2024年8月12日星期一

(ZT) 陶渊明的诗艺与诗心 作者:冬园

 汉语世界的读者在称呼陶渊明为一位田园诗人的时候,总是寄托了一种不切实际的幻想:虽说田园、隐士之类的词暗含了一种文化上的政治正确,但是在双重思想作祟下,所有人又都心知肚明,田园生活象征着一种贫穷和不堪,而在这种生活当中自得其乐的人,是免不了阿Q式的自我安慰的。但是陶渊明似乎并不能纳入这一范畴:他确实家道中落,但以真正的贫下中农标准而论,他显然还是太富有了。而他究竟阿Q与否,又是见仁见智的说法,如果硬要说他出门讨饭还要写《乞食》是一种虚伪,似乎也想象不出什么反驳的意见来。本文不是要讨论关于陶渊明其人的问题,也不会过多地讨论他的年表和他在思想史上的意义,而是讨论一下陶渊明的诗歌艺术本身。

 

还是从田园诗的角度说起。其实,“田园”对陶渊明的重要性不在于寄托了他的理想,也不在于开创了一个可以让后世文人炫耀自己的机智的对象,而是在于,他发现了一种诗诗艺,它可以在最简单的意象当中容纳最深沉浓郁的情感,并且载体唾手可得,不必舍近求远。这种新的发现又催生了新的语言,即,强叙事性的五言诗。二者水乳交融,告诉读者和有志于写作的人,可以用作诗歌的材料远比想象中丰富,且达到的效果比期待中更加隽永。如果有诗歌创作的经验的读者就会知道,隽永是多么难得的评价,而晦涩、迂回则是诗艺不够纯熟的表现,因为这意味着诗人还无法把意象和自己的心灵以恰当的方式连接起来。陶渊明之所以要写田园诗,与其说是他爱田园,不如说是他的生活里最常见的就是田园,也就是说,他大胆地将平凡的事物转化为了诗艺的对象,开拓了诗歌的边界。如果要做一个比较的话,笔者能想到的类似的例子,是T. S. 艾略特。后者常常被誉为现代派的鼻祖之一,但是他本人并不故意追求一种现代性,而是在波德莱尔的启发下,懂得了怎样使用20世纪的景观寄托古老的诗情,在绝望的钢铁丛林里重新发现不朽而神圣的宗教精神。

 

从目前的资料来看,陶渊明缺少系统性的宗教感知,但是他诗歌里的情感深沉、绵长,丝毫不逊于优秀的基督教诗人。他的诗歌是汉诗当中相当少见的例子,他从个人的痛苦和失败中,偶然触及到了一种人类的普遍困境。这并不能仅仅归功于是因为他作为诗人的敏感性,也并不仅仅得益于“不为五斗米折腰”的佳话,而是时代变迁和个人经历结合,在诗人的性格催化下,产生出来的化合物。要准确地描述这种困境比较困难,在《拟古》其九和《归园田居》其三中可以管窥:

种桑长江边,三年望当采。

枝条始欲茂,忽值山河改。

柯叶自摧折,根株浮沧海。

春蚕既无食,寒衣欲谁待。

本不植高原,今日复何悔。

 

种豆南山下,草盛豆苗稀。

晨兴理荒秽,带月荷锄归。

道狭草木长,夕露沾我衣。

衣沾不足惜,但使愿无违。

 

这两首诗里我们可以看到,陶渊明的困境不是为官与否的困境,甚至不仅仅是在谈政治抱负无法实现的遗憾。他在诗歌中思考的是,关于人是否可以在罪恶当中保全自己,以及,人要怎样在一切赖以生存的意义毁灭之后继续生活。某种意义上来说,陶诗里确实有斯多葛式的坚韧。理解了这一层诗心,他对大自然(田园)流露出的欢欣与感动就显得更加动人。自然于他而言,除了代表一种他熟悉的生活方式以外,或许还蕴含了他对永恒不变的秩序的渴求,他既为自然的秩序感到宽慰,又因为知道在此岸世界没有任何方法能靠近这种秩序感到无尽的怅然和无助。《归去来兮辞》是这种精神的集大成之作:

“木欣欣以向荣,泉涓涓而始流。善万物之得时,感吾生之行休。”


同样在《停云》里,永恒的自然成为了他的慰藉,又照出了他永远的遗憾:

“东园之树,枝条载荣。

竞用新好,以怡余情。

人亦有言:日月于征。

安得促席,说彼平生。”

 

《酬刘柴桑》里同样也有这种深沉的眷恋:

新葵郁北牖,嘉穟养南畴。

今我不为乐,知有来岁不?

 

陶渊明的精神内核,其实与阮嗣宗最为接近。二人都有一种沉郁的慷慨,都对黑暗之心有着深刻的理解。只是陶渊明更加务实,他的生活和家庭也许给了他很大的安慰,然而这种深沉依然时时流露出来。《挽歌》《读山海经》《咏荆轲》就是这种精神的具象化:

精卫衔微木,将以填沧海。

刑天舞干戚,猛志固常在。

同物既无虑,化去不复悔。

徒设在昔心,良辰讵可待。(《读山海经》其十)

 

阮嗣宗的《咏怀》里随处可见这样的深沉与沧桑:

步出上东门,北望首阳岑。

下有采薇士,上有嘉树林。

良辰在何许,凝霜沾衣襟。

寒风振山冈,玄云起重阴。

鸣鴈飞南征,鶗鴂发哀音。

素质游商声,凄怆伤我心。(其九)

 

而阮嗣宗诗歌里的景致,也兼有陶渊明的清丽:

炎暑惟兹夏,三旬将欲移。

芳树垂绿叶,青云自逶迤。(其七)

嗣宗穷途而哭,渊明最终也以《自祭文》作为天鹅之歌收场:

奢耻宋臣,俭笑王孙,廓兮已灭,慨焉已遐,不封不树,日月遂过。匪贵前誉,孰重后歌?人生实难,死如之何?呜呼哀哉!

