ASIMA: A song in blood

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

but there's a difference between the two.

"the song by wang yufang is "ashma" in popular style, and the song by bishma in beemore." the director of the institute for the management of cultural property of the stygian autonomous district of yunnan province said that: “beymore is a very old, very primitive tune, which strictly follows a five-word, five-word medium, which is more fixed.

the bimmer tone slowly evolved into a folk one.

it is relatively more lively, allowing singers to participate in their own understanding and play.”

the solemn bemo will sing 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.

where the ashma of beemore went, he would be extremely careful if he took a copy of his hand.

"it's all right to throw one of these clothes, and i'll die if i lose a copy." he worked in the mandarin research unit of the land princes of shilin county.

he was a soldier.

he's seen the world.

he's a family of bharma, and that's who he is.

“when i was 34 years old, i inherited my father's career as bemo, but i was very uninterested and reluctant.” as his understanding of the bimore culture developed, he became increasingly aware that it was an area of “interest and need to learn”, and then came silently to study and explore.

: "systemic learning of ashma was also after 34 years of age, but my father's singing was already impressed when i was a child." 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 sing "ashma" for the full moon, we marry our daughter-in-law, and we sing "ashma" for the dead, and "ashma" has become part of the daily lives of our sani, our wedding and funeral ceremonies and other customary practices.” "a nation must have its own culture, writing and clothing to call it a nation.

as long as i have a breath, i will serve my national culture.” this is not an empty word.

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.

“like journalists, when i hear different tracks, i write down the meaning and then turn the oral language into a written one, which is constantly being revised.

if you don't like it, you can delete it." now, the bimore scripture he personally recorded is one taller.

as far as the heirs are concerned, it's been working.

"ashma" by beemore is written, but it's in memory。if there is no one to learn, the bimos version of "ashma" will be like a song, with only words left, but no one can sing it.

the young man often came to him curiously to look at the bimore scriptures, and asked.

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

"if you want to learn, you don't need money." every year, the shilin county democratic council conducts training courses for ethnocultural heirs, who are required to attend classes to teach them the language of the tribe, to regulate its usage and to teach the bimo culture.

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

according to tradition, beemer is family.

he has a son, “but he will never learn”.

and he did not force him, and he said, “the congregation does not teach, nor does it teach.” if your son doesn't want to, forget it." he wants to find someone who's learned and who has a certain ability to learn and can be trusted to succeed.

"better be family-style, more reassuring." quiet, he groaned.

wang yuang sings "ashma" and "p" and "asima" by the line of the king's jade edge, which is thin and dark because of years of work.

she does not speak, nor does she dare to look at people, nor is she free at all times, and is always low on her head.

for her, it is both an honour and a burden for her to be the heir to the intangible cultural heritage project at the national level.

the number of people interviewed was a little delayed because she had a lot of work to do.

but anyway, singing is fun and performing is fun.

no matter how many people sing, she's confident, and when she's quiet, she's ashamed and smiles.

although 66 years old, their voices are still bright and their memories are very good.

you know, she sings "ashma," with no lyrics, no tunes, just memory.

wang yu fong's great performance comes from his father's teaching.

from the age of 14, she followed her parents in singing "ashma." at a young age, it becomes a local “gold voice”.

wang yuang and his other partners reportedly went to the army to perform with condolences during the pre-war period in response to viet nam ' s self-defence.

there are also rumours of inviting them to perform in beijing, but due to the fact that the production team points, it is impossible to spare time and has to do so.

the asema is dubbed a chorus of the sani, albeit a ministerial verse, but it is a very important part of linguism, and people of different ages, on different occasions, can sing different sections.

as a result, “it is very rare to sing "ashma" at once, and it is difficult to know how long it will take to finish "ashma".

“but one thing is certain, however, that in the saniyan area of shilling county, there are a lot of people who sing parts of the song, and very few can do it in its entirety.” he estimated that there would be no more than five。wang yufang also failed to sing "ashma" in its entirety, knowing that it would take "a long time" to finish, but she was confident that she could sing all the songs.

"the line is complicated, but in the hands of a girl, it's all organized.

look how smooth the fabric i knit." sitting in front of a knitting machine in a hundred-year-old house, wang yufan woven it with skill and singing “weaving songs”.

when she goes to the mountains and lays her sheep, and faces the silent mountains, she will also hum the familiar ashma.

because the words and tunes of " ashma " express all the joys, anger, sorrows and joys of the sani people, they sing " ashma " on different occasions.

there is no doubt that ashma has been incorporated into the blood of a 66-year-old folk artist.

however, while ashma is an integral part of wang yuang's life, her children are not interested.

her grandchildren were interested, only to attend school every day, without time or environmental studies.

: “despite the country's rich ethnic culture, ashma's singing is difficult with her voice and memory, and so few people are good at it.” the square peak says.

wang yufang also welcomed young people to the assma concert, but she was upset that no one had come.

the only thing the government can do now is to keep some of the clips and videos she sings as information.

“however, careful work has not yet been done on graphing, recording of lyrics, etc., and will have to go further in this regard.” this has been the case with regard to the intangible cultural heritage of shilling county.

(journalist wang jin/graph)