The Role of Family in the Post-war Reconstruction of Taiping Heavenly Kingdom —— The Reconstruction of Jingxi Village in Yixing in the Same Light Year

After the Taiping Heavenly Kingdom War, people who fled Jingxi, Yixing, returned home one after another. Faced with the situation of scattered population, barren land and economic decline, the government, gentry and various families began to rebuild after the war. Among them, family, as one of the main cohesive forces in rural areas, has played an important role in rural construction. Based on the excavation of genealogical data, this paper discusses the role of family in clan collection and village construction after the war. Yixing Jingxi is located on the west bank of Taihu Lake in the south of Jiangsu Province, and its terrain is "across the southwest and around the five lakes in the northeast". Yixing Jingxi, as a tunnel connecting Jiangsu, Zhejiang and Anhui provinces, was captured by the Taiping Army in the tenth year of Xianfeng (1860), and its population, economy, society and culture were greatly damaged by the war. At the beginning of the third year of Tongzhi (1864), after Jingxi in Yixing was restored by the Qing army, * * *, the gentry and various families began to rebuild after the war. However, academic circles pay more attention to the role played by the government and gentry in post-war reconstruction, but their role is not enough to explain the fact that rural areas have achieved rapid reconstruction after the war. The purpose of this paper is to explore the role of Jingxi family in the post-war reconstruction of rural areas by using a number of genealogical materials of Jingxi family in Yixing. First, Jingxi in Yixing was a rich boy after the war. According to the Records of Counties in the Dynasties, the Xu, Chu, Zhang, Zhu, Xu, Pan Shi, Lu, Zhou, Feng and Jiang in Yixing won many awards in the imperial examinations. For example, Miao Duxu's poems "look up to Yixing", "Yi Dong is the first" and "cherish family with poetry books". Since the Ming Dynasty, the Xu family in Fuxi was the first in Beijing. Not only did the family have a long room, but all other branches were able to make great achievements at that time. These families are the leaders of the rural atmosphere in Jingxi, Yixing, and play an irreplaceable role in the gentry. Wu Tao once studied the function of Jingxi family in Yixing from the perspective of clan function, which inspired this paper to pay attention to the role of family in rural construction after the Taiping Heavenly Kingdom. As we all know, families often have several leaders, let's call them family leaders. Most of these family leaders are heads of families, sons, and people with certain prestige, talent and culture recommended by the people. They lead the people to engage in internal affairs, such as building ancestral temples, genealogy, managing ancestral property, and helping the people. After the war, when the clansmen returned to their hometown one after another and were helpless, the family leaders first set out to collect clansmen in order to gather the strength of the family and help the clansmen in trouble make a living. The ancestral temple is a symbol of the family. For example, Xu, Miao Shi's eldest son, "helps (leads) people to build temples and shrines". Zhang's Ancestral Hall and Juegui Ancestral Hall have become a deserted market after being ravaged by the fire of Xianfeng and Gengshen. After the war, Zhang's people chose another day to start their work and return to their old jobs. Because "the ancestral hall has a certain place and cannot be moved", the ancestral hall is often rebuilt on the basis of the old ancestral hall, and some families will relocate the ancestral hall for practical reasons. For example, the filial piety hall of General Zhang Shifen's ancestral temple was built in Putugan, and the Xianfeng Gengshen was burned by fire. After leveling, we talked about reconstruction, but it was fruitless due to lack of manpower. Tangxi is not far from Putugan, so it was built in Tongzhi for five years (1866), so Xiaoyoutang is in Tangxi. "The funds for building the ancestral temple mainly come from donations from the people. For example, after the war, there was not a tile left in the Zhang ancestral hall, and there were, and so on. , gathered various branches, donated and built according to the Ding faction, until the eleventh year of Tongzhi (1872), when the Third Temple was founded. Zhang Ziying "donated the bonus to the ancestors and slightly donated the surname of the superior." After several years of operation, he won more than 1000 yuan, so he built the Xiaoyoutang General Ancestral Temple in Tangxi Branch. If the ancestral hall wants to play the role of ancestor worship and ancestral hall gathering, it must carry out activities such as ancestor worship, genealogy continuation and relief to the ancestral hall, which requires the ancestral hall to have relatively fixed ancestral property. Temple property includes fields and cash. The source of the ancestral temple property is that some people donate the remaining money such as repairing the spectrum and repairing the ancestral temple. For example, the ancestral temple property in Xu's is "to buy a sacrificial field with the rest of the money accumulated from the compilation of music." The property left by the people without heirs will also become ancestral property. For example, Zhang