Monday, August 12, 2019

tungusic, manchu

Tungusic peoples are the peoples who speak Tungusic languages. They inhabit Eastern Siberia and are recognized as distinct from Mongols and Turkic peoples. The first European description of a Tungusic people was by the Dutch traveller Isaac Massa in 1612.  The word originated in Tunguska, a region of eastern Siberia bounded on the west by the Tunguska rivers [2]and on the east by the Pacific Ocean. The largest group of Tungusic peoples are theManchu people, who number around 10 million. They are originally from Manchuria, which is now Northeast China, but following their conquest of China in the 17th century, they have been almost totallyassimilated into the main Han Chinese population ofChina. This process accelerated especially during the 20th century. The Xibe people are a Manchu subgroup. Evenks live in the Evenk Autonomous Okrug of Russia. The Udege (Удэгейцы in Russian;ethnonym: удээ and удэхе, or udee and udehe correspondingly) are a people who live in thePrimorsky Krai and Khabarovsk Krai regions, also in Russia.
- 錫伯族（锡伯语：ᠰᡞᠪᡝ，Sibe）是56个中国少数民族之一，主要分布在辽宁省和新疆维吾尔自治区。人口约19万人（2010年）。关于锡伯族的族源，主要有两种说法。一种为鲜卑后裔说，认为“锡伯”是“鲜卑”的转音，锡伯族由鲜卑人留在北方没有南下、没有与汉族融合的一支发展而来[1][2][3][4]。另一种为建州女眞同源说，认为锡伯族和满族同源，都是女真人的后裔。还有人认为，锡伯族不与满族同宗、也不属于东胡，而与鄂伦春族同祖。The Sibe or Xibo (Sibe.png IPA: [ɕivə]; simplified Chinese: 锡伯; traditional Chinese: 錫伯; pinyin: Xībó) are a Tungusic people living mostly in Xinjiang, Jilin (borderingNorth Korea) and Shenyang in Liaoning.[2] The Sibe form one of the 56 ethnic groups officially recognized by China.According to the Russian scholar Elena P. Lebedeva, the Sibe people originated as a southern, Tungusic-speaking offshoot of the ancient Shiwei people. They lived in small town-like settlements, a portion of them nomadic, in the Songyuan and Qiqihar areas of what is now Jilin.[3] When the Buyeo kingdom was conquered by the Xianbei in 286, the southern Shiwei started practicing agriculture. Some historians have theorized that the Xianbei were the direct progenitors of the Sibe, a theory described as politically motivated. Pamela Kyle Crossley writes the Xianbei might have undergone alanguage shift from an earlier Turkic or proto-Mongolian language to a Tungusic one. However, the name "Sibe" was not used in historical records during Xianbei times. The Han, Cao Wei, and Jin dynasty (265–420) at times controlled the Sibe until the advent of the Göktürks, who accorded the Sibe lower status than did the Chinese dynasties. At the height of their territorial dispersion, the Sibe lived in an area bounded by Jilin to the east, Hulunbuir to the west, the Nen River to the north, and theLiao River to the south.[1] After the fall of the Liao dynasty, the Sibe became vassals of the Khorchin Mongols who moved to the Nen and Songhua river valleys in 1438 after the Khorchin were defeated by the Oirats.[3] Nurhaci, the founder of the Manchu people, routed the Sibe during the battle of Gure in 1593 on his way to founding the Qing dynasty of China. From that point, the Qing contracted the Sibe for logistical support against the Russian Empire's expansionism on China's northern border.[3] Crossley claims that the Sibe were so "well known to Russians moving toward the Pacific" that the Russians named Siberia after them.