Daming Yuanfu

Chapter 2168 Chief Baikui (Yuan [-]) Are you going to subvert the ancestral system again?
Mutual guarantee and mutual aid, this word is very popular when you hear it.Undoubtedly, it was precisely because Gao Yushi had work experience as a grassroots cadre in the Red Dynasty in his previous life that he immediately thought of such a solution.What is really worth mentioning, however, is that this approach itself was particularly well suited to Chinese society—even that of the Ming Dynasty.

Chinese society has always been a clan society, a society of human relations, and "imperial power does not come down to the county" has a long history.This leads to the fact that any ruler or ruling class has to consider the characteristics of this clan society when formulating policies to "smooth the hair", and cannot operate in reverse.As a self-proclaimed "improver", Gao Pragmatism will obviously adapt to this objectively existing sociality.

However, what kind of society is called "clan society", and what are the unique features of clan society that high pragmatism must adapt to?
One point is very clear, but it may be overlooked by many modern people: the Chinese clan is the product of ancestor worship, and the core of ancestor worship is ancestor worship.Therefore, the original meaning of the clan is the gathering of those who worship around the ancestral temple, thus forming a clan organization.

The clans in the pre-Qin period can be divided into three stages: Shang, Western Zhou to Spring and Autumn, and late Spring and Autumn to Warring States.

The clan in the Shang Dynasty was represented as a "multi-son clan" blood clan organization.That is to say, the princes and grandsons of the Shang kings who did not succeed to the throne set up separate gates, set up temples and cast utensils, and worshiped the ancestor spirits from which they came, forming a blood group.

According to the people of the Zhou Dynasty, the clan members of Shangyi were Zongshi, Xiaozi and Leichou.The Zong family is a small family with the eldest son and his wife as the core, the boy is a family of concubines who do not have the right to officiate in the clan, and the Lei Chou is the dependent people in the clan.The Zong family can bestow the boy with the right to worship his biological parents independently.Once the boy is from another clan, owns a clan town, and has his own new cemetery, he can be independent, and he has a clan name that flaunts his own family, then he is a brand new clan.They are sub-clans, that is, sub-clans, relative to the parent clan from which they came.

The Western Zhou Dynasty adopted the feudal system of bestowing people, land and surnames.The newly emerged "surname family" changed Zhou people's cognition of the scope of blood relatives, highlighting the importance of family unity, and the spontaneous instinctive impulse to separate families was suppressed, so the clan structure changed.The social structure under the enfeoffment system, as recorded in the second year of Duke Huan in "Zuo Zhuan", has surnames, clans, sub-clans, and individual families. From the emperor of Zhou, princes, officials, scholars, and even common people, blood relations are the ties, layer by layer. belong to.

In the late Spring and Autumn Period, the social structure underwent major changes. "Zuo Zhuan" records that in the third year of Zhao Gong, Shu Xiang and Yan Zi sighed "Ji Shi", and the society changed drastically, "high banks are valleys, and deep valleys are mausoleums".That is to say, the feudal system collapsed and the clan could not continue to maintain.The common people are commensurate with clan, and clan has lost the function of "distinguishing high and low".

Gu Yanwu’s "Rizhilu Weekend Customs" summed up the social changes in the Spring and Autumn Period and the Warring States Period, saying: "In the Spring and Autumn Period, clans and surnames were still discussed, but in the Seven Kingdoms, there was nothing about it." That is, the clan organization collapsed during the Warring States Period. The blood relationship is determined by the surname. Since then, the era of "compiled households and the people" has come.

The clans in the Qin and Han Dynasties generally had the characteristics of succession and succession, changeable forms, descending patriarchal clan, function transformation and far-reaching influence.The development of the clan's own clan power is mainly in the clan head's management of the clan members, clan mutual assistance and self-defense.As for the activities of worshiping ancestors and compiling genealogy, because they were related to family status, selection of officials, and marriage, it was determined that the clan activities of the gentry must still be restricted by the government to a certain extent, and the downward shift of clan power was relative.