人生最后的悲哀之情已不是自然和亲情能够抚慰的,在没有来世,也没有天国的地方,人要如何独自面对可怕的、永恒的孤独,这个问题或许永远没有答案。但丁神游灵薄狱,描述的“令永恒的空气都震颤”的叹息便是这样的一种境界。

 

后世的很多和陶诗者,因为无法理解陶渊明的这一层思想,导致他们的田园诗与陶诗相去甚远。原因正如上文所说,陶渊明并不以田园为最终目的,而包括苏轼在内的很多模仿者都在这一点上本末倒置,把田园诗写作变成类似贾府修建稻香村一样的活动,这充其量只是一种文人趣味,缩小了诗艺的范围。陶渊明本人却一直坚持把诗心融入进他运用得得心应手的诗艺之中,他过于如鱼得水,反而让一些人轻看了这种卓越的能力。不过世界自有其公正,自古以来赏识、爱护陶诗者从未断绝,在他们之中,又只有较少的人,才能够在流俗评论制造的嘈杂中敏锐地点名陶诗真正的价值所在。这些人当中,幸运地包括了昭明太子,他促成了《陶渊明集》的编纂,而他作的序,可以说是最公正的评价之一:

“有疑陶渊明诗篇篇有酒,吾观其意不在酒,亦寄酒为迹者也。其文章不群,辞彩精拔,跌宕昭彰,独超众类,抑扬爽朗,莫之与京。横素波而傍流,干青云而直上。语时事则指而可想,论怀抱则旷而且真。”

诗艺是否有高低之分?答案是肯定的,但是用何种方式区分诗歌的高下,古今中外似乎难有定论。惟一可以确定的是,相比起理性主义式的打分制,来自另一个真正懂得诗歌的鉴赏者的评价可能更加可靠。陶渊明能得到如此评价,本身就足以证明一切了。

2023年8月16日星期三

赣独运现阶段活动总结(截至2023年8月)

 2016年

赣人爱国者在诸夏论坛上发表赣民族主义的作品,并建立了赣国独立宣传用推特账号


2017年

6月,赣国独立运动(K.I.M,Komland Independence Movement)成立,并发表纲领口号:“同心 同根 同言;守土 乡治 邦联;反恐 脱支 立赣;联美 翼越 共荣”。



8月,投票票选出“北水三山四剑旗”作为代国旗使用

https://twitter.com/KomlandFreedom/status/892696465750999040?s=20


2018年

8月,确定了最终定稿版的“北水三山四剑旗”

https://twitter.com/KomlandFreedom/status/1029525968715624448?s=20


10月,成员接受“诸夏传媒”节目《诸夏之声》访谈

https://www.youtube.com/watch?v=ba0IbK264Wc)


12月,将主页由诸夏论坛迁移至博客点,设立网站主页

(komlandindependence.blogspot.com)


2019年

 

1月,拟定宪法草案,确定了未来的赣越国是继承辛亥独立战争遗产的主权者,继承1912年年2月1日成立的赣国议会法统

 

7月,历史第一部赣国编年史发表,即为《赣尼士兰编年史》


10月,成员在加拿大首次参与街头实体活动,即支持香港大游行,参与社区有香港、台湾、图博、东突厥斯坦等


2020年


12月,成员在蒙特利尔中领馆面前抗议满洲爱国者王展被捕


12月,成员参加“远东青年自由同盟”声援香港十二手足的视频接力活动


2021年


5月,制作了加拿大2021年族群调查的填写指南,呼吁加拿大赣人老表填写自己真正的族裔


10月,成员在蒙特利尔参加了维吾尔人、图博人、香港人举办的抗中反共集会


2022年


2月,成员参加了由香港、东突厥斯坦与图博社区组织的抵制北京冬奥会集会


2月,成员参与了蒙特利尔声援乌克兰反侵略的集会


5月,成员参加了5.12巴蜀大地震线上吊唁及讨论


6月,启动”赣越文艺复兴“计划,并准备将赣越独立的理念以更轻量的方式传播


7月,成员与“远东青年自由同盟”共同参与了全球多地的安倍元总理吊唁


8月,成员在蒙特利尔参加抗议中国对东突厥斯坦居民的种族灭绝的游行活动


10月,成员在洛杉矶参加”反抗中共日“抗议活动


10月,成员响应“四通桥彭义士”的横幅行动,在蒙特利尔举起“不要华语要母语!不要奴役要独立!不要中国要解体!不要江西要赣国! “的横幅


12月,成员参加”乌鲁木齐大火“吊唁活动并用赣语发言


12月,成员参加蒙特利尔的东突厥斯坦社区组织的”乌鲁木齐大火“示威游行活动


2023年


2月,成员在洛杉矶纪念李文亮医生的街头活动中举起了赣国旗帜


2月,匪谍盗取我会成员头像进行信息刺探


2月,成员参加乌克兰社区抵抗周年守夜活动


3月,两位北美成员分别参加了加拿大与美国的藏人起义日纪念游行并发言


3月,成员参加乌克兰社区街头反战活动


4月,成员参加卡加利的“Stand with Hong Kong 47“抗议集会


6月,成员与香港手足共同参加卡加利的六四纪念活动


7月,成员参加香港社区组织的反共集会


8月,成员线上参会在东京举办的“后俄罗斯解体论坛”(非官方译名)并进行发言


总结:

赣国独立运动已经成立七年,走入线下活动也已经有四年。在此期间,我们在全世界范围内广结赣越爱国者,并以建立线下共同体为目标努力;并与百越、内亚、诸夏、诸罗斯以及乌克兰、日本社区的爱国者广泛交流,缔结友谊。同时,我们也并没有放下对沦陷区内的老表的宣传工作,并一直在探索一条能触及最广受众面的文宣之路。

未来,我们也会以海外、线下为主线,文化、宣传为副线,继续我们的独立之路。

山川万寿,赣越长青!









2023年2月22日星期三

A Brief History of Komland

As we turn to the history of Komland, we find that the principal inhabitants belong to the Bach Viet people, whose arrival is believed to be part of the larger Austronesian-Polynesian migration. Approximately thirty thousand years ago, these intrepid travelers set out in their canoes, gliding over the Pacific waters until they reached Southeast Asia, where they continued their journey by both land and sea. Thus, they eventually made their way through Cantonia and up into the region now known as Komland, where clans of these migrants settled around the land of North Water and Three Mountains, establishing the Komviet kingdoms, which became known as the first civilization to domesticate rice.


Five thousand years ago, as the Eastern permeation of the Mesopotamian civilization unfolded along the middle route of the Inner Asian Pathway, the influence of this Bronze Age culture brought with it advances in not only metallurgy but also new forms of urban organization: the city-state; Namely, in the sequence of Sumer (in Mesopotamia) - Elam (in Iran) - Harappa (in North India) - Sanxingdui (in Basuria) - Yangtze River (in Xingan, Komland). It was this very movement that is said to have propelled the Golden Age of the Komviet people. Although the relics of the Komviet civilization are younger than those of the Sanxingdui culture, they predate that of China. The Komviet's metallurgical techniques, especially in weaponry, were deemed the most refined of the Yangtze River Valleys at that time.


In the Golden Age of the Komviet people, their influence extended to the Jingchu region, where they confronted the rising power of the first generation of Chinese people, the Shang Dynasty, which evolved from the degenerating Inner Asian chariot civilization. The tug-of-war between Ruijiang Copper Ridge (Komviet) and Panlong City (Shang) lasted for a thousand years until the emergence of the Chu and Wu aristocracy, also Inner Asian influenced. The Komviet finally chose to ally themselves with the victorious Chu and Wu in their struggle for dominance, exchanging their metallurgical technology for the latest warfare tactics and inspiration of societal reform from Inner Asia.


The Inner Asian culture's advantage in mobilization, combined with China's unique centralized dictatorship, cast the terror of total war on East Asia. During this process, the city-state civilization of the Mid Kom and West Kom regions gradually collapsed, giving way to the aristocratic structure of the Churian state, which declined after the Great Chu fell. The mountain tribes that renounced the temptation of war gathered in the East Kom Lake area, preserving their vitality. After Qin dominated the six states, the first anti-Qin warlord, Wu Rui, the King of Poyang, came from this area.


As the real Chinese people, the Qin cut themselves off from Inner Asian civilization and invaded the Kom River in order to open up the Southeast Asia corridor and conquer the various Viet tribes. It was then when the plain dwellers of the former Komviet civilization went through a process of formalization, experiencing social descent due to the war at the end of the Qin dynasty, and the majority returned to the mountains with the Lake people of West Kom, regaining their autonomy. By the end of the Han Dynasty, Chinese officials paid no attention to the people of Kom, expecting no other than building trade posts along the Kom River to exchange gold and rice, and dared not take a single step across.


During the transition from the Han bureaucrats gradually to the military nobility, from Sun Quan to Xiao Liang, a series of invasions were launched against the Komviet to plunder for rations and enslave troops. The cruelty and evilness of the Chinese in the later period were slightly inferior to the Qin, which still incited repeated revolts from the Komviet chieftains. Amid the long war, the chieftains sought ideological means of resistance beyond military force. At this time, the Celestial Masters' Taoism, which at its core was localized Zoroastrianism, was introduced along the same bronze route, and the chieftains combined it with the ancient Komviet belief in WuNuo (witchcraft). From these emerged a class known as the Nam-Cuon Heroes.


The Nam-Cuon Heroes were leaders and priests, but with the introduction of a stable inheritance law of the Zoroastrian order, they ensured the stability of their grand strategy. The wave-like wars of the chieftain of various Komviet tribes decisively overthrew the control of Xiao Liang, winning the long-lost freedom under the rule of Emperor Chen Baxian. On the other hand, the overflowing resource of "law and order" stemmed from a stable tribal structure and also stimulated the class of professional priests to break away from the tribe and unite them on a larger scale. Their main mission was to serve as the religious core of local communities, provide channels of communication for nearby chieftains, and craft literary works and lectures in their leisure time. This was the truth behind the rise of Taoism and Buddhism in Komland. Those two veins, one of the tribe and one of the priests, have thrived to this day.


