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5 Oct 2018 »
2006年中央电视台春节联欢晚会上,蒙古族歌手布仁巴雅尔和他的妻子乌日娜、 侄女英格玛演唱的《吉祥三宝》,令全国观众陶醉。但鲜人为知的是,《吉祥三宝》 并不是一首新歌,而是布仁巴雅尔1994年献给自己3岁女儿的生日礼物。
《妇女之声报》刊文忠的文章讲述了这个家庭的幸
福生活。写一首歌边弹边唱
向她求婚1960年3月,布仁巴雅尔出生在内蒙古呼伦贝尔盟的新巴尔虎左旗巴音塔拉
苏木。在他出生的前一天,家里一头白色牝牛产下了一只小牛犊,一家人沉浸在喜悦
之中。他的出生更令父亲喜上眉梢,于是为他取名“布仁巴雅尔”,就是“全喜”之
意。
布仁从小就爱唱歌。1978年,18岁的布仁巴雅尔考入鄂温克族自治旗乌兰牧骑(
县文工团),担任独唱演员和马头琴伴奏。
1980年,布仁考入了呼伦贝尔盟艺术学校声乐班,在这里,他遇到了中学同学乌日
娜。9月艺校开学时,布仁惊喜地发现,他不仅与乌日娜再一次成为同学,而且还分配
进了同一个琴房。
那年第一场冬雪纷纷扬扬,同学们成群结队地在雪地上打雪仗,布仁巴雅尔手里
的雪球瞄准每一个目标都会毫不客气地砸过去,惟独看到乌日娜时,他却忽然失了勇
气,高举着的雪球怎么也扔不过去。乌日娜也是如此……
第二年,一个文工团从学校借调三名同学,准备随团参加全国调演的选拔赛,乌日
娜和布仁同时在借调之列。两个人在几个月的训练中产生了爱慕之情,但是布仁巴雅
尔却不知如何向姑娘表白。同学们圆满完成了任务,文工团设宴欢送他们。布仁巴雅
尔暗自高兴,表白的机会来了。酒喝到一定程度人就糊涂了,人一糊涂话就好说了…
…晚宴终于结束了。在送乌日娜回到宿舍门口时,布仁一把拉过乌日娜,用蒙语说了
句“我爱你”,并在她脸上亲了一下,两人之间的窗户纸终于捅破了……
1984年,乌日娜考上了中央民族大学,这段感情只能靠鸿雁传书来维持。这年寒
假,布仁巴雅尔接到乌日娜的来信,信上一反常态,只有“你好我好大家好”短短一句
话,他觉得一定是出什么问题了,决定去乌日娜家一趟。两人的家相隔很远,坐车需要
两天一夜,布仁巴雅尔心想,反正河流都结冰了,干脆骑马走小路去,这样一天就能到
。傍晚,当他顶着严寒穿越呼伦贝尔大草原来到乌日娜家门口时,连人带马都沾满了
白霜,乌日娜全家都惊呆了。其实那封信这么短只是因为乌日娜家中弟妹太多,她没
办法找地方安静写信。布仁巴雅尔雪夜策马看爱人的行为轰动了当地,至今都被传为
佳话。
乌日娜毕业那年,布仁巴雅尔写了一首《小白兔》,深情地用蒙语边弹边唱,正式
向她求婚。乌日娜回想起那一幕时泪花闪闪:“我当时就被感动得哭了,因为从小我
们那的人都管我叫小兔子,都不知道我叫乌日娜。”
乌日娜毕业后留在中央民族大学当老师。1989年
2月,乌日娜做了布仁巴雅尔的新娘。父亲给女儿的生日礼物是一首歌所幸夫妻
两地分居的日子没过多久。结婚第二年一个偶然的机会,布仁巴雅尔被调进了中国国
际广播电台担任对蒙广播的记者、编辑。当时工资只有130元钱,日子过得捉襟见肘
。这时候,布仁巴雅尔的父亲得了肺癌,乌日娜的弟妹又要上学,而他们的女儿诺尔曼
也在此时降临,生活就更拮据了。为了买便宜几分钱的菜,布仁巴雅尔每天骑车几个
小时去批发市场,乌日娜则把结婚时家里做的华丽长袍全部卖了。
1991年6月21日,布仁和乌日娜的女儿诺尔曼在北京出生。留在民族大学任教的
乌日娜同时还是歌唱演员,经常要出差,布仁很自然地担起了照顾女儿的责任。小诺
尔曼是幸运的,她的生活不缺少音乐。为了让诺尔曼从小接触到蒙语,布仁常创作歌
曲唱给女儿听。到了1992年,他们的生活终于有了起色——— 夫妻俩双双参加了
一个歌唱比赛,乌日娜得了专业组二等奖;布仁巴雅尔拿了业余组三等奖,两个人的
奖金加起来共有6000元。“我们从来没见过这么多钱!”布仁巴雅尔当时把奖金全
部摊在地上,然后举起小诺尔曼摆在中间,拍了张照片留念。
像所有的小朋友一样,两岁多的诺尔曼和爸爸交流时总是有数不清的问题,其中
就有大人不知如何回答的“我们是什么”“太阳是什么”。每次诺尔曼问“阿爸”
,布仁总是回答“哎”。
“父女俩一问一答的交流像音乐,非常动听。”妻子乌日娜的话给了布仁创作的
灵感。就这样,在女儿3岁的时候,布仁提笔一气呵成写出了《吉祥三宝》。
1994年6月21日是女儿的生日,布仁将这首歌作为生日礼物送给了女儿,原本期望
收到生日蛋糕和玩具的诺尔曼很失望,但她还是被这首歌欢快单纯的曲调感染,很快
学会了《吉祥三宝》。
刚到北京那几年,布仁交往的朋友几乎都是曾在内蒙古呆过十几年的老知青,布
仁经常带着妻女和这些朋友聚会。在一次聚会上,布仁一家三口即兴用蒙语演唱了这
