In which dynasty did the toast first appear? What influence did the toast have on the society at that time?

The chieftain system first appeared in the Yuan Dynasty. Prior to this, the feudal dynasty of China carried out the policy of "suppression and governance" in minority areas. Although there are differences in the degree of perfection and specific refinement, its connotation, governance ideas and scope of application are basically the same.

First, the main content of toast land

In Yunnan, Guizhou, Guangxi and other border areas dominated by southwest China, the feudal dynasty appointed local barbarian leaders as local officials or chiefs at all levels. With the positions of local officials and chieftains, official positions and positions can not be abolished at will, but can be inherited after approval. If they fail to perform their duties correctly or merge with each other, the court shall relieve them of their duties, demote them or punish them.

In some areas, after the dismissal of local officials and chiefs, the court redistributed floating officials to manage their land, which was called "changing soil into water" in history. The imperial court combined the appointment of local officials of Tusi with local ruling institutions. In the Tusi yamen, there are also officials at the same level sent by the court, and grassroots affairs are handled by local officials such as Tusi and Mutu.

The organizations where local officials and chiefs work are still imprisoned, but they have been incorporated into the management of the state administrative system. Local officials and chiefs have formal ranks and are generally consistent with mainland officials in terms of treatment, rights and obligations.

The duties of local chieftain officials include checking household registration, collecting taxes, commanding local troops, adjudicating disputes, maintaining public order and paying tribute regularly. Tusi Tusi can command local troops belonging to the national army, which is composed of barbarians under the jurisdiction of Tusi Tusi. The local army is mainly used to maintain local public order, but it is also dispatched by the imperial court and led by the superior local official Tusi to fight in other places.

The key to the success of Tusi local official system in southwest frontier lies in its consistency with the characteristics of local barbarian society. Influenced by the complex diversity of geography, climate and animal and plant resources, the production and lifestyle of all ethnic groups in the southwest frontier are complex and diverse. Living in a specific natural environment for a long time, all ethnic groups have accumulated special experience to adapt to local life, which is closely related to the land and natural resources in their places of residence.

On the other hand, for thousands of years, immigrants have moved in and gradually merged with the southwest indigenous people, making the southwest frontier culture similar to the mainland. Although their economic development level is relatively low, they are self-sufficient in economy and close to the mainland in cultural types.

Therefore, the main contradiction among ethnic groups in the southwest frontier is the long-term struggle for resource possession and feud, thus forming a complicated interest relationship, or the struggle of ethnic groups in the southwest is mainly local, and they are in awe of the feudal dynasty in the mainland and the forces of ethnic groups in the southwest.

Second, the influence of toast system on society

The biggest influence of Tusi system at that time was mainly cultural identity and political identity.

The differences between the frontier nationalities and their cultures and the mainstream culture represented by the central dynasty are obvious. Language, clothing, living customs and historical process are very different from those in the Central Plains, resulting in no contradictions and conflicts. It has become a common historical phenomenon that different ethnic groups set up relatively independent local governments to bargain with the central government.

However, their relationship with the central government cannot be cut off and abandoned. One is the economic and cultural dependence since history, the political and military protection and support of the second generation, and the other is the ambition of all ethnic groups to unify the world, which leads to the lack of political and cultural identity of all ethnic groups to the central dynasty.

The chieftain system has just had an important historical impact on the construction of this identity relationship.

The chieftain system, as far as the cultural identity between frontier nationalities and mainstream culture is concerned, has risen from several historical points to the dependency relationship between the central and local governments under the unified regime.

In different regions and nationalities, Tusi learns, uses for reference and transforms his own national culture with the help of the central government's cultural promotion policy, and then develops into a local culture with strong regional color, which is constantly promoted, radiated and extended.

For example, people have long recognized the local cultures of Guangdong, Guangxi, Xiangxi, Guizhou and Yunnan, and no one doubts their Chinese culture, let alone their regionality and nationality.

Taking Yunnan as an example, after the establishment of the toast system, the changes in Yunnan are epoch-making. Before the Ming Dynasty, Yunnan was a frontier area dominated by Yi, Bai and Dai nationalities. Since the Qin and Han Dynasties, the Han people who entered Yunnan did as the Romans do and were "alienated".

Tusi system-after the establishment of Guangxing Society, children of all ethnic groups have the opportunity to "love academic officials, cultivate flutes, and make them know etiquette and take beauty as the custom." In addition, a large number of mainlanders moved in in the Ming Dynasty, and Yunnan gradually became a "Yunnan culture" with strong regional color and successful compatibility between China traditional culture and local national culture.

At the same time, the political identity value of chieftain system is beyond the reach of frontier policy in any previous era. The difference between it and the previous frontier policy is that it is a planned identity construction of government behavior and a political model acceptable to the central and local governments. This system has produced complementary results.

The chieftain system endows all ethnic groups in border areas with the legal status of national local administrative entities, and they become a part of national administrative units. It is very important that they have strict institutional procedures for appointment, promotion, inheritance and punishment, and at the same time have considerable autonomy. It enables different national rights to maintain their own culture and traditions, and cultural identity and political identity interact positively, gradually deriving a preliminary understanding of the concept of "state" and must bear due state responsibilities and obligations accordingly.

For example, during the orthodox period of the Ming Dynasty, there was a rebellion in Luchuan, Yunnan, and the local toast responded to the rebellion; During the Jiajing period, the wolf soldiers in Guangxi and the local soldiers in Huguang were ordered to go to the southeast coast to fight against Japan, with outstanding achievements. For another example, in the 26th year of Guangxu (1900), the western border of Yunnan turned to the left of the chieftain of Majingpo nationality, led troops to resist the British invasion, and sacrificed heroically, so that the horse was not lost.