Appendix:
First, the commonness of human beings
The so-called commonness of human beings means that people of different colors, countries and nationalities follow certain customs and habits. No one can avoid eating, nor can anyone practice a different way of eating for a long time. It is embodied in two aspects: First, diet is the basic prerequisite for maintaining human life, and it is the physiological need for people to restore physical strength, supplement nutrition and improve health. No matter the era-gathering economy era, fishing and hunting economy era, animal husbandry economy era, farming economy era or large machinery industry production era; Regardless of age-from birth to death, everyone must eat and drink in a certain way. Secondly, in the process of cultural exchange and communication between different ethnic groups, some nationalized dietary customs are gradually accepted by other ethnic groups and transformed into international customs, which have become common folk customs of mankind. For example, in the Han dynasty, nomadic people accepted the method of "Qiang cooking and baking"; For example, the separate meal system gradually replaces the set meal system with its scientific nature; For example, milk is gradually recognized by people of all ethnic groups in China because of its nutrition.
Second, nationality.
The so-called nationality is the different characteristics of different ethnic eating customs. It has two meanings: first, it means that the same diet has different characteristics in different ethnic groups. Like drinking tea. Bai people drink "three teas", Tibetans drink "butter tea" and Mongolians drink "milk tea". The raw materials, preparation methods and drinking methods of these teas all have their own national characteristics. For example, the Bai people first put a small casserole on the brazier for dry baking. After baking, they pour the tea leaves into the pot and shake them while baking. Tea leaves are slightly Huang Shi, and a little boiled water is poured in. After pouring boiling water into the small handle, pour a little boiling water to taste. At this point, the casserole is filled with boiling water again, simmered for a while, and then poured. Weigh one in each round. It is usually poured three times, so it is commonly known as "three teas". Three kinds of tea have their own characteristics: bitter, sweet and aftertaste [1]42. Tibetans add a little soil alkali to brick tea, boil it into strong tea juice, pour it into a wooden barrel with a height of about 1 m and a diameter of about 10 cm, add salt and ghee, and use a piston rod shaft to impact it up and down in the barrel to blend water and oil. Pour it into a pottery teapot and put it on a slow fire. You can always drink [1] 41. The Mongols boiled black tea in a copper pot and stayed overnight. The next day, they poured the clarified tea into a wooden barrel, pounded it up and down with a cork until the strong tea turned white, then poured it into the pot and added milk, goat's milk or camel milk, butter, grapes, honey and salt. , and drink [1]4 1 after boiling. Second, different ethnic groups have different dietary customs in their lives, that is, only this ethnic group has unique dietary customs that other ethnic groups do not have. Such as Jingpo's "red muntjac blood rice ball" and Brown's "chopped raw". After hunting muntjac, Jingpo people immediately used bamboo tubes to wash rice and cook. After the meal is done, they cut the muntjac, pour the care into the rice plate, add ginger, onion, garlic and other condiments, knead it while it is hot and knead it into a ball. You can eat [1]44. Bulang people chop the tenderloin of pigs and animals, mix it with pig blood, pound the olive skin into powder, remove the astringency with rice washing water, and add condiments such as sour water, salt and Chili powder. And then they can eat it raw [1]45.
Third, class nature
The so-called class nature is the different characteristics of different classes in food folklore. It has three meanings: first, the content of food folklore is different. For example, as described in Huan Kuan's "On Salt and Iron, Three Parts", the diet of wealthy families at that time was much more luxurious than that of ordinary people. It reads: "Today's rich people drive away thousands of things, cover the elk hub, pour wine, and disperse hundreds of rivers. Fresh mutton (lamb chop), several shoulders, yellow skin. Spring geese and autumn chicks, winter sunflower and warm leeks, moss, rich ear vegetables, trichocarps. " [2] Second, the complexity and simplification of food folklore are different. As for the Qing dynasty, the imperial court's Spring Festival diet was much more luxurious than that of ordinary people. The Clear Draft contains:
"On the day, the king, the public, the internal and external Tai Chi and other royal clothes set up Taihe Gate, and the civil and military officials set up the meridian gate. Before the royal banquet throne is set up, the minister of the interior, the minister of the interior office, the minister of rites and the director of the hospital should set up seats. Single pen put a yellow curtain on it, and Chen put it under it. After the brine is thin, Zhang Qing puts the curtain on it and sets the seat. Crack temple officials led hundreds of officials to enter, and Yuan officials led foreign leaders to enter.