Sui and Tang pushed the once-onstage Nam-Cuon Heroes back underground, and the upper class of the colonizers from Inner Asia was introduced. The Pavilion of Prince Teng was the "Production and Construction Corps dance hall" of the Inner Asia troops, but their colonization still did not cross the Kom River. What was truly important was that the Inner Asia inflow of enlightenment reopened by the "Five Barbarians' invasion" broke through the barrier of the Southern Dynasties and merged with the maritime order from Southeast Asia, which had gone northward from Cantonia. With the merger came Persian merchants, who introduced the model of the corporation to Komland, that is, if the previous Zoroastrian order did not already serve as merchant guilds. The establishment of Hongzhou was actually in the Tang dynasty, with its true owner being the Persians. Although the Chinese trading posts along the Kom River were called the founders of the cities in propaganda, the relationship between Guanying settlement and Hongzhou precisely mirrored the relationship between Weiwen's Yizhou and Japan's Formosa.


The maturation of the Celestial Masters' Orders, the Zen Orders, and tribal trade associations since the end of the Han had transformed the sparse forest into a tropical rainforest in terms of societal resources, resurfacing again in the Sui and Tang dynasties. The evolution of inheritance law and arbitration law enabled the tribes to settle steely common laws, allowing them to progressively occupy all cultivable plains in Komland and form the enduring ethnic boundaries that exist to this day. In the late Tang, the one and only in the history of Komland, Zung Cuon, relying on his clan soldiers, defeated the professional army of China and once again won a precious forty years of independence before modern times. With the wisdom and generosity of Saint Louis, he was widely revered by the tribes, religious orders, and merchants alike.


The Southern Tang obliterated the best opportunity for feudalization for the Komlish people yet liberated the budding Confucian scholars. The advocates of literary governance played the trick of obscuring the importance of daily experience through text records, distorting the sense of proportion in Komland politics, and leading later generations and outsiders to mistakenly believe that Confucianism became mainstream in Komland since then. In Song, the shackles of the Komlish Confucian scholars were further released. They imitated the teaching of the Buddha and Taoist sages, founded academies, and initialed their own educational tradition, competing with their Goetian counterparts for China's imperial heritage at their peak. However, as the Chinese of the Song empire migrated southward, the tribes of Qianzhou first rebelled against the Song, which subsequently developed into a major rebellion of all the tribes of Komland. At the same time, the common law of the Komviet tribes clashed with the "household registration and equalization system," resulting in the reputation of "a Komlish favor for lawsuit" for the next millennium. The Komlish Confucian scholars realized that they were just floating on the ocean rootlessly, and their ambition to control China was ultimately extinguished when they failed in their struggle against the Goetian scholars after the relocation of the capital of China to Goetland.


As the Sinicization curve of the Komlish Confucian scholars reached its peak, the Mongols' invasion gave them a brilliant and deserved farewell: they persuaded the Komviet chiefs to form a coalition to defend their territories and, in the years that followed, interpreted their military achievements as the legitimacy of ruling Komland. Nonetheless, the Mongols also annihilated the Imperial Examination, blocking the channel for the final Sinicization for them, inevitably leading to their decline. The Mongol order was the dying light of the Inner Asian civilization. They governed by custom, only sending feudal lords to rule indirectly. After the people of Mesopotamia and Persia, they were the last to bring Inner Asian genes into Komland.


Under Mongol rule, Confucianism, Buddhism, and Taoism compete for the conversion of grassroots tribal chiefs. Yet, the elitist strategy of the Celestial Masters' Order and Komlish Confucianism resulted in a loss of good relations with the tribal lords. At this time, the tribal lords who had no other choice picked up the long-forgotten literati religious sect, Pure Land Buddhism, and created the "Lotus Sect." The longstanding narrative of good versus evil, along with the succession law of religious leaders and clan chiefs, were transplanted from the Celestial Masters' Order to the belief in Maitreya Buddhism. Towards the end of the Yuan Dynasty, the Lotus Sect naturally took the lead in Komland, but the inappropriate Warring States era stirred the Lotus-Confucian civil war, allowing the Chinese to take advantage to invade when Komland was at its weakest.


Ming's Assyrian exile destroyed the rising elites of the Lotus Sect, proving that the similarity in ideological beliefs on paper could not hide the ethnic conflict between the Komlish and the Chinese. Their rebellion spanned the entire Ming Dynasty, but continuous uproots in their communities caused them to lose power bit by bit. The attacks on the Komlish Confucianism were less severe, but they could only serve as a tool for Ming's aggression against the Goetian gentry, not realizing the ambition of their predecessors from Song. After the appearance of the Manila Galleon, they were surpassed both internally and externally by the Wanshou Palace community and the Geotian gentry, leading to the ultimate downfall.