首《吉祥三宝》,当时就把那些知青朋友听呆了,有的人当场就热泪盈眶,说这首歌太
好听了,简直
就是天籁之音!后来,这首歌就成了朋友聚会、幼儿园演出时布仁一家的保留节
目,所有听过的人莫不啧啧称赞。
音乐是布仁巴雅尔一家三口共同的爱好,音乐也让他们家的生活充满了欢乐。
每天下班回到家,和妻子女儿一起收看电视台的音乐舞蹈节目,是布仁巴雅尔一
天里最轻松最惬意的时间。有时候,一家人还会对电视上某个演员的演唱品头论足。
年幼的诺尔曼经常自豪地说:“阿爸阿妈唱的歌,比电视上唱得还好听。”
布仁在电台做的是编辑、记者和主持人,但他在业余时间一直坚持创作、并演唱
带有浓郁草原气息的蒙语歌曲。他的歌声先是在朋友圈里传扬,深得朋友们的喜爱。
后来,在妻子乌日娜及朋友们的鼓励和支持下,他参加了—些演唱音乐会,还随演出团
体出访法国、德国、瑞士、荷兰等国家,或演唱蒙语歌曲,或演奏马头琴。
布仁经常和妻子在一起交流切磋演唱技艺。每次演出回来,他和乌日娜都喜欢把
演唱录音带回家,请对方仔细听一听,提提意见。这样的交流,对双方演唱水平的提高
起到了很好的促进作用。雪藏11年之后,《吉祥三宝》红遍大江南北父母对音乐的热
爱,也潜移默化地影响了女儿诺尔曼。2000年,布仁被公派到蒙古国学习一年,9岁的
诺尔曼非常想念远方的爸爸,便写了首名叫《乌兰巴托的爸爸》的歌曲,录成卡带寄
给他。歌中这样唱道:“想你啊,乌兰巴托的爸爸,想念你就唱你教的歌谣,爸爸的心
像是辽阔草原,我是羊群像白云;女儿在遥远的家乡,想念你就拉起这马头琴……”
当时,布仁没把女儿唱的歌听完,就已经泪流满面。
2004年,在中央电视台编导克明、蒙古族作曲家乌兰托噶等朋友的引荐下,布仁
创作的草原天籁般的新民乐征服了国内一家知名的艺术公司,该公司决定立刻着手包
装布仁。当时布仁制作的 《吉祥三宝》小样还是女儿诺尔曼演唱的版本,但那张多
年前录制的单曲配器效果不好,所以这家公司决定重新制作这首歌。而此时诺尔曼已
经是13岁的大女孩,无法再唱童声了,该公司便派人和布仁夫妇一起回呼伦贝尔采风
,在草原上找一个合适的童声演唱人选。
在乌日娜家的帐篷里,一行人喝着奶茶聊着天。就在此时,帐篷外飘来一阵“鲜
嫩如奶酪”的歌声,唱歌的是乌日娜7岁的小侄女英格玛,她的嗓音稚嫩纯真,仿佛散
发着草原新鲜牛奶的味道,令大家喜出望外。就这样,小英格玛代替表姐诺尔曼,第一
次走出呼伦贝尔大草原,前往北京录制《吉祥三宝》。
2005年2月底,布仁巴雅尔的第一张音乐专辑《天边》发行。《吉祥三宝》作为
专辑里的主打歌,在网站上一推出,迅速火爆起来,很快传唱于大江南北,成为“中国
歌曲排行榜”第17期榜单冠军,连续10周上榜,并荣获第五届中国金唱片奖。
2005年10月,布仁巴雅尔携乌日娜、英格玛参加南宁民歌节。演出间隙,他们向
周围的人赠送自己的音乐专辑,当发到中央电视台春节联欢晚会总导演郎昆手上时,
郎昆笑了:“这个专辑我早就买过了,很喜欢《吉祥三宝》这首歌,我邀请你们上春
晚好不好?”当时布仁一家都愣了,不知郎昆说的话是否当真。
直到进入春晚排练阶段,导演组正式向布仁发出邀请,他们才相信郎昆不是跟他
们开玩笑。《吉祥三宝》在春节晚会上享受到了极高的待遇,因为压缩了歌舞表演时
间,不少曲目减少了长度,导演组却破例保全了《吉祥三宝》,长度没有减少一点。
《吉祥三宝》登上春晚舞台后,许多观众认为,这首用汉语和蒙古语交替演唱的
歌曲,既温馨又好听,非常符合农历新年合家团圆的气氛。在春晚众多的节目中,《吉
祥三宝》在瞬间抓住了听众的耳朵,得到全国亿万观众的好评,在2006年我最喜爱的
央视春晚节目中荣获歌舞类二等奖。
布仁巴雅尔自豪地说:“我没想到这歌会这么火,引起那么多共鸣,一点都没想
到,这首歌表达的只是家庭内部的默契气氛。”他认为《吉祥三宝》的走红有两个原
因:一是歌曲那种亲切、默契的家庭氛围打动人心。人人都有家,都有自己的童年,
都有父母,也都可能成为父母,这种再朴实不过的感情往往被忽略,却最容易引起共鸣
。二是歌曲本身比较简单、直接、上口。现代社会繁忙、节奏仓促,人们更愿意接受
这种简单的歌曲,就好像现代人很少再读长篇小说,而更愿意接受短篇和小故事。
爸爸妈妈女儿的这个“家庭三人组”,配合得天衣无缝,将《吉祥三宝》你问我
答的小品式结构烘托得入木三分。有媒体甚至将这种组合模式称作继独唱、合唱之
后的第三种具有划时代意义的“小品唱”。
虽然进了春晚,但布仁表示,他只是一个业余歌手,他的身份是播音主持,翻译、
记者,而他的妻子则是个声乐老师。他表示自己不会因为成名而去当专业的歌手,他
说自己40多岁了,以现在的状态,要放弃目前的工作很难,先把手头的事搞好,在工作
之余,能够继续写作、写歌,就最好了……

