快乐的人们

Happy People: A Year in the Taiga: Documentary or Poetry?

http://postdefiance.com/happy-people-a-year-in-the-taiga-documentary-or-poetry/

Nobody tells me what to do…I am my own man.

Such is the claim of one of the virile characters in Happy People: A Year in the Taiga, a documentary co-directed by Dmitry Vasyukov and the prolific German filmmaker Werner Herzog.

These words seem familiar to an American audience, almost stereotypical of the mentality by which we are regularly defined. But the words are spoken by a Russian sable trapper living in the middle of Siberia with nary an outlet to civilization as we know it. “Amurrican?” Far from it.

The film follows a year in the lives of sable trappers in a remote Bakhtian village: a year that, like every other, is a quest to survive the harsh conditions. Herzog and Vasyukov present the narrative as a slice-of-life drama, an everyday epic for which the camera crew is merely along for the ride.

Herzog and company are enthralled with the lives of the men they’re following. In fact, the directorial duo seems more than glad to cooperate with the decidedly masculine culture they document. Women make brief and obligatory appearances; the rest of the time, we spectators follow the Russian men through the wilderness and let Herzog’s narration wash over us.

When that smooth German accent does its best, it easily persuades us of the extraordinary nature of the men we’re watching. Yet Herzog’s narration can be just a little problematic. At one point he rises to sublime heights of description/sinks into the worst kind of glorified othering:

“Now, out on their own, the trappers become what they essentially are: happy people. Accompanied only by their dogs, they live off the land. They are completely self-reliant. They are truly free. No rules, no taxes, no government, no laws, no bureaucracy, no phones, no radio, equipped only with their individual values and standard of conduct.”

As this voiceover overlaps with symphonic music, we see footage of a man steering a canoe upriver by means of an outboard motor. Herzog goes on to tell us that this man’s name is Mikhail Tarkovsky, relation of the acclaimed Russian film director Andrei Tarkovsky. In a truly odd juxtaposition, the film insists on the technological self-sufficiency of the Taiga people, while aligning them with modern advancements like the internal combustion engine and one of the most technologically advanced forms of art: cinema.

And Herzog’s narration isn’t the only aspect that rings less as documentary and more as poetry. The invisibility of the camera’s presence that makes this otherwise lovely journey is also problematic. A documentary common practice, to be sure, but Herzog is among the most adept and savvy of documentarians; he knows what he’s doing when he makes the choice to keep the presence of a non-native film crew completely out of the camera’s field of vision. The technique potentially ignores the camera’s very real and very foreign presence on that home turf, keeping at arm’s length a world that it conflictingly wants to bring within our reach.

By distancing the audience from the Siberian snow and its inhabitants, Herzog is free to perform a documentary of poetry, a free-form ode to an idealized people that he profoundly admires and wants us to admire, too. And what’s wrong with poetry? Nothing, of course…but beware of poetry masquerading as simple history.

To be fair, Herzog acknowledges the presence of chainsaws and snowmobiles in this land of self-reliance. And the camera records myriad other technologies that have somehow made their way into this inaccessible wilderness. And herein lies the real hazard of Herzog’s hidden camera: there is no such thing as a “pure” culture since every culture is the progeny and interpretation of others. By holding aloft the Taiga people as “other,” therefore perhaps better, idealization becomes falsification.

Herzog wants us to see this world as unblemished by all that is modern, a time warp into an edenic realm. In so doing, he makes choices about what we see and what we don’t. But enough contradictions slip through the cracks to reveal his construal of this society.

Even a glorified interpretation is an interpretation, not equal to the original.

But to be even more fair, the subjects that Happy People documents deserve our attention. As we complain about spotty 4G service and navel-gaze about “the nature of art” and other such privileged questions, there remain folks in this world whose isolation brings out something we are unlikely to see in ourselves.

When the Siberian trapper says he is his own man, he says it without the pretense that we almost reflexively hear in such a statement. He knows his dependence on the land, the ecosystem of which he is a part. When he recounts his dog’s death at the hands of a bear, we are not likely to roll our eyes at his tears, perceiving his reliance on and love for an animal whose loyalty allowed him to keep on living.

The moral of this story is not: “Eat your dinner; there are starving children in Africa.” On the other hand, it’s not far from it.

