Ancestral tribal leaders have jurisdiction over their people. For example, in Tangmen, Sichuan, if people commit all kinds of "wrong behaviors", "the housekeeper should know for sure, first use reason and caution, and reason can't convince them." The housekeeper should inform the patriarch, and the patriarch will tell his ancestors about the evil he has committed, so that he can ask for family rules, hell to pay. ". When a clan punishes its people, it should "report the evil committed by the ancestors" and "seek the laws of the ancestors". The family law stipulated by Kangxi in "Jimo Yang Jia Cheng" stipulates that: in the lawsuit, among clansmen, "those who are old and upright handed down by their elders swear not to be eccentric, tell the truth, make contributions, offend small things ... tell the ancestors about big things ... Those who are tough and disobedient are publicly called officials and punished by law". "Burn incense in the temple and swear not to be partial." The Covenant concluded by the Zhuang Ancestral Hall in Changzhou, Jiangsu Province during the Qianlong period described the jurisdiction of the Ancestral Hall in detail. The Covenant said: "Clashes between clans are inevitable. If it is a dispute between land and all family details, the clan can act as a mediator and they are not allowed to file a lawsuit. They want to tell the ancestral hall that they have a special ancestral hall, and those who listen to the justice and integrity of the patriarch, division chief and clan will gather together to discuss the merits and demerits before the throne of their ancestors, and those who are unreasonable and unscrupulous will be punished immediately or even brought to justice. " According to the family law, the patriarch of ancestral hall treats his people differently. As mentioned above, for those who commit "major events", Yang's clansmen should be "simple and responsible", while for minor events, Zhuang's clansmen should be "punished according to the circumstances", and those who do not repent should be "dismissed from their posts and seek treatment". The most serious thing is to "criticize the cult and cut the name in the spectrum", that is, expel the clan. There is a special article in the Family Law of the Tang family in Sichuan: "Family law is made of bamboo pieces, which are three feet long, one and a half inches wide and five minutes thick, and the words" Family law of the Tang family "are written on it and hung in the temple to make it obvious and awesome when offering sacrifices. When you use it, use it ... Only those who use it can reflect family education. Some clans, by hook or by crook, "denounce their sins, and sink their bamboo cages into the sea without going too far" (4). The Zhao family in Zhenjiang, Jiangsu Province, "those who commit crimes and teach ethics are tied to the river to show their official position." Ancestor chiefs can also execute their people. Yang's genealogy in Hongnong, Anhui Province clearly wrote the clan's power over the clansmen as "family law" in the genealogy rules: "The patriarch has established family law, which is good for the unfilial son, making it light to worship and heavy to punish by law. If they are disobedient and unfilial, they will join the clan and declare death. Although the only son will not be forgiven, they will set up a virtuous heir. "Clans' requirements for their people can be roughly divided into three types: first, rules and covenants, such as clan rules, family rules, clan rules, ancestral rules, etc., are mandatory codes of conduct that require people to abide by; Second, prohibition, prohibition, such as religious prohibition, family prohibition, family prohibition, etc. And stipulate what people are not allowed to do; The third is to train language, teach people how to be a man, and play an ethical and moral teaching role. But these three aspects are often mixed together and can be called "family training". Its specific content is very complicated, and the biggest one is probably the following.
(1) "Down's Genealogy" Volume 1, "Ten Cases of Zonggui" were treated together for ten years.
② Genealogy of Piling Zhuang (Volume 1 1).
(3) Tang's genealogy 1, Ten Rules of Zonggui was written in Tongzhi ten years.
(4) Yuyao Xiaoyi Lao genealogy (volume 1) merged with the old genealogy treaty.
① Liu Xianting: Yang Guang Miscellaneous Notes Volume IV.
Clans attach great importance to dealing with family relations, and standardize the relations between father and son, husband and wife, brother, mother-in-law, grandparents, sister-in-law, uncle and aunt, which generally does not meet the requirements of Confucian ethics. Among them, the relationship between father and son is the most important, emphasizing filial piety and kindness, and the behavior of children is also included. Zhang's genealogy in Ganxi, Cinan, which was established during Jiaqing period, said: "Filial piety is the foundation of all things ... parents are the foundation of life, and brothers are brothers. If you are not filial, you will be inhuman. If you don't show kindness, you will gradually become vulgar, and even your parents will be cold and embarrassed, and so will you.
