Turning to the ethnic distribution map of contemporary China, we see a large structure with a circular plate and a C-shaped ring belt. Most of the circular plates are inhabited by Han people, and most of the C-shaped belts are inhabited by ethnic minorities. In the southern half of this area, that is, Zhejiang, Fujian, Taiwan Province, Guangdong, Hainan, Guangxi, Hunan, Hubei, Yunnan, Guizhou, Sichuan and other provinces, there are She, Yao, Miao, Gaoshan, Li, Zhuang, Dong, Mulao, Maonan, Beijing, Buyi, Shui, and Li. Or the ancestors of all ethnic groups who originated or migrated here, in this ancient land, cooperated with nature and left a distinct historical footprint.
Up and down the Millennium, the years are long and thick. The people of all ethnic groups who have lived and worked in this ancient land of China for generations have created splendid material civilization and spiritual civilization, and also condensed various traditional cultural characteristics. Among them, from the Yellow River basin to the Yangtze River basin, and then extended to various places, the traditional culture (or Central Plains culture) with Huaxia/Han nationality as the main body of creation has long occupied a dominant position. It took Xia and Shang Dynasties as its embryonic development period, Zhou Dynasty as its gestalt stage, and continued to the middle of Qing Dynasty with a relatively stable paradigm.
The main economy in ancient China was a natural economy dominated by agriculture, and the family agricultural economy combining small and medium-sized agriculture with cottage industry constituted the cell of the whole social economy. The mode of "male ploughing and female weaving" is stable, the commodity economy is extremely underdeveloped, and the industrial and commercial class is sluggish. Accordingly, the rule of aristocratic bureaucrats constitutes the political pillar of China society. The power mechanism is unified and hierarchical, and economic and political functions penetrate into social life. Patriarchal system and patriarchal relationship have become an important lever to organize social life. During the Xia, Shang and Zhou Dynasties, the slave owners and nobles who were directly transformed from clan nobles followed the tradition of clan system, organized society according to blood relationship, and developed a set of patriarchal clan system to rule the country. During the Western Zhou Dynasty, the Emperor of Zhou was the leader of the whole Zhou clan and the master of the world. His brothers, illegitimate children, in-laws, etc. all became vassals of various countries and became sons of various branch families ... kingship and clan rights are one. After Qin and Han dynasties, feudal bureaucracy and patriarchal clan system were no longer implemented, but patriarchal clan system existed for a long time. Feudal families lived together and practiced a set of "pro" and "respect" ethics. There is also a subtle correspondence between family and country. For example, the state introduced family ethics to coordinate politics, compared the ethics of father and son, husband and wife with the ethics of monarch, preached that "filial piety is the foundation of loyalty to the monarch", evolved an ethical code system of "three cardinal guides and five permanents", and then formed a five-in-one organizational form of "heaven and earth, monarch and ministers, relatives, teachers and friends", forming a structural model of traditional social life in China.
China's traditional culture, rooted in the aristocratic patriarchal agricultural society, has experienced dual origins. Most of the early spiritual products are associated with primitive rituals and witchcraft, expressing faith and prayer in good gods and cursing and conquering evil gods, which can be called witch official culture. After entering civilized society, they gradually fell into the historian culture based on human relations, and the primitive gods were endowed with moral color and arranged in the imperial pedigree, which became the externalization of the essence of aristocratic rulers in patriarchal society. The original myth was distorted and dismembered, and the epic did not develop. The religious concept emphasizes the mutual induction of "destiny" and "human morality", and the function of literature belongs to educating people and "being the father and being the king". At the turn of the Spring and Autumn Period and the Warring States Period, hundred schools of thought contended, and there was a good opportunity for cultural choice. However, after a stage of struggle, elimination, absorption and evolution, Confucianism was established in the Han Dynasty. During the Han and Song Dynasties, Confucianism has undergone several changes, and the spirit of "ruling the country by virtue" has always been the authentic traditional culture of China. Taoism, represented by Laozi and Zhuangzi, has also been handed down for a long time, forming a complementary relationship between Confucianism and Taoism. Later, the introduced Buddhism was also transformed into a Chinese Buddhism-Zen Buddhism, which served the monarch, cared for parents, did good deeds and accumulated virtue, and "directed at the source of the heart". The complementary culture of Confucianism and Taoism has developed into a "three religions in one" with Confucianism as the mainstay and Buddhism and Taoism as the follower. (Note: See Chen Bohai's Macro History of China Literature, page 15-36, China Social Sciences Press, 1995 12. These two paragraphs have absorbed some ideas from this book. )
Southern minority culture is an integral part of China's national culture. Compared with the dominant China/Han culture (or Central Plains culture), it has many features and many outstanding features. For example:
Southern ethnic minorities also mainly manage agriculture, but compared with the agriculture in the central plains, most of them manage mountain agriculture, and their culture has distinct characteristics of mountain farming culture.