In the Imperial Hall of Supreme Harmony, the ministers, the king and Wu Erpin were in the hall, Wen Sanpin and Wu Erpin went to the official position in Dan, and the rest were on the green curtain, knocking at the door one by one and sitting down. Tea, "Single Pen Da Le" sat down, the king sat down and knelt down once, and then knocked again. After the emperor finished drinking tea, the guards sent tea to the king, and Guanglu officials sent tea to the ministers. After sitting down, they knocked on the door. Finish your wine. Knock again, stop.
Show seats, officiate, hold pots, knighthood, golden list, play big music, and ministers gather. The emcee lifted a pot of solid wine to the knight, and the ministers who entered the knight knelt down, so they all knelt down. The official in charge of etiquette awarded the title of minister, and the minister was born in the middle position, kneeling in front of the command to drink. Xing, come down from the right, reset, knock, and all the ministers knock. Chen Xing, after rising from the right, knelt down to be knighted, reset and kneel down. The official in charge of the ceremony retired his title, brought real wine and promised it to the title minister. The king stood below, in charge of the master of ceremonies, and the minister knelt down to accept the knighthood. After a knock, the knighted man withdrew, and after another knock, he sat down and all the ministers sat down.
When the music stops, the emperor enters the dining room, makes a "neutral sound" and gives each banquet a glass of food and wine, such as a tea ware. Stop, Mongolian music enters. After that, the minister came in and danced to celebrate his birthday. Dance deeply and live in peace with it. At the beginning of Valka Dance, Mongolian music and songs were harmonized, and the team dance went further. Knock every time you retreat. The play is finished. So far, ministers have knocked on the door three times. "Big fun", flogging, "little fun", driving back to the palace. "[3] Third, the dietary fashion is different. That is, a certain dietary custom is only popular among a certain class and group. For example, members of the gentry in Wei, Jin, Southern and Northern Dynasties advocated taking "Wushi Powder". Taking this medicine is not only expensive, but also has certain prescribed procedures. After taking the medicine, I often feel red and hot all over. Not only do I get angry when I walk, but I also water myself with cold water. Therefore, the lower classes will hardly care or care.
Fourth, history.
The so-called historicity is the different characteristics of food folklore in different times. It has two meanings: first, the specific food folklore in a specific era. For example, the Tang Dynasty worshiped Taoism and regarded carp as the constellation of immortals. In addition, Li Weiguo's surname is taboo, so the emperor of the Tang Dynasty ordered that carp should not be bought or sold. People in the Tang Dynasty were afraid to eat carp, so there were almost no recipes about carp throughout the Tang Dynasty. Second, the reform of some dietary customs in a specific era has been branded with the times.