The second is to ask the people to identify with the clan. The clan of Yang in Hefei asked the people to be "humble but disrespectful, young but not arrogant". Li of Sichuan emphasized how to deal with the intergenerational relations within the same clan, and emphasized that "Uncle Kun of the same clan has his own order". It also stipulates the requirements for dealing with the relationship between the rich and the poor. "Rich inequality, rich not arrogant. Arrogance is particularly attractive and easy to be extravagant. The poor should not be lazy, laziness is not only beneficial, but also omnipotent. " The Yang clan in Hefei also attaches great importance to the relationship between the rich and the poor, arguing that "the rich and the poor are uneven among clans, but the separation is different, which is the same as the original family. Must be close relatives, compassionate, so as not to let the rogue bring disgrace to oneself, disgrace its name, have its ancestors. "
Clans put forward requirements for their lives, involving entertainment, marriage, funeral, food, clothing, housing, transportation, occupation and so on.
Clans generally require people to engage in the cause of "scholars, agriculture, industry and commerce" and be "four people" and oppose people's unemployment. Zhejiang "Yuezhou Ruan genealogy? Yi Qinggong's family motto said: "To cultivate children, you must have a career, or study, or work hard, or trade, or run. This is called "Four People". They exercise restraint and are not free to think about foreign affairs. Those who don't do their jobs properly are street children, so they should always ask their families and heads of families to discipline them and ban them. "The regulation of Shunzhi in Suzhou Shi Peng Genealogy requires:" The clan life is mainly based on reading and learning etiquette, followed by training, studying medicine and farming, and merchants must move to trade. If they violate etiquette and train among bandits, they will be fired and have no books. "
Clans require people to live frugally and oppose extravagance. Wuxi Zheng believes: "Scholars, farmers and businessmen have their own things, moving in the light, resting in the dark, cherishing and diligent; Diet doesn't matter, clothes are not fashionable and frugal. "(3) what a clan demands most from its people is marriage, which emphasizes family, especially good and bad.
Ningbo Lushi stipulates: "When men and women discuss their marriage, they must be quite orderly, and no dawdling is allowed. Bad family style, men are not allowed to marry, women are not allowed to marry. Their marriage is called having a family, and being strong is beautiful. " He also believes: "A wife is also angry, and anyone who marries a body is also worthy. If a woman is a wife, she will be humiliated. " If the son marries a prostitute, the well-married and lowly are not allowed to enter the ancestral temple. "(1) Although the family emphasizes that good people and poor people don't get married, they are opposed to marrying for money, advocating" marriage according to one's ability ",and opposing uxorilocal marriage and marrying widows.
② "Inscription" at the head of "Family Tree of Hongnong Poplar".
(1) Li family tree? Zongfan.
② "Genealogy Rules" at the head of the genealogy of Hongnong Yang.
(3) The Genealogy of Zheng Xu of Xingyang, Volume III, The Four-child Motto.
Some clans also demand that the funeral of their people should not be Buddhist, mourned or stopped. The Kuang family in Hunan stipulates: "When parents are lost, they must be buried according to the ceremony. If you are confused by Feng Shui, or if you are not buried for a long time, you will be unfilial and will be eighty sticks. " ② Sichuan Tang believes: "The Buddhist Dojo is absurd, performing and singing, taking sorrow as pleasure, and all the red tape conforms to the customs of the times, which is not suitable for funeral, and it is useless to spend money. .. as for burying relatives, it is advisable to bury them in Buji soil, but only for the road, the ditch and the city, choose thick soil and be suitable, don't embrace the theory of blessing and yin, don't bury them for a long time, and be unprepared, so that their relatives are exposed. (3) Clans also put forward requirements for entertainment. Wuxi Zheng's "No idle people, people think, and work." (4) Changzhou Yang stipulates: "You are not allowed to learn to sing the songs of silk and bamboo". ⑤ Clans oppose gambling, and the Zheng family in Wuxi put forward that "gambling is not allowed: in today's world, gambling is so rampant that no matter whether the villages are equal or not, they all like gambling, even women and children like gambling. Once they enter the casino, they will lose time and property. " It is considered that gambling "consumes the ancestral industry, so it is useless and beneficial, so it should be quit." "Children and grandchildren commit crimes and are eager to ban them. If they can change them, they will be severely punished by the ancestral hall. They will still instruct their fathers and brothers to supervise them, they will change them, and then they will be tempted. "
Clans require parents to be good at managing the family, and some clans pay attention to cultivating their children from an early age to make them become qualified talents in society. Hunan Pengjia stipulates: "Children should be taught. If less becomes nature, habit becomes nature. When you are young, you can easily do it by moving words. Love can't be tolerated, and frivolous habits should be eliminated. Don't be frivolous for civilization, don't be ignorant for simplicity, and follow the children's material. Scholars, farmers and businessmen are all different from their own businesses, so that they will not become street children. If a husband's daughter grows up in a boudoir, she will pay more attention to propriety, filial piety, harmony, moderate exercise, thrift and simplicity, and will also be the light of her parents after returning home. " (1) Parents should train their sons to be "people with four possessions" and their daughters to be polite, frugal and simple, and good at housekeeping.
For parents who are irresponsible in educating their children, some clans stipulate the content of punishment. The Zheng family in Wuxi stipulates: "Those who neglect to discipline their children and become scum will be banned by the ancestral hall and the son of Yan Dou will be rehabilitated. Those who wander around from their fathers and brothers will be punished by the ancestral hall, and their official career will be investigated and supervised by their elders. " (2) Clans emphasize that clans should pay taxes on time, be obedient citizens of the country, and avoid bringing trouble to clans.
(1) the draft of Shang Yong Lushi Mu Jing hall spectrum 1 Zongyue.
② The original family rules, the continuation of the first part of Kuang's genealogy.
③ Down's genealogy volume 1 family instruction.
(4) The Genealogy of Zheng Xu of Xingyang, Volume III, The Four-child Motto.
(5) "Jimo Yang Jiacheng? Family law.
(1) Peng's Three Genealogies (volume 16) Ten Zong Rules.
(2) The Genealogy of Zheng Xu of Xingyang, Volume III, Zongyue.
The Zheng family in Wuxi put forward: "If you want to finish the national class early, you have to pay for it. If you are in arrears, send someone to your door to scare the chicken and beat the dog. It will be a pleasure if you finish it earlier. " (3) Shaoxing Ruan believes: "International peace is a sign of your kindness, without the hardships of demanding miscellaneous factions, clothing, rent, food and taxes. Therefore, it is a negative kindness to finish the national class early and wait for the petty officials to chase you." I hope my family will get married in a hurry, and don't delay. (4) Zhenjiang Jintan banker stipulates: "Finish the national course early: the tax is related to the national plan, and the next is the senior high school entrance examination, which is the intention of Cao Jun and Chen, but this is the most important thing, so it is necessary to take the lead in the urgent need of the public and finish it according to the limit, so as not to default and tire the village. .. besides, the work order is strict, and the gentry are short of food, so they will fight and sell. If they are civilians, how can we forgive them less? "(5) the clan can pay taxes on time as if they are loyal to the monarch and love the clan. Qing government's policy on clan laws and regulations In Qing dynasty, clan leaders paid attention to respecting the elderly and Shang Xian, and the clan leaders were mainly gentlemen. Gentleman is the carrier of traditional culture, and it is their bounden duty to cultivate self-cultivation and rule the country and the world. Their leadership over the clan is mainly to make the clan a stable factor in society, to govern the local society for the country, and to supplement the national law with family law. The so-called "family rules, state-owned laws, laws are not established, there is no need to play the villain's idea, rules are not established, just talk about family rules. "Therefore, many clan laws and regulations are set with national laws and regulations as the frame of reference. During the Qianlong period of Shaoxing Ruan family, "those who are strict with human feelings and easy to offend in the national law are classified as 20 and incorporated into the family rules." "In the future, I hope to be strict with families and heads of families, or teach day and night, or make a statement.
Clan laws and regulations maintained social order and were welcomed by the court. In order to better exercise power and manage the clan, the clan often requires the support of the government, while the court approves the rules of the ancestral temple and recognizes the judicial power of the chief of the ancestral temple and the legitimacy and effectiveness of the clan law. When Kangxi recorded the family law in Jimo Yangjia Cheng, he asked for more official recognition for decades. This law has been used for decades, and this family has "no two creators". The county official once said that "if Yang Zhai's family law is adopted, it can be directly punished". Another example is Hefei Yang and Qianlong, who built ancestral halls, revised genealogy, established regulations and made sacrifices in the twenty-ninth year. However, "handed down from generation to generation, changing customs", "some unfilial sons occasionally ignore the rules and regulations listed in the genealogy", and even respect them for their few crimes, failing to unite Mu. In the fifteenth year of Jiaqing, several clan members went to the county to petition the temple fair regulations, and the magistrate of a county wrote back in the same year, demanding that "the Yang family and the clan should know that they should abide by the temple fair regulations in the future, and the father should discipline his son and the brother should be alert to his younger brother. If you dare not follow it, you should be allowed to name the county for investigation and treatment, and you must not be lenient, so you should be careful not to violate it. This is a feature. " In the sixteenth year of Jiaqing, the clan carved a stone tablet to bind the clan.
However, the Qing dynasty did not fully support the clan laws and regulations, and the policy of the Qing dynasty changed on the issue of the execution of clansmen by ancestral hall leaders according to family laws. During the reign of Shunzhi and Kangxi, the ancestral hall leaders' right to execute people was not recognized, but it was publicly recognized by law during the reign of Yongzheng.
The guiding ideology of building a new socialist countryside is: under the guidance of Deng Xiaoping Theory, Theory of Three Represents and the spirit of the 16th National Congress of the Communist Party of China, we should conscientiously implement Scientific Outlook on Development, take accelerating the pace of building a well-off society in rural areas as the goal, increase farmers' income and improve farmers' quality of life as the basis, take new rural construction as a new breakthrough to solve the problems concerning agriculture, rural areas and farmers and a new carrier to strengthen the construction of village-level organizations, make scientific planning, integrate resources, give classified guidance, implement it step by step, and rely on the masses to advance as a whole.
The basic principles of building a new socialist countryside are:
(1) We must adhere to the development of rural economy as the center, further emancipate and develop rural productive forces, and promote the stable development of grain and the sustained increase of farmers' income.
(2) Adhere to the basic rural management system, respect farmers' dominant position, and constantly innovate rural institutional mechanisms. The two-tier management system based on household contract management and combining unified management with separate management is the basic management system in rural areas of China, which must be adhered to and constantly improved for a long time.
(3) We should adhere to the people-oriented principle, focus on solving the most urgent practical problems in farmers' production and life, and effectively benefit farmers. It is necessary to plan the construction of new countryside around the needs of farmers and promote the construction of new countryside according to the wishes of farmers. While strengthening government support and social assistance, we should guide farmers to be self-reliant and strive to build a beautiful home. It is necessary to take farmers' willingness as an important criterion to measure the effectiveness of new rural construction and ensure that farmers really get benefits.
(four) adhere to scientific planning, according to local conditions, classification and implementation of guidance, planned, focused, step by step.
(5) We must give full play to the enthusiasm of all parties, rely on the hard work of farmers, the support of the state and the extensive participation of social forces, and make the new rural construction a common action of the whole party and the whole country. It is necessary to strengthen the leadership and support for the construction of new countryside, fully mobilize the enthusiasm of the broad masses of farmers, and extensively mobilize the forces of all sectors of society to form a joint force to promote the construction of new countryside, so as to ensure that the construction of new socialist countryside is effective and truly benefit hundreds of millions of farmers.
Building a new socialist countryside is an important historical task in the process of China's modernization. A "new" word in the new countryside has rich and profound connotations. It is a new goal put forward in the new era background and a new requirement in the new stage of economic and social development; It embodies the new decision and measures of the central government to solve the "three rural issues" and highlights the new conditions and opportunities for comprehensively solving the "three rural issues"; It is also a new starting point in the historical process of rural revitalization and a new hope for the development of the cause of agriculture, rural areas and farmers.
The 11th Five-Year Plan points out that building a new socialist countryside is an important historical task in the process of China's modernization. In accordance with the requirements of production development, affluent life, civilized rural customs, clean village appearance and democratic management, we should proceed from local conditions, respect farmers' wishes, and solidly and steadily promote the construction of new countryside. Adhere to the principle of "giving more and taking less", increase the investment of governments at all levels in agriculture and rural areas, expand the coverage of public finance in rural areas, strengthen the government's public services to rural areas, and establish a long-term mechanism to promote agriculture through industry and bring rural areas through cities. Do a good job in rural construction planning and save intensive land use. Cultivate new farmers who are literate, know technology and know how to operate, improve the overall quality of farmers, and through the hard work of farmers and the support of national policies, the production and living conditions and overall appearance of the vast rural areas have been significantly improved.