The seven weak villages and communities first signed a treaty with Wangbeicheng, becoming part of the jurisdiction of the Wangbeicheng government, and also became the first group of villages and communities that were integrated or forced to change their habits and original structures by being developed by productivity.

The best choice for short-term interests is to impose a poll tax, tax exemption from elders, instigate tribal wars, etc. However, in the long run, it will bring various problems and contradictions and is not suitable for the development of a long-term base.

Assimilation and education are a long process. Plain areas are the easiest to cultivate, and mountainous areas are the most difficult. The most important way to change these customs is the progress of productivity. Mountain areas are not suitable. The problems in mountainous areas can be controlled by economic means and will not provoke them for the time being.

Only when the Han people immigrate to the plains will the problem become serious and urgently needed to be solved. Now is not the time to consider these things.

After the seven villages and communities signed a treaty with Wangbeicheng, the Wangbeicheng government has never given up contact with the larger village and community with more than 4,000 people in the upstream.

Although the two sides were in a state of hostility in the previous war, the village community also realized that the advanced weapons of this group of people were far from being able to resist. The strict anti-smuggling system made it difficult for the village community to contact the other merchants, and the trade exchanges between the two sides were still normal.

This village is an important channel to the volcanic sulfur mine, coal mine and gold mine. Contact with this village is also an important matter that the Wangbeicheng government attaches great importance to.

Continuously send people to contact us, either conduct trade activities in villages and communities, teach some cultivation techniques, or treat some diseases.

This kind of contact also made the people in that village respect the doctors who wandered between villages or those who taught planting techniques.

However, the conflict between the two sides finally broke out soon after.

The new diseases brought by these immigrants from other places are something that the villages here have never experienced, and their resistance is very weak. Those residents in Wangbei City may have only had a fever for a few days, which is fatal in the villages.

According to ancient customs, when a plague breaks out, it is necessary to "show grass" and hunt heads to obtain protection from ancestors, so as to calm the plague.

The elders and the goddesses made the decision to "get out the grass", and the target of the grass was the weaker village or immigrant residents of Wangbei City.

This was a sacred ceremony. There were people sent by Wangbeicheng in the village at that time, so they tried their best to persuade them, thinking that this was ineffective. It would be better to go to Wangbeicheng to ask the doctor there to help treat these people's illnesses. This is the right way.

Although the people in the village respect this person very much, their long-standing customs and primitive religious concepts are difficult for them to accept.

They do not worship the world, wind, rain, thunder and lightning, and even natural things. They only believe in the ancestors and believe that headhunting is a solemn ceremony.

The person who received the news seized the opportunity to escape and wanted to tell Wangbei City the news, but was ambushed by the village people on the road, and his head was cut off and became a sacrifice for the sacrifice.

The news reached Wangbei City, and the people in the organization discussed it overnight, thinking that it was an excellent opportunity.

The next day, Wangbeicheng sent an envoy to the village community and explained the solution to Wangbeicheng with the elders of the village community.

"The village elder went to Wangbei City to apologize and handed over the participants of the headhunting team to execute the death penalty."

"Wangbeicheng will send doctors to help the residents of the village. However, the village must give up the barbaric custom of grass production and agree with the laws of Wangbeicheng."

"Return the victim's head and the members of the village must attend the funeral."

Under the deterrence of the force of Wangbei City, the elders, leaders and goddesses of the village community responded.

They can apologize, but they will never hand over the village members of the headhunter team. At the same time, they scoff at the so-called barbarism and civilization.

They asked:

Do you people in the civilized world have no war? What is the difference between your war and our grass production? After there is no war in your civilized world, it is a barbaric act to educate us about grass production. Using your guns and cannons to kill people for any sacred sacrifices, and using our bows and arrows to hunt for the gods, which behavior is civilization?

Here is our land, here is the laws left by our ancestors, here is the custom of our ancestors. Is there anything wrong with us practicing our laws and habits in our land? If we do such a thing on your land, we should be punished as we deserve, but this is our land.

It is not what we ask you to pass on "civilization", but you come here and have to pass on "civilization". What qualifications do you have to object to the habits of our ancestors in the land of our ancestors?

This is the last reply, and the messenger returned to Wangbei City and sent the message back.

However, Wangbei City did not take action immediately, but waited for the plague to continue to rage. At the same time, militia organizations in various farms and plantations strictly guarded and prohibited anyone from traveling alone in order to prevent attacks.

The seven villages and communities affiliated to Wangbei City were also prepared for protection to prevent the hostile big village from taking any extreme actions.

A month later, the raging plague killed many people in the big village community, and their beliefs and worldview were also brutally hit...

The seven villages and communities that defected to Wangbeicheng were not affected by the plague due to forced dietary habits and hygiene habits and isolation systems such as calcium hypochlorite disinfection powder.

Even though this village community had a ceremony to release grass, it still did not let the plague go away. On the contrary, many villagers died.

The original beliefs were shaken and collapsed in this contrast, and this sacred ritual also became part of the national customs but not the basis of the worldview.

Many people in the villages wondered whether they did something wrong? Is "civilization" better than "barbarism"?

If not, why didn’t there be too many people die in the villages and communities that defected to Wangbei City and did not perform the grass-taking ceremony? So many people died when they performed solemn and serious rituals?

What is scary is not the dead people, but the impact of the worldview brought by the death of those people. The villagers began to re-examine the previous terms. Some people believed that if doctors from Wangbeicheng were allowed to enter the village community to help, so many people would not die. Originally sacrificed heroes who were hunting for grass, but some people became the source of disaster in the village community; the original respect and praise turned into doubt and anger.