The main activity areas of ancient southern nationalities were the southern continent south of the Yangtze River, east of the Yalong River, Yunnan-Guizhou Plateau and the South China Sea. There are many mountains, rivers, lakes, wide vegetation coverage and large annual rainfall. Therefore, their culture shows distinct regional characteristics of southern mountainous areas. Specifically, each nation has different characteristics. The Tibeto-Burman language family lives in the plateau and mountainous areas, mainly in dry land crops. Its literature has plateau characteristics and is often associated with wasteland, wild forest and slash-and-burn cultivation. Zhuang and Dong language families mostly live in the waterfront mountainous areas, mainly paddy crops, and their literature has a charm of water town, which has an indissoluble bond with rivers, lakes, frogs, dragons and snakes, storms, thunder and lightning, birds and snails. The former is bold and deep, while the latter is euphemistic and delicate.
The natural environment in southern mountainous areas, with good weather (warm and rainy) but no geographical location (high mountains and low valleys), has potential but is not cheap, which brings people hope and difficulties. People struggle in hope, temper in difficulties, and cultivate tenacious vitality and unyielding national character through long-term practice of adapting to and conquering nature. This constitutes an important part of the characteristics of farming culture in China's southern ethnic mountainous areas. Reflected in literature, it is their strong pursuit spirit and tragic consciousness with some primitive wildness.
The image of Chiyou, the leader of the southern nationalities, first seen in China's classics may be the symbol of this primitive wildness and spiritual pursuit. The legendary Chiyou and his eighty-one brothers, "combined with animal body language, bronze head, iron forehead and eating sand and stone, made a staff, sword and halberd, and made a big crossbow, which is famous all over the world." ("Tailan" Volume 78 quotes "Arowana River Map") The common cloud Chiyou has four eyes and six hands. ..... The tooth of Chiyou is two inches long and unbreakable. " ("Yi Shu Ji") such a human-god, "Historical Records? The Biography of Five Emperors calls it "violence" and "big hat"? "Fighting" refers to eating "greed" ... which contains people's criticism of moral vision, but it also vaguely shows the strong pursuit of primitive desires by southern nationalities. Accompanied by this spirit, the southern nationalities are willing to endure suffering and even sacrifice their lives for their ideals, perseverance, tenacity and tragic consciousness. For example, in the original epic, the mountain giant "hit the stone mountain with his hand", "his fist swelled like a ball", "kicked the soil ridge with his foot" and "kicked off all his toenails"; In the epic of migration, people are determined to win after a long journey. In heroic epic, heroes struggle and sacrifice. ...
In the important period of the change from consanguinity to geopolitics, most of the clan consanguinity was preserved and gained a positive form for itself. However, most of them do not have strict hierarchy and strict ethical norms, but have strong or weak group cultural characteristics.
