Zhuang Village, ewald, pingdu city, in the early years of Hongwu (1368), Zhou Dashan moved from Sichuan and was named after his surname.
Qi surname is a big family in the village and the earliest resident in the village.
The Tu nationality surnamed Li is a foreigner, and about three generations have moved here. Li moved from Wufeng Township, Huzhu County nearby in the late Qing Dynasty. It is said that his family is poor and took refuge in his uncle's house in Fengtai Gou. Later, he naturally settled down.
Wang Xing has four Tu people, who took refuge with relatives and friends outside and later settled down. So far, there have been three generations.
The Chiang family migrated from Huzhu Shatangchuan, and their roots are Han nationality. Since the narrator (Mr. Jiang, in his 70 s) can remember, he has heard the old man say this. The Jiang family was indeed a Han nationality three generations ago. Later, due to poor family circumstances, the two brothers moved here. His father married a Turkish woman and gave birth to four sons. After liberation, it was changed to slaughter. The descendants intermarried with the Tu nationality and were proficient in the local language. It is said that the Jiang family in Fengtai ditch village still has a genealogy, which can basically be linked with the Jiang family in Shatangchuan.
More interestingly, the Ye family, who is also a foreigner of the Han nationality, lives together with the Tu nationality, but has never changed its national identity. There are more than a dozen Ye families living in Fengtai ditch and Xiazhuang, which is the largest family in the village, second only to Qi family. About the origin of Ye's family, the folklore is as follows:
According to Ye Jia's grandfather (in his eighties), long ago, the Ye Jia brothers moved to Banjiawan from Shuangshuer (now Shuangshuxiang, Huzhu County). Later, because of livelihood problems, one of his brothers went to Houshan (now Huzhu Beishan) to make a living and married a Tibetan woman. Since then, his family has gradually improved and then thrived in Banjiawan.
The Han nationality accounts for a large proportion of the Tu nationality in Qinghai. In their genealogy, some historical events about where they migrated were recorded, many of which came from Nanjing and Shanxi. Most of these Han Chinese who moved to Nanjing were sent or exiled and stationed in other places; Some immigrants from Shanxi were the result of the official immigration policy in Ming and Qing Dynasties. Some businessmen from Shanxi came to Gansu and Qinghai in the northwest to do business, and later married and settled with local women, and then gradually became Tu people. Because the Han nationality has always had the habit of compiling genealogy, they will continue to compile genealogy to continue the family history after moving to a brand-new area, or rely on the oral history of family elders to reconstruct the origin of their family, or record the history of national migration.
In the legend of the origin of the Han nationality in Qinghai, the more common saying is "Nanjing Zhuji Lane".
According to legend, during the Hongwu period of the Ming Dynasty, there was a Lantern Festival, and a family drew a woman riding a horse with big feet on a lantern, holding a big watermelon in her arms, so that passers-by could guess the meaning of riddles. Zhu Yuanzhang was greatly annoyed when he saw it. He thought this riddle was an insult to Ma Huanghou, so he drafted an imperial edict and sent the residents of the whole alley to Qinghai, which is located in the frontier fortress.
