Xinshun 1730

Chapter 1403 Migration Road ([-])
Shocked, or taken for granted, is social awareness.

Social consciousness, on the other hand, relies on material existence.

Therefore, the reason for this shock is very simple.

Because of the existence of matter, it is very simple:

One: The ecology of North China has collapsed.

Second: The land that has been reclaimed for 3000 to [-] years and the comprehensive popularization of private ownership of land have long since eliminated the village communal land.The public land here refers to the forest land and grasslands collectively owned by the village community. The exclusive property rights of the land were completed prematurely, or the problem of private ownership of property rights in the "enclosure movement" was completed prematurely, so that the self-cultivating farmers in North China only Can accept straw as fuel.

The land enclosure movement in the UK resolved the contradiction between, for example, whether this small hillside or this small grassland is yours, mine, or whether everyone under the public land system can come to chop firewood and graze cattle.

The social and material basis reflected in this kind of "what to cook and burn" is not even a characteristic of North China.

Historically, a similar situation has occurred in the improvement of cotton seeds in East China and northern Jiangsu: because of the tenancy system and the sharing system of exotic flowers, tenants are more willing to plant local cotton with a lot of straw, because there is a lack of fuel in southern Jiangsu, and these local cotton Cotton stalks can still be sold for a few dollars, and the exotic flowers of the cotton fields in northern Jiangsu are divided into straws and returned to farmers.

Matter determines consciousness, and the material basis is like this, so naturally there will be a mentality of being shocked when faced with living and cooking with logs.

Of course, such material conditions are not all bad things.

From a dialectical point of view, this is one of the reasons why the Dashun court was able to support the development of Jingxi Coal Mine and Xuzhou Coal Mine, and it became an opportunity to upgrade the steam engine with well salt and other supporting facilities.

At the same time, it also allows these immigrants to feel the richness of the products here before the first harvest.At the very least, the freedom to cook and burn firewood has been realized.

This is a remarkable achievement. Historically, until the 20s in Luxi area, there were still many households without cooking. In some villages, due to salinization, the per capita land has reached the point of one or two mu, which cannot be supported by sorghum stalks.

At this time, changes on the material level have brought about conflicts in consciousness.

And this kind of conflict, in addition to the purely material basis, also includes a certain degree of subjective initiative in policy, and actively creates "changing customs" at the level of social consciousness.

Since Dashun Jinghai immigrated, Liu Yu has consciously cultivated the awareness of "commons" and the awareness of the small community of the village in terms of the policy of immigrating villages.

To put it simply, in addition to cultivated land and private land, there are public lands and pastures that need to be re-divided every few years.

One is to foster social awareness.Distinguish clearly what is "mine", what is "our" and what is "national".If they are all "mine" and "yours", then it is difficult to have the consciousness of "ours"; and even if the consciousness of "ours" cannot be established, it is difficult to understand what is meant by "national" .

The second is to rebuild grassroots organizational strength—organizational strength, which requires the support of power.

Power means having the right to economic distribution, otherwise who will hang you?The right to economic distribution refers to the deliberate re-division of grassland every few years, the collective use of public land, and the prohibition of private use of public land resources.

Given the material conditions here, such things as grasslands, woodlands for firewood, and collective woodlands are theoretically unnecessary to exist.

It is different from the situation in Dashun, where the material conditions do not allow it to exist at all.

Therefore, some policy rules are forced to be added here. Relying on the initiative of the policy supervisor, the power to redistribute the common land and grassland of the village community is forcibly divided in places where the material is rich enough to have grassland.

It is used to cultivate collective social consciousness, remove the cognition of "it's either mine or yours" caused by the millennium of private ownership, and let them understand that there are other kinds of things besides "mine" and "yours". Something called "everyone's".

Sooner or later, grasslands will be unfairly allocated, and sooner or later there will be estrangement. What to do then, it will require the people of the village community to grow up in the struggle—theoretically, let the daughter-in-law jump around at the gate of the village head and scold her like a shrew. It is also a struggle.

But this kind of struggle is a matter of the future.Now, the new immigrants don't think so much, but think about how to build their own homes as soon as possible.

Even Wang Cheng, who was clamoring to hang himself and carry the coffin, and was finally tied to the car and pushed onto the boat by his sons, after experiencing the great abundance of supplies, at least fuel supplies, he put away those grievances and swayed around. Then he and Mr. Private School came to the village where their family was going to settle down.

It is said to be a village, but there is actually nothing now, only a central point marked with wood and stones.

