China's so-called home, the relationship between parents and children seems to be more important than the relationship between husband and wife. The basic feature of a family is that one of the married sons often does not leave his parents, especially if one of his parents dies.

In rural areas, the main purpose of marriage is to ensure the succession. ... if a daughter-in-law can't perform her duties, her husband's family has a good reason to abandon her without any compensation. After a woman gives birth to a child, her social status is fully confirmed, and the in-laws relationship takes effect.

According to local customs, children will divide their property when they grow up. If the limited land is divided into two, it means that both sons will be poor. The usual method is drowning or abortion. Female infanticide is more frequent.

Pregnant women are considered in a special position and can be exempted from all kinds of housework. This is because people have an unclean consciousness about sex. (page 38)

-when I was studying, I thought this reason might be because I attached importance to the family line. Later, in retrospect, it seems that there are customs in rural areas, such as pregnant women can't go into the kitchen and touch cookers. It seems that it is really considered unclean.

There are two main considerations when choosing (daughter-in-law): First, being healthy and having offspring; The second is sericulture and reeling technology. This shows that the daughter-in-law needs two main functions, that is, to continue the family history and contribute to the family economy. (44 pages)

People think that the marriage between people is held together by the elderly with invisible red lines and green lines under the moon. At the wedding, red and green ribbons were symbolically used to express this combination ... The feeling of human powerlessness aroused this religious belief, thus alleviating the pressure of reality. (page 46)

There are two different "cousin" marriages: a girl marries the son of her father's sister and is called "mountain girl", which means the prosperity of the family. A girl who marries the son of her mother's brother is called a "homecoming girl", that is, a girl goes back to her birthplace, which is considered unfavorable to this family. (49 pages)

The system of "little daughter-in-law" (that is, child bride) is despised because it was produced during the economic depression, usually made by poor families. In addition, it makes the in-laws loose and affects the normal function of the kinship structure. (page 52)

Whenever other members get income from other channels, they must give the money to their parents and ask them to buy something when they need it. This is a very centralized economy. But in fact, people who earn money usually keep all or part of their income. ... will often become the cause of conflict in the end. (page 57)

Several "families" United to form a larger regional group. The formation of large groups depends on the common interests of people living in a wider area. (p8 1)

The desire to make Shinto happy or not to offend Shinto is an important control of people's daily behavior. Standards depend on observing or violating traditional taboos. Taboos are divided into three categories: the first category is based on respecting the valley, and the second category is related to realizing that everything related to sex is dirty. The third taboo is related to respecting knowledge. (page 82)

Thrift only puts an upper limit on different living standards. When a person can't reach the recognized normal living standard, this upper limit loses its meaning. People rely on the idea of generosity and family obligations to help people in need, so that their living standards will not be too far from the accepted standards. (page 96)

Account books can only show the villagers' dependence on external commodity supply, which may not necessarily show their living standards. For example, under normal circumstances, villagers will not buy rice because they have reserves. Only when the family is in financial difficulties and the stored rice is sold out, the villagers buy rice to eat. (p 107)

It is beneficial to add some rhythm to this monotonous work. In order to keep this rhythm, farmers often sing rhythmic songs. Then it developed into a special yangko. (p 13 1)

Admitting that human strength is limited leads to all kinds of witchcraft, but witchcraft cannot replace science. It is just a means to deal with natural disasters. Do not rule out other means. Science and witchcraft are simultaneously used to achieve a realistic goal. (p 133)

Witchcraft is not a spontaneous individual action, but an organized system. There is a fixed person who has magic power and is in charge of witchcraft. Secondly, there is a set of traditional etiquette to arouse supernatural intervention. Finally, there are some myths to maintain this etiquette and wizard's ability. (p 133)

For people's expectations, land has its unpredictable characteristics, and emotions such as fear, anxiety, expectation, comfort and love complicate the relationship between people and land. People are always uncertain about what land will bring to people. People use land to safeguard their rights, conquer the unknown world and express the joy of success. (p 144)

The relatively inexhaustible land makes people's lives relatively secure. Although there are bad years, the land will never be completely disillusioned, because there is always hope for a bumper harvest in the future, and this hope can often be realized. (p 144)

Although frequent land division cannot be considered as the origin of non-adjacent farmland, it does increase the degree of land dispersion. Narrow areas and scattered plots hinder the use of animal power and the adoption of other collective farming methods. This is the primary reason for the backward agricultural technology in China. (p 153)

There are four kinds of expenses for farmers in China: daily expenses, regular etiquette expenses, production expenses, interest, land rent and taxes. ..... The most serious expenditure of farmers seems to be the last item. (p2 12)

We must realize that the land problem in China cannot be finally solved simply through land reform, rent reduction or even land ownership. The ultimate solution to the land problem in China is not to reduce farmers' expenditure, but to increase farmers' income ... Restoring rural enterprises is the fundamental measure. (p2 13)

It should be noted that there is an article in the appendix of jiang village economy called Jiangcun Communication, which summarizes the whole research, summarizes the contents of important chapters and records Mr. Fei Xiaotong's research experience. Personally, it feels like the preface of an academic paper, but it is followed by the expense. Don't miss it. (p225)