Congratulations on the first anniversary of the warm family

Hello, landlord. For example, the family is well-off, the population is prosperous, the blessings are widely collected, the financial resources are extensive, and the family background is prominent. Family is not only the most basic cell of society, but also the most basic unit of family. The continuous expansion of the family means that the strength of the family is growing. Traditionally, the so-called "family" usually refers to the consanguineous organization where * * * and * * live together and own property under the auspices of a parent. The ancient family structure was generally composed of two generations of father and son or Sun San generation of father and son, and its population was what Monk called "a family of five" or "a family of eight" during the Warring States Period. In the Han Dynasty, when Chao Cuo analyzed the living standard of yeomen, he also calculated it by "a family of five farmers today". Their statements are often used by later generations as the main basis for calculating ancient hukou. It can be seen that the family composed of two or three generations is a common form in ancient society and is usually called "small family". Before the Song Dynasty, there were families with the most surnames in Fujian, such as Lin, Huang, Chen and Zheng, but whether there was a big family that lived together for generations was not recorded in the history books. Xu Jian, a disciple of Zhu in Song Dynasty, was praised as a "filial friend" by people at that time because of "three generations are not divided". Only it runs in the family can win the reputation of filial piety. It is conceivable that the Fujian extended family, which lived together for generations, was rare at that time. There was a big family in Fujian in the Ming Dynasty, which was recorded in the history books. Yang Chong's family in Lianjiang County has lived under one roof for six generations. A total of 70 people, men, women and children, eat together and have property. Nanping Liao, who lived under the same roof for five generations, also worked together for food. Wu VI of Datian County lived together, with men plowing and women weaving, regardless of each other. Wang Rong in Fuqing County is also home to six generations, with more than 700 families, large and small, who never quarrel. Moreover, this family has been developed until the Qing Dynasty, and it is a big family praised by the feudal dynasties in the Ming and Qing Dynasties in Fujian history. This traditional big family has three basic characteristics: one is to live together from generation to generation, the other is to have property, and the third is to eat and drink together. The parents have the final say in the whole extended family, and the daily expenses of the extended family are basically egalitarian distribution. As Professor Chen Zhiping pointed out in the book "Family Society and Culture in Fujian in the Past 500 Years", this idealized and patterned extended family system is only individual and temporary, and cannot be universal and permanent. Because this extended family system seriously restricts the enthusiasm of family members for labor and production, and inhibits the pursuit of personal desires, it is not in line with the wishes of the vast majority of people to develop their own individual economy, and it is also unrealistic. The fragility of small-scale peasant economy can not provide long-term guarantee for the huge family economic life. Therefore, it is difficult to fully implement this extended family system in real life. Once their parents die, the two brothers will inevitably split into many small families. Take the population of Fujian Province in the Wanli period of the Ming Dynasty as an example. The number of households is 5 15307, and the population is 1738793, with an average of 3.3 people per household. It can be seen that during the Ming and Qing Dynasties, Fujian society was still dominated by small families. Of course, in Nanshan District, southwest Fujian, some Hakkas live on the first floor, which is the so-called Hakka tulou phenomenon. Every tulou is basically living together for life, with an average population of several hundred or more. Taking the "Chengqi Building" in Guzhu Township of Yongding County as a typical representative, the four-ring concentric building began in the forty-eighth year of Kangxi and took three years to complete. Now I have lived to the eleventh generation. At present, there are about 4,000 Hakka earth buildings known in Fujian, and they live in groups, which has become a common practice in past dynasties. Hakka tulou has the characteristics of living for generations, but it does not have the economic basis for implementing the extended family system. Some scholars also hold this view. "Hakka people have not formed a big family with four generations under one roof and five generations under one roof, but live apart." After the Song Dynasty, the small family in Fujian society has been dominant. Although the feudal dynasty spared no effort to live with a big family with wealth from generation to generation, it had little effect, and more people were willing to choose a small family lifestyle composed of two or three generations. Through the continuous fission of families, the family groups are expanding, and the family groups with the same surname and different races are becoming more and more detailed, which is related to the extensive development of small families in Ming and Qing Dynasties. As early as the Song Dynasty, Fujian people carried out sporadic development in Taiwan Province Province. When the Dutch occupied Taiwan Province Province in the Ming Dynasty, a large number of Minnan people were recruited to work in Taiwan Province, and some of them later moved back to their hometown and settled down together. For example, Yan, recorded in Anping Yan Family Tree, moved to Taiwan Province. According to the genealogy of the Guo family in Fenyang, Dongshi, he also got married and started a family in Taiwan at this time. However, it is estimated that not many people will settle in Taiwan Province Province. According to a letter from Dutch Chief Verburg 1649, there are 1 1339 taxpayers of Han nationality in China, including 838 women. About 8%, few families immigrated to Taiwan Province Province. When Zheng Chenggong recovered Taiwan Province Province, a group of family members crossed the sea with Zheng Jun and entered Taiwan Province. According to Shi Lang's Chen Jian Shu, five or six out of ten Zheng-Han immigrants in Ming Dynasty had no dependents, and the ratio of male to female was higher than that in the period of Dutch occupation. Nearly half of the people have families. This is because the war in the late Ming and early Qing dynasties forced many women to flee the mainland. Later, after the Qing Dynasty unified Taiwan Province Province, more than half of the Han families in Taiwan Province Province returned to their ancestral homes in the mainland. After the Qing Dynasty took over Taiwan Province Province, measures were taken to prohibit people from moving to Taiwan Province, which further expanded the contradiction of imbalance between men and women among immigrants. It can be seen that before Qianlong, the imbalance between men and women in Taiwan Province Province was really serious. In the Qing Dynasty, there was a great difference in the number of men and women in Taiwan Province Province, so the family structure in Taiwan Province Province underwent an evolutionary process. If the Daoguang period is the boundary, the types of family combinations are different. In the early days, there were many other types of families in Taiwan Province province, besides some traditional small families dominated by husband and wife. For example, during the immigration period, single men were the majority, which led to abnormal family structure. Some fathers and sons immigrated to Taiwan Province Province to form a father-son family, and some brothers went to Taiwan Province Province to form a brother family. "Rebuilding the Custom County Records of Taiwan Province Province" says that some brothers live under the same roof for generations. There are also many single families, and there are also many unmarried men in their 40 s and 50 s in the vast rural areas. These old bachelors often try to adopt a young child as their stepson in order to rely on them when they are old. "A childless person in Taiwan Province buys a different surname as a son. Although rich people also inherit a different surname, they are called sons." Minnan people are used to calling children with different surnames "moths". Some immigrants deliberately go back to their hometown to adopt a younger son of their relatives, commonly known as "playing house." Some people don't think about the inheritance of incense until their twilight years, so they pay a young man to get married, inherit the family business and make sacrifices. Some people really can't find a suitable stepson, so they entrust their industries to relatives and friends and invite them. In the specific environment of immigrants, the family structure must be diverse, from different regions or different clans. On this basis, the family form is also different from the mainland. The family pattern formed by pure consanguinity rarely appeared in early Taiwan Province Province, because the number of people with direct consanguinity is limited, and they often take the form of sharing the same surname and forming a certain family group, just as people said at that time: "Taiwan Province gathers together, doves." In the twenty-five years after Qianlong, the Qing court was forced to allow immigrants to bring their families into Taiwan again, making moving into Taiwan Province one of the important manifestations of the new wave of immigrants. During the Daoguang period, the number of women increased rapidly, and the family dominated by husband and wife gradually became common, and the traditional custom of sharing property became popular. For example, Dai's "Family System and Family Property in Taiwan Province Province in Qing Dynasty" holds that "it is a common phenomenon to analyze parents immediately after their death in Taiwan Province Province in Qing Dynasty." However, there are only a few large families where several generations live together, even in the later stage. There are eight cases of four generations living under one roof and four cases of five generations living under one roof. The Book of Filial Piety in Danshuitang records the six generations of the Zhang family, which can be regarded as a big family with a long history of algebra. This kind of record is rare in other county records. In Taiwan Province Province, four generations sharing wealth under one roof can be rewarded by the imperial court, but there are only a handful of such big families in Qing Dynasty. Thirdly, from the above preliminary analysis of the evolution of family structure in Taiwan Province Province in the Qing Dynasty, we can see that the blood relationship between Fujian and Taiwan is very close. A large number of Fujian immigrants ventured across the Strait and entered Taiwan Province to open up wasteland for farming. Once they had a foothold, they tried their best to move to Taiwan Province and settle in Taiwan Province Province, and gradually formed new families on this basis. Do these immigrants and their descendants keep in touch and associate with their ancestral families? Mr. Yin, a scholar from Taiwan Province Province, clearly pointed out in the article "Social Controversy of Immigrants in Taiwan Province Province in Qing Dynasty": In thousands of genealogies and research reports on several big families in Taiwan Province Province, there are records of contacts with mainland families, and some families have very close contacts with ancestral land lease characters. Some people in Taiwan Province Province think that the immigrant society in Taiwan Province has been transformed into a settled society in the late Qing Dynasty, and the elephant family in Taiwan Province Province only agrees with the relationship between their current residence and downplays the relationship with their ancestral home. This view is obviously inaccurate. The fact is, whether during resettlement or during settlement; No matter the first generation of immigrants, or their second and third generations, they all attach importance to the connection with their ancestral home. The interaction between the two companies is mainly manifested in the following aspects. First, homesickness continues to separate. China's traditional ethics emphasizes family relations of affection, mutual assistance and mutual benefit. No matter where you go, this deep-rooted family concept is hard to change. New arrivals from Fujian to Taiwan Province Province always rely on their relatives and friends to seek help from their fellow villagers. It is the unshirkable responsibility of the clan to solve problems for new villagers, and such cases abound in the history of Taiwan Province Province. Second, the economies of the two places complement each other. During the Ming and Qing Dynasties, Taiwan Province Province was a newly developed island, and daily necessities and production tools were extremely scarce, such as farm tools, cattle, ceramics and cloth. Immigrants have to buy from the mainland and try their best to bring them there. In this respect, they also got the support of their families, and some well-off people came to Taiwan Province with huge sums of money to raise people and fill the sea. Third, cultural exchanges between the two places. According to historical records, in the 26th year of Kangxi, Taiwan Province Province won the first provincial examination for a juren. His name is Su E, a native of Quanzhou, and he immigrated to Fengshan County, Taiwan Province before the exam. Later generations will talk about it with a native juren in Taiwan Province Province. In the thirty-third year of Kangxi, Chen, the first scholar in Taiwan Province Province, was born in Tongan, which was also considered as "false" by people at that time. There must be many examples of this so-called "cheating" exam, because Taiwan Province Province was just developed at that time and its culture was backward. Some family members in Fujian, with the help of people from the other side, quietly immigrated to the past and took advantage of the lack of scholars in Taiwan Province Province to gain fame and fortune in the imperial examinations. Before Gan's family, the local culture and education in Taiwan Province Province was underdeveloped, and most Fujian people who immigrated to Taiwan Province Province were relatively low-educated farmers. Therefore, at this stage, most families in Taiwan Province lack the cultural conditions to compile genealogy, and genealogy is an important carrier to reflect the ins and outs of Jacky family in Ming Dynasty. "The family has a pedigree and a state-owned history." Every family attaches great importance to the compilation of genealogy, and the compilation of clan language has become an important part of family cultural exchanges between the two places. There are quite a few families in Taiwan Province Province who directly bring the genealogy compiled in their hometown, plus the contents of new families in Taiwan Province Province. It can be seen that it has become a common practice for fellow initiates in the Qing Dynasty to compile genealogy. Fourthly, in the book "Six Relatives in Fujian and Taiwan", Professor Lin Qiquan said: "People who used to go to Taiwan Province from the mainland sent more people back to their ancestral homes around Tomb-Sweeping Day every year to worship their ancestral graves in the mountains with those who stayed in their ancestral homes. Almost all of them did this in the Qing Dynasty. "It can be seen that the closest and most important family exchange between Fujian and Taiwan is the ancestor worship activities of the two places. Just as the spirit expressed in a couplet in the ancestral hall of Jianjia in Taichung: the Millennium smoke is always ahead, which can be traced back to the distance; Baishizi absorbs energy and carries on martial arts. Wood has its roots and water is active. Since the 1980s, people on both sides of the strait have had more frequent exchanges and closer family ties.