A visit to Hequ Shanqu

Visiting Hequ Shanqu

Shanxi Province is known as the "Ocean of Folk Songs". Almost every one of the more than 100 counties in Shanxi has its own folk songs. According to statistics, the collection of folk songs has been more than 20,000, and the rich local color overflowing between the lines. Dating back to the Spring and Autumn Period, the "Tang Feng" and "Wei Feng" in the "Book of Songs" are mostly Shanxi folk songs, and the highly prestigious "Mouse" and "False Sandalwood" are also Shanxi folk songs. Over the past thousands of years, Shanxi folk songs have been characterized by a strong emotion, a love for love, and an honesty and sincerity in singing about scenery, which is difficult to be reached by folk songs of any region in the country.

Folk songs originated from mountain songs, which, as the name suggests, are short songs that can be sung at any time in the mountains, fields, cliffs and yards. In Shanxi, the most famous mountain songs are "Hequ Shanqu". The most widely circulated Shanxi folk song "Go West" was originally originated from Hequ, so we chose Hequ as the first stop to visit the hometown of Shanxi folk songs.

The Origin of Hequ Mountain Song

April 28, from Taiyuan to Hequ.

Sitting in the car, I couldn't relax. As a reporter for "Heavy Shanxi", I y realized for the first time the heavy weight of the word "heavy". At noon that day, we stopped in Xinzhou City, Xinzhou Branch of Shanxi Daily News Agency, I found the Secretary General of the Xinzhou City Federation of Literature Mr. Wu Zhaopeng. Mr. Wu has many years of research on Hequ folk songs, and has published many monographs related to folk songs and operas.

I said to Mr. Wu, "You treat me as a student, please give me a lesson.

Hequ, on the triangle of the Yellow River in northwestern Jin, looks west to Shaanxi and north to the area inhabited by the Han nationality in Inner Mongolia. Before liberation, farmers living in this area, due to the concentration of land and years of drought, have been running away to Xikou (Hequ farmers call the Inner Mongolian Hetao region "Xikou") to sell cheap labor to maintain a minimum living. Their main means of livelihood is to the landlords outside the Xikou "long", "playing short", followed by the coal kiln or "run the river" (referring to the life of the boatman). Usually in the spring and fall back, there are also long years of exile, the local people call such a life is called "go to the West", or called "run out of mouth".

As a result of a large number of farmers "go to the west", so that the economic and cultural life of the western region of northwestern Jin and western Inner Mongolia to get a general exchange, the two peoples of Mongolia and Han people's folk songs also influence each other. In the western region of Inner Mongolia circulated Han folk songs, not only popularized Suiyuan territory, but also popularized northwestern Jin, and even spread to Shaanxi, Gansu and other places, to become a vast area of the Han people's **** with the folk songs (the genre of these folk songs is similar, but the lyrics and tunes are not the same), in the Hequ, people call it "mountain song"! "

Shanqu

Shanqu is a folk song that everyone in the area of Hequ can sing, and the legend says that "the household has a new record of stringed songs, and children and old people sing songs of their own" is not an exaggeration. It is said that the best singers can "even sing for three days and three nights are not heavy", which shows the richness of its reserves. For many years, the working people in order to eliminate fatigue, emotions, with their own ingenuity in the process of labor and life created by the chanting, humming to sing this self-indulgent form of improvisational singing. It is distributed in the county size village townships, men, women and children all the time in the felicitous singing, they sing what they do, what they want to sing what, the lyrics out of their mouths.

Shanqu music form is four bars constitute a phrase, eight bars constitute a piece of music; the last four bars are mostly the first four bars of the repetition or a slight change, on the phrase of the termination of the tone usually falls in the genus and the sub-generic tone, under the phrase of the end of the tone falls in the main sound.

