Musical Settings (XV): “By the Songhua River” 松花江上

This entry is part 37 of 38 in the series Chinese Art Song

By the Songhua River 松花江上
Words and Music by Zhang Hanhui 張寒暉

我的家在東北松花江上,
[wo3 de5 jia1 zai4 dong1 bei3 song1 hua1 jiang1 shang4]
ㄨㄛˇ ㄉㄜ˙ ㄐㄧㄚˉ ㄗㄞˋ ㄉㄨㄥˉ ㄅㄟˇ ㄙㄨㄥˉ ㄏㄨㄚˉ ㄐㄧㄤˉ ㄕㄤˋ
My home was in the Northeast by the Songhua River,

那裡有森林煤礦,
[na4 li3 you3 sen1 lin2 mei2 kuang4]
ㄋㄚˋ ㄌㄧˇ ㄧㄡˇ ㄙㄣˉ ㄌㄧㄣˊ ㄇㄟˊ ㄎㄨㄤˋ
There were forests and coal mines,

還有那滿山遍野的大豆高粱。
[hai2 you3 na4 man3 shan1 pian4 ye3 de5 da4 do4 gao1 liang2]
ㄏㄞˊ ㄧㄡˇ ㄋㄚˋ ㄇㄢˇ ㄕㄢˉ ㄆㄧㄢˋ ㄧㄝˇ ㄉㄜ˙ ㄉㄚˋ ㄉㄡˋ ㄍㄠˉ ㄌㄧㄤˊ
Furthermore, Soybeans and sorghum grew all over the mountains.

我的家在東北松花江上,
[wo3 de5 jia1 zai4 dong1 bei3 song1 hua1 jiang1 shang4]
ㄨㄛˇ ㄉㄜ˙ ㄐㄧㄚˉ ㄗㄞˋ ㄉㄨㄥˉ ㄅㄟˇ ㄙㄨㄥˉ ㄏㄨㄚˉ ㄐㄧㄤˉ ㄕㄤˋ
My home was in the Northeast by the Songhua River,

那裡有我的同胞,
[na4 li3 you3 wo3 de5 tong2 bao1]
ㄋㄚˋ ㄌㄧˇ ㄧㄡˇ ㄨㄛˇ ㄉㄜ˙ ㄊㄨㄥˊ ㄅㄠˉ
There were my countrymen,

還有那衰老的爹娘。
[hai2 you3 na4 shuai1 lao3 de5 die1 niang2]
ㄏㄞˊ ㄧㄡˇ ㄋㄚˋ ㄕㄨㄞˉ ㄌㄠˇ ㄉㄜ˙ㄉㄧㄝˉ ㄋㄧㄤˊ
And my feeble parents.

     ********************

九一八,九一八,
[jiu3-yi1-ba1, jiu3-yi1-ba1,]
ㄐㄧㄡˇ ㄧˉ ㄅㄚˉ ㄐㄧㄡˇ ㄧˉ ㄅㄚˉ
9-1-8, 9-1-8,

從那個悲慘的時候!
[cong2 na4 ge5 bei1 can3 de5 shi2 ho4]
ㄘㄨㄥˊ ㄋㄚˋ ㄍㄜ˙ㄅㄟˉ ㄘㄢˇ ㄉㄜ˙ ㄕˊ ㄏㄡˋ
Since that sorrowful time!

九一八,九一八!
[jiu3-yi1-ba1, jiu3-yi1-ba1,]
ㄐㄧㄡˇ ㄧˉ ㄅㄚˉ ㄐㄧㄡˇ ㄧˉ ㄅㄚˉ
9-1-8, 9-1-8,

從那個悲慘的時候,
[cong2 na4 ge5 bei1 can3 de5 shi2 ho4]
ㄘㄨㄥˊ ㄋㄚˋ ㄍㄜ˙ㄅㄟˉ ㄘㄢˇ ㄉㄜ˙ ㄕˊ ㄏㄡˋ
Since that sorrowful time!

脫離了我的家鄉
[tuo1 li2 liao3 wo3 de5 jia1 xiang1]
ㄊㄨㄛˉ ㄌㄧˊ ㄌㄧㄠˇ ㄨㄛˇ ㄉㄜ˙ ㄐㄧㄚˉ ㄒㄧㄤˉ
Torn away from my homeland,

拋棄那無盡的寶藏,
[pao1 qi4 na4 wu2 jin4 de5 bao3 zang4]
ㄆㄠˉ ㄑㄧˋ ㄋㄚˋ ㄨˊ ㄐㄧㄣˋ ㄉㄜ˙ ㄅㄠˇ ㄗㄤˋ
Abandoning boundless treasures,

流浪!流浪!
[liu2 lang4, liu2 lang4]
ㄌㄧㄡˊ ㄌㄤˋ ㄌㄧㄡˊ ㄌㄤˋ
Wandering, wandering!

