Food is rural heritage! "Wild Lotus Out of the Village" sings the rural self, nightshade, rag seed and taro into song

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When he joined WTO in 2002, Jiaogong created "Chrysanthemum Night March". Lin Shengxiang sang a sad song of rural transformation, and lyricist Zhong Yongfeng wrote deeply about farmers' lamentation. Eighteen years later, the two created "Wild Lotus out of the Village" again, paying homage to the post-WTO countryside.

Zhong Yongfeng observes that the way to find an alternative way out in the countryside is not to grow an international crop, but to find a native aquatic wild vegetable: wild lotus. "through the writing of food and plants, I want to describe a countryside that is closer to who I am, and become the album 'Wild Lotus out of the Village'."

The following content is dictated by the first person interviewed by Zhong Yongfeng.

After the opening of the market, local tobacco cultivation withered rapidly, and the countryside struggled to find a way out (Photo / Lin Jiyang). Talk about the rural ecology in nursery rhymes and maternal love for food.

As mentioned just now, Meinong will not give up good land to crops other than rice. Meinong grows betel nut heart taro, which is in great need of water, and does not want it to use too much rice area, so it is often seen at the foot of some hills. or abnormal land at the foot of the road. In these places where there is a big gap between them and the ground, the water flows continuously all the year round, and women grow some taros in such places.

These places usually have some Loach, eel, water snake, and white-bellied rice chicken, so the place where taro is planted is actually a small ecological habitat, accompanied by fireflies, dragonflies and butterflies. These ecological experiences have become the subject matter of many rural nursery rhymes.

Moreover, taro sticks are made in the custom of Meinung in July to "respect ancestors and good brothers." the taro sticks in many kitchens are very thick, but in fact, they are meant to be brought back by children who return to their hometown to worship. When we go back in July, we will get a thick piece. I later felt that it was a kind of mother's blessing, heavy, like a kind of spiritual ballast stone, so that the children who traveled far away could walk steadily.

< Taro Tzu Tzu >

In July and a half, Wo Yehe dressed his mother to tighten her feet, and under the hall of Dazao steamed taro, a toast to our ancestors, a sweet nose, and a good brother to cross the orphan.

Yang Wei, fly over Gang Mama's heart, hope the son will come back and taste Taro Tsai, thick and thick like a stone boat year after year, steady and far away

Meinong elders hand-held taro head seedlings (Photo / Li Huiyi) < Dendrobium without tube stem > < black seed > < tree bean >, the culture and village significance recorded by wild vegetables

In the past, when Meinong farmers were whirling grass (pulling grass) among rice, two kinds of dishes would be singled out separately: "Dendrobium vegetable", also known as Dendrobium, also known as Hedyotis diffusa, with no tube stem (sharp petal flower). Farmers collected and cooked wild vegetables. In order to remove the astringency of wild vegetables, Meinung people use lard to stir-fry and add bean paste.

At that time, I was thinking, why can I eat wild vegetables for so long without getting tired? Just mentioned the role of time and distance, wild vegetables become a kind of food memory, after a long enough time, become a very important dish in the family.

In the early days, wild vegetables were a very important source of food fiber in rice culture, because farmers ate them by themselves and established the relationship of eating habits of wild vegetables, which allowed farmers to naturally restrain the amount of pesticide application.

Solanum nigrum, in Hakka language, is called "dabuzi". Both leaves and fruits can be eaten. It is a very important plant companion for dry farmers. This crop is eaten in a variety of ways and names south of the latitude of Japan.