The men have to complete the construction of simple shacks in winter, and strive to have a place to live before the spring sowing tomorrow.

Wang Cheng finally believed this time, there is indeed a lot of land here.

In other words, I finally believe that in the temperate zone with distinct seasons, abundant rainfall, and a relatively adaptable climate, there is really such a large area of ​​land that no one has cultivated.

Seeing his sons chopping trees and digging holes with the rest of the men, he quickly made a move that a hard-working yeoman should take for granted, and went to help.But soon, he was persuaded by the young man to come back.

Whether it's persuasion or scolding, it's almost the same, basically just don't make trouble.

For example, lifting a log requires an even number of people.Moreover, the person who is required to be paired must have similar physical strength, otherwise, it will not be helping but adding to the chaos, and there may even be an accident.

It's not that Mr. Private School can't carry it with his hands or shoulders, but he also followed the rules here and didn't participate in the labor of building a new home.After all, this village has nothing to do with him, and the cultivated land has nothing to do with him.

Looking at Wang Cheng who was nagging and directing, Mr. Private School said: "Brother, you should take a break. They have their own officials like Nongzheng to direct, and you don't understand it. It's just adding to the chaos here. "

"People here perform their own duties, and men and women have their own division of labor. I think you should take a break and don't make trouble here."

"That day I went to your house for a drink and advised you to sell everything, but you still scolded me. Now that you see this, you know that what I said back then is true, right?"

"As long as you are willing to work, there is plenty of land. You can't be a landlord, but if you have the strength of Zhu Bajie when you were a son-in-law, you can plow and reap three or four hundred acres of land by yourself, and no one will take care of it, or even wish for it. "

Wang Cheng cursed subconsciously: "You are the pig!"

But scolding is scolding, and I vaguely feel that many ideas are about to change.

What was the dream of the homesteader when he was in Luxi?
If you have to say you have a dream, you must have the opportunity to buy more land in the future and become a landlord.

This is a social problem, not an individual problem.Consciousness, morality, law, etc., all need to maintain the existing system. Dashun’s system is like that. Land ownership can be merged, and land ownership is of course the dream of self-cultivating farmers.

Otherwise what else?
Is it wrong to let the self-cultivator be a worker?That really kicked the brain in the ass.At least for now, thinking this way must be kicked in the head by a donkey.

However, even if Wang Cheng has never studied economics or political economics, he still knows that Mr. Private School is right.

Here, the landlord is out of the question.

There is plenty of land, and no one wants to be a tenant farmer.

Moreover, the land sale here is also very troublesome. It has a bit of the shadow of the Sui and Tang Dynasties, involving Yongye, private land, and the land return system of deformed mutants, etc.I have chatted with the "landlord" in the past few days, and I know some of the truth here.

Therefore, here, at least for two to thirty years, if the imperial court has continued this policy, then it is impossible to be a landlord.

Because landlords live in symbiosis with tenants and long-term and short-term workers.Where there is no light, there is no shadow, and vice versa.

There is only land, no tenants and short-term workers, and there are no landlords.

Although I have not experienced a complete spring planting and autumn harvest, I have seen the vast land, suitable climate, and not the kind of "wolves are all over the ground, tigers and leopards are rampant, and you have to use sticks to pee in winter" as imagined. Scenes.

Wang Cheng is still full of hope for the future.Of course, the main reason is that everything has come, just like giving birth, once it is born, it cannot be stuffed back, so it can only be full of hope.

When I came here, I spent nearly half a year wandering on the sea and experienced many storms. I knew that it was impossible to go back, so I had no choice but to be full of hope.

After scolding the teacher who teased him, Wang Cheng couldn't help but asked again: "Brother, if the court keeps its word, this is naturally a good place."

After that, he stretched out his old and calloused fingers, pinched a handful of soil, squeezed it vigorously in his hand, and said: "This soil is really good. It is indeed a good place to farm here. But I I feel that this year has been like a dream. You said, such a good place...why did the court let us come? I just can't believe this."

"Li'er is there, and the officials don't mention it. They only say that the emperor has three or five poor relatives. I really can't believe that the imperial court will let us come to such a good place."

Mr. Private School let out a hey, and said helplessly, "Brother, what do you want me to say? How should I say it?"

"I say the reason is very simple."

"The imperial court really thinks that the Yellow River may be decided in the north."

"So the imperial court really wanted to repair the Yellow River."

"The imperial court didn't want to slaughter you all. So they asked you to move here."

"This reason is very simple, so simple that it cannot be simpler. But you just don't believe it, what do you want me to say?"

Mr. Private School is also very helpless.

