For people living in Shenzhen, the local language of Shenzhen is like the local people of Shenzhen, covered by a tide of accents from all over the world and all over the world, leaving behind the impression that there is no culture and no language in Shenzhen. But as far back as 600 years ago, when the city of Dapeng was established, the local Shenzhen people had their own unique culture and customs and language, and the officers and soldiers from all over the world who guarded Dapeng formed a unique language for the barracks, which, coupled with the impact of the Hakka language and Cantonese later on, has formed today's unique "Dapeng dialect". There is also the broader "Waitou dialect", which reflects the integration and struggle between the Hakka people and the local Waitou people after their arrival in Shenzhen, as well as many customs that have been passed down to this day. The struggle between snakes and frogs The Waitou dialect is a branch of the Guangzhou dialect spoken in the former Xin'an County area (including the present Shenzhen and Hong Kong areas), which is mainly popular in Shenzhen Pinghu, Henggang He'ao Village (whose phonetics are very similar to the Guangzhou dialect), Shangsha, Shimousha, and Hong Kong's New Territories area, so why is it called the "Waitou dialect"? People are familiar with the Hakka people living in walled houses, but in fact, before the Hakka people, the local residents of Shenzhen also lived in walled houses, such as Cai Ya Wei in Luohu and Tin Shui Wai in Hong Kong. In the old days, the huts were used for living, ancestral halls and defense, so that when the bandits and pirates came, they could **** together for defense, and they also called their dialect "Wai Tou Si". There is another interesting name for the dialect called "Snake Talk". This name is not recognized by many people in Waitou. There is an interesting story about this name. It is said that the people in Bao'an County were originally local natives who spoke the Waitou dialect, but later the Hakka people migrated to the area, and because all the good land was occupied by the local people, that is, the Waitou people, the Hakka people had to find other land to work. In addition to the lack of land, the bigger obstacle was that they did not understand the Waitou dialect, "We don't understand, your words are spoken by snakes", called snakes by the Hakka people, the local Waitou people felt insulted, the Waitou people are snakes, then the Hakka people are clams (the pronunciation of the Waitou dialect, "frogs The local Hakka people felt insulted when they called the Hakka people snakes, so the Hakka people called them clams (pronounced "frogs" in the Hakka dialect), which means "clams" in the Hakka dialect. As we all know, snakes can eat frogs. This story was told to the reporter by a young man from Pinghu, Huang Jianquan. Huang Jianquan was a student of the Chinese Department of Shenzhen University, is very interested in linguistics, he said, Wei Tou language has a lot of vocabulary is very unique, part of the ancient meaning is also used. For example, if the clothes fit well, it is said as "the clothes fit well with the identity", in addition, the people in Weitou often use such as "go home", it will be said as "go back" or "return", "return", "return", "return", "return", "return", "return", "return", "return", "return", "return", "return". "The word "return" has the meaning of a place of return. The word "daybreak" means "opening of the sky", and the word "night" means "darkness in the evening", and there are no more "water" and "water" and "water" for the people of Weihai. The distinction between "water" and "tea" is no longer there, and when they drink boiled water, they say "drinking tea", and when they are thirsty, they say "good indeed! When you are thirsty, you will say "good indeed". The pomegranate is born, the pomegranate is born, the pomegranate is born, the pomegranate is born, the pomegranate is born, and the pomegranate is born. The beginning of the song, "Barking Dogs, Visitors", indicates that almost every household in Waitou used to keep dogs, because people usually did not close their doors when they went to work in the fields. The old people in Weitou said that if the door was closed, the incense and candles for worshipping the gods at home could not be burned to the sky. The second to the seventh sentences tell the story of the married women in the house of the in-laws to take on the task of entertaining the guests, the guests come to pour tea and water, and the fruits and vegetables used for entertaining are also collected by the married women in the house of the in-laws. The eighth line describes the fruits of pomegranates and mandarin oranges, symbolizing the hope of the maiden for her in-laws' family to give birth to a few more fat sons. The last two lines show that the married women can finally go back to their families for a reunion, and they put the food they need to eat on the way on the boat to prepare for the midday meal. The last line shows that the women are eager to go back to their families as soon as possible during the journey, because married women can only go back to their families on the second day of the first month of the year, and they are very eager to go back home. There are many other customs that are unique to Waitou people. There are a lot of taboos in Weitou language, for example, they can't call their own shadows, but call the shadow "Tongnianzai", they think the shadow is alive. End of the drift of the Shenzhen people As far back as the Qin and Han Dynasties, there is a group of people living on the water for a long time, no matter in the language, clothing, housing, marriage customs and beliefs are self-contained people, some people call them "egg family", probably because the fishing boat they live in is very much like an eggshell. However, they call themselves "Shui Liu Chai", thinking that