The Pure Brightness Sect, the faith of the Wanshou Palace community, was a branch of the Celestial Masters' Order and another resolution made by the deeply rooted Komviet tribes. They caught up with the economic prosperity conveyed by the maritime order and took the Upper Yangtze as their own Seven Seas, sending caravans to shuttle through the mountains of the Upper Yangtze and bringing Komlish culture into various countries along the river, even to this day. In fact, The Pure Brightness Sect integrated the narrative of the legitimacy of Komlish Confucianism and the military heritage of the Lotus Sect. The tribal alliance took the Wanshou Palace as its center for governing, coordinating local affairs within, and arbitrating disputes among business groups outside, which was the true origin of the modern community of the Komlish people, the clan. During the three hundred years of the Maritime era, the clans steadily recovered from the blow of the early Ming, and the general consensus at the time was to spread the Wanshou Palace and the belief in the "True Lord." The emergence of "Komland's Lord of Fortune" marked the dawn of modern national consciousness in Komland.


The people of Komland's admirable bravery in their resistance against the Manchu invasion freed them from the oppressive taxation of the turbulent times. The tyranny of the Ming was replaced by the lenient rule of the Manchu dynasty, which was the result of a war of attrition between the Manchu and Komland. In the Taiping Rebellion, the Wanshou Palace community, which had monopolized the grassroots political spectrum, emerged for the first time and regained the most advanced European warfare tactics, providing them with a ticket to independence. They later formed an alliance with the people of Fuhsiangria to expel invaders and win their de-facto independence.


In the 19th century, the gentry of Komland discovered the utopia of clan freedom in the motherland of maritime order, Great Britain, in the era of China's disintegration. After the various independent wars of the 20th century, they formed multi-level bourgeoisie councils from the village to the nationwide. There, the radicals of Pan-Asianism and the conservatives of Nativism cooperated to bring ultimate independence to Komland with minimal bloodshed and turbulence, an exceedingly rare achievement in East Asia and even the post-19th century world.


The solidarity of Komland's elites, who were feared by Chinese nationalists like Yuan Shikai, prompted him to order Chinese troops to invade Komland, disrupting its legal system. For more than a decade thereafter, the local politics of Komland continued to be suppressed. The conservative factions and the old radicals could not reach any consensus except advocating for the expulsion of the northerners. The new radicals followed Sun Yat-sen and shifted from Pan-Asianism to socialism, introducing the Chinese Nationalist Party and Communist Party of China into Komland. For the first time, the Chinese came from the south and ended the decades of incredibly tenacious legitimacy of the Komland council.


The Communist Party of China's ambitions were prematurely exposed, and it became embroiled in internal strife with the Kuomintang. The following decade of its occupying South Komland brought about the first catastrophe caused by communism in Komland's history. The Kuomintang, unwilling to loosen its grip on Komland, cooperated tacitly with the theoretically hostile Communist Party to strike against the local parties of the Dangyan Society and Hequn Society. At the same time, it cunningly manipulated the native Komlish Kuomintang forces, leaving the local elites, despite having military might, powerless to eradicate the universally reviled Communist Party. Only after the Kuomintang's attention was diverted by Japan were they forced to partially relinquish their power to the people of Komland. The latter took over the mission of suppressing the communist bandits in the region and, within only three years, completely expelled the communists from Komland.


Under the control of the native Kuomintang, the policy of persecuting the old Komlish Council landlords was inherited. However, the principle of "Komlish governs Komland" left the elites a loophole, enabling them to retake control of local authority by organizing Sanqingtuan or cadre schools as an excuse. Nevertheless, the destruction of the local councils dealt a severe blow to the tradition of coordination of the elites, and the bureaucratism and rigidity of the local party system of Kuomintang were the main reasons why the Komlish people were unable to counterattack with all their might in the anti-communists warfare.


In the 1950s, the Kuomintang committed its greatest mistake by forcibly seizing Manchuria and was subsequently outmaneuvered by the Communist Party. Recognizing its own weakness, the native Kuomintang adopted a cowardly attitude with hope in desperation, recruiting over 100,000 youngsters from Komland only to take them to Taiwan. In Kinmen, the blood of these youthful Komlish drew the frontline at the Taiwan Strait in the East Asian Cold War. Meanwhile, the elites of Komland organized anti-communist armies throughout the country, attempting to annihilate the hordes of Chinese locusts as they did twenty years earlier. Yet this time, due to Soviet intervention, the Komlish landlords failed valiantly. They persisted in resisting until the 1960s, leaving behind their deeds and legends as the most precious heritage of Komland's revival.


After the war against communists was lost, the land reform in Komland was swift and ruthless, with clans massacred and disbanded, religious groups eliminated, and the property of merchant guilds confiscated. The once proud and wealthy people of Komland are now impoverished and isolated. Nevertheless, the spirit of the clans has never been extinguished. Even in the darkest moments when the proletariat controls rural politics, the simple truth that "clans last for millenniums, while governments never" is still believed by all the people of Komland. In the 1970s, when China turned to the United States for partnership after being depleted of resources and forced to open its coasts and abandon its villages, the clans stumbled back to their feet. In less than twenty years, they had already demonstrated the capability to launch armed uprisings and execute local Communist officials.


The Communist Party, clinging to life, has resorted to its old scheme and tested the limits of the West's bottom line after the collapse of the Soviet Union, attempting to change the world order. At the brink of destruction due to sanctions, it unexpectedly survived because the United States and NATO shifted their strategic focus to the Middle East after the 9/11 attacks. The Chinese people learned from their mistakes, biding their time and enslaving the labor force of Southeast Asia, including the Komlish people, exchanging the fruits of their slave factories for the capital to suppress the clans and prepare for the next rise to power. In these twenty years, the clans of Komland have suffered persecution in their own countryside and have to flock to the Bach Viet coasts, where the merchant guilds of Komlish people have also been revived. In contrast, however, in areas where the clans could not survive Communist persecution, the same unorganized labor force that fled has caused rural hollowing.


