[ Wang Hong Kong] Sweating into the ground

on 6 november 2004, i was writing at the office of the shanghai academy of social sciences, and suddenly received a telephone call from the cultural department of ningan city, heilongjiang province, informing me that mr.

fu young-in, a well-known multi-ethnic cultural heir, had died yesterday as a result of his illness.

it was as sad as a thunderbolt, and i sent a message of condolence to the post and telecommunications office.

but old fu, who had been over 80 years old and had visited him in recent years, was ill and less spiritual than he had been before, but he was like him 20 years ago when he spoke of the culture of the people, and his eyes were filled with god.

so, there was no psychological preparation for his sudden death.

even though fu has been dead for more than six months, he is still alive in my heart, his sweet eyes, his sweet laughter, still fresh.

i have 25 spring and autumn studies on minority culture in the north of china, and mr.

fu and mr.

fu ying guang are the leading teachers of my beloved academic career.

in the winter of 1980, at the literary institute of the faculty of social sciences of jilin, a western classical thesis professional, and at the invitation of mr.

fong-gu, i moved to the north-east office of ethnic and cultural studies of the literary institute, the starting point of which was the field survey of the peaceful manchurian folklore.

in the early spring of 1981, i gathered with mr.

cheng qian, led by the head of the room, with a lot of light.

fu spoke immediately of the legend of his fellow mandarin (fuča) predecessor, general zabusu, who was the first general of heillongjiang from ninggutaningan, who was a oxen in the south horsefield of the then-north-east region, and who had experienced resistance to the name of the saudi aggressors at the beginning of the mt.

the extraordinary experience of a 300-year-old clan hero, who, in his 300-year-old legacy, became an example, a miracle, of the formation, transmission and dissemination of folklore, of a long historical legend that reflects the history of qingjiu's civil-military struggle against russia, the defence of borders with life and blood, and the building of borders, when the local word is “speaker”, the full-language “uleben”.

moreover, the fact that, without exception, mr.

fong gwang is also a descendant of general sabusu, and that the fucha clan of heilongjiang has passed on a great hymn of the same subject — “the saga” — not only fills an important gap in manchuria literature, but also.

a typical expression of the essence of mangaic literature.

we're glad tanino's lucky to start the investigation.

in the following year and a half, i went to fu's home with mr.

cheng to hear the story of sabso.

seven and a half months before and after, almost day and night with fu.

it's often in the morning that you listen to fu, we make recordings, and in the afternoon, we tape them into text at the guest house。A few days later, together with Fu, we searched for the historical footprints of Sabusu in South Mae, South Lake Head, Hae Hae-guk site, Police River, Snow Springs, etc., and interviewed Guan Mok-qing, Mavin, Wenhai, Song Deok-kyu and others, who shared and collected the story of Sabusu locally.

Living under difficult conditions, I often found the cheapest meals in a small hotel with Mr.

Cheng.

With Fu, he smoked a few cents of the Red Quarter and discussed the Sabusu story, which was our happiest time, often laughing at his wife, daughter and son-in-law.

A year and a half has passed, and we have a deep relationship with the family of Fu.

Sabouse's long legends have recorded over 160 tapes, with over 600,000 transcripts.

In this melody of history, the history of the people of Qingchui, against the Soviet aggression, was vividly displayed, from the great emperor, Kang Hee, to the southern elites, such as Wu Myung, Zhang Tan Gung, who made an important contribution to the martial arts in Ningguta, to the local heroes of the northern nations, such as Mandarin, Oren Chun, Ownk, Hechtzer, Dagur and Mongolia, to the eight flag soldiers from all over the country, and the Han National Shield sailors from Fujian.

In the battle against Russia in the bloodbath, Jacquesa fought back in self-defence, and many major historical events, such as the negotiation of the Nebuchu Treaty, were specifically described.

From that point of view, the image of Sabussou as a hero against Russia has come out, while a large number of patriotic generals, such as Sar Hoda, Bahai, Valjean, Peng Chun, Langtan, Malang, and Lin Heung-soo, have all been vividly depicted and have come together into a hearty, patriotic hymn.