第二篇： by | Steven Boone

http://www.rogerebert.com/reviews/happy-people-a-year-in-the-taiga-2013

Film director Werner Herzog's voice is so distinct and soothing that those of us who swear by it as a tonic for the soul sometimes assume the man is a household name. I made that mistake recently while chatting with a friend who praised Christoph Waltz's performance in "Django Unchained." "Yeah," I said, "The only person who could play a multilingual, multi-genius German impresario better than Waltz would have been Herzog."

"Wha? What's a hearse hog?"

I played her Herzog's reading of the children's book Go the Fuck to Sleep and his narration for Ramin Bahrani's short film "Plastic Bag." She was hooked. The mellifluous German accent, that rising-falling modulation, worked its magic.

And that was just Werner lending his singular sound to other people's projects.

Herzog's voiceover narration has been as powerful a utility for his own potentially ponderous documentaries as Clint Eastwood's profile has been for the latter's tough-guy dramas. The films could probably stand on their own merits without That Voice, but why should they?

Like "Grizzly Man," Herzog's latest documentary, "Happy People: A Year in the Taiga" is mostly built around another filmmaker's priceless footage. Russian videographer Dmitry Yasyukov shot four documentaries about Russian fur trappers in the Siberian Taiga, a remote wilderness larger than the whole of the United States. Herzog happened upon the films at an L.A. friend's house and became as obsessed with their beauty as he once was with Timothy Treadwell's footage of grizzly bears.

His authorial signature comes through in the way he edits the material and gives it meaningful context through narration. It's a touching gesture, one filmmaker finding the glory in another's images and amplifying it through his own generous and idiosyncratic vision. What Herzog gleans from Yaskyuov's exhaustive material is a simple observation: The men of the Taiga are heroes of rugged individualism.

“They live off the land and are self reliant, truly free,” Herzog intones, as a Klaus Badelt score works to send a chill of admiration up our spines. “No rules, no taxes, no government, no laws, no bureaucracy, no phones, no radio, equipped only with their individual values and standard of conduct.”

In nearly every Herzog documentary there is a speech like this one, wherein the director reveals in plain language his passion for his subject. This particular song of praise says that people who live simply, honestly and responsibly are generally happy people. It also sings of tradition more eloquently than Teyve in "Fiddler on the Roof." Work and tradition abide. One hunter boasts that his skill is an inheritance of a thousand years of practice and refinement.

There is another way to interpret Yasyukov's material, as a bleak, miserablist view of the hunters' circumstances that emphasizes the fact that they hardly ever have a moment's rest. Work is a constant, and nature always threatens to freeze, drown, starve or (in the form of aggressive bears) eat them. This is the perspective a young Herzog might have chosen. “Overwhelming and collective murder” is how he described nature during the making of his bleakest, angriest epic, "Fitzcarraldo." (His grandiose rants were just as fun to listen to when they were depressing.)

Instead, this time we get celebratory scenes of a hunter and his son serenely enduring mosquitoes that swarm over every centimeter of exposed flesh during a dank Taiga summer. Yasyukov's footage exhaustively documents the hunters' work processes, so Herzog uses it to take us through each step of making mosquito repellent from scratch. (To my surprise, it's similar to preparing old-fashioned blackface.)

Though they use manufactured equipment like snowmobiles and wear some presumably factory-made clothing, much of the technology these trappers and their families employ is built from scratch. In a fascinating segment that suggests Herzog and Yasyukov would produce great instructional DVDs ("How to Survive the Apocalypse"), a hunter shows us how to make wooden skis that will outlast the most expensive synthetic designer ones.

Fascination with processes and with the men who master them to become expert woodsmen leaves Herzog no time to address their wives and children, whom we glimpse only at hunting sendoffs and when the men return to their homes loaded down with quarry. Whatever routines occupy the wives is of little interest to either Yasyukov or Herzog. What we do catch of them says that they, too, are very happy people. “I'm alone again,” one wife says, as her man heads out on another long expedition. In a typical arthouse fiction film, she would be the face of uncertainty and despair in that moment. In "Happy People," she just states the fact with a bittersweet smile. Herzog cuts away (or Yasyukov's cameraman stops recording) quickly.

The dogs, on the other hand, receive rapturous attention. One thing I learned from "Happy People" is that a dog in the Taiga is like a horse in the American Frontier: not merely a “best friend” but a lifeline. A brooding hunter becomes emotional when recalling a dog who gave up her life defending him from a bear attack. We see the dogs set to work with military discipline. Herzog adds some stirring, heartening Badelt music to a scene of a dog keeping pace with his master's snowmobile for nearly a hundred miles.