整日價在關內,流浪!
[zheng3 ri4 jie4 zai4 guan1 nei4 liu2 lang4]
ㄓㄥˇ ㄖˋ ㄐㄧㄝˋ ㄗㄞˋ ㄍㄨㄢˉ ㄋㄟˋ ㄌㄧㄡˊ ㄌㄤˋ
Wandering all the days south of the Great Wall.[1]

哪年,哪月,
[na3 nian2, na3 yue4]
ㄋㄚˇ ㄋㄧㄢˊ ㄋㄚˇ ㄩㄝˋ
Which year, which month,

才能夠回到我那可愛的故鄉?
[cai2 neng2 go4 huei2 dao4 wo3 na4 ke3 ai4 de5 gu4 xiang1]
ㄘㄞˊ ㄋㄥˊ ㄍㄡˋ ㄏㄨㄟˊ ㄉㄠˋ ㄨㄛˇ ㄋㄚˋ ㄎㄜˇ ㄞˋ ㄉㄜ˙ ㄍㄨˋ ㄒㄧㄤˉ
Can I return to my beloved homeland?

哪年,哪月,
[na3 nian2 na3 yue4]
ㄋㄚˇ ㄋㄧㄢˊ ㄋㄚˇ ㄩㄝˋ
Which year, which month,

才能夠收回那無盡的寶藏?
[cai2 neng2 go4 shou1 hui2 na4 wu2 jin4 de5 bao3 zang4]
ㄘㄞˊ ㄋㄥˊ ㄍㄡˋ ㄕㄡˉ ㄏㄨㄟˊ ㄋㄚˋ ㄨˊ ㄐㄧㄣˋ ㄉㄜ˙ ㄅㄠˇ ㄗㄤˋ
Can I reclaim the infinite treasure?

爹娘啊,爹娘啊。
[die1 niang2 a5, die1 niang2 a5]
ㄉㄧㄝˉ ㄋㄧㄤˊ ㄚ˙ ㄉㄧㄝˉ ㄋㄧㄤˊ ㄚ˙
Oh, father and mother; oh, father and mother,

什麼時候,
[she2 me5 shi2 ho4]
ㄕㄜˊ ㄇㄜ˙ ㄕˊ ㄏㄡˋ
When will be the time,

才能歡聚一堂
[cai2 neng2 huan1 ju4 yi4 tang2]
ㄘㄞˊ ㄋㄥˊ ㄏㄨㄢˉ ㄐㄩˋ ㄧˋ ㄊㄤˊ
That we can be reunited happily?

__”Songhua jiang shang

Songhua jiang shang” was written by Zhang Hanhui 張寒暉, a teacher at the Second Provincial Middle School of Xi’an 西安省立第二中學 in November of 1936. First sung and popularized by his students locally. As its nostalgic lyrics and sorrowful melody stirred up public sentiment, it spread rapidly nationwide. It is impossible to fully appreciate the content of the piece and its historical impact without examining its geographical and historical background.

__The Songhua River[2]

The Songhua River is the longest tributary of Amur River (aka Heilong jiang 黑龍江, Black Dragon River, in Chinese territory). Flowing northward from Changbai Mountains 長白山 near the China-North Korea borders, it runs through the Northeast region of China, known internally as the Three Eastern Provinces (dong san sheng 東三省),[3] or commonly as the Manchuria. Geographically, the Songhua River travels through major cities such as Jilin and Harbin. Via Heilong River and railroads, it connects the region with Inner Mongolia and Russia. Economically, it is an artery for the transportation of the region’s agricultural commodities, oil and coal. The Songhua River is also admired for its natural beauty: Sprawling mountains in the area are natural habitats for virgin forests. Spectacular landscapes alongside the river and unique wintry scenery attract visitors from afar.

__Historical Background

During the Warlord Era following the overthrow of the Qing dynasty (1911-1928), the Northeast was controlled by the Fengtian clique 奉天軍,[4] led by Zhang Zuolin 張作霖.[5] In 1927, with the support of Japanese Imperial Army and other warlords, he became the last governor of the Beiyang government 北洋政府 in Beijing. Soon afterwards, realizing that JIA was only interested in the land and the rich natural resources of the Northeast, Zhang began resisting their demands.

The National Revolutionary Army of the Kuomintang (Nationalist Party, 國民黨)launched the Northern Expedition—a campaign to relegate the warlords and unify the country—in July of 1926 from Guangzhou.[6] Despite internal fragmentation, especially conflicts with the rising Chinese Communist Party, the NRA, under the leadership of Chiang Kai-shek 蔣介石, was able to conquer or incorporate regional armies and advanced northwards. On May 30, 1928, having been defeated by the expeditionary forces, Zhang Zoulin ordered the Fengtian clique to withdraw from Beijing, while the Japanese urged him to defend his dominance in the region. On his return to the Northeast, his train was blown up by the JIA on the morning of June 4 near Shenyang.[7]

After the assassination of his father, Zhang Xueliang 張學良 took over the command of Fengtian clique. A month later, he pledged allegiance to the Nationalist government. On December 29, 1928, his forces began flying the flags of the Republic of China. This event marked the end of the Warlord Era and, nominally, the beginning of a unified new China.[8]

The newly established government, centralized in its new capital Nanjing, faced a two-pronged challenge: Politically, the rising opposition from the CCP; militarily, the aggression of JIA. Focusing on demolishing the CCP and weakening other internal oppositions, Chiang took a passive approach towards Japanese invasion. After the Mukden (9-1-8) Incident, Zhang Xueliang ordered his forces to not resist and not engage in direct combat with Japanese Army.[9] This strategy allowed the JIA to engulf Northeast without heavy resistance.