The lyrics of Shanqu are based on seven-character phrases, but they are not strictly bound by them, and they can be freely expanded and contracted as emotions and language change. It can be a neat seven-word sentence style like "Fish leaving the puddle, trees peeling their skin, good separation of the dead and hard to leave the living", or it can be extended to a symmetrical eight-word sentence style like "Looking for a good man to fly around the sky, looking for a bastard to swim in hell", or it can be developed into The more free style of eleven-word sentences like "A mountain water clarifies a layer of mud, and a layer of skin is peeled off by the hand halfway"; or the three-three-eight sentence style like "A big elm tree, two-eight forks, who will manage the matchmaker's fall and break the crotch for us"; with the change of the language, the rhythm is also changing frequently. As the language changes, the rhythm also changes. A short mountain song, due to the singer's life experience is different, singing happiness and sorrow and the speed of change is also different, it can be with different objects, singing different content, reflecting the different emotions of life.

In the singing style of the tunes, the mountain song tunes are loud and clear, bold and unrestrained, with a wide range of tones and free rhythms. The tunes of the Hequ Shanqu have three main features: First, the Shanqu utilizes a large number of true and false voices in combination, making it a unique singing method that distinguishes it from other genres of folk songs. For example, when peasants raise their hoes and goat herders fling open their goat whips, they shout a voice, and when the high notes don't go up, they switch to falsetto, which reflects the kind of coolness of people's moods and openness. Second, the mountain song uses a lot of big jumps in the melody, from the lowest note to the highest note can be across seven or eight degrees, or even eleven or twelve degrees, to form the ups and downs, lively jumps, enthusiastic sense of rhythm. Third, the tune uses the technique of the upper long tone, the so-called upper long tone means that in the treble and alto area can be freely extended, how long you want to sing how long you want to sing, sing to the happy place can be according to their own strength unlimited extension, to express the excitement of the peasants when singing.

Mr. Wu said that due to the evolution of the times, the mountain songs have also developed greatly, for example, the comparison between the upper and lower lines is more relevant and vivid than in the past, and the meaning of the words is sweeter and more far-reaching, producing a large number of excellent mountain songs reflecting different times. However, the most enchanting of all are the original mountain songs. Adaptations of mountain songs often add a modern flavor and change the language of those who are so rustic that they have lost the most original flavor of the songs.

Through Mr. Wu's introduction, I learned that in the past 30 years, Hequ and Baode have seen the emergence of three to four hundred famous peasant singers, and also sent a large number of professional singers known throughout the province and even the country.

Baode three siblings singing famous

Mentioning the famous Xinzhou folk singers, Mr. Wu recommended the three siblings Yang Zhongqing, Yang Aizhen and Yang Zhongyi from Baode County. On the evening of my stay in Xinzhou, I met Ms. Yang Aizhen, who had just returned from Beijing. Yang Aizhen, 51, is currently studying at the China Conservatory of Music at her own expense, and she hopes to draw more from theory and return to Shanxi to train newcomers in folk song.

Yang Aizhen looks much younger than she is, and speaks with an intoxicatingly sweet voice. As soon as I saw her, I couldn't help but ask her to sing a folk song, and she smiled and opened her mouth to sing:

On the dam, on the oh-ye-ye-ye-ye-beam, there is a who

That's my second sister, the one that's killing me

There are ten kinds of grass on that mountain

Ten kinds of I saw my sister, nine kinds of good

Brother, I'm on the dam, on the oh-ye-ye-ye-ye-ye-ye-ye-ye-ye-ye-ye-ye-ye-ye-ye-ye-ye-ye-ye-ye-ye-ye-ye

My sister, you're in the gully

Seeing the right brother

Sister, you swing

Listening to Yang Aizhen, the siblings of the family love to sing, is y influenced by their parents, who were famous mountain singers in the village. Especially the mother, the voice is as clear and pleasant as that mountain spring. From childhood, the children grew up in an atmosphere full of singing, the days were very hard, Ai Zhen's grandpa and uncle had gone out of mouth, but the singing in the family never stopped. In the hardest days, the beautiful and melodious mountain songs made the children forget all the sufferings. When they grew up, their older brother Zhongqing was immersed in the sea of folk songs and sang for the rest of his life; Ai Zhen went into folk music and aspired to become a professional folk singer; and their younger brother Zhongyi took the path of opera and is now the director of the Xinzhou North Road Knuckleheads Youth Troupe.

