The chieftain system of Motusi Government Office

The "chieftain system" is an ethnic policy used by the ruling class of the feudal dynasty to solve the problem of ethnic minority areas in southwest China. Its meaning is to keep the system of restraints in check, and it still imitates the "restraint system" of the Tang Dynasty. Politically, it consolidates its rule, economically it maintains the original mode of production, and is content with collecting tribute. Therefore, it is a system that oppresses ethnic minorities both politically and economically. The chieftain system in the Guangxi Zhuang Autonomous Region began with the "Ji Si System" in the Tang Dynasty, was formed in the Song Dynasty, flourished in the Ming Dynasty, collapsed in the Qing Dynasty, and ended in the early 20th century, lasting more than a thousand years.

The chieftain system in the Zhuang area originated from the non-commissioned officers and local officials of the Qin and Han Dynasties. It began with the Jimo system of the Tang and Song Dynasties. It was formed and developed in the Yuan Dynasty, flourished in the Ming Dynasty, declined in the Qing Dynasty, and disappeared during the Republic of China. The chieftain system has a long history of more than 1,000 years from its beginning to its demise.

The legacy of the Zhuang chieftain system - Nong's chieftain office

The chieftain system is also called the "native official system". The rulers implemented the chieftain system in Guangxi with the purpose of "ruling the barbarians with barbarians." During the Tang and Song Dynasties, the chieftain system was called the Jisizhou system. The central dynasty appointed local ethnic leaders as civil native officials in prefectures, prefectures, and counties. The Yuan Dynasty strengthened military rule and established propaganda envoys, appeasement envoys, appeasement envoys, recruitment envoys, Chief officials and other military officials. The Ming Dynasty followed the Song and Yuan systems, and further improved the assessment, appointment and dismissal, tribute, and recruitment of native officials. The chieftain system is essentially a feudal lordship system. The native official is both the supreme political ruler and the local lord. He holds military, political, and financial power, and has the power of "life and death" over the serfs. The chieftain system established a set of strict governance institutions to govern the politics, economy, culture, litigation, and punishment of the jurisdiction. Politically, it relied on the feudal dynasty, enshrining hereditary titles, demarcating borders, and militarily implementing the native soldier system. Serfs were organized into native official armed forces by cultivating official land and performing military service to maintain the rule of native officials and provide recruitment for the dynasty. Economically, native officials are the highest owners of land under their jurisdiction and implement economic exploitation such as labor rent and real land rent. In terms of culture and education, the native chieftain system is a feudal lord system. Although it is backward than the feudal system, it is a special system suitable for minority areas under certain historical conditions. It has a great impact on the productivity of minority areas. Improvement and social and economic development have played a positive role in strengthening exchanges and integration among ethnic groups and safeguarding the unity of a multi-ethnic country.

The chieftain system in Guangxi has existed for hundreds of years. Today, Guangxi still has rich chieftain cultural relics, mainly including tombs, ruins and cultural relics. The tombs are mostly from the Ming and Qing dynasties, and generally consist of a mound of earth, a tomb chamber, a tomb enclosure, an altar, and a Shinto. There are single burials and joint burials, and the burial style is all one burial. The mounds of chieftain tombs in the Ming Dynasty were mostly in the shape of steamed buns or helmets, while the tombs of chieftains in the Qing Dynasty were mostly in the shape of pyramids or pavilions. Tusi ruins include ancient city ruins, government ruins, military ruins, road ruins, temples, towers, pavilions, bridges, stone carvings, etc. Cultural relics include jade, iron, gold, inscriptions, stone carvings, seals, etc. These cultural heritages are precious historical materials for studying the politics, economy and culture of the chieftain system in the Zhuang area.