Due to the natural environment, social development and other factors, many ethnic groups in the south have been in the clan society for a long time or retained some systems with the nature of clan society after the primitive land has already entered the class society. On this point, there are many records in China's classics. For example, in the Spring and Autumn Period, Baipu was still in a dispersed social state. "Zuo Zhuan" was published for sixteen years, and the Chu Jia said, "Bai Pu left home." Du Pre-note in the Western Jin Dynasty: "Baipu, Yi also; Puyi has nowhere to gather, and he will go home when he sees difficulties. " Tang Kong's Ying Da Shu: "Puyi has no monarch and no president." In the Han Dynasty, all ethnic minorities in southwest China, including Puyi, were collectively called Southwest Yi. The Biography of Southwest China describes their social situation, saying that Zhang and Kunming "migrated with livestock, lived without a fixed place and had no monarch." Fujian, Ouyue and Luoyue, which live in Lingnan and other places, have also been in clan society for a long time. The Chronicle of the Charters of Past Dynasties says that the Vietnamese people "plow together, father and son bathe together, regardless of national boundaries and generations ... share happiness and security." Until the Sui Dynasty, some ethnic groups were still in a similar social state. Sui Shu? The Biography of Nan Man said: "Nan Man is a hybrid and lives in the wrong place with China people. It was called "Hundred Leaps" in ancient times.
After the Sui and Tang Dynasties, the primitive clan social forms of some ethnic groups did not change, and their residual forms even continued into modern times. Some nationalities entered slavery, but most of them did not last long; Most of them quickly transferred to the unique feudal lords system. The replacement of social system has not brought much influence, and most ethnic groups maintain relatively primitive commune relics. It was not until the Qing Dynasty that most ethnic groups began to develop the landlord economy.
In connection with this, most of the internal social life of southern nationalities has the characteristics of group culture. Among many ethnic groups, clans and family organizations in geographical villages still exist, and some even continue to modern times, such as Lisu's "early Russia" and "body Russia" and Hani's "valley". Most of the social life within the nation is unified and harmonious, including democratic social organizations in the residual form of primitive rural communes, and authoritative intangible norms and tangible conventions. Dong people live in groups. In many places, each surname in a stockade has a certain living range and the title, organization and natural leader representing the surname, such as "Ning Lao" and "Xiang Lao". Having a Drum Tower or a public house is not only a symbol of a family or stockade, but also a "customary law" agreed by * *. They may form articles and carve stone tablets; Or compiled into "chanting words" and circulated among the masses. In addition, there is also an alliance organization between villages and villages-"money". (Note: See "A Brief History of Dong Nationality" on page 19-2 1, Guizhou Ethnic Publishing House, 1985, 10. ) Miao people still have a system called "Ichiro". In the forum, everyone is equal, and the host "Li Lao" is no exception. "Ichiro Ci" wrote: "Ichiro is followed by everyone, and Ichiro is known to everyone: everyone goes up the mountain and digs the ground; Everyone should eat it, and everyone should wear it. Everyone is a family and has commitments. They eat a bite of meat, drink a bite, eat two bites of meat and drink two bites. " (Note: Collection of Folklore MaterialsNo. 14, compiled by Guizhou Branch of China Folklore Research Association. Dai people in Xishuangbanna have successively established slave local governments such as Meng Lingguo and Jinglong Jin Dianguo, and feudal lords local governments, but there are still various forms of rural commune organizations in villages. In many ethnic groups, attaching importance to the cooperative relationship between individuals and the "sequence" of generations has formed a moral trend of unity and mutual assistance in production and life, respecting the old and loving the young, which undoubtedly has the remains of ancient blood morality. It constitutes an important life foundation of group culture, making this group easy to condense and unite, and easy to form a center and order. These group production and life styles handed down from generation to generation have cultivated the spirit of collectivism within the southern nationalities.
Another notable feature of the cultures of the southern nationalities is that they have the same totem, the same ancestor, the same ancestral birthplace, the same traditional festival activities and the same living customs. This has formed a bond between them to keep in touch with each other, and also formed a big environment for them to carry out group cultural activities and a soil for breeding and spreading group literary and artistic works. Many ethnic groups have regular or irregular ceremonies to offer sacrifices to their ancestors on many occasions, thus giving birth to primitive ethnic epics and dance games that express totem dynamics and ancestral life. The original epics of all ethnic groups are sacred objects in their minds and have the nature of "national songs". Miao people in southeastern Guizhou worship maple trees and often sing "maple songs" on various occasions to show their identity. Yao and She people worship Pan Hu, the dragon dog. She people invite strangers from afar to sing "Pan Husong" in the music world first, so that the host can know whether this is the custom of She people. They also use various production links and life etiquette to commemorate their ancestors. For example, at the wedding, the singer is invited to sing "Song of the Flood" to praise the achievements of ancestors in breeding human beings; At the funeral, the wizard was asked to recite the guide book, flashback the route of ancestors' migration, and guide the deceased back to their distant hometown to reunite with their ancestors. All these make the original epics and migration epics of all ethnic groups continuously processed and improved. People also carry out various traditional ethnic festivals in collective form, such as ancestor worship, duet, bullfighting and dancing. Their usual costumes and handicrafts also have certain group signs, such as Yao imitating the head, tail and ears of totem dragon dogs, sewing clothes and hats, and imitating totem images on clothes and ornaments. These customs maintain and develop national identity psychology, and also catalyze national literature and art.