Finally, Yang Aizhen said to me, "You should go and interview my elder brother, he is like a demon for folk songs, it's like he was born for folk songs." Yang Aizhen's words touched me. The three siblings of the Yang family could not grow up without the cozy family that nurtured songs, and this spirit is also the spiritual example of self-improvement of the farmers living in the area of Hequ and Baode. "In Hequ and Baode Zhou, there is no harvest for nine out of ten years, the men go outside their mouths, and the women pick bitter vegetables." In those years of deep suffering, it was these folk songs, which have been passed down and sung for generations, that helped people dissolve the sorrows in their hearts and move toward a better tomorrow.

The next morning, we set off from Xinzhou to Baode County.

Baode County is located in the southwest of Hequ County, just across the Yellow River from Fugu County in Shaanxi Province. Through a bridge over the Yellow River, the people on both sides of the river come and go like a family, speaking the same dialect, singing the same songs, and clinging to the same mother river.

Shaanxi's Xintianyou, and Shanxi's mountain song is in the junction of the two sides of the area, the intermingling and promote each other, thus forming a lot of *** with the characteristics of the mountain song. Think back to the year, in Shanxi, Shaanxi, Inner Mongolia, three places in the same song must have been popular for a while, until now, in this adjacent to the place where the folk songs grow up, has become the people of the three places **** with the spiritual wealth.

Growing up here Yang Zhongqing, 62 years old this year, but no matter how to look at him, are not more than 50 years old, mountain songs let Yang Zhongqing live young, live pure. Speaking of his family, Yang Zhongqing opened the box: my father is a single hawker origin, pick a flat stretcher, two colanders filled with some Baode's souvenirs, all the way to Hequ, and then Hequ's specialties to pick back. In this way, in the round trip from Baode to Hequ, my father brought the folk songs of Hequ back to Baode. My father never took the mute road on the way, he sang one line at a time, and the songs continued on the road. In addition to her good voice, my mother was also very spiritual, making up songs while doing her own work. When I was a child, I used to make trouble when my mother was spinning thread, and my mother opened her mouth and sang:

Mother wants to spin thread

You want to disturb the group (in dialect, it means to make trouble)

Our life can't be done ah

My Yang Zhongqing

Under the influence of his parents, at the age of 6, he could speak fast, sing mountain songs at the church meetings. As he grew up, he used his vacation time every year to earn money, which he used to buy erhu, violin and books on music. In order to improve his accompaniment skills, he blocked his younger siblings outside the gate every day, letting them sing and he accompanied them, and if they didn't sing, they weren't allowed to enter the courtyard to eat.

In 1986, Yang Zhongqing was transferred to the county cultural center to work as deputy director of the cultural center, and participated in many national, North China, provincial and regional cultural performances, winning up to 60 awards, and became known throughout the province as a folk singer, was known as the folk song industry, "the Yellow River folk song king".

Following Yang Zhongqing, we came to his work in Baode County Cultural Center, two-story cultural center is very simple, his less than 10 square meters of the office, it is dark and cramped. A small desk, a dim light, a small tape recorder that has been used up, is all that Yang Zhongqing carries the dream of folk songs. From the cabinet, he moved out a dozen of his own recording of the humble tape, into the tape recorder, a melodious song flying out, Yang Zhongqing showed a pleased smile. On the wall opposite me hangs a large photo of Yang Zhongqing's trips to Japan and his performances at the Great Hall of the People, but the downtrodden scene in front of me makes it hard for me to relate to Yang Zhongqing, the famous king of folk songs.

