Dong folk songs are the collective name for multi-part folk chorus songs of the Dong people. The Dong people call the Dong song "Ga Lao" al laox or "Gama al mags" in the Dong language. "Ga" means song, " "Lao" means big, crowdy and loud. It is a kind of folk choral music with a large number of participants and a very long history. Multi-part, no conductor and no accompaniment are the main characteristics of Dong folk songs. In terms of its melody and As far as singing art is concerned, it can be regarded as one of the most advanced types of Dong folk song art, especially the polyphonic tunes of the song, which are rare in Chinese and foreign folk music. It has very important academic value and appreciation value, and is a treasure house of Chinese and foreign folk music. Moreover, the Dong song is not only a kind of music art, but also an important part of the social structure, marriage and love relationships, cultural inheritance and spiritual life of the Dong people. It has social history, marriage history, ideological history, educational history, etc. However, in recent years, due to various reasons, the ecological environment on which the Dong nationality's songs depend has been unprecedentedly damaged, and the Dong nationality's songs are in danger of disappearing. If effective protection measures are not taken, it will Like other rare "species", it will soon disappear from this earth. Therefore, in our opinion, it is extremely necessary to effectively protect the Dong people and their ecological environment.

1. The Dong people. The ecological environment in which the song is produced

The Dong song is not an isolated existence. It exists in the natural ecology characterized by clan and region and the humanistic ecology based on the rich and colorful folk culture of the Dong people. Therefore, it cannot leave the ecological environment of the Dong region, which is the basic circle for its survival and development.

1. The current situation of Tujia folk music in the two places.

There are many types of traditional Tujia folk music, mainly including folk songs, labor chants, playing drums, hand-waving dances, dong dong quintes, wedding songs, funeral dances, grass-cutting gongs and drums, Han opera, and Maogus dance , Tima Divine Song, etc. The preservation of these Tujia folk music in the two places is different.

The main popular Tujia folk music in Baojing County today mainly include folk songs, playing hoe, and waving hands. Dance, Han opera, wedding songs, mourning dances, grass-cutting, gongs and drums, etc.

Local folk songs are divided into "Yanhe tune" and "Potou tune", both of which belong to the "Yanhe tune". Before singing the main lyrics, there is a supporting tune, but the Potou tune is not. If these two tunes are used in the pan song [1], the author learned from the local tune annual meeting. Folk song duet singing is still a very popular program, whether they are from the county or the mountains, whether they are old or young, everyone competes to sing to each other, and those who are not good at singing also gather around the stage to watch the fun. Judging from the lyrics, in addition to the Tujia history, historical allusions, moral customs, and daily life in traditional folk songs, practical songs (policy songs) are also related to the deepening of reform and opening up. The new forms of folk songs, such as counterpart support, new roads, popularization of education, development of agricultural and sideline products, etc., are all improvised themes of policy songs interviewed in this interview. Without any preparation, they improvised dozens of sentences in "Yanhe accent" based on the new look of Baojing County. If it weren't for their throats that couldn't bear it, the two old men might not have been able to stop.

The local name for beating jizi is "beating guys". It is also an essential program at the annual meeting, and is often held in the form of a jizi beating competition. The teams participating in the competition are not limited to Baojing County. People from neighboring counties such as Huayuan and Longshan will spontaneously form teams to compete at the annual meeting. In addition, in occasions such as hand-waving dances and crying weddings, the beating of hairpins is indispensable. During this interview, the author also saw that due to the improvement of living conditions, the number of local team members has also expanded from the most common three or four people in the past. The maximum number once reached more than a dozen people, and the scene was very lively.

The hand-waving dance is generally called the "New Year Dance" in the local area. It was originally an important sacrificial dance activity performed by the Tujia people in the Waishou Hall, March Hall or Tiao Nian Ping. It is usually performed on the first or third day of the lunar calendar every year. The month ends on a single day.