The characteristics of southern national culture also determine the emergence of more extensive group literature works of southern nationalities, such as heroic epics and narrative poems. People's memory of ancestors, nostalgia for old friends, praise for heroic achievements and pride in national history are the driving forces for the creation of national heroic epics and narrative poems, while the national production and lifestyle includes various mysterious or recreational activities and group consciousness cultivated on this basis, which is the cultural soil for the germination, survival and dissemination of group literature works.
Many ethnic groups have experienced military democracy and wars between tribes. China's ancient books recorded the wars between tribes in the Central Plains and surrounding areas in the legendary era, such as the battle between the Yellow Emperor and Yan Di in Hanquan, the battle between the Yellow Emperor and Chiyou in Zhuolu, the battle between Zhuan Xu and Gonggong, and the battle between Yu Shun and Sanmiao. However, perhaps because the Central Plains society entered the official culture of Chongde earlier, the war on these forces did not leave any great works in literature. After the Central Plains has already entered the feudal society, there are still many tribes and frequent battles on the land in the south. According to some Yi and Chinese historical records, during the Han Dynasty, Yunnan Kingdom, Dongchuan Department, Mang Department, Wumeng Department, Ailao Department, Awu Department, Guhou Department (Constant Department), Qunie Department (Nuobu), Yele Department, Azhe Department (later Shuixi Department), Bole Department, Wusha Department and Yena Department successively appeared in the southwest. According to the records of Dai language history books, after the collapse of "Sang Mu's End" era (the democratic era), the whole Southeast Asian Peninsula was covered with countries or tribes of all sizes, such as Piwu, Funan, Shan, Babai Daughter-in-law, Jinglong and Lanna. In these countries or tribes, there are constant disputes and frequent warnings. Corresponding to these historical materials, both Yi and Dai people have spread heroic epics, which are grand in scale and magnificent in scenes, and can be called a historical picture showing the national social life in an all-round way.
Another feature of southern ethnic culture is the weakness of feudal ethics. "Rite" is an important category of China's ancient ethical culture. It originated from religious sacrifices, and originally referred to the etiquette in sacrificial ceremonies. After entering the class society, the rank used to show identity has gradually transformed into the moral norms and codes of conduct to maintain the hierarchical system. The different social development and cultural traditions of different ethnic groups in the south determine the limited influence of feudal ethics. In the Zhou Dynasty, rites and music were important symbols to distinguish China from barbarians. When Zhou Pingwang moved eastward, some people in Yichuan saw people offering sacrifices in the wild and were deeply touched: "It's not as long as a hundred years. Is this awesome? " The ceremony will die first. "In the Zhou Dynasty, Rong mainly refers to tribes. At that time, the Central Plains people regarded it as a breach of etiquette, so some people saw Yichuan people with long hair and offering sacrifices, saying that it was about to be honored because of the breach of etiquette. In addition, the difference between men and women and marriage issues are regarded as important contents of "ceremony" by Central Plains people. " "Guanzi" said: "There is no distinction between men and women, so the people are shameless. "In the southern minorities, the restrictions on men's and women's communication are far less strict than those in the Central Plains. People don't think that "local women sit together" and "flirting side by side" is disgraceful, nor do they think that it is inconvenient for men and women to "sing in groups of three or five". Even under the situation that the feudal ethics had a great influence on the southern minorities in the later period, there was room for "freedom of love" in addition to "freedom of marriage". Based on this, the lyric poems of southern minorities in the early stage were less influenced by feudal ethics, while the lyric poems in the later stage were particularly strong in anti-feudal ethics.