So the focus is tight, but the love comes through in many ways. Herzog mentions that one of the fishermen who shot some of the footage is a relative of the great Russian filmmaker Andrei Tarkovsky. The instant that name came up, I was struck with memories of all the odes to Russia's natural beauty in Tarkovsky's nostalgic films. It made me consider that Herzog might have taken on this project as a gesture of German-Russian relations—an interdependent association now, but historically one of horrific wars. Imagine a Japanese filmmaker celebrating Chinese traditions. (Actually, there are films like Kenji Mizoguchi's Japanese take on Chinese history, "Princess Yang Kwei-fei," and they tend to be weirdly interesting.)

The fact that Herzog shot none of the footage comes across most strongly when we briefly visit a couple of indigenous Taiga people. They build a boat with staggering precision, row it out onto the icy waters, and then they are gone from the film. I can't imagine Herzog having access to folks whose traditions go even further back than the Russians leaving it at that.

All of this apparent Walden-like freedom struck close to home for me—or would, if I had a home. I stepped off the grid in New York City four years ago, trying to find a simpler way to live that would free me of corporate wage-slavery. Four years later, I've found that such freedom is virtually impossible in American cities. To live as free and clear as the men of the Taiga do, I would have to go to a farm, a commune—or the Taiga. On a landscape of concrete, there is no hunting or homesteading, just purchasing and renting. Parks and community gardens preserve some testy relationship with the natural world, but, let's face it, the world I and most folks reading this essay occupy keeps us dependent upon corporate delivery systems for our survival essentials. Are we happy this way?

Herzog, whose films have captured ecstatic faces in prisons, asylums, rainforests and arctic base camps, would probably answer, “That is up to you, my friend. You must work with whatever you have been given,” in a voice that could make a man caught in a bear trap smile.

俄乌冲突进入第六个月，双方都没有降级的意思，反而在不断升级前线的战事。

据英国广播公司报道，自俄乌冲突以来，已有超过1200万人逃离乌克兰的家园，其中超过560万人逃到邻国，另有650万人在乌克兰国内流离失所。

除此，不少国家也因为俄乌冲突而陷入关系民生的能源危机和粮食危机。

元代张养浩在《山坡羊·潼关怀古》中写道

“兴，百姓苦；亡，百姓苦！”

大国博弈，被献祭的永远是夹在战场缝隙中求生的无辜百姓。

如果没有战争，他们的生活也许谈不上富裕，但起码可以悠闲地享受粗茶淡饭、鸟语花香，过简单而质朴的生活。

早在10年前，德国导演赫尔佐格就通过镜头，为我们展现了地球上天堂的模样：人们自由地砍伐树木，建造渔船，捕鱼，收获食物，度过漫长的冬季和四季...而这个“天堂”并不遥远，就位于俄罗斯北部叶尼塞河畔的村庄——巴哈提雅。这个远离大都市的村子地处广袤的西伯利亚，只有三百多户居民，不通铁路和公路，出入只有两种方式，一个是直升机、另一个便是船舶。

听起来，生活在这个原始、闭塞、远离现代文明的环境中，生活一定很艰苦和单调吧。但是导演却称呼他们是一群“快乐的人们”，这也正是本片的片名。

快乐的人们

Happy People: A Year in the Taiga (2010)

导演: 沃纳·赫尔佐格 / 德米特里.瓦萨科夫

在这部长达90分钟的纪录片中，导演用温柔而深情的镜头为我们记录了生活在巴哈提雅村庄的人们的三餐四季。他们对抗恶劣的生存环境、为捕猎季做足充分的准备；他们遵循自然法则，沿袭古老的生活传统和生活智慧；他们在广阔的针叶林中与猎犬孤独相守、捕猎食物...他们的生活或许原始野性，但却真实质朴、简单快乐，是城市人不曾体验过的恣意与放纵。

当狩猎季开始时，猎人们乘坐独木舟带着猎狗顺流而下，前往捕猎场，脸上洋溢着自在的笑容，令人神往。正如导演在旁白中所描述“现在，猎人们只身闯荡。他们回归了自己的本来面目，快乐的人们。只有几只狗陪伴着，远离故土。他们完全靠自己。他们自由自在，没有规则，没有税收，没有政府，没有法律，没有官僚组织，没有电话，没有收音机。只带着他们自己的价值观和行为准则。”

