Joint-stock trading companies called trading companies imposed a new form of organization on these previously scattered maritime merchants.

There were many despicable ways to do this, such as cutting off the sea route from Ryukyu to Japan, and forcing many maritime merchants to join in the form of force.

The new form of organization did not have an immediate effect, but it would gradually affect the businessmen who joined the joint-stock companies for a long time to come, who were the most eager to pursue the bourgeois legal system and to prevent capital from being directly plundered by feudal power.

Similarly, in the vicinity of Wangbei City, with the gradual increase of immigrants, the establishment of the government, and the frequent trade exchanges, the village community system of the primitive and backward aborigines has inadvertently disintegrated.

At the beginning of the establishment of Wangbei City, Chen Jian bought the land of the village community with cloth, mirrors and some muskets, and temporarily got along with them.

The aborigines traded deerskins, bananas, etc., for goods from Wangbei, and after the arrival of the excess banknotes, some of those closest to these places began to accept banknotes that could be exchanged for all kinds of necessities such as salt, iron, and knives they wanted.

But as the number of immigrants increases, competition and conflict over natural resources will inevitably occur.

With the sample of the Great Wilderness City, the people of the Wangbei City organization quickly gave a legal basis for the land of immigrants, and made some changes appropriately, but the essence of the core did not change.

Natural resources – such as uncultivated land – belong to all of humanity. Human beings only have the right to use these lands for labor, and there is no individual ownership. Land that has not undergone human labor is meaningless, and the priority of the use of the land that has been cultivated lies with the fruits of human labor, not the natural ownership of the land by private ownership or village community.

Therefore, according to this legal principle, as long as the land and hunting grounds owned by all indigenous villages and communities are not cultivated or houses are built, then the ownership of these lands does not need to be purchased with money, but can be directly cultivated. If the legal principle of ownership of the village community is not recognized, there is naturally no need to spend money to buy it, but only labor to seize it.

This is the theory in the Great Wilderness City, and on this basis, the system of large farms for the reclaimed land and the preferential use of state-owned collectives by the immigrants of the Great Wilderness City was determined.

In Wangbei City, there were not many people when Chen Jian first came, and he had to focus on disaster relief, Ryukyu, tribute and other issues, so he had to spend money to buy them at the beginning.

When the number of immigrants has now reached 30,000, and a group of military personnel and members of the party organization in China arrived, they immediately tore off their faces that they had originally identified with the ownership system and spent money to buy them.

After the internal unification, this theory also had a huge impact on immigration. They like this theory at this time, otherwise, why should we let us reclaim the land of the aboriginal village community for free?

The seven villages and communities around the Tamsui River that are closest to Wangbei City are happy to yearn for the construction of Wangbei City, and they do not pay much attention to the issue of land law.

As for Taiwan, Chen Jian never thought of using it as an entrepot trade base, just for maritime trade. Rather, it was to impose formal rule here, so the policies were very different.

The seven nearest villages are all very weak, with a population of about 800 to 1,000, and there is a large joint village community with a population of more than 4,000 further up the Tamsui River.

The primitive habit of headhunters "coming out of the grass" made these seven small villages very uneasy, and they were often attacked by the big united village community before Chen Jian arrived.

Savagery and civilization are difficult things to define, and the universally applicable values of the world are also wonderful things—in a sense, in the worldview of these aborigines, grass harvesting and headhunting are sacred rituals, ethnic customs, and respect for ancestors.

But for the Han Chinese immigrants who have been civilized, institutionalized, and the immigrants of the Republic, this is barbaric and uncivilized behavior.

The seven small villages along the Tamsui River had long been in contact with Fujian or Japanese merchants, who were among the first to be "civilized", but they also chose to turn their backs on their own customs and integrate into the common values of "civilized" society when their interests were at stake, because they were often hunted by the large joint villages.

After inspecting the contradictions between the villages and communities here, the organization of Wangbeicheng sent people to these seven villages and communities early on to guide the settlement of agricultural planting and cattle farming techniques.

In a tribal conflict, the soldiers of Wangbei City sided with the weak village community, but before they could decide to help these people, the interpreter of Wangbei City and the people who knew that the cultivation had a certain prestige and the village elders made a request.

The Wangbei city government recognizes the respect for their ancestors in these villages, but the behavior of headhunters is a barbaric custom, and it is hoped that they can express their respect for their ancestors in a more "civilized" way. In this tribal conflict, the government of Wangbei City will not help any tribe from the perspective of tribal warfare, but from the perspective of maintaining the "civilized world", it will help the ethnic groups who want to move from barbarism to civilization.

If in normal times, this is a huge humiliation. But when the village community is under serious threat, it must be accepted.