Like the people in the Central Plains, the spiritual products of the people in the ancient South are mostly associated with primitive rituals and witchcraft. Moreover, after the awakening of rational consciousness in the Central Plains after the Western Zhou Dynasty and the cultural collapse into a historian culture based on human relations, the people in the south still retain some innocence of human childhood for a long time, mythical thinking still exists, and witchcraft prevails. "Lu Chunqiu? Yi Bao said, "Jing people are afraid of ghosts, and the more people believe in them. "Liezi? Fu said, "The ghost of the Chu people is more human. "Lv Hou? Geography also said: "Guangdong people are vulgar ghosts, but their temples are all ghosts, and the number is effective." "... Guangdong Li Wuyue Ji Temple, Antai has no altar, and it is also a ghost in the gods and a chicken divination. "Yan Shigu's Note:" Common ghosts say that their land is still common. " These customs continued, forming a long-standing witch culture of southern minorities.
Witchcraft culture is the product of the combination of primitive myth culture and witchcraft culture. In the southern region, mountains are high and forests are dense, clouds cover fog barriers, and lightning and thunder are easy to cause mystery and stimulate people's imagination; The naive perception and thinking mode of primitive ancestors made them pin their unfulfilled desires in real life on some mysterious power of fantasy; The group life style has also brought convenience for them to carry out mysterious group activities ... These have provided a good ecological environment for myth culture and later witchcraft culture, and shrouded the minority cultures in southern China in a relatively strong witchcraft atmosphere. Primitive beliefs, such as the concept of soul, animal and plant totem, ancestor worship, etc., exist in the lives of many ethnic groups to varying degrees, and many ethnic groups believe in "spirit" or "ghost". In their minds, there is no space limit for soul activities and no time limit for soul survival. Between heaven and earth, between ancient and modern times, I can fly and gallop. They believe that not only people have souls, but all things in nature, such as the sun, moon, mountains, rivers, birds, beasts, boulders and strange trees, have souls. They believe that ghosts can be divided into good and evil. In order to pray for evil spirits and reward good spirits, it is necessary to kill animals and sacrifice ghosts regularly or irregularly. Priests and wizards also play a role in the social life of many ethnic groups. The Records of Huayang Country by Chang Qu of the Eastern Jin Dynasty? Nanzhong said: "If there is anyone among the Yi people who can give in to the' kind of people', it is called the' old man' and must be the master." "Old people" were priests and tribal chiefs at that time, that is, "Bimo" at that time. The original epic "Twelve Slaves Bureau" of the Hani people said: "Without leaders, the stockade is unstable, there is no Bema (wizard), the world is restless, and there are no craftsmen, and everything is prosperous. "Pastors and wizards are also the main intellectuals in many ethnic villages. Sacrifice and witchcraft ceremonies with primitive religious colors are also common. After the introduction of Buddhism and Taoism, except for the Hinayana Buddhism of the Dai nationality, most of them were strongly influenced and reformed by the original witchcraft of their own nation, or combined with it to form a mixed form of two religions or three religions.
Witch culture is closely related to southern national literature. Many myths, hymns, primitive epics and even narrative poems are sprouted from sacrificial words and spells in various sacrificial ceremonies and witchcraft ceremonies, and are shaped by the continuous processing of priests, wizards and singers from generation to generation, and are attached to various ceremonies with primitive religious significance and spread. Sacrificial words and incantations are also the main "written literature" (or "classic literature") recorded by many ethnic groups in their own languages or by borrowing Chinese characters, which constitute an important wing of southern minority literature. Witch culture also provides a spiritual atmosphere for the spread of some mysterious literary works. More importantly, based on the concept of "chaotic time and space" and "unfettered soul" of primitive ancestors, witch culture narrates in a mysterious form, which makes some narrative structures full of magnificent scenes, majestic momentum, infinite space and eternal time, and "roams in Wan Ren with beautiful hearts", forming a magical and mysterious style and multi-tone colors, showing unique art.