Verb (abbreviation for verb) position
The so-called locality refers to the different characteristics of different places in food folklore. It has three meanings: First, different physical and geographical features produce different dietary customs. Huangdi Neijing contains: "The land of the East, born of heaven and earth, is a land of fish and salt, and the seashore is near water, and its people eat fish and love salt"; "Westerners, the land of gold and jade, the land of sand and stones ... the soil and water are very fertile ... their people eat fat and fat"; "The hidden land in the north is also high, the wind is cold and the ice is cold, and its folk music is wild"; "Southerners are nourished by heaven and earth, where the sun is flourishing, where the land is weak, where the fog is gathering, and their people are addicted to acid and eat"; "The central land is flat and wet, so everything in the world is born, and its people eat miscellaneous food without work." [4] If people in Hunan like to eat Chili, it comes from two reasons. First, Hunan was called a "lowly and wet land" in ancient times, which was rainy and humid. Eating Chili peppers has the effect of dispelling cold and dampness. Secondly, Hunan people take rice as their staple food all the year round, and eating Chili peppers can directly promote saliva secretion, stimulate appetite and stimulate food intake, so the number of people eating is increasing day by day, forming a custom of loving spicy food. Due to the long hot time and serious solar radiation in Guangdong, people sweat a lot and consume a lot of energy. It is necessary to replenish water and easily absorbed nutrients in time to meet this need, and porridge in Guangdong is particularly rich. Second, different production and development conditions in different regions produce different dietary customs. For example, before eating bear meat, Ewenki people will make crow-like cries in Xie Renzhu, indicating that it is crows who eat meat, not Ewenki people. This is because it is still in the hunting economy era of primitive society. Third, social fashions in different regions have produced different dietary customs. In the Ming Dynasty, frugality was the main fashion among the people, and Lu Rong recorded the frugal diet fashion among the people in Jiangxi in Miscellanies of Gardens. He said that Jiangxi people are not allowed to eat vegetables in the first bowl of rice and can only eat the second bowl. This is called "fasting". Eating meat generally only buys pig viscera and the like, so it is called "dog sit-in" because there is no bone to throw to the dog. Although there are many fruits at the banquet, most of them are carved out of wood, and only one kind of seasonal fruit can be eaten, called "descendants fruit box", which means it can be passed down from generation to generation [5].
Sixth, inheritance
The so-called inheritance, that is, in different historical periods, shows the characteristics of inheritance in food folklore. It has two meanings: first, some food folk customs have won wide recognition because of their rationality, and have been passed down from generation to generation. For example, people in China, Zhejiang, Jiangsu, Hubei, Hunan, Jiangxi, Anhui and other places eat "black rice" on the eighth day of April every year, which was recorded in writing as early as the Tang Dynasty. Du Fu's poem "To Li Bai" said: "Being a guest in the East for two years is tiring of being clever. Barbarians are not satisfied with food and vegetables. Can't I eat a clean meal and make a better-looking face? I think the most difficult thing is the lack of elixir. In this deep forest, it seems to be swept with a broom, and there is not even a trace of medicine. You, a famous person in the imperial court, escaped from the Golden Horse Gate and went alone to find the secret. And Liang Songyou will pick up Yao Cao in the future. " The green rice in the poem is black rice. Qu Dajun said in a poem, "Every family in the country has a southern candle, and the young master method is in Russell." The southern candle rice in the poem is also black rice. Lan Linchi's poem said: "Young people are pure and spiritual, and now they offer their services to the Buddha, and practice more with the boudoir, and a few chickens are black and red." [6] The reason why black rice is passed down from generation to generation is that it is easy to store and carry, and more importantly, it has a certain therapeutic effect. Modern medicine has proved that black rice has the functions of benefiting qi and replenishing marrow, strengthening tendons and bones, improving eyesight and stopping diarrhea, and can eliminate three evils. Long-term use can also prolong life and benefit face. Second, although some bad habits are unreasonable, they are often spread to the afterlife because of the support of traditional customs. For example, "eating dirty meat", a festival for Miao people to worship their ancestors, is a bad eating custom from the perspective of resource consumption. Many cows, pigs, sheep, chickens and ducks will be slaughtered during the activity, which is quite wasteful.