Qin-Han society is an era of alternation and important changes in clan form, organizational structure and clan system, and the characteristics of this period are most obvious.Families in the Han Dynasty had the characteristics of patrilineal dominance, matrilineal supplementary, and duality in the clan system. Some clan elements in ancient times were retained within the Qin and Han clan organizations.In short, the clans in the Qin and Han Dynasties have the characteristics of "post-clan era".

During the Wei, Jin, Southern and Northern Dynasties, the clan structure was generally the three-generation kinship relationship below the common ancestor, that is, the father, brother, and son with oneself as the core, and the fathers, brothers, and sons.Each patrilineal family is a clan unit respectively.A clan is a kinship network composed of several clan units.The clan exists as a "relationship", not an entity.Each clan unit is an entity, more like a family.The existence of the clan is accomplished by the genealogy, which shows the importance of the genealogy to the maintenance of clan relations at that time.

At this time, the more prominent feature of the lineage is the geographical relationship, and the foundation of the lineage's growth and development is the "village".The clans in the township form an important local domination network formed by the township party and neighbors.Clan members who served in various places formed a clan unit with bureaucratic members as the core.The aristocracy was an important historical phenomenon at that time.

In the Sui, Tang and Five Dynasties, clan, prospective relatives, relatives, and family in the literature could all express the meaning of clan on certain occasions. The concept of clan refers to a family union formed by blood ties.The basic organizational structure of the clan at this time includes family temples, genealogy, ancestral tombs, clan property and its source and management.

The clan types of the Sui, Tang and Five Dynasties can be divided into the royal clan, the Shandong gentry clan, the Guanzhong clan, the Xianbei clan, the clans with outstanding regional characteristics in Lingnan and central Shu, and the Xun clan after the Anshi Rebellion.The interaction and game between the clan and the state power affect the governance of the country, and the cultural traditions of the gentry clan, such as family rituals, family laws, and family studies, affect the development of society and history.The development of clans presents different periods of succession, revitalization, reconstruction, great flow and great integration, and clan organizations have extensive and profound influence on social and cultural life.

In short, the Sui, Tang and Five Dynasties had transitional characteristics in ancient Chinese history, but at this time the main representatives and core values ​​of the clan still came from the clan of the gentry type.

There are obvious regional differences in the morphological evolution of the Liao, Song, Xixia, Jin, and Yuan clans.The clans in the areas ruled by the Xia and Jin Dynasties in Western Liao Dynasty largely inherited the concepts and organizational methods of the clan system of powerful gentry clans; the clans in the areas ruled by the Song Dynasty, especially the Southern Song Dynasty, transformed in the direction of the clan system of respecting the clan and collecting clans.

The upper class of the Xiajin society in western Liaoning is dominated by aristocratic families, and the clans play a role in politics, economy, culture and social life; due to the differences in production and lifestyle between the nomadic and farming peoples and the differences in the evolution of social forms, the clan organization also shows differences. Significant differences.

The organizational structure of nomadic clans is very complex. Clan leaders not only maintain the internal order of the clan, but also actively participate in the affairs of social organizations at all levels such as tribes; among the members of the clan organizations of farming peoples, there is obviously a strong personal attachment relationship.

In the areas ruled by the Song Dynasty, the transition from the family clan system of the Wei, Jin, Sui and Tang Dynasties to the family clan system of respecting the ancestors in the Song Dynasty was the product of the transformation of social and economic relations between the Tang and Song Dynasties, and it was also the result of the efforts of the scholar-bureaucrats to maintain their own status; the clan system of the Song Dynasty adapted to the It explained the social situation in the later period of traditional Chinese society, and played an important role in mediating class relations and maintaining social stability.

