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The “two-headed marriage” under the landscape of the transformation of marriage and childbirth in northern Zhejiang Province: A suburban observation of the transformation of marriage and childbirth in northern Zhejiang Province
Author: Zhao Chunlan Fan Lizhu
Source: Author Author Authorized Confucian Network, Original published by “Hebei Journal” No. 4, 2020
1. Propose of problems
In human society, the family is the most basic, longest and most important social organization. The formation of traditional families is the link between marriage, and then the extension of the bloodline, which is left forever through the inheritance of generations [1]. One of the main aspects of modern social transformation is that the value and structure of traditional families are affected by impact and change, especially the country has made strong predictions on the development of fertility through remedial methods, which has affected the concepts and practices of the common people in marriage and fertility from the most basic level.
Since the end of the 1970s, the policy of breeding control and economic development have triggered a violent social change and cooperated to promote the decline in the breeding rate in our country [2]. After completing the transformation of the growth rate from high to low, China quickly moved to a very low growth rate. “For China’s birth, the biggest birth incident that happened in the first half of the 21st century is the arrival of an era of growth.” [3] Faced with the acceleration of the process of birth reduction and aging, the country has adjusted its breeding policies in the system, and 2 has made a brilliant appearance – bright, beautiful and charming. The program was broadcast, allowing her to “start the implementation of the policy that one couple who is a single descendant can have two children” from November 2013, and in October 2015, “the policy that a couple who is a couple can have two children is fully implemented.” However, after the adjustment of the fertilization policy, not only did the fertilization rate improve but the trend of the fertilization rate declined. According to the data released by the National Statistics Bureau, the number of Chinese dynasties in 2018 was only 15.23 million, 5.6 million less than the forecasts in some local areas. Not only did there not appear “peak number of births”, it fell by 2 million compared with 2017[2]. According to data from the National Statistics Bureau and the Ministry of Civil Affairs, the national marriage rate in 2018 was 7.2‰, the lowest since 2013 [4]. In other words, the policy initiatives that once strongly controlled growth may not be effective in promoting people’s willingness to grow.
The national policy determines the problem of fertilization, and the long-term and short-term policy, how can the fertilization rate in our country slowly rise to the level of replacement so that the Chinese people can continue to be stable and stable [2], we need to understand marriage and fertility from the perspective of social structure, as well as the social attributes of marriage and fertility. In order to control the dilemma of inheritance and inheritance brought by individual families (individual females), the common society has adopted the traditional mainstream marriage and the choice of inheritance form of marriage beyond patriarchal marriage. (Zhang Kong Shao, Zhang Jing: “Family Marriage”The ‘dual-system’ practice of strategy”, “Qizhou Nationality Research Institute” 2019 Issue 3; Li Zhu and Wang Hui: “Risk Resistance and Component Maintenance: Sunan Rural and Family Marriage Form”, “Contemporary Youth Research Institute”, 2017 Issue 4) As early as the 1990s of the last century, Zhang Letian and others were already in Zhejiang The North Chen family observed that a couple married in 1988 adopted a marriage of two families to settle down, which was called “night couple” by locals. “A famous term created by the village people for this occasional strange marriage method can lead to a new form of marriage for future generations. ”[5] In the past 20 years, in Shui Village, northern Zhejiang, the village has adopted the dual-line marriage and childbirth system of couples’ “two-headed marriage”/children’s “two-headed surnames” to adjust the family continuation, elderly care, and wealth inheritance of families, which has become a very wide choice in the local area. Regarding the “two-headed marriage”/”two-headed surname” marriage and childbirth The data from the authors’ suburban research on the water villages in northern Zhejiang from 2017 to 2019. Combining the recent observations of scholars on the changes in the forms of marriage and childbirth in common in different regions, this article will understand human reproduction and generational change from a social perspective, and propose that marriage and childbirth cannot be simply controlled by policies, nor are they purely classified as Sweetheart Garden The psychological process of the individual level is the main component of the personal life to gain self-satisfaction in the social structure, and it is also a social and intellectual manifestation of the human race that extends its needs.
Consolidation conditions2. The social attributes of marriage and fertility and their meanings of modern collapse
We need to return to their social attributes to understand the nature of marriage and fertility. In human society, marriage and fertility are “not yet.” Civilization system. “Marriage is not nature, but system. However, system of system that leads human behavior to advance into a given path is very similar to the influence of nature within its territory.”[6] Marriage and childbirth are not only simple biological processes based on nature, but also part of the social structure. “Marriage is not a private matter, and having children is also the natural responsibility of social elements”[7]. Through the marriage system, society allows individual lives to participate in the reproduction process of human beings, making the meaning of individual lives beyond nature.
In the first chapter of “The System of Raw Reproduction”, Fei Xiaotong discussed how to understand that Raw Reproduction is “a guarantee for the extension of races”.”Decompose husband and wife, have children, and lead children to big – this is a system of social activities.” [7] Marriage and childbirth are not a single psychological behavior and their satisfaction. The goal of “delaying ethnic needs” exceeds the biological self. It is the result of a set of traditional rules and a set of related material civilization equipment activities; thus, various systems are derived, such as standardized courtship activities, marriage, family relationships and clan organization [8].
In traditional China, a family based on cultivation is a continuous business community. “Traditional Notes: Hun Yi” says, “Dun Feng will combine the favors of the two surnames, and the superiors serve the ancestral affairs, while the inferiors continue to follow the future generations, so the correct people value it.” The ancestors developed based on the blood relationship were integrated into the Confucian gift system, becoming a self-respecting and practice of all people; as a circle of the value chain of “cultivating oneself, pursuing the country, and pacifying the whole country”, it means that every life of each person will have the meaning of prolonging in this business. This is the little sister on the floor. Your little sister scored 700 points in the college entrance examination, and now she is in the meaning of [9]. What is related to it is the values and norms of individual constraints in the community. For example, “In Chinese families, there are family rules, respect between husbands and wives, men have the standards of three kinds of virtues, and family members are responsible and responsible.” [10] This makes the social implications of marriage and reproduction a paradigm of value and potential behavior. For example, the profound and common concept of “spraying the nose” was the previous generation trained “three unfilial things, no future” and the next generation took “glorious honor to the ancestors” as their goal [11], and the “social rewards, urging, and even causing everyone to bear full social responsibility.” [12] For example, traditional families without male heirs were called “definite”, which was to use the language of the Internet to form the pressure to urge people to reproduce “spraying the nose”.
In the past 100 years of modernization, due to the changes in women’s social body color, the changes in traditional family form, and the origin of human relationships, they directly challenged the traditional marriage and breeding system. Since the transformation and opening, the planning and breeding policies aimed at controlling rapid growth have been vigorously followed. The unprecedented rapid urbanization and industrialization have given birth to violent changes in the economic society, and have also affected the value of China’s family from all
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