The last outstanding cultural feature of southern minorities is oral culture. In ancient times, except Yi and Dai, which have a long history and are widely used, most other ethnic groups did not have their own national characters. They transmit information, accept experience, exchange feelings, inherit culture and so on, mostly relying on sound, body, especially songs. Linked to this, singers from all over the world come forth in large numbers, songs and poems are handed down from generation to generation, the genre is prevalent, and karaoke bars are often open. People hold singing and duet activities at weddings, funerals, festivals, visiting relatives and other occasions. Singers participate in singing competitions and singing competitions in various venues to show their talents, show off their knowledge, improve their reputation and strive for honor. Many ethnic groups spend their whole lives in the ocean of singing from birth to death: after birth, they listen to their mothers sing a cradle lullaby; At the full moon, listen to friends and relatives singing full moon toast song; Find an object and express your feelings with songs; When celebrating, entertain with songs; After I die, I want to go home in the sound of sadness and music. Oral culture has brought many characteristics to the creation and dissemination of national literature. The narrator or singer of oral literature always faces the audience, often accompanied by the melody of music and the rhythm of dance. The reaction of the audience and the atmosphere at the scene often make them feel high and quick-thinking. They speak or sing their works brilliantly, and even add many vivid details. In this harmonious atmosphere, oral literature can often play a very good role, and singers can often mobilize the enthusiasm of continuing to sing or even create. Some ethnic groups also have some written documents, some in Chinese characters and some in national languages, which are mostly used to record oral works for singers to sing.
The characteristics of the oral culture of southern nationalities have formed various oral inheritance forms such as national myths, epics, narrative poems and ballads, and formed their various oral communication forms, which determines that they are a dynamic structure. They are constantly appreciated by people in oral communication, constantly improved, constantly transcending from practicality to aesthetics, and constantly developing from "tools" to artistic forms.
The cultural characteristics of southern ethnic groups are deeply rooted in people's social life, which are manifested in literary and artistic forms, and also form an inherent background when they collide with foreign cultures.
three
In ancient times, primitive people of all ethnic groups in the south lived in an extremely harsh environment and struggled under extremely difficult conditions, struggling tenaciously with scorching sun, raging floods, raging wildfires and fierce beasts. Because of the crude production tools and low technical level, the hard work and great sacrifice of primitive people often get meager returns and a life without food and clothing. This situation led to the primitive people's strong desire to conquer nature. At the same time, in ancient times when the production technology level was extremely low, people had to live in a "social" state in the face of nature as an alien force. They must unite and cooperate with Qi Xin to gather and hunt in a collective way, which makes them psychologically full of the desire of "seeking common ground". Furthermore, the primary psychological function of primitive people combined with their living environment and practice also formed an integrated chaotic consciousness: the boundaries of various space-time fields are fluid and vague, and an integrated chaotic existence form or life form runs through everything in the world. When human beings enter the clan society, the combination of conquering nature and relying on spiritual things, pursuing reproduction and tracing back to the source leads to the emergence of clan totem.
Totems of ancestors of southern nationalities are diverse and colorful. They spread to the Central Plains and surrounding areas, and were recorded in China classics such as Shan Hai Jing, which became myths and legends of exotic countries and nations. Feather Republic, Egg Republic, Snake with God's face and some people with wings are another form of totem image and totem myth of southern nationalities. This kind of totem image and totem myth is so rich that it has been constantly appearing in various ancient books until the Han, Wei and Six Dynasties. Lin Jun, whose soul turned into a tiger, Tiger Pan with colorful hair, Jiulong, whose father is a dragon, and Wang Zhu, who was born in bamboo, all have their own unique styles. They added a unique series to the myth of China.
Primitive people's pursuit of common ground and worship of natural things began with the awakening of their own existence. When human beings began to abstract natural forces into some form of "god", they also began to feel the prestige of ancestors and senior leaders from the accumulated collective consciousness, began to deify ancestors and senior leaders, and created a number of heroic images facing their clan ancestors. People integrate themselves into these images and put them on the side of competition with natural forces, creating the myth that these heroes started the world or fought against and conquered natural gods. Different from the fact that the female land reclamation gods in the Central Plains have not been fully developed, there are many myths about female land reclamation gods in all ethnic groups in the south, such as Miruotuo of Yao nationality and Muluojia of Zhuang nationality. In particular, Pangu, the great pioneering spirit that appeared in wild Viet Nam, was brought to the forefront of China's ancient history system, thus finally completing the stereotype of China's ancient history "from Pangu to the present". The myth of Fuxi Nuwa, which has been circulating for the longest time in the history of China mythology, spread to the southern region, and also combined with the flood myth of all ethnic groups in the south, forming a new and richer narrative structure. In the field of poetry, Song Yue by the ancient Yue people and Song of the White Wolf by the ancient Qiang people have been translated into Chinese successively, which have become precious bilingual works with unique value in China's literary heritage.