The impact on the politics, economy and culture of the Zhuang region

The influence of the chieftain system on the politics, economy and culture of the Zhuang region is multifaceted. The central dynasty canonized the prestigious and powerful leaders of the local ethnic minorities as officials, divided their boundaries, enabled them to control their land and their people, and maintained their original social structure, economic form, customs, etc. It can alleviate the conflicts between the central dynasty and the border ethnic minorities, maintain social stability in ethnic areas, and thus promote their economic and cultural development. At the same time, the two-way cultural exchanges between the Zhuang area and the Han people have also had a profound impact on the politics and culture of the Zhuang area. The book "Zhuang Traditional Culture and Modernization Construction" (Guangxi People's Publishing House, 1998) edited by Zhou Guangda summarizes the basic characteristics of Zhuang traditional culture into four aspects: uniqueness, Chineseness, inclusiveness and duality. Its inclusiveness is mainly reflected in: ① Many chieftains have a high level of Han culture and have absorbed a lot of Han cultural knowledge. ② Some non-commissioned officers and native people in the Zhuang area were originally Han people or other ethnic minorities, but were later integrated by the powerful Zhuang culture. ③The chieftain system was originally a tool used by the feudal dynasty to oppress the people, but the people were easily convinced, so it could exist for a long time. Combining historical facts, it can be affirmed that the cultural exchanges between Zhuang Han during the Tusi System period have developed greater than before. Medicine is an important part of culture. Therefore, in the two-way exchange of Zhuang Han culture, Zhuang medicine has also been greatly developed.

Promoting effect on Zhuang medicine

As mentioned above, the chieftain system promoted the political stability and economic and cultural development of the Zhuang area under specific historical conditions. At the same time, The chieftain system also promotes Zhuang medicine. The specific manifestations are as follows:

The legacy of the Zhuang chieftain system—Nong’s chieftain office

1. The medical institutions under the chieftain system Under the government, there were official medical institutions, and there were a certain number of full-time medical personnel both official and private. This was clearly recorded in local chronicles. According to incomplete statistics, in the 10th year of the Jiajing reign of the Ming Dynasty (1531), more than 40 prefectures and counties in Guangxi where the Zhuang people lived concentratedly had medical offices, such as Qingyuan Prefecture, Sien County, Tianhe County, Wuyuan County, Yongchun County, Nanning Prefecture, etc. (all are Zhuang settlements).