During the reign of the Yuan Dynasty, the development of the clan system of the Jingzong clan was gradually perfected, showing the regional differences between the south and the north.The great unification of the Yuan Dynasty brought about a relatively stable social environment, and the mobility and communication of various ethnic groups in the north became increasingly frequent.The clan organization of the northern nationalities who migrated south was influenced by the Han nationality; the clan organization in the south developed further on the basis of the original Southern Song Dynasty, and the clan group consciousness was enhanced and the cohesion was more obvious.

Then came the Ming Dynasty, which was an active period of clan building practice.If scholars in the Song Dynasty put forward various plans for clan construction, then the Ming Dynasty formed a new clan form through large-scale practice.

In the Ming Dynasty, various ancestor worship practices among clans were extremely developed, and clans were simplified into rural areas. It was also a period when the form of genealogy was perfected.The partial legalization of building temples to offer sacrifices to distant ancestors, and compiling genealogy to remember distant ancestors led to the formation of clans in the Ming Dynasty based on the establishment of distant ancestors to construct clans.

The expansion of the clan scale and the organization of the clan have strengthened the centripetal force of the clan, changed the daily life of the clan, formed a new clan community, and shaped the social structure.

The clan building practice of the scholar-bureaucrats in the Ming Dynasty formed a large number of noble families. They are the backbone of the society, changing customs and customs, and weathering the world.Clan activities in the Ming Dynasty showed relatively obvious stage changes, which can be roughly divided into three stages: the beginning, the middle and the end, with Chenghua and Jiajing as the boundaries.

The social attributes of clans in the Ming Dynasty were generally based on the orthodox traditional ideology, and they carried out social construction to change customs. They were social groups and social organizations that maintained the good social order of the Ming Dynasty, and adapted to the development and changes of society to a considerable extent.The so-called "clan form in modern China" was completed in the Ming Dynasty, and the clan became a social force that cannot be ignored.

To give a simple example: Today's Jinghua has a strong clan influence to some extent. One of the manifestations is that the Gao family clan will consider themselves to be naturally a part of Jinghua.In other words, Jinghua is of course highly pragmatic, but it is also "Xin Zheng Gao".

This leads to two results: First, Gao Yushi and his son Gao Yuan are the clear "Jinghua Dazong" family, while the other families are Xiaozong. Although Xiaozong has no dominant power, it is definitely not an outsider.Assuming that the major sect is extinct, a certain minor sect will obtain the right to inherit, or each minor sect will inherit separately.

Of course, now that the descendants of the high-practice are thriving, no matter how you look at it, there is no risk of extinction, that is another story.

Second, because the Xiaozongs of the Gao family consider themselves to be a branch of Jinghua, their loyalty to Jinghua is beyond doubt.In clan society, this kind of loyalty can almost be regarded as "brought from the beating of the mother's womb".Generally, as long as there are no extreme circumstances, it is impossible for the clan to betray the clan.

It is also because of this that Gao Yushi can safely and boldly appoint officials to his brothers and cousins ​​in southern Xinjiang, Nanyang and other places.It's just that he is not a complete Ming Dynasty person, so while he is boldly sealing up officials, he will still limit their power and kill the possibility of accidents in the cradle.

Say back to "Union Insurance Mutual Aid".The reason why this system is related to the clan society lies in the source of tenants in Huangzhuang.

Zhu Yijun inherited many Huangzhuang near Gyeonggi in his early years, but under the persuasion of Gao Yushi, he basically gave up. Most of the original Huangzhuang tenants also redeemed their "deeds of sale" and became free citizens.Therefore, the current Nanyang Huangzhuang tenant farmers basically come from resettlement of refugees.

Needless to say, during the Little Ice Age, there were nine disasters in ten years of Ming Dynasty, and many prefectures and counties in a row were hit by disasters every now and then.In the past few years, Gao Yushi has also been taking advantage of this situation to continuously immigrate from Daming to southern Xinjiang, and cooperate with the "household registration naturalization system" to carry out sinicization in southern Xinjiang and Nanyang.

