(I) Food, clothing, and housing Food is mainly corn and rice, followed by taro, vegetables, and meat. From the Qing Dynasty to the Republic of China, the masses usually ate porridge with vegetables, and only ate rice and meat during festivals. How to cook corn porridge: grind corn kernels into powder with a stone mill, wait for the water in the pot to boil, then use a bamboo sieve to sift the corn powder into the pot, and stir it into a paste with a forked branch. Only a few landlords, bureaucrats, and businessmen often eat meat, and poor families use two or three coins of fat meat to wipe the pot and cook. It is difficult to eat salt. According to the "Zhen'an Prefecture Chronicle", the natives of Dukang Tuzhou "used ash water instead of salt." After liberation, the masses no longer had a problem with salt, and their lives gradually improved. Farmers generally have four meals a day: one meal in the early morning, a side meal; one meal around 11 a.m., a main meal; one meal around 3 p.m., a side meal; and one meal at dusk, a main meal. Cook twice a day as a main meal, and the leftovers as a side meal. Guangyuan, Lianjia, and Fubao villages in Shangying Township, Wangren Village in Bahe Township, and Fuli Village in Xiangdu Town cook multiple meals at once. Meat is mainly pork, chicken, and duck. During the Republic of China, most people did not eat beef and dog meat because beef and dog were incompatible with fate, so the price of beef and dog meat was very low. Nowadays, most people eat beef and dog meat, and the price of beef and dog meat is close to that of lean pork. People in remote mountainous areas have the habit of pickling and curing pork. Fuxin Township likes to kill pigs for the New Year and hang the remaining on the stove. People in the southern mountainous areas of Tukan Township like to eat sour meat. How to make sour meat: cut fresh pork into pieces of about one pound each, mix with fried rice noodles, and seal them in a jar for a period of time. When eating, cut small pieces and serve them on the table. No need to stew or fry. It tastes sour and crispy, and is a good dish to go with wine. Adult men generally drink alcohol, and women in rocky mountain areas also drink alcohol. It is popular to toast with a cup during festivals and happy banquets or when friends visit each other. They like to drink light rice wine, which is slightly lighter than standard single wine. Handong Village in Xiangdu Town likes to entertain guests with Aijiu (local name is Jiuai). Aijiu is brewed with glutinous rice and sweet wine cakes. After saccharification, the residue is removed and sealed and stored in a sealed place for half a year to three years. The one stored for three years is the best. People often make rice dumplings, glutinous rice cakes, rice balls, rice flower grains, and rice cakes during festivals. After steaming glutinous rice, glutinous rice cakes are put into stone troughs for pounding. The small glutinous rice cakes are like moon cakes, and the large ones are like millstones. They are used as birthday gifts. Some elderly women in Longming and Shangying smoke shredded tobacco. Girls in Xiangdu, Bahe, Shangying and other places also smoke when they go to singing fairs. Before liberation, people often ate porridge, so they had no habit of drinking tea. They only made tea during festivals, happy events or when distinguished guests visited. After liberation, most farmers have thermos, but they mostly drink boiled water. In the Qing Dynasty, women had the habit of sucking radix to dye their teeth black. After the Xinhai Revolution, the number of people sucking radix decreased day by day. In the column of "Zhenjie County" of "Guangxi National Inspection" in the 21st year of the Republic of China, it is written: "Women's clothing, short coats with narrow sleeves, black cloth skirts. Ears, necks, hands and feet are full of silver rings." Clothing Before liberation, farmers wore black and blue cloth clothes dyed by themselves with blue indigo. They wore one or two single clothes and trousers in both winter and summer. They rarely wore shoes, and most of them were barefoot or wore straw sandals. On weekdays, most people who could wear woven cloth and shoes and socks were rich people, and only dignitaries wore red and green silk. After liberation, woven cloth gradually replaced homespun cloth. Today, most people wear woven cloth. In the late Qing Dynasty, men wore a wide-sleeved, round-necked, wide-body coat with a front opening, buckled with cloth strips, and wide-legged crotch pants. They wore a long scarf around their heads, or a chicken hood, and round-mouthed cloth shoes on their feet, and a bun on their heads. The chicken hood is made of a whole rectangular piece of cloth sewn together, folded at the top, and a round hole with a diameter of about one inch opened on the top, shaped like a chicken hood, hence the name. Women wear a tight short jacket with round collar and narrow sleeves that can only cover the waist. The collar is tied to the right armpit and the sleeves are tied with large velvet lace. The collar is low and the neck is exposed. The long pleated skirt is long to the ankle. Women in Tiannan and Aile area wear barrel pleated skirts that just reach the knees. When the skirt is untied, it is a square. The left and right ends are wrapped to the right and left thighs respectively. A vertical symmetrical large lace is embroidered on the outside