The medical officers of these medical departments are natives, and among the chieftain family members there are also people who specialize in medicine (see Chapter 5, Section 5 for details), which shows that Zhuang medicine has a certain social status under the chieftain system. This is one aspect of the role of the chieftain system in promoting Zhuang medicine. 2. The importance that local officials attach to Zhuang medicine The attention that local officials attach to Zhuang medicine is reflected in the worship and commemoration of famous doctors, miracle doctors, and medicine kings, as well as some praise measures for ethnic medicine. The Qing Dynasty's "Ningming Prefecture Chronicles, Volume 1, Ancestral Temple" records that the Yiling Temple is located near the foot of the city outside the east gate. "Yining County Chronicles, Volume 43, Temple Ceremony Chronicles" states: Yaowang Temple is on Beimen Street, on the left side of Dongyue Temple. "Liuzhou County Chronicle Volume 3" says: Yaowang Temple is located inside the west gate. etc. Before the Qing Dynasty, there was basically no Western medicine in Zhuang areas, and there were only a few Chinese medicine practitioners. Although these miracle doctors and medicine kings who are commemorated by temples are not named, they can be said to be famous folk doctors to a large extent. They are Zhuang doctors in Zhuang areas because of their superb medical skills and they can relieve patients from diseases and pain. Their noble medical ethics are respected by the masses. Near the Tusi Yamen in Xincheng, there is still a Sanjie Temple built in the Qing Dynasty. Sanjie was a miracle doctor who was proficient in internal medicine, surgery, and facial features. He was so famous that he was able to build a temple to enjoy the incense of the people. The Three Realms Temple can be built next to the Tusi Yamen, which can also reflect the lofty image of this miracle doctor in the minds of local officials and people. It should be said that some of the measures taken by the chieftain to praise ethnic medicine have a certain promoting effect on the development of ethnic medicine. General Li of the Third Division of Xie Zuoying in Qingyuan, Guangxi (local official name) presented a plaque to the famous doctor Tan Jingxiu with the four characters "Miaoshou Poxin" written in large letters; some folk Zhuang doctors were selected as local celebrities because of their superb medical skills and high moral prestige, such as "Rong County Chronicles": Lu Shunde, a native of Guding Village, donated essence medicine and wrote a book "New Prescriptions for Treating Gu". "Xiang County Chronicle": Shao Deben, a native of Tonggeng Village... good at treating injuries caused by falls. "Sanjiang County Chronicle": Hou Difu, Jialin Village, Zhaizhuang Township... is good at pulse management and uses herbal medicine. etc. It is precisely because Zhuang medicine received a certain degree of attention under the Tusi system that some special diagnosis and treatment methods, prescriptions, and secret recipes have been initially summarized and gradually improved, such as Zhuang medicine's shallow acupuncture therapy, spot anesthesia rescue method, and oral administration of Artemisia annua juice to treat miasma, etc. , recorded as early as Song Dynasty documents. In the classification of medical books in the Southern Song Dynasty, there was also a category called "Lingnan" (which specifically lists the medical prescriptions of Lingnan ethnic minorities). The "Liucheng County Chronicles" of the Qing Dynasty pointed out: The medicine taken by the sick is not limited to Zhong Jingshu and Zhong Jingshu, but sometimes there are one or two herbs with strange effects. Women are particularly good at other acupuncture techniques. The main descendant of the famous Zhuang medicine thread-point moxibustion therapy is Kaiqin, a female Zhuang doctor from Liujiang in the late Qing Dynasty and the early Republic of China.

Negative impact on Zhuang medicine

Politically, the chieftain system is the product of the national oppression policy of using barbarians to control barbarians. Tu Gong is a ruler granted by the feudal dynasty to dominate one side. In the areas ruled by Shisi, native officials not only held political privileges, but also completely controlled the economic field. Although this feudal territorial autocracy was a social progress compared with the slavery that preceded it, it was not an ideal paradise. , but it has its reactionary, sinful, and cruel side. Especially when the chieftain system developed to the late Ming Dynasty, this decadence became more obvious. The native officials relied on their strength, acted arbitrarily, and wanted to expand their power. Armed intrusions often occurred among the chieftains. Within the chieftain family, they often killed each other due to competition for official positions. Due to the constant fighting and frequent wars for many years, the development of social productivity in Zhuang areas has been seriously hindered.

The legacy of the Zhuang chieftain system - the Donghua Hall of the Motusi Yamen Office

Due to the low level of productivity development, this has affected the further development of Zhuang medicine from an economic basis. First of all, the team of professional Zhuang doctors is restricted. In particular, the number of Zhuang doctors who can enter government-run medical institutions is even smaller. The vast majority of Zhuang doctors can only practice medicine in private practice. Although there are records of the Medical Department in some local chronicles compiled by the people in the late Qing Dynasty, in fact these institutions have long since disappeared and have not been rebuilt. This situation directly affects the academic development of Zhuang medicine. Secondly, due to the lack of detailed division of specialties, the treatment methods of most Zhuang doctors can only stay at the empirical stage and fail to be further improved. Some of them are even lost due to lack of successors. The chieftains have been fighting for years. They pay more attention to poisons, poisonous arrows and the like as one of the important weapons. However, they do not pay enough attention to the prevention and treatment of common, frequently-occurring and endemic diseases among the people, which hinders the prevention and treatment of common diseases among the people. Developments in the prevention and treatment of these diseases. The narrow, conservative and closed ideology under the chieftain system is also a negative factor that cannot be ignored for the development of Zhuang medicine. According to literature records, medical scientists such as Ge Hong in the Jin Dynasty and Liu Zongyuan in the Tang Dynasty and other scholars spread Chinese medicine to Zhuang areas; in the early years of Weiping in the Song Dynasty, Chen Yaosou, the transfer envoy of Guangnan West Road, collected prescriptions and carved inscriptions. At Shiguizhou Station, Fan Min, the magistrate of Yongzhou, ordered a ban on obscenity and sacrifices, marketed medicines for treatment, and carved prescriptions for treatment and placed them on the walls of the halls. The aforementioned people have done some work to promote traditional Chinese medicine, but due to the backwardness, conservatism and closedness of the chieftain system, traditional Chinese medicine in Zhuang areas is underdeveloped. For example, Jingxi County, where the Zhuang people live intensively, had only one or two traditional Chinese medicine shops in the county until the eve of liberation. Some folk doctors who have read several books on traditional Chinese medicine can prepare prescriptions for clinical symptoms, but few of them have any experience in using them on patients.