As Japanese forces took over the Northeast, many civilians—mostly farmers—were forced to leave their homeland. Xi’an 西安, being the capital of Shaanxi Province 陝西省 in Central North China, quickly became a refuge for displaced people. Most of them struggled to maintain a livelihood.

After losing control of the Three Eastern Provinces, the majority of the Northeastern Army—the renamed and reorganized Fengtian clique—were deployed to Shaanxi in late 1933, headquartered in Xi’an. They were to join force with the Northwestern Army—a regional troop led by Yang Hucheng 楊虎城—in the anti-Communist war.

On the other side of the civil war, to avoid direct confrontation with Chiang’s forces, the Red Army split into several fronts in October 1934. Taking different routes and employing the tactics of guerrilla warfare, they reached northern Shaanxi a year later and set up their operational headquarters in Yan’an 延安, sixty miles north of Xi’an. Nevertheless, they lost many fighters and had limited resources to replenish their supplies.[10]

By late 1936, the city of Xi’an was crowded with transients, including refugees and families of military personnel. Opposition to the official “non-resistance” policy was widespread. The intensity of the discontent was escalated by student activism and influences from the CCP through their underground networks. In early December, Chiang Kai-shek arrived in Xi’an to pressure Zhang Xueliang and Yang Hucheng to take immediate military actions against remnants of the CCP forces.

On December 9, 1936, over ten thousand students in Xi’an took to the streets commemorating the one-year anniversary of student demonstrations in Beijing[11] and demanding action against Japanese aggressions. “Songhua jiang shang” was heard publicly for the first time on this day. Led by some faculty members, the students marched about ten miles west of the city to the resort Huaqing Pool 華清池, where Chiang stayed, wanting to deliver their plea directly to him. Zhang was ordered to handle the situation. Facing the huge gathering of students, he expressed that, sharing their wishes, he would not only relay their messages to Chiang but also respond to them in action within a week.

Underground members of the CCP had infiltrated all levels of the Nationalist organizations. Both Zhang and Yang, frustrated with Chiang’s dogmatic insistence, had been negotiating with the CCP secretly. Yang advocated for a military remonstrance to force Chiang to change his political and military approaches. In the early morning of December 12, Zhang and his associates arrested Chiang. Hours later, Zhang and Yang telegraphed the Nanjing administration. In addition to explanations of the reasons for their actions, they presented a list of demands. The most crucial among them were an immediate cease to the civil war and the establishment of a united KMT-CCP anti-Japanese front. Historically, this event, known as the Xi’an Incident, was a turning point in the Sino-Japanese conflicts. [12]

The initial combat rescue missions failed. Long and complicated negotiations involving the CCP and the Comintern proceeded. Chiang was finally freed on December 25 and returned to Nanjing, accompanied by Soong Mei-Ling and Zhang Xueliang. Shuffling of military powers in the north ensued, as the KMT and the CCP engaged in direct dialogue. Although the chasm between the two sides remained unresolved, an anti-Japanese alliance was formed, known as the Second United Front第二次國共合作.[13] The civil war was suspended until the end of WWII.

__Zhang Hanhui 張寒暉 (1902-1946)

Zhang Hanhui (1902-1946) was from a literary family in Ding County 定縣 of Hebei 河北 Province. Around the time of the May Fourth movement, while attending the Affiliated High School of the Normal College of Boading 保定師範附中, he became exposed to Marxism through New Youth 新青年 and Weekly Critic 每週評論.[14] In 1920, he left for Beijing. After a brief period of electrician training, he entered Beijing People’s Art Drama School 北京人藝戲劇專門學校, the first modern theatrical training college in China.[15]

1925 was a crucial year for Zhang Hanhui. He was accepted into the theater department at the National Beijing Art Academy, where he studied music with Zhao Yuanren 趙元任, focusing on regional theatrical traditions. Later in the year, he became a member of the CCP. To further the cause of communism, he joined the League of Left-Wing Writer in 1930, helping with the organization of theatrical groups.[16]

An activist of radical reforms, Zhang carried on his work among the commoners. Musically, he compiled yangko (秧歌, rice-sprouting songs) and other folk songs; composed farming and laboring songs; and created patriotic songs based on traditional melodies. Politically, he engaged in civic education and community organizations. In 1935,[17] he went to Xi’an and, as the Chinese literature teacher at the Second Provincial Middle School, began organizing anti-Japanese activities.

__Lyrics and music

Zhang Hanhui never visited the Northeast. Nevertheless, the lyrics of Songhua jiang shang vividly depicted the beauty of the region and the richness of its resources, giving reasons to the profound nostalgia of the protagonist. Without mentioning the enemies directly, the resentment against their aggression was palpable. The emotional impact of its first-person narration is incisive, especially at a time of national crisis.

Songhua jiang shang, composed within a short time under war-time conditions, was likely written to be sung unaccompanied and in unison with mixed voices originally. The musical structure corresponds to the poetic components. The opening sets of tercets, reminiscences of the landscape of the Northeast, were set to the major key. At the calls of 9-1-8, the tonality turned into minor mode. The melodic lines in the later sections, derived from the funeral lament, da bei tiao (大悲調, tune of extreme grief),[18] fluctuated widely. Zhang had in mind to imitate the mourning cries of women in the northeastern tradition.