of the skirt at the thighs. Several folds are made at the hips. The skirt hem under the hips is rolled up about an inch, and the two sides are sewn with a few stitches to form an arched back skirt. From the front, it is a barrel skirt, and from the back, it is a pleated skirt. The upper and lower skirts are close to the body, and the lines are particularly clear. The feet wear round-mouth embroidered shoes. The hair is braided, tied with a red hairband, and has bangs. Some people wrap the braid around their heads. After marriage, they tie a bun and wrap a long scarf around their heads. They wear earrings, necklaces, and some also wear bracelets and anklets. After the 20th year of the Republic of China, many women in Tiannan, Aile and other places still wore pleated skirts, earrings, necklaces and other jewelry. After the Revolution of 1911, men shaved their heads and changed to wearing Tang suits with front opening. A few scholars wore Zhongshan suits and cut their hair in western style. Women changed to wearing wide Tang suits and trousers, with a half apron tied to the ankles on the front of the waist. The top of the apron was tied to the back with two printed cloth strips, and the two ends were about two feet long as streamers. The two corners of the apron were inserted into the two sides of the skirt head, and the apron could be used to hold items. Young women gradually cut their hair short to the ears, wore flowered headscarves, round-toed round-mouthed embroidered shoes, and small earrings. Married women still tied their hair in a bun. After liberation, young men mostly wore gray and blue Zhongshan suits and had a side part; old men mostly wore Tang suits and round-toed round-mouthed plain cloth shoes and rubber shoes. After the late 1960s, young and middle-aged women mostly wore western trousers, and in the early 1980s, some wore short socks and dresses, and the colors of their clothes became more and more diverse. Girls in towns and some villages have their hair permed and wear high heels. Summer clothing is diverse, including dresses, pleated skirts, straight pants, etc., with bright colors. Some rural women still like to wear half aprons. In the singing fairs in towns such as Shangying, Bahe, and Xiangdu, some women can still be seen wearing upturned round-mouthed embroidered shoes or round-mouthed black and blue embroidered shoes. Housing "Xu Xiake's Travels" records: "There was no city in the early days of the Tang Dynasty, and officials and civilians all lived in thatched houses. Only the state hall and the back hall used tiles. The locals all built bamboo pavilions and kept cattle and pigs under them." The traditional house is a fence house with wooden pillars in the middle as a support. After the house is tied with branches around it, it is then pasted with mud mixed with dragon beard grass, or woven bamboo pieces are used as walls. Later, some rammed earth or stone slabs are used as walls. The roof is covered with tiles or thatch. The house is divided into two floors with wooden boards: the upper floor is commonly known as the middle of the house, where people live; the lower floor is commonly known as the bottom of the fence, where cattle pens and pig pens are set up, and manure pits are dug under the pig pens, and people urinate and defecate next to the pig pens. Chickens, ducks and firewood are also placed at the bottom of the fence. There is a door in the middle of the house, with a sun-drying shed or a sun-drying platform in front of the door. There are stone steps or wooden ladders under the door. Couplets are posted on the door frame and door gods are posted on the door leaf. The main hall is the hall after the stairs. The upper floor of the main hall is the shrine, and the lower floor is the ancestral shrine. Entering the middle door is the back hall, the back half of which is built with earth platforms, and stones are laid from the bottom of the fence to level the hall surface. There is a stove on the earth platform. There are wing rooms on both sides of the front and back halls, and the back hall has a door ladder under the fence. In the Qing Dynasty, local officials did not allow civilians to build brick houses, and the roofs and eaves were not allowed to be carved with dragons and phoenixes. The local officials' houses were high up, with layers of stone steps and stone drums, and a pair of large stone lions stood on both sides of the gate. Today, the seat of the Longming, Shangying, Xiangdu and other township people's governments is the site of the Longying, Shangying and Xiangwu Tuzhou Offices respectively. From the remaining stone steps, stone drums and houses, we can see the old appearance of the Tuzhou Offices. During the civil years, poor farmers lived in bamboo and wood huts, ordinary farmers lived in mud-walled houses, rich people lived in big brick houses, and bureaucrats and landlords lived in brick buildings. After liberation, government agencies, enterprises and institutions built bungalows. In the late 1970s, reinforced concrete buildings were built. Farmers still built mostly fenced houses. After the Third Plenary Session of the 11th Central Committee of the Communist Party of China, new houses were built in urban and rural areas, and wealthy households built reinforced concrete buildings. (II) Entertainment song fairs are called Danyu by the Zhuang people. Before liberation, there were regular or irregular song fairs