Quintual marriage: A wife who hires a wife and a wife who rents a wife

the institution of wifehood is a form of human trafficking, as is the system of prostitution, which complements the formal marriage system.

it's a long history, as recorded in handy.

“men do not have enough food and women do not perform well.

people can't live alone." because of the frequency of the war, a large number of people are unable to live on their own, as recorded in the “leave a wife, sell a child, the law cannot be forbidden, the meaning of which cannot stop”.

the sale of a wife is a product of the wife and, although it is not yet a whole-of-the-art bride, it prepares for the subsequent marriage.

the existence of quil'an wife, like a poison in the chinese marriage system, leaves the feudalists inexorable and shameful.

in qing dynasty, the phenomenon of wifehood in china has reached “all-embracing”, a term that is constantly found in the writings of scholars and historians.

the zhejiang ning, sau and tai are known in different names throughout the country.

in the north, the practice of wives has spread in liaoning and gansu, known as “partnership” and gansu as “wifehood”.

the scope is wide and diverse.

first, before and after the entry of the qing army, there was a great deal of looting of other women, which led to the emergence of a popular sale of wives and children.

qingxiang, zhuang, and zheng dynasty are known as “the world of peace”, yet wang jianxi wrote in his "wanxi" book: “all manchus have done so.

it's not obnoxious, it's voracious.

for 30 years, there have been a number of public officials.

and those who take it to the left, they give it ten times as good, and those who give it to the yang, they pay for it.

second, living in extreme poverty.

according to mao zedong's heung nation survey, it is not difficult for us to imagine a situation in which we can make up for ourselves.

“in a prosperous country, landowners and rich farmers have not only wives but also a number of concubines, 10 per cent of farmers in the middle, 30 per cent of poor farmers and craftsmen, 90 per cent of travellers, 99 per cent of farmers and no wives.” the poverty of life has led to a high incidence of wifehood.

thirdly, out of a common, public mind.

according to the county report, local folklore “there is still a bad way to sell wives.

women do not intervene when men are poor and marry their wives to survive.

if you sell a family name, the woman still communicates with a relative.

there is one who does not teach manners”.

fourth, the patriarchal ideology is deeply influenced and the status of women is very low.

the feudal marriage was based on the woman ' s personal dependency on the man, who, once married, became a private part of the male family; a woman had no political status and was dependent on her husband, she was proud of her husband and her wife, and she had no economic power and had to depend on the man for survival and domination.

the role of the wife is “to be an ascendant and a successor to life”, and if a man is unable to live on his/her own, it would be logical for the wife to be married.

fifthly, the high incidence of adultery in qing dynasty has led to many cases of repudiation.

according to the records of the first historical archives of china, "marriage rapes" are kept, during the year, the provinces and districts reported annuallythe average number of marriage-related killings decided by the court is around 800.

of these 800, approximately 250-530 were caused by adultery.

sixthly, the idea of generational succession is at the root of the idea of marriage.

the marriage of a common-law wife appears to be at odds with the feudal concept of chastity and is in fact the result of such feudal virtues.

because the feudal chastity is one-sided, women are required to be faithful to their husbands in order to preserve the purity of their descent.

when the threat of “closure” is directly related to the survival of the family, the concept of chastity can only be subordinated to “the lineage of the lineage”, which is called “the man who remarries, and the woman who is in no position to do so”.

vii.

inadequate social security system.

in feudal societies, where peasants live in extreme poverty, and as a result, in a number of areas, clan organizations have written in their rules to require people to help each other, such as in some family histories, which state: “the death of a husband is sad and important, and in the case of widows and orphans, the most desirable of the benefits is to make the young dependent”.

however, this guarantee is conditional on “the fact that he or she, with his or her will or with his or her property, has left his or her mother and his or her son to strike together to justify his or her crime”.

not only are the conditions for this kind of mutual assistance stringent, but it is also very ineffective in its implementation, not to mention the destination of migrants such as the north-east, where the movement of people has rendered the clan organization non-existent or weak.

with the transformation of the economy and the entry of foreign capital, the rural economy collapsed at the end of the qing dynasty, and security for the disadvantaged groups became even more so.

it is most common for a man to sell his wife because of poverty.

for example: zhao sung-du was forced to marry his wife, xu zhi, to be a concubine by guo kwanqi.

zhao cheng has repeatedly sought money and guo hong has murdered him.” it is also the case that “hwang wan an, who has taken his wife as a widow-in-law, has been consummated and sold to yu yao county, has sought to borrow money and has not been brought before the court, and that he has ordered his brother-in-law to marry a married woman, chitu soo, who is a conspirator.

the wife of wong wan-an shall be a 100th rule of the sibling's staff, and shall be a first degree, 60th staff, for one year.” “bou zhongsheng is poor, poor, poor, married, and human.”