解放天性、回归自然、无拘无束。

那一刻，还有比他们更快乐的人吗？

反观我们，生活在物资丰富、科技发达、信息迅捷、物流发达的大都市中，却被内耗、焦虑、抑郁等各种压力和情绪折磨到体无完肤，我们内心的棕熊似乎比巴哈提雅猎人在针叶林中遇到的更加凶猛和可怖。

为什么我们拥有的越多，却越不快乐，幸福感越低？

因为我们为原本简单的生活加注了太多砝码，前途、名利、欲望、梦想、财富、关系、圈子...我们被这些外在的欲求包裹着，忽略了生活本身的意义，其实是平平淡淡、简简单单。

巴哈提雅远离都市和现代文明，村民们的日常吃穿用度基本都是自给自足，他们在动手的过程中获得满足和快乐，也因此积累了实用的生存智慧。

四月份，天气逐渐暖和，猎人们会前往针叶林设置陷阱，赚取一些外快。

通常他们会带上足够的食物，在针叶林待上四周左右时间，同时设下数十个陷阱，并做下标记，等到狩猎季再回来收集猎物。

他们设置陷阱的手法，承袭了几辈，独特而实用。

五一劳动节的到来象征着冬天结束，春天来了。

此刻，猎手布鲁姆开始做独木舟，根纳季开始做滑雪板。

在制作滑雪板的过程中，根纳季特别嘱咐儿子，将刨好的木板一端放入沸水中浸泡几小时，可以让木材变得柔韧；之后在木板的一端慢慢施加均匀力道，让它变弯；弯曲之后再把前端削尖。顺序如果反了，木板则会裂开。最后一步，将滑雪板用火烤定型。

他们的制作技巧和工具都很传统，但是品质丝毫不输城市商场里用现代科技打磨的商品。

面朝叶尼塞河，渔获是村民的主要食物。

秋季，白天变短，是捕鱼的最佳时节。

他们捕鱼的方式和工具也很古老。

晚上用火光把鳕鱼吸引到岸边，再用史前工具——钉耙叉鱼。

他们一年四季吃鱼，也催生了五花八门的吃法，熏鱼、炸鱼、鲜鱼汤...花样百出、百吃不厌。

捕猎季从深秋开始，但专业陷阱需要长年累月的准备。

首先从搭建猎房开始。

他们春天收集合适的木材，夏天晒干，猎人们再相互帮忙搭建猎房。

每个猎人都有数十个猎房，大小不一，用于存储猎物和临时歇脚。

叶尼塞河畔的夏季气候宜人、食物充足，唯一让人烦恼的就是会遭受成群的蚊子叮咬。

但是，猎人们有自己的方法来抵御这群讨厌的家伙。

就是用桦树皮提炼焦油，涂抹在脸部和全身，等到晚上再洗掉。或许有些不舒服，但功效奇佳。

正是这种简单、原始、自给自足的生活，让巴哈提雅村的人们没有过多的欲求，也就没有任何负担和烦恼。他们的生活虽然单一，但每一天都值得期待。

除了宝贵的生活经验，他们还总结出了许多深刻的人生道理。

或许人人都懂，但并非人人都像他们那般敬畏和感恩。

在针叶林中捕猎，猎狗是猎人最不可或缺的好帮手，它们帮主人侦察情况、追捕猎物、找寻猎物，最重要的是狩猎季里无数个日日夜夜地陪伴与守候。

猎人们常说，“狗养活了我们，没有狗你就不是猎人。”

猎人们把猎狗当作家人去对待。

但是二哈们性格顽劣，有时候会破坏陷阱，甚至偷吃猎物。

猎人米哈伊尔说，“最好的训练方法是为狗专门设置陷阱，让他在里面待会儿，感到难受了它们就不会再触碰机关。如果用打这种方式来惩罚的话，反而会激发他们的逆反心理，趁主人不在时变本加厉偷食猎物。”