__Performance History and Derivative works

In the weeks and months following the creation of Songhua jiang shang, it was reproduced in the numbered notation (jianpu, 簡譜)[19] and systematically distributed by the networks of the CCP locally and across the nation, while the composer remained anonymous.[20] These “simplified scores,” still widely available today, manifest the original version of the song. In 3/4 throughout, the melodies flow steadily. However, as the lengths of verses vary, the phrasal structure and word placements seem erratic.

The opening lines of Songhua jiang shang in jianpu. Tonic (1) = E:

The original (choral) version, transcribed from jianpu—tonic = E:

One year after the creation of Songhua jiang shang, Liu Xue’an 劉雪庵 and Jiang Ling 江陵 created a three-part suite 《流亡三部曲》 (“Liuwang sanbuqu,” Three Songs of Exile), opening with Songhua jiang shang, followed by 《流亡曲》 (“Liuwang qu,” Song of Exile) and《復仇曲》(“Fuchou qu,” Song of Revanche). [21] Existing jianpu source demonstrated that Liu reset the opening section in 4/4 time, starting with the first two words on an upbeat. By doing so, he was able to iron out some word accentuation issues. He also rephrased verses 14 and 15 by inserting a 4/4 measure. In addition to some minor rhythmic changes, in the opening phrase, he lowered the fourth note for the word 在 zai to dominant, delaying the transition to a high note. Effectively, the emphasis landed on the words 東北 dongbei (the Northeast). The same pattern is repeated in verse four. Clearly, Liu valued the original work but noticed some compositional issues.

Transcription based on jianpu found in Kangzhangequji–Liuwangzhige 抗戰歌曲輯—流亡之歌 (1946)[22]


*Final note in m. 27 was invisible in the source notation.
**Final note in m. 52 was notated as a high tonic note which appears to be a misprint.

Liuwang sanbuqu was first published in 1938 in Zhange 戰歌, Liu Xue’an’s self-funded weekly publication of patriotic music . The three songs, as a set, were popular during wartime. Although Liuwang and Fuchou are still in limited circulation in jianpu, they are rarely heard today. On the other hand, Songhua jiang shang has become a frequently performed art song with piano accompaniment by later composers. This phenomenon is, at least partially, due to the political affiliations of the composers.

A concert version with piano accompaniment by Liu Yanlin 劉炎林 was included in the second volume of the Centennial Collection of Chinese Art Songs 中國藝術歌曲百年曲集, published by the Shanghai Conservatory.[23] The complementing piano introduction opens with the 9-1-8 motif and turns to fragments of the initial vocal line, providing an emotional backdrop for the storytelling. The occasional piano flourishes enhance the dynamic and emotional buildup. Largely parallel to the original choral version in 3/4 time, this arrangement borrowed Liu Shuean’s phrasing for verses 14 and 15.

In the celebration recital for the publication of the Centennial Collection, baritone Sheng Yang 沈洋 and pianist Yang Liqing 楊立青 presented a different—but more popular—version, arranged by Zhang Dong 張棟.[24] Contrary to Liu Yanlin’s edition, Zhang Dong followed the framework of the Liuwang sanbuqu version, with the first section in quadruple time and the later sections mostly in triple time. Zhang’s piano writing was idiomatic and more reflective of the emotional content of the texts.

In 1964, for the celebration of the fifteenth anniversary of the founding of the People’s Republic of China, Zhou Enlai 周恩來 produced a large-scale theatrical work East is Red 東方紅. Songhua jiang shang was the opening number for the fourth act “Beacon of Anti-Japanese Resistance” 抗日的烽火.[25] Three years later, pianist Cui Shiguang 崔世光 composed a piano solo work based on the themes of Songhua jiang shang.

Due to its historical background and political impact, the song was banned in Taiwan during the martial law era (1949-1987). Later, it could be heard in the soundtrack of A City of Sadness 悲情城市, a 1989 film by Hou Hsiao-Hsien 侯孝賢,telling the story of a prominent family in the historical town Jiufen 九份 on the eve of the declaration of the martial law..[26] It also appeared in the 2015 TV series A Touch of Green 一把青, based on one of short stories in Taipei People 台北人 by Pai Hsien-yung 白先勇, describing the transient lives of mainlanders in 1950s.[27] These excerpts in popular culture gave a glimpse of how Songhua jiang shang permeated the Chinese psyche, even in the post-war era and on the other side of the Taiwan Straight. In recent decades, the entire Liuwang sanbuqu were often performed the choral concerts commemorating the end of Sino-Japanese war and, more importantly, the Japanese colonization.[28]

A wartime patriotic song transformed into a concert piece, Songhua jiang shang represents a new era in the development of Chinese Art Song. It is also one of the first songs to be censored politically. Its historical and social importance might outweigh its artistic merits.