In the southern ethnic areas in the pre-Qin period, people and gods were mixed for a long time, and ritual witchcraft persisted. Playing the piano in Chu or Yuedi is related to burial customs, and the myth of shooting the sun is related to witchcraft. Literary forms everywhere show fanatical emotions, strong witchcraft atmosphere, magical and grotesque images and plots. Qu Yuan roamed Chu and was deeply influenced by the cultures of all ethnic groups. His works, such as Nine Songs, Evocation of Soul, Tian Wen and Li Sao, have absorbed the nutrition of Chu myths and legends, folk songs, sacrificial words, incantations and customs in terms of subject matter, content, language and form. The images, structural forms and singing customs of the gods in Nine Songs can be found in the myths, divine songs and circulating forms of the Chu people. In a sense, the romanticism in Lisao is the artistic expression of witchcraft in the life of all nationalities in Chu, or its romantic life and ideological basis are witchcraft of all nationalities in Chu: "Journey to the south in the era of the epoch, Zhong Huayan" is the art of speech; "The road to Xiu Yuan is long, and I will go up and down" is fugue; "Suo Qiongmao's life is full of happiness, and the spiritual atmosphere is the rest of it" is divination ... Zhuangzi was born between Huanghuai and where Miao ancestors lived. The concepts and myths described in "Zhuangzi" have penetrated into the cultures of many ancient tribes, such as Sanmiao, and absorbed the works of many ancient tribes, such as Sanmiao. "One spirit meets the world" may come from the original beliefs of Sanmiao and Baiyue, and "become a butterfly" may come from the totem worship of Miao ancestors. The latter also constitutes a famous "prototype" in the history of China literature, which can be continued in many works of later generations ... The artistic style of Songs of the South is to break through time and space, gallop freely and be magical and magnificent, and the brushwork of Zhuangzi is more or less influenced by the mysterious narrative form formed by the ancestors of all ethnic groups in the south on the basis of the concepts of "chaotic time and space" and "unfettered soul"
During the Ming and Qing Dynasties, the influence of Chinese culture on the southern minority areas reached a climax, and the authors of Chinese poems expanded to the national toast writers in the Ming Dynasty and the general public in the Qing Dynasty. China folk songs have been popularized in ethnic areas and become an important form for national singers to express their feelings. Many literary works of the Han nationality were gradually introduced, and were adapted into narrative songs, lyrics or dramas by people of all ethnic groups according to their own national life characteristics, forming different versions of these works in the form of minority languages. Among them, famous people such as Liang Zhu, Lu Ban and other folk stories, Liu Jing, Jin Zhuan and other opera novels, as well as some stories in Romance of the Three Kingdoms, Water Margin, Yang Jiajiang and Bao Gong. The ideological content, aesthetic taste and artistic form of Han literature also have an impact on various creations of ethnic minorities. Confucianism has influenced the poems of poets of southern nationalities, and butterfly lovers and other legends with preliminary democratic thoughts have inspired some love narrative poems and love legends of southern nationalities to some extent ... At the same time, Buddhism and Taoism were introduced one after another, and the stories of Buddhism and Taoism and the literary works of India and Southeast Asia also spread. It has a great influence on the literary development of some ethnic groups. For example, several epics and narrative poems, such as "Langasi River" by the Dai people, are obviously based on Indian epics and Buddhist stories. Some people who believe in Buddhism also make up their own stories to publicize their teachings when they preach Buddhist scriptures, thus promoting the exchange of these stories among these people. Many works of ethnic minorities have also spread to Han areas and are loved by the Han people.