source: http://www.qingdaonews.com/gb/content/2006-05/09/content_6825973.htm
26 Sep 2018 »
Steve Osfield George Hall Yes and of course Ester "married out" so why does one evocate ones daughters to be like Ruth and like Ester or Rachel for that matter -some-one that got her handmaid knocked up

https://www.facebook.com/groups/536796876511005/

26 Sep 2018 »
吴稚晖曾自我标榜:“我是三民主义的忠实信徒,但把吴稚晖化了灰,也还是个 无政府主义的信仰者。”又说:“作为无政府主义者,官是一定不做的,但国事是一定要过问的。”他说他最佩服的是佐刘邦 兴汉室的张良,鞠躬尽瘁,一生不做官。吴稚晖一生确有许多做官的机会。他与孙中山私交颇厚,孙当中华民国临时大总统, 他与孙同室而居并榻而眠四载,没有向孙谋过一官半职。他助蒋介石“清党”成功,南京政府建立后,老蒋多次请他出山,他 均表示:“我是无政府主义者,脾气也不好,不敢当呀!”除当了几天国民革命军政治部主任外,身上只有“中监委”和国语 统一筹委会主席头衔,多为闲职。
24 Sep 2018 »
信件标题: 女儿注册的公司拟注销,但因税务、社保等原因,注销麻烦之极

来信日期: 2017-12-15

信件内容:

尊敬的党和政府领导: 我的女儿2014年从华政毕业,响应李克强总理号召,走进了大学生创业的行列,结果发现被耍了。我要说两句: 中国共产党的政府是中国人民的政府,不是日本皇军统治中国,中华人民共和国是我们所有中国人民的祖国,不只是共产党的祖国,我们父辈和祖辈,也为中国共产党的江山抗过枪,上过战场,搞过土改,而今我们的后代选择在体制外生活,绝不不允许成为你们的奴隶。如果习总书记没有明白这个政府的官僚作风严重,把人民当猴耍,不仅不会让人民屈服,而且会让习总书记的中国梦变成我邓平红的白日梦,并且还可以推动我们的后代的进步。 正因为如此,我一直在让我的女儿接受这些磨练。原本许诺给大学生的补贴资金5000元,结果是欺骗,根本没有给我女儿,社保补贴也想方设法克扣,只有通过上访才给她完整支付。每个月税务催她递交各种表格是非常积极严肃,而现在注销这个公司却麻烦之极,拖延几个月都办不下来,一趟又一趟地提出各种要求。 感谢你们,共产党,磨练我的女儿,她可不像我的性子那么急躁。 好在我的女儿这四年来,一直主要跟我学习计算机和英语,没有做到什么生意,零报税,因为填的表格不同,也甚至需要交纳3000元的税,没有做生意,哪来的税?你们共产党真会设圈套啊,这就是鼓励大学生创业,诱骗没有社会阅历的年轻人上钩,然后让年轻人的父母交钱。 注销公司这么麻烦,还好这些年在跟我学电脑,要真是努力做生意了,甚至要被你们共产党坑害坐牢的。 你们共产党人是不是想让所有善良单纯的年轻人都讨厌你们,你们是不是想让习总书记失望? 这样搞下去,习总书记仅仅依靠封锁网络,抓写抱怨文章的人能够让社会稳定? 为何不建议习总书记派警察到每家每户收缴菜刀呢? 我觉得像秦始皇那样采取株连九族的方法控制舆情就更好了,反正张良早就死了。 科技如此发达的二十一世纪,催缴人民的血汗积极无比,给人民办事就耍猴。 请记住,区委书记先生,我们都是六零后,请善待九零后,叫你们的共产党的工作人员善待九零后,这个世界不是我们的,是他们年轻人的。 我老了,我已经55岁了,你难道没有老吗? 无论你们多么凶恶,阻挡不了年轻人的脚步。 幸好我的女儿没有做什么生意,随你们怎样捣浆糊,捣吧,继续捣吧,封锁舆论吧,封锁吧。逃亡美国的千亿富豪是曾经比你的官职还大的共产党安全局的人,蹲进牢里享福的是曾经管着所有警察的周常委。 赔本的生意没人做,杀头的买卖有人做,只要掌握权力就可以不劳而获享受极品富贵,掠夺海量财富,中国绝对不缺少野心家。而野心家首先盯着的是那些拥有巨额财富的官僚,不是老百姓,抓十万个老白姓掠夺的财富不如逮一个拥有几百亿资产的贪官。逮一千个老白姓,不如找一个家底厚实的处级共产党官僚查一查。 随便你们怎样折腾我女儿,她这四年都在 跟我学电脑计算和英语。 你们如果把自己当成了日本皇军,你们就要想想你们的子孙和你们的祖坟,将来可以安置在哪里了。 我们的祖辈在战场上曾经毫发未损,即便和美国人打仗也照样立新功,我们的父辈曾经为共产党做狗腿子兢兢业业,我们的基因有着极高的智商,有着无比的善良,有着巨大的勇敢。 中国这块土地,不仅仅是你们现这些当权者的,也是我们的,我们的祖先在这块土地上长眠了几千年。 你们敢耍我们,我们的后代将来就敢将你们的后代驱逐到火星上去。 你们敢邪恶对待我们,我们的后代将十倍邪恶回报你们。 们敢撒谎,像圣经中耶稣说的,伪君子们还没有帮助穷人,就在大街上高喊帮助穷人,我们的后代就以牙还牙,以眼还眼。 请记住邓平红的话。 