According to the data of the census in 2000, the total population of Daur nationality was 132400, 10 years ago. Compared with Sipu, the Daur population has increased by 10900, with a growth rate of 9.00% and an average annual growth rate of 0.83%. Among the Daur population, the urban population is 69,200, accounting for 52.25% of the total population; The rural population is 63,200, accounting for 47.75% of the total population. Compared with 10 years ago, the proportion of Daur urban population decreased by 5.43 percentage points.
According to the census data in 2000, among the Daur population aged 65,438+05 and above, 70.39% are married, 59.89% are newly married, 3.68% are remarried, 65,438+0.67% are divorced and 5./.
During the periods of 1999, 165438+ 10, 1, 2000, 65438+ 10, 3 1, the national Daur population was/kloc. The birth sex ratio is 1 18.00, in which the birth sex ratio of one child is 145.95, that of two children is 18. 18, and that of three children is 150.00.
During the period of1999165438+1October/-2000 65438+1October 3 1, the national Daur death toll was 8 13. The crude mortality rate is 6. 15‰, including 8.40‰ for males and 3.94‰ for females, the infant mortality rate is 14. 19‰, and the life expectancy is 66.80 years. According to the sixth census of 20 10, the Daur population is mainly distributed in Inner Mongolia Autonomous Region, Heilongjiang Province and Xinjiang Uygur Autonomous Region, with a total population of 122068. The Daur population in these three provinces (regions) accounted for 92.48% of the national Daur population in 20 10, and there are 3 1 provinces and municipalities in Chinese mainland. There are 4 1229 Daur people in Molidawa Daur Autonomous Banner and Meilisi Daur District in Hulunbeier City, Inner Mongolia Autonomous Region, and Daur people account for 90%. Daur in Inner Mongolia Autonomous Region accounts for 45% 20 10 Qiqihar City, Heilongjiang Province 1982 Daur population in this city accounts for 70%. Daur nationality accounts for 43% of the population of the whole province, while Daur nationality accounts for 77% in Tacheng area where Daur nationality lives in compact communities in Xinjiang Uygur Autonomous Region. 20 10 55% of Daur population.
According to the census data in 2000, Daur people are distributed in 3/kloc-0 provinces, autonomous regions and municipalities directly under the central government, mainly in Inner Mongolia and Heilongjiang, with 120800 people, accounting for 9 1.24% of the total population of Daur people. In addition, the Daur population exceeds 1000 in Liaoning and Xinjiang. Molidawa Banner is known as the "hometown of soybeans". 1978, the total grain output of the whole flag exceeded 1 100 million Jin. 1983 was identified as a commodity grain production base county by the Ministry of Commerce. From 65438 to 0989, it entered the ranks of the top 100 counties in grain production in China. In 2002, the total grain output of Molidawa Banner reached 65.438+0.242 billion Jin, 9.07 times of 654.38+0.978, 654.38+0.46 times, and 0.05% of 654.38+0.949 billion Jin. In 2005, Molidawa Banner produced 65.438+63 billion Jin of grain.
In 2005, the total sown area of 36 Daur villages in Heilongjiang Province reached 36 107 hectares, of which 2,6881hectare was planted with grain crops, and the output was113,729 tons. Planting green characteristic cash crops 683 1 hectare with a yield of 8729 tons; Agricultural income reached170.62 million yuan, accounting for 396,438+06% of the total annual income. "Hala" is a clan organization of Daur nationality and a social group formed by paternal blood relationship. Every "Hala" has its own settlement. For example, "Guo Bole Hara" lives in the Budan River basin, a tributary of Gyeonggi Province in the lower reaches, and "Olahara" lives in the Tiraden River basin, a tributary of Gyeonggi Province in the middle reaches. People who belong to "Hala" are all related by blood, so it is forbidden to marry. Every "Hala" has an elected "Halada" (clan leader) who manages the internal affairs of the clan. At the end of the Qing Dynasty, Daur people carried out collective hunting activities with "Hala" as the unit, which was the remnant of the custom of clan organization sharing production equally.