[5] In 1692, the Khorchin dedicated the Sibe, the Gūwalca and the Daur to the Kangxi Emperorin exchange for silver. The Sibe were incorporated into the Eight Banners and were stationed in Qiqihar and other cities in Northeast China. In 1700, some 20,000 Qiqihar Sibes were resettled in Hohhot (modern Inner Mongolia); 36,000 Songyuan Sibes were resettled in Shenyang, Liaoning. The relocation of the Sibe from Qiqihar is believed by Gorelova to be linked to the Qing's complete annihilation of the Manchu clan Hoifan (Hoifa) in 1697 and the Manchu tribe Ula in 1703 after they revolted against the Qing. According to Jerry Norman, after a revolt by the Qiqihar Sibes in 1764, the Qianlong Emperor ordered an 800-man military escort to transfer 18,000 Sibe to the Ili River of Dzungaria. In Ili, the Xinjiang Sibe built Buddhist monasteries and cultivated vegetables, tobacco, and poppies.[9] The Sibe population declined after the Qing used them to suppress theDungan Revolt (1862–77) by the Hui,[3] and to fight against the Russian occupation of Ili during the revolt.[1] During the Republic of China (1912–49), many northeastern Sibe joined anti-Japanese volunteer armies, while northwestern Sibe fought against the Kuomintang during the Ili Rebellion. After the Chinese Communist Revolution in 1949 established the People's Republic of China (PRC), large-scale educational and hygiene campaigns increased Sibe literacy and resulted in the eradication of Qapqal disease (a form of type E botulism). In 1954, the PRC established the Qapqal Xibe Autonomous County to replace Ningxi County in Xinjiang, in the group's area of highest ethnic concentration.
  • example of sibe people 
  • http://paper.takungpao.com/resfile/PDF/20160925/PDF/a19_screen.pdf
  •  18世紀中葉，清朝政府從盛京（今瀋陽）等 地徵調錫伯族官兵 1,018 人，連同他們的家屬 共 3,275人，由滿族官員率領，經過 1年 5個月 的艱苦跋涉，西遷至新疆的伊犁地區進行屯墾 戍邊，被後世稱為壯舉。如今新疆的察布查爾 錫伯族自治縣就是當年的駐地，那裡的錫伯人 是他們的子孫。也因此，每年農曆 4月 18日被 定為錫伯族的西遷節。 200多年後的今日，新疆和瀋陽兩地的錫伯族 人仍在慶祝這一影響深遠的節日。而直到 2000 年，錫伯族西遷後代阿吉肖昌和伊拉麗氏文蘭夫 婦作為首批從伊犁東遷的民族後裔重返故鄉，帶 回了錫伯族語言、文字、藝術、民俗、服飾等， 為故土文化的搶救性傳承發揮了重要作用。提到錫伯族的文化，就不得不提「喜利媽 媽」，她既是該族女神，又是長長的、具有圖騰 意義的繩索，是錫伯族的家族史，由「喜仁媽 媽」演變而來，在錫伯語中「喜仁」意為「藤蔓 系」，「媽媽」則為奶奶。在東北錫伯族中，漢 譯為「子孫媽媽」，意為有了女祖宗，子子孫孫 才能不斷地繁衍生息，一代接一代地傳下去，也 包含保佑家宅平 安和人丁興旺之 意。 喜利媽媽的具 體形態是一條兩 丈 多 長 的 「 索 繩 」 ， 上 繫 小 弓 箭 、 小 靴 鞋 、 箭 袋、搖籃、銅錢、布 條、嘎拉哈（豬羊的背 式 骨 ） 、 木 鍬 、 木 叉 等 物。其中嘎拉哈（借「背」 音）表示輩數，即添一輩人，加一 個嘎拉哈。小弓箭表示男兒，添一男 孩，兩個嘎拉哈之間就添一張小弓箭，布條表 示女孩。搖籃、小靴鞋等表示子孫滿堂。箭袋表 示男兒長大之後，成為騎射能手。銅錢表示生活 富裕。木鍬、木叉等表示農業豐收。1978年以後，遼寧省先後成立了瀋陽興隆台錫伯 族鎮和黃家錫伯族鄉，腰長河村就是黃家街道北部 長河村的附屬自然村，村內共有村民 49戶、182口 人，60%以上為錫伯族。中國兩大錫伯族聚集地之一的 遼寧腰長河村，依遼河濕地而 生，自然風光優美。http://pdf.wenweipo.com/2019/08/12/a08-0812.pdf
    - 鄂温克族（俄语：Эвенки，旧称通古斯或索伦）是东北亚地区的一个民族，主要居住于俄罗斯西伯利亚以及中国内蒙古和黑龙江两省区，蒙古国也有少量分布。中国鄂温克人主要信仰萨满教，俄罗斯鄂温克人除少数信仰萨满教外，主要为东正教信徒。鄂温克人讲鄂温克语，属于阿尔泰语系—满-通古斯语族—通古斯语支，[1] 无文字。历史上曾使用满文。鄂温克是族群自称，其意思是「住在大山林中的人们」，也有另一種說法是「下山的人们」或「住在南山坡的人们」，上述各种解释都说明鄂温克人是大山林中的狩猎民族，而随着历史的发展，有一部分鄂温克族走出山林迁居草原和河谷平原地带，有一部分依旧留在山林。“鄂温克”这一称呼，反映了鄂温克族与山林有着密切联系的古老历史和生活。在俄国舊称通古斯，是雅庫特人与西伯利亚鞑靼人对他们的称呼，有些人自称奧羅奇。鄂温克族祖先是靺鞨七部的安车骨部，也有说法是深末怛室韋，辽代称为生女真，明代称額里克特人与野人女真、东海女真等，清朝建立时作为满族的亲缘民族而被编入布特哈八旗与索伦八旗，服兵役并且享受旗人待遇，部分鄂温克人因编入八旗满洲而成为满族。1753年有500个达斡尔族和鄂温克族士兵派遣到塔城与伊宁，建立索伦营。The Evenks (also spelled Ewenki or Evenki) (autonym: Эвэнкил Evenkil; Russian: Эвенки Evenki; Chinese: 鄂温克族 Èwēnkè Zú; formerly known as Tungus or Tunguz; Mongolian: ХамниганKhamnigan) are a Tungusic people of Northern Asia. In Russia, the Evenks are recognized as one of the Indigenous peoples of the Russian North, with a population of 38,396 (2010 census). In China, the Evenki form one of the 56 ethnic groups officially recognized by the People's Republic of China, with a population of 30,875 (2010 census).[11] There are 537 Evenks, called Khamnigan in Mongolian, in Mongolia (2015 census).鄂温克族祖先是靺鞨七部的安车骨部，也有说法是深末怛室韋，辽代称为生女真，明代称額里克特人与野人女真、东海女真等，清朝建立时作为满族的亲缘民族而被编入布特哈八旗与索伦八旗，服兵役并且享受旗人待遇，部分鄂温克人因编入八旗满洲而成为满族。1753年有500个达斡尔族和鄂温克族士兵派遣到塔城与伊宁，建立索伦营。

