Zhang Zhentao with members of the Xiaoniu village ritual association, Houshan temple fair, Yixian 1995.

One aspect of respecting our local hosts, and “abiding by local customs” (ruxiang suisu 入乡随俗), is that fieldworkers should be careful not to inflict their educated vocabulary on locals. Just as you wouldn’t use poncey language in talking to Newcastle rappers, or to old-time musicians in Kentucky (so “harp” rather than “harmonica”)—even if they may understand it, or even adopt it temporarily for our benefit. Vocabulary reflects world-view (yijing 意境, as educated Chinese would say), so we should try and latch onto it.

Some terms are just a matter of basic fluency: one never “plays” (yanzou 演奏) instruments, for example, but (according to their means of sound production) one blows (chui 吹), beats (da 打), bows (la 拉), or plucks (tan 弹) them. In Yanggao, the often-used term kabulei (“fantastic”) would be kebulai in standard Chinese, but bucuo is the standard urban version. I like duohuir (“When?”, actually more like duohuor), more classically economical than the cumbersome standard shenme shihou.

Of course it’d be silly to try and go native; we can only retain our personality. But little efforts to adapt to their world-view pay dividends. Often we will seek a more idiomatic way of expressing our own scholarly vocabulary.

In the table below I give some random examples from my fieldwork experience in ritual and musical life, mainly in north China. Maybe I’ll add to it as I go along—these are just some of the terms I’ve picked up. [1] Of course, it relates to taxonomy. Some terms (such as those for spirit mediums) are gender-based.

But few of these terms can be applied casually across the board: precisely because they are local, one can’t even expect (for instance) to use a Shaanbei term for spirit medium in north Shanxi—still less in Guangxi or Fujian.

Guo Yuhua, in her book on Shaanbei, transcribes villagers’ accounts in their own language with rare precision. But few fieldworkers will be able to master the remarkable secret language (“black talk”) of shawm bands and ritual specialists in Yanggao, as did the sensitive ears of Hubei native Wu Fan. See also this article by a Yanggao local:

• Chen Kexiu 陈克秀, “Yanbei guchuiyue yirende heihua” 雁北鼓吹乐艺人的黑话, Zhongguo yinyuexue 2007.4.

[1] See also my In search of the folk Daoists, pp.12–15.