With the development of production and the increase of population, the scale of "Hala" is getting wider and wider, so a "Hala" is divided into several "Mokun". Mokun is a patriarchal clan organization of Daur nationality. Each "Mokun" has its own unique name, such as "Ulis Mokun", "Guo Bole Mokun" and "Bi Riyang Mokun". People of the same "Mokun" live in the same village or adjacent places, and have the obligation to help each other in production and life, as well as the obligation to adopt orphans and support lonely old people. All adult men in Mokun have the right to attend Mokun Conference, which is the highest authority of the family, responsible for electing or replacing Mokunda (the head of the family), discussing major issues in family production and life, and punishing family members who violate customary law.
No matter "Halada" or "Mokunda", they are doing their duty for their own people, without any remuneration and without leaving their jobs. During the Yuan, Ming and Qing Dynasties, the Central Plains Dynasty successively established its own ruling institutions in areas where Daur people lived in compact communities. Halada and Mokunda were appointed as the administrative leaders of the grass-roots regime. Hala and Mokun not only continue to perform the functions of blood organizations, but also undertake the functions of grass-roots administrative organizations.
1640 In August, the Qing government transferred all the able-bodied men captured in the war to the Eight Banners, and compiled them into Lu Niu. Since then, in order to strengthen the management of Daur and other ethnic groups, the Qing Dynasty compiled Daur people who joined the family into Lu Niu. The Daur nationality in Buzha is divided into Sanzhalan (the military unit of the Eight Banners in Qing Dynasty, meaning company or team), and the Ewenki nationality is divided into Wuaba (hunting area), which is under the jurisdiction of Qiqihar General Government. Zalan is a ruling institution with dual characteristics of local management and military functions, which was established on the basis of the former Lu Niu. It not only imitated the system of Jiala and participating in the Eight Banners of Manchu, but also made full use of the original Hala and Mokun system in Daur society, which laid the foundation for the establishment of the Eight Banners of Buyi in the future.
1732, the Qing government formally established the Buzha Eight Banners on the basis of Sanzalan of Daur nationality and Wuaba of Ewenki nationality. Among them, Dobojianzalan, where Daur people live in compact communities, is compiled as a yellow flag, Moridenzalan as a yellow flag, and NeiMolza as a white flag. Main items: Shamanism
Like other ethnic groups in Altai, Daur people mainly believe in Shamanism. In the long-term historical development, although the Daur nationality was influenced by Lamaism, Taoism and Catholicism, and some people worshipped the gods such as Guandi and Niangniang in the Han Dynasty, foreign religions and gods were not enough to destroy the integrity and independence of Shamanism and did not shake the original position of traditional Shamanism in the spiritual culture of the Daur nationality. Until the founding of New China, Shamanism was still a religion shared by Daur people living in different areas.
In Daur language, the wizard who presides over religious activities is usually called "Yadagan". Due to the different transliteration of Chinese, the word "Adagan" has different ways, such as "Adagan", "Full of sweat" and "Ye Degen". Religious people believe that Yadegan is the spokesman of God and the protector of mankind. They have a special personality and magical ability. They can communicate with God, pray for exorcism, divination and sacrifice, and pray for disaster relief. Adagan has no special status and is not divorced from production. He usually participates in productive labor, and when something happens, he jumps out to treat others and presides over religious ceremonies and sacrificial activities. Adakan has no fixed religious activities such as temples and temples, and has not formed a unified religious organization. It has always maintained the primitive and quaint characteristics of natural religion.
Shamanism of Daur nationality still retains the distinct brand of primitive clan society. Among the Daur people, each clan has its own clan shaman, called "Zuozhuoya Dagan". This kind of wizards have clan ancestors, vestments, drums and other religious tools. Shaman is responsible for "conveying" the help of the gods when diseases, restless homes, dystocia of pregnant women and leaving no last words after death occur. "Wodrol Balchen" is the ancestor of Daur people worshipped by clans and other blood groups. It is a statue made of cloth cut into human figures and enshrined under the west window. Usually, it is not provided. On holidays, people should burn incense and offer offerings, and on the night of the twelfth lunar month, they should offer sacrifices to pork or roe deer meat, buckwheat rice porridge and wine.
