The past of Xikang, the side tea, the pot village, the backman
China's tea-drinking culture has a long history, especially for ethnic minorities in the border areas, and tea is an indispensable part of their lives due to the particularity of the climate and lifestyle.
Since the introduction of tea to Tibet in the Tang Dynasty, the digestion and greasy properties of tea have gradually developed the habit of drinking tea among herders who rely on dairy products and meat as their main food.
Therefore, the Tibetan side tea is also known as "** black gold".
In the 8th century, the Tibetan king Dusong Mangbujie was seriously ill, and the ministers searched for famous doctors in Tibet in vain. One day, a small bird came to the sickbed with a branch in its mouth, and the king was curious to observe it, only to see a few leaves on the branch.
He caused the branches to be taken, and no one knew what the leaves were. Zao put the leaves in his mouth, and immediately the aroma was fragrant, and his mood was very good, and his condition improved.
The illness of the Tibetan king touched the hearts of his subjects, and one of the most loyal ministers, who did not hesitate to trek through mountains and rivers, finally found the legendary sacred tree on the border between China and Tibet. However, a large river blocked his way.
At this moment, a large fish swam past his eyes, and he believed that this was the king of fishes to guide the way, so he waded across the river and picked a bundle of tea branches. Under the guidance of the heavens, he met a white doe, who guided him through the mountains and rivers to the palace.
Zampu used these miraculous tea tree branches to heal the sick body, and the results were very beneficial. This is the origin of tea in Tibet.
*Black gold - tea, in the hearts of the Tibetan people plays a pivotal role, known as one of the "four treasures" of the diet, and ghee, barley, beef and mutton alongside. It was not only used for medicinal purposes in the early days, but also a rare luxury item for the royal family and nobles, and later gradually became an indispensable part of the daily life of monks and the common people.
Tibetans have a saying that "without tea, it is like without life", which shows the importance of tea in their daily lives.
Tibet is located at a high altitude and has a high demand for tea, but it is not produced locally. To this end, after detailed planning and designation, the mainland** has used specific processes in Sichuan, Yunnan, Shaanxi and other places to produce brick tea suitable for Tibetan drinking.
Among them, Sichuan Ya'an, Tianquan, Mingshan, Yingjing, Qionglai, Guanxian and other places are the main production areas of Tibetan tea.
In the long course of history, in order to taste tea, the Tibetan people braved difficulties and dangers, walked out of the Qinghai-Tibet Plateau, and exchanged horses, furs, musk, medicinal herbs and other special products with the people in the mainland, which has been passed down through the ages"Tea and horse markets"。
Before the Ming Dynasty, the operation of side tea was mainly controlled by **, and from the beginning of the Ming Dynasty, the tea and horse trade was gradually opened, and it reached its peak in the Kangqian period of the Qing Dynasty.
At this time, the number of tea numbers operating side tea in the Sichuan border counties with Ya'an as the central production area has exceeded 100. There are two main routes to the Sichuan-Tibetan tea ceremony in Tibetan areas around the country, namely"South Road"with"West Road"。
The high-quality tea from Ya'an, Tianquan, Yingjing, Mingshan, Hongya, Emei, Qingxi (Hanyuan) and other places is transported to Kang District and ** and other places through the arrow furnace (Kangding), which is "South Roadside Tea".
A kind of tea produced by Guan County, Shifang, Pingwu and other places, along the Minjiang River, through Maoxian, Songpan, Ruoergai, and then to Gannan and Qinghai Tibetan areas, is called "West Roadside Tea".
Among them, the main route of the South Road through Ya'an, Luding and Kangding, and directly to Lhasa is the most important. Arrow stoves and pot farms are also characteristic cultures of this area.
Kangding, known as "Arrow Furnace" in ancient times, has a long history and was the center of tea and horses in the Ming and Qing dynasties, with a unique geographical location and profound historical and cultural heritage. Kangding's growth process is not only due to economic and political development, but also because of the recognition of its values by people up and down the plateau.
Why did you choose Kangding as the best center? Let's explore its historical origins and cultural charm together.
1.Starting from the south and north gates of Kangding, go west over the first pass of Kangba and fold many mountains, which is called "out of the pass" or "walking on the grassland" in history. Nowadays, at the top of Mount Zheduo, there is a stone engraved with the words "West out of Zheduo".
This is similar to the historical "West Out of Yangguan", where the Han people believed that going west meant a harsh environment, and that without the help of the Tibetans and their yak and camel caravans, the Han Chinese would not be able to reach it; Conversely, entering the city of Kangding from outside the pass is called "entering the pass", and from then on, the Han Chinese can complete the journey with the strength of their porters, but it is a serious challenge for the Tibetans, who believe that neither they nor the yaks can survive below the Kangding altitude.
2.Starting from the south and north gates of Kangding City, go west over the first pass of Kangba and fold many mountains, which is a section of the distance that the Han people called "out of the pass" or "walking on the grassland" in the past.