    • 朝鮮民族とは言葉や文化が類似しており、朝鮮民族の祖先という主張がある。2005年に韓国のイ・ホンギュソウル大医大教授は「韓-ロシア ユーラシア文化フォーラム」において、エヴェンキと韓国人の人種的類似性と関連して「韓国人は北方モンゴロイドのエヴェンキと南方原住民の血が混ざって形成された民族」という見解を唱えた[4]。それによると、「何年か前にDNA検査のためにエヴェンキの髪の毛をソウル大学に渡したことがあるが、まだ研究結果は聞けなかった。エヴェンキも私たち（韓国人）のようにモンゴル斑点があり、顔付きも似ている」という。また、エヴェンキは現在まで「アリラン」と「スリラン」という単語を使用しており、シベリア原住民の遺伝子と韓国人の遺伝子型を分析した結果、約70%が典型的なモンゴロイドの遺伝型を見せており、父系の祖先のY染色体の場合、シベリア原住民は主にO型、南アジア原住民はC・D型であり、韓国人はO型とC・D型が混ざっているという[4]。これについて「韓国語の起源がツングース語だという学説を後押しできる実体的証拠が発見された、さらに多い研究が必要だ」と説明した[4]。
    • http://www.hkcd.com.hk/pdf/201708/0806/HT04806CLYY.pdf deer raising
    • https://www.rbth.com/travel/destinations/siberia/2016/09/11/visiting-the-evenks-daily-life-in-eastern-siberia_628901
    • famous people 

    - The Oroqen people (鄂倫春族; pinyin: Èlúnchūn zú; Mongolian: Orčun; also spelt Orochen or Orochon) are an ethnic group in northern China. They form one of the 56 ethnic groups officially recognized by the People's Republic of China. As of the 2000 Census, 44.54% of the Oroqen lived in Inner Mongolia and 51.52% along the Heilongjiang River (Amur) in the province of Heilongjiang. The Oroqen Autonomous Banner is also located in Inner Mongolia. The Oroqens are mainly hunters, and customarily use animal fur and skins for clothing. 