There are many kinds and quantities of gods worshipped by Daur people, including Gajiri Balchen (land god) and Banajiyin (land god) related to agriculture, and Jiyaqi Balchen (animal enriching god), Balchen (river god) and Bainacha (fishing and hunting economy) closely related to animal husbandry, which shows that Shamanism has the characteristics of polytheism and reflects Daur people's worship of nature and ancestors. Before and after the Qing Dynasty, the Daur people maintained a traditional costume culture dominated by leather clothes. Men's wear has a strong seasonality, and people change different kinds of clothes according to the changes of seasons and climate. In winter, solstice and before and after the Spring Festival, the leather clothes worn by men are mostly made of animal skins or livestock skins. In spring and autumn, men wear a knee-length fur robe called "Harimi". This kind of fur robe is made of roe deer skin in spring, summer or early autumn. Men wear leather pants all year round because of insufficient cloth. Men wear many kinds of hats, including fur hats in winter, felt hats in spring and autumn, straw hats in summer, hats for entertaining guests, official hats for solemn occasions, scalp hats for hunting and so on. Wear "Chikami" (boots made of robes and deerskin), "Woluoqi" (casual boots with cloth or leather soles) or cymbals.
Women wear robes, not belts, and short coats, and the color is mainly blue. Wear "chikami" in winter; Wear white socks and flower shoes in summer. Wear embroidered silks and satins of various colors on New Year's Day or festive occasions, and wear an oblique veil outside, which is called "Oleqing", basically the same as the Manchu style in Qing Dynasty, with leather lining inside and satin inside.
After the end of the Qing Dynasty, the traditional hunting economy of the Daur nationality shrank, the local land transportation and commodity economy developed, and a large number of cloth, silks and satins were imported, so the leading position of leather products in the traditional clothing customs of the Daur nationality no longer existed. Cloth, satin and cotton wool products gradually replaced leather clothing. At the same time, the style of clothing also changes with the development of the times. After the founding of New China, the daily clothes, shoes and hats worn by Daur people are roughly the same as those of other local ethnic groups. The traditional surnames of Daur nationality are "Hale" and "Mokun".
"Halle" originated from the clan society and was named after the mountains and rivers where the ancestors of Heilongjiang River Basin first lived. For example, En En Halle originated in the Enen River valley where they lived, and Jing Qili Halle originated in the Jing Qili River where they lived.
"Mokun" originates from the family and is generally named after the name of the ancestor or the name of the place of residence. Such as Sebuqi Mokun, originated from Mount Sebuqi in Qili, Jiangxi. In addition, Mo Kun is divided according to the village where he lives.
According to the documents of Qing Dynasty, there were more than 30 original "Hala" and more than 60 "Mokun" of Daur nationality, some of which were merged into the larger "Hala" and some were merged into Mokun. Most of them disappeared due to mistakes in writing Chinese characters and historical reasons. By July of 20 15, there were more than 20 main "Hala" and "Mokun".
Because the Daur nationality in Xinjiang has no simplified characters and no accurate statistics, the surname of simplified characters is unknown. language
Daur nationality has its own independent language, Daur language is an independent branch of Mongolian language family belonging to Altai language family, and Daur language has many grammatical features and the same and similar vocabulary with other relatives of Mongolian language family. Due to the scattered residence, Daur language has formed four dialects: Buta, Qiqihar, Xinjiang and Namur, but there are little differences in pronunciation, vocabulary and grammar, so they can talk to each other. The Daur nationality is an ancient nationality, which is closely related to the ancient Qidan people and Xi people.
Daur language belongs to cohesive language, and its word-formation methods mainly include derivation and synthesis. Except Buryatian and kalmyk, Daur is the closest language to Mongolian in the Mongolian language family.
trait
Due to the war and national oppression, the Daur nationality was lost after using the Khitan language in Liao Dynasty. Scholars began to learn to use Manchu in the early years of Kangxi, and by the Qing Dynasty, Daur language based on Manchu letters was formed, leaving behind documents of great historical significance for the determination of China's northeast border, such as "A Tour of the Border", which is now preserved in Harbin. In the late Qing Dynasty, Daur people began to learn to use Chinese. After liberation, with the popularization of Chinese education, most Daur people know and can use Chinese. Daur is used to spelling Daur, "Manchu alphabet".