Yangbo has fallen and I lit the lamp

Light looks at me and I look at the lamp

Sleeping with arms bent towards the wall

Tears of longing fall from the pillow

In the desolate and grumbling voice of the song, Yang Zhongqing said, "Modern people look down on folk songs, and they feel that the songs are so earthy and outdated," he said. However, I think that although folk songs are very short, and some of them have only two lines, they have very deep connotations, and a few lines can pierce the heart. My biggest worry is that the folk songs won't be passed on to the next generation. After a number of years, my name is just a symbol printed on the data book, and my biggest wish is to keep the folk songs I sang in my life in the world, and I don't want to take them away from me.

Yang Zhongqing really loves folk songs like his sister said, and when he went to bed, he kept singing the songs, and he fell asleep while singing, and in his sleep, he woke up while singing

How many people love folk songs like this in today's time?

Hequ people living in song

The signposts for entering Hequ are a tower with a pen tip and a statue of Bai Pu, a great master of the Yuan dynasty, both of which are located on the edge of the city, and they demonstrate to the world the depth of the history and culture of Hequ.

In the drizzling rain, our car stopped at the famous Xikou ancient ferry in Hequ. Looking around, the white river bank stretches into the distance in the misty rain, with the mountain at the end looming. This is the "chicken singing three provinces" Xikou, this is the whimpering of the Yellow River water and the sister's heartbreaking tears, brother's heartache of the blood, flowing out of the shocking "Walking west of the mouth" of the place

Suddenly, the ear came a crisp song, looking for the sound of a pavilion not far away, three Hequ women are facing the rain sound joyfully singing. The company's website is a great source of information about the company's products and services. Treading on the song, we came to their front. In the face of a few strangers "watching", they not only did not feel uneasy, but sang louder. After a few songs, one of them asked us, "You are not from Hequ, are you? Where are you from? I'm not sure if you're a tourist, but I'm sure you're not.

We heard that we were journalists from Taiyuan who came here to cover the folk songs of Hequ.

They were so happy that they told us about the folk songs of Hequ, such as how many repertoires there are, how many singers there are, and how many people still love the folk songs

After they finished their stories, they threw us a curve ball: after all the stories we've told you, you've got to return the favor by singing us a song.

Sing? We looked at each other in disbelief. They looked at us as we shrugged off each other and wondered, "What's so hard about this? Why are you people in Taiyuan so twisted? If you don't sing, we won't let you go.

As a last resort, a few of us sang a chorus. They hummed along with us while clapping their hands in accompaniment. When we waved goodbye after the song was over, we felt a little reluctant to leave.

This is the simplicity and warmth of the people of Hequ, and their character is as genuine as the song. The youngest of these three cheerful, enthusiastic and graceful Hequ women is 55 years old. One can't help marveling that in the wonderful mountain songs, Hequ people not only live young, but also full of passion. In the Hequ women, I found the most beautiful scenery here.

On this piece of land in Hequ, from a few years old dolls, to the old man, men and women, year after year, all the time in the felicitous singing. I've heard that there are several famous family troupes in Hequ, where several generations of people form a singing group and tour between villages and townships, which not only greatly enriches the farmers' leisure life, but also greatly enhances the circulation function of Hequ folk songs.

Why are the voices of Hequ people so good? When it comes to this topic, the local people laughed: the Yellow River water is a good way to feed people. Some people also say: eat sour rice to eat.

Sour rice, also known as sour porridge, is the most authentic specialty of Hequ. Hequ area drought and little rain, the soil before May can not be plowed, can only plant a kind of cereal called millet, this crop drought-resistant, short growing period, but millet particles into the mouth astringent bitter, only to stir the acid to be delicious. The specific practice is to put the millet boiled into a large jar, pour sauerkraut water, cover with a lid, and wait until the sauerkraut water soaked into the rice grain fermentation, and then take out to eat. The past Hequ people get up every morning, eat a bowl of sour porridge, and then drink a bowl of sour soup, this day to work on the ground do not have to drink water again. Sour porridge played a role in clearing the lungs and defeating fire, but also to the Hequ people nourished a good voice. Until now, outsiders come to Hequ, have to first taste a bowl of sour rice, eaten before feeling really to Hequ. On the end of a bowl of sour rice, dig a mouth into the mouth, full of sour rice, sour people straight inhale gas, swallowed down after a sweet taste overflowing between the teeth, followed by a cool smooth feeling in the throat for a long time circling, it is really a delicious human ah.