    • 斜仁柱又稱 「撮羅子」或 「撮羅昂庫」，是 鄂倫春、鄂溫克、 赫哲等東北狩獵和遊 牧民族的一種圓錐形 「房子」。「撮羅」 是「尖」、「昂庫」 是「窩棚」，這是赫 哲人的叫法；「斜 仁 」 是 「 木 杆 」， 「柱」是「屋子」， 這是鄂倫春、鄂溫克 人的叫法。把兩種名 稱的意思合起來， 就是「用木杆搭起的 尖頂屋」，是斜仁柱 主要的特徵。   一排排紅頂樓房前有一排更顯高級的獨院平房，每家門前 都有他們主人的名字和介紹，白色木柵欄圍成的小花園中， 有一棟平房門前搭建了一座原汁原味的斜仁柱，這裡便是孟 淑卿的家。 孟淑卿把斜仁柱手藝傳給了女兒關愛民，他們現在都是鄂 倫春族斜仁柱省級非物質文化遺產項目的代表性傳承人。母 女兩人盤膝坐在床上繡着鄂倫春族的刺繡。關愛民說，「近 年來政府對鄂倫春文化傳承非常重視，2013年讓我們搬進了 新家，給我們提供了工作室，在熟皮子時，再也不用當一個 『臭皮匠』了。」 關愛民說的熟皮子，是製作斜仁柱的重要工序，將獸皮經過 特殊處理後弄濕，然後就要不停的用手揉獸皮的每一個部位， 用兩腳夾住皮子的一頭，一手抓住另一頭，一手用專用工具在 獸皮上刮，然後再用雙手用盡全力去揉，直到把濕皮子揉乾為 止，在這個過程中獸皮會產生刺鼻的味道。關愛民說，「這就 是所說的『臭皮匠』」。孟淑卿說，「鄂倫春人愛護森 林要勝過自己的生命。夏天採樺 樹皮做圍子時，鄂倫春人也有自 己的技法，要等到樺樹中的水分 最多時採摘，只用表皮，這樣樺 樹還能重新長出樹皮。樺樹皮在 圍斜仁柱前，要經過皮層的篩 選，再放到水裡煮才能用。」 冬天斜仁柱的圍子所用獸皮， 都是吃過肉後，省下來的皮子加 工後除了做圍子還做衣服、被子 和鞋等生活用品。孟淑卿回憶： 「小時候，森林裡有很多的野草 藥材，靈芝和人參也很多，但鄂 倫春人很少去採摘，只有到了救 命時才取一點來用。」 用來做圍子的獸皮，關愛民一 直在尋找新的替代品。她說： 「現在用來做圍子的獸皮，都是 之前積攢下來的，手裡也沒有存 貨了，很可能以後就再也沒有可 以熟的皮子了，保護生態環境是 我們鄂倫春族人應盡的義務。」http://pdf.wenweipo.com/2019/11/26/a18-1126.pdf
    • The Oroqen language is a Northern Tungusic language. Their language is very similar to the Evenki language and it is believed that speakers of these two languages can understand 70% of the other language. Their language is still unwritten; however, the majority of the Oroqen are capable of reading and writing Chinese, and some can also speak the Daur language.
      • 鄂倫春語開創網絡學習「活教材」http://pdf.wenweipo.com/2017/08/08/a22-0808.pdf
    • Until the early 1950s the main religion of the nomadic Oroqen was shamanism.
    • 根据居住区域的不同，鄂伦春人内部还有不同的名称。如居住于呼玛河流域的鄂伦春人自称库玛尔千；居住在逊克县、嘉荫县河边的鄂伦春人自称毕拉千；居住在甘河流域的鄂伦春人自称甘千；居住在托河流域的鄂伦春人自称托千等。比如，库玛尔千的“库玛尔”表示地点，“千”表示人的附加成分，表示某地人之意
    • china daily 12jan18
    • [the hk maritime hub: four years of forward momentum] picture of hing chao 趙式慶  and orochen
    - The Mohe, Malgal, or Mogher were a Tungusic people who lived primarily in modern Northeast Asia. The two most powerful Mohe groups were known as the Heishui Mohe, located along the Amur River, and the Sumo Mohe, named after the Songhua River. The Mohe constituted a major part of the population in the kingdom of Balhae, which lasted from the late 7th century to early 10th century. The founder of Balhae, Dae Jo-yeong, was a former general of Goguryeo of possibly Sumo Mohe descent; however, the Samguk Yusa, a Korean record written in the late 13th century, states that he was simply of Goguryeo descent.[2] After the fall of Balhae, few historical traces of the Mohe can be found, though they are considered to be the primary ethnic group from whom the Jurchen people descended. The Heishui Mohe in particular are considered to be the direct ancestors of the Jurchens, from whom the 17th century Manchu people originated. The Mohe practiced a sedentary agrarian lifestyle and were predominantly farmers who grew soybean, wheat, millet, and rice, supplemented by pig raising and hunting for meat.[4][5] The Mohe were also known to have wore pig and dog skin coats. The Chinese exonym Mohe 靺鞨 is a graphic pejorative written with mo 靺 "socks; stockings" and he 鞨 "shoes". Mo (靺) (Middle Chinese mal) is an adjective, a customary expression meaning "barbarian" or Xiongnu[citation needed]. He 鞨 is gal (Middle Chinese gat), meaning "stone" by Mohe/Malgal, Jie/Gal language.[citation needed] The Jie ruler Shi Le (石勒) takes the surname shi 石 "stone" from gal. According to the History of Jin (Jin Shi), Shi Tu Men (石土门) is the prince of the Jurchen people, whose surname shi hints to a connection with the Mohe and Jie.