[1] 關內 guan nei, within the pass, opposite of 關外 guan wai, outside of the pass, was an idiom, defining the territory west/south Shanhai Pass 山海關, an important strategic pass and the starting point of the Great Wall.
[2] Songhua_River_Wiki, http://rg21.jp/wp-content/uploads/Amurrivermap.png
[3] The three provinces are Liaoning 遼寧 (known as Fengtian 奉天 from 1907 to 1929), Jilin 吉林 and Heilongjiang 黑龍江.
[4] Fengtian_clique_Wiki
[5] Zhang_Zuolin_Wiki
[6] Northern_Expedition_Wiki
[7] Huanggutun_incident_Wiki
[8] Northeast_Flag_Replacement_Wiki; https://chinesehistoryforteachers.omeka.net/nanjing-decade-overview
[9] Mukden-Incident_Britannica
[10] Known as the “long march,” this military operation, strategized by Mao Zedong, solidified his leadership in the party. Long_March_Wiki
[11] The massive movement started in Beijing and quickly moved through other major cities. Though it was mostly organized by left-leaning students, the desire to protect the nation from foreign aggressors was felt strongly across the nation. December_9th_Movement_Wiki
[12] Xi’an_Incident_Wiki; 西安事變/zh.wikipedia.org/zh-tw/
[13] Second_United_Front_Wiki
[14] New Youth started as a platform for social and literary reforms. By 1920, it had become a sounding board for Communism. The internal conflicts among the CCP founding members eventually led to its demise. New_Youth_Wiki
Weekly Critic 每週評論 was co-founded by Chen Duxiu 陳獨秀 and Li Dazhou 李大釗 in 1918, promoting socialism. Hu Shi 胡適 was a frequent contributor and, briefly, editor. The magazine was shut down by Beiyang government in 1919 for its aggressive ideology. 每週評論/zh.wikipedia.org/zh-tw/
[15] 北京人藝戲劇專門學校/zh.wikipedia.org/zh-tw/
[16] League_of_Left-Wing_Writers_Wiki
[17] Some sources listed summer of 1936 as the date.
[18] Da bei tiao 大悲調 (or ku tiao 哭調, crying tune) is the generic term of funeral laments, often sung by female mourners or played onsuona 嗩吶—an extremely nasal sounding, high-pitched double-reed instrument. The exact melodies vary from region to region. https://www.youtube.com/watch?v=XTobbrJyji0, https://www.youtube.com/watch?v=3v_r94GQieA
[19] The numbered musical notation uses numbers 1234567 to represent the solfege syllables do-re-mi-fa-sol-la-si. It was heavily as an educational tool in China during the early twentieth century. Numbered_musical_notation_Wiki
[20] “一首抗日歌曲抵得上兩個師的兵力,” http://www.handandangshi.gov.cn/jinshen/1715.html
[21]Liuwang qu was also known as《離家》 (“Lijia,” Leaving Home); Fuchou qu, aka 《上前線》 (“Shang qianxian,” Going to the Battlefront). goldfishodyssey/musical-settings-xiv-art-songs-and-patriotism/
Kangzhangequj–Liuwangzhige 抗戰歌曲輯—流亡之歌, published by the 13th Army Group (National Revolutionary Army of KMT) on May 5, 1946. 抗戰歌曲輯—流亡之歌, Wikimedia Commons
[22] Kangzhangequj 抗戰歌曲輯,5.
[23] Liao Changyong 廖昌永 ed., Zhongguo yishu ghequ bainianquji, di er ji—fangxingweiai (中國藝術歌曲百年曲集,第二集—方興未艾, Collection of Chinese Art Songs in 100 years, volume 2), Shanghai Conservatory of Music Press, 2020. In the edition for high voices, Songhua jiangshang arranged by Liu Yanlin is found from page. 116 to page 122.
[24] https://www.youtube.com/watch?v=5EGaDRk-j9M&list=RD5EGaDRk-j9M&start_radio=1
[25] The_East_Is_Red_(1965_film)_Wiki; 東方紅 (音樂劇)/zh.wikipedia.org/zh-tw/
[26] 《悲情城市》A City of Sadness (1989) Theme OST__YouTube
[27] https://en.wikipedia.org/wiki/A_Touch_of_Green See the classroom scene in episode 21.
[28] An arrangement of Liuwang sanbuqu by 錢善華 was performed in a concert commemorating the Army Force Day (September 3) in 2014. . https://www.youtube.com/watch?v=xul9PLJkqGQ&list=RDxul9PLJkqGQ&start_radio=1

Musical Settings (XVI): “Ballad of the Great Wall” 長城謠

This entry is part 38 of 38 in the series Chinese Art Song

“Ballad of the Great Wall” 長城謠,
words by Pan Jienong 潘孑農

萬里長城萬里長,[1]
[wan4 li3 chang2 cheng2 wan4 li3 chang2]
ㄨㄢˋ ㄌㄧˇ ㄔㄤˊ ㄔㄥˊ ㄨㄢˋ ㄌㄧˇ ㄔㄤˊ
Ten thousand li of great walls, sprawling over ten thousand li of landscape,

長城外面是故鄉。
[chang2 cheng2 wai4 mian4 shi4 gu4 xiang1]
ㄔㄤˊ ㄔㄥˊ ㄨㄞˋ ㄇㄧㄢˋ ㄕˋ ㄍㄨˋ ㄒㄧㄤˉ
Outside of the walls was my homeland.

高粱肥,大豆香,
[gao1 liang2 fei2 da4 dou4 xiang1]
ㄍㄠˉ ㄌㄧㄤˊ ㄈㄟˊ ㄉㄚˋ ㄉㄡˋ ㄒㄧㄤˉ
Robust sorghums, fragrant soybeans,

遍地黃金少災殃。
[bian4 di4 huang2 jin1 shao3 zai1 yang1]
ㄅㄧㄢˋ ㄉㄧˋ ㄏㄨㄤˊ ㄐㄧㄣˉ ㄕㄠˇ ㄗㄞˉ ㄧㄤˉ
Boundless glistening gold, scarcely any calamities.