Fengqi's "family died in the disaster", his land property, except the heir, has a total of 10 mu, and "the remaining 4 1 mu is all conducive to prayer", which has become the sacrificial ground of the Zhangjia Memorial Hall. The Zhang family in Xuejiawei sold the barren land of childless people for sacrifice. The ancestral property is managed by the patriarch, general manager, supervisor and manager, and professional writers are set up to write the annual accounts. The general manager, supervisors, managers and professional writers are elected by the "family" and are replaced every three years. Ston Zhang, for example, "has a refined style, and the clan thought he could be promoted to management". Ancestral property is not only used to pay salaries and sacrifices to heads of families, general managers and others, but also used to save food and help the poor in the clan. Although genealogy is also one of the measures to respect the clan, due to the huge cost and long duration, genealogy is often done when the family strength is relatively strong, and not many families immediately repair genealogy after the war. Families collect clans by building ancestral temples. And use the ancestral temple to help poor clans. For example, Chu Xingyuan is in charge of ancestral temple property. After the war, he handed over more than 200 gold accumulated in the ancestral temple and asked the director of the house to give it according to the amount of money, so that all surnames depended on it. In addition, some rich people use their private property to help the people. The family gradually regained its former vitality. Second, the leader of the village construction family is not only in a leading position within the family, but also often holds the positions of map director and township agreement in the village where the family is located. For example, Zhang Renbao of the Zhangs of Wudongqiao "insists on political matters, and everything needs to be planned and implemented", followed by his nephew Zhang Zixiang, who is shrewd in judging right and wrong and cares nothing about material matters. Decades later, Reng Zhang pushed the official business to ",which shows that Wu Dongqiao's local affairs are mostly presided over by the head of the Zhang family in the picture. Zhang Chushu of Zhangjia in the south of Beijing, who is hardworking, fair and upright, was elected as "the internal affairs of the eastern soil". Later, he was recommended as a "hometown appointment". Zhang Bingwen of the Zhang family in Xue Jiawei, because he can see all the people in the village, said that he has talent and talent as a general, and Yue Xian took this as his way of doing things. These family leaders, who are also Tudong and Xiangyue, try their best to handle the public affairs of their villages. For example, Chu Qingyou of Feng Yi's Chu family, after the war, many officials were determined to seek governance and set up a director in the district, while the northwest people were eager to be promoted to the public, taking the lead in responding to the public, raising land, clearing houses, accumulating grain, building a Confucian temple, building a warehouse, and compiling city records, and refused to do anything, "governing a township", "Lu Kui, history", while Chu Rongxuan said: "Morality. Because he has served Yi village for more than 20 years, he founded Yi Cang, fighting fires, picking up babies, repairing bridges and delivering medicines. The villagers are still hungry, still feeling and crying. " Chu Tingbiao returned to his hometown after the war and was enthusiastic about local public welfare undertakings. "For example, after handling things and taking care of children, he still made every effort to make proper preparations." In this way, family leaders extend their influence to villages or even larger areas, and even some family leaders will participate in the public affairs of the county. For example, Feng Yi Chu's family has many public activities in the city, such as academy, social warehouse, nursery, annual repair, meeting guests and promoting fees, as well as major activities such as persuading farmers, accumulating grain, building Confucian temples and compiling local chronicles, which are expected to last for several years. As far as post-war rural reconstruction is concerned, the role of family leaders is mainly reflected in the following aspects. (1) Burying the dead is the most important thing. The first step in dealing with the aftermath is to bury the victims of the war. This not only preserves the dignity of the deceased, but also avoids the diseases and plagues caused by the decomposition of the corpse. Under the leadership of the leader, each family buried the dead in the family cemetery and the unattended victims in front of the righteous. For example, Chu Tinghuai was appointed by Chang Zhendao to take charge of funeral affairs. He led his men to hold an altar of white bones, worried that the water was a grave, worried that people's anecdotes were a boundary, and worried that long-term annihilation was the restoration of the monument, and urged his company to protect it, braving the cold and heat, committing frost and dew, and reading it for several months. The book is the clearest, and it is still in class. The government, gentry and families also built and renovated ancestral temples to pay homage to the dead. For example, the Wugong Temple offered sacrifices