Although Dashun was a feudal dynasty, it was a feudal dynasty that wasn't too fucked up.Historically speaking, the Qing Dynasty, which moved to the forbidden sea before 1683, was the crumbs of the feudal dynasty.

The problem is that Dashun has never done such a bad thing, so people in Dashun will think that relocating the Yellow River is a very troublesome thing.

I haven't experienced it, so I can't understand what Mr. Private School means when he said "the court doesn't want to slaughter you all".

Of course, Dashun is actually not a good bird, and many institutional oppressions are also deeply rooted.

The simplest issue of the Grand Canal is to protect the canal but not to protect the fields, to fight for water in the dry season, to flood the fields in the rainy season, and to protect the canal. Dashun works every year.But compared to Mr. Private School's terrible thing of "in order to build the Yellow River, directly force and massacre to create a no-man's land more than ten miles wide, move the boundaries and build canals", after all, it is beyond Dashun's self-cultivated farmers at this time. The imagination of good people.

Now it is not unreasonable for Wang Cheng to find reasons for his previous thoughts according to his understanding of "how can such a good thing be our turn".

Because what is the society of Dashun usually like? In other words, under the private ownership of land and extremely exclusive ownership, everyone in Dashun is the enemy of the others, and the rest are their own enemies. Naturally, the people of Dashun will Thinking of the simple truth: such a good thing, the emperor still has three or five poor relatives, why would such a good thing happen to him?
And Mr. Private School's explanation is really helpless: In fact, the imperial court really wants to build the Yellow River but doesn't want to slaughter you.It's really that simple, not that much trouble.

Of course, this massacre cannot be said to be massacred without reason.

If you really want to slaughter them, it's very simple: just force them to relocate, and don't consider resettlement.Then it will definitely be rebelled, and if it is rebelled, then there is a reason to slaughter.

Mr. Private School doesn't read much, and he hasn't experienced the forbidden sea that doesn't exist in this world.

But the basic history books have been read.

Not to mention these small farmers, they are soldiers and legions with outstanding merits. In order to save money, don't they just kill them at will?Isn't it easier to slaughter the people than the troops who have made great achievements in battle?

So the reason he can give can only be so straightforward: some people in the court still talk about benevolence and righteousness, and they just don't want to slaughter the people.

This truth is so simple and straightforward that even though Wang Cheng didn't want to believe it, he still couldn't refute it after thinking about it for a long time.

"Then tell me, the imperial court said that eight and one tax will be approved in the future, the first five years will be tax-free, and there will be no other apportionments except the national tax. Is this going to be done?"

Wang Cheng lacked a basic understanding of what to do with taxation. For example, when he thought of reasonable things such as raising troops, building rivers, and building roads, he had to rely on taxes.

However, his long-term awareness has made him take it for granted that taxation is a matter of course.

Isn't it a matter of course to pay the emperor's rations?
Why pay royal rations?
Because you have to pay the imperial rations, so you have to pay the imperial rations.

Mr. Private School thought for a while and said, "I believe this. In fact, I am looking forward to paying the imperial rations here. It's not that I don't feel pain in my back when I stand and talk, but speaking of it, paying the imperial rations may not be a bad thing."

"You have to know that paying the emperor's food here means that the students here are eligible for the imperial examination, practical examination, admission to the Imperial College, and even the number one scholar in the examination."

"What I'm afraid of is that if the imperial rations are not paid here, the imperial court will only use this place as a place of detention. Or, it is just for the purpose of relocating people to have a place to go, instead of just being a refugee and starving to death."

"If you really want to do that...it's not a good thing. As the saying goes, learn literary and martial arts and sell it to the emperor's family. The premise of getting ahead is that the court really regards this place as the hinterland of the celestial dynasty."

"Look at me, I have studied for a few years and taught for more than ten years in Kaimeng, and I was also moved here. After all, the imperial court still hopes that the people here will not forget thousands of miles away, and they will also have the same text, the same track, and even the righteousness. Same across the sea."

"Literacy is always a good thing. Even though there will not be many applicants here in the future, I think it is not a bad thing to read and write."

"I don't farm, but I teach, so you may not see some things clearly, but I can see them more or less clearly."

"The imperial court ordered the August [-]st tax here, which meant to restore 'Zhouli and schools'."

"In the past, academies, prefectural and county schools, free schools, etc., how to maintain them? It depends on the school field."

"The school land is tax-free and less taxable, and it is rented out to help students with rent."

"But now, the imperial court is here to implement the school system. Tax-free school fields are no longer allowed, but the school is allocated from the August [-]st tax of the imperial grain."