The Minister's legend, which reflects not only the important historical events surrounding the recovery of Jacquesa at the beginning of the day, but also the legendary experiences of Sabusu, the first General of Heilongjiang, from an ordinary cowling to the northern part of the town, presents a broad picture of the lives of the peoples of the North, such as Sabusu's sanctuaries, obscurantism, squalids, squirts of associations, sacred saps, the adventures of White Hills, and many little-known early folklore, reflecting the history of the peoples of the world who, through cultural exchange, have jointly advanced the development of civilization on the border.

The legends not only show the cultural traits of the northern minorities, such as Mandarin, based on their heroism, the great sacrifices they have made to defend the sacred territory of the homeland, their tremendous contribution to the building of borders, but also the profound display of the fraternal ties of the Han people to the flesh and blood of the various minorities, reflecting the history of the great cohesiveness of the Chinese nation and its development.

Fu is a very emotional person, so we listen to his story, and then our feelings go down.

For this legend has united his family's feelings and national spirit for 300 years.

We know from Fu that this legend was passed on from his uncle Fu Youngli.

Mr.

Fu Yongli was known by his people as “the three generals” for his good story of Sabusu and was persecuted by the Japanese police for passing through the streets and telling the story of Sabosa.

Before he died, he handed over to young Fu Young-in an outline of the story of Sabusu, which he inherited from his father, and told him to pass on his story from generation to generation。indeed, young fu young-ren was a man of his mission, and he was a man of his time when he was a village teacher, and when he was working in the “right” countryside, he worked tirelessly to collect and document the story of sabusu and had the opportunity to tell it on various pieces of paper.

by the time we recorded the sabusu story, fu was close to the mantle, then director of the ningan county office, but still saw stitches to collect the sabusu story and other multi-ethnic stories and folklore.

before we left, mr.

fu was asked to give a detailed account of the transmission and the flow of the sabusu story and to record it as a report of an investigation of more than 10,000 words.

fou's legacy, general heilongjiang's sapsum, is undoubtedly of great value in research and appreciation, both in terms of mandarin literature, cultural research and in subjects such as folklore, history and ethnology, and has invested almost all his life's work.

however, it is our deepest regret that, for financial reasons and other reasons, this long tale of epicism remained unpublished until his death.

in the early 1980’s, i and fu were unable to bear fruit for its publication in beijing, shenyang, changchun, harbin and the jintang, without prejudice to his love for and pursuit of national culture.

in the summer of 1983, at fu fu's home, we recorded another manchurian legend, " three dozen chidans " , for more than 30 hours.

this legend is the story of the hero of the ancient people of tang dynasty, who was the daughter of the king of tai hai, who was murdered by the traitors, the great englishman, but for the sake of the nation, she endured humiliation and insisted on marching out, three dozen ziddans to defend her homeland.

in the end, he killed his traitors, died bravely, became a god in the lake of mirror, and made the river of embroidery.

the legend shows a vast historical picture of suhai, chedam, tang dynasty, and the high heroism.

the story of fu is one of the most complete and wonderful of many of the red women's legends that have been circulated in the lake mirror and the pitan river basins.

in a survey conducted in xianchun, we found that some of the local manchurian clans had ancient customs that sacrificed red and green women under the tree of god, suggesting that the legend had a significant cultural impact among the manchurians.

when we recorded the story of the old red woman, fu brought in another local folk storyteller, guan mo qing, to tell us about another long story of the red woman, "big sword marriage," and we heard the beginning of the story, and we thought it was remarkable, recorded it and asked him to write it down.

a year later, at fu's home, we saw a manuscript from guan mo qing, union of swords, about 400,000 words, telling the story of the red woman and the grand tang prince in connection with the sword of swords, which involved a vast historical picture and figures of history, such as li baek, and a greeting stamp.

it is of great literary and historical value.

mr.

fu gave us a copy of the manuscript and instructed us to prepare and study it as soon as possible.

between the autumn of 1983 and the spring of 1984, zhang liyan, wang honggang, and cheng zhong, the red red woman, were taken to the stage by the new city theatre group of the jilin province of yazu county.

he served as an adviser to the play, and he was present at the rehearsal and taught the actors the manners and customs.

it is the first multi-clan drama from the multi-clan, and as a result it is called the multi-clan new-clan drama。Thanks to the rich and multi-ethnic style of the show, in 1985 the Peacock Cup was awarded to the National Council of Nationalities and the Ministry of Culture.