对于猎人来说，贪婪是最恶劣的品质。

比如十月初就开始设陷阱捕猎紫貂的人罔顾自然法则，将会受到其他猎人的厌恶和鄙视。

猎人以猎杀动物为生，很多人对这个职业敬而远之或嗤之以鼻。

对此，根纳季老爷子有着清醒而客观的认知：

我们都是凶手或是帮凶，即便这些人心肠软并且很容易怜悯别人。

和养猪人是为了获取猪肉一样，猎人迫于生计不得不杀害野生动物，它们当中不乏可爱的无辜的麋鹿、紫貂、金花鼠...野生动物和猎人之间是一场斗智斗勇的游戏。

但这就是自然法则，人在这里的身份就是自然生态系统中的一环。

要生存就必须杀生。猎人们能做的就是适度索取，不滥杀无辜。

常年穿梭在针叶林中的猎人们的生活看似孤独乏味，但他们并不是粗鲁的莽汉。

他们在狩猎途中，也不忘欣赏周遭的雄奇与壮美。

毕竟他们是少数可以见证寒冷和沉寂之美的人。

就像影片中其中以为猎人深情表白的那样

当我来到这里，我有一种实现梦想的感觉，

你欣赏自然美景的同时，还能一边工作（捕猎）。

他们是真正快乐自由的人们，没有政府没有法律没有收音机没有电话，唯有个人价值和独特天地，他们在向自然身处进发的同时，也逐渐贴近内心，大自然的神秘悠远唤起最深沉的情感，让他们乐在其中。

将视线收回到现实中，相较于简单淳朴的猎人，被各种世俗的欲望裹挟的我们似乎失去了快乐的能力。

这几天，一部11分钟的短视频《回村三天，二舅治好了我的精神内耗》刷爆全网。

作者在最后结尾时写到，“我四肢健全，上过大学，又生在一个充满机遇的时代，我理应度过一个比二舅更为饱满的人生。”

事实上，光是有这样的想法就已经输给二舅，注定了一个不快乐的人生。

因为世上没有“理应”这回事。

首先，二舅的励志人生有深刻的时代烙印，放在今天也许就不像视频中所表现得那么乐天知命、行云流水，或许就是贫穷裹挟下的困顿抑郁、一地鸡毛。

其次，二舅平淡质朴的生活源于他的知足与感恩。重新振作后的他没有过多去规划未来的人生，只是顺势而为。他不让自己因为残疾而就此躺平，也没激进地为自己设定非达不可的目标。只是为生活本身而忙碌奔波，反而获得了简单的快乐与满足。

二舅的故事中可以把我们从精神内耗和焦虑中短暂地解脱出来，但我们始终无法成为二舅。

因为身处在这个时代的我们对生活寄予了太多厚望，也为自己设定了太多目标，这些捆绑着我们的欲望和野心必然成为我们前进的压力和阻碍。高负荷运转之下，没有人能全身而退，也没有人能快活地行至终点。

快乐是一种选择，但在时代浪潮冲击下，我们需要克服更大的阻力才能取得有限的快乐，或许并不比二舅克服身体残疾和命运捉弄更轻松。

人的本质是自由自在地劳动。 1.挑选木材制作滑雪板，买的滑雪板滑15公里就提不动脚，但自制的滑雪板可以无忧无虑一直滑（超薄且弹性十足的两块薄木板 用麻绳系在鞋上）妈蛋顿时觉得滑雪鞋怎么那么傻呢 2.制作独木舟 一门古老的技艺（唯一能感同身受的事情是皮划艇泛舟湖上真的好快乐啊） 4.夏天摸焦油防蚊子 3.捕鱼 没有什么能比得上新鲜的鱼 4.猎人和狗 忠诚的伙伴 猎人讲述他的狗被熊撕碎的故事 感人至深 5.什么是快乐 一个男人 一条狗 一把斧子 广袤的森林和雪地 生存是唯一的规则 自由所以快乐 6.猎人的哲学 朴实 深刻 一个圈养的城市人能去想象和羡慕荒野猎人的快乐吗？我老在想，自己对田园牧歌的憧憬是一种幻想吗，如果自然的劳作最快乐，那农村人为什么愿意进城，说明手机还是比种地好玩，种地还是苦。猎人说一条狗关了6个月就会永远丧失能力，办公室坐久了，格子间就是天地。 归根结底，无论干什么，能吃苦，才配得上自由。

这里的快乐 来自于猎人们应季的生活 从生活中获取的哲学 继续投入到生活当中 例如猎人与狗的相处 狗喂饱猎人 猎人也喂饱狗 为了让狗远离陷阱 把狗关进陷阱而不是棒打