they have no one to rely on and drift with the water. In the waters near Shenzhen, there was also such a group of "Shui Lau Chai". They did not have their own land and houses on the land, and there was never any household registration for them in the past dynasties, as if such a group of people had never existed on the earth, and many of them could not even remember their own family origins. They only know how to make a living in the wind and waves. Some of the "Shui Lau Chai" buried their dead ancestors in the land of Baoan Xixiang, and they began to regard this place as their hometown. Finally, after the reform and opening up, with the help of the government, they all went ashore to live in peace, and built buildings in Xixiang Pier. Bao'an Xixiang dock in the fishing village, the reporter met the fishing village of the village secretary Huang guy and the production brigade captain Feng Bo, Huang guy's office has an outsider seems to be very special rules, that is, to enter the door must take off their shoes, barefoot into. Huang said this was a habit he developed on the boat when he was a child. Feng Bo used to be the captain of this fishery production brigade, and the villagers all call the 71-year-old Feng Bo "old captain". Feng Bo is an "egg family" who has spent most of his life on the water. He used a boat as his home and drifted with the waves for more than 40 years, mooring at large and small piers in Huiyang, Chaozhou, Aotou and other places along the Pearl River Estuary, so although Egg's language belongs to the Cantonese language, it is mixed with some elements of Hakka and Southern Fujian languages. Feng Bo's family first came from Panyu, and since Feng Bo's ancestors, they have regarded Baoan Xixiang as their hometown. Although there are no houses on land, the graves of their ancestors back then are on the hills of Xixiang, and every year at Ching Ming, people drifting on the water will agree on a date to visit the graves to pay homage to their ancestors. Feng Bo is now a real Shenzhener, and his life is much better than before. Of course, sometimes he remembers the old life of "floating firewood". He said that people on the water were full of taboos when eating, such as saying "fish up", "fish up", "fish up", "fish up", "fish up", "fish up", "fish up", "fish up", "fish up", "fish up", "fish up", "fish up", "fish up" and "fish up". Eat fish, can not say "turn" such words, for fear that this brings bad luck to the boat. In addition, the female egg people can not casually in the dragon head (the bow of the most pointed part of the front), the mouth of the sea in two places casually walking, women's menstruation, but also prohibited in the bow of any place to walk. Feng Bo said the most peculiar is the marriage ceremony. Water people rarely intermarry with land people, "water flow Chai" generally can only find "water flow Chai". Normally, when a man is unmarried, he puts a pot of grass on the bow of the boat to let the woman know, while the woman puts a pot of flowers. Egg family in a month or two before the woman's wedding, will have to practice in the egg family language song, called the "sigh", the bride and her mother and sisters, you and I answer, "sigh" content to teach the bride the way of the woman and to thank her parents for their upbringing. Songs are generally performed after dinner, only women can participate, often sung late into the night, called the wedding "sitting night. Most weddings are held at 3:00 a.m. to 5:00 a.m. in the auspicious time, in order to avoid meeting the funeral or pregnant women, which is the legacy of the ancient marriage, if held in the daytime will be played "dangdang" (gongs) playing music. In addition, flower candles will be "flower candle woman", "flower candle male" is responsible for lighting and management, flower candles are best burned to the end, which represents the same with the old. When marrying, the bride's red blouse, black apron, meals are sent from the mother's family, "egg family" called "head back to the past". Egg family members living in the shacks and different customs. When a bride gets married, she leaves her home on land for a while and then returns to her mother's home, which is called "turning over her face". The bride stays at her mother's house for a while and then leaves the house again, this time without looking back at her mother's house, and walks all the way to the boat that receives the bride. Feng Bo and Huang guy sometimes listen to the Zhongshan People's Radio, Feng Bo said, now only there can hear the "salty water song". The reporter asked, what is "salty water song", 71-year-old Feng Bo said with a little shyness, that is, those who talk about the "egg family" male and female love songs. Feng said, many years ago, "salty water song" prevailed for a while, especially after dinner, young people like to row a dinghy around to find rivals to compete, "salty water song" is the year "water flow Chai" the amateur entertainment. The "Saltwater Song" was the amateur entertainment of the "Shui Liu Chai" people in those years. Although it was necessary to ask matchmakers to propose marriage, many marriages were made by the song. There is no fixed format for the lyrics of "Saltwater Song", and there is no certain music score. It is mostly sung in a clear voice, rarely accompanied by musical instruments, and the subject matter can be sung about objects, scenarios, and pairs of words, and so on. The Saltwater Songs are always changing, with "sister and good" and "brother and good" as the starting point, and in some places, "aunt and sister" and "brother and good" are used as the starting point for the songs. In some places, it starts with the words "sister" and "brother". The main theme of the "salty water songs" is male and female love, and the sea, fish and shrimps seen by the egg family in their daily life are the materials for similes and metaphors. Encouraged by