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Abstract:I. compiling of qiangzu shi (the History of the Qiang)
The compilation of the History of the Qiang dates back to the 1980s. The person who suggested doing this was Li Fengming, an editor at the Sichuan Publishing House for Nationalities. He made this proposal when he invited Li Shaoming, Zhou Xiyin and me for a tea one day. With regard to this suggestion, Li Shaoming, the main writer of the History of the Qiang, was the first to give echo his suggestion. Zhou Xiyin, in his role of Director of the Sichuan Provincial National Research Institute, then expressed the necessity to do this work carefully. As for myself, I was thinking how will we get the material? To be honest, regarding the literature, there was relatively more material dating to before the Wei-Jin period, and less after the Sui and Tang dynasties. Hence, first, there was the question of whether or not it could be compiled into a book? The second point is that archaeological material is very rare, and the third is that investigations on the present situation of the Qiang are not sufficient. So, we asked ourselves, what shall we do? Can we complete this job? We decided to talk with other scholars, asking them for suggestions.
I went back to Sichuan University and visited Xu Zhongshu, the tutor for my masters degree. Xu expressed his great enthusiasm. He is an expert on ancient writing systems, as well as an excellent scholar on the study of Jiaguwen (inscriptions on bones and tortoise shells from the Shang Dynasty). He said that the inner link between the Qiang found in the Jiaguwen inscriptions and the present-day Qiang could not be denied-so he actively encouraged us to do this research.
Meanwhile, Xu also stated that at Sichuan University there is a traditional enthusiasm for the studies of the Qiang. He specially mentioned Professor Hu Jianmin. Hu started as a professor in the Education Department of Sichuan University in 1936. In 1937, he went to Mao county, and Li county for his fieldwork where he worked with the Qiang. Due to his systematic training in anthropology, sociology and ethnology, his article concerning the Qiang peoples beliefs and behavior came to be regarded as a foundation work for Qiang studies. Moreover, such an article helped to play a role in promoting Qiang studies to the world. His scientific method, and more important, his investigation attitude, ensured that he was able to collect extremely secret materials. In addition, Xu also mentioned Professor Feng Hanji who was a professor in the History Department of Sichuan University in 1937. To scholars in Sichuan, he was the founder of modern archaeology. Although his work in Luobu village of the Qiang was limited, he brought to his work the most advanced archaeological techniques. Moreover, Xu mentioned Master Wen Yous linguistic studies and his contributions. Thus, all of this information indicated that the starting point for ethnic studies in the upper reaches of the Min River was very high. In addition, Xu also stated that we should include the research of foreign scholars. Although there might be some gaps in their studies or some unacceptable viewpoints, their involvement itself made it possible that such a discipline could exist and spread in the upper reaches of Min River. Among them, David Crockett Grahams contribution was the largest. His ethnographic investigations in the upper reaches of the Min River must be noted.Such kind of investigation and research not only led the development of humanities and social sciences in Sichuan at that time, but also built a solid foundation for the creation and development of Chinese ethnology and anthropology.
Later, we went to Beijing, and the northwest for our investigation, and what we received were almost the three same sentences:1. It was worthwhile to compile this book; 2. The scholars of Sichuan University should undertake the responsibility; and 3. This was a tough task, but we had to make an effort.
In order to write this book, Zhou Xiyin and I spent a period of time in the Hostel of Luodai Supply and Marketing Cooperative of Luodai and the Guesthouse of Wenchuan County Military Office. After a period of effort, the draft is ready, and Xu wrote a preface for the book. It now seems that the length of the History of the Qiang is limited, and its quality is not good enough. Nonetheless, it is the first book related to ethnic history in China, and it reflects the level of knowledge at the time and the needs of the social environment of the time.