    The ethnonym of the Mohe bears a notable resemblance to that of the later historically attested *Motgit (in Middle Chinese. Chinese characters: 勿吉, pinyin: Mòjí, Korean: 물길 [Mulgil], Japanese: もつきつ [Motsukitsu]). The name of the Mohe also appears as "Maka" in "Shin-Maka" (Japanese 新靺鞨, しんまか) or "New Mohe," which is the name of a dance and the musical piece that accompanies it; the dance and song were introduced to the Japanese court during the Nara Period or around the beginning of the Heian Period from the Balhae Kingdom. In modern Japanese historical texts, the name of the Mohe is annotated with the "kana" reading Makkatsu (まっかつ), which is probably a transliteration based on the standard Sino-Japanese readings of the Chinese characters used to transcribe the ethnonym of the Mohe. 靺鞨[注 1]，是活跃于中国古代东北地区一个民族，南北朝之前称勿吉。靺鞨的一个主体部落粟末靺鞨于唐代建立了渤海国。《旧唐书》卷一九九下《靺鞨传》记载：“靺鞨，盖肃愼之地，后魏谓之勿吉，在京师东北六千余里。东至于海，西接突厥，南界高丽，北邻室韦。其国凡为数十部，各有酋帅，或附于高丽，或臣于突厥。”《新唐书》的记载略同。隋代靺鞨大体以吉林松花江流域为中心，分布在东至今俄罗斯东部滨海边疆州，北至黑龙江、乌苏里江的广大地区。历史上的靺鞨有数十个部落，主要的部落有7个——伯咄部、安车骨部、拂涅部、号室部、白山部、黑水部、粟末部，各部相距二三百里，史称“靺鞨七部”。靺鞨在周代、秦朝到西汉时称为肃慎，东汉至魏晋时称为挹娄，南北朝时称勿吉，各部分布在今长白山以北，松花江、黑龙江和乌苏里江的广大地区，东临日本海。汉以来臣属扶余国（挹娄是在黄初中脱离扶余），自北魏延兴五年（475年）勿吉遣使到北魏朝贡后，与中原关系日益紧密，并逐渐兴盛起来。包括扶余、高句丽、百济在内五十余国遣史向北魏朝贡。478年，勿吉人曾朝贡北魏，要求准许其和百济配合，南北夹攻高句丽。北魏朝廷以三方都是自己的藩属，令彼等“宜共和顺，勿相侵扰”。勿吉听从北魏朝廷的谕令，停止对高句丽的进攻。公元493年（北魏太和十七年），勿吉灭亡邻近的扶余，领土扩展到伊通河流域松辽平原的中心，为东北一支强大势力。高句丽灭亡后，唐统治了高句丽之前在东北控制的土地，部分粟末靺鞨人、白山靺鞨人和高句丽人被移居至营州（今辽宁省朝阳市）一带。后唐代设营州上都督府与饶乐都督府，掌管东北边疆民族事务。公元696年（武则天万岁通天元年），营州都督赵翙侵侮契丹部落，激起契丹、靺鞨各族不满。契丹酋长大贺窟哥之孙松漠都督府都督李尽忠和内兄孙万荣叛唐，杀营州都督赵翙，占据营州。徙居营州一带的靺鞨人、高句丽人也参加了李尽忠的反唐起义。武则天为了分化反唐队伍，封靺鞨酋长乞四比羽为许国公，封粟末靺鞨部落首领乞乞仲象为震国公，赦免其反唐行为。乞四比羽拒绝接受。后乞乞仲象与乞四比羽率领靺鞨人与高句丽人，趁唐王朝营州被攻占、无暇顾及，且靺鞨故地统治空虚的时机，率军离开营州，东渡辽水（辽河），返回故地。武则天命令契丹降将李楷固率兵追击，斩杀乞四比羽，途中乞乞仲象去世。乞乞仲象之子大祚荣，为人骁勇，善于用兵，他团结了契丹人与高句丽人，将李楷固战胜于天门岭，李楷固失败而归。公元698年（圣历元年）突厥入侵唐王朝，占据了妫州、檀州、定州、赵州，契丹叛唐，重新依附于突厥，由此唐帝国中原通往东北地区的道路被阻断。大祚荣趁机率领靺鞨人与高句丽人向东进军，回到了太白山（长白山）东北的坡奥娄河（牡丹江）上游一带，这一带原为挹娄故地。大祚荣在东牟山下筑城为居，建立靺鞨人最初的都城“旧国”（今吉林省敦化市敖东城）。同年，大祚荣自立为“震国王”，仍称“靺鞨”。公元713年，唐玄宗赐封大祚荣为“渤海郡王”，大祚荣遂将国名“靺鞨”更改为“渤海”，以忽汗州（号“上京龙泉府”，今黑龙江省宁安市西南东京城）为上京，史称“渤海国”。靺鞨（まつかつ、拼音：Mòhé）は、中国の隋唐時代に中国東北部（現在のロシア連邦・沿海地方）に存在した農耕漁労民族。南北朝時代における「勿吉（もつきつ）」の表記が変化したものであり、粛慎，挹婁の末裔である。16部あったが、後に高句麗遺民と共に渤海国を建国した南の粟末部と、後に女真族となって金朝，清朝を建国した北の黒水部の2つが主要な部族であった。
    • 挹娄族称出现于公元前1—2世纪时（西汉），挹娄一词，含义有两说：一，音近通古斯语“鹿”，为鹿之意；二，与满语“叶鲁”音近，为岩穴之穴的意思。
      挹娄（yì lóu）人俗好养猪，食其肉，衣其皮。又从“常穴居”分析，后说是比较可信的。挹娄用作族称，即“穴居人”的意思。挹娄称号本是他称，久之成为族称，然直到公元554年(北齐天保五年)，他们向中原王朝纳贡还自称肃慎。《后汉书地理志》- 挹娄，古肃慎之国也。在夫馀东北千余里，东滨大海，南与北沃沮接，不知其北所极。土地多山险。人形似夫余，而言语各异。有五谷、麻布，出赤玉、好貂。无君长，其邑落各有大人。处于山林之间，土气极寒，常为穴居，以深为贵，大家至接九梯。好养豕，食其肉，衣其皮。冬以豕膏涂身，厚数分，以御风寒。夏则裸袒，以尺布蔽其前后。其人臭秽不洁，作厕于中，圜之而居。自汉兴以后，臣属夫馀。种众虽少，而多勇力，处山险，又善射，发能入人目。弓长四尺，力如弩。矢用B16E，长一尺八寸，青石为镞，镞皆施毒，中人即死。便乘船，好寇盗，邻国畏患，而卒不能服。东夷夫余饮食类皆用俎豆，唯挹娄独无，法俗最无纲纪者也。《三国志魏书》-挹娄在夫馀东北千馀里，滨大海，南与北沃沮接，未知其北所极。其土地多山险。其人形似夫馀，言语不与夫馀、句丽同。有五谷、牛、马、麻布。人多勇力。无大君长，邑落各有大人。处山林之间，常穴居，大家深九梯，以多为好。土气寒，剧於夫馀。其俗好养猪，食其肉，衣其皮。冬以猪膏涂身，厚数分，以御风寒。夏则裸袒，以尺布隐其前后，以蔽形体。其人不絜，作溷在中央，人围其表居。其弓长四尺，力如弩，矢用楛，长尺八寸，青石为镞，古之肃慎氏之国也。善射，射人皆入（因）。矢施毒，人中皆死。出赤玉，好貂，今所谓挹娄貂是也。自汉已来，臣属夫馀，夫馀责其租赋重，以黄初中叛之。夫馀数伐之，其人众虽少，所在山险，邻国人畏其弓矢，卒不能服也。其国便乘船寇盗，邻国患之。东夷饮食类皆用俎豆，唯挹娄不，法俗最无纲纪也。
      • 香坊区，黑龙江省哈尔滨市市辖区，汉魏时期为挹娄族聚居繁衍生息地. 
      • 随着挹娄东北面的夫余族的兴起和高丽族的兴起。被迫成为夫余族的附属，并且向夫余族的贵族缴纳繁重的赋税，长达400余年。哪里有压迫哪里就有反抗，挹娄族在公元220到公元226年期间，多次反抗夫余族的压迫和剥削，最终成功的摆脱了夫余族的压迫和奴役。公元236年左右，挹娄族与曹魏建立了臣属管理，且相处比较融洽，至此进入了相对稳定的发展阶段。https://k.sina.cn/article_7145169210_1a9e2a13a00100fsk9.html, https://kknews.cc/history/amk5knn.html (note the pic of man with a horned hat)