Seven. variability
The so-called variability refers to the characteristics of the changes or changes of dietary folk customs in different historical periods. It has two meanings: First, it has changed some dietary customs. There are two kinds of changes: one is natural selection in the process of development, that is, natural change. There are two kinds of natural changes: one is to eliminate unreasonable dietary customs naturally, such as drinking realgar wine in most parts of China during the Dragon Boat Festival. However, with the progress of science and the popularization of medical knowledge, people gradually realize that realgar wine contains arsenic and is easily absorbed by the digestive tract. Secondly, some eating habits are artificially changed or replaced, not because the original eating habits are unreasonable, but mostly because of the eating habits of regions or people. For example, it is a common custom to eat moon cakes in Mid-Autumn Festival, but the Gelao people in Yunnan eat ducks, pumpkins in Jiangnan and osmanthus wine in Hangzhou. One is man-made changes in the development process. For example, Xibo people in Yili like to make a kind of noodle sauce called "Mishunhu" in summer, which is sweet. Botox is easy to breed after fermentation, and it is often easy to be poisoned to death after eating. However, Xibe people have not known much about this for a long time. Whenever someone is poisoned, they think that the plague is prevalent. 1958, after the special inspection team sent by the Ministry of Health found out the reason and publicized it widely, there is no food for human consumption now [7]. For example, the Cold Food Festival in Taiyuan, Shanxi Province originally lasted 100 days. Because eating cold food for a long time is extremely harmful to people's health, Cao Cao once issued a "Ming Punishment Order" to abolish cold food: "I heard that Taiyuan went to Yanmen, Dangxi River, and after the winter solstice, it was cold food for five days, and the clouds were pushed by mesons. In the north, cold areas, the old and the young are weak, and there will be unbearable suffering. People are ordered not to eat cold food. If the offender is guilty, the parents will be fined for half a year, the principal will be fined 100 days, and the leader will win 100 yuan. " [8] After a series of compulsory measures, the Cold Food Festival was shortened to three days in the Tang Dynasty. The second is the adjustment of some food and folk customs. For example, Guangzhou was an ancient overseas trading place of China, and many foreigners settled here in many dynasties. Therefore, Cantonese cuisine represented by Guangzhou also incorporates many western ingredients. For example, preserved fruit juice is created by drawing lessons from pork (beef) steak in western food. Pork (beef) steak in western-style dishes is cooked in a western-style oven, and then poured with western-style juice, which is characterized by the fact that the juice does not enter the meat and is suitable for knives and forks. The preserved fruit juice in Cantonese cuisine is made by frying small pieces of meat in a pot, boiling the juice in the pot, and then putting it on a plate. Its characteristic is that the taste of juice permeates into the meat, which is suitable for chopsticks.
Eight. speciality
The so-called particularity means that some dietary customs are only carried out in relevant festivals and etiquette, which not only does not exist in normal life situations, but also has no such connotation. It is usually in line with the connotation of etiquette. For example, the marriage etiquette of the Han nationality generally has three themes: the first is the harmony between husband and wife, the second is the birth of children, and the third is the filial piety to in-laws. Dietary activities in marriage etiquette are all around these themes. In the wedding ceremony, prepare a pot of wine and two cups and put them in the new house. The hip flask should be tied with a red cloth or wrapped with a red note to show good luck. In some places in the south, there are several white lines, and red notes are tied on the lines, indicating good luck and good luck, and growing old together. At the beginning of the ceremony, the bride and groom stood side by side in front of the bed. The matchmaker or aunt poured two glasses of wine, put them in their hands respectively, and read a eulogy such as "Love each other, grow old together, have a baby early, and have many children." Then they handed the cup in their left hand to the groom and the cup in their right hand to the bride. The bride and groom bowed to the matchmaker or aunt and said, "Whatever you say." The moral is that they will get married forever. In marriage etiquette, the children who eat children are located in the bridal chamber, and the characters are the bride and groom; Its action is to eat together; The result is really eating, but you have to answer other people's questions while eating. Because jiaozi is half-baked, when someone asks, "Are you alive?" You must answer, "Yes"; It means to coordinate the "health" of "birth" and "health" of "maturity". For another example, when Yao people celebrate Pangu Festival, they have a special diet custom, that is, "knocking on the trough to eat" in order to sacrifice Pangu. Lu Ciyun's "Tunxi Fiber Record" says: "At the beginning of the year, Pan Hu was sacrificed, and the fish was rubbed in wooden grooves, and the number of grooves was knocked as a gift." [9] This is a ritual for Yao people to collectively identify themselves by imitating the diet of their ancestors.