看到克季河本地搬运河床浮木的工人关于酗酒说道：你看 我们喝的醉醺醺的 做些零工（另一人搭话说都怪俄罗斯人发明的伏特加）不 这是我们自己的错 有些人过得很好 如果你愿意 你可以过日子做工作 如果不想 那除了喝酒还能做什么？至于该怪谁 我不知道 这很难回答。失去传统手艺无以为继，老人与年轻人都不多的当代，虽然Taiga地处边远，也许同样受到了现代工业的冲击，以至于无所适从

想到顾桃的《雨果的假期》《敖鲁古雅 敖鲁古雅》《狂达罕》酗酒的诗人失去了心中的信仰，失去了祖辈赖以生存的生活方式，回不去的家园，无法融入的山下，只能靠酒精麻痹自己得到须臾的轻松快乐吧。

相比之下 Taiga的猎人们依然保有自己的生活方式 夏天准备 冬天捕猎 算是充实快乐的吧

Happy People: A Year in the Taiga 2010 Dmitry Vasyukov, Werner Herzog

看了小森林后想起Herzog这部纪录片 森林中的猎人和狗 同样是表现一种前工业时代的生活方式 猎人的话清醒至极 显然他对自己的生活有充分的自省 他说“猎人是诚实的” 爱他得猎狗 知道如何训练他们 但仍然和他们保持距离 他清楚人和家畜之间的情感和界限 人和自然之间的法则 人从未凌驾于自然之上 只存在于自然之间 这个朴素的思想可以推及到现代社会 尽管在人类视角下似乎是智人主宰了地球和地球上其他种类生物 但这和蚂蚁筑建巨大的蚁穴并无两样 倾覆只是一夕风雨 人类为之自傲的文明即使以地球的时间尺度衡量也只是沧海桑田

这个猎人几乎是同Herzog的镜头一样冷静而理性 他过着一种质朴理性的生活 康德的道德律和星空同存于猎人心中

记得尼采好像也说过类似的话 人类的平静生活需要仿效西伯利亚农村和东方的村落中的生活态度 但这并非在否定工业社会和现代文化 城市中有太多的影响人判断力的表象和遮蔽 未被现代工业开发过的森林和农村环境相对简单 人对自我的认识和感受也就相对清晰 而现代人对自我和自我感受的要求空前提高 代表或者伪装成这类文化的消费产品也逐渐占据市场 用消费满足精神需求从来都是饮鸩止渴 另一类人回归理性式禁欲甚至宗教式禁欲 历史已经证明违反人类自然欲望的行为最终会导致更多的危机 制度的不完善和理性的不完善导致现代社会最终的方向危机重重 历史的终结不会是现代社会 而是世界大战 核危机 流行疫病 外星人 或者彗星撞地球

这里的俄罗斯人，生活在与世隔绝的原始森林当中，他们通往外界只有两种方式，一种是直升机，另外一种就是在夏天河流解冻时的船。他们住着木屋，保持着祖祖辈辈传下来的生活方式。 看了这部纪录片，给我的内心深处带来了一些震撼，这种震撼来自于对生命真正意义的思考，人活着的意义是什么？我们努力工作，还车贷房贷，剩余的钱还要投资在小孩的教育上，我们这样的追求是什么呢？首先是生存，其次还想生活质量好一点儿，能够有能力做一些自己喜欢做的事儿。可是我们就这样在忙忙碌碌中不知不觉的老去，终于有一天，我们有时间了，可是却没有精力去做曾经梦想做的事情了。 猎人们的生活是纯粹的，他们所有的劳动工具和食物来源全凭自己的双手和从祖辈传下来的技能。春天，猎人们这个时候设置陷阱，收集建筑材料，清理庇护所的积雪；夏天，蚊子多的令人恐怖，这个季节猎人们修补小木屋，并开始储备冬天狩猎时所需的物资；秋天，已经开始下雪，猎人们需要检查修补小木屋陷阱，完成最后的物资储备；冬天，是捕猎的季节，雪地摩托是主要的交通工具，但是这个时候猎人是孤独的，只有狗的陪伴。

