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Chapter 169 Where is the West Building No Smoking Good?

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    Another year of Qingming.

    For others, this is just an ordinary day, but for the wanderers who are wandering outside, there is a lot of sorrow in their hearts at this moment.

    There was a creaking sound of driving in the distance.  The sound was mixed and harsh. It didn't look like a carriage. Where were they going?

    Oh, that's right, Cuiwei Mountain is also a good place for outings.

    ¡¾1¡¿Meng Haoran's Poetry in Qingming Immediately

    In the emperor's house, the Qingming is heavy, and the hearts of the people are worried.

    The sound of cars on the road together, the willow color Dongcheng emerald.

    The flowers fall and the grass grows together, and the warbler flies and the butterfly plays together.

    Sit in the empty hall and remember each other, drink tea and chat instead of getting drunk.

    All morning, Wang Mian was sitting in the hall, it was Xing'er's arrangement to let him watch the house at home.

    Although Wang Mian really wanted to go with him, how could he follow his will?

    Wang Mian's heart had already followed her.  He seemed to be with her, sitting side by side in the carriage, along the blue avenue, to the outskirts where all things grow, the willow forest where greenery sprouts.  The flowers are blooming, the grass is growing, the birds are flying, and the butterflies are chasing in pairs.  All life is enjoying the warmth and beauty of nature, how carefree and joyful it should be

    The sound of the book boy's continuation of water interrupted Wang Mian's imagination. He came back to his senses, picked up the teacup, drank it in one gulp, sighed, and then sat quietly in a daze again.  Wang Mian felt that he couldn't leave Xing'er even for a moment. As soon as she left his sight, he felt lonely and desolate, and the nameless loneliness followed

    A cheerful noise broke the silence.

    Xing'er flew into the hall like a butterfly, holding a wicker-shaped thing in her hand, which she put on Wang Mian's head involuntarily, muttering: "Qingming does not wear willows."  , become a yellow dog in the next life".

    Wang Mian looked at Xing'er with delighted and puzzled eyes.

    But Xing'er said: "Don't look at me like this, I'm not lying to you, you have to wear willows even during the Qingming Festival!"

    When the book boy heard this, he hurriedly asked: "Then, what about mine?"

    "You? You don't need to wear it" After finishing speaking, Xing'er walked out of the room.

    The book boy chased it out, "Why don't I wear it? You are not afraid, will I become a dog?"

    Myolie said without looking back, "It doesn't matter."

    The book boy then asked: "What does it mean to be indifferent?"

    Since the book boy also moved to the villa, Xing'er can be regarded as having "forked hands", and the two of them are playing mischievously.  Wang Mian also put down the cup in his hand, and went out with him to watch the two children fight each other.

    I saw that Myolie did not go to her own room, but went to the kennel.

    She actually took off the wicker ring from her head and put it on for Da Heizi!  While stroking the black dog with his hand, he said: "If you don't wear willows in Qingming, you will become a yellow dog in the next life."

    The big black dog squatted halfway, staring at Xing'er with two dog eyes.

    Xing'er said again: "Don't look at me like this, I'm not lying to you, you have to wear willows in Qingming!" She told the dog exactly what she said to Wang Mian.

    Seeing this, the book boy was furious, and asked: "Xue Xing'er, can you do this well?"

    Xing'er tilted her head and asked, "What's wrong?"

    "Could it be that a bookboy like me is worse than a dog?!" The bookboy was really angry this time.

    "What do you think?" Myolie said, "Dahei can guard the door, can you?"

    The book boy said: "Isn't my young master and I showing the door today? Dahei just sleeps on his stomach"

    "Hey, hey," Wang Mian hurried over, "You two are arguing, don't bring me along."

    The book boy said: "She said, I didn't guard the door of her house."

    "Look, look," Wang Mian took off the wicker ring on his head, and put it on the head of the book boy, "I can testify that, I just drank tea today, and it was Wang Liang who saw it.  He and Dahei, one on the day shift and one on the night shift."

    "Ah~, why don't you wear it for him!" Xing'er took off the wicker ring from the book boy's head, and put it on Wang Mian's head again, but she couldn't get enough of it, and shouted, "You squat  down~"

    "I don't dare to squat down. If a dog squats like that, wouldn't I become a dog in this life?" Wang Mian picked up Xing'er.

    "Hey~ put me down! Let me down!" Xing'er supported Wang Mian's shoulders with both hands, preventing him from hugging her so tightly.