After a short, low-intensity conflict, after a duel between the flintlock pistol and the javelin throwing spear, the elders and goddesses of the seven villages came to Wangbei City with a few banana saplings and orange saplings stained with mud.

According to the customs of the tribe, the saplings stained with dirt are the symbol of the land, and they express their willingness to submit to the management of Wangbei City and dedicate their land.

These people were entertained by the government of Wangbei City, and many gifts were given in return, and a grand banquet was held.

Then, in accordance with the tradition of the republic, a competitive sports meeting was held in Wangbei City, where the strength of the tribal slave era was left behind, and young people from seven villages were invited to participate.

Just as Chen Jian did in the tribal era, with the exquisite gifts of this era and the attitude of recognizing personal strength, he set up gladiatorial fights, archery, javelins and other projects suitable for the participation of aboriginal villages, and awarded bronze "coming-of-age ceremony" medals, which can be regarded as an officially recognized coming-of-age ceremony that changed headhunting to competition.

The remnants of primitive society were the aesthetics and tribal traditions of sexual attraction, which allowed this way of coming-of-age ceremony to be recognized by village elders and goddesses. Of course, field artillery and flintlock pistols contributed even more.

Following the old story of the Republic, Wangbei City holds a grand sports competition every four years, and awards medals and material rewards recognized by each village and Wangbei City. These medals will gradually replace the tattoos and tattoos of their "grass" headhunters, becoming another symbol of the male power of the primitive era, dragging these aborigines into "civilized" society in a way that will not be subject to much opposition.

These aborigines may not be qualified laborers for large farms, mines, and workshops, or even qualified soldiers in a phalanx of guns, but their customs make them good skirmishers, hunters.

After the competition, the Wangbei City government returned the banana and orange saplings sent by the village elders, but scattered the soil on the ground.

"The land belongs to nature, and the saplings belong to labor. Everyone has the right to work on the land, and the fruits of everyone's labor must be respected. ”

Such reasons and good attitudes, as well as the threat of the big village tribe and the good attitude of Wangbei Cheng to teach them farming, made the people of these seven villages agree with this statement.

A simple treaty was signed.

"The seven village communities are part of the Wangbei City People's Government, and Wangbei City respects the autonomy system of the village communities and the election of elders."

"Wangbeicheng agrees with the respect of the aborigines of the village community for their ancestors, and the aborigines of the village community give up the barbaric way of headhunting and grass."

"The village community recognizes that the ownership of natural resources belongs to all residents, respects the fruits of labor, and renounces all traditional land ownership such as enclosures and hunting grounds."

"The government of Wangbei City is obliged to protect all the normal rights of its members to the residents of Wangbei City, but the government of Wangbei City must recognize the legal system of Wangbei City, except for some special customs, and the rest of the trials shall be administered by the courts of Wangbei City."

"All children have the obligation to study in the Wangbei City School, and if they are of appropriate age and do not receive education, they will be fined two deer skins, and those who cannot learn to know 300 square characters after the enlightenment education will also be fined ten bunches of rice or thirty catties of dried sweet potatoes."

"Outsiders who do not have an identity card in Wangbeicheng are not allowed to live in the village community, and they have the obligation to report it."

"Wangbei City will open a trade market between villages and communities, and hunting income such as deer skins and deer breasts can be traded without tax in the trade market. Wangbei City guarantees that paper money can be purchased in any available goods in the consumer society, and necessities such as salt, cotton cloth, and iron must be purchased in paper money, and cannot be exchanged for deerskin, etc. privately. ”

"Those who enter the village to buy deerskin must wear an identity tag issued by the Wangbei City government, and those who do not have this identity tag are not allowed to trade with the village community, and each person caught will be rewarded with a number of banknotes and three pieces of wide plain weave."

"The purpose of taxation is to maintain the operation of the government, and to carry out education, military training, and the construction of roads are equal to the interests of the people. The village community pays the tax in recognition of the purpose of the tax, and is exempted for four years, after which the representatives of each village community go to Wangbei City to discuss the proportion of the tax together. ”

"Teachers stationed in the village community are qualified to participate in the decision-making of major issues of the village community, and have the final veto power over the opinions of the village community elders - the right of veto on the basis that the village community has violated the common interests of the people of Wangbei City, according to the terms."

"According to the number of people, the village community provides a small number of village community members to participate in the army, so as to protect the overall interests from foreign enemies."

"The government of Wangbei City has the obligation to guide the village community in settling down and planting, and can borrow from the village community to cultivate cattle, ploughing horses, iron tools and other agricultural tools in the form of low-interest loans or long-term deer skin repayment."