Waving Hand Hall: Built according to the original shape of the Tujia Hand-waving Hall, it mainly performs song and dance programs closely connected with Tujia folk customs such as hand-waving dance, Maogus dance and crying wedding songs for tourists.

(In addition to the attractions introduced above, ethnic cultural tourism projects such as Xiuhua Mountain Pavilion, Tujia Customs Garden, Zhangjiajie Folk Villa and National Art Garden also constitute an important part of local cultural tourism.)

In addition, various audio and video products introducing Tujia folk customs and music, and Tujia folk musical instruments are another form of local cultural tourism.

2. The impact of living environment on the preservation of Tujia folk music

Baojing County and Zhangjiajie are both Tujia settlements, and they are both located in the Tujia and Miao Autonomous Prefecture in western Hunan, but they are geographically separated. More than 100 kilometers away, the current status of Tujia folk music in the two places is far different.

(1) Differences in the current status of Tujia folk music in the two places

The first is the difference in existing music types, their functions, and the methods of transmission and inheritance:

The two places Comparison of functions of existing music types:

Tradition

Coexistence of old and new

New replacing old

Baojing

Weeping wedding songs, grass-cutting gongs and drums, mourning dances

Folk songs, hand-waving dances, jiangzi playing, Han opera

——

Zhangjiajie

Mourning dance

Weeping wedding songs, grass-cutting gongs and drums,

Tima sacred songs, punting chants

Waving dances, playing drums, love songs , Maugus dance

Comparison of the transmission and inheritance methods of existing music types in the two places:

Tradition

The coexistence of the old and the new

The new replaces the old

Baojing

Han Opera, Weeping Songs, Beating Tears

Funeral Dances, Folk Songs, Grass-picking Gongs and Drums

Waving Dance

——

Zhangjiajie

Mourning dance, grass cutting, gongs and drums,

Crying wedding songs, Tima sacred songs

Pole chants

Love songs, Mao Gusi dance, hand-waving dance

The picture above clearly shows that the love songs, labor chants, Mao Zedong songs and Mao Zedong songs lost in Baojing County Gusi dance and Tima sacred song are still popular in Zhangjiajie. And the functions of the musical species in the two places are also different. The Tujia folk music in Baojing County basically maintains its traditional functions and transmission and inheritance methods. Some music types that have changed functions are mainly reduced in religious functions and increased in entertainment functions, and the entertainment here is mainly self-entertainment. Enjoy yourself. In terms of communication and inheritance methods, the main methods are still watching and learning, and oral transmission. However, the inheritance of most music types is no longer limited to parent-to-child transmission and transmission from the same clan. In Zhangjiajie, Tujia folk music is mainly reborn with new functions and transmission and inheritance methods. The music itself no longer reflects the life content of local people, but serves tourists and operators. Its functions have also changed from the original functions of making friends, urging work, narrating, offering sacrifices, self-entertainment, etc. to being mainly commercial, followed by entertainment. At this time, the entertainment has also changed from entertaining oneself to entertaining others. From the perspective of communication channels, Tujia folk music is no longer limited to the occasions and objects corresponding to individual music types and song types, but is spread through books, records, folk villages and other tourist attractions, restaurants, teahouses, etc. The business premises spread the information over a large area without selecting any target and at any time. In terms of inheritance, it goes without saying that it is passed down from parent to child or from the same clan. Just to ensure the quality of cultural tourism, tour guides from various local scenic spots are required to participate in training classes to learn Tujia folk songs; actors in Tujia folk villages are required to learn There is even more content in Tujia folk music. In addition to these inheritance methods through study classes due to work needs, tourists who are interested in this can also learn from purchased books and records, or directly from tour guides and actors during the tour. For those professional researchers, these related products, together with relevant information from local cultural centers, are also quite rich first-hand information. Secondly, there are differences in the musical forms of the same type of music.