自從大難平地起,
[zi4 zong2 da4 nan4 ping2 di4 qi3]
ㄗˋ ㄘㄨㄥˊ ㄉㄚˋ ㄋㄢˋ ㄆㄧㄥˊ ㄉㄧˋ ㄑㄧˇ
Ever since the great turmoil rose from the ground,

奸淫擄掠苦難當。
[jian1 yin2 lu3 lue4 ku3 nan2 dang1]
ㄐㄧㄢˉ ㄧㄣˊ ㄌㄨˇ ㄌㄩㄝˋ ㄎㄨˇ ㄋㄢˊ ㄉㄤˉ
Raping, looting—unendurable sufferings.

苦難當,奔他方,
[ku3 nan2 dang1 ben1 ta1 xiang1]
ㄎㄨˇ ㄋㄢˊ ㄉㄤˉ ㄅㄣˉ ㄊㄚˉ ㄒㄧㄤˉ
Unable to endure the adversity, fleeing to foreign lands,

骨肉流散父母喪。
[gu3 rou4 liu2 san4 fu4 mu3 sang4]
ㄍㄨˇ ㄖㄡˋㄌㄧㄡˊ ㄙㄢˋ ㄈㄨˋ ㄇㄨˇ ㄙㄤˋ
Kinsfolk dispersed, parents succumbed to demise.

     **********

沒齒難忘仇和恨,
[muo4 chi3 nan2 wang4 chou2 he2 heng4]
ㄇㄛˋ ㄔˇ ㄋㄢˊ ㄨㄤˋ ㄔㄡˊ ㄏㄜˊ ㄏㄣˋ
With never-forget hatred and regrets,

日夜只想回故鄉。
[ri4 ye4 zhi3 xiang3 huei2 gu4 xiang1]
ㄖˋ ㄧㄝˋ ㄓˇ ㄒㄧㄤˇ ㄏㄨㄟˊ ㄍㄨˋ ㄒㄧㄤˉ
Pining day and night to return home.

大家拼命打回去,
[da4 jia1 pin1 ming4 da3 huei2 qu4]
ㄉㄚˋ ㄐㄧㄚˉ ㄆㄧㄣˉ ㄇㄧㄥˋ ㄉㄚˇ ㄏㄨㄟˊ ㄑㄩˋ
Let us fight for the return with our lives,

哪怕倭奴逞豪強。
[na3 pa4 wo1 nu2 cheng3 hau2 qiang2]
ㄋㄚˇ ㄆㄚˋ ㄨㄛˉ ㄋㄨˊ ㄔㄥˇ ㄏㄠˊ ㄑㄧㄤˊ
Even as the barbaric Japanese vaunting their strength.

萬里長城萬里長,
[wan4 li3 chang2 cheng2 wan4 li3 chang2]
ㄨㄢˋ ㄌㄧˇ ㄔㄤˊ ㄔㄥˊ ㄨㄢˋ ㄌㄧˇ ㄔㄤˊ
Ten thousand li of great walls, sprawling over ten thousand li of landscape,

長城外面是故鄉。
[chang2 cheng2 wai4 mian4 shi4 gu4 xiang1]
ㄔㄤˊ ㄔㄥˊ ㄨㄞˋ ㄇㄧㄢˋ ㄕˋ ㄍㄨˋ ㄒㄧㄤˉ
Outside of the walls was my homeland.

四萬萬同胞心一樣,
[si4 wan4 wan4 tong2 bao1 xin1 yi2 yang4]
ㄙˋ ㄨㄢˋ ㄨㄢˋ ㄊㄨㄥˊ ㄅㄠˉ ㄒㄧㄣˉ ㄧˊ ㄧㄤˋ
Four hundred million fellow citizens united in one heart,

新的長城萬里長。
[xin1 di5 chang2 cheng2 wan4 li3 chang2
ㄒㄧㄣˉ ㄉㄧ˙ ㄔㄤˊ ㄔㄥˊ ㄨㄢˋ ㄌㄧˇ ㄔㄤˊ
This new great wall sprawls over ten thousand li.

__”Changcheng yao” 長城謠

Contributing to the anti-Japanese movement, Shanghai Huayi Film Company 上海華藝影業公司 began the production of Guan shan wanli《關山萬里》(Ten Thousand Li of Passes and Mountains) in Spring of 1937.[2] The screenplay, written by Pan Jienong 潘孑農, told the story of a folk opera singer fleeing the Northeast after the 9-1-8 Incident with his spouse and daughter. On their journey, the elderly artist created and taught his daughter the “Ballad of the Great Wall” 《長城謠》so that she would never forget the tragedy of the nation and the misfortune of family. Liu Xue’an 劉雪庵 was invited to write the film score.[3] As the Battle of Shanghai broke out in August, the film was never completed. However, the song traveled with the composer to Wuhan and was published in Zhange. It was popularized by soprano Zhou Xiaoyan 周小燕 as the lead singer in choral performances.

___The Great Wall as a Spiritual Symbol

Since the Eastern Zhou Dynasty (c. 770-256 B.C.), walls had been constructed strategically to fend off nomadic invaders from the north.[4] For thousands of years, these fortresses protected livelihoods of commoners; secured the continuity of political establishments; and safeguarded the culture of the Central Plan. Spiritually, they grew to be the symbols of strength and integrity of China.