This is almost lacking in subtle flexibility. It shows that medical skills are not very good. It can be seen from this that the academic system of traditional Chinese medicine, which has a relatively complete theoretical system, has not been able to influence and penetrate into Zhuang medicine to a greater extent under the Tusi system, which is detrimental to the development and improvement of Zhuang medicine. In addition, under the chieftain system, Zhuang medicine was often cloaked in superstition, which restricted its development. To objectively evaluate the impact of the chieftain system on Zhuang medicine, it should be said that there are both positive and negative aspects. It cannot be completely denied or affirmed. The chieftain system retains the national characteristics and local characteristics of Zhuang medicine and medicine. It has its historical merits and has enabled Zhuang medicine to develop to a certain extent over the long years. In addition, when the Zhuang people have not yet formed their own standardized writing, Zhuang medicine can be handed down through oral transmission and some Chinese materials. This cannot but be considered to have a certain relationship with the chieftain system, and its positive role It cannot be erased.

Xincheng Mo Tusi Government Office - "Zhuangxiang Forbidden City" (see illustration) Xincheng "Mo Tusi Government Office" was listed as a national key cultural relics protection unit by the State Council in 1996. It is the largest and best-preserved Tusi building complex in my country and is known as the "Zhuangxiang Forbidden City". It has high historical, cultural, scientific research value and tourism development value, and is a rare physical material for studying the chieftain system. The Chieftain's Office received many film and television literary and artistic workers. More than 10 works such as the TV series "Liu Sanjie" and "A Generation of Integrity in Jackie Chan" were shot here for both interior and exterior scenes. As a result, Mo Tusi Government Office became famous far and wide, filling the gap in Guangxi Tusi tourism. Xincheng's "Mo Tusi Government Office" was built in the 10th year of Wanli Dynasty in the Ming Dynasty. It has a total area of ??389,000 square meters, of which the building covers an area of ??more than 40,000 square meters. The main building consists of screen walls, gates, cells, military buildings, and main halls. It is composed of the first hall, corridor (also known as Hwarang), east flower hall, west flower hall, second hall, east wing, west wing, third hall, and back garden (boudoir). Chieftain Mo has been hereditary in Xincheng for more than 470 years. He has moved his yamen four times. It was originally built in Gushang Village, then moved to Banxian Village, and then moved to Guyao Village. Later it moved to the foot of Cuiping Mountain. Two lattice wooden pillars were erected on the large porch of Tusi Mo's government office, and a carved couplet hung on the pillars. The gate is the Yimen. Climbing up the stairs along the road in the courtyard, you come to the main hall. In the middle of the hall is a public case, with wooden blocks, tokens, pens, inkstones, etc. placed on the case. Behind the desk is a movable screen with a huge plaque saying "Mingjing Gaohang" hanging on it. There is a big drum and a big gong on the left and right respectively. Various weapons are arranged in an orderly manner. The big words "Avoidance" and "Silence" are towering, which makes the atmosphere serious and solemn. terror.