    • 勿吉族的稱呼始見於南北朝時期，依附於挹婁族，脫胎於挹婁族，其實就是挹婁族的一個部落。

      就好比是勿吉族也並不是一個部落和氏族。秦漢時期的夫租、沃沮，隋唐以後的烏惹、兀的改、斡拙、吾者、如者、烏稽、窩集之類的氏族和部落都和勿吉有很大的關聯。勿吉是「窩集」的轉音，滿語是「森林的意思」，勿吉人就是「林中人」的意思。東北氣候寒冷，森林是採集、狩獵、居住的好場所。隨著部落的融合，歷史的進步，勿吉族族群進一步發展，進而取代了挹婁族，跨入了奴隸制度，成為肅慎文化、挹婁文化的繼承者和光大者。勿吉族在「多豬善射」方面與肅慎、挹婁是一脈相承的，不同的是挹婁善「捕魚」，勿吉善「捕貂」。一方面：農耕的比重增加了，種植的農作物有粟、麥、稷和葵，並且採用了比以前更加先進的耕作方法。飼養牛、馬、豬作為肉食來源。這是內部發展。另一方面：繼續反抗夫余國的壓迫，並且取得了最終的勝利。因此加強了勿吉人和中原的聯繫，據古代文獻記載，他們與北魏、北齊可以查證，有記錄的高達37次，這在以前是不可想像的。通過和中原的聯繫，他們帶回了漢文化，最重要的是各種鐵器的引入，極大的促進了農業經濟的發展。

      原文網址：https://kknews.cc/history/zpq5jya.html



    The Manchu (Manchu:  Möllendorff: manju; Abkai: manju; 滿族; pinyin: Mǎnzú; Wade–Giles:Man3-tsu2) are a Chinese ethnic minorityand the people from whom Manchuriaderives its name. They are sometimes called "red-tasseled Manchus", a reference to the ornamentation on traditional Manchu hats.[11][12] Manchus form the largest branch of theTungusic peoples and are distributed throughout China, forming the fourth largest ethnic group in that country.[1] They can be found in 31 Chinese provincial regions. They also form the largest minority group in China without an autonomous region. Among them, Liaoning has the largest population and Hebei, Heilongjiang, Jilin, Inner Mongolia andBeijing have over 100,000 Manchu residents. About half of the population live in Liaoningprovince and one-fifth in Hebei province. There are a number of Manchu autonomous counties in China, such as Xinbin, Xiuyan, Qinglong, Fengning, Yitong, Qingyuan, Weichang,Kuancheng, Benxi, Kuandian, Huanren, Fengcheng, Beizhen[note 2] and over 300 Manchu towns and townships.
    - 汤河川，位于怀柔北部深山是北京有名的“满乡”。史料记载，从清朝顺治年间开始，以彭姓为主的满族人口就从沈阳城外迁居至此，今天沿汤河川逐渐形成的喇叭沟门、长哨营、汤河口三乡镇，在清朝曾被称为鹰手营、杨木营、胭脂营。汤河川满族已有360多年的历史，形成了独特而深厚的文化内涵和民间风俗，拥有二魁摔跤、蹴球等一批非物质文化遗产。这里的满族人绝大多数为姓彭，满族老姓(哈喇)为董鄂，谱书记载原驻在沈阳城外，始祖彭连1644年随其族兄彭春(康熙年间调任满洲正红旗都统)进关。彭春的曾祖父是努尔哈赤五大臣之一额附和和理之后代。据彭氏宗谱记载，彭姓原系满洲董鄂氏，进关后因同宗族人彭春在反击沙俄侵略的雅克萨之战中“著为头等第一军功”，所以在康熙年间修宗谱时，以彭为姓，按字排辈，以别长幼。
    - surname

