandry science and technology. 1997 The contents of the training are grassland improvement, cattle and sheep feeding management, and 50 or 60 herders attend classes. Two cultural festivals were held in 1996 and 1997. During the 1997 Cultural Festival, there were singers' competitions, Daur folk dance competitions, children's singers' competitions, children's painting competitions, Xia Wei Lu Qi competitions and hockey competitions. The cultural station also collected folk songs, invited Na Yintai, a famous folk artist in the village, to sing Daur songs and recorded several tapes. The development of cultural station activities has inherited and carried forward the excellent national traditional culture, enriched the cultural life of herders, cultivated people's sentiments, and played a very good role in maintaining social order and promoting the construction of two civilizations in the township.

3. The development of radio and television.

Taking Moqi as an example, we can generally see the development of radio and television in Daur areas after the founding of New China. In Moqi, 1954 set up a radio station. The cable broadcasting station was established in 1955. The horn of 1956 radio station extends to all towns and villages. Since 1958, there have been self-made programs in Daur and Chinese. 1982 is equipped with wireless broadcasting. 1984 TV station was established. Cable TV station was built in 1993. 1998 There are 17 TV difference turntables and 136 cable TV stations in the whole flag. Broadcasting played an important role in the 1960s and 1970s. There are 9,500 tweeters in the villages and towns of 1996 and 15, and some villages also have tweeters. Since the 1980s, the role of broadcasting has weakened, and television with both audio and video has become more acceptable. Television in remote Daur villages can also quickly understand world events, obtain information on production technology and culture, and enjoy modern cultural life. According to our investigation, 1995 Tengke Township opened cable TV, and the TV penetration rate in the township reached about 85%. Only a few households in Tiemuhu zhu cun 103 have no TV sets, and most of them are color TV sets. 1989 42 households in Shuanglongbao Village have 28 TV sets, and 58 households in 1997 Village have TV sets, of which color TV sets account for 60%.

(7) Folk beliefs and customs

Historically, the Daur people believed in Shamanism. Shamanism is named because its clergy are called "shamans". It is a primitive religion based on animism, with polytheism such as nature worship, totem worship and ancestor worship as its content and certain sacrificial activities as its form of expression. Until 1930s and 1940s, Shamanism had a deep influence on Daur people and became an indispensable part of people's spiritual life. It has a far-reaching influence on the customs and folk literature and art of Daur nationality.

After the founding of New China, with the development of social economy, people's scientific and cultural knowledge improved and medical and health conditions improved. Shamanism has greatly weakened its position and role in the social life of Daur people. However, among the Daur people in rural pastoral areas, there are still different forms of folk belief activities, such as offering sacrifices to gods, inviting Yadegan (the shaman) or Bagqi (Yadegan's assistant) to jump into the sky, offering sacrifices to the inch, offering sacrifices to Aobao and so on.

In zhu cun, Temohu, we visited a man who was engaged in folk shaman activities. He is over sixty years old. He said that when he was young, there were five or six Jia Dejin in the village, both men and women. Not anymore. He is not a Jiegen, but a Eight Banners, and he is often invited by people in his village and other villages to carry out sacrificial activities. It is said that there is a sacred house dedicated to the "king of cattle and horses" on the northwest mountain of the village, which is considered to be beneficial to the livestock in the village and keep the good weather. In this village, we can see some people building cabins for God in their gardens, and we can also see the God on the west wall in people's homes. 1July 997 19, we caught up with the village in zhu cun, Temoho, to worship Aobao for rain. There was no rain for more than a month at that time, and the drought was serious. Worshipers first offer sacrifices to the south river of the village, then to the top of the west mountain of the village, and finally to Aobao on the back slope of the northwest mountain of the village to kill chickens and offer wine. After the sacrifice, everyone took water from the spring next to Aobao with pots and barrels and splashed water on each other. The next morning 1 1, it began to rain heavily.

This ritual activity of asking for rain also exists in some villages. People think that even if it doesn't rain soon after asking for rain, it has played a role in avoiding hail and insect disasters.