我江西省第八名高考出来,在中国六所大学出身,在你们共产党的眼里,就是一个猴,我一家三口就进了八所大学,都是猴。 静安区的区委书记安如生是我们江西人,就是在我们老家镇上的铁路做工人,到上海铁道学院委培四年,就一路升官。 还有很多共产党的高官,我都清楚,他们的简历,在网上公开的,我的许多同学在你们的政府做高官,我和他们同窗共读的时候,我很清楚他们。 我更清楚“地富反坏右”被下放在我小时候生活的村庄的时候,他们的飞天本事是怎样连自己的家里都不会清扫的。 看看那些走上审判台的官僚,哪个不是一副熊样子! 我曾经为了女儿的户口跑到陈良宇市委副书记面前,看他摇头摆尾的神态,江西一省的官员伸长了脖子想看看这位即将接替黄菊的上海一哥风采。等到吴志明出访美国的时候,我就立即判断他要蹲到哪里去了。 做委区党政首脑,无论你多么辛劳,你的政府大厅哪怕就一个行政人员把老百姓耍猴,老百姓被惹怒了,也就恨你。因为,是你给了那些行政人员这个耍猴大机会。如果我开个公司,员工跟客人吵架,客人不取消我这个公司难道还会去计较我的员工? 我做老板就要赶紧开除员工,或者赶紧教育他们要善待客人,否则公司就没有生意,大家都要饿死了。 这个道理,你就不懂了。 我曾经被上海铁道学院那个中专出身大系主任陷害,我就恨透了黄菊和陈良宇,我误以为这里都是浙江人做官,就恨最大的浙江官,所以就恨陈良宇,我就诅咒他们要蹲进牢里,结果后来果然黄菊生病不出来了,陈良宇蹲进牢里了。 所以我就特别迷信。 共产党如果坑害人民,人民就会迷信,妖孽就会趁机而出,到时候,就像三国时期孙坚所恐惧的那个妖道就会出来惑众。 你们想清楚吧。 上海铁道大学挂牌的时候,市委副书记谢丽娟,铁道部长在台上说要把上海铁道大学在五年内办成华东一流的大学,我在台下说五年内倒闭,这个校门要关掉。警察说,这个校门永远不会关,因为是江泽民总书记题词的。 我说,江总书记在台上如果让千家万户安居乐业,他的题词万古流芳,如果害的民不聊生,不要说他的题词,就是他儿子江绵恒和江绵康,将来在哪里生活,都是未知数。因为, 我当时被害得不能聊生,是系主任害的。这个帐就算在江泽民总书记头上了, 虽然他和我一道都以交大母校为荣。 结果,不到五年,那个校门果然封闭了。这难道不是天意吗? 我不开玩笑的,这是在信访中写的。 还有上海交大门口的汉白玉石柱,我坐在那里摸着石柱说:凡我受辱的地方要拆掉。结果后来果然拆掉了,华山路扩建,我过了十年,才发现那些石柱搬到闵行校区去了。 这难道不是天意吗?在不公正的社会,我信仰神灵。祈求神灵保佑。 这个世界有一样是公平的,就是老天爷,让我们每个人寿数都差不多,同时让那些善良的人们特别聪明和健康。 你看看我,天天晚上熬夜到两三点钟,头发还是乌亮的,因为我要帮助我女儿,我忧虑她的前途啊。我要帮助她学会做个好游戏,放到苹果商店去卖,到时候,成功了,出名了,能够被美国的苹果公司或者谷歌公司选中,到美国去工作,你共产党还能管她吗? 你们不用善良管理中国社会,把创业的大学生当猴耍,而不是细心关爱,让党的政策像雨露春风,滋润大地,使大学生创业的热潮一浪高过一浪。 你们政府养着那么人,一个好几年没有几个生意的公司注销起来都要搞上几十轮回,几个月,你们政府的办事大厅养着那么多人,效率高不高? 裙带关系让这个政府塞满了官僚的后代,为了混饭吃,所以大家干脆就懒政,要使做得有效率,一会儿就没事做了, 一堆人坐在大厅就显得难看。 最后,我还要谢谢你们磨练我的女儿,不用着急,我在为她做实验,她有时间给你们磨啊。我学好了再教她。