    • 满族姓氏之一。 他他拉氏亦称他塔喇氏、他塔拉氏。满语Tatara Hala，意为“特别多”。所冠汉姓多为唐氏、谭氏、舒氏等。当代作家老舍（舒庆春）即为他他拉氏后裔。
    - 鑲黃旗

    • people
    • 2005年，白公子從成都體院畢業後，追隨父輩移民河北石家莊創業，這個滿族鑲黃旗的東北女漢子「掙一個花倆」獨自周遊世界，直到2015年春天才歇腳，在冀遼交接的葡萄溝給自由的靈魂安了個家。http://www.takungpao.com.hk/finance/236133/2020/0912/496897.html

    - 旗袍

    • http://pdf.wenweipo.com/2020/02/10/a15-0210.pdf
    - food

    • 北京同學告訴我，當地有一家專 營宮廷糕點的餑餑舖，致力恢復老北 京失傳的點心，孫尼額芬白糕的表面用紅色山楂 和綠色青梅點綴成一朵小花，甚是悅 目。這是滿族的一種傳統奶糕， 「孫 尼額芬」 在滿語裏的意思就是奶糕。 這家店傳承滿漢餑餑，我分不清 楚兩種餑餑的區別，只能參考點心單 上的註解。意外發現馬奶子糖蘸竟是 「薩其馬」 的別稱，薩其馬亦屬滿洲 點心。唐魯孫說過，滿洲點心的特色 是不用豬油、牛油，而用奶油，故而 馬奶子糖蘸奶味十足。http://paper.takungpao.com/resfile/PDF/20200525/PDF/b10_screen.pdf

    - diaspora
    • Husband - Jonathan Dermot Spence (born 11 August 1936) is a British-born American historian and public intellectual specialising in Chinese history. He was Sterling Professor of History at Yale University from 1993 to 2008. His most widely read book is The Search for Modern China, a survey of the last several hundred years of Chinese history based on his popular course at Yale. 
    • hkej 10dec18 shum article
    - liaoning