The legacy of the Zhuang chieftain system - the first chieftain's office in Asia: Motusi's office

The Xihua Hall is the place where native officials first interrogate and torture prisoners. At the end of the long corridor is the second hall, which is also divided into three sections. There are screens on the left and right. The left room is where local officials handle daily affairs, and the four treasures of the study are built in. The middle is the meeting hall, which is equipped with desks and chairs, etc.; the right room is Master's bedroom and study room. The front windows are all hollowed out with flower and bird patterns, which are lifelike and lifelike. The pattern of this flower window is imitated from the Xincheng Zhuang Brocade pattern. The entire Tusi Government Office building is made of brick and wood structure, with a pierced frame, hard hills and curved corners, carved beams and painted pillars, and red lacquer pillars. It has the style of the classical palace architecture of the Central Plains and the architectural charm of the southern ethnic minorities, reflecting the ethnic characteristics of the Zhuang area. feature. Therefore, it is known as the "Zhuangxiang Forbidden City".

The legacy of the Zhuang chieftain system - Nong's Chieftain's Office

Nong's Chieftain's Office (

Nong's Chieftain's Office is located in North Street, Guangnan County (Today's No. 1 Primary School in the city) faces south and covers an area of ??11,000 square meters. It is now the site of the No. 1 Primary School in Guangnan County. There is a plaque reading "Hereditary Qingjun Mansion". There is a green brick screen wall in front of the door, about 6 meters wide and 5 meters high. There is a pair of stone lions at the entrance of the lobby, a drum shed on the left, and two prisons in the front yard. There are study rooms and meeting halls in the east and west. The ancestral memorial hall of the Yizhi family is located in the back courtyard. The existing Yamen hall has seven bays. On the top of the mountain, there is a wooden frame with raised beams, 9 meters high, 14.3 meters wide, 21 meters deep, with 42 wooden trees. The wood is thick and the house is magnificent. (1948), hereditary for 28 generations in Guangnan, 673. The chieftain system in the Zhuang area is a special political system and ethnic policy implemented by the feudal dynasty of the Central Plains towards the ethnic minorities in Guangxi. It originated from the Tang and Song dynasties and was established in The Yuan Dynasty was perfected in the Ming Dynasty, declined in the Qing Dynasty, and disappeared in the Republic of China. It experienced more than a thousand years of history and had an important impact on the development of local ethnic and social history in Guangxi. It occupies a very important position and has become a noteworthy issue in the study of local ethnic history in Guangxi. So far, domestic and foreign academic circles have made remarkable achievements in the study of the Zhuang chieftain system. The scholar is Huang Xianfan, the master of Zhuangxue.

Although some scholars had conducted preliminary discussions on the Zhuang chieftains before him, for example, Mr. Liu Jie’s 1934 book "Lingbiao Jiman" published a special chapter on "Toast" in Chapter 23, which discussed the origin, politics of chieftains. The structure and economic and social family organization are summarized. The section "Toast in Guangxi" focuses on briefly describing the origin of Tusi in western Guangxi, but does not specifically discuss the Tusi system in the Zhuang area. The earliest paper that specifically discussed the "Zhuang Chieftain System" in depth was Huang Xianfan's long paper "The Chieftain System in Western Guangxi" published in July 1962.