Our party, just entered the Hequ county, heard the authentic Hequ mountain song, and ate a bowl of sour rice, suddenly felt that has been fully integrated into the Hequ this piece of deep folk culture in the sea.

"Going west" was not a tragedy

Hequ people's songs have been sung generation after generation, but most regrettably, not leaving much of a record. During my interview, I was able to ask for very little information about the folk songs of Hequ. The most authoritative information is still published by the Central Conservatory of Music, Chinese Music Research Institute of the book "Hequ Folk Songs", the author of the book, the former "word magazine" editor-in-chief Xiaoxing in 1953 to the Hequ picking, elaborated this classic monograph of the Hequ folk songs. This book contains detailed records of the most original Hequ mountain songs collected and recorded from the mouths of peasants during the three months that Comrade Xiaoxing lived in Hequ. In the hands of the people of Hequ, this monograph has been printed and reprinted again and again, and after half a century of wind and rain, it is still the most basic material for the study of Hequ folk songs.

Shanqu originally existed in the mountains and fields, and oral tradition was the only record of Hequ folk songs, so it was a difficult and hard work to summarize and collect folk songs comprehensively. In Hequ, I heard that there is a museum of retired cadres called Han Yunde, he spent nearly 40 years to collect the Hequ folk songs, he traveled through the villages and towns of Hequ, visit the oldest folk song artists, with the pen in his hand to exhaustively record and collect the most primitive mountain songs. People say that no one in Hequ can collect more songs than Han Yunde. Han Yunde has devoted his life to this task, and his greatest wish is to produce a complete collection of Hequ's folk songs.

With the help of the Propaganda Department of the Hequ County Party Committee, I found Zhang Xianliang, a retired cadre from the county cultural center. Zhang is 72 years old this year, 50 years ago, he accompanied Comrade Xiaoxing to pick up the wind in Hequ, since then, he has done a lot of work for the protection and publicity of Hequ folk songs.

In my conversation with Mr. Zhang, I learned that the song "Going to the West" is a sad and sorrowful parting of life and death, but the real "Going to the West" in history once brought a prosperous commercial trade to Hequ, and actually played a positive role in promoting the economic development of Hequ. The first time I saw this, it was a very good thing that I was so happy.

Hequ is at the junction of Jin, Shaanxi and Inner Mongolia, and is connected to the Hetao Plain in the north. The Hequ area has been dry for years with little rain, but the Hetao Plain is fertile and beautiful, so the Hequ people since the Tang Dynasty, has been out of the West, to the Hetao Plain to make a living. Qing Shunzhi years, in order to stabilize the border defense, to prevent the union of China and Mongolia, the imperial court decreed, from the Great Wall to the bioguan along the Yellow River boundary to set up a 15 miles wide, more than 2,000 miles long black border, absolutely prohibit the people of China and Mongolia to and from the intercommunication.

Until the Kangxi years, the Ordos tribal chiefs to Kangxi wrote a postcard, to understand the reasoning, moved with emotion, requesting the court to release the pass, so that the people of the two places to communicate with each other. So, in the thirty-sixth year of the Kangxi Emperor, the court ordered to approve the Hequ's Xikou ancient ferry as the main channel for the people of China and Mongolia to openly communicate with each other. For Hequ, the "walk west of the mouth" is not the beginning of the tragedy, but a good start for the people of Mongolia and China to communicate with each other.

