BJ: A BJM mission

there is no old dragon-bell appearance, no mysterious dress, no insinuation and talk, and bijon is the most famous of all.

: "bihuayu has a more complete grasp of the culture of the shilin tribe, which includes the bimo offerings, scriptures, historical literature, art and culture, which is known in the astronomical world, as well as his knowledge of the earth, which is not so many in the rock forest, and he is the most famous among the younger generation of the local people.

the city of the stygian autonomous district is small but well known for its well-known viewing area.

in the county, there are a number of fancy hotels, new buildings, as well as a wide variety of small shops, internet cafes, print shops, dry cleaners and, as in many places, a single urban layout, which makes it difficult to feel its original ethnic cultural elements.

this is where he lives and is committed to researching and teaching his bimo culture.

to be honest, it is not possible to associate the sight of bai huayu in any way with the noble, dignified and serious bimo.

he wears a light gray suit, is fluent in chinese, likes to laugh when he talks to people, gets excited and dances.

you can only imagine that maybe he's a different bemo? in particular, in the context of religious activities, bimo has greater authority and standing.

in fact, bimo is a priest or a wizard in the original religious activities of the zoro clan, equivalent to the senior intellectuals of the local people.

that's the best of the place.

“bewayu has a more comprehensive grasp of the culture of the shilin tribe, including the bimo rituals, the scriptures, the historical literature, the artistic culture, which is known in the astronomical world, and he is well versed in writing, and he is the most famous of the young generation of the local bimo.

last year, in the first list of representative heirs to the intangible cultural heritage project published by the ministry of culture, 54-year-old phuayu and 66-year-old wang yufang were listed as representatives of the oral culture of the folklore ashma.

they are represented, respectively, by ashma in bemo and ashma in folk.

however, biwayu indicated that his own " ashma " was only a small part of the culture of the patriarchs at his disposal.

he is more interested in showing his talents in the bimmer culture.

the bishops.

the son ' s unwillingness to inherit his father ' s vocation has put him in a difficult position to find a heir.

he regrets that part of his family's scriptures had been burned down during the times of the quran.

he said with some sadness: "that's all i regret all my life, the books were burned and my father died." the legacy of garments is the mission of bimo, who was the sixth generation.

the father of pwa-yu, who was a famous local bimo until his last birthday, was particularly proficient in chinese and he was involved in the preparation of the dictionary of mandarin。from childhood, the father was to pass on his own clothes, but the young bwayu had his own vision, and he did not want to be like his father, and he wished to follow a path different from his father.

"in fact, most of all, i'm not interested, i'm very reluctant, i'm too often just learning, and i don't care." bwa-yu said.

as a result, after completing his junior high school, he went to tibet at the age of 21, and seven years later returned to his hometown to collect tobacco leaves at the tobacco station.

when he was 34 years old, according to family tradition, he had formally inherited his father's patrimony, but at first he was very uninterested and reluctant, merely following his father's wishes.

however, as the understanding of the bimo culture continues to deepen, he increasingly finds this an interesting and necessary area for learning.

at the same time, the government has begun to attach importance to the culture of the nation, and it has been affirmed that the bimo culture is an important part of the culture of the quasi and is no longer considered, as in the past, a superstition.

it's really touching, and it's really inspiring him to learn.

so he began to study and study his ancestral scriptures.

“it is hard to learn, not only to carry the books from your home, but also to learn the writing of the writings.” at that time, he often worked on the same side of the job, endorsed the book and sometimes went to the other side of the book and rebacked it.

his endorsement was accompanied by a deeper understanding of the culture of zhuang and attracted by the culture of his own nation.

he regrets, however, that part of his family ' s scriptures had already been burned during the period of the revolution.

he said with some sadness: "that's all i regret all my life, the books were burned and my father died." at present, phuwayu has been hired as a researcher by the office of cultural history of the land princes of shilin county, a special non-staffed staff member.

he said, “they looked me in the eye for three months, and i didn't even notice it, and then they told me.” wherever he went, he had to be extremely careful with his handwritten copy, and smiled, saying, "it's okay to throw a shirt, and a handwritten copy will kill me." it was also after 34 years of age that the sms was systematically studied, but as a child, the father's performance was impressed and he could sing it all.

as a representative heir to the intangible cultural heritage project at the national level, phuayu could not stop talking about the fate of asema.

we have a full moon to sing " ashma " , we have married our daughter-in-law to sing " ashma " , and the elderly have died singing " ashma " , which has become part of the daily lives of our sani people, our wedding and funeral ceremonies and other customary practices.