"You have also seen the situation here. Even if there is a school field, will you come to rent it? If so, then cut it off from the root."

"In my opinion, that's a good thing."

"Moreover, it also shows that the imperial court does not want to use this place as a prison land, but as a county directly under the jurisdiction. Otherwise... If it is just for moving people, people like me, then there is no need to come, and it is a waste of the imperial court. money."

"If the Yellow River is only for emigration, why bother to levy taxes, run schools, and even take up a seat on a boat to teach people like me?"

Different identities have different perspectives.

The perspective of a self-cultivated farmer is different from the perspective of running here to continue to be a teacher.

Mr. Private School is a scholar, but that's just a scholar.

Fan Jin was also a scholar before he won the exam.

In the late Ming Dynasty, Gu Yanwu lamented that the number of students was hundreds of thousands.To Dashun, there are about one million students.

Scholars like Mr. Private School are very common in Dashun.

This generality means that they are not out of production.

Teaching enlightenment is also labor, and it is not a full-time job.

And as long as you don't go out of production, you won't become a person with a bad brain.

Being out of production makes people stupefied.

Labor makes people sober.

Mr. Private School has participated in social labor and has read books, so he can more or less distinguish the difference between "school field aid for students" and "central government funding to build schools".

Although, in Dashun, the latter is generally the most talked about by "retro Confucian scholars": schools, six officials, Zhou rituals, appropriations, ten taxes and one tax, etc.

Of course, Mr. Wangjiazhuang's private school has nothing to do with the Confucian scholars of the retro school.

Relatively speaking, he still prefers the "retro" model of running schools with central taxation and appropriation, and does not like the model of "renting school fields, renting tenants, renting children and helping students".

Since he has been to school, he also knows how many twists and turns there are in the tax-free school field.

Xuetian began in the Northern Song Dynasty and developed in the Mongolian and Yuan Dynasties.

It is also equivalent to the imperial court directly distributing production materials to the school. The school, as a landlord, collects rent from tenants, maintains the operation of the school, and subsidizes students.

Officially supported Xuetian, those who can enjoy the benefits of renting children in Xuetian must be at the scholar level.If you don't go to school, the official school field has basically nothing to do with you.After entering school, all kinds of subsidies are mostly paid from the school field.

But now, in Mr. Private School's view, what the court wants to do here is more like popularizing school education.That is to say, those who need to collect taxes, run Kaimeng schools, and enjoy the benefits can be regarded as all registered citizens.

He can still tell the difference.

So is this a good thing?Mr. Private School felt that this was of course a good thing.

And to do this, there is a cost, and it is necessary to bear the dissatisfaction of the people-if the number of places in the imperial examination is limited, is there any use for ordinary people to study?Why pay taxes to run a school?It would be better to change the August [-]st tax to [-]th tax, and everyone will be happy.Collecting money to run a school is to bear dissatisfaction.

Therefore, from the perspective of Mr. Private School, collecting money to run schools and shoulder dissatisfaction, instead of imitating the Northern Song and Yuan Dynasties and directly dumping the problems on the localities and grassroots, or directly asking the county to rent out the means of production and collect rents for the sake of saving trouble. is a good thing.

This means that, at the very least, the intention of the imperial court is not to use this place as a place of restraint.

This is of great significance to a scholar who has read sage books, attended school, and opened a private school.

Of course, he is not very satisfied with the attitude towards them here: you are considered as "students", you are just a group of paid teachers who work.

Although scholars in Dashun are generally associated with sourness, they still have a unique identity after all, and they are also treated preferentially in the hierarchy and have a sacred halo.

In the Celestial Dynasty, the three characters [scholar] have a special meaning.

But here, the special meaning of "scholar" is directly broken: people who receive a monthly salary are no different from those who weave, log, or even farm.

Scholars here do not possess the sanctity of the imperial examination system of the Celestial Dynasty.It is just an identity card and qualification certificate, which proves that you are eligible to receive salary in the school.

This kind of transformation may be quite difficult to accept for a scholar who is out of production.

But for this kind of talent who is not out of production, there is nothing difficult to accept, just a little uncomfortable, and he quickly accepted it.

After all, Dashun has nearly a million students, and not all of them are Fan Jin and Kong Yiji.There are still some Confucian scholars who work like Ji Xiannian who writes, Wang Tai who sells paper torches, Gai Kuan who runs a teahouse, and Jing Yuan who works as a tailor in the last chapter of "The Scholars" .

(End of this chapter)