The legacy of the Zhuang chieftain system—the first chieftain office in Asia: the plaque on the East Flower Hall of the Chieftain Office Mo

“Tusi official” and “chieftain” are two different things concept. The term "local official" has been around since ancient times. In the Song Dynasty, it began to be used as a title for officials who ruled ethnic minorities. The original meaning of the word "tusi" refers to the government yamen that governs ethnic minorities. It began to appear during the Jiajing period of the Ming Dynasty. "Toast" is divided into two systems: civil and military. After the middle of the Ming Dynasty, "local official" and "chieftain" were confused. The chieftain system is a political system that implements indirect rule with the chieftain, the local administrative agency established in minority areas, as the center. Therefore, it should not be called the “local official system” but the “chieftain system”. It is generally believed that the content of the "chieftain system" mainly stipulates the relationship between native officials and the feudal dynasty, which is reflected through some specific measures taken by the feudal dynasty in this regard. During the Song and Yuan dynasties, most of the "chieftain systems" established in Guangxi were in the Zhuang area in western Guangxi. Huang Xianfan argued in his long essay "The Chieftain System in Western Guangxi": "In the Tang Dynasty, some Jizhou prefectures were also established in Western Guangxi, with native chiefs as their leaders, but the political system and social organization remained unchanged. After Ping Nong Zhigao in the Song Dynasty, Di Qing was appointed The subordinates and local chieftains served as native officials, established many Tuzhou counties and caves, and implemented the feudal rule of the territory..." The article then discusses the "economic system" on which the "chieftain system" in the Zhuang area of ??western Guangxi relies on for its survival. He believed that "the chieftains completely possessed the land of the means of production" and "the chieftains did not fully possess the direct producer serfs". Then based on this, he developed an argument that "the feudal society of lords in Tuzhou County in western Guangxi was based on the clan and tribal society", arguing that the feudal society of lords in Tuzhou County in western Guangxi was not based on a slave society. His proposition is now recognized by most Zhuangxue scholars. Wang Zhaowu, Huang Xianfan's assistant and member of the investigation team, immediately published an article "Investigation of Land Relations in Daxin County During the Rule of Native Officials" (published in "Guangxi Daily" on November 1, 1962), which was published in "Guangxi Daily" in 1956. Based on the survey data of the Zhuang people in Daxin County, this paper studies the land relations during the rule of native officials in Daxin County based on the survey data. In fact, as early as 1956, when Huang Xianfan led the members of the "Guangxi Ethnic Minority Social and Historical Investigation Team" to conduct a social and historical investigation of Guangxi's ethnic minorities, he focused on the academic investigation and data collection of the chieftain system in the Zhuang area. At that time, when he led Su Guanchang, a member and assistant of the "Zhuang Group", to ride horses to Tiandeng, Longguang, Debao and other counties, and when he led his assistant Wang Zhaowu and others to Daxin County for investigation, he was mainly trying to collect historical materials from the era of native officials' rule. . In December of the same year, Huang Xianfan organized the compilation of "Historical Materials of the Tong Clan in Guangxi: Tusi System" (mimeograph version), which included: Tusi system, Zuojiang Tusi system, Youjiang Tusi system, the history of Tuzhou and counties in the Tang, Song and Yuan Dynasties, Guangxi county annals, Xiyuan The customs of Youjiang Zhuang people recorded in the Miscellaneous Notes of Man Zhan of Manguangyuan Prefecture, the records of Tuzhou in the Lingwai Daidai, the Tusi Chronicles of Guangxi (Tusi 12) listed in the General Annals of Guangxi, the Tuzhou County of Taiping Prefecture, belong to the investigation team A collection of historical materials on the Zhuang chieftain system. This was followed by the mimeographed publication of the "Guangxi Tusi System Data Collection" compiled by the History Group of the Guangxi Zhuang Autonomous Region Museum.