公开日期: 2018-01-02

公开单位: 上海市长宁区市场监督管理局

处理情况: 邓平红: 2017年12月15日,我局接到长宁区信访办转送的你于2017年12月15日通过长宁区《区委领导信箱》的来信(编号:网[2017]000147748)。 2017年12月28日,我局工作人员与你电话联系了解有关情况。 你提出“你女儿注册的公司(上海善居建筑装饰设计工程有限公司)拟注销,但因税务、社保等原因,注销麻烦之极”等相关事项。 现就你提出的有关事项答复如下: 1、关于公司注销,应根据《公司法》第十章关于“公司解散和清算”、《公司登记管理条例》第六章关于“注销登记”等法律规定执行,建议学习了解。 2、公司解散的,应成立清算组,依法履行清算义务,清理公司财产、债权债务以及税务、社保等事项。并在清算结束后,向公司登记机关提交清算报告等文件申请注销登记,经公司登记机关注销登记,公司终止。 如有疑问,可拨打(021)62113277-2011咨询。 特此告知。 上海市长宁区市场监督管理局


http://qxf.sh.gov.cn/310105/reply.setDetailInit.do?id=A43465DA0FCD47B18E0A621E977C79ED Source:
12 Sep 2018 »
The birthplace of the legendary Salars - Camel Springs. Profile picture

As a literary style that can concentrate on the rich social life and express human emotions, poetry grows rapidly in the land of multi-ethnic and multicultural blending in Qinghai. The unique cultural background of the plateau nourishes the poets of various nationalities and enables them to sing their own nation and homeland in the name of poetry. When we follow the footsteps of poetry to observe the plateau of Qinghai, we find that poetry here contains a large capacity that contains the cultural characteristics of Han, Tibet, Tu, and Salar.

For the Salars with a great history of migration, the history of their nationality is actually a history of finding a home. According to legend, more than 700 years ago, the Salar ancestors, the ancestors, and the Afghan brothers led the tribes from Central Asia. Samarkand was forced to migrate eastward. After a long road of trekking and exploration, they finally found themselves on the banks of the Yellow River in the Qinghai Highlands. The home of the sanctuary has established a new home.

