Qiming 1158

Chapter 36
The landowners and squires, who were the main enforcers of the spiritual shackles and physical control of the vast peasants by the Song government in the past, have been physically eliminated by the Jin people in the villages.

After taking their place, the Jin people have not evolved into literate landowners and squires who can exercise mind control over peasants, apart from deterrence by force.

They do not have culture, they do not have the ability to use culture for spiritual governance, and they do not become an untouchable existence in the hearts of farmers.

They failed to establish true rule.

The peasants who were controlled by the Jin people were only fearful, but not numb. They did not feel like the peasants in Song that the scholars and gentlemen were sacred, noble and inviolable from the bottom of their hearts.

They are ruled by barbarians, brutal and tyrannical barbarians, they have fear, more anger, and more motivation to overthrow them and regain their freedom.

Therefore, this part of the peasants who are actually serfs, compared with the peasants who are controlled by the traditional landlords and gentry, have long been destroyed by the golden people.

The clan consciousness that prevailed in the villages of the Southern Song Dynasty, the clan and patriarchal power that even the imperial court could not interfere casually, and the three cardinal guides and five constants that bound people's hearts, no longer existed here.

In other words, these serf villages controlled by Jinren villages are like the "fish that slipped through the net of quality education" during the Song Dynasty.

The peasants who were firmly suppressed by the rulers of the Song Dynasty with the Three Bonds and Five Constants had a certain sense of spiritual freedom here.

It is also ironic.

Culture is not used for enlightenment, but it is used to fool the weak and create a set of rules to bind people's hearts.

The oppression of the imperial court and the oppression of the landlords and gentry formed a double oppression and a double blockade, which made the imperial court of the Song Dynasty particularly powerful in its internal domination, and the peasant uprisings in the two Song Dynasties became even more difficult.

In the Jin Kingdom, in the villages controlled by the Jin people, there is only one layer of oppression, that is, the force of Jin Ting's oppression.

They haven't learned the trick of mental oppression.

This can be considered a good thing the Jinren did unintentionally, saving Su Yonglin the need to turn against the landlords and squires now.

Not only do you not need to turn your face, but you can temporarily become friends.

In fact, Su Yonglin chose Jin Guo to start with this consideration.

He once considered launching an uprising in the Southern Song Dynasty, directly overthrowing Zhao Gou, reorganizing the mountains and rivers, launching the Northern Expedition, and following the path of Zhu Yuanzhang.

Then he collected information everywhere, conducted research, and judged the feasibility of such a policy.

Then he was quickly shocked by the strong internal suppression pressure of the Southern Song Dynasty.

He found that whenever there was a peasant uprising within the Southern Song Dynasty, the most exciting was not the government of the Southern Song Dynasty, but the landowners and gentry who were the actual holders of power at the grassroots level.

Whenever there is a peasant uprising, the insurgent team will first be constantly attacked by the armed forces of the landlords and squires.

Then came the deterrence of the imperial army.

Compared with the peasant uprisings recorded in the archives that required the dispatch of the imperial army, more peasant uprisings were disintegrated by the landlords and gentry when they failed to gain momentum in the early stage.

Landlords and squires often use their former suzerainty relationships to win over and divide the ranks of peasant uprisings, and offer leaders great benefits, temptation of wealth, temptation of beauty, etc., to name a few.

Many peasant uprising teams were disintegrated internally.

A prestigious and powerful local family can control a lot of land, farmers and even shops, and in these areas, the government cannot interfere.

The big family has its own set of rules and regulations, the imperial court can't interfere, and the Zhao official family can't speak well.

This power is the private, patriarchal power. The big family relies on this power to oppress the clansmen, farmers and other industrial populations, forming a de facto private kingdom.

Fighting boards, burying alive, soaking in pig cages, etc., all belong to the patriarchal power of the clan, and the clan patriarch has it in his hands to control the people he can control.

Of course, these people will not bring much help to the Southern Song Dynasty.

Of course, this was not all bad for the Southern Song court.

Although the imperial court has some inconveniences, but in this way, the administrative cost has also been greatly reduced.

Therefore, on the surface, the Zhao Guan family shares the world with the scholar-officials, but in fact it shares the world with these family patriarchs who hold the patriarchal private power.

When rebelling and launching a peasant uprising, the first person to face is these clan chiefs, who are the rebels' first enemy.

At this stage, Zhao Guan's family can hide behind, enjoy the fat of the people, and sit back and watch the success or failure.

Unless the scale of the uprising is too large, and the leaders are very strong, and cannot be destroyed, the imperial court will invest in the regular army and join forces with the landlords to destroy the insurgent army.

Under this structure, the Zhao officials in the Southern Song Dynasty were faced with a series of problems such as land annexation, reduced tax collection, and reduced power, but the pressure of internal governance was greatly reduced.

Sometimes it is not the official who quelled the peasant uprising, but the patriarchs, who do not need official action.

This is the most difficult part of the rebellion.

In the Southern Song Uprising, not only had to deal with the high-ranking Lin'an court, but also faced countless private kingdoms in the local area. They were cunning, treacherous, and ruthless.

There are also culturally superior attributes, which make the illiterate mud-legged people naturally worship and fear them, and they feel that they cannot be touched or offended...

Confucianism has developed to this stage, and it has become more and more like Confucianism.

It is easy to break the shackles of the body, but difficult to break the shackles of the mind.

On the contrary, before the completion of the feudalization of the Jin Kingdom, the longer the region was ruled by it and the longer it was serfdom, the less spiritual shackles of this type were, and the easier it was for the serfs to be saved spiritually. It's not that hard to start.

More importantly, the interests of the local landowners and gentry will not be affected for the time being, so that Su Yonglin has time to develop, and can even pretend to join forces with the landowners and gentry to fight against gold.

The back of the black pot is the golden man, and the benefits Su Yonglin accepts with a smile, such good things are hard to find in ancient and modern times!
When the face is torn apart, it should already be the time to see the poor.

At that time, with a dagger in hand, life and death might be up to those landlords and squires.

And at this time of development, those landowners and squires in the Southern Song Dynasty who looked like Pan Anxin and Dong Zhuo would never leave it to Su Yonglin.

Once an uprising of this form was launched in the Southern Song Dynasty, it would definitely be suppressed by the surrounding landlords and squires.

From this point of view, the uprising in the Southern Song Dynasty is the beginning of hell.

The uprising of the Jin Kingdom before Wanyanyong was a difficult start at best, and it could even be an ordinary start depending on the situation.

Such a good opportunity that was almost handed over to him by Jin Guo, of course Su Yonglin had to seize it firmly.

But whenever he thought that Wanyanliang only controlled a quarter of the land and peasant households with Menganmoke households, he felt very unhappy.

Why not have more control?

Why can't more landlords and squires be killed?

Are your knives fast enough?

Wanyanliang was still not strong enough to persecute the local officials more brutally, so that the local officials were still not ruthless and fast enough.

waste!It's all trash!
Su Yonglin secretly slandered.

(End of this chapter)