Research on Guangxi’s native official system

Some foreign scholars who have studied Huang Xianfan believe that: Regarding the issue of “chieftains”, Huang Xianfan is consistent with Liu Jie’s early claims, that is, they believe that most chieftains in Guangxi are Shandong people (Han people) who came to Guangxi with Di Qing during the Southern Expedition of Ping Nong Zhi Gao in the Song Dynasty. This is Huang Xianfan's view in "A Brief History of the Tong Tribe of Guangxi". However, after years of research, Huang Xianfan actually changed this view in his article "The Chieftain System in Western Guangxi" published in July 1962. He said in the article: "After the Pingnon Zhigao uprising in the Song Dynasty, many of Di Qing's subordinates were sent to western Guangxi to serve as native officials. There were also many local chiefs who were named native officials. Among the former people, they were actually native chiefs pretending to be Sui Dinan. According to the annals of Guangxi, the local officials appointed by the Song Dynasty in some areas of Zuojiang, Youjiang and Yishan established Tuzhou County Cave. The latter was the fiefdom of the former, with about thirty people. The list is as follows... (omitted). Most of these native officials are from Shandong. Although some are native chiefs and have been granted titles in different successions, they all have the same characteristic, that is, they all implement territorial feudal rule, such as On the surface, the local official Luo Shinian was an authentic local man, but after he returned to his clan and was granted the title, he had "a hundred and sixty brothers, sons and nephews, who supplemented the two to serve the officials, and the stone attendants were forbidden to wear robes and serve as palace attendants." ("Song Dynasty" ("Song Dynasty") Volume 198 of "Huiyao Collection" (Fan Yi 5)'. Implement the reactionary policies of the rulers of the Song Dynasty, help the tyrants do evil, and implement all measures. They all practice oppression and exploitation, and they are no different from foreign local officials. They can be said to be the same species. "It can be seen that Huang Xianfan's "view of chieftains" has changed at this time. He believes that most of the people under Di Qing who went to western Guangxi to serve as native officials were local chiefs (the Zhuang ruling group) who pretended to follow Di Nan in the expedition and stayed behind with merit.

Later, his student Professor Su Guanchang published an article "A Preliminary Study on the Ethnic Composition of Guangxi's Native Officials" published in 1963, arguing that "all the native officials in Guangxi during the Song Dynasty were a ruling group of children." [Su Guanchang: "A Preliminary Study on the Ethnic Composition of Guangxi's Native Officials", "National Unity" "Issues 2 and 3, 1963] is nothing more than the inheritance and development of Huang Xianfan's "Tusi View". Later, his students Su Guanchang and Li Qianfen successively published "The Positive and Negative Effects of the Guangxi Native Official System" (Su Guanchang, "Ethnic Studies" Issue 3, 1981), "Guangxi Native Officials in the Ming Dynasty" (Su Guanchang, "Academic Studies") Forum" Issue 5, 1983), "Overview of the establishment of Dongsi and other establishments in Jilinzhou County or Tufu County County in Guangxi during the Tang, Song, Yuan, Ming and Qing Dynasties" (Su Guanchang, "Guangxi Ethnic Studies" Issue 1, 1986), "Guangxi Tuguan Ruled Areas in the Qing Dynasty" "Land Issues" (Su Guanchang, "Guangxi Ethnic Studies" Issue 2, 1987), "Overview of the Academic Symposium on the Chieftain System" (Li Qianfen, "Guangxi Ethnic Studies Work Newsletter" 1988 Issues 1-2), "Guangxi in the Yuan Dynasty" "The Native Official System" (Su Guanchang, "Guangxi Ethnic Studies" Issue 2, 1988), "The Problem of the Reform of the Native Official System in Guangxi in the Ming Dynasty" (Su Guanchang, "Guangxi Ethnic Studies" Issue 3, 1989), "The Qing Dynasty "Review on the Reform of the Tusi Official System in Guangxi" (Su Guanchang, "Guangxi Ethnic Studies", Issue 1, 1990), "A Brief Discussion on the Chieftain System in Zhuang Areas" (Li Qianfen, "Journal of Minzu University of China", Issue 3, 1990) " 2) and published the book "Research on the Tusi System of Guangxi" (written by Su Guanchang, Guangxi Ethnic Publishing House, 2000), thus becoming an expert in the study of the Zhuang Tusi System. The "History of the Chieftains of Xincheng, Guangxi" published during this period (edited by Qin Guiqing, Guangxi People's Publishing House, 1990), "The Genealogy Collection of Zhuang Native Officials" (edited by Bai Yaotian and Fangao Taniguchi: Guangxi People's Publishing House, 1998), etc., are all published in this period. This is a monograph on the study of the Zhuang chieftain system. As for the related papers published one after another, there are countless more.