《快乐的人们》是德国导演沃纳·赫尔佐格拍摄的一部记录西伯利亚中心地区一群特殊人们的纪录片。西伯利亚对我而言，就是严寒和寂寥的代名词，甚至它更是一片流放之地。几年的旅行中也认识过几个来在西伯利亚的朋友，但他们似乎已经深受现代文明的影响，走出了那片常年冰冷之土，融入了都市的生活。

西伯利亚的中心有一座只有300人的村庄，要到达这只有两种途径，一是乘坐直升机，一是乘船，在冰雪融化之际他们乘船穿越俄罗斯最大的河流，叶尼塞河，来到这个被针叶树包围的地方。它远离一切喧嚣，就如陶渊明笔下的桃花源一样，被人遗忘，像一座”冰雪天堂“一样，导演记录了这座村庄中最小众的猎人们的一年四季，春夏秋冬。

西伯利亚气候常年寒冷无比，即使是春季，到处也藏留着冬的气息。直到叶尼塞河开始融化，我第一次看到了河中冰水溶解的生命力，巨大的冰块发出了春的呐喊，低沉地咆哮着流向远方。导演采访的其中一名猎人，1970年和朋友从莫斯科来到这里，他们一无所有，就连冬衣都没有，所有的生活所需全部依靠双手来创造。猎人说：”我们虽然为猎人，但我们却鄙视贪婪，做猎人不可以贪婪，不能无限制地索取自然。“

夏季从5月开始，但是初夏的他们依然得穿冬衣。夏季最令人苦恼的就是蚊子，黑压压地上百只蚊子围绕着村子里的每一个人，村里没有药店，他们就地取材把桦树皮取下熬制成焦油涂在脸上。夏季白昼变长，甚至可以长达20个小时，这是一个令人欢愉的季节，但猎人们也要不断地为秋冬即将到来的捕猎季节做准备。采访了村里的一家本地人，他们的样子完全是黑发黑眼，这些原住民还保留了他们原始的木偶崇拜，家中的老奶奶把木偶珍藏着，却在一场意外的大火中把这古老的记忆燃烧殆尽。夏末松鼠开始收集松仁之际，也就意味着夏季的告别，他们完全遵循着自然的规律，也和松鼠一样开始储存秋冬的果仁。夏季末，从都市里终于来了一个豪华邮轮，原来是政客为了选票到这里拉票，这是四年里他们第一次来到这里。

秋季是收获的季节，种植在树上的果子，蔬菜都是采摘的时候，秋季也是捕鱼的好节气，猎人们自己砍树制作独木舟，似乎还用着史前的方法拿着三叉戟去湖水中捕鱼，秋季是猎头最开心的时节，“猎人们，只身闯荡，只有几只狗的陪伴，远离故土，完全靠自己，他们真正地自由，没有规则，没有税收，没有政府，没有法律，没有官僚组织，没有电话，没有收音机，只带着他们自己的价值和行为准则。“其中一名猎人说：”很多人都是一边工作，一边欣赏美景，猎人的工作让你和针叶树之间的距离拉近了。“

冬季的西伯利亚气温降到负50度，似乎一切都在这冬季冬眠了，而猎人却要在这时开始捕猎紫貂，他们在针叶树林里建造了自己的猎房，全手工木质的小屋成为了他们在这极度冰冷之地的避难所。在这样极端的气候下，每一个猎人都需要他们最忠实的猎狗，猎人会通过各种方法找到最合适的猎狗，并同他们并肩战斗，猎狗不仅是捕猎的伙伴，更是他们孤身在这森林中的朋友。

《快乐的人们》就是这样一群“挣扎”在生存和生活边缘的猎人们，看着他们的生活，好像还活在人类发展进程中的早期阶段，但他们自足的心，却似乎没有被这严寒所封闭，自在地生活在广袤的针叶树林里。

这群生活在西伯利亚的猎人们离群索居，让我想到百年前，美国作家梭罗独自来到瓦尔登湖畔写下的文字，把它分享给寻觅快乐的你。“不管你的生活多么的卑微，都必须勇于坚强地面对生活；不要逃避，不要谩骂，因为它快的成都，还比不上你，你最富有的时候，往往就是你最贫穷的时候。挑三拣四的人，即便在天堂也照样挑剔。爱你的生活吧，尽管贫穷。即便在贫民窟，你也可以拥有快乐，激动，荣耀的生活。洒在夫人宅邸的阳光，于洒在穷人窗棂上的一样明亮。所有人门前的积雪在春天一样融化。”

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