Take the materials of Dajiazi and hand-waving dance collected by Caifeng as an example:

1. Dajiazi

In Baojing County, Dajiazi is generally performed by three people and four people. The most common form of combination is the renzizi. The four-person gong consists of a large earthen gong, a horse gong (i.e. a small gong) and two pairs of cymbals. The big gong has a low tone, while the horse gong has a high pitch, with a strong contrast. The two pairs of cymbals are mainly played with fast muffled cymbals, with complex rhythms and greater difficulty; the three-person gong is made from the four-person gong without the horse gong. Using "willow cymbals" [2] instead of horse gongs to lead the performance requires higher cymbal playing skills. It can be seen from this combination that local Dajizi mainly uses pure percussion, relying on rich and changeable rhythms to show its musical charm. Even though the number of members of the Taiko team may have expanded today, rhythm will still be explored as the main method, focusing on the playing skills of instruments (especially cymbals) for various rhythms. According to the characteristics of each instrument, the musicians use corresponding playing skills and rhythm patterns to coordinate with each other, and vividly express various life scenes and images with the most realistic timbre and sound effects.

In Zhangjiajie, the majority of Daotizi is played by five people, that is, a local suona is added to the four-person Dazi, so it is also called "Five-person Chuida". Compared with Baojing County's Jiazi, on the surface it is just an increase in the number of people and instruments, but there is a qualitative difference, that is, from pure percussion to percussion with melody. In folk villages and other places in Zhangjiajie area, the troupe usually uses a combination of melodic instruments such as suona, and many of the songs are adapted from some familiar folk tunes. This is undoubtedly the result of Tujia music in tourist areas catering to the appreciation and aesthetic habits of most tourists. For ordinary listeners, compared to the purely rhythmic three- and four-person music, the melodic five-person music Of course, the six-person version is more attractive.

2. Hand-waving dance. In Baojing County, the hand-waving dance is mainly performed at the annual meeting during the Spring Festival. The performers are generally not professional performers, but local people with other fixed occupations. Before the New Year dance, we spontaneously formed a dance team to rehearse. However, in Zhangjiajie, hand-waving dance is no longer bound by time. In order to attract tourists, hand-waving dance performances are held almost every day in Zhangjiajie's hand-waving halls, which are completely integrated into commercial entertainment performances. As a result, the costumes and props of the hand-waving dancers in Zhangjiajie are much better than those in Baojing County. In addition, there are more people, and the formation changes during performances are also richer. In terms of inheritance, there are two situations in Baojing County: First, local people "watch" it during the New Year celebrations or when the performance team is rehearsing. This method still belongs to the traditional sense of "teaching by heart"; secondly, local artistic performance units choreograph hand-waving dances specifically for certain performances or competitions. In this case, it often involves a teaching process between the teacher and the actor. It is worth mentioning that whether it is self-entertainment at the Spring Festival celebration or the performance team participating in the competition, the members are all local Tujia people, and they have other formal occupations when they are not dancing. Therefore, the actions they use can be easily linked to daily life. In this way, they can dance energetically on their own, and the audience will be very kind to them. At the same time, due to the spontaneity of the annual meeting, the performers have relatively low requirements for costumes, props, stage layout, etc. Their audiences also know each other on a regular basis, and when watching performances, they mainly focus on cheering, being lively, and feeling the atmosphere, and do not care about other things.

In Zhangjiajie, hand-waving dances are mainly performed by professional performers, and the movements are often choreographed by specialized teachers. However, because they are relatively far away from the life content originally expressed by hand-waving dance, their movements are far away from real life in terms of selection, arrangement and performance. They cannot be experienced from daily life, but only imitated. However, since most performers and arrangers have received certain professional training, they can often make up for their previous deficiencies through formation changes, stage positioning and other methods. In addition, because the local hand-waving dance performance units are affiliated with various tourist attractions, their economic conditions are relatively good, and the quality of costumes, props, stage layouts, etc. is relatively high.

(2) Differences in the living environment of folk music in the two places

Based on the comparative analysis of the current situation of Tujia folk music in the two places, we will explore the reasons for these differences. The living environment is the main factor causing the differences in the current status of Tujia folk music.

