Yunyao began to plan economic development for fiefdoms, and it has to be said that a victory was indeed very effective. Otherwise, it would be difficult to mobilize the work enthusiasm of the savages. After all, Yunyao cannot pay them wages now, and savages are not slaves, and they cannot force them to do things outside of farming.

But after the war, the savages cooperated a lot. Even if Yunyao didn't promise anything, they were willing to work with them. Plant trees and harvest reeds. Reeds usually don't dry until December, but because this reed marsh is already a certain age, there are many old dry reeds that are used as if they were cut off.

Then clean it up, then clean the burrs outside, and tie the reeds one by one with thin hemp rope. This kind of reed mat or reed curtain is still very useful. Yunyao remembers that when he was traveling, he saw such curtains hanging on the door of a restaurant. In addition, the older generation in the countryside likes to dry quilts with reed mats. When the weather is good, take out two benches and place them in parallel, then place two bamboo poles between the two benches to form a "mouth" frame. Finally, lay the reed mats and form a simple drying platform. Not only does it dry quilts, but any dry goods will be placed on it. After drying, roll the reed mats and put them away, and it does not take up space.

The little reed has endless magical uses.

"The reeds are green..." Yunyao fantasized about the development of her fief and couldn't help but praise the reeds. Suddenly she thought that if she cut all the reeds, would it affect the relationship between young men and women on the north bank of Zhuhe? After all, the reeds are green and can fight in the field.

As long as the people of the Western Zhou Dynasty wanted to fall in love, they were very free. It was very common for the heavens to be covered by the earth, and the savages were even more exaggerated.

The famous love poem "Jian Jia" is about missing someone in the reed marsh and writing a series of lingering thoughts. Art comes from life above life. Without the life experience in the reed marsh, the poem "Jian Jia" will definitely not be written.

"Wait, can you still develop tourism?" Yun Yao thought to herself that if she copied "Jian Jia" and spread it widely, making people in the entire country of Lu believe that Jian Jia represents love and that there is a marriage in the reed marsh, will all the infatuated men and women in Lu come to her reed marsh to find true love? Then she can develop a reed love economy with Lu characteristics.

The smile gradually became presumptuous.

The important thing is to grasp the right to define. Yun Yao thought that as long as he could promote it, the future represents love will not be roses or lovesick beans, but reeds. Future men and women may hold reeds to pursue their lovers.

"As long as you travel through time early enough, everything you do is the profound history, everything you do is the tradition of culture, and everything you do is the memory of the nation." Yun Yao suddenly realized the biggest advantage of his time travel, that is, to define everything that has not happened yet.

Zhou Gongdan sets the next Zhou ritual and stipulates the governance of various countries. Then Yunyao can enrich the people's lives and make their daily lives full of rituals, and at the same time earn some rice and cloth for themselves.

The process of bronze continued to develop between the Western Zhou Dynasty and the Spring and Autumn Period, and the material life of Chinese people continued to improve, many customs were in full swing and were waiting for the development of those with aspirations.

After making the reed mat, I still asked my father-in-law's son to sell it. To be precise, it was the second son, because my father-in-law's eldest son is also a scholar, but the second son is a scholar from the Sishi City, just looking at the market, which is equivalent to a market security guard.

Before, Yunyao sold some coarse salt through him. As a lord, she would not allow the nobles to leave the fief at will unless she had a job in the capital.

Nobles usually have multiple identities, the master of the fiefdom and may also be ministers of the monarch. For example, the king of Lu, Zhou Gongdan, was the king of Lu, and was also the loyal minister of the Zhou Dynasty. Now that the emperor of Zhou is young, Zhou Gongdan is the person who actually manages the world.

Yunyao is not an official, so she can't walk around casually, let alone as a boatman, she has the responsibility to guard the ferry, and she cannot leave her post without hesitation. So she still has to ask others to help. The second son of the teacher is a uncle, and he has to keep accounts, because this is considered a business of Caiqi, not Yunyao's personal business, so all income needs to be recorded.

Naturally, the second son of the father-in-law would not help in vain. Helping one time is a favor, but it is not enough to always ask him for help. So Yunyao would pay salted fish as a reward.

Shuzai naturally also has rewards. To be precise, it should be rewards. Shuzai gave Yunyao's salary to the housekeeper of Lu, but managing the business is not the scope of work. In fact, it is to help manage the Zhu family, so Yunyao could not give Shuzai the salary on behalf of the king, and could only reward Shuzai on behalf of the Zhu family, which was the relationship between the baron and the retainer.

It is very complicated, but Zhou Li is so troublesome, but because of the troubles, the Chinese civilization stands out among the many civilizations of this era, with complexity but not chaotic, and rules to follow. This is Zhou Li.

Through the Zhou Li, everyone's identity and position are constantly strengthened, and people can change from natural attributes to social attributes. People under social attributes are complex, including princes, fathers, sons, ministers, masters... A person will have multiple identity tags at the same time. In nature, humans are an animal called humans, and no one will ask animals to fulfill the responsibilities of fathers, ministers, and kings.

In nature, children will not know who their father is, nor will they think of being a good father when they grow up.

Therefore, Zhou Li is very complicated. In fact, it is because humans have realized the complexity of social identity. Therefore, Zhou Li Wan repeatedly emphasizes everyone's social identity and their responsibilities and obligations, which is actually the necessity of building a society.

The society of the Zhou Dynasty was much more complicated than that of the Shang Dynasty. The social relations of the Shang Dynasty were sometimes really simple enough to explode. Their own people were not humans, and they were not humans outside of them. Therefore, King Zhou of Shang did not feel cruel in the face of the various inhuman tortures invented by Daji. It was not the problem of King Zhou of Shang himself, but the ills of the entire Shang Dynasty.

The social system of the Shang Dynasty did not leave any place for non-Shang Dynasty people. Even the sons of allies said that they would make meat pies and make meat pies. It would be strange if the merchants under this social system were undefeated.

However, the Zhou Li established a distinct social relationship and gave outsiders a social status besides the Zhou people. Even if the Zhou people did not join the Zhou Kingdom and became princes and were allowed to adhere to the Zhou Li, they could be integrated into this social system.

Of course, although the Zhou Li had a progressive social nature, it was obvious that it was inconsistent with human nature to fix everyone in a social status and not allow any circulation. Therefore, the rituals and music in the Spring and Autumn Period and the various schools of thought were destroyed, because people at that time had discovered that social identities could be changed, and there was no eternal emperor or eternal retainers.
Chapter completed!