People have different opinions about the legend that playing with fire on Lantern Festival and moving people to Hehuang are suspected of mocking Ma Huanghou. According to the investigation, there is a note in the Outline, Guangming Chaopian, Killing the People in Beijing: "The emperor (Mao, Zhu Yuanzhang) painted a lady, painted lantern riddles, rode a horse with watermelon in his hand, and the hind feet of the horse were very big. Shang Yue: He took the Queen as a joke. Gaiyanhuai Xi mansion horse hind feet are also big. It is the man who killed the people of Beijing but did not keep his duty. " According to "Shuo Wen Jie Zi", Zhennan Wei was accused of building official ships and cutting down folk trees. Zhu Yuanzu ordered the leader to be beheaded, and the rest were clubbed to death, "defending Gansu" and so on. [3] According to the research of Mr. Yi Yizhi, Ma Huanghou, the wife of Zhu Yuanzhang, is from Suzhou, not a woman from Huaixi. According to historical records, Ma Huanghou had never heard of ugly feet and died fifteen years before the legend. From this point of view, this statement is nonsense. There are several reasons for the conclusion that Han ancestors in Hehuang area originated in Nanjing:
At the beginning of the Ming Dynasty, after years of war, especially in the northwest, the population was large, which reflected the relative economic depression, so a large number of immigrants settled in the frontier or settled in the frontier. At that time, the immigrants were mainly garrisons, and one of their sources was Zhuji Lane. The location of Zhuji Lane was related to the phenomenon of immigration in the early Ming Dynasty, when there were immigration points everywhere, and Zhuji Lane was one of them. Many people don't remember their ancestral home when they go out for generations, but only remember the immigration point when they are dispatched, so there is a saying that the ancestral home of the Han nationality in Qinghai is "Zhuji Lane in Nanjing", just like many Shandong people remember that their ancestral home is from "datong county in Shanxi".
In fact, the history of Han immigrants in Qinghai can be traced back to earlier. The Qin and Han dynasties, especially the Han dynasty, began with a large-scale migration from the central plains to the northwest. In the second year of Emperor founding ceremony (BC 12 1), General Huo Qubing went to Hexi Corridor, and a large number of Han people moved to Hehuang Valley. Since Zhao Chongguo, the minister of the Western Han Dynasty, reclaimed land in Huangzhong, a large number of Han people have entered Hehuang area to reclaim land and defend the border. In the Ming dynasty, a large number of Han people migrated from the south to Qinghai, and in the Qing dynasty, there were still Han people migrating from the central plains and the south. The Han nationality in Qinghai and Gansu has a long history of immigration. They have been in constant contact and integration with the local indigenous peoples and the frequently changing and migrating ethnic groups in this area for a long time, which makes the overall distribution pattern of ethnic groups form a mixed living pattern, where you have me and I have you. This model is very conducive to inter-ethnic communication and effective contact, which makes cultural infiltration and cultural influence between ethnic groups. The process of mutual reference and absorption of cultural factors between national cultures is also the process of cultural identity gradually turning, and national integration and cultural integration continue to occur.
Paying attention to the oral history inheritance of folk family historical memory can explain or supplement the unknown or insufficient official records from a certain aspect, supplemented by family genealogy as evidence, which is one of the methods to investigate the oral history of group migration history. Although the above-mentioned legends of the Han family in Qinghai from Nanjing have a certain historical background, most of the Han people in Qinghai should be soldiers who were "enlisted" in the Northwest Health Center in the early Ming Dynasty, and most of them came from the Jianghuai area. For example, after three years of Hongwu, Deng was sent to Hezhou and fell to the west; Geng Bingwen ran through Huangzhong, Qinghai; Sheng Feng and others traveled to Hexi. They started from Huaisi, and the people under his command, especially the hard-working townships, were 65,438+10,000 military households, living in various health centers in Hehuang, Tao Min, Hexi, Amdo, Hezhou and Wu Si Tibetan areas, so they had legends and historical memories of their ancestral home "Nanjing people".
As mentioned earlier, Ye's and Jiang's in Fengtaigou Village were originally Han people, but Jiang's married the local Tu people, and their descendants evolved into out-and-out Tu people. Ye's ancestors intermarried with Tibetans, but his descendants only intermarried with Han nationality, so his national identity has never changed. Of course, in recent years, the Ye family in Shangzhuang also married the Tujia woman in Xiazhuang Jiang family, and the identity of their son changed, becoming a Tu family. However, this change in national identity caused by inter-ethnic marriage is not universal.
In addition, the mixed living pattern also facilitates the intermarriage between different ethnic groups and accelerates the process of ethnic integration. As a result, some Han people have become ethnic minorities, and some ethnic minorities have become Han people, which is gradually formed and developed with Huaxia as the main body and constantly absorbing and accommodating other ethnic minorities, and Huaxia itself is also formed by the assimilation and integration of various ethnic minorities. Everything is constantly changing, including the change of ethnic composition or the selective change of ethnic identity, so ethnic minorities can become Han nationality and Han nationality can also become ethnic minorities. A similar situation happened not only in the north, but also in the south of China. "Sui Shu geography Syria" records:
Nanjun, Yiling, Jingling, mian yang, Yuanling, Qingjiang, Xiangyang, Chunling, Hanle, Anlu, Yong 'an, Yiyang, Jiujiang and Jiangxia counties, where many people live together, are different from Zhu Hua. Living in a secluded valley, his speech is unreasonable and his hobbies are completely different, which is quite similar to that of Bayu.
This description not only makes people see a map of ethnic distribution, but also presents a table of the process of ethnic integration and assimilation. [4] The all-round development of Han people, on the one hand, promotes the sinicization of ethnic minorities, on the other hand, facilitates the ethnic minorities of Han people. In view of this, it is reasonable for a large number of Han people in Hehuang area, which is located in remote rural areas, to integrate into local ethnic minorities (such as Tu, Tibetan, Hui, Salar, Baoan, Yugur and Dongxiang). Of course, there are also cases where ethnic minorities are assimilated by the Han nationality. It is the history of ethnic migration and ethnic integration in the history of China, which makes many ancient ethnic groups gradually die out and disappear in the long river of history, but also makes many new ethnic groups gradually form and grow. Therefore, the formation of the pluralistic and integrated pattern of the Chinese nation has a very complicated social and historical background, and the reality of cultural tolerance and cultural identity fully shows the inter-ethnic contact and selective exchange and communication.
As far as Dong Qi Tusi is concerned, it was originally Mongolian. In the Yuan Dynasty, the ancestor Duo Er just lost the title of a secluded city in Gansu Province, and was awarded the command post in the fourth year of Ming Hongwu (137 1). Zi Hongwu ascended the throne in the 29th year (1396) and was given the surname Qi; Give merit to the tenth Sun prefect Qi Bingzhong; In the Qing Dynasty, Qi, his son, joined the army in the second year of Shunzhi (1645), and in the ninth year (1652), he captured the position of viceroy and fellow officer. Born in Fangou, Beisili, Ledu County, where there are more than 1000 huts and natives, more than 3,000 men and women. Others, such as Xiqi Tusi, Dong Qi Tusi, Natus and Wangtus, are also closely related to the Mongolians, but in the later historical evolution, they gradually split from the Mongolians and became Tu people, and all their customs, habits, languages and other customs are the same as Tu people. This history of national identity change is a realistic example of national integration and assimilation.
Xiqi Tusi was originally a Mongolian. Ji Xing, the ancestor of the Yuan Dynasty, was an official of Wenli Gansu Provincial Academy, which belonged to him in the first year of Hongwu in the Ming Dynasty (1368), and was named as a deputy thousand households, which was hereditary.
According to the examination, Wang Tusi (native of Nanmuge) is in charge of hereditary affairs, with jurisdiction 1 1 Zhuang and family history 19 people. The chieftain (ancestors Misha, Xifan) is a hereditary commander, governing 5 villages and preaching 19 people. Gitus (native of Keppel, indigenous) is in charge of hereditary affairs, governing 6 villages and spreading 20 people. Tusiye (founder Xue Duerding, a native of Weiwuer) was in charge of Gansu in Yuan Dynasty, and he was hereditary, 1 village, 18 people. Gan Tusi (ancestor Temulu, indigenous) had 100 households in Yuan Dynasty, in charge of hereditary affairs, governing 2 villages and scattered 19 people. Tusi Zhu (originally from Qiu Tiemu, born and raised) is in charge of hereditary affairs, governing 2 villages, with a population of 17. The new Tusi (ancestral home of Qiu) has hundreds of hereditary families, governing 3 villages with a population of 18. Latus (the ancestor of Haravan, the indigenous people) is in charge of hereditary affairs, governing 2 villages and spreading 15 people. Lu Tusi (the first ancestor of the Ministry of Industry lost his wife, Mongolian) is a hereditary commander-in-chief, governing dozens of villages in Zhuanglang, Gansu, with 19 people. [5]
Generally speaking, once people of different nationalities or nationalities have contact, they will learn from each other, marry each other, merge with each other and assimilate with each other. In the period of social unrest or regime change, people will migrate, wander or flow at will, which makes this mixed situation more likely to happen. As a result of the expansion of Han people in all directions and the influx of refugees during the period of turmoil, the original pure geographical concepts such as Siyi and Zhongyuan were completely broken, and the concepts of ethnic groups such as Nanman, Beidi, Xirong and Donghu began to change dramatically, showing a distribution pattern of large mixed communities and small settlements on the whole, which formed the so-called "multi-integration pattern of the Chinese nation." The integration of Han nationality and ethnic minorities makes the physiological concept of race disintegrate physically and physiologically. Cultural identity has become a symbol and boundary to distinguish each other. The change of the concept of regional identity extends the boundaries of a nation or ethnic group and makes cultural diversity possible. Language borrowing and dual-use are becoming more and more common, and there is a growing trend; Inter-ethnic cultural infiltration and cultural integration in the region have further influenced each other, and cultural exchange and dissemination have become a trend, which is manifested in the further strengthening of the diversity and multi-source characteristics of religious identity, such as the introduction of Tibetan Buddhism in Hehuang area, and the coexistence of primitive religions such as Bonism and Shamanism with Chinese Buddhism and folk Taoist beliefs, which is an obvious example.
Fourth, conclusion.
According to the theory of ethnic identity, the selective change of ethnic identity is related to instrumental rationality, which is the so-called instrumental theory of ethnic identity. Although the factor of regional identity is also very important, what is more crucial is an interest game of identity choice, that is, whether this selective transformation of national identity can bring benefits or vested interests to the selector. Therefore, when the villagers are faced with identity games, such as inter-ethnic marriage, the relevant national policies (such as regional ethnic autonomy, promotion of ethnic cadres, and proper care for students' further studies, etc.). ) will be an important influencing factor. However, this national identity will also involve other factors, such as regional identity, living pattern between ethnic groups, communication level and other emotional elements.
Hehuang Valley and Hexi Corridor are T-shaped. This area has been an area where Chinese and foreign traffic and ethnic groups live together since ancient times. Besides the Han nationality, there are more ethnic minorities. Qinghai and Gansu have always been places where many ethnic groups live together and live together. Historically, this area has been a national corridor where many ethnic groups have been migrating, separating and merging. Many ancient nationalities or ethnic groups gradually disappear in the process of continuous migration, differentiation, integration and assimilation, but new nationalities or ethnic groups continue to emerge, form and grow. Some scholars, when studying the ethnic origin and source of the Tu nationality, overemphasize the monism view, and think that a nation must have a national component to occupy the main position, either one or the other, with Tuguhun as the main body or Mongolian as the main body. This research mode is bound to make our research easy to get into trouble and difficult to make a breakthrough. In fact, if we look at the historical development track and the evolution history of historical geography in Gansu and Qinghai, we can see that there have been a series of evolution processes such as multi-ethnic migration, separation, integration, re-differentiation, integration, differentiation and assimilation in this area. Many ethnic groups blend with each other and live in harmony, and each ethnic group is more or less mixed with other ethnic groups. Furthermore, the formation of the Chinese nation itself is an evolutionary process of mutual absorption and acceptance among all ethnic groups. In the history of China, the process of mutual communication, mutual absorption and mutual integration between different ethnic groups living in different regions is an evolution history of a nation or ethnic group from a local region to a whole region, or a history of group identity variation. This process is not only manifested in the snowballing development and expansion history of the Han nationality in the Central Plains, but also in the history of mutual absorption and integration of many ethnic minorities living in Siyi.
Q:
Can you help me find some historical materials about immigrants in Zhuji Lane?