Nowadays, at the top of the mountain, there is a stone carved with the words "West out of the mountain". This is similar to the historical "west out of Yangguan", where the Han people believed that going west meant a harsh environment, and that without the help of the Tibetans and their yaks, the Han people would not be able to reach it; Entering the city of Kangding from outside the border is called "entering the pass", and from then on, the Han people can complete the journey with the strength of their husbands, but it is a challenge for the Tibetans, who believe that neither they nor the yaks can survive below the Kangding altitude.
3.Starting from the south and north gates of Kangding City, go west to cross the first pass of Kham and fold many mountains, which is called "out of the pass" or "walking on the grassland" in history. Now, there is a stone at the top of Mt. Orita, on which is carved "Nishiide Orita".
This is similar to the historical "West Out of Yangguan", where the Han people believed that going west meant a harsh environment, and that without the help of the Tibetans and their yak and camel caravans, the Han Chinese would not be able to reach it; Entering the city of Kangding from outside the border is called "entering the pass", and from then on, the Han people can complete the journey with the strength of their husbands, but it is a challenge for the Tibetans, who believe that neither they nor the yaks can survive below the Kangding altitude.
4.Starting from the south and north gates of Kangding City, go west to cross the first pass of Kham and fold many mountains, which is called "out of the pass" or "walking on the grassland" in history. Nowadays, at the top of the mountain, there is a stone carved with the words "West out of the mountain".
This is similar to the historical "West Out of Yangguan", where the Han people believed that going west meant a harsh environment, and that without the help of the Tibetans and their yaks, the Han people would not be able to reach it; Entering the city of Kangding from outside the border is called "entering the pass", and from then on, the Han people can complete the journey with the strength of their husbands, but it is a challenge for the Tibetans, who believe that neither they nor the yaks can survive below the Kangding altitude.
5.Starting from the south and north gates of Kangding City, go west to cross the first pass of Kham and fold many mountains, which is called "out of the pass" or "walking on the grassland" in history. Nowadays, at the top of the mountain, there is a stone carved with the words "West out of the mountain".
This is similar to the historical "West Out of Yangguan", where the Han people believed that westward meant harsh conditions that could not be reached without the help of Tibetans and their yaks; Entering the city of Kangding from outside the border is called "entering the pass", and from then on, the Han people can complete the journey with the strength of their husbands, but it is a challenge for the Tibetans, who believe that neither they nor the yaks can survive below the Kangding altitude.
In Tibetan culture, the well-known Guozhuang dance has been deeply rooted in the hearts of the people. In Kangding, a special industry is gradually emerging because of tea horses, which is Kangding Guozhuang.
This kind of Guozhuang dance from the Kangding area has a different meaning and cultural connotation from the Guozhuang dance we are familiar with.
The people who carried out ** activities in Kangding (Arrow Furnace) needed accommodation, and at that time, in addition to a small number of buildings in the barracks and yamen, there were only a few shanty houses to choose from.
In contrast, because of its spacious walls, courtyards and blockhouses, Guozhuang became the preferred accommodation for Tibetan and Han merchants.
In business activities, trading locations, warehouses, translations, etc., are all essential elements. In order to meet these needs, Kangding Guozhuang provides a variety of services such as hotels, warehouses, translators and intermediaries, providing a full range of support for merchants.
Therefore,"Pot Village"This special place that combines the functions of inns, warehouses, intermediaries and other functions came into being, it is not a simple hotel, shopping mall, warehouse or intermediary, nor is it like a yamen, but a unique existence that integrates various functions.
In ancient times, the trade between Tibetan and Han merchants was full of mystery. They usually choose to negotiate secretly at the pot farm, and no one is allowed to participate except the owner of the pot farm.
If a third party intervenes during the negotiation process, the Tibetan trader immediately stops the transaction and moves the goods away. Once the deal is concluded, the buyer does not need to pay a deposit, the seller does not change his mind easily, and both parties uphold the credit.
All local products are weighed at the farm, and the owner of the pot is responsible, and the buyer and seller are on the side to ensure fairness.
In the feudal society, there were a large number of women in charge of the pot, such as Cuoying Zhuoma (Han name Mu Qiuyun) of Jiarongse Guozhuang and Yang Jin (Bao Yunhuan) of the gas pot village, they are the well-known characters of the arrow furnace, and they can buy goods that cannot be bought on the market.
Yangjin suffered a fire in the gas pot village, and most of the guest rooms and goods were destroyed. But with ingenuity and determination, she took over the management of the family pot and succeeded in restoring it to its original glory.
Unlike men, who generally enjoyed a higher status in Sino-Tibetan society, women in the pot village did not only have the fate of marriage. They can also become heirs to their fathers or mothers, marry their husbands, and manage all the affairs of the family themselves.
Guozhuang is a commercial tool of great historical significance, which facilitates the commercial exchanges between Han and Tibet, and promotes the prosperity of tea and horses. This method has promoted the economic cooperation and exchanges of many ethnic groups such as Han and Tibet, made great contributions to the development of the nation, and played a positive role in promoting the economic development of various ethnic groups.
In addition, the porter who carries the tea buns also plays an important role in this process.