Some scholars pointed out that Daur people used an auxiliary script in Qing Dynasty, that is, Daur language with Manchu letters. It is a script written in Daur with Manchu letters, which was produced in 1930s of 19.
In the 20th century, Daur characters created by Guo Daofu, Qin Tongpu, Degoulet and others based on Latin alphabet and Russian alphabet respectively appeared, but they were not widely popularized due to the domestic war environment and other factors.
After the founding of People's Republic of China (PRC), Daur language based on Russian letters was created under the auspices of the state, and many teaching materials and translated works were compiled and published. However, due to extreme factors such as the Cultural Revolution, it stopped and failed to spread.
After the reform and opening-up, there appeared Enbatu's phonetic notation scheme and Ujur's phonetic spelling scheme (omitting unclear vowels), but none of them were recognized as standard words by the state.
Nowadays, it is more and more popular to use Latin Daur characters (taking phonetic symbols as the main body, absorbing the advantages of recording notes and synthesizing the pronunciation methods of major dialect areas).
For example, "Daur" spelling, Daur Latin Daur language, (Daur sound, Daur sound) Daur people have extremely rich folk literature, including myths and legends, folk stories, proverbs, riddles, congratulations, folk songs, folk dance lyrics, etc., which not only have a wide range of topics, but also have rich contents, fully reflecting Daur people.
Folk stories are the most abundant genre in Daur folk literature. Stories about people, such as the legends of Apoka Teemo Rigen and Debuku. There are animal stories, such as "Tao Gaqin escaped from danger"; There are life stories, such as alatan Nimrigen, and shaman stories, such as the legends of Nissan Shaman, Demorigen and Chinihua Hato. There are stories about "Mang Beggars", such as "Kill Mang Beggars" and "God is better than Mang Beggars". As a typical negative face, "Mang Gai" often appears in the folk literature works of various nationalities in northern China. It is a harmful troll with huge body and strange image, and it is also the representative of natural forces and social evil forces. The story of the struggle against "Mang Gai" pinned the Daur people's desire to conquer nature and defeat evil forces.
Myth is one of the earliest folk literature genres in Daur folk literature. Some myths reflect the Daur people's exploration of nature and their understanding of celestial bodies. The ancient Daur people thought that celestial bodies were round and hung on the earth with one foot. When cranes change their feet every three years, there will be an earthquake on the earth. "Why does it rain and snow" says that the oil and flour eaten by human beings are given by Tengger Rishen. Because people do not cherish food, the gods no longer supply oil and flour to human beings, but only rain and snow, which reflects the celestial worship concept and shamanism belief of ancient Daur people. Some myths tell about the origin of human beings, such as the process of God coming down to earth to knead mud to create human beings, and their plots are quite similar to those of Nuwa of Han nationality who made human beings out of soil. Some myths tell the magnificent fantasy that a fairy marries a hunter to reproduce, which has a strong romantic color; Some myths tell the magical story of people combining with animals and having children, which is full of totem worship.
Folklore is one of the rich types in Daur literature, including ethnic origin, tribes and clans, historical figures and events, local customs and the origin of cultural relics. The Legend of Sajihale Deehan is a historical legend, which tells the historical process that Sajihale Deehan, the minister of Daur ancestors, led many people to move northward after the defeat, which is consistent with the historical fact that some Khitans moved northward after the demise of Liao Dynasty. Such historical legends provide a key for future generations to understand the material production and social life of the early Daur people. The Legend of Eating Deer Fetus and the Legend of Badger Oil tell the story of Daur hunters discovering the medicinal value of Deer Fetus and Badger Oil in their long-term production and life practice.
Traditional Daur folk songs are short, pithy and concise. Although the lyrics of some folk songs are multi-paragraphs, their musical structure is composed of one, two or four sentences. For example, "Frog Boasts" is a folk song composed of one sentence, and its musical ideas are completed through music festivals again and again.
The content of Daur folk songs is very rich, which involves almost every aspect of Daur people's life. Social life, productive labor, spiritual culture and customs are all reflected in folk songs. As far as genre is concerned, Daur folk songs can be roughly divided into Zandale (folk songs), Hakenmai (dance music), Wu Qin (narrative songs), Adagan Yiruo (shaman songs), game songs and ritual songs. Its performance content, mode structure and melody have their own characteristics.