II. The Establishment of Beichuan Qiang Autonomous County, the proposing of Yu-Qiang Culture and the Activities of Dayu Society
In very early times, it was stated that there were Qiang in Beichuan. Hence, a report was submitted to the Sichuan Committee for Nationalities, and, then, the scholars from the Ethnic Research Institute were sent there to do an investigation. In our investigations of Beichuan, in addition to a survey on languages and customs, we mainly asked one question-where were they from? Most of them answered that they came from Mao County, and they still kept a relationship with their relatives there, roughly 28%. Many people in the villages call themselves “Qiang”, and even some in Pingwu call themselves Qiang. Later, the material evidence proved that this was true. At last, the state council agreed to establish the Beichuan (Qiang) Autonomous County in July 2003.
There are many historical remains, and legends of the Dayu in Wen, Mao and Li counties, and even in Beichuan. Based upon the historical record the “Yu was born in the west Qiang (yu sheng xi qiang)many local scholars think that the Qiang and the Dayu could have originated from the same group. On such a basis, the old leaders of Sichuan, who were also scholars themselves, put forward a question as how to regard such a historical figure named Dayu, and how to consider his spirit? And why do different philosophers and authors showed their special respect to Dayu? After a long period of planning, the Sichuan Dayu Society was established in Beichuan in November,1991. This was the first society which studied Dayu, and which is still active today.
After the Dayu Society had been functioning for a period of time, the local scholars proposed the concept of “Yu-Qiang culture”. Here, Yu, refers to Dayu, and Qiang, refers to the Qiang people. Henceforth, the Dayu Society began to encourage and guide the study of Yu-Qiang culture. From the establishment of the Beichuan Qiang Autonomous County to the creation of the Dayu Society, and the statement regarding Yu-Qiang culture, all of this reflects the width and depth of Qiang studies.
The Dayu Society has made the following contributions: 1.It broadly mobilized global Dayu resources, especially for the descendents of Dayu. It invited those people whose surname is Si(姒)，Xia(夏) and Yu(禹) to take part in its activities. Meanwhile, it also did a lot of research on the descendants of Dayu from South Korea, Southeast Asia and Taiwan, etc., and it has tried to cultivate the descendants of Dayu into a stable, and strong base. 2. It has connected all the regions and research institutes related to Dayu together. The purpose is: how to promote the spirit of Dayu.
III. Post-disaster Reconstruction in the Qiang Area
This is a new and more valuable topic regarding Qiang studies. It brings a broader field for the Qiang studies, and is an intersection between multi-disciplines, especially some new theoretical and practical thought. For example, in post-disaster reconstruction, the Religion Institute of Sichuan University and Religion Institute of Southwest University conducted an investigation together, and they noticed that the victims feelings towards religion, especially to Buddhism, had risen. Because the most complicated thing in a persons life is the question of death—i.e. where will people go after death? and Buddhism gives an answer. In the areas struck by disaster, what is the saddest thing in peoples heart? It is the worry about loved ones who lost their lives in the disaster. How can we comfort them and help them? In Buddhism, it is said that the best way to commemorate the dead is to redeem the souls by making offerings and saying prayers as soon as possible. We should seriously look at this psychological situation—we need a more objective attitude to the religion.
According to the most recent research in natural sciences, belief or ideology sometimes can break through the border with the “material”. For example, when you feel pain, if you believe in God or heavenly deities sincerely, your body will create something called endorphins which can help you to reduce your pain. This indicates that it is not true to say that the two sides cannot exceed with each other. If we admit this point, then the strength of belief, in some certain condition, cannot be replaced.
We have not done enough research on many issues following post-disaster reconstruction. For example, the post-disaster construction not only brought about a rapid restoration and “leaping development”, but also promoted the understanding of the people who participated in the reconstruction. This means that the groups who participated in the reconstruction regarded the technical projects as social projects; they were concerned not only with the material construction of the house, but also with the situation of the owner of the house. This should be regarded as an improvement of enterprise culture.
At last, the post-disaster reconstruction also brought about a series of new ways of thinking. For instance, how to construct urbanization? How to build a new rural area? Further speaking, how to promote the relationship between the eastern and western regions of China through a counterpart-assistance. Practical counterpart support has opened a new door of research. In other words, post-disaster reconstruction has brought us a bigger topic, and a broader research field.