Research on the Chieftain System and the Reform of the Chieftain System in the Zhuang Ethnic Areas - Professor Li Liangyu and his PhD student Wen Cong

"Research on the Chieftain System and the Reform of the Chieftain System and the Return of the Natives in the Zhuang Ethnic Area" - Professor Li Liangyu and his Ph.D. Sheng Wencong, for the first time in the field of Zhuang studies, divided the Zhuang area's transformation into two concepts: a narrow sense and a broad sense. In the narrow sense, Zhuang areas were transformed from local chieftains to locals. During the Ming Dynasty, Qing Dynasty, and the Republic of China, the central government gradually transformed the hereditary chieftain system in Zhuang areas into a system of official selection, until the chieftain system in Zhuang areas was completely abolished. In a broad sense, the transformation of the Zhuang area into an administrative area consistent with the Central Plains region refers to the process that took place after the Qin Dynasty conquered Lingnan and the central government gradually transformed the Zhuang area into an administrative area consistent with the Central Plains area. This transformation process included the Jisi period, the chieftain period, and the period of regional ethnic autonomy. The central government adopted different ethnic policies in different periods. The Zhuang nationality experienced independent origins and independent development before the Qin Dynasty, and then returned to its native land after the Qin Dynasty. Its historical and cultural characteristics can be summarized as follows: a long tradition of autonomy, using "dong" as a social unit, obvious ethnic symbols, and a systematic language characters, the gradually strengthening influence of Chinese culture, etc. Most Zhuang studies researchers believe that the transformation of the Zhuang areas in the Ming Dynasty was a failure. Even if there is something worthy of affirmation, the weight of affirmation should not be too great. After careful research, Professor Li Liangyu proposed that the issue of chieftains in the Zhuang area was solved in the Ming Dynasty. The specific time was in the sixth year of Jiajing. After Wang Shouren split the two major Zhuang chieftains, Tianzhou and Sien, the fate of the Zhuang chieftains was completely decided by the central government. In the Qing Dynasty, after the Yongzheng period, the chieftain system in Zhuang areas was in great decline. By the end of Guangxu, the Zhuang chieftain system was on the verge of being abolished. During the Republic of China, after the warlords of the old Guangxi clique and the new Guangxi clique returned home. The chieftain system in Zhuang areas was completely abolished. The reform of the land and return to local rule changed the pattern of Zhuang settlements. More and more Han people began to live in the core residential areas of Zhuang, and a multi-ethnic pattern of mixed living in Zhuang areas was formed. The transformation of the country to local rule has completely changed the traditional politics, economy, and culture of the Zhuang people, bringing the Zhuang area closer and closer to the Central Plains area. The reform of native land and return to local rule had a significant impact on the ethnic integration and assimilation of the Zhuang and Han ethnic groups, and also made it more difficult to maintain the boundaries of the Zhuang ethnic groups. There is a direct relationship between the transformation of the local people and the Hanization of the Zhuang people: the deeper the transformation of the local people into the local people, the deeper the transformation. The greater the degree of Hanization of the Zhuang people. (As of March 2007, "Research on the Chieftain System and the Return of the Chieftains in Zhuang Areas" - published by Professor Li Liangyu and his doctoral student Wen Cong in March 2007), in the former Sicheng Cen clan chieftain area, the Zhuang people in all local villages and villages have built large The temples of General Cen, large and small, are dedicated to General Cen. In fact, General Cen is the local chieftain god, and the local people almost regard General Cen as an omnipotent god. Similar to the belief in General Cen in the Sicheng area, it is of great significance to the study of the formation and development of China's pluralistic and integrated culture.