Baojing County’s main economic sources are agriculture, animal husbandry and mining. The local economic structure is still dominated by agriculture and agricultural and sideline products based on agriculture. In addition, due to many reasons such as limited geographical area, inconvenient transportation, and limited counterparty sales targets, local mining, animal husbandry, and production of agricultural and sideline products cannot be developed on a large scale. These make it difficult for the country's economic level to improve significantly, and it basically maintains a state of self-sufficiency. This provides a corresponding life foundation for the preservation of folk music such as grass-cutting, gongs and drums. In addition, due to the inconvenience of transportation and the limited living standards, the local population flow (especially the inflow of people from other places) is not large, and some purely enjoyable services and leisure entertainment methods (such as movies, karaoke, discos, etc.) It is not popular locally. This has virtually protected some of the traditional customs and entertainment activities of the Tujia people. Crying for marriages and dancing at funerals are still popular in the local area. Panshan songs, playing lazizi, singing local operas, etc. are rarely impacted by other music cultures. However, it is precisely because of the self-sufficient economic status of Baojing County that musical genres such as Maogus Dance and Tima Divine Song lost their corresponding life content and lacked economic and policy support from other aspects. In the end, Lost.

Looking at Zhangjiajie, its total area is 9,563 square kilometers. Among them, the Wulingyuan area is rare in the world with its numerous peaks, vivid shapes, crisscrossing valleys and dense vegetation. In August 1988, the local area was approved by the State Council as a national key scenic spot. In December 1992, it was approved to be included in the World Heritage List by the UNESCO World Heritage Committee. These rich natural and cultural resources have enabled tourism to flourish locally. With the approval of the Hunan Provincial Party Committee and the Provincial Government, Zhangjiajie formulated a "tourism-driven" development strategy, clearly regarding tourism as the leading industry for the city's economic development and as a pillar industry for enriching the people and strengthening the city. The local economic structure has undergone tremendous changes: agriculture is no longer the main source of local income; agricultural and sideline products based on this are only developing as a small link in tourist souvenirs in the tourism economy; correspondingly Service industries such as hotels, restaurants, tour groups, and quick photography, and tourism products such as local specialties, folk handicrafts, special stamps, and souvenir albums are rapidly emerging; in addition, due to the development of tourism, transportation, information exchange, and The local post and telecommunications industry, transportation, etc. also developed accordingly, and a series of measures such as foreign trade and attracting foreign investment were relatively easy to implement, which in turn boosted the local economy; the employment structure of local people naturally changed accordingly, and truly There are fewer and fewer farmers working in the fields, and more and more people are working in service industries such as waiters, tour guides, vendors, etc. The content of life, value orientation, artistic aesthetics, etc. that were originally based on agriculture have also been changed. . The traditional Tujia life habits are gradually being urbanized and modernized. Traditional Tujia life contents such as crying for marriage, dancing at funerals, and annual gatherings are gradually disappearing, and the corresponding music forms are gradually losing their survival carrier. It is about to Disappeared. However, things took a turn for the better. The Hunan Provincial Government pointed out in Xiang Zheng Fa [2000] No. 8 document: "We must support the development of the tourism industry in ethnic minority areas, accelerate the development of tourist attractions and tourist routes, and vigorously develop ethnic customs and natural scenery tourism" [3]; in addition, Article 7 of the Hunan Provincial Tourism Management Regulations also states: “The tourism management departments of the people’s governments at or above the county level shall... develop tourism products and enrich tourism cultural life” [4]. Under the guidance of the above regulations, Zhangjiajie City strives to become an eco-tourism city, combining magical landscapes with unique national culture.

As a result, cultural tourism has brought vitality to Tujia folk music: Tujia folk music has become an important part of local tourism. Tujia music performances, Tujia folk performances, Tujia crafts and related albums, books, records, etc. Stealing the limelight in this great market, Tujia music such as weeping wedding songs, Tujia love songs, Tima sacred songs, Maogus dance, grass-cut gongs and drums that have lost their life carriers have found a new living space.

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