Nine, focus
The so-called concentration refers to the concentration of dietary customs in festivals and etiquette activities. It has two meanings: first, it refers to the concentration of food varieties. For example, "Miscellaneous Notes on Wenchang" written by Pang in the Song Dynasty records that there was wine in the Tang Dynasty, five coriander gum teeth in the Yuan Dynasty, pancakes in the People's Day, silk cages in the Yuan Dynasty, fruits to welcome the rich on February 2, carved people on March 3, and fake chicken balls in cold food. On July 7th, there will be a stage where the Weaver Maid will have a golden needle and beg for clever fruit. August 1 day, there will be a little roast stick; On September 9, there were dogwood, chrysanthemum wine and cakes; On the twelfth day, there will be oral fat, flour medicine and bath beans; In early spring, there will be colorful victories, chicken swallows and lettuce. "[10] The second refers to the concentration of dietary content and dietary taboos. For example, the Spring Festival of the Han nationality usually starts from Laba and ends at the Lantern Festival the following year. During these 40 days, people carried out a series of food activities around the theme of the Spring Festival. Activities before New Year's Eve, preparing for New Year's Eve and the first day of the first month, such as the 27th and 8th, killing chickens and ducks; After the first day, it is a continuation, such as the diet of the seventh day and the Lantern Festival. The most concentrated is New Year's Eve. The first is the choice of materials. Besides chicken, fish, meat and eggs, there must also be marked red dates-meaning prosperity and green vegetables-meaning evergreen all the year round. The second is practice. In addition to cooking enough food for the day, we should also cook enough food for the next two or three days, that is, more than a year. Again, it is taboo. In addition to taboo dishes or materials with bad names, it is also forbidden to say unlucky words, such as bones, which are called blessings, and eggs are not called eggs, but called ingots; You can't say you're finished, you're not full. You should leave some food in the bowl. For example, when people in Zhongshan, Guangdong have a family reunion dinner, the main courses are poultry such as pigs, chickens, ducks, fish balls, meatballs and Nostoc flagelliforme, and most of them are nine dishes, which are called "Nine Major Disappointments", meaning "long separation", "family reunion" and "making a fortune in the New Year" [1 1
References:
[1] Yang, Gong Youde. The lifestyle of ethnic minorities [M]. Lanzhou: Gansu Science and Technology Press, 1990.
[2] Wang Qili proofreading. Collation of salt and iron theory [M]. Tianjin: Tianjin Ancient Books Publishing House, 1983: 352.
[3] Zhao Erxun waiting for "Clear Draft": Volume 88 [M]. Beijing: Zhonghua Book Company, 1977.
[4] Long Bojian. Collection of Huangdi Neijing [M]. Tianjin: Tianjin Science and Technology Press, 2004.
[5] Lu Rong. Miscellaneous notes in the pear garden [M]. Beijing: Zhonghua Book Company, 1985.
[6] Wang Renxing. Dieting custom in China [M]. Beijing: China Tourism Publishing House, 1987.
[7] Guo Shiping, Yuan Tiejian, Du Ping. China people's consumption customs [M]. Beijing: China Social Sciences Press, 199 1: 48.
[8] Han Yangming, Guo Xingwen. China ancient festival customs [M]. Xi 'an: Shaanxi People's Publishing House,1987:153—154.
[9] Lu Ciyun. Tunxi fiber [Z]. Jinan: Qilu Bookstore, 1997.
Pang yuanying Wenchang Miscellaneous Notes [Z]. Beijing: Zhonghua Book Company, 1958.
[1 1] Gan Jianbo. Zhongshan Folk Custom and Folk Art [M]. Zhuhai Zhuhai Publishing House 2002: 59.