the reporter, Feng Bo bravely sang a section: "Pearls at the bottom of the sea are easy to 'stabilize', but it is difficult to find a sincere brother in the world", "Shrimp children gather Chung, fish children gather the sea, fish and shrimp save water and do not see brother to come. " "Two pairs of chopsticks with the same sister partner, I do not know when the chopsticks pick sugar." It was as if he had gone back to his youth, to that time of drifting. What do the people of Dapeng speak? According to the director of the Dapeng City Museum, Huang, located in the eastern part of Dapeng Town, Dapeng City, as early as 600 years ago in the Ming Dynasty, when it was called "Dapeng Guardian Thousand Households City". So later the little brother of Shenzhen is also called Pengcheng. This military unit did not only serve a purely military purpose, it also served as a cantonment area, so many soldiers brought their families with them. Since it was a "Thousand Households", there were 3,000 people in a family of three. At that time, Dapeng around the sparsely populated, Dapeng is naturally the political and economic center, from all corners of the world of the sergeants every day together to communicate, and over time formed a kind of internal "Putonghua", which is known as the "military language". Some scholars believe that the current Dapeng dialect is not pure "military dialect", such as Dr. Qiu Xueqiang of Shenzhen University, who is involved in the study of the Shenzhen language, believes that the Dapeng dialect is a suspected Cantonese-Hakka hybrid, which sounds like Guangzhou dialect and a few Hakka words popping up from time to time, but many of the tones of the language are very different from these two. Liu is a middle-aged man who grew up in Dapeng Soseong, and he now works at the Dapeng Soseong Museum, where he is in charge of collecting tickets and other work. He said that the most unique thing in Dapeng Soseong is the cool hat. He said in Dapeng language "cool cap", very similar to the Mandarin "military cap". Mr. Liu said that this kind of "cool hat" is worn by local women and is made of thin bamboo gimlets. What is different from the Hakka cool cap is that the fabric used for decoration and sunshade around the cool cap is all in blue, and the top is painted in big red color. Ah Liu can not say why the top painted red, he said, according to Dapeng City Museum curator Weng speculated that may be related to the Dapeng people are soldiers, and the top of the Qing Dynasty military cap is red, suggesting their own glorious life. Ah Liu's cousin Ying is one of the most cultured old people in Dapeng City, the reporter interviewed, she was at home with a few old friends to discuss the singing of Dapeng mountain song. Talking, Ying sister can not help but sing a section: "You know what people over the water feet are not wet? What kind of person goes up a tree and doesn't shake it? What kind of person builds a hanging house? What kind of man builds a half-day bridge?" "I know that the gods' feet get wet when they cross the water, that the ants go up to the trees and shake them, that the wasps build a house that makes the Ding Ding hang upside down, and that the stalks build a bridge halfway across the sky." Sister Ying sings this section called the question and answer song, sings the words of the ghost horse funny, singing tone but very beautiful and gentle. Sister Ying said that in the past, when men and women got married, both men and women called a group of people in advance, both sides of the song than the winners and losers. Some songs lasted for a day and a night, and all the men, women and children in the village came to listen to the songs. Sister Ying said that now people under 50 years old can't sing songs in Dapeng language, and many young people don't speak Dapeng language anymore. Many customs in Dapeng are different from those outside. Sister Ying said that they call New Year's Eve "Doing New Year". On the 24th day of the 12th month of the lunar calendar, everyone will use brooms made of longan or jiulixiang to "sweep the house", which is called "entering the New Year boundary", and after entering the New Year boundary, since you can't go into the mountains to cut firewood, you have to speak in a civilized manner. They are on the verge of extinction Due to various reasons, especially in the past two decades, Shenzhen's various dialects are slowly disappearing. Pinghu's Weitou dialect has been affected by the impact of authentic Cantonese. Because of the influence of Hong Kong TV and media, many people think that Weitou dialect is very rustic, while Guangzhou dialect is a symbol of civilization, and people are reluctant to learn Weitou dialect, and many parents are slowly having this thought. Huang Jianquan said that his cousins are reluctant to speak Wai Tau, and their parents do not allow her to learn Wai Tau. He feels sorry for the demise of the dialect. Ah Liu from Dapeng said that there used to be more than 3,000 locals living in Dapeng at its peak, but now it is estimated that there are only 1,000. Now most of the people living in Dapeng City are outsiders, which is not good for the preservation of the ancient city, and the children and grandchildren will not speak Dapeng dialect after all the Dapeng people move out of Longgang. Mr. Tang Zhixiang of Shenzhen University said that the protection and recording of dialects, such as the study of the Shenzhen language for which he is now responsible, is rarely done. Dialect is carrying the culture and customs of a place, the disappearance of the dialect means the disappearance of the culture and customs of this place formed over hundreds of years, "skin does not exist, hair will not attach". In the pursuit of economic development at the same time, in the cultural globalization sweeping every nation and place, how to make the cultural heritage in the dialect faded, is a big question mark.