    "Let me hold her for a while." Wang Mian was reluctant to let her go.

    "Then, you carry me to the swing." Xing'er simply put her arms around Wang Mian's neck.

    "It seems that you are not tired today!" Wang Mian walked towards the swing with Xing'er in his arms, closing it while walking.?It is still a respectful title for a talented older man, and "husband" is a woman's spouse.  Uncle is an elder, and uncle is called from the perspective of peers.  If you are a junior, you should also be honored as "uncle" just like your uncle.  In contrast, peers call sisters' husbands "uncles".

    So, how did the concept of intimacy within and outside the family, and the concept of superiority and inferiority come about?

    (2) The influence of culture

    ? First, the influence of history

    The systematic evolution of kinship is closely related to the evolution of society, and complex kinship appellations usually correspond to a more distinct social structure.  The difference of kinship is determined by special social constitution and identity.

    The Wei, Jin, Southern and Northern Dynasties were the period of the most frequent regime changes in Chinese history, with frequent wars, and the family-based bloodline structure was difficult to survive in the turbulent era. Unity is strength, and a family centered on patrilineal bloodlines  Join together to form a family, and gather trees to form a forest. Only by watching and helping each other can we better pass on our genes.

    Like the famous "five surnames and seven Wangs" from the Wei Jin to the Tang Dynasty: Cui, Lu, Zheng, Wang, and Li, they took advantage of this troubled times to rise.

    The formation of the family has laid the foundation of the patriarchal society. The family branch extended from the relationship between the family and the clan is not only a blood system, but also a system of political rule.  The state governs the legal system and the family governs the rule of virtue. Such a prestige system constitutes the basis for the stable development of the old society.  Succession, reciprocity, and distribution gradually settled into cultural concepts, forming a stable civilized order.

    ? Second, the influence of Confucian culture

    The elementary school reading "Disciple Regulations" was compiled by Li Yuxiu of the Qing Dynasty from "The Analects of Confucius" and "Book of Rites", as well as "Mengtong Notes" compiled by Zhu Xi, who advocated Neo Confucianism.  The opening chapter is "Saints' Instructions: Filial piety first, faith second."

    Confucianism simplifies complex social relationships into three types: the relationship between superiors and inferiors, the relationship between peers, and the relationship between men and women, and establishes three main moral standards, namely, filial piety, brotherhood, and the difference between men and women.

    "Filial piety" means filial piety to elders. The so-called "fraternity" is interpreted in "Shuowen Jiezi" as "good brothers". Now we broadly interpret it as being close and harmonious to brothers and sisters.  This order of respect and inferiority in family relationships begins to be instilled in children from the time of their enlightenment, and the Confucian concept of human relations is naturally deeply rooted in the hearts of the people.

    "Book of Rites" has a cloud: "Father and son are far and near, elder and younger are close and distant, the order is not chaotic and the relationship is not lost." Just like the three cardinal guides and five constant rules, from oneself to home, from home to country, from country to world, monarch, minister, father, son and son  , generally limited to the moral and ethical system of closeness, high and low, up and down, and distance.

    Chen Zhongshi's novel "White Deer Plain" is a miniature rural society. Bailu Village has two surnames, Bai and Lu. They are connected with each other in terms of kinship, forming an autonomous and stable ethnic group.  Bai Jiaxuan inherited his father Bai Bingde's position as patriarch, so he is the heir by blood.  As the patriarch, Bai Jiaxuan and the senior elders in the clan manage the daily affairs of Bailu Village through the ancestral hall and the patriarchal system.

    Bai Jiaxuan exercised the rights of the patriarch to punish those in the village who behaved inappropriately. Tian Xiaoe's personal "lost" behavior determined that she could not enter the ancestral hall, and her marriage with Hei Wa was not considered a legal marriage.  Including the flogging of Tian Xiaoe's "immorality", it is within the scope of the family's reasonable self-government.  Bailu Village reflects the human society in the entire rural world, where men are superior to women, generations are ordered, closeness is different, and ethics are normal.  It is very representative in the interpretation of kinship and geography.

    "Kindling, respecting, growing up, and men and women are different, so they can't be compared with those who change people." Cultural penetration has a stable force, and the male-dominated kinship determines the role identity in traditional society  , ethics and social responsibility.  (Remember the site URL: www.hlnovel.com
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