Today, the Communist Party believes that it has been dormant long enough and has chosen to "rise" again, only to be quickly sanctioned and returned to the brink of collapse once again after twenty years. The clans of Komland are still strong, fighting tooth and nail with the infiltrating Chinese; their merchant guilds have taken their places in the Bach Viet coastal region where information and resource flows are most convenient. But the ethnic consciousness of the Komlish people has not yet awakened, and they can only interpret their successive armed resistance as similar events to when Chinese people kneeled and begged for mercy. The blood of the martyrs will not be shed in vain, of course, and the cycle of history has given birth to Komland nationalists. Starting in 2017, they have called on the people of Komland to reclaim their long-lost hometown, permanently expel the scourge of mankind—the Chinese invaders—and regain independence for the Komlish people. In the interim period of China's deluge to come, the Communist Party and Chinese refugees will threaten the lives and property of the clans who hope to defend their motherland together. In need of an ideology, of a voice of their own, the moment has arrived for the Komland people to break free.

2022年12月24日星期六

贛國獨立運動相關素材 鏈接——長期有效


Merry Christmas!從今日開始,關於贛國獨立的所有圖片、影音資料都會在以下鏈接裏更新。也歡迎大家投稿!讓我們一起找回贛國的榮光!


 https://drive.google.com/drive/folders/1l5SWpQVpuR7XFOpzLpTLsTAHl_o9wSJ9?usp=sharing


2022年12月16日星期五

每当我说赣地是中国的殖民地总有人说我太偏激

 赣地的县级行政单位的名字,大概分以下三种

 

一类:“赣猴老实一点,不然neng死你们”:

共青城:需要解释吗?

南昌:昌大南疆,秦置,赣人=南部新疆人。另有贱名灌(婴)城,龙兴

新建:南昌是南新疆,南新疆还有小新疆

吉安:吉州+安福=吉泰民安,吉字隋置,吉安连用元置。

安福:同理

抚州:隋灭陈后置,“安抚土人”

奉新:旧名新吴,南唐篡吴后改名为奉新,希望赣猴遵奉新朝之义

景德镇:旧名新平,在宋人皇帝的personal claim之前,这是无数个“新平”之一

樟树:汉时叫汉平,吴时叫吴平

安义:1518年徐九龄败于明军后置县,希望你们赣猴“安于大义”

德安:“镇名山,安地德”

武宁:“武周”+“安宁”,武周置,之前叫豫(章)宁。另外还叫过八十年的西安

万年:1508年王浩八的姚源洞起义败于明军后置县

万载:和万年一个意思,殖民万万年的意思。旧名字叫康乐

万安:万民以安

横峰:旧名兴安

修水:旧名宁州、义宁,与宁都构词法一样

东乡:受王浩八起义之号召,王钰五同时起义,被镇压后置

崇义:“崇尚仁义”,桶岗谢志珊蓝天凤被明军灭国后置

崇仁:“崇尚仁义”,和崇义一样?不正常吗?你会费劲给肉猪变着法取名字吗?

靖安:唐末赣人起义被镇压后置,顾名思义

寻乌:旧名长宁,1575年溪尾村叶楷起义败于明军后置

井冈山:旧名永宁

高安:旧名建成,后因避讳李建成改为高安,“道高人安”,后改名筠州,又一次因为避讳赵昀而改成瑞州

定南:1566年赖清规被明军击败后置

铜鼓:蛮王李大銮被邓子龙击败后置,千秋奇谬莫过于此

 

二类: “希望你们以后不那么弱智“

进贤:因流官戴叔伦定居而得名,蛮荒之地终于“进一贤才”

德兴:“山川之宝,惟德乃兴”。指没有中国人的道德指导你们连铜矿都挖不出来

宁都:旧名虔化,与迪化构词法相同,只是迪化还可以叫回乌鲁木齐,宁都的百越原名则不可知了

上高:旧名上蔡,望蔡,汉人迁上蔡人于此,盼赣猴早日可以当蔡人的意思

余江:旧名安仁,安于仁义,与湖湘同名县重名至民国初

兴国:太平兴国取后二字

遂川:旧名遂兴,新兴

永新:日永月新,三天不学习赶不上中国人

 

三类:”膘肥体壮松嫩可口”:

鄱阳:旧名饶州

上饶:from 饶州

瑞昌:“祥瑞昌盛”,因有赤乌曾降临此处

广丰:旧名永丰,没错,与吉州的永丰重名到十八世纪才改——again,你会费劲给肉猪变着法取名字吗?

南城:旧名建昌,宋人的生产建设兵团,广昌中昌字来自于此

南康:南土安康

信丰:旧名南安,南土安康

永修:旧名南康、建昌 :)

永丰:永保丰足。BTW查一查历史上永丰都在哪,有惊喜

南丰:南部的丰县,seriously

丰城:旧名富城,丰与富

乐安:乐业安居,乐平也由此来

泰和:地产嘉禾,和气所生,旧名太和

宜丰:与吴越新昌县重名到民国初年

 

江西的县级市+县一共73个,上面三类一共占了多少呢?

49

Do the math.