Now that Nanyang Huangzhuang needs tenant farmers, it is natural that such a proven effective method will not be let go. It is also to transfer refugees in Daming to Nanyang Huangzhuang for resettlement.The resettlement standard is very simple. The emperor is responsible for the food, clothing and clothing of these people, and at the same time ensures that they can get the land according to the number of dice after they arrive in Nanyang.

However, Gao pragmatic felt that "farming for generations" was unreasonable, so he persuaded the emperor and made two openings in the policy: first, the tenant farmers themselves and their children were allowed to participate in the imperial examination. The emperor took it back; secondly, the tenant farmers were allowed to prepare silver for redemption, and the redemption price was three times the market value of the total amount of land allocated to them in the year.

Since Huangzhuang tenant farmers come from refugees, and refugees often come from disaster victims in the same county or adjacent counties, in order to facilitate management after resettlement, refugees from a certain area are usually resettled together, which forms a small-scale rural settlement. Groups can also be called township parties.

There are good and bad things about township parties. The bad thing is that township parties are infinitely divisible - township parties in the same province are one group in front of people from other provinces, and township parties in the same prefecture are divided again in front of people in other prefectures. They are different in the same prefecture. The county can continue to divide...

This will definitely lead to township parties of different levels, large and small, and it will not be easy to handle if it becomes chaotic.

"You bastards from the east county dare to bully my people from the west county? See if my men from the west county don't give you some flair today!"

"What, the grandson from the west county dares to jump in front of our men from the east county? Brothers, go to hell!"

However, if properly guided, the township party also has the characteristics of a certain period of clan society, and then forms a quasi-clan system.

"There are [-] fewer households in Dong County than us, but they have produced [-] catties more than us this year, which has greatly reduced the face of our men in West County. Listen up, everyone, we must earn back this face next year! "

"Damn it, the disaster in Xi County was worse than ours, but they rebuilt it half a month faster than us! This is a shame, and the father-in-law from above even praised them today... Our men Shameless? The next time the reconstruction after the disaster, who the hell dares to work without effort, everyone will find him out and let him show his eyes!"

Look, this is the pros and cons, the key depends on how to guide.The joint guarantee and mutual aid is also based on the objective reality of this clan and township society. By correctly guiding and organizing these people to help each other, a harmonious and friendly whole will be formed to jointly protect the healthy development of Nanyang Huangzhuang.

Gao Wushi gave Zhu Yijun an explanation and analysis, Zhu Yijun's eyes brightened, he nodded and praised repeatedly, and finally said with emotion: "Rixin is a talent for governing the world, and now he is making suggestions for a district of Huangzhuang, which is my crime."

Gao Wushi saw that his words were sincere and did not seem to be false, and thought that today he had finally evaded it again, he couldn't help but heaved a sigh of relief, and said with a smile: "Why did the emperor say that? If Huangzhuang's system is feasible, it can be widely used in the world. The plan is not buried."

After a pause, he said again: "However, because of this, I also thought of Han Feizi's good saying: "The prime minister must rise from the state department, and the fierce general must be sent to the army." It is a trouble that is superficial...so I have always had an idea recently."

Zhu Yijun subconsciously asked, "What do you think?"

"My cabinet ministers must start from Hanlin, and Hanlin often does not pass through the state department, and there are many people who don't know the suffering of the people..."

Zhu Yijun was taken aback, rolled his eyes, and asked, "You mean?"

"Yes." Gao Wushi nodded and said: "I think that although the imperial courts can still be the main ones in the future, the Hanlins should not just suffer from the nobles and officials, they should be sent to the prefectures and counties earlier... even if it is just After three or five years, I can always understand something more."

Zhu Yijun suddenly hesitated, even a little nervous, rubbed his hands together and said, "You are going to subvert the ancestral system again! This is a big matter, let me think twice... But after you go back today, you can write a detailed statement, But don't make a fuss, let Chen Ju get it in person, and I'll discuss it with you after I read it, how about it?"

"The minister obeys the order."
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(End of this chapter)