At the same time, Wangbei City, which was estimated to be about the same time, also began military mobilization.

A military operation to safeguard the "right to life of man" was launched.

The people from the seven villages were responsible for leading the way and transporting food. The regular army in Wangbei City carried guns, explosives and artillery and began to attack the United Village.

Before the attack, shout loudly, ask them to hand over the murderer, be tried on the spot, and send doctors to treat the village's illness.

Adhering to the belief that the first shot was not fired, after the village community shot a bow and arrow, the filled artillery bombarded the village community's fence...

After several small village communities were captured, they did not carry out massacres, but instead appeased the people and held funerals for those who were killed.

Before the last Damura Club, as soon as the call was completed after the cannon was set up, the elders of the village club tied up several young people who had performed the ritual before and sent them to the army, expressing their agreement with the previous terms.

Several young people who participated in the work of the grass, who were ignorant, who only did things according to tribe customs were sent to Wangbei City. The elders of the seven villages and the big villages, the goddesses and some people were also invited to participate.

A propaganda about human right to life and a trial about murder lasted for three days.

It not only popularizes the law, but also popularizes the reasons for the law, but also plays a deterrent role.

Three days later, the young people involved in the headhunter were sentenced to firing, and everyone cheered, and the concept of legal based on human rights began to be deeply rooted in people's hearts. This three-day trial was perfect propaganda.

When people died, their original worldview collapsed, and doubts about the customs of ancestor spirits and headhunting emerged. Even those who believed that those who were killed in previous military operations should be responsible for the village elders rather than the Wangbeicheng army began to appear.

But that's not the end. The penmen seized the opportunity to carry out a grand publicity.

The person who was killed by a headhunter before was promoted as a model.

Originally he just wanted to report the news, but in the propaganda he became a hero who sacrificed his life for justice, a warrior who wandered between trust in science and respect for the aboriginal people.

The simple story has been produced by publicity and inciting experts, and the taste has completely changed, and the story has become this way:

That person believed in science, civilization, and believed that new cultivation methods and new lifestyles could make the people in the village community live a better life. In order to allow everyone to enjoy the benefits of the progress of civilization and science, he was willing to come to the village community professors to plant, cultivate and use herbs to treat some simple diseases.

When the plague broke out, he tried his best to save people. At the same time, he also tried his best to dissuade grass to prevent grass from being brutal and meaningless to the plague. However, although the elders of the village community respected him, they did not listen to him, but chose to continue the grass to be carried out.

That person knew that this kind of ritual is meaningless, but he knew that if there was no ritual in the village, the people in the village would not know that it was meaningless. This is an inescapable paradox.

After hesitating for a night, the man decided to bring his own death to the ethnic group's recognition of civilization and the village community to give up the barbaric and meaningless custom of grass-making. His purpose was simply because the other party was also a human being, like him, a person in the world.

So he asked a member of the village community whom he had rescued to bring a letter to Wangbeicheng, hoping that Beicheng would not punish them for the barbarity and ignorance of the village community, and would need more time to educate them.

The next morning, with the belief of leading "civilization" and sacrificing one's life to take the meaning in his heart, he found the ambush place of the "Grass" team, and took the initiative to let these people shoot themselves, with a smile before his death.

Practice has proved that it is meaningless to make grass, and the plague still brings a lot of deaths.

On the other hand, it relies on doctors and science to guide the prevention of diseases, and there are no large number of deaths.

Similarly, the people in Wangbeicheng also gave an explanation for the letter: the dignity of the law cannot be blasphemed, and even the moral behavior must be punished by the law. Law is not morality. A person's request cannot affect the law. The rule of law is not ruled by others... So after that person died, the Wangbeicheng government asked the murderer to hand over, but after handing over the murderer, it did not retaliate against the village community, but instead sent a nursing team to help the village community rebuild...

So, what was originally very simple, after publicity, turned into a propaganda textbook about human nature, law, sacrifice, civilization, barbarism, conflict, internationalism, mercy, kindness, people, hatred, love, disease prevention propaganda and other content.

It was written into aboriginal poems and sung everywhere.

The drama was compiled and staged in a very formal form, which aroused the feelings and thoughts of many people. The smile of sacrifice when seeing the ambush marks of the grass team and the monologue before death in the drama became one of the classic scenes in the history of drama.

The textbook was compiled and became the content of Kaimeng Education Chinese textbook.

It was compiled into a commemorative festival and became a grand gathering that all the indigenous villages and communities must attend.

A thought about the law was compiled: Is that person asking Wangbeicheng not to punish, right or wrong? Will it lead to more sin if he does not punish?

A thought about values ​​was compiled: Are values ​​universally applicable? Why does the same thing have different meanings in different civilizations, and even good and evil are different? How to choose when facing such conflicts?

This publicity, together with the previous issue of land ownership, laid the foundation for the future rule here.

It is not to seize the land of your indigenous people, but the natural resources of land are shared by all mankind. There is no meaning without labor. We immigrate to work. We protect the fruits of labor. We respect the income of labor, but do not recognize the private ownership of natural resources. Therefore, we did not rob your land, because it is not your land and the private ownership of natural resources. This is not the reason why it is impossible to make sense for you.

It is not that we have destroyed your culture, it is that your culture is barbaric and backward. We are just here to help you sweep away superstitious monsters, spread the dawn of science and civilization, and guide you to live a new life. We respect your ethnic traditions and habits, but this habit and tradition cannot be conditioned on damaging the rights of others and do not force tribute and taxes. We adopt a policy of equality for everyone under the law that treats everyone equally.

It looks the same as colonization, but it is actually different.

If these two are changed, it is colonization...
Chapter completed!