The existing walls were built during the Ming Dynasty (1368-1644). Measuring over eight thousand kilometers, the Ming Great Wall stretches from Jiayu pass 嘉峪關 (in today’s Gansu Province) in the west to Shanhai pass 山海關 by the Bohai Sea 渤海.[5] Known as Tianxia di yi guan 天下第一關—The First Pass of the Realm, Shanhai pass has become a geographical and cultural landmark.[6] Since the Qing Dynasty, the idiom guannei 關內—literally within the pass, has been used to designate the territory west of Shanhai pass; guanwai 關外—outside of the pass, the territory east/northeast of Shanhai pass, roughly corresponding to the Three Eastern Provinces.[7] As the Japanese occupied the Northeast, the eastern section of the Great Wall and the passes symbolized the frontline of defense during the Sino-Japanese conflicts.

__Pan Jienong 潘孑農 (1909-1993) and Liu Xue’an 劉雪庵 (1905-1985)

Pan Jienong was from a family of merchants in Huzhou 湖州府, Zhejiang 浙江. [8] At the age of twenty-two, he became the chief editor of Maodun 矛盾 (Contradictions)—a film magazine in Nanjing.[9] In 1937, he joined the Central Film Studio 中央電影攝影廠, the official production studio of KMT, developing anti-Japanese films.[10] He turned to stage work in the post-war 1940s. He directed the Shanghai Huai Opera Company 上海淮劇團 from 1954 until 1958, when he was arrested for his past political involvement.

One of the so-called Four Great Disciples of Huang Tzu 黃自,[11] Liu Xue’an was from Chongqing, Sichuan. He entered the National Conservatory of Music in 1930 and began his teaching and writing career after graduation.[12] As a composer, Liu’s greatest virtue was his ability to create memorable melodies. Easily, he crossed over into popular genres.

A casual tango tune he wrote as a student was adapted by Huang Jiamo 黃嘉謨 as the theme song of the 1937 silent film San xing ban yue 三星伴月 (Three Stars by the Moon).[13] Entitled “He ri jun zai lai” 何日君再來 (When Will You Come Back?), this song was first recorded by the singer/actress Zhou Xuan 周璇and further popularized internationally by Yoshiku Yamakuchi 山口淑子[14] under her Chinese name Li Xianglan 李香蘭, with Japanese and Chinese lyrics.[15] It brought the composer fame and great misfortune.

He ri jun zai lai” was deemed bourgeois and indecent in late 1940s and banned in China. During the anti-rightist campaign (1957-1959), as a composer of questionable music, Liu Xue’an was criticized and removed from his teaching position. In 1967, he was sent to reeducation labor camp in Hebei, where he was tortured and almost lost his eyesight completely.

The title of the song also became controversial. The third character 君 jun, a polite and formal second person pronoun, and 軍, military/army, are homophones. Conspiracists believed that the title suggested the return of the Red Army or the Japanese Army (日軍). Thus, the song was banned in Taiwan during the martial law period. For some, 君 insinuated an intimate connection, and the lyrics were lustful. Even after Liu gave a public self-criticism and was “rehabilitated” in 1980, He ri jun zai lai was still banned for its “pornographic” content.

Pan Jienong and Liu Xue’an began their collaboration in 1936 for the film Tanxing nu re 彈性女兒 (English title: Three Springy Dancing Girls).[16] During the war time, they both participated in the production of Qu Yuan 屈原, a five-act historical drama by Guo Moruo 郭沫若, first performed in April 1942 in Chongqing.[17] In their later lives, after his own “rehabilitation,” Pan endeavored to overturn Liu’s conviction.

__Lyrics and music

Corresponding to the character and the plot of the movie, both the lyrics and music of Changcheng yao are simple and relatable. The vernacular texts are built upon the theme of wanli changcheng wanli chang萬里長城萬里長—extended fortifications that stood the tests of time. With the hopeful idea of a new fortress built by the spiritual unification of people, the verses come to a positive ending.

The lyrics quoted in this study were based on the recording sung by Zhou Xiaoyan. There are some discrepancies in the exact wording in a few lines: 奸淫 jianyin yin (line 6) appears in some editions as 姦淫, with no change of meaning or sound; 流散liu san (line 8) as 離散 li san; with minor change in sound; and倭奴 wonu (line 12) as 倭寇 wokou or 惡寇 erkou. Wokou 倭寇 can be translated directly as dwarf robbers. It refers to Japanese pirates assaulting ships and villages along the Chinese and Korean coasts between the thirteenth and the seventeenth centuries. The character 奴 means “slaves” literally. Here it carries the extended meaning of “barbaric tribe,” such as in 匈奴 xiongnu, nomadic people of the north—one of the outside forces to be kept away by the Great Walls.

The music consists of four four-bar phrases, with brief introduction and interlude. Set strophically, each verse contains eight lines of texts. The melody of Changcheng yao uses pentatonic scale and is full of idiomatic theatrical characters. The accompaniment uses straightforward primary chord progression in a major key. Unlike the sorrowful Songhua jiang shang, Changcheng yao expresses a deeply felt affection, calmly but firmly.