The mountain snow closes the road, and the porter hikes; Wind and rain, tears fall; After seven or eight walks, the way back is far away; In the cold winter, the dog crawls. "These four sentences are smooth and vividly describe the hardships and hardships of the porters on the ancient tea horse road.
On the Ancient Tea Horse Road, the roads are steep, with cliffs and deep valleys that are difficult to cross, and in many places even mules and horses cannot pass. In order to solve this problem, porters came into being, and they used their own strength to carry goods step by step, adding a human touch to this ancient road.
The ascetic carries the husband, which is more difficult than the caravan. Armed with crutches and heavy goods on their backs, they traveled more than 20 miles a day from Ya'an to Kangding, a trip to deliver tea for half a month.
Despite all this hard work, their remuneration was only two buckets of cornmeal, plus the cost of room and board and all kinds of exploitation, and the porters' income was not much left. The local folk proverb describes it like this: "Nine out of ten porters are poor, and their backs are crooked like a dragon." ”
The hardships they have paid for their hard work and only a meager income are deeply heart-wrenching.
In the summer of 1917, American photographer Gamble was walking on a rugged mountain road in Sichuan, China, and witnessed a peculiar group of laborers, porters on the Ancient Tea Horse Road.
They are armed with unique"t"Zigzag crutches, carrying tall and heavy packages. According to the translator, these packages are filled with tea, and the porters have to walk dozens of kilometers every day, and the weight may exceed 200 catties.
At that time, carrying tea was a difficult task, and it took more than 20 days for each round trip. Every day before dawn, the porters set off with pickles and bread noodles, and when they met a tea shop or inn on the way, they borrowed the local people's stoves to cook food, and drank mountain springs to quench their thirst when they were thirsty. ”
In the past few years, those huge tea bricks used to be looked up to. Because the tea bags are so heavy, travelers can't easily stop to rest. So they could only use the T-shaped stick mentioned by the American Gambo, and insert the crutches diagonally under the backpack as a bracket to support their bodies and rest briefly.
Over the years, there have been countless circular stone pits left on those rugged mountain roads, which are the "kidnappers' nests" that we can still see along the way.
At the previous station of Lao Yulin, Kangding, some people with poor physical strength often stayed in the mountains because they couldn't walk, and finally died in the wolf's mouth. If it's too late, even if you're exhausted, don't dare to stop and rest.
Sometimes, there are so many people carrying tea bags on the road that they can get crowded, and it becomes very difficult to find accommodation. Those who move slowly may not find a place to stay, so they can only spread cow felt in the stables or cattle sheds for one night.
In the past, the porter was also an important part of the Ancient Tea Horse Road. However, an old man from Hanyuan County recalled the scene of a woman surnamed Wang carrying tea, and his heart was full of helplessness and regret.
It is said that this woman's husband used to be a porter, and unfortunately he was bitten by a poisonous snake in Daxiangling, and the herbs were inappropriate, and he finally died. Despite this, the woman surnamed Wang did not give up her career of carrying tea.
With her own children, she silently walked on the Ancient Tea Horse Road, enduring the same hardships and exhaustion as men. However, this scene was difficult for the old man to accept, and he recalled the scene with deep sympathy and pity in his heart.
A widow with a half-year-old child, skinny as skinny. In order to make a living, she can only go to carry tea to make money. Before going out, she tied the baby tightly to her chest and fed as she walked.
In the autumn of that year, we climbed the mountain Daxiangling and passed through a hundred steps of ladders, when suddenly lightning and thunder, heavy rain poured down, crackling on the stone road. We hurriedly put our cloak on her to protect her from the wind and rain.
The rain washed the mud on the roadside violently, and the mud was slippery and difficult to walk. A mother holds her baby in her arms in her left hand and a cane in her right hand, sweating and raining and struggling to walk.
The child in her arms was crying with hunger, and the cry was piercing. "This cry made my heart ache. "On this road, the most frightening thing is to encounter bandits, and the most outrageous thing is that they want to take advantage of beautiful women when they see them.
* During the period, there was a beautiful and moving young woman in Yidong, with big eyes and ruddy cheeks, carrying tea buns and walking towards Sanjiao Township. However, on her way, three uninvited guests suddenly appeared.
A group of bastards are in front of us, violently on a woman. We are so angry that our teeth are ringing, but we can't do anything about it. There are knives and guns in the old man, and he doesn't even blink an eye when he kills people, how dare we provoke him?
But what we didn't know was that the woman was a stubborn person, and she immediately got up, wiped away her tears, rushed over and bit off the ear of the dick, and her mouth was full of blood, and then she picked up the other tightly and jumped off the cliff, and the screams echoed in the valley for a long time.
The thousand-year-old road, carrying the historical responsibility of the tea road in the south, has played a huge role in the promotion of Tibetan and Han people, the promotion of national unity, the stability of the border and the consolidation of national defense.
At the same time, the Sichuan-Tibet Tea Horse Road, a long ancient road, has also left a profound historical heritage and rich tea culture for the Chinese nation.