    • http://www.chinadaily.com.cn/a/201907/30/WS5d3f89faa310d83056401a5e.html A village continues to draw Manchu descendants from across the country, keen to reconnect to their imperial roots. On the 13th day of the fifth month in the Chinese lunar calendar (June 13 this year), many Manchu people will gather at Puhe village in northeastern Liaoning province's capital Shenyang. The day marks the founding of the local ancestral temple and the birthday of Guangong, or Guan Yu, a famous general from Chinese history. The temple honors Aisin Gioro, the clan of Manchu emperors, and has two tablets displaying the merits of village's ancestors. The tablets are centuries-old and have been designated antiques by the local government.
    Nara (Manchu: ,Wade-Giles: Nara hala, Chinese: 納喇氏, 納蘭氏 or 那拉氏, also Nala, Nalan) is a clan name shared by a number of royal Manchuclans. The four tribes of the Hūlun confederation (扈倫四部) -- Hada (Chinese: 哈達, pinyin: Hādá), Ula (Chinese: 烏拉, pinyin: Wūlā), Hoifa (Chinese: 輝發, pinyin: Huīfā) and Yehe (Chinese: 葉赫, pinyin: Yèhè) -- were all ruled by clans bearing this name. The head of each clan held the princely title of "beile" (貝勒, Manchu: "chief, lord"). Nara is the Mongolian word for 'sun'. In Mongolia, the sun is associated to Genghis Khan as the nara tamga is the main tamga attributed to him.The Naras lived in the Haixi area, which encompasses parts of modern-day Jilin,Heilongjiang, Liaoning and Inner Mongolia. The Hada Naras and Ula Naras are native to Manchuria and shared an ancestor. The Yehe Naras were founded by a Tümed Mongol who conquered the local Nara tribe and assumed their name, establishing his rule over the banks of the Yehe river. The Hoifa Naras, on the other hand, came from the Ikderi clan. During Nurhaci's efforts to unite the Jurchen people, the Naras resisted because they had always been rather well-treated by the Ming government. Instead they tried to appease Nurhachi by offering him a daughter from each of the tribal rulers, the most famous of which were Lady Abahai (阿巴亥) of the Ula tribe and Monggo (孟古) of the Yehe tribe. Nonetheless, Nurhaci eventually began his assault against the Naras, and the Hada, Ula and Hoifa tribes soon fell. The Yehe Naras were able to resist the longest as they were the largest and strongest of the tribes, but even they soon had to enlist the help of the Ming empire. Using how well-treated the Yehe Naras were by the Ming government as an excuse, Nurhaci began to wage war against the Ming forces as well. Both the Ming soldiers and the Yehe Naras were defeated in subsequent battles, including the Battle of Sarhu, and the Yehe Nara prince Jintaiji (金台吉) was either forced to kill himself or hanged, but not before he allegedly cursed Nurhaci that as long as one of Jintaiji's descendants lived, even a female one, he or she would remember the clan's vendetta and bring down the Aisin Gioros. The last prince of the Ula tribe Bujantai (布占泰), who was fighting alongside the Yehe Naras, was captured as well and later killed by Nurhaci's son, Cuyen. The Hada and Hoifa clans fell from prominence after Nurhaci's Manchurian conquest, whereas Ula and Yehe survived the defeat and successfully integrated into Qing's Banner aristocracy. They continued to be powerful clans in the Qing court, often named among theeight great Manchu houses. Modern day Nara descendants mostly hail from these two clans. Present-day descendants of the Nara clan generally adopted "Na" (那) and "Zhao" (趙) as afamily name, so that it would be similar to the usually monosyllabic Han family names. Others, less commonly, took "Na" (納), "Nan" (南), "Liu" (劉), "Su" (蘇). Those descended from Hada Nara took "Wang" (王). Descendants of Yehe Nara primarily chose "Ye" (葉) or "He" (赫 or 何), others took after their Borjigin forebears and used "Bao" (鮑 or 包) or "Bo" (博). Nacibulu (ca. 14th century) was the first to adapt the clan name Nara. A Jurchen clan native to Manchuria, they descended from the imperial Wanyan clan of the Jin dynasty. The Nara gradually grew to become the dominant clan in the Haixi region, culminating in the establishment of the Hūlun confederation in the 16th century, with Nara princes at its core. At the same time, this Nara clan split into two branches: the senior Hada line founded by Kesina, leader of the Hūlun confederation, and the junior Ula line founded by Kesina's younger brother 古對硃顏.
    - 葉赫那拉氏（滿語：ᠶᡝᡥᡝ
    ᠨᠠᡵᠠ
    ᡥᠠᠯᠠ    ，轉寫：Yehe Nara hala）是滿洲著姓那拉氏的主要分支之一，為海西女真葉赫貝勒的家族姓氏，其始祖為蒙古人星根達爾漢，因攻佔世居扈倫國張城那拉氏的領地而改姓那拉，其後部眾遷居葉赫河，因而號葉赫國[1]。星根達爾漢四世孫太杵生二子，長為清佳砮、次為楊吉砮，兄弟二人一統葉赫諸部，各居一城皆稱貝勒[1]。傳至金台石、布揚古時，葉赫被努爾哈赤吞併，宗族、部屬被編隸八旗。清朝時期，葉赫那拉氏各支重要世家貴族、文臣武將等著名人士甚多。清太宗皇太極之母孝慈高皇后、康熙初年四大臣之一的蘇克薩哈、康熙年間重臣明珠等均出自該家族[2]。此外，慈禧太后掌握清帝國實權達四十餘年，先祖喀山亦為葉赫那拉氏，其家族世居葉赫國蘇完地方。民國以後，葉赫那拉氏多以那、葉、張、羅、蘇等為漢姓[3]。

    满族医药
    - http://www.chinanews.com/cj/2016/09-23/8013253.shtml 中国满族医药国际博览会23日在辽宁省丹东市开幕，首个满族医药专业研究机构宣告成立。　　本次博览会由世界中医药学会联合会、中国民族医药协会主办，来自德国、日本、韩国、马来西亚等国家和地区的专家学者出席。国家民委副主任李昌平等为丹东“中国满药之都”揭牌。

    language
    - 滿語 「莫勒真」一詞意為 「比賽」， 莫勒真大會是展現滿族傳統文化的體育盛 會。http://paper.takungpao.com/resfile/PDF/20170517/PDF/a22_screen.pdf
    - https://www.quora.com/What-Manchu-words-survived-in-modern-Chinese-Is-there-any-dialect

    festival/event
    - 莫勒真大会是满族群众的传统文化体育盛会，主要运动项目有男子珍珠球、女子狩猎、拔河、双飞舞、男子拉地弓等。还设有舞龙、民族舞、三人骑马戏、摔跤、武术等表演项目，这些都是女真人从以前的日常生活和军事锻炼中演变而来的项目，女真人善于骑射，爱好运动.阿尔泰人都有这种体育盛会，只是叫法不一样，性质都是一样的。类似于蒙古族的那达慕大会

    • 近日， 「哈爾濱滿族民間富察氏第二 屆莫勒真大會」在哈爾濱市阿城區海古寨 滿族園舉行。來自各地的滿族同胞300餘 人共赴盛會。http://paper.takungpao.com/resfile/PDF/20170517/PDF/a22_screen.pdf
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