to the deceased "Cheng Fangzu, the official of Dian Shi, Garrison, Fang, and Inspector", and later Yi Temple offered sacrifices to soldiers who died in the city and men and women who did not offer sacrifices to the deceased. Zhao Zhong Temple "worships Zhongwugong, Zhangzhongwugong and Guo Liang, and the two cities were martyred by the gentry, the people and the common people". Loyalty Temple is "worshipping the tribute and giving birth to many martyrs in Xixiang", while loyalty Temple in Shushan is "worshipping the martyrs in Southeast China". Filial piety shrine "honors women who died of filial piety and chastity in past dynasties." Every year on the first day of February and August of the lunar calendar, officials often go to the shrine to offer sacrifices. The establishment of the ancestral hall provided a place for people who lost their loved ones in the Taiping Heavenly Kingdom War to pay homage to the deceased. (2) Many people who return home after building churches and bridges can't make a living. At this time, the support of a good church is very important to them. "After the chaos of war, all the wastes were not repaired, but the good hall was built first, and the old ones were restored and the new ones were added." "Difficulties can help, accommodation can be safe, diseases can be supported, and people with disabilities can avoid exposure." Some families independently presided over the construction of good churches in rural areas. For example, Ao "founded a righteous line named Zhou Jitang, and those who are widowed, lonely and poor and don't tell, remember its name, with rice in the new moon, clothes in winter and summer, and coffins for the dead." Zhang is the map director of Wudong Bridge. Because Wudong Bridge is close to Zhang Zhu, it is a communication channel between north and south. Those refugees who come from other places below Yongfeng will eat salty food at Wudong Bridge. Zhang Jian set up a porridge factory for people to live in. Otherwise, the food is given by the mouth, and it will be annoying every year, and there will be no resentment and resentment. Chu Sheng runs the Tang Yi Yong Huai Tang founded by his father, with 100 mu of land and 6 houses in the city. The system is that there are three poor people, five reading awards and awards to the poor. Chu Zhiyuan helped to fund the establishment of the baby reception hall and maintained it himself. Anyone who can use ointment, pills and pills to cure diseases and save lives will be prepared with various colors. Although he knocks at the door in the middle of the night, he will get up tirelessly. In addition, there are several examples of family leaders working with villages to build churches. For example, the habitat of Yushantang is established by "the first, second, third, fourth, sixth, seventh and eighth maps and the first half of the tenth map of Qingquan Township". These halls either provide coffins, bury unattended bodies, provide shelter for refugees, provide materials for the poor to survive, or take in abandoned orphans and babies, thus cleaning up the aftermath of the war in all aspects. These halls either provide coffins, bury unattended bodies, provide shelter for refugees, provide materials for the poor to survive, or take in abandoned orphans and babies, thus cleaning up the aftermath of the war in all aspects. In addition to a large number of good churches, cities, buildings, warehouses, bridges and temples destroyed in the war have been restored in turn. Among them, the restoration of Xu, Jinliang and Tanmiao can be quickly realized in various villages by relying on the strength of the family. If the oil city has construction and maintenance, if Longyan Bridge is combined with the bridges of Hengtang, Jiangdu and Xindu, they will be happy to help. Because of the inconvenience of pedestrians, we donated the slate road of Longyan Bridge and spared no effort to donate Yin Chao and Daihua Temple. Zhang advocated "creating ancestral halls, sorting out genealogy, and establishing Yicang, temples and bridges". When Chu saw a wooden bridge in the building, he donated a huge sum of money for the first time, negotiated with directors from all over the country, rebuilt it, selected people and quarried stones, and completed it within the year. There are altars in Zhang Yun Depression to bury bones, small clansmen to bury ghosts and gods, temples to protect the gods in the village, warehouses to help the poor in the picture, renovation of Wumu Bridge and Tangnan Bridge, and construction of Taiping Bridge and Longgong Bridge, all of which contribute, and those who do their best alone do not hesitate. After the war, Chu Tinghuai's plan to "restore the great country of Judah" and the plan to "unite the princes and build Qingyuan Temple in Lucaotang" were destroyed by bandits, so the correction of the people was completed twice. Manuscripts of Dunan Ji, mortal Ji, Huashan Ji and Cunyan Lou Ji are widely circulated in Xuehai and Fu Zi. The genealogy is also ready. "The construction of these family leaders in rural areas has gathered into a picture of rapid rural reconstruction. (3) Economic Recovery The rural economy has gradually recovered with the efforts of various families. For example, Miao Du Xu family, Xu Honggao engaged in agricultural production. After the war, only seven acres of barren land were left in his family, and several rafters were destroyed. He cultivated