Cai Chang yearned to go to school since he was a child. Cai's mother Ge Shanliang is resolute, open-minded, humble and eager to learn. 19 13 At the end of the year, the revolutionary trend of thought advocating women's education swept through Hunan, and the news that the first girls' school in Xiangxiang County began enrolling students reached Yongfeng Town. Mother Cai took her children to Xiangxiang No.1 Middle School for girls for a semester. As the tuition fees raised were almost the same and there was no other source of income, the whole family had to return to Yongfeng Town. Thinking of how difficult it is for girls in their hometown to go to school, it is impossible for all of them to go to the county for education. Mother Cai called the children together and talked about the idea of running a girls' school in Yongfeng Town. Cai Mu's words were recognized by the children. Soon, the sign of "Xiangxiang Second Girls' School" was put up in Yongfeng Town.

Cai Chang played a dual role in this girls' school. She is usually a student at school, studying Chinese and math with her classmates, and giving lessons as a "teacher" in music and physical education class. Because of Cai Chang's talent, teachers and students responded well.

The classroom in the school was changed by a nun, which is very simple. Music class, because 13-year-old Cai Chang is short, standing in front of the blackboard can't see the students behind, and the students in the back row can't see their little teacher. In order to let the girls concentrate and command the overall situation, Cai Chang moved to a bench and stood on it, where the teachers sang. Cai Chang is very careful and patient when giving lectures. The little teacher is about the same age as the students, and she can catch the girl's mind very well. Although she has little teaching experience, she is willing to study hard, and the students are very relaxed and happy to listen to her class. Everyone likes their little teacher. The new girls' school was opposed by the feudal forces at that time and closed in less than three semesters. Cai Chang fell into the pain of dropping out of school again. After the closure of the Second Girls' School, Cai Chang taught herself culture while doing housework with her mother. Life began to make her feel that it is not easy to be a man, and it is even more difficult to be a woman. She pondered how to go her own way like her brother Cai Hesen. Just when she couldn't find a way out and was troubled by endless troubles, a new problem was placed in front of her. Cai Chang's father, Cai Rongfeng, wanted to play a trick on his daughter because he lived in an open space and was financially strapped. He saw that Cai Chang had become dignified and elegant, with a good appearance and somewhat feminine beauty, and he was ready to betrothed Cai Chang to a landlord as a kannika nimtragol with a dowry of five hundred silver dollars.

Cai Fu discussed marriage with Cai Chang's mother through drunkenness. After hearing this, the mother immediately expressed her firm opposition to this marriage, and the two quarreled about it. Cai Fu flew into a rage and roared, "You are used to this, old woman. You have to go to school today, run a school tomorrow and go to heaven. You don't care about Lao Tzu at all! " ..... "Cai Fuyue said the more fire, unexpectedly jumped into the kitchen, grabbed a kitchen knife and shouted to kill Cai Chang's mother. Cai Chang fell into a state of extreme sadness and confusion. She seems to feel that this family, which has given her warmth and strength for many years, is insecure for her. Considering his future, Cai Chang wrote to his brother who was studying in Changsha Normal University, described what happened at home, and proposed to escape from Changsha. Soon, my brother wrote back to support my sister's departure. 19 15 At the beginning of this year, with the help of his mother, Cai Chang left Yongfeng Town without telling Cai's father. From then on, she never returned to the land that made her sad. Although the Party and peasants (backward peasants) are happily fighting for women's health, women are taking advantage of this gap to start cunning revenge. They retaliated against her husband Weng Gu's oppression through the Party's Marriage Law (1950 is the customary name "Chairman Mao's Marriage Law"), and at the same time retaliated against her husband for destroying his alliance with the Party, thus retaliating against the use and distribution of her body by the Party. This cunning revenge has brought two consequences: 1. The party discovered the backward "women's consciousness" just like the backward "farmers' consciousness", and thus launched the "new women's liberation movement"-women's workshop, and began to educate women like farmers. So that it later developed into Pu's summary, using women's kindness and selfishness to do women's work and complete political tasks. 2. The party began to tighten the connivance of women's divorce and liberation, and tried to form a reliable alliance with farmers (and many backward farmers), including the alliance on women's divorce, in order to consolidate the redistribution of women's bodies when the revolution was won.

At this time, the party's marriage legislation began to be generally revised, from "absolute freedom of divorce" to "freedom of divorce". That is, under the principle of freedom of divorce in the Marriage Law, the conditions for divorce are listed, which is actually the "just reason" repeatedly criticized by Xiang Ying. This shows that * * * producers have made concessions to farmers in strategy. For example, the Marriage Law passed by the first congress of workers, peasants and soldiers in western Fujian stipulated 1 1 divorce conditions, such as "(1) one of the spouses is disabled, mentally ill or mentally ill, which is confirmed by investigation; (2) If a woman is oppressed by Weng Gu's husband and confirmed by the township Soviet ... "1940" Provisional Regulations on Marriage in Shanxi-Hebei-Shandong-Henan Border Region "stipulates nine divorce conditions, and at the same time stipulates that if the husband and wife are too bad to live together, either party can resort to divorce. As for Xiang Ying's "chop and change" phenomenon, which denounced the viewpoint of political admonition for the Kuomintang, it was later proved that it was not groundless. During the base period, there was a woman in Niu Shan County who divorced five times in three years, so that Pu called on women cadres to "educate women farmers and not treat marriage as a joke." The resolution on marriage at the first congress of workers, peasants and soldiers in Hubei, Henan and Anhui stipulated that "the mastermind of men and women should not file for divorce three times ..." In some places, it was also stipulated that "the marriage can only be re-registered after two months of divorce". In the above-mentioned resolutions on marriage, the Central Committee of the Soviet Area criticized the phenomena of "chop and change" and "falling in love with a glass of water". In addition, Xiang Rong's suggestion that men have the obligation to support women after divorce is obviously too harsh, and the Soviet area has also begun to correct it. In the marriage regulations of Hunan and Jiangxi provinces, it is stipulated: "... after divorce, the man will not be responsible for his life before marriage, and he can only bring his own land and clothes when he divorces."

Obviously, the * * * production party finally gave up its alliance with women and resumed its alliance with the poor peasants to fight against the "cunning daughter-in-law", which may be due to the worsening military crisis in the Soviet area or the liberated areas at that time. The poor peasants' joining the army is an effective guarantee for the survival of the party's political power. It is necessary to limit women's large-scale divorce at the beginning of the revolution, although this will affect the exertion of the courage of grassroots female cadres. However, the * * * production party did not give up the task of women's liberation, but with the outstanding efforts of a group of firm and wise female cadres such as Cai Chang and Pu, it finally achieved a "gentle" change.

At the same time of legal transformation, as an important force of public opinion, the propaganda slogan has also begun to change. Strong, a famous American journalist, once wrote: "Cai Chang, the leader of the women's movement, told me,' Our slogan in rural areas is no longer freedom of marriage and equality of women, but saving babies and family harmony. We made a mistake, emphasizing women's rights to an inappropriate degree, which aroused the resentment of farmers. The contradiction between men and women weakened the struggle against the Japanese aggressors and landlords.

From 1940 to 1942, many documents, materials and decrees began to talk about "prudence" in love and happiness. During the same period, Cai Chang, Pu and other female cadres also replaced "freedom of marriage" with the slogan of "family harmony".

This statement is true. Pu also emphasized this point in the summary. (It can also be seen from here that Cai Chang and Pu's thoughts are close). Pu wisely analyzed the relationship between farmers and women and thought that "the slogan of women's movement must be put forward by farmers' consciousness." "This also shows that in the strategic transformation of the * * * production party at that time, the interests of farmers were ultimately higher than those of women. People should not judge Pu and Cai Chang's apostasy from the standpoint of feminism. In the rural areas of China at that time, this formulation was pragmatic and really concerned about women. Because this slogan "can alleviate the pain of many women, and it is easy to get the sympathy of all kinds of people, especially the sympathy of elderly women ..." 。

But objectively, the slogan of "family harmony" made the revolutionary marriage and family strategy at that time, especially the marriage and family strategy of the poor peasants, a kind of protection and maintenance. Only by building, not by breaking, can we seek women's safety and less suffering, and can we seek the safety and less suffering of our families and even the whole liberated areas.