Although the plan came out, before the singular number was implemented, Li Tianyang and the others still gathered the members of the neighborhood committees in various districts to discuss the plan, and it was not until the draft was changed that it was finally decided.

Li Tianyang believes that this time the mutual aid society will be a great success, and there will no longer be the original dilemma. Because this time, the most damaged ones are not the farmers who joined it, but the stupid gang as the leader, as long as there is no brain problem, then the short-sighted villagers are naturally willing to join in.

And in the long run, Bengang may not suffer a loss. As the team expanded, the land in Bengang became struggling to meet the food expenses of the whole team. Don't look at the thousands of tilts of land in Bengang now, in addition to planting vegetables and feeding farms every season, the remaining land can only harvest tens of thousands of stone of grain, even if it can be planted more than two seasons a year, but compared to the team consumption of thousands of people, and sold to the surrounding natives and pirates, this bit of food can be accumulated, there is really not a lot, let alone diverted for other purposes.

For example, alcohol, in addition to being used as a daily drink, also needs to be consumed in large quantities in the clinics under the Salesian Bureau of Huang Youran, especially in wartime, in order to treat the wounded and disinfected, which is as frequent as running water.

For example, cotton and linen and other crops are useless except for economic value, so Bengang will definitely not consider planting, but under far-reaching considerations, Li Tianyang cannot always buy from outside, at least he must master the planting rules of these crops.

Therefore, when a system is set up with these mutual aid groups, the land in the hands of the farmers, in addition to growing the food they need for a year, can just free up part of it to meet the needs of Bengang, and it is not necessary for Bengang to contribute manpower to take care of it, which is more convenient for the upper echelons of Bengang to flexibly adjust their land planning.

It's complicated to say, but it's actually very simple to implement, and the temptation of a ploughing ox alone has made those who have plenty of strong labor force want to come in, let alone those who are worried about the lack of labor at home.

Of course, there are not no complaints within the Bengang team, but with the prestige of Li Tianyang today, as well as the high income and high welfare benefits of the Bengang team, it is really a very simple thing to suppress everyone's complaints.

Immediately, with the help of the neighborhood committees of various districts, more than 100 mutual aid groups were spread out in this way, in order to put the norms in place, Li Tianyang's Bengang team, as a witness, also as a witness, let the members of each household join the mutual aid group sign a five-year contract, stipulating and explaining clearly the obligations and costs to be paid by each family within five years, and at the same time, the rights and rewards they received are also written on the contract, so that when there is a dispute in the future, there can be a black and white letter. And there is a charter signed by the parties as a reference.

In this way, taking advantage of the lack of labor, Li Tianyang promulgated this plan for the use of labor that he thought was more advanced and reasonable, and it was successfully implemented in Bengang.

And Father Felix's side is gradually on the right track, and Li Tianyang is no longer needed to be by their side to give them advice and solve problems. Moreover, before the church was even built, Father Felix and the others began to give their teachings in Ben Harbor.

From time to time, they organize a team of medical organizations led by members of the church who understand Western medicine, and go deep into the indigenous tribes of the Bengang Alliance to see and treat them for medical treatment. At the same time, they also brought a lot of Western objects as gifts to the patriarchs, elders and other high-level officials in the tribe, plus the certificate issued by Li Tianyang for them, which can be regarded as allowing them to walk among the tribes, and there is a lot less trouble.

Of course, as a face that looks different from that of an Oriental, it is naturally indispensable to be watched like a monkey. But these priests and congregants did not think so, and even seized this opportunity to give their Jesuit doctrine and faith to the world.

Perhaps because the beliefs of the natives were too coarse, or perhaps because of the persistence and sincerity of Father Felix and others, their evangelistic plans among the natives were unexpectedly fruitful for a period of time.

Compared with the people of the Ming Dynasty, these aborigines who look fierce and murderous are very simple, and under the influence of events such as the priests going to the countryside for treatment and free medicine regardless of gains and losses, they have really received a lot of believers.

It's not that they don't want to preach in Bengang first, it's that the people in Bengang not only have convenient medical treatment, but also live a relatively prosperous life, and the priests don't have the opportunity to use their means at all. In addition, most of the people have a deep-rooted belief in local religions such as Taoism, Buddhism and Mazu, just like in the interior of the Ming Dynasty, and even more difficult, so that the priests could not use many methods, and finally they had to find the natives first.

This is also the reason why Li Tianyang has the confidence to dare to move the Jesuits to Bengang, as long as the people live and work in peace and contentment, it is not easy for these foreign religions to gain a foothold in Bengang.

In order to curb the dominance of the Jesuit family, Li Tianyang also quietly sent people to the interior of the Ming Dynasty to find several abbots and Taoist chiefs in dilapidated temples, and recruited two identical religious organizations to settle in Bengang. And the price Li Tianyang paid was nothing more than to help this group of outsiders living in poverty in the interior to rebuild two temples to accommodate them.

And there are many advantages to this, since these impoverished abbots and Taoist leaders can be moved by Li Tianyang's people because of their lives, then after arriving in Bengang, it is even easier to want them to act in accordance with Li Tianyang's ways and methods.

Don't underestimate the status of these religious beliefs in the hearts of ordinary people, as long as they are used well, these situations such as Bengang because the foundation is too shallow and the people who live there have no sense of belonging will inevitably be perfectly solved. Moreover, the top management of Bengang can also covertly control the hearts and movements of the people at the bottom through religion.

Even when the conditions are ripe and the organization, rules, and other measures are perfected, it will not be difficult for the religion controlled by Bengang to expand outward, and it will not be easy to attract the attention of other local inherent forces.

In this regard, Father Felix and they were not without words, but Li Tianyang ostensibly appeased their emotions, complained to them, expressed his helplessness, and at the same time sent middle-level personnel such as the neighborhood committee and the public security bureau to strongly resist the attitude of the Jesuits, etc., and finally he fooled this group of foreigners.

(End of chapter)