land and repaired houses. Xu Guozhen is engaged in business. He wrote seven poems about it because he was "good at calculation and had some wealth in his family". One of them is recorded like this: "I don't want to get rich, I don't want to benefit my family, I just want to have fun with my family;" The world is as fast as chess, but the pine and cypress are better than the Qionghua ",lamenting the ever-changing world, reflecting his state of mind of not seeking wealth after the disaster, but seeking family happiness." After the chaos, Xu Yongan chose small dishes to make a living, and accumulated 78 yuan, thus slowly accumulating entrepreneurship. On the day he came back, there was no place to stand, and the room was full of tiles. In his later years, his land was expanding day by day, his children and grandchildren were full, and his marriage was orderly, just like a rich family. There are even people who open up commercial points to attract businessmen from all walks of life and gather into a market. Guo Xing, for example, is a talented person. Faced with the situation that his house was surrounded by four walls after the chaos, he entered the market to operate. Because there is no shelter, the northern and eastern parts of the square bridge belong to the wilderness, which can form a housing habitat. So, I worked hard to build five buildings and houses, opened a shop, and it was quite profitable, and the envious people followed suit, and the number of summer houses continued, so it became a huge market. "How similar other families are. The efforts of agriculture, industry and commerce have merged into a joint force, which has promoted the development of rural economy and put people's lives on the right track. (4) During the imperial examination and school war, the imperial examination in Jiangnan was delayed. After three years of Tongzhi (1864), the imperial examination in Jiangnan returned to the right track, and all the families joined the imperial examination. For example, in Feng Yi, Chu Fengzao and Chu Tinghuai of Chu's family, "Kouping returns to Li, benefiting from quenching, and strengthening their studies", passed the examination in Tongzhi for 12 years (1873). Zhang Ziying, who admired the Zhang family, returned to her hometown after the war with her mother. " The room is like a hanging stone, and my mother has worked hard for several years. Later, Zhang Ziying learned martial arts. "After entering Wuxiang, Gengwu (1868) became a famous scholar, and Jia Xu (65438) actively participated in the imperial examination, which made it increasingly prosperous after the war. Imperial examinations are always closely related to schools. Most of the learning palaces and academies destroyed in the war were restored by the government and gentry, and the family's achievements in school were more reflected in the compulsory study of fellow villagers and the teaching of the people and villagers in the ancestral hall. For example, Fu said, "In the prime of life, doctors and disciples will make up for it, soldiers will return, and disciples will make a living." After the war of Chu Ling, he also appointed his son Chu Ting as a "disciple" and served as a servant assistant himself. Chu Guanglie's "chaotic return to the mainland, poverty without a solid cone, is good for attacking hardships and teaching students by himself". In the thirty-second year of Guangxu (1905), the Qing court stopped the imperial examination, so that the ministers of the Ministry of Housing quickly distributed all kinds of textbooks and set up Mongolian primary schools in various counties and cities. These families began to establish rural primary schools. For example, Zhang Taiyan "is eager to cultivate talents, seek gentry, open primary schools, and spare no expense to advocate it." Tribes began to abandon the imperial examination and "strive for new learning". For example, Xu Guozhen encouraged his second son, Xu Baoxing, to go to a new school. Zhang "learned from the senior high school entrance examination, grasped management, liked learning, devoted himself to studying history, and achieved something", "waited for the senior high school entrance examination, abolished the pre-meeting imperial examination, and promoted learning", so he "abandoned the old and started over, entered Goose West Normal University, graduated with excellent results, and taught drawing, arithmetic and teaching in the town". One year later, he taught in Mangxi Xu clan primary school. With the advocacy of various families, the new school has become a fashion. Three. Summarize that in the Taiping Heavenly Kingdom War, the Yixing family suffered heavy losses, people died in exile, and the village where they lived was desolate. After the war, people who fled to other places returned to their hometown, and under the leadership of family leaders, they integrated their families by repairing ancestral temples and genealogy, and implemented mutual assistance within their families. At the same time, family leaders also led the village where the family lived to carry out post-war restoration and reconstruction, such as burying the dead, building churches and bridges, devoting themselves to economic development, and promoting the restoration and transformation of imperial examinations and schools. It is the strength of each family that has enabled the villages in Jingxi, Yixing, to quickly achieve post-war reconstruction.