"Going west" in the early years of the Republic of China is the most prosperous, economic, cultural and transportation development in Hequ reached its heyday. The Hequ County Records recorded that in the sixteenth year of Guangxu, Hequ has ten merchants, foreign merchants come and go, according to the Republic of China ten years of the local Chamber of Commerce statistics, when Hequ County, sugar, powder, tofu, sauce workshop has 147, only oil and wine store, goods store, hotel has 195. In the city inns full of guests, the streets of pedestrians gathered, the sound of the sale of endless. Local merchants of the "ten rich" also rose at this time, personal assets are more than 100,000 silver coins. Hequ old records have "a year like water flow warbler warble, department stores such as cloud thin horse camel" of the poem, can be seen at the time of the merchants gathered the prosperous scene.

In this case, cultural communication also began to prosper. As Chinese and Mongolian are not spoken, songs became a tool of communication between people of the two ethnic groups. During this period, the climbing songs of Inner Mongolia spread to Hequ, and many folk artists who made a living by selling their songs were produced in both places, and their singing activities made great contributions to the promotion of the spread of folk songs.

After the sixteenth year of the Republic of China (1937), due to the Japanese invasion, warlordism, and rampant banditry, it became very dangerous and difficult to travel to the west, and many people died tragically on the way to the west. 1940, Inner Mongolia became a Kuomintang-ruled area, and the two sides were even more cut off from one another, and at that time many families suffered the tragedy of being separated from their loved ones and being unable to see each other. The repertoire of "Walking to the West" during the prosperous period of Hequ was small comedies and juggling operas, sung in a cheerful and lively manner, while the modern version of "Walking to the West" shows a sad and euphemistic scene.

Jia Deyi, the king of folk songs in Hequ

In Hequ, we can't interview folk singers without mentioning a man named Jia Deyi, who has served as the director of the county cultural bureau and curator of the cultural center. This cultural hero, known as the "King of Hequ Folk Songs", has devoted his life's energy and effort to the world of folk songs.

Born in a farmer's family, Jia Deyi not only sings well, but also related musical instruments pieces do not stop hands. 1963, Jia Deyi by self-study on the Central Conservatory of Music, but the county leadership to force him to stay, let him engage in the cultural work of the masses, from then on, the old Jia did not leave the Hequ, engage in the work of the masses of cultural work is more than 40 years.

Asked the old Jia whether he regretted staying in Hequ? He silently shook his head: "There is nothing to regret, I love my hometown's folk songs very much, and I want to carry forward the folk songs of Hequ." Lao Jia lost the opportunity to enter higher education, not discouraged, he worked while going down to the grassroots, began his arduous creative career, so that the earth lumps give off a golden light is his ultimate ideal. He traveled with the troupe inside and outside the Yellow River, set foot in northern Shaanxi, Jinbei, Inner Mongolia and other regions, not only mastered a large number of mountain song information, but also carefully examined the origin and evolution of the mountain song, letter to the sky, climbing the mountain tune for the study of northwestern Jinbei folk songs to grasp the first-hand information.

Hequ native folk songs attracted countless Chinese and foreign film and television crews, as early as the 1970s, Lao Jia and the famous director Xie Jin cooperation, and later a hair out of hand, where the film and television team to Hequ, inevitably looking for Lao Jia, has formed a customary practice. In order to assist the troupe to film, Lao Jia has served as outreach, actors, playwrights, field service, assistant director, scene scheduling and other positions. He proudly said, "I've worked with many famous directors and touched base with many famous actors."

In years of practical experience and dedicated research, Lao Jia has published six or seven monographs on mountain songs and folk songs, most of which he has self-published. When funds are not enough, he has borrowed money and loans. I asked him: you are so famous, how can you still have no money?

He said: how can a singer of folk songs be the same as those singers and movie stars? We do not have a lot of money, I have organized many performances, never to earn money, is because of the love of the heart, there is a show I stick in a few thousand dollars, but the effect is not bad, I have been very pleased.