 

县级以下的乡镇是怎样呢?一个例子。我直接从百度百科搞过来的

分宜:宋雍熙元年(9848月),析宜春之神龙、招贤、丰乐、化全、儒林、彰善、挺秀、文标、旌儒、清教10乡,立分宜县

 

每当我说赣地是中国的殖民地,总有老表说我太偏激。

2022年11月22日星期二

Chinese are Killing our Youngsters and Harvest their Organs! Stop them by Supporting Independence!

 Under the colonization of Dynasty China, the people of Komland were treated like slaves; some of us think that's rock bottom. Apparently not. Now they treat us like farm animals.


Long thread:

Recently the missing of a 15 y/o highschool boy,胡鑫宇, in Yansan, Komland, stirred up the rage of the Kom people and the discussion about the evil organ harvesting industry, which was initialed and shielded by CCP. Here're some of the facts:




1, The boy was found missing at 5:50 pm, Oct 14th, in a boarding school with walls (not fences) surrounding it and surveillance cameras. He was last seen on camera entering a blind spot and was never found. 


2, No footage showing his leaving the blind spot or exiting the campus. If he climbed over the wall, he would jump onto the grass. But no trace was left. The lake and sewer were drained, but nothing was found.


3, The time he went missing was just after school. He left the classroom with nothing but his school ID and a voice recorder pen, a gift he had asked for a couple of months ago.



4, According to the lawyer hired by the boy's mother, the footage of the surveillance cameras was manipulated and deleted.



5, It's revealed that 13 vehicles left the campus after his missing, 6 during the night. Unknown resource reveals that one of the vehicles leaving that night at 3 am in the morning was found stopping at the local clinic, carwash, then scrap yard.



6, The high school was found organizing a medical examination for all the students just months before his missing.




7, The trending topic of his missing on Chinese social media was withdrawn after getting viral.


8, In September, organ transplanting was legalized in China; since then, more than ten cases were reported involving high school students going missing, most of them from Bach-Viet colonies, two of them from Komland.



To Chinese colonists, we're not even people, just natural resources. It is time we get our independence for the sake of our children!




2022年10月10日星期一

贛越文藝復興III——贛語言拉丁化拼音初步方案(聲母韻母與讀音法)

 

聲明:1,本表不爲統一贛語發音或以某一地為“標準音”,在此前提下,本文以新喻音為基礎,試圖令不同贛語使用者都能使用本套拼音規則

            2,贛語之傳承任重道遠,搜集鄉音、詞語、文法都很重要,彎道超車的想法切不可取。


聲母簡表

b

d

z

ž

g

gi

p

t

ts

č

k

ch

m

n

s

š

ng

ni

f

l



r

h

x

v







w

j


韻母簡表

a

ai

au

am

an

ang

ap

at

ak

o

oi



om

on

ong

op

ot

ok

e

(ei)


eu



en





(et)


ek

i



iu

im

in



ip

it



ï

ïi

(ïu)


ïm

ïn



ïp

ït



u

ui





un

ung



ut

uk

ü

üi





ün

iung



üt

iuk

ia















iak

ie



ieu

iem

ien



iep

iet



io







üen

iong

üet

iok

ua







uan

uang



uat

uak

uo







uon

uong



uot

uok

ue













uet



ë


















Phonology
表1
單元音介音
真聲母ga加go歌ge(渠)gi幾gu古gü居gua瓜guo果
ka卡ko棵chi溪ku苦chü區kua跨
nga牙ngo我nge(魚)ni儞ng吳nü女
ha蝦ho河he(嬉)xi希(fu)(wu)xü虛(fa)(wa)(fo)(wo)
ba巴bo波bi比bu補
pa爬po破pi皮pu布
ma馬mo模mi米mu母
da打do多di低du肚
ta他to拖ti睇tu土
la拿lo糯li離lu努lü驢luo?
..zo左zï資zi濟zu做zü聚zia借
..tso坐tsï字tsi妻tsu粗tsü取tsia斜
..so鎖sï思si細su素sü須sia謝
ža遮ži知žü煮
ča車či齒čü處
ša舍ši世šü樹
假聲母ja夜jo(*)ji易jü雨
wa窪wo禾wu/fu胡wo/fo禍
fa花fo火fu虎
組合元音
介音
真聲母gai街goi該gui貴gau交geu溝giu久gieu叫guai乖
kai剴koi開kui虧kau敲keu扣chiu球chieu橋kuai快
ngai矮ngoi愛ngau咬ngeu歐niu牛nieu尿
hai械hoi海(fui)hau孝heu侯xiu休xieu囂(fuoi)(fai)(wai)
bai拜bui揹bau包bieu標buoi背
pai派pui輩pau泡pieu飄puoi裴
mai買mui每mau毛meu某miu謬mieu廟muoi梅
dai帶doi戴dui堆dau到deu鬥diu丟dieu掉duoi(堆)
tai大toi代tui退tau套teu透tieu跳
lai來lui內lau老leu樓liu劉lieu了luoi累
..zoi栽zui最zau早zeu走ziu酒zieu焦
tsai在tsoi菜tsui崔tsau草tseu湊tsiu秋tsieu悄
..soi賽sui雖sau騷seu搜siu修sieu小
žai齋žui墜žau罩žiu州žeu照
čai柴čui吹čau炒čiu臭čeu朝
šai篩šoi帥šüi水šeu少
假聲母jiu有jeu要
wai歪wui/fui回wi為woi(會)wai/fai壞
fui揮fii*飛feu浮fuoi(灰)

