美濃地區家塚形制與祖先崇拜－以竹頭角榕樹坪「朱家墓園」為例

Taking “Seven-Surname Property-Owning Ancestral Worship Association of Tik-tsam-sia”(hereafter as SPAWA) as the subject of research, the purpose of this project is to explore the historical development process of this organization as well as the experience of ethnic identity among members of this organization. Based upon above examination, this project also aims to sort out the typology of ethnic identity among Plains Aborigines of Tik-tsam-sia, and to describe the dynamic mechanism that shapes these specific types of ethnic identity. The Austronesian people was originally the only master that dwelled in the island of Taiwan. Starting from the 17th century, due to the ethnic contact and interaction with Hoklo and Hakka, these people were gradually assimilated and lost their identity as the master eventually. Not until the new era of “Post-Martial-Law” was coming, did there occur an opportunity for the Taiwanese Aborigines, including members of Tik-tsam-sia, to search for their identity. What on earth happened to the Plains Aborigines of Tik-tsam-sia in the last few centuries? How the future development goes? These are the major problematics probed in this study. The major research questions are stated as follows: 1). What is the historical evolution process of Tik-tsam-sia? How the members of the SPAWA develop a change on identity? 2). During different historical stages, what are the role and function of the SPAWA in keeping solidarity among her members? 3). What is the life history narrative in connection with “ethnic experience” presented by the descendents of SPAWA by way of in-depth interview? 4). Based upon above narrative, what is the “status/type” of ethnic identity of these interviewees? 5). In terms of the generation mechanism, in which way could we explain the aforementioned “status/type” of ethnic identity, especially the Plain Aborigines identity? I would answer the first two questions in Chapter Two and responded the third question in Chapter Three. In terms of the forth as well as fifth questions, I would discuss in Chapter Four. As for the research design is concerned, three methods --- document study, in-depth interview, and participant observation --- are adopted in this study. First of all, I would use document study to comprehend the history of Tik-tsam-sia. Then, in-depth interview is adopted to explore the ethnicity-relevant narratives stated by the member of SPAWA. Finally, participant observation is applied while taking part of the worship activity held by Tik-tsam-sia for getting a grip on her cultural patterns and meaning. The findings of this research are stated in the following way: 1). To some extent, the history of Tik-tsam-sia could be understood as an epitome of destiny of Taiwanese Aborigines. Following professor Shih-chung Hsieh’s framework, the history of ethnic contacts of Taiwanese Aborigines could be divided into four stages --- the stage of being the only master, the stage of being one of the masters, the stage of being conquered, and the stage of ready-to-disappear. 2). In terms of the function and role of SPAWA (and her forerunner), during the Qing era, it was basically a place for rent collection and ancestral worship. After entering the Japanese era, SPAWA was formally established and played a significant role in keeping solidarity among her members. 3). Almost all of the interviewees know their “aboriginal” roots and express their identity as both Plain Aborigines and Hakka at the same time. However, in public situations, there are still quite a number of them, declare their Hakka identity only, due to the stigmatized nature of their aboriginal identity. 4). The interviewees from different surnames demonstrate different degree of attachment toward their “aboriginal” identity. While some give equal weight to both Hakka and Plain Aboriginal identity, some others give priority to their Hakka identity than the Plain Aborigines identity, and the others put emphasis on their Plain Aboriginal identity than the Hakka identity. There are a few who even only recognize their Hakka identity. Through the application of the “Continuum of Biracial Identity,” four types of ethnic identity are found in this study: (1). Plain Aborigines with Hakka origin; (2). Plain Aborigines/Hakka; (3). Hakka with Plain Aborigines; and (4). Hakka. 5). In the light of the “Political Process Theory” adopted from social movement literature, four factors are identified to explain the emergence of Plain Aboriginal identity among members of SPAWA --- broad socio-economic processes, expanding political opportunities, indigenous organizational strength, and cognitive liberation. Keywords: Tik-tsam-sia, Plain Aborigines, Ethnic identity, Seven-Surname Property-Owning Ancestral Worship Association of Tik-tsam-sia (SPAWA), Political process theory

Hakka settlements at the Pingtung Plains of southern Taiwan illuminate a peculiar pattern of land concentration. About 70-80% of arable lands belonged to corporate landlords, such as the organizations in charge of ancestral worship and devotion to local deities. Another feature of these Hakka settlements is the establishment of militia groups, known as the Six Units. Village heads, family elders and other group leaders pulled together to share the costs and formed a military power, either as protector or predator. This essay analyzes the development of Hakka land ownership and the establishment of exclusive settlements. It also highlights the importance of aquifer, in the vicinity of which Hakka settlers occupied at the Pingtung Plains. Such location ensured abundant supply of groundwater for both agricultural cultivation and daily consumption.

The Uch-Bash burial ground in Southwestern Crimea is a site of the Kyzyl-Koba culture which is attributed to the Tauri mentioned in ancient Greek written sources. Excavations of the burial ground took place in the early 1950s. The site was unpublished and this fact has caused confusion in its localization, dating, and attribution of other sites of the Kyzyl-Koba culture. The Uch-Bash burial ground of the Kyzyl-Koba culture and some conclusions based on analysis of the data are published in the paper. The Uch-Bash burial ground is located on the northern terrace of Sapun-gora Mountain above Chortovaya Balka, opposite the plateau of Chortove Horodyshche, where the fortified settlement of Uch-Bash is located. Row graves of stone cist in enclosures appeared in Crimea with the beginning of the Taurian period of the Kyzyl-Koba culture and, together with the pottery set, mark the change of population in the region. This change ought to be dated to the second half of the 8th — early 7 th century BC. Uch-Bash is a row burial ground, located on the uppermost terrace of the Crimean cuesta before the top. The rows of graves are oriented latitudinal, sometimes have deviations, and consist of stone cists in enclosures. The stone cists are ordered on an ancient surface, oriented longitudinal, sometimes with deviations. The rows of stone cists were covered with stone piles, probably formed by funeral custom. The grave in the stone cist served as a family tomb, the deceased were laid down on their right side with their heads directed to the south, facing east. A funeral stone was installed opposite the head in the fence of the cist. In the area of the head, probably behind the parietal part, a personal drinking vessel was placed, probably with some drink or liquid. The burial ground belongs to the new people in the Crimea. They are associated with a change in the historical situation in the region, the movement of early Scythian (Cimmerian) tribes through the Caucasus, which caused the movement of the population north through the Caucasus and further advancement to the Crimean foothills. Constant in similar sites is one of the types of pottery that unites not only the burial ground with settlements, but is also common to the Northern Caucasus and northern Asia Minor. These are the bowls of type 20 and scoops of type 21, typical of the V horizon of Uch-Bash. Analogies in the ceramic complex are also accompanied by the new type of burial grounds of Uch-Bash type, which were previously unknown neither in the Crimea, nor in the Balkans, nor in the Dnipro or Azov regions. In archaeological cultures south Caucasus, in northern Asia Minor in the period preceding the Middle Eastern campaigns of nomads, as well as in the North Caucasus during the time of the campaigns, the tradition of burials in stone cists ordered on the surface becomes prevalent. This burial tradition, as well as the position of the deceased in the grave, may be the main feature of the people that settled at that time around the Black Sea in its eastern part to the north. One of the main criteria in the set of burial and funeral custom is the role of stones. At the same time, the similarity of the burial custom with the sites of the Final Bronze Age, for example, with the Shyroke burial ground in the appearance of sites of the Uch-Bash burial ground type in the Crimea remains at the level of comparisons. Without excluding the general trend in the origin of these traditions from the regions south of the Caucasus, it is worth considering not a one-time, but a wave-like movement of the population that was the bearer of these traditions to the Northern Pontic Region. The appearance of burial sites of the Uch-Bash burial ground type at the beginning of the Taurian period of the Kyzyl-Koba culture was associated with the next wave, which, unlike the time of the Final Bronze Age, spread to the Crimea not from the Central Caucasus, but bypassing Dağlıq Qarabağ and the Northern Caucasus.

Since the economic reforms in the late 1970s, China has experienced continuous high growth rates and a transformation of a historically unseen scale and scope. Hundreds of million people have been lifted out of poverty and the material infrastructure has undergone an astonishing renewal. Growth rates were maintained after 2007 by means of a massive fiscal stimulus programme. There is certainly potential for continued high growth rates but major challenges are on the horizon. China will experience the most radical demographic change in the next decades with an enormous rise in dependency rates in the next 30-40 years. China face enormous environmental and social challenges with air pollution, toxic rivers, weak food security, huge income inequality, exploitation of workers, lack of social security and a highly inefficient health system. Further, corruption is endemic, not the least in the form of land seizures by local government officials. The challenges are caused by outdated and inefficient institutions, such as weak property rights, the system of fixed residency (hukou), and a politicized legal system, which are only partly and imperfectly offset by benevolent discretionary action by the central leadership. This chapter takes a cultural economic approach in an analysis of these achievements and challenges. It is assumed that everywhere economic action and business practices are heavily influenced by the taken-for-granted effects of deep-rooted cultural characteristics. In this chapter it is analysed to what extent the deep-rooted norms and values of Confucianism impacts on economic relations and the behaviour of economic agents in China today. It is assumed that basic Confucian values such as the importance of the family, group mentality, stability, loyalty to superiors, paternalism and reciprocity underpin business practices and economic governance The chapter aims at an interpretation of the achievements and challenges of the Chinese model of capitalism which stresses the role of Confucian culture underpinning the growth process. Further, the chapter analyses to what extent Confucianism is at odds with the requirements and pressures of the modernization of Chinese society as claimed by Max Weber in his seminal book ‘The Religion of China’. In this chapter, we argue that although the impact of Confucianism is ambiguous it has mostly facilitated and supported the emergence of the highly successful capitalism in China. However, the ongoing modernization of China puts pressure on the Confucian cultural heritage. New middle class norms stress quality of life and self-determination in ways that challenges the behavioural norms. Further, the introduction of a full blown capitalist economy, has led to business scandals, exploitation, corruption and corporate excesses. The widespread dissent, protests and even riots that have emerged in recent years can be interpreted as anger over violations of basic Confucian values. Together, the protests inspired by the Confucian heritage and the emerging individualism and middle class norms put pressure on the current model of development.

The Eastern Han criminal cemetery discovered in the southern suburb of Luoyang, Henan province in 1964 is generally regarded as a burial ground for deceased criminals. By comparing the layout of the cemetery and unearthed epitaphs with a Tang statute appended to the recently published Ming Dynasty Manuscripts of the Tiansheng Prison Officer Statutes, this paper seeks to demonstrate that the Luoyang cemetery was actually designed by the government as a temporary resting place for deceased criminals, in the hope that the relatives of the dead would transfer corpses back to home graves after learning of the deaths of their family members. Most remains, however, were never removed, due either to conflicting values and ideas or poverty. The cemetery is divided into several sections, which are separated by paths running north to south. Within each section, tombs are arranged from east to west, and ridges and walkways are alternately located between every two rows of tombs. This article analyzes the date the cemetery was in active use from tomb epitaphs, investigates Han government methods of burying the dead, and compares legal codes from different periods, drawing the final conclusion that the legal regulation on how to bury the deceased criminals in the Luoyang cemetery was shaped during the later period of Emperor Guangwu's reign or during the reign of Emperor Ming (both emperors in the Eastern Han dynasty), and then inherited in succeeding dynasties. Although it is simple and crude in design, the Eastern Han Luoyang criminal cemetery represents an improvement over similar cemeteries developed in the Qin and Western Han dynasties, and should be understood against the backdrop of the Confucian and beneficent policies employed by the government during the Eastern Han.

After Democratization, the long suppressed ethnic subcultures have been revitalized in Taiwan. Multiculturalism not only has become a consensus nowadays, but also been institutionalized through the legislation of laws safeguarding minority rights and the establishment of governmental agencies like The Council for Hakka Affairs and The Council for of Indigenous Peoples. However, these endeavors of recognizing and respecting minority cultural status and rights cannot effectively avert the trend of gradually vanishing of the minority languages in Taiwan. For this reason, the ”Mother tongue learning” in the obligatory education has been adopted as one of the major policy responses.Academic research has found that policy implementation process served as intermediate variable between policy formation and implementation results. The implementation results are thus indirectly affected by this implementation process and implementation process consists of behaviors of ”inter-organizational implementation”, ”bureaucrats” and ”target group”. This research focuses on the policy implementation of ”Hakka Language School” in the primary schools in Kaohsiung City started from 2003. By using research methods of case study, literature review, in-depth interview, and participant observation, we purposively analyze the policy implementation process of ”Hakka Language School” in order to evaluate and explain the policy implementation which is crucial in determination of the policy outcomes.

This paper analyzes the reality of Gwan-rye based on antique documents of Lee Joong-gu’s five generations, especially the Korean old vernacular letters, to investigate how the traditional Yangban noblemen during the period of transition to modern era inherited Confucianism rituals and proved that Gwan-rye existed at that time. In addition, it focuses on the process of Gwan-rye and its changes to look into trends of Gwan-rye at that time.
 Gwan-rye assigns responsibilities and duties of adults to those who have come of age and it publicly recognizes their qualifications of adults as members of family and society, so it is recognized as coming-of-age ceremony of traditional Confucianism culture. The four ceremonial occasions of coming of age, wedding, funeral, and ancestral rites are main rituals of Confucianism culture, and the first to be practiced among them is Gwan-rye.
 Early-and-mid Joseon was a period when Chinese Gwayn-rye’s were accepted and systematically recommended to be practiced. At the time, kings including Taejo put great effort to generalize Gwan-rye. During the reigns of Seongjong, Younsangun, and Jungjong, kings constantly received written opinions on negative effects of Gwan-rye including extravagance after Gwan-rye. Gwan-rye began to be generalized from mid-Joseon after the 16th century as Sarims were officially approved by Sajoks.
 Gwan-rye’s were still practiced from the late 19th century to late Joseon. At that time, Gwan-rye was transformed from original ‘Gwan-rye for ipgi(立志)’ to ‘Gwan-rye as precondition for wedding.’ In late Joseon, Gwan-rye was not an independent ritual any more, but turned into a means of another ritual. The importance of Gwan-rye shrunk and it was subbordinated to wedding.
 Most of the materials in the antique documents of Lee Joong-gu’s five generation that can track records of Gwan-rye come from the year of 1898 and 1920. This period was a period of confusion due to the ordinance prohibiting topknots and Japanese occupation. With enforcement of the ordinance prohibiting topknots, protests against it took place everywhere. Our traditional ritual Gwan-rye was not abolished, but continued to exist even in this period. It can be acknowledged as an accomplishment of protecting and practicing our rituals by our ancestors.

Charles Clairmont (1795–1850), the stepbrother of Mary Shelley and the brother of Claire Clairmont, lived in Vienna, Austria, with his family. He taught English to the brothers of Kaiser Franz Joseph I, namely Ferdinand Maximilian (who would be crowned Emperor of Mexico) and Karl Ludwig (whose son, Franz Ferdinand, would be killed in Sarajevo in 1914, an event that started the First World War). Charles also maintained a correspondence with Mary Shelley and was one of the members of the Shelley circle. After Charles’s death in 1850, he was buried in the Währing cemetery in Vienna. His grave was later moved to the Matzleinsdorf cemetery. Other Clairmont family members are buried in the family tomb. In 2018, I learned that the family tomb was going to be sold, the Clairmont remains would be reinterred in a collective tomb, and the existing gravestone would be removed. This paper describes my efforts to save the grave from destruction. Given the importance of Charles Clairmont to Shelley circle studies, I worked to have the tomb declared an ‘Ehrengräber’ (honorary grave), preserved forever by the city of Vienna. In November 2018, the mayor of Vienna approved the request and the grave will be preserved for posterity.

Practices of intergenerational support are regulated by familial normative imperatives. Ancestor worship has been serving as such a normative force that sustains household eldercare in traditional China. Against the background of the concerted population ageing and reviving ancestor worship practices and beliefs in contemporary China, this study investigates whether or not the positive link between ancestor worship and household eldercare persists in the post-Reform Era. Drawing on data from the 2010 China Family Panel Studies, this study finds that, on average, both practices and beliefs of ancestor worship at the household level have a significant and positive correlation with the likelihood of older family members to be financially supported by family members, but no significant association is detected for the reception of household chore assistance. Moreover, familial ancestor worship beliefs show a stronger association with the reception of monetary support among rural older adults than the urban counterpart. These results suggest that the intergenerational relation in contemporary China still relates to the norms of ancestor worship. As such, this study extends the scholarship on eldercare that mostly focuses on resource transaction and exchange by highlighting the normative aspect of caregiving.

Objective: To understand the relationship between disease activity or patient functional ability with different clinical parameters (e.g. age, gender, age at onset, disease duration) in our ankylosing spondylitis (AS) patients in Taiwan.Methods: Chinese version of Bath ankylosing spondylitis disease activity index (BASDAI) and Bath ankylosing spondylitis functional index (BASFI) was recently developed and validated by our AS Study Group. We enrolled 344 AS patients and analyzed their demographic and clinical characteristics, sulfasalazine and non-steroidal anti-inflammatory drugs (NSAIDs) use, and clinical outcome by using the Chinese version of BASDAI and BASFI.Results: The 344 AS patients were predominantly male (255) (M:F = 2.9:1) and Taiwanese (69.3%). Hakka and Mainlander ethnicity was 13.2% and 12.4%, respectively. Mean age in the study was 36.2 (M ± SD: 36.2 ± 11.95). Although the mean age at onset was 24.98, 35% of patients had onset of AS before 16 yrs. Average BASDAI score in AS patients was 3.2(range 0-8.5), and BASFI 2.55 (range 0-9.32). Uveitis was present in 29.9% patients and peripheral arthritis developed in 66.1% AS patients. Many patients (47.1%) reported that their family relatives also had AS. Correlation analysis between clinical features and BASDAI showed a significant correlation only between peripheral arthritis and BASDAI (p＜0.0001). However, age, age above 35 or below 35 or different age distribution, disease duration, peripheral arthritis and NSAID use, showed a significant correlation with BASFI.Conclusion: The presence of peripheral arthritis can significantly influence both BASDAI and BASFI. The old age, longer disease duration and continuous treatment with NSAIDs was associated with a higher score in BASFI but not BASDAI. Early diagnosis and adequate management may prevent AS patients from later functional impairment.

Axiology of Law in China – Reflections on Legal Philosophy The values are important in every system of law in every country. Social order of values is protected by law. Chinese order of values was created by Confucianism. Especially, value is ritual, propriety (li), which is more important than law (fa). Li is something like savoir-vivre, some rules. Chinese is not only a person, but is a part of something bigger, member of family, citizen of country. Collective, group of people is important. So everybody has got some duties to family and duties to society. So very important value is family and virtue of goodness, humanity (ren) and filial piety (xiao). It was a conflict between Confucianism and Legalism, but only in the beginning of the Chinese Empire (Qin Dynasty) legalism was the value of the state fa was in fact more important. From Han Dynasty until today li is important. Confucianism was the official doctrine of the state, legitimized by the authorities, and after 1911 remained in Chinese legal culture and in hearts of Chinese people. In the long history of China it was time, when Confucianism was not very popular or prohibited (e.g. in 20th century), but the truth is that Chinese values or Asian values, in fact the main values of law in China, are very Confucian values. Chinese law (fa) is in many places legalization or positivisation of ritual, propriety (li).

Zhuo-Chuan-Wei is one of ping-dien critics of Zhuo-Chuan. It was written in the era that imperial examination was terminating, and the sanctity of Confucian classics was losing, also this book was published after New Culture Movement when scholars had classical educations but began to lead a revolt against Confucian culture. They were eager to create a new Chinese culture based on global and western standards. In this situation, the interpretations or critics of Zhuo-Chuan in Zhuo-Chuan-Wei must be different form the other interpretations or critics. Therefore, this essay focuses on the spirit of the times which was showed on Zhuo-Chuan-Wei. Some of the interpretations about Zhuo-Chuan in Zhuo-Chuan-Wei are a blend of Three Commentaries on The Spring and Autumn Annals. Sometimes it cited western ideas to explain terse but highly significant statements in Zhuo-Chuan.; The author, Wu-Kai-Shen, made efforts in converting class notion in feudal society to courtesy. All of these interpretations showed Wu-Kai-Shen devoted himself to keep the classics from fading away. The main ping-dien critics in Zhuo-Chuan-Wei are the interpretations on 'veiled/subtle words with great moral purports'. Wu-Kai-Shen insisted the values of classics saved in these great moral purports are eternal, this was what Wu-Kai-Shen had done obviously to maintain the Sanctity of Zhuo-Chuan.

This paper studied “wood burial”, a form of the burial of cremation ash under the tree in Japan today. Cremation has been conducted in Japan at a rate of more than 90%. Traditionally, the cremation ashes are buried in the family grave with known Japanese name as “ie haka”. But now, in Japan, the factors influencing traditional customs such as family structure, the proportion of young and old people, religious consciousness... are changing. This led to new trends and changes in the culture of treatment of cremated remains. Among that, “wood burial” has emerged and become increasingly popular. In general, the “wood burial” in Japan has many common features such as having harmony with nature, using trees instead of artificial gravestones, etc. in the general trend in the world. Besides, through my study, in the particular context of Japan, the Japanese style wood burial, inheriting traditional characteristics such as burying the cremated ashes in the family unit (like family grave), the permanence of grave,etc...has been clarified. Like that, inheriting the previous studies, this paper did a research about the background, characteristics, popularity… of the “wood burial” in Japan. It is also a noticeable topic of having attracted attention from various viewpoints nowadays. Through this, it is possible to understand Japanese burial culture, the culture of family, ancestor worship, etc. And relating to Vietnam, it is also a meaningