In the Zhao Orphans and Zhongchenzang texts, both the Chinese "home" system and the Japanese "home" system arise from the common context of Oriental culture.
One
China and Japan are both ancient farming countries in East Asia, and the "home" plays a major role in agricultural production, not only as a collection of people, but also as a social unit with traditional ideas, economic structure and other factors, and is closely related to its rooted cultural background and social structure.
China's "home" system and Japan's "home" system both arise from the common background of oriental culture, which seems to be similar from a macroscopic point of view, but from the microscopic and meticulous study, it is clear and distinct, just as the so-called "the same peach blossom is two red." Although the meta-drama "Orphan of Zhao" and the kabuki "Zhongchen Zang" are both tragic stories of diners or courtiers avenging their lords out of loyalty, they reflect the unique traditional "home" system in their respective ethnic cultures.
Two
In "Orphans of the Zhao Family", Ji Junxiang's pen shines with many loyal and righteous soldiers: after the Zhao family framed the adulterers and was tragically destroyed, Zhao Shuo's wife, princess, entrusted the orphans to Cheng Bao after giving birth to them, and followed her husband away; the great general Han Yu Yizi took the lead and let Cheng Bao drink a sword and commit suicide; Gongsun Pestle usu committed suicide by touching the wall to cover for Cheng Bao and the Zhao orphans; even more pitiful Cheng Bao gave up his own flesh and blood for the descendants of the Zhao family, and endured humiliation and burden to live in the Tu Mansion for twenty years, waiting for the orphans to grow up and tell him the truth. These loyal and righteous people have made great sacrifices to protect the zhao family's bloodline and allow the Zhao orphans to take revenge with their own hands, but they are only participants in the planning of this revenge action, and the real direct executors will have to wait for the only blood relative of the Zhao family, the Zhao orphans, to grow up twenty years later.
In Tadanozo, the leader Oishi is the direct mastermind and leader of the revenge at that time, and he is not directly related to the victim Asano family, as are the other samurai, they are only Asano's loyal vassals, and they act as the direct executors of the entire revenge operation. The forty-seven samurai took revenge only for the sake of their old master-slave relationship, completely disregarding their own survival, honorary status, and family members, and even sacrificing justice for the cause of revenge.
The same is revenge, the two dramas in the choice of the direct executioner of revenge is completely different, "The Orphan of Zhao" chose the Zhao family's direct blood figure - Zhao Wu, to rehabilitate the family and eradicate the treachery for the country. Although Zhao Dun also had many loyal and righteous soldiers around him, such as Han Yue, Gongsun Jiuusu, and Cheng Bao, they were either dead before them, or they were patient and waiting; they were all only participants in the act of revenge and not direct executors, which fully embodied the feudal ideology of "father's revenge and revenge". As stated in the ancient Book of Rites in our country: "The vengeance of the Father does not share the heavens; The enemy of brothers does not rebel against the soldiers; the enemy of friendship is not the same as the enemy of the book", according to the interpretation of the Notes of the Book of Rites, its general meaning is to say: to live in the same world as the father and the enemy is not filial piety, and to kill it: the attitude toward killing the brother and the enemy is to meet and not avoid us; as for the enemy of the friend, it is enough not to make friends with him. In this way, revenge is demarcated according to the relationship between relatives and alienation, and the qualifications for avenging the elders are only available to the relatives of the concubines. In contrast, the burden of revenge for Asano and even the reorganization of the Asano family in "Tadanozo" is borne by the samurai of the family, and Asano's immediate blood relatives are rarely mentioned.
The direct executors of revenge in these two dramas are one of blood relatives and the other are subjects, and the status of the status is very different, which is a microcosm of the traditional "family" system in China and Japan in literary works.
Three
"The Orphan of Zhao" and "Zhongchen Zang" are both based on historical events and are also tragic works with the theme of oriental revenge, but on the issue of the selection of the direct executors of revenge, the following differences between the traditional "families" of China and Japan are reflected:
First, China and Japan pay different attention to the blood of the members of the "family".
China's "family" system has a strong patriarchal color. The "family" is maintained by paternal relations, and the relatives on the mother's side are called "foreign relatives", and the relatives on the father's side belong to the "honzong". In the later period of primitive society, with the establishment of patriarchy, the patrilineal extended family is the basic unit of society, and after the integration with the clan unit, the parent is the patriarch, and the blood relationship with the ancestor and the same surname is the only link that maintains the patrilineal family. After the formation of classes and states, under the system of sub-feudalism, the clan system evolved into a family-clan system. This clan system began in the Xia Dynasty and developed to its peak in the Zhou Dynasty. For example, in the Western Zhou Dynasty, Zhou Tianzi established a patriarchal patriarchal bureaucratic system linked by clan blood relations, of which Zhou Tianzi was the largest patriarch in the country, and there were princes, Qing Dafu, scholars and Zhou Tianzi who were both political monarchs and vassals, as well as blood clan relations. It can be said that the emphasis on blood relations is the most prominent feature of China's "family" system. As a parent, grandfather and father not only have privileges in economic, legal, religious and other aspects, but even hold the power to determine the life and death of family members. In the "family", the dignity, longevity, upper and lower, and kinship between members are determined according to blood relations.