表2
入聲韻母
真聲母gak隔gok角gek(get)革guk穀..giok腳giuk掬guok郭
gat夾got割git吉gut骨giet結güet決güt橘guet國guat刮
kak客kok確kek(ket)剋kuk哭chiok卻chiuk曲kuok廓
kat掐kot瞌chit及chiet傑chüet掘chüt屈kuot闊
ngak額ngok岳
ngek(nget)*額
(uk)niok弱niuk玉
ngat(*嚙)ngot遏nit日niet熱nüet月
hak嚇hok學hek(het)核(fuk)xiok謔xiuk畜(fok)(wok)(fak)
hat匣hot曷xit隙(fut)xiet歇xüet血(fuot)(wot)(wat)
bak柏bok博bek(bet)北buk卜biak壁
bat八bit必but不biet憋buot鉢
pak白pok薄pek(pet)piak劈
pat拔pit(鼻)piet撇puot潑
mak(摸)mok莫mek(met)墨muk木
mit密miet滅muot沒(wat)
lak(*)lok落lek(let)勒luk錄liak(惹)liok略liuk綠
lat辣lit力liet列lüet劣lüt律
d....dek(det)得duk督diak(滴)..
ddat答dit的diet跌duot掇
t..tok托tek(tet)特tuk禿tiak踢
ttat達tit剔tut突tiet鐵..tuot脫
z..zok作zek側..ziak跡ziok爵ziuk足
z....zit積ziet接züt卒zuot撮
ts..tsok錯tsek(tset)賊tsuk醋tsiok鵲tsiuk促
tstsat雜..tsit七tsiet切tsüet絕tsuot撮
ssak席sok索sek(set)塞siok削siuk宿
ssat薩..sit悉siet薛süet雪süt恤
žžak乍žok斫žuk築
žžat扎žït質žet折žüet拙
ččak尺čok濁čiak*食(喫)čiuk逐
ččat插čït直čet撤čüet啜čüt出
ššak石šok朔šuk熟
ššat煞šït濕šet設šüet說
假聲母jak(亦)jok約juk育
jit一jet葉jüet越jüt鬱
wak/fak(*劃)wok獲uk屋
wat襪wot活ut兀wet或wat滑
fok霍fuk福
fat乏fut忽fuot豁

表3
鼻音韻母
真聲母gang耕gong江gung公giang頸giong薑giung供guong光guang梗
gan間gon乾gen艮gin斤gun棍gien建güen捐gün軍guon官guan關
kang坑kong康kung空chiang徑chiong強chiung共kuong框
kan嵌kon看ken肯chin勤kun坤chien簽chüen權chün群kuon寬
ngang硬ngong昂(ung)niong孃
ngan晏ngon安ngen恩nin仁(lun嫩)nien年nüen軟(lun潤)
hang行hong航(fung轟)xiang兄xiong香xiung熊(fong)
han閒hon寒hen痕xin欣(fun魂)xien現xüen炫xün訓(fuon)(wan)
bang(偋)bong幫bung捧biang餅
ban班(ben)bin賓bien邊buon般
pang膨pong旁pung篷piang病
pan攀pin品pien篇puon判
mang(*)mong忙mung夢miang明
man慢men(蚊)min民mun門mien棉muon滿
lang冷long郎lung弄liang零liong兩liung(龍)
lan蘭len(nen)能lin鄰lun倫lien連luon亂
d..dong當den登dung東diang丁
ddan單din頂dun頓dien點duon端
t..tong堂ten滕tung通tiang訂
ttan坦tin停tun豚tien田tuon段
z..zong臟zen曾zung宗ziang靜ziong將ziung蹤
z....zin晉zun尊zien賤züen鎸zuon鑽
ts..tsong倉tsen層tsung葱tsiang净tsiong墻tsiung從
tstsan餐..tsin親tsun村tsien前tsüen全tsuon竄
ssang星song桑sen僧sung送siang性siong想
ssan散..sin新sun孫sien先süen選suon酸
žžang整žong張žung種
žžan斬žïn真žen戰žüen(žuon)專žün準
ččang撐čong窗čung重
ččan產čïn陳čen禪čüen(čuon)穿čün春
ššang成šong床
ššan山šïn深šien善šüen(šuon)栓šün順
假聲母jang影jong樣jung用
jin因jen煙jüen遠jün允
wang橫wong黃ung翁
wan萬won豌un文won換wan還
fang(*)fong慌fung轟
fan反fun分fuon歡

表4
雙唇音唇齒音齒齦音齦後音齦腭音捲舌音硬腭音軟腭音聲門音
鼻音mnn*[ɲ]^ng
[m][n][n̠ʲ][ŋ]
塞音不送氣bdg'
[p][t][k][ʔ]
送氣p
bb [bɦ]
tddkgg
[pʰ][tʰ][dɦ[[kʰ][gɦ]
塞擦音不送氣zžg*ž
[ʦ][ʧ][ʨ][ʈʂ]
送氣tsdzčchdjč
擦音[ɸ]^fvsszšxzjšhgh
[f][v][s][zɦ[[ʃ][ɕ][ʑɦ][ʂ][h][ɦ]
近音[ʋ]^rjw
[ɻ][j][w]
邊音l