speaking of which, he sings a song with a strong, sad, cold, old-fashioned face.

the ejection chapter of

is described as a very old, very primitive tune, which strictly follows the five words of the five words and is more fixed.

the bimmer tone slowly evolved into a folk one.

the civic tone is relatively more lively, allowing singers to participate in their own understanding and to play。quite a few days ago, the esteemed bemo sang at weddings, rituals, funerals, etc.

the folk singing "ashma" is irregular and can sing whenever they are happy, and girls can sing "ashma" when they embroidery.

bemo, bwa-yu and his grandfather.

the difference is that he has been trying to document the words of the bimo culture passed on by his grandfather, including ashma.

he said, “like journalists, when i hear a different paragraph, i write down the phrase and then turn it into a written one, changing it, adding the good part and deleting it if i don't like it.” now, the bimore scripture he personally recorded is one taller.

a handwritten copy of these texts is a valuable document.

wherever he went, he had to be extremely careful with his handwritten copy, and smiled, saying, "it's okay to throw a shirt, and a handwritten copy will kill me." his son will never learn.

he hopes to find someone who is academic and who has a certain ability to learn and can be trusted to succeed him.

in silence, he lamented that it would be more reassuring, preferably in the family.

"a nation must have its own culture, letter, clothing to call it a people, and i will serve my national culture if i have a breath." it is difficult to inherit, but without it, all national cultures will disappear, losing their roots.

he said, "ashma, like the beemore, is written, but it's in memory.

if there is no one to learn, then the "ashma" of the beemore will be like a song, only words, but no one can sing it." at the same time, he began to think about finding a heir.

however, as in the case of his father, he faced the challenge of finding a heir: the only son of bwa-yu is not willing to inherit his father's career as a bimo.

although he was helpless, he did not force his son, and he respected his son's wishes.

he said, “the men do not teach, the teachers do not learn.” there are also young people who come to him now, curiously looking at the bimore scriptures, asking him that.

it was a joke to tell them to teach them to read the language.

bwa-yu said if you want to learn, you don't want money.

every year, the shilin county democratic council runs a training course for ethnocultural heirs, who attend classes to teach them the language of the tribe, to regulate usage, and also to teach bimo culture, folklore, etc.

but it's not easy to find the right heir.

according to tradition, beemer is family.

his son will never learn.

he hopes to find someone who is academic and who has a certain ability to learn and can be trusted to succeed him.

in silence, he lamented that it would be more reassuring, preferably in the family。by virtue of their special place and role in the social history of the pilgrims, the pilgrim culture has formed a remarkable pilgrim culture in the national culture of the pilgrims.

with regard to the origins of the bimo culture, it is said that it was initially the leader of the moo clan.

later, the position of bimo declined and became a senior staff member and staff officer of the zhao chief.

in the light of the light of the above, the court was “repatriated” and the zhao land department was abolished, a “gentleman” was established to rule, and bimo was further deprived of his political status and turned into a priest specializing in religious affairs.

"p" is inherited by the pilgrim tribe of bimo and the pilgrim, the father and the son, and by each other.

they must be proficient, familiar with the scriptures and recognized by the masses.

their functions are to recite the hymns, to pray for good, to do good, to do good, to send ghosts.

as a rule, they are ordinary members of the village community, engaged in productive work, self-sufficient and, in the case of ritual activities, are the directors of the activities for which they are paid.

the religious functions performed by bimo in the social life of the pilgrims include: the performance of rituals in production; when young men and women get married, they must ask bimo to perform the wedding and sing the crying marriage song as a blessing to the new ones; attend funerals; treat people with ill health, etc.

in addition to the above-mentioned fixed legal instruments, bemo is temporarily using or making, as required by specific ceremonial activities, such as scepter, scepter, knife, antler, wild boar teeth, scavenger chains, leaf bells, gold and wood chips.

at the same time, bimo is also an “intellectual” of the traditional quasi society and is the successor to and transmitr of the quil'an traditional culture.

bemo has a good knowledge of chinese and is familiar with their literature and historical culture.

in many of the original religions, there is a great deal of content that reflects the history, myths, poetry and philosophy of the qin.

the famous narco-head's poem, ashma, was written in the hymn and preserved by the bimmer.

in the “cultural revolution”, bemo has been persecuted for being the god of the viper and is now officially recognized as the “twilight intellectuals”.

zhang goose/wan dynasty