Key Words: the history of the Qiang; Qiang Studies; post-disaster reconstruction
The compilation of the History of the Qiang dates back to the 1980s. The person who suggested doing this was Li Fengming, an editor at the Sichuan Publishing House for Nationalities. He made this proposal when he invited Li Shaoming, Zhou Xiyin and me for a tea one day. With regard to this suggestion, Li Shaoming, the main writer of the History of the Qiang, was the first to give echo his suggestion. Zhou Xiyin, in his role of Director of the Sichuan Provincial National Research Institute, then expressed the necessity to do this work carefully. As for myself, I was thinking how will we get the material? To be honest, regarding the literature, there was relatively more material dating to before the Wei-Jin period, and less after the Sui and Tang dynasties. Hence, first, there was the question of whether or not it could be compiled into a book? The second point is that archaeological material is very rare, and the third is that investigations on the present situation of the Qiang are not sufficient. So, we asked ourselves, what shall we do? Can we complete this job? We decided to talk with other scholars, asking them for suggestions.
I went back to Sichuan University and visited Xu Zhongshu, the tutor for my masters degree. Xu expressed his great enthusiasm. He is an expert on ancient writing systems, as well as an excellent scholar on the study of Jiaguwen (inscriptions on bones and tortoise shells from the Shang Dynasty). He said that the inner link between the Qiang found in the Jiaguwen inscriptions and the present-day Qiang could not be denied-so he actively encouraged us to do this research.
Meanwhile, Xu also stated that at Sichuan University there is a traditional enthusiasm for the studies of the Qiang. He specially mentioned Professor Hu Jianmin. Hu started as a professor in the Education Department of Sichuan University in 1936. In 1937, he went to Mao county, and Li county for his fieldwork where he worked with the Qiang. Due to his systematic training in anthropology, sociology and ethnology, his article concerning the Qiang peoples beliefs and behavior came to be regarded as a foundation work for Qiang studies. Moreover, such an article helped to play a role in promoting Qiang studies to the world. His scientific method, and more important, his investigation attitude, ensured that he was able to collect extremely secret materials. In addition, Xu also mentioned Professor Feng Hanji who was a professor in the History Department of Sichuan University in 1937. To scholars in Sichuan, he was the founder of modern archaeology. Although his work in Luobu village of the Qiang was limited, he brought to his work the most advanced archaeological techniques. Moreover, Xu mentioned Master Wen Yous linguistic studies and his contributions. Thus, all of this information indicated that the starting point for ethnic studies in the upper reaches of the Min River was very high. In addition, Xu also stated that we should include the research of foreign scholars. Although there might be some gaps in their studies or some unacceptable viewpoints, their involvement itself made it possible that such a discipline could exist and spread in the upper reaches of Min River. Among them, David Crockett Grahams contribution was the largest. His ethnographic investigations in the upper reaches of the Min River must be noted.Such kind of investigation and research not only led the development of humanities and social sciences in Sichuan at that time, but also built a solid foundation for the creation and development of Chinese ethnology and anthropology.
Later, we went to Beijing, and the northwest for our investigation, and what we received were almost the three same sentences:1. It was worthwhile to compile this book; 2. The scholars of Sichuan University should undertake the responsibility; and 3. This was a tough task, but we had to make an effort.
In order to write this book, Zhou Xiyin and I spent a period of time in the Hostel of Luodai Supply and Marketing Cooperative of Luodai and the Guesthouse of Wenchuan County Military Office. After a period of effort, the draft is ready, and Xu wrote a preface for the book. It now seems that the length of the History of the Qiang is limited, and its quality is not good enough. Nonetheless, it is the first book related to ethnic history in China, and it reflects the level of knowledge at the time and the needs of the social environment of the time.