Fou, who has made an important contribution to this play, has been given a gift — a windsuit.

In the early autumn of 1984, Fulgung, Yeung and I travelled from Hebei to Hyeshiyama, where they explored and planned for several days the issue of the protection of the community ' s culture, and proposed plans for a documentary on the topic of folk culture, often at night.

At the beginning of the spring of 1985, with the support of Hong Kong's director, Deng Penteng, and with the support of Hong Kong's director, four feature films were filmed in the upper part of the Songhua River: Hai Dongqing, Man of Gualgaga's Zaman Ceremony, Chan Han's Army's Zhang Zaman Mas's Qian's Qian's Qian's Qian's Qian's Qian's Qian's Qian's Qian's Qian's Za's Qian's Qian's Qian's Zan, and the country's first Mandar's Za and Folket's documentary film, which was highly evaluated by famous religious scholars, folklore scholars, Jong Zhong Zheng, Jaji, Wang Zheng's Zheng's Zian and Ma's Qian, noting that it is not only an important first-hand source of cultural research, but also of general value to religious and folklore.

The news was broadcast on Central Television News.

In 1995, the popular film Hai Dongqing received the First Prize from the Ministry of Culture.

Following the production of these four documentary films, which opened new avenues for the preservation of national culture by modern technological means, Mr.

Fong-guang joined me in the production of more than a dozen popular documentaries.

In 1995, the old Fook, who was close to the age of age, went to Yanbian Wangqing County and, together with us and Mr.

Yuray and Chen Jie River, filmed the special film " Manu Eagle Festival " .

The documentary was successful, and Fu was one of the founders.

In the Manchurian legend of Fu, there are certain ceremonial acts and circumstances of Zamanism, so we have come to realize in our literary studies that: The Shaman religion is the ultimate centrepiece of the traditional culture of the Manchurian people, and it is not possible to understand deeply the Manchurian culture or to understand the Manchurian literature in a thorough manner, without understanding its forms and concepts.

So, after 1984, our research office focused on the research and research of Saman culture.

And when he was a teenager, he was a Zaman of Ningan Fucca and was familiar with the story of Zaman, which gave us a lot of Zaman history.

In the late 1980s, the Mandarin Myth of the Mandarin was published in the Northern Arts Press.

In the early 1990s, during his time as a Folklore consultant in the television show Nour Hachch, he told my house a dozen myths and a long story about the legends of the East Sea Cove, which contained a number of cultural content.

Lately, the old man's shaman mythology was reprinted.

Mr.

Fu has made an outstanding contribution to the formation and development of the school in our country.

Fu has devoted his whole life's blood and sweat to the culture of Manchuria, and although he has long been known as the glory of the Manchurian storyteller, he has been living a particularly simple life, and we have been investigating in the fields the bitterness of summer and winter, little known.

Although I was already an old man with a flower nail when I met him, he gave me and the young people of the team an unfailing incentive to work without credit.

Now, I'm close to the manicure, but as long as I remember Fu, my heart will be young。this spring, my horse worked so hard that he finally completed the third draft of general heilongjiang's "sabsu ' s " from fu.

as a result of the efforts of comrades such as jia changchun, wu kingchun, zhuongbong kung-guk, manchu's ministry of communication has been included in the ministry of culture's priority projects and fu's long stories have been included in the publication programme.

i pray that the old man's book will come to light to comfort him.

these books will pass on the noble human spirit of the old man, and they will be forever.

i'm sorry