Japan's "family" system has a strong matriarchal color. Under the influence of mainland civilization, Japan rapidly transitioned from primitive society to class society, giving rise to new modes of production and state administrative systems, but the transformation of living customs, traditions and national psychology was relatively slow, and the same was true of the "family" system. In Japan's matriarchal society before the 4th century, a marriage system called "wife marriage" (husbands only visited their wives' homes at night and did not live together) prevailed. After the 4th century, matriarchy gradually declined, and patriarchy began to emerge. By the 7th century, after the "Dahua Reform", under the influence of Chinese culture, the humanistic history papers, Japan's patriarchy has finally been greatly developed, but the marriage of wives is still relatively popular. After the formation of the manor system in the 13th century, the economic and political status of the samurai was consolidated and improved, and marriage gradually became popular, but this marriage system was not really popularized until the 14th century. Even so, the influence of matriarchy still exists, the concept of patrilineal inheritance of the same clan and surname is relatively weak, and the Japanese concept of blood is not as strong as that of the Chinese.
This is also reflected in the languages of China and Japan. In Chinese, there are many words similar to "blood", such as: "blood", "blood", "blood", "blood", "blood", "blood relatives", etc., while the Japanese inherent nouns that express similar to "blood" in Japanese are almost only "ちすじ (blood tendon)". On the other hand, the Chinese carefully distinguishes the titles of members of the kinship group, such as: men of the same generation as their parents are distinguished as "uncle", "uncle", "uncle", while japanese is only "おじ"; women of the same generation as their parents are distinguished as "aunt", "aunt", "aunt", "aunt", and "aunt", while Japanese is only "おば"; between men and women of the same generation, the biological birth is called "sister", "sister", "brother", "brother" is preceded by "table" and "cousin", while there are only four types in Japanese: "あね(姉)", "いもうと(妹)"" "あに(brother)" "おとうと (brother)". To some extent, language reflects the needs of life, and the poverty of such words in Japanese just reflects the lack of attention paid to them in real life.
Second, China and Japan have different choices of heirs to the "family."
In China, the emphasis on blood strict adherence to the primogeniture inheritance system, from the inheritance of family property to the inheritance of traditional handicraft techniques, and even the family's revenge action, also follows the principle of "father's revenge for the son", and no one other than blood relatives is allowed to touch it. If there is no man who is directly related to the "family", it means the demise of the "family" Accounting graduation thesis sample. The so-called "no filial piety has three, no posterity is greater", whether traditional or modern, Chinese the most worried about the queen, the most emphasized is the continuity of family members.
To this day, people still adhere to the ancient precepts and put the continuation of family incense in the first place, in contrast, the role of "home" as an economic community is nothing more than an economic tool used to continue the family bloodline. In other words, in the minds of Chinese, family wealth is more or less, sons are absolutely indispensable, even if the family is ruined, they must give birth to parents, otherwise, no matter how much family property is not inherited, it is useless. Therefore, in "The Orphans of Zhao", only one of the orphans of the Zhao family, who is eligible to avenge the Zhao family, is the only one, so han yue, Cheng Bao, Gongsun Pestle and other righteous soldiers do not need to rise up and resist, but only need to be willing to sacrifice and be patient enough.
In Japan, due to the relatively weak concept of kinship in humanistic history papers, people pay more attention to safeguarding the interests of the "family" as the economic community itself, and adopt the principle of meritocracy in the choice of heirs, and can freely choose between parents, adopted sons, and even subordinates. Professor Yuzo Mizoguchi, an expert in Chinese culture studies at the University of Tokyo in Japan, once pointed out: "Comparing the 'home' of Japan and China, the biggest difference is that China is blood-based, as opposed to this, Japan is the family governorism. The term "jiadu" originated from the Chinese "History of the Yue King's Gou Jian Shi", and the Japanese borrowed this term to give it a new meaning. That is, the eldest son inherits the family and family property alone, and the relationship with other brothers and sisters is superior and subordinate, although the heir prefers the eldest son, but it is not limited to the eldest son. In order to make the entity of "family" better survive, it is often necessary to break the blood relationship, and adopt the disciples, courtiers, and followers who are not related by blood at all as adopted children, so that the "family" can inherit and develop with a simulated blood relationship. Therefore, in "Tadano Zang", when the blood relatives of the Asano family cannot maintain the family honor and complete the mission of revenge, their family ministers Oishi and other forty-seven righteous men also have such qualifications, obligations, and responsibilities.
Four
In summary, although the two literary works "The Orphan of Zhao" and "Zhongchenzang" are tragedies with the theme of revenge, they embody Chinese-style bloodism and Japanese-style family-governorism in the choice of direct executors of revenge.
By analyzing the differences between the traditional "home" systems of China and Japan and the reasons for their formation, we can more clearly understand the different national cultural characteristics hidden by China and Japan under the appearance of similar oriental cultures, and have a deeper understanding of the differences between the two cultures. For these differences, we must not only look at these differences from our own way of thinking and cultural framework, but also take into account each other's way of thinking and cultural framework, and at the same time use comprehensive and concrete analysis methods to achieve the purpose of deepening mutual understanding and promoting cultural exchanges.