Because of the shortage of local funds, the old Jia engaged in the performance of the team with the cheapest actors, which also caused the program quality is not high, the main reason for the lower grade. Lao Jia said: Anse, northern Shaanxi He Yutao, that song really can not be said, but people sing a song for 3,000 yuan, how can I afford to hire ah.

40 years of service, the title of associate professor, and did not bring any benefits to the old Jia. A Qing Dynasty Qianlong period of 18 square meters of small hut is his home, their own water, their own cooking, both the kitchen, and bedroom, no study, no literature, set full of four walls are a put and put the accumulation of half a lifetime of manuscripts, materials. In order to art career, he not only willing to abide by the poverty, but also lost the warmth of the family. 20 years ago, his wife told him: "I want a family and husband, but you just focus on the research, write down a few boxes of paper can not be money ah, if you do not think of how to earn money, then do not go over again."

In the face of his wife's ultimatum, the old Jia is still difficult to give up his love of folk songs, and finally had to take his three boxes of manuscripts, two boxes of books and a few musical instruments, left his wife.

Decades of hardship, decades of struggle, Lao Jia is still satisfied with spiritual enjoyment. He has no time for the simplicity and outdatedness of life. At present, what he most expects and desires is to have more energy and stronger funds to create a first-class performance troupe for Hequ, as well as to publish a monograph on the folk songs of Hequ, which he has collated and researched.

The day I interviewed Jia Deyi happened to be the most intense period of his organization's rehearsal of the duo's "Walking to the West", and I heard that the provincial radio station was going to record a program for them. At the performance venue, I met the little-known singer Xin Lisheng. This year has been 67 years old, Xin Lisheng is a farmer, born with a good voice, so he has won seven awards in the national folk song competition. Lao Jia and Lao Xin have been working together for 40 years, and their **** love of folk songs has led to the establishment of a deep emotional relationship between these two people. Wherever the old Jia organized performances, the old Xin called on the arrival, from no pay. In the performance, has nearly old age old Xin is always the male number one. I asked Xin Lisheng: children and grandchildren of this generation have no successor? He shook his head and said no. I asked again: How many more years can you sing? He smiled and said: three more years, no problem.

Three more years! What about three years from now? After the generation of Jia Deyi, Xin Lisheng and Yang Zhongqing, who will be left to sing the folk songs of Hequ?

I found that behind these kings of folk songs, none of them had a competent disciple or successor. The reason for this, they told me, first of all, modern children no longer love folk songs, the voice of the children in good condition have entered the formal music school to further their studies; secondly, the circulation of folk songs is still stuck in the most traditional and primitive oral tradition, not included in the standardization of the systematic publicity and education; in addition, there is no strong financial strength to support, the future survival of folk songs will also be precarious.

Wanting to kiss and kiss and wanting to make my wrist and wrist soft,

picked up the chopsticks can't afford this bowl.

Thinking of kissing and kissing made my heart flutter,

Boiled dumplings under a pot of medicinal eggs" target=_blankgt;yam eggs.

Want you ah want you ah really want you

Three days brother did not eat a grain of rice

fennel white rolls heart heart eighteen-nine layers

sister you love this sufferer

in the Hequ lived for three days, three days of rain, rain and fog in the Hequ County flowed a kind of nostalgia and simplicity of the atmosphere, the crisp mountain song from the street side of the stores, listening to listen to The songs were heard from the shops along the street, and when you listened to them, it was as if you were in a different world. When the car full of songs drove away from Hequ, our mood became heavier and heavier. We do not want, these moving songs can only eventually become the notes in the cassette tape; we do not want, the future of the city of Hequ can no longer find the love of folk songs love to crazy old artists; we do not want, when the Hequ mountain song in the cultural stage of the figure more and more fuzzy, the world for the love of the Hequ folk songs only become "rescue" responsibility. "The first time I saw this, it was a very good idea for me to get a copy of the book.