in various places. Irregular song fairs were mostly held with "fasting". Night song fairs were popular in the area under Xiangdu County. The more regular song fairs are: Frost Descent in Zhonghe Street, April 15th in Xiaoshan, March 12th in Bahe Street, March 4th in Dukangnianxiangtun Dujuanpo, March 29th in Songshan Street, April 3rd in Jiangan Street Manling, February 2nd in Tiandeng Street, and February 2nd in Ma'anpo in Zhenjie. The song fairs in Zhenjie disappeared naturally around the 30th year of the Republic of China (1941). The Tiandeng Street Song Fair disappeared on its own in the early days of liberation. Most regular song fairs were banned during the "Cultural Revolution" and gradually resumed in the late 1970s. The Xiangdu Zhonghe Street Song Fair is large in scale and long in duration. During the Frost Descent period, there were three consecutive nights of the street fair. It is not only a song fair, but also a material exchange event. Before liberation, there were no less than hundreds of merchants who came to the song fair. After liberation, the commercial sector held large-scale material exchanges. In the early morning, there was an endless stream of pedestrians going to Zhonghe Street. People wore festive costumes, and the girls were dressed particularly seductively, wearing new flower shoes, holding golden bamboo baskets in their hands, and wearing bamboo wax hats on their backs. They walked into Zhonghe Street humming songs. Business on the street was booming. At night, the lights were brightly lit, and the streets and alleys, under the trees by the lake, were crowded with singers, and the singing was like a tide, all night long. There were two people on each side of the singing, and the same sex sang the upper and lower parts. The general procedure for young men and women singing duets was the initial test, the test, the friendship, and the separation. The initial test was to test whether there was interest. The test is to test the other party's talent, and the content includes everything from local customs to astronomy and geography. Friendship, confessing to each other, singing with a mixture of rudimentary singing and freehand rhyme; after a pair of opposite sexes like each other, they often find a secluded place to sing freehand rhyme. Parting, deep and lingeringly say to each other that those who are interested will meet again in the future. Many young people have formed pure love through singing fairs. Throwing embroidered balls is called "Da Duan" in Zhuang language. "Zhen'an Prefecture Chronicle" records that in Shangying Tuzhou, "old people gather to drink during the New Year, and young people throw embroidered balls for fun." Before liberation, throwing embroidered balls was popular in Shangying from the second to the fifteenth day of the first lunar month. The embroidered ball is oval, as big as a fist, painted with cotton cloth, filled with cotton seeds, and embroidered with flower patterns with colored velvet thread, and half of the side is connected with five colored floating tassels about two feet long. When the winter plum blossoms first bloom, the girls are busy embroidering embroidered balls. On the morning of the day of throwing the hydrangea, men and women gathered on the lawn at the village head. The young man sang folk songs to wish the new year a good luck and good fortune, and invited the girl to come out. After singing with the young man, the girl came out, holding the hydrangea in her hand, and swung it a few times with a light dance posture, and then threw it to the beloved young man. The young man took the hydrangea and threw it to the beloved girl with the same dance posture. Some young men on the sidelines sang with the girls. On the lawn, the hydrangea flew and the singing was melodious until the sun went down. Before parting, the young man tied a red envelope with money or gifts on the floating tassel of the hydrangea and threw it to the girl. After the girl accepted the envelope, she gave the hydrangea back to the young man as a souvenir. Beating the ram In the "Lingbiao Luyi" by Liu Xun of the Tang Dynasty, the ram was called Chongtang. The ram was made of a clam wood about nine feet long and two feet in diameter. The mouth was slightly wider than the bottom, and it was shaped like a canoe. It was usually used to thresh ears of grain. Beating the ram was a form of entertainment in the past. It was usually held from the second day of the first lunar month to the Lantern Festival, the fifteenth day of the seventh lunar month, and during the "fasting" period. A number of pairs of men and women on both sides used wooden pestles to beat the bottom and sides of the ram in rhythm. In the Xiangdu area, people beat the ram and sang songs to wish for peace and prosperity in the coming year. (III) Traditional festivals On the twenty-fourth day of the twelfth lunar month of the Spring Festival, every family cleans the house and courtyard and washes the altar and incense burner. In the following days, they make rice dumplings, glutinous rice cakes, cakes, and paste door gods and couplets. On New Year's Eve, cooked chicken, pork, cakes, fruits and other offerings are placed on the altar, and the whole family gathers together for a feast. If someone in the family dies that night, the funeral will be announced on another day, and dinner will be held as usual. All night long, the lights on the altar are always on, and the