__Performance History

Soprano Zhou Xiaoyan who popularized Changcheng yao in Wuhan recorded the song in Singapore for Pathe Records 上海百代唱片 with elegant orchestra arrangements. Zhou, while maintaining her western-classical technique, approached the song with affective portamenti and rubati to render traditional theatrical character. [18]

Due to the composer’s political status, Changcheng yao was banned in China for decades while remaining popular in Taiwan and Hong Kong. In 1984, Hongkonger Cheung Ming Man 張明敏 brought it back to China in the CCTV New Year’s Gala.[19] Cheung was the first singer from Hongkong to perform in such an important Chinese TV show. Many young Chinese audience who never heard the song before thought Changcheng yao was a newly written work.

In 1994, Taiwanese pop star Teresa Teng 鄧麗君 who brought He ri jun zai lai back to China gave a concert in Kaohsiung celebrating the seventieth anniversary of the founding of the Republic of China Military Academy.[20] Teng performed Changcheng yao with the choristers of the academy. Two modifications of texts appeared in this performance: The words diren 敵人, a generic term for enemies, replaced 倭奴 wonu—as the international relation had long changed since WWII, and 四萬萬 si-wan-wan (four hundred million) increased to 十一萬萬 shiyi wanwan (eleven hundred million). The latter should be read as a symbol for the unification for all Chinese people under democracy, as the singer expressed her wish for China to be freed from the communist regime.

Almost two decades after the reintroduction of Changcheng yao to Chinese citizens, the promotional video for China’s 2022 Winter Olympic bid opened with two orchestrated fragments of the song.[21] Having survived wars and political upheavals, Changcheng yao continues to symbolize the pride and resilience of Chinese people.


[1] Li 里 has multiple meanings. It has been used as a measurement of distance since ancient time. According to Kongzi Jiayu 孔子家語 (a collection of saying by Confucius and his disciples), during the Zhou Dynasty, li was the distance of three hundred steps. In more recent history, it was roughly the length of half a kilometer.
里_baike.baidu.com , Kongzi_Jiayu_Wiki
[2].華藝影業公司_baike.baidu.com
[3] 第35期: 長城謠城外面是故鄉_南京民間抗日戰爭博物館_www.1937nanjing.org
[4] King Wen of the State of Chu (reigned 689 BC-677 BC), using board framing and rammed earth 版筑, built series of defensive structures around Nanyang basin in today’s Henan Province, known as Chu fangcheng 楚方城 (square walls of Chu). 楚方城_zh.wikipedia.org/zh-tw
[5] Ming_Great_Wall_Wiki
[6] Tianxia 天下 is often translated literally as “under the sky” or “under heaven.” Figuratively, it indicates the entire realm of China. Shanhai_Pass_Wiki.
[7] 關內/關外, 百度經驗_jingyan.baidu.com
[8] 潘孑農_baike.baidu.com
[9] Maodun 矛盾 (Contradiction) was a monthly founded by Pan Jienong潘孑農, Wang Xipeng汪錫鵬, and Xu Suling 徐蘇靈 in April 1932. It was discontinued in 1934. https://csfdb.cn/magazines/984, 矛盾月刊 1932年1卷1期.pdf_Wikimedia_File:NLC404-01J000098-5347
[10] 中央電影攝影廠_baike.baidu.com
[11] 黃自_zh.wikipedia.org/zh-tw/
[12] 劉雪庵_zh.wikipedia.org/zh-tw/
[13] 三星伴月 (1937)_baike.baidu.com
[14] Yoshiko_Yamaguchi_Wiki 李香蘭_zh.wikipedia.org/zh-tw/
[15] 何日君再來_zh.wikipedia.org/zh-tw/ When_Will_You_Return?_Wiki
[16] Liu used his penname Yanru 晏如 for this Huayi Film Company production. 彈性女兒_baike.baidu.com
[17] Throughout Guo’s literary and political career, he used Qu Yuan as a symbolic hero for commoners. Monica E. M. Zikpi “Revolution and Continuity in Guo Moruo’s Representations of Qu Yuan.” Chinese Literature: Essays, Articles, Reviews (CLEAR) 36 (2014): 175–200. http://www.jstor.org/stable/43490204.
Qu Yuan, written in vernacular language, used historical figures and their ideology to reflect on contemporary political problems—the corruptions of the KMT and the urgency of anti-Japanese efforts. It was Liu Xue’an composed instrumental background music for the play. Qu Yuan_baike.baidu.com/en/
圍繞歷史劇《屈原》的一場國共鬥爭_szw.yancheng.gov.cn
[18] 百代唱片_zh.wikipedia.org/zh-tw/ 長城謠 周小燕_YouTube.com
[19] Cheung_Ming-man_Wiki, CMG_Spring_Festival_Gala_Wiki
[20] Teresa Teng (Liyun Deng, 1953-1995) was one of the most successful pop Asian singers of the late twentieth century whose international career made her an influential figure artistically and politically. Her songs gradually seep into China in the 1970s. By the end of the decade, her performance was treated as a propaganda tool of the Nationalist party. There was the comparison of Xiao Deng (young Deng, Teresa) and Lao Deng (Deng Xiaoping). Grew up in a military family, Teng devoted much of her time in entertaining troops. Forever Whampoa 永遠的黃埔 was one of Teng’s last performance before her untimely death in the following year.
永遠的黃埔, 長城謠, 鄧麗君_YouTube.com
[21] Beijing 2022 Winter Olympics Bid – Promotional Video_YouTube