The unique endowments and temperament formed by the Salars in the process of searching for regenerative homes are not only the inexhaustible spiritual resources of the nation, but also the spiritual core of the Salar literature. Therefore, in the history of the development of Salar literature, there are many poets with poetic dreams. They inherit the memory of generations of generations and sculpt the memory into a spiritual epic of a nation.

Known as the "first person of the Salar literature", Qiufu, after experiencing the great joys and sorrows of life and the impact of Western modern thoughts, returned again and became the watchmen of the Salar spiritual homeland. In 1994, his group poem "Towards the Labyrinth" was composed of "The Song of the Combination - The Labyrinth Symbol". "Plate Image - Somewhere Terrain Abstraction", "Red Covered Mountain", "Dongfu Landscape - Magical Induction", "The Form of Heaven" Waiting for 9 poems. The group poems show the blending of contemporary Chinese and Western cultures with a grand image, but the inner cultural foundation of the poet determines his calm attitude towards foreign culture. In the "Reprinted Lands - The Last Indication", he wrote: "I no longer confused the mission of the ancestors' eastbound and created a heavenly model without verification. Sitting around the warmth of the sheep dung The quietness / ..." Obviously, the poet's sense of root-seeking is strong, and in the comparison of Chinese and Western cultures, in the open situation, obsessed with the pursuit of their own national culture, and actively conceived the form of oriental culture.

Perhaps influenced by the beliefs of the nation, perhaps as Qiufu said is the genetics, this watch on the spiritual home also appeared in the younger Salar poets. Following the footsteps of the older generation of poets, Martin, Ardiff Wing and Han Wende have also become contemporary poets in the Salars who use poetry to climb life and find cultural roots.

Martin's poems are named "The Recital and Elegy of the Homeland", which shows that "Homeland" is the theme of his creation. The meaning of "homeland" is carried out in two dimensions in the works: one is the real area of ​​the "Salar" on the bank of the Yellow River in Qinghai, and the other is the nation formed by the great migration experience of "Salal" in history. The spiritual residence of blood, temperament and endowment. "His writing with the help of the history and culture of the Salars and the resources of real life forms is not only the instinctive identity of the national sentiment, but also a rational choice, a conscious choice for finding the basal point of Archimedes for his soul." Critic Sugawara said, "From another point of view, the spiritual home of the Salars is not the impact of the Camel Spring on the banks of the Yellow River. It is not the ancestral city of Samarkand, but that time. The long-distance migration path with regenerative nature is the Slatian Golden Bridge from the disaster to the paradise in the tribes of the tribes. This is a journey initiated by the Salar men, which reshapes The spirit and soul of the Salars. This is Martin’s other home..."

The two-year long poem "The Journey of the Holy Land in the Eastern Highlands", which was created by Martin for two years, was forced from Salar to bid farewell to the Samarkand city state of Central Asia where his ancestors lived, and to look at the eastern highlands in the collective. Then the journey of the migration of the Upper Clan began, until the tragedy and search of the nine deaths of the "heads for the head", found their reborn in the Camel Springs on the banks of the Yellow River, in "the voice of men" The twilight of the prayers, the twilight of the armpits, and the twilight of the carnival are coming to an end. Finally, the poet has meaningfully opened such a scene: "And outside the crowd of carnival / the saints alone on the mound / ... / the moon rises, the sacred as holy / water / philosopher rises, such as Flower buds / mysterious blooms / like seeds / ding when landing."

The saints who are alone on the mounds, retrospectively looking at the road of this migratory tribe, instilled their concern for the source of their nationality, their meditation on the road to regeneration, and their understanding of the power of God. The three important elements also constitute the collective psychological dimension of the Salar men. The long poem "May" and "The eulogy and elegy of life" show Martin's more open mind as a poet. He promoted the poetry from the recollection and gaze of his own history and reality to the realm of human universal emotion and the realm of human life itself.

