Ming Dynasty and New Rome and Infinite Magic Machine

Chapter 1534 Field Investigation
"So, how can we prevent the accumulation of valuable goods? Please turn to page 82 of your economic history textbooks, to the chapter on 'Kula Circles' in the section on 'The Economy of Island Tribes in the Western Pacific.' That's where the famous one comes in."

This place is famous for a reason; it is truly famous—as a social phenomenon on an island, its affairs are almost universally known throughout the Ming Dynasty.

The phenomenon of the Kula circle is quite simple: the local monsoon and ocean currents form a circle between the archipelago, and the Austronesian people living within this circle establish social relationships by exchanging Kula. There are two types: red Kula and white Kula. Red Kula can only be exchanged for white Kula, and vice versa. Although Kula is complex to produce, it has no practical use. Those who possess Kula do not keep it for long; they only use it for trading.

In this exchange, a dynamic, decentralized society where valuable goods were not hoarded was established—a fact that shocked the Ming Dynasty.

Shangluo knew of similar things. In his region, there was a Christian organization called the Jesuits, along with other Catholic orders, all of whom were enthusiastic about exploring the East during the Age of Exploration. This was because legend had it that in the East lay a "Kingdom of Presbyterian John," ruled by the immortal priest-king John, a heavenly kingdom on earth perfectly aligned with Christian moral principles.

If a concept of "Elder John's Kingdom" exists in relation to Taoism, then it would be the "Kula Circle" economic zone in the western Pacific.

One by one from the Tao Te Ching, one by one from the Tao Te Ching. That place is exactly based on the idea of ​​not accumulating valuable goods in the Tao Te Ching, word for word. If you didn't know better, you might think it was some kind of Tao Te Ching theme park. It's not difficult to achieve the literal meaning of not accumulating valuable goods. Just implement egalitarianism and asceticism. The disciplined Mongols could do it, and many Buddhist temples can do it too.

However, a "society that does not accumulate valuable goods" is different from simply not accumulating valuable goods. Society is a large-scale, universal entity, the sum total of relationships formed between people and their environment. The military is a specific environment and does not constitute society in the true sense.

Buddhist temples can be considered as such, as many are actually settlements. Whether they are self-reliant or receive offerings, there is always a give and take, a flow of people. However, once a Buddhist temple grows larger, all sorts of miscellaneous issues arise, making it difficult to uphold egalitarianism and asceticism, and preventing the accumulation of valuable resources.

What Taoism advocated was seen by later generations as nothing more than a beautiful imagination of ancient society—until the Kula Circle in the western Pacific was discovered, and everyone was surprised to find: you were serious all along!
It turns out that Lao Tzu, as the royal librarian, wasn't just spouting nonsense; these things really exist. And as Lao Tzu said, maintaining this virtuous cycle of not accumulating valuable goods doesn't require egalitarianism or asceticism. The people living in the Kura Circle are very happy; they haven't suppressed their desires. On the contrary, their actions are all driven by human instincts, their hearts set on fame, profit, and so on. But this behavior ultimately creates a virtuous cycle.

Wealth is not fixed, opportunities are equal, and resources are allocated efficiently. The whole society is fluid and dynamic, resembling an ideal society that "follows the ways of Laozi and Zhuangzi."

"Have you seen it?" Zhang San asked.

Everyone nodded.

"Okay. Forget it all, it's all bullshit."

"???"

Everyone, including Shangluo, was stunned for a moment.

"Let me tell you, the whole Kula circle thing is nonsense. Those ethnographic authors, much like those who compile county chronicles, often create stereotypes based on some research purpose. It overly 'deifies' the mentality of the indigenous people, and the authors themselves are overly pandering to the readers. These authors simply rely on their experience of living in the area for a period of time, and then obtain firsthand information that 'they decide for themselves,' and then write articles that others cannot verify, because not everyone can go to the islands of the western Pacific to conduct fieldwork." Without the right to investigate, there is no right to speak—that's a truth. But relying on the fact that no one else will conduct the investigation, endure the hardships, and then publish articles is tantamount to academic fraud, gaining reputation by doing nothing.

Often, the writings of these ethnographic authors are less reliable than those of "armchair anthropologists" sitting in their research labs. Because they know they're not on the ground, they pay extra attention to the sources and diversity of information when collecting data. Sometimes, only data gathered through various channels can reconstruct the full picture of a community. This is because indigenous people often only maintain their original way of life when they are not being closely observed.

This is somewhat like observing a panda.

Pandas are fascinating creatures; they observe humans with great curiosity. When zoologists first encounter pandas, some are wary, while others are very enthusiastic. This is mainly because pandas have virtually no enemies in the wild, so they feel no threat whatsoever. Consequently, many pandas readily accept fruit, steamed buns, and other treats from the researchers and eat them without hesitation.

But as time goes on, when pandas begin to ignore the presence of humans, their true nature is revealed.

This stress response caused by observation takes three to four months to disappear in pandas, and even longer in humans.

In fact, this stress response never disappeared during the investigation of the Kula circle. Throughout the research process, the researchers encountered conflicts and contradictions with the indigenous people, often resulting in economic disputes. Many indigenous people refused his observations due to economic reasons, as well as because of his stylized folk performances.

After hearing Zhang San's words, everyone fell silent.

If we can't trust folklorists, then what should we trust?

"Good." Zhang San looked at everyone, very satisfied with their reaction. "You've all forgotten, haven't you? You've all forgotten about those fame- and profit-driven investigators, haven't you?"

Everyone nodded blankly.

"Alright, now let's bring them back. Let me tell you, those who are truly willing to go out into the wild to investigate, regardless of their motivations, are true great people. They broaden the horizons of mainstream civilization with their research and vividly present the ecology of civilizations that were not recorded in writing to everyone. Their minor conflicts with the indigenous people do not affect their true academic status at all. Those who conduct ethnographic research are the real heroes!"

"??????"

(End of this chapter)