II. The Establishment of Beichuan Qiang Autonomous County, the proposing of Yu-Qiang Culture and the Activities of Dayu Society
In very early times, it was stated that there were Qiang in Beichuan. Hence, a report was submitted to the Sichuan Committee for Nationalities, and, then, the scholars from the Ethnic Research Institute were sent there to do an investigation. In our investigations of Beichuan, in addition to a survey on languages and customs, we mainly asked one question-where were they from? Most of them answered that they came from Mao County, and they still kept a relationship with their relatives there, roughly 28%. Many people in the villages call themselves “Qiang”, and even some in Pingwu call themselves Qiang. Later, the material evidence proved that this was true. At last, the state council agreed to establish the Beichuan (Qiang) Autonomous County in July 2003.
There are many historical remains, and legends of the Dayu in Wen, Mao and Li counties, and even in Beichuan. Based upon the historical record the “Yu was born in the west Qiang (yu sheng xi qiang)many local scholars think that the Qiang and the Dayu could have originated from the same group. On such a basis, the old leaders of Sichuan, who were also scholars themselves, put forward a question as how to regard such a historical figure named Dayu, and how to consider his spirit? And why do different philosophers and authors showed their special respect to Dayu? After a long period of planning, the Sichuan Dayu Society was established in Beichuan in November,1991. This was the first society which studied Dayu, and which is still active today.
After the Dayu Society had been functioning for a period of time, the local scholars proposed the concept of “Yu-Qiang culture”. Here, Yu, refers to Dayu, and Qiang, refers to the Qiang people. Henceforth, the Dayu Society began to encourage and guide the study of Yu-Qiang culture. From the establishment of the Beichuan Qiang Autonomous County to the creation of the Dayu Society, and the statement regarding Yu-Qiang culture, all of this reflects the width and depth of Qiang studies.
The Dayu Society has made the following contributions: 1.It broadly mobilized global Dayu resources, especially for the descendents of Dayu. It invited those people whose surname is Si(姒)，Xia(夏) and Yu(禹) to take part in its activities. Meanwhile, it also did a lot of research on the descendants of Dayu from South Korea, Southeast Asia and Taiwan, etc., and it has tried to cultivate the descendants of Dayu into a stable, and strong base. 2. It has connected all the regions and research institutes related to Dayu together. The purpose is: how to promote the spirit of Dayu.
III. Post-disaster Reconstruction in the Qiang Area
This is a new and more valuable topic regarding Qiang studies. It brings a broader field for the Qiang studies, and is an intersection between multi-disciplines, especially some new theoretical and practical thought. For example, in post-disaster reconstruction, the Religion Institute of Sichuan University and Religion Institute of Southwest University conducted an investigation together, and they noticed that the victims feelings towards religion, especially to Buddhism, had risen. Because the most complicated thing in a persons life is the question of death—i.e. where will people go after death? and Buddhism gives an answer. In the areas struck by disaster, what is the saddest thing in peoples heart? It is the worry about loved ones who lost their lives in the disaster. How can we comfort them and help them? In Buddhism, it is said that the best way to commemorate the dead is to redeem the souls by making offerings and saying prayers as soon as possible. We should seriously look at this psychological situation—we need a more objective attitude to the religion.
According to the most recent research in natural sciences, belief or ideology sometimes can break through the border with the “material”. For example, when you feel pain, if you believe in God or heavenly deities sincerely, your body will create something called endorphins which can help you to reduce your pain. This indicates that it is not true to say that the two sides cannot exceed with each other. If we admit this point, then the strength of belief, in some certain condition, cannot be replaced.
We have not done enough research on many issues following post-disaster reconstruction. For example, the post-disaster construction not only brought about a rapid restoration and “leaping development”, but also promoted the understanding of the people who participated in the reconstruction. This means that the groups who participated in the reconstruction regarded the technical projects as social projects; they were concerned not only with the material construction of the house, but also with the situation of the owner of the house. This should be regarded as an improvement of enterprise culture.
At last, the post-disaster reconstruction also brought about a series of new ways of thinking. For instance, how to construct urbanization? How to build a new rural area? Further speaking, how to promote the relationship between the eastern and western regions of China through a counterpart-assistance. Practical counterpart support has opened a new door of research. In other words, post-disaster reconstruction has brought us a bigger topic, and a broader research field.
Key Words: the history of the Qiang; Qiang Studies; post-disaster reconstruction