The long poem "The Shipwreck" of the poet Ardiff Wings 988, "I know a river / this is the Yellow River / this is the eternal memory of the Salar / the river / and the distant sound / ... / the sky at the moment The plains of the wilderness are quiet/late winter, and the tears of the river are flowing in the hills. The direction of the people is still the direction of the river..." Explaining a Salar hero who pursued his life in pursuit of his ideals. He drove a ship from ancient times. A nation has experienced hardships and obstacles and finally gained a bright future. This poem has a strong sense of root-seeking and humanistic feelings, and it contains a unique realism spirit.

Another young Salar poet, Han Wende, wrote in his more than 500 long poems, "The Flames of the Flames,": "Which white horse is wearing a fiery red glow? Which big hand is flashing black? The light / give back the brightest white sails to us / ... / make all the hearts filled with flowers / make this shore or the other shore filled with waves of swear words / faint moments / is the other world that lifted the shoulders /... "In the fifth chapter of "Sorrowful Song", I wrote: "In fact, we seem to have walked through this sunken road / roadside stone and weeping grass leaves / dancers and singers who make the light as clouds Touched / gently answered the fear of the soul / I stood straight on this road but I feel empty / I seem to have lost something / ... / Where to finally go / knees and the eyes of the old man / shock The bronze sound of Haoyu/Answer: You should be at home with yourself."

In Han Wende's poems, we also saw a lot of writing about the Yellow River of the life home: "The world is far away / only me and the Yellow River / lovers like a pair of kisses" "The blood of the Yellow River is my blood / the call of the Yellow River It’s my call. “Let’s lean over this river/I can’t say anything/a stone’s squatting posture is deep.” “I grew up in the Yellow River and knew it but it took a lifetime/I found myself for the first time. The heart is full of waves. I believe that I am also very deep for the first time. I am struck by the heart of the Yellow River. I will hit the Yellow River with a heart that loves you. You will mature a lot / you will be a lot stranger." He completed the beauty of his homeland with the image of the Yellow River, and also made readers remember that in the plateau valley, there is a ethnic group closely related to the Yellow River - the Salar.

Along the way, on the road of poetry, Han Wende has been able to navigate from the original small test knives to the grand narrative of the epic theme. We have seen that the national poet has found the home of his own and his homeland in the territory of poetry. Poetry is the home of his soul, and the Yellow River is the home of his life with the Salars. In many epic national narratives, he has revealed the rich psychological characteristics and national character of the Salars from different aspects, so that more people understand the deep feelings and awe of this nation for nourishing their Yellow River.

Han Wende's "Prayer of Ramadan" continues his long poetry style. This 600-plus-word poem is shocking: "Human, how can you hold your dreams in your hand?" ?/ How can you shape yourself into a golden body? / How can you call the wind and rain? How can you open up the sky? / Time in front: Everything is just a night of dust." When poets choose poetry, they choose the way and means of understanding the world and dialogue with the world at the pure height of spiritual culture. The continuous exploration and exploration in the field of poetry has turned Han Wende's poetry from the original homeland to a kind of introspection and questioning of the soul, which makes people feel the tenacity of the Salar nation and also feels a greatness from the whole humanity.

It is this recollection of national history and the re-construction of historical memory that has made the Salar poetry always have a grand narrative construction, and has a strong humanistic feelings, coming from history and staying in history. . From Qiufu, Martin, Ardiff Wings to Han Wende, these Salar poets use their homeland as their poetry background, and in their infinite charm and imagination, they express their national sorrow and beauty with unique expression. It is the infiltration and infiltration of this unique national cultural background that makes the Salar poets present a collective poetic writing of their own culture. In the grand historical construction, these verses show the strong pride and mission of the whole nation, thus forming the unique personality and atmosphere of the Salar literature.

(The author is an associate researcher at the Institute of Literature and History, Qinghai Academy of Social Sciences)

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