firewood in the stove is burning continuously. The owner sets up a flat bed in front of the altar to spend the night, which is called staying up all night. After welcoming the new year, the shrine and ancestral incense burner are set up, firecrackers are burned, and women light incense and go to the river to fetch new water. On the first day of the first lunar month, when people go out, they greet each other with "Congratulations on your prosperity". When guests come to the door, the host treats them with cakes and tea, and gives red envelopes to the younger ones. On the second day of the first lunar month, the Kitchen God is welcomed in the morning, and the Kitchen God incense burner is installed. Then firecrackers are burned, gongs and drums are played, and hammers are struck. After that, there are no taboos in going in and out of the house. Women take their children back to their parents' home, and relatives and friends visit frequently. From the first to the fifteenth day of the first lunar month, dragon and lion dances are performed to celebrate the new year. On the fifteenth day of the first lunar month, the Lantern Festival, big rice dumplings made during the Spring Festival are eaten early. On the second day of the second lunar month, pigs are offered to the land temple and ancestral hall at the temple fair. Each household has a meal at the temple and takes some cooked meat home. After liberation, temple fairs have been reduced year by year and are basically abolished today. On the third day of the third lunar month, the family, young and old, takes two bowls of glutinous rice dyed with maple leaves, turmeric, etc. and several dishes to sweep the tombs. Grass is shoveled for the tombs, lime water is sprinkled, paper money is hung, incense is burned, and firecrackers are set off. On the fifth day of the fifth lunar month, during the Dragon Boat Festival, people put calamus and mugwort at the door, and young and old drink some liquor soaked with calamus, mugwort and calamus to drive away evil spirits and remove poison. This practice has been abolished now. Eat ram-horn rice dumplings or banana-leaf rice dumplings in the morning. On the sixth day of the sixth lunar month, people used to eat tender taro in the morning, so it is also called the Tender Taro Eating Festival. Kill ducks in the evening. On the fourteenth and fifteenth day of the seventh lunar month, duck meat is bought and eaten for three consecutive days. Before liberation, colorful paper clothes were hung on the altar, offerings were placed, and incense was burned in the morning and evening. On the evening of the fourteenth day of the seventh lunar month, a grand sacrifice to the outside ghosts was held outside the door, with incense burned, wine and food scattered, paper clothes and paper money burned, etc. If there is a new deceased in the family, ask the Taoist priest to send paper clothes and paper money to the deceased before the fourteenth day. After liberation, the superstitious color has decreased. In addition, the Mid-Autumn Festival and the Winter Solstice Festival on the fifteenth day of the eighth lunar month are also celebrated. (IV) Marriage Proposal Before liberation, when a boy was about 10 years old, his parents would ask relatives and friends to go to the home of a girl who was of similar age and other aspects to his son to ask for the other party's "eight characters" (birth year, month, day, and time written on red paper). This was called "asking for fate". After the man's family got the woman's "eight characters", they asked a fortune teller to comment on it. This was called "matching fate". If the man and woman's birth dates were not in conflict, they would go to the woman's home to announce the news with a small amount of wine, meat, and rice dumplings. This was called "announcement". Some people fell in love and got married at a singing festival. After liberation, most people fell in love freely. After the engagement announcement, the man's family must quickly send a matchmaker to the woman's home to propose marriage. After the agreement is reached, the engagement procedures will be completed and small gifts will be given. The gifts are in an even number, meaning that good things come in pairs. The gifts are generally chicken, pork, wine, rice, and engagement money. Small gifts from wealthy families: a large pig and a few loads of wine, rice, and cakes. The woman's family invites relatives to attend the engagement ceremony, but does not accept congratulatory gifts. After the engagement, the woman's family is called "Red Rope Tie Foot". Most women in the areas of Shangying and Bahe use right-combed bangs as a sign. Engaged women have neat bangs. After the engagement, the man's family will send a small amount of gifts to the woman's family during the four seasons and eight festivals. The woman's family will only accept half of it and give cloth shoes, face towels, etc. in return. After one or two years, the man's family will select an auspicious day for the wedding, send gifts and cash to the woman's family, and discuss the wedding. This is called "matchmaking". After liberation, some people have saved the engagement procedures. Marriages are mostly held after the eighth month of the lunar calendar and until the end of the first month of the following year. There are few marriages from February to July. It is taboo to get married in April; the family is taboo to get married in the same year. Before the wedding, both parties will invite aunts and cousins to the door, and other relatives and friends will invite them with red stickers. When relatives come, they will give money or rice as "kindness", and friends will congratulate with gifts such as congratulatory couplets, mirrors, screens, and firecrackers. The man's family sends pork, chicken, rice, wine and a red envelope called "Da Men Qing Feng" to the woman's family, and reports the time when the bride enters the man's house. In rural towns such as Hualong, Longming, and Fuxin, the bride often goes out late at night. The man's family sets up a banquet commonly known as "Zuo Qing", which is hosted by a respected old man and accompanied by the groom's friends. During the meal, the old man pours wine and dishes twice and passes them to the groom's mouth, saying auspicious words such as "A hundred years of living together, five generations of prosperity". The groom refuses to accept the wine and food. The old man then passes a chicken leg, but the groom takes it but does not eat it, meaning that his childhood of loving chicken legs is over, and he can start a family, raise children, and serve his parents. The "Zuo Qing" banquet at the woman's family is basically the same, except that the old man advises "obey your father at home and obey your husband after marriage". The man's family's wedding team includes the groom, best man, and the bride's welcome (uncle or aunt). If the groom is not suitable to go to the woman's house, a good friend can take his place to welcome the bride. Before liberation, on the wedding day of a rich family's son, the groom wore a top hat and a long gown, with a red belt hanging from his right shoulder to his left waist. He rode a red horse or a red sedan chair with the elders of the clan, best man, drummer, sedan bearer, etc., and went to the bride's house to the sound of eight music. In front of the bride's house, there were 16 tables of gifts on one side and 16 tables of dowry on the other side. The gifts included pigs, sheep, geese, dragon incense (dragon mountain made of paper), cakes, etc. The gifts were accompanied by two red slips with "Hongxi" written on the cover, which was called Limu. The dowry included bedding, mosquito nets, blankets, dresses, hall clothes (which could only be worn on the day of marriage and during the three-day ancestor worship), shoes and socks, towels, wash basins, tables and chairs, etc. The dowry was accompanied by two red slips with "Chongxi" written on the cover, which was called Lianmu. After arriving at the bride's house, the groom paid respects to his father-in-law, parents and relatives. When the bride's family goes to the groom's family, there are a family escort (an elder in the clan), a dowry (an elder relative), several female companions, and several porters. The bride cries when she leaves home. The bride is surrounded by her female companions and gets on the sedan chair while crying. A piece of sugar cane and a chicken are tied to the left side of the sedan chair, wishing the couple a sweet life and a prosperous offspring. There are dozens of people in the welcoming and seeing-off procession, with the sound of eight-tone music and firecrackers along the way. When the sedan chair arrives at the door of the groom's family, the groom's family invites an old man with both good fortune and longevity to light a pair of dragon and phoenix candles in front of the shrine, and the Taoist priest chants magic. The groom lifts the curtain of the sedan chair, and the female companions help the bride get off the sedan chair. The bride and groom worship heaven and earth and the hall. After the bride enters the bridal chamber, a banquet is held on the new bed. The bridegroom, the female companions, and the woman with both good fortune and longevity have the meal. After liberation, there is no sedan chair for marriage, and the bride walks or rides a bicycle to the groom's house. Some men and women have the habit of not spending the wedding night. The bride is accompanied by her female companions to stay overnight or sing folk songs all night, and returns to her parents' home the next day. After that, during festivals and busy farming seasons, the mother-in-law would send her younger sister to pick her up. After she came, she would usually help with work during the day and go back to her parents' home at night. She would settle down at her husband's home when she was about to give birth. This period of not living with her husband's family was about three years. During this period, married men in the He and Jindong areas (or asked friends to help) would carry or drag their wives who did not live with their husbands back home on the road or in the wild and lock them in the room for one or two days. In this way, the wives felt that they were valuable. After that, the wives often lived in their husbands' home. This custom still exists today. After liberation, the Marriage Law was implemented. Most young people fell in love freely and went through the marriage procedures in accordance with the provisions of the Marriage Law. After that, cadres and workers in government agencies and factories held a simple wedding ceremony and entertained guests with some cigarettes, tea and candies. For rural people, one or two banquets were set up to get married. After 1980, weddings became more grand, with banquets. Some used cars to welcome the bride. The dowry also increased day by day. In addition to bedding, there were also bicycles, wardrobes, televisions, refrigerators, etc. Divorce Before liberation, marriages between people of equal status were rare and were criticized. Divorce was often filed by men, and it was considered treasonous for women to file for divorce. As a result, some women committed suicide by drowning or fled far away. Remarriage and remarriage Before liberation, if a man lost his wife in his prime, it was not wrong to remarry. Remarrying a safflower girl was a solemn ceremony, while remarrying a widow was a simple ceremony. Widows with children who remarry are criticized. After liberation, remarriage and remarriage have become normal phenomena. Taking concubines Before liberation, most people were monogamous, and some people without children also took concubines. Local gentry, relying on their wealth and power, are greedy for women and take concubines. The etiquette of taking concubines is simpler than marrying a wife. Rich sons and daughters have three wives and six concubines, while some poor families cannot even marry a wife. After liberation, the phenomenon of taking concubines has disappeared. Recruiting a son-in-law is commonly known as recruiting a son-in-law to come to the door. It has always been a custom in most areas. This is a last resort for poor families or families without descendants to maintain their ancestral worship and property. Some families without descendants do not recruit a son-in-law, but let their relatives in the clan adopt him. Before liberation, when the man came to the door, his children took the mother's surname, which changed day by day, but the ancestral tablets must be written with two surnames side by side. The etiquette of recruiting a son-in-law is simple. The woman's family sends someone to pick up the man, sets up two or three tables and entertains relatives. The man who comes to the door calls his parents-in-law parents, and the woman's sister calls the man who comes to the door brother. After liberation, especially after the implementation of family planning, the number of people visiting the deceased's home increased day by day. In the Jinjie area, which had no tradition of marrying a son-in-law, many people also took a son-in-law. (V) Funerals: After the person announcing the death of a deceased person, three cannons are fired to indicate that "someone has died". At the same time, someone is sent to inform the relatives of the death. The person announcing the death stands in front of the relative's door and asks someone to take ashes and scatter them outside the door before entering the house. After the relatives learn of the news, they will voluntarily go to the deceased's home to help, wash the deceased, and change new clothes, shoes and socks. From the back, they move from the wing room to the central hall. Wearing mourning: Male family members of the deceased wear a long white scarf on their heads, wear white clothes, a hemp belt around their waists, and straw sandals on their feet; female family members wear a white scarf, a white dress, no white pants, and straw sandals. Sons-in-law do not have to wear white clothes. Daughters and close relatives all wear white scarves on their heads, commonly known as "white heads", and guard the coffin and cry. Close relatives' mourning scarves are wrapped around their heads, leaving two feet or so on the ends to hang down their backs. Children all wear hemp clothes. The elders of the deceased do not wear mourning. The filial man wears a hat made of bamboo strips and wrapped with white paper strips, and holds a cane made of Pittosporum branches. Relatives of the deceased who are in mourning rush to the funeral upon hearing the news, and each family brings a piece of white cloth to cover the deceased. The Taoist priest chants the magic flag, Taoist disciples beat gongs and drums, and the drummer plays suona, leading the filial man to the stream to "buy water". The filial man throws a few copper coins into the stream and brings back a basin of water to wash the face of the deceased. The Taoist priest sets an auspicious day to carry the deceased into the coffin. The coffin is padded with a layer of plant ash and rice flowers sifted by the filial daughter, and a layer of sandpaper is placed on the plant ash. The head of the deceased is stabilized with tiles. Several copper coins and the deceased's instructions for burial or his beloved items are placed beside him. The coffin lid is nailed, and the seams of the coffin are sealed with lime slurry mixed with sandpaper. The funeral coffin is parked in the middle hall along the house, and a square table is placed in front of the coffin to place the offerings. A paper building is placed on the main table, and a large bamboo hat and a pair of straw sandals are hung under the altar. On a chair behind the coffin, a bowl of white rice is used as an incense burner, and a small chicken is held with two chopsticks on a bowl of glutinous rice, and a long-burning lamp is lit. The offerings sent by relatives are collectively called "Xi", which include meat banquets, vegetarian banquets, incense, fruits, etc. When the banquet team arrives at the village head, a cannon is fired. Upon hearing the news, the filial sons and daughters kneel outside the door to welcome the people who send the banquet into the house. After the memorial service, all the "Xi" are carr