"Angma Tu": The carrier of the Hanni Pass Culture

The Hani people are a nation that integrates multi -ethnic groups in the historical development of Yunnan. Due to the long -term closed state, he has not developed his own text. It is said that it is the only way of inheritance of its traditional culture. The "Angma Tu" activity is the carrier of the Hannutou culture. "Ang" is the spirit and strength; "Ma" is the mother and owner, and it is fully translated as the "mother of the village spirit, the master of the village soul", that is, the god of the village. "Angma vomiting" is the sacrifice of the villagers. This activity shows not only a special festival ceremony for sacrificing the gods of the villagers, but also basically reflects the full picture of the Hani traditional culture.

合?合 尼 尼 的 的 的 的 的? The ancestors looked up, the mountains were in the fog, and the grass was moisturizing ...

The wise old man nodded his head and approved the hometown of using Joho to be Hani ...

The mountain bag on the top is like an oblique hand, and the head of the village leaning against the crossed mountains, and the foot of the Zhae is built in this place. Here Bai Peng loves to find food.

Choosing Zhaji is a big deal. It is not a man who cannot be a person. The ancestors recommend the leader of Xidou, hoping to give wisdom and strength, and the Xidou takes out three shells to divination and auspiciousness. , A representative of He Miao thrive, a symbol of the prosperity of the six beasts.

寨 Hani is the Hani of Jianzhai. Everything has to be changed. It provokes the mountains, red, green and green, and the earth mushrooms grow everywhere. Little mushrooms are not afraid of wind and rain.

蚂 Hani is like an ant on the ant, and the fingers are calculated. Six thousand are already full. When the tree sacrificing the tree in February, the fat pig was turned over on the mountain. , Slowly people, the leaf is thin and not ...

There are heads, Bema, and craftsmen in the village. People can divide big things and small things. Although the ancestors died, the ancestors would not be forgotten. Hani's nice ancient and modern times, like Chunyu broadcast in the hearts of future generations!

This is one of the most classic masterpieces in the Hanni folk songs "Han Apecciti Sipo". In poetry, we can see the three "capable people" use their own wisdom to choose villages, Jianzhai, and manage villages. The story takes place in the village farmland. The context of the development of the plot is: the old man of the wisdom selects the village, leads people to build a village, and then leads the people to worship the villagers. Finally, the village village is prosperous and developed. In this illusion theme, it runs through the idea of ​​wisdom and hard work, so that there will be the idea of ​​spring rain.

Driven by the convergence mechanism, because of the longing for a better life, the Hani people have reached unconscious recognition of the picture depicted by the theme. They have the motivation to overcome difficulties and be willing to struggle in farmland. They regard each setback as one as one Powerful motivation, under the leadership of these common illusion themes, formed a unity of unity. For thousands of years, the Hani people have maintained an eternal rhetoric in the field of terraces- "Angma vomiting" excitement, passion and emptiness. In information dissemination, everything is experienced, direct, appearance, daily, and even attached. Because the Hani people did not have their own words, the deeds of their ancestors were verbally circulated and evolved into myths and legends. The spread of the Hani culture is the core content of sacrifice and witchcraft, and with mythology and legends as the intermediary conditions, which is extended in large quantities in the "Angma Twister" activity. During the ceremony, displaying the god of the gods is the most important content; these gods become the protector and hope of the harvest of farmland, and the history of the ancestors' struggle becomes their support and motivation.

Because terrace farming is a traditional production method of Hani. A series of sacrifice instruments that focus on "Angma Twana" as the core of the terraces are comprehensive carriers of Hani material activities and spiritual activities, and it is also an important channel for the inheritance and development of the Hanni mouth. The activity time is carried out in January or November each year, and the agricultural activities of the previous year are basically over. The terraces enter the plowing and recreational stage. Based on their long -term understanding, understanding and exploration of natural things, they divided the world into heaven, natural world, and underground world areas, forming a complicated group of gods. Out of the world's unknown, the awe of ghosts has been formed for a long time. Therefore, the basic connotation of the event is to pray for the central gods and series gods in order to obtain their shelter, so that the villagers and animals are peaceful and grain, and they seek a peaceful and harmonious nature and social environment for people. In the "Angma Twita" activity, the main prayer ceremony was carried out around farming activities. Whenever a prayer activity is performed, the entire event is often hosted by Miu. He is the most knowledgeable person in the village. When the ceremony is held, Mi Gu speakes cultural epic. The history of the ancestors' meritorious achievements is also outlooking the bumper agricultural harvest. In Miyu's presence, all people in the village are immersed in the admiration of the history of the ancestors and the fantasies of the future agricultural harvest, thereby forming a sense of identity.

The Hani people believe that Miyu will get the will of heaven in advance, and Mi Gu's words and deeds have become the creed of worship of the people. Miugu gradually became a family leader who had a power collection and supported the heavens and the earth. In the "Angma Twister" sacrifice, they were often responsible for quoting the scriptures of the ancestors to drive ghost charm, accounted for good luck, and painted mantras. Due to the changes in the times, different social conditions and cultural backgrounds in various places have made Miu unsurprisingly to make different degrees of renewal of the customs culture of their own ethnic groups, developing the Hani witchcraft culture, and thus becoming the eternal spiritual pillar of the clan. Essence

The "Angma Tu" activity is actually a phenomenon. If we analyze the "Angma Twisha" activity with the illusion theme analysis of the illustration mode of rhetoric, we can learn more deeply about the connotation of the Hani culture. The fantasy theme analysis believes that the theme of the illusion is larger, longer, and more complicated. As part of the rhetoric vision, it is composed of characters, plots, scenes, and approved. The fantasy theme and rhetoric vision can form an imagination key in the group, so that the members of the group can find their own position in the illusion theme. When they responded emotional excitement to the drama scenes, they agreed to a certain attitude, so the plot in the illusion theme became their motivation and spiritual pillar of their future action. Often the torture and suffering of this world are regarded as a punishment that they have not strictly followed the theme of illusion. Therefore, those dynamic rhetoric can be trusted to explain the senses of the senses. Those who are dramatic and satisfied with this behavior are not distressed by the opposite evidence in common sense experience. They are often encouraged by the goals and characters in dreams. As a result, we will find a series of internal factors that restrict the development of the nation. In social exchanges in social development, foreign culture often appears to be unpredictable when encountering the Hani mouth culture. The internal reason is the strong influence of the national internal illusion theme formed by the long -term self -protection state of the Hani nationality on chaos and quasi -chaos. These illusion themes make the nation at their current situation, maintain their traditions, and form the behavioral norms and moral constraints of the daily life of the entire group. The value of individuals cannot be developed and publicized. Of course, this is not conducive to the reference of their excellent culture to foreign cultures, and it is not conducive to the economic development of ethnic regions.

In 2013, the Honghe Hani Terrace was included in the World Heritage List. The Hani people strengthened exchanges with domestic and foreign countries with a more open attitude. Hani culture increasingly showed huge economic value. And more and more lively and powerful.

(Author Unit: Institute of Media Research, China Press and Publication Research Institute)

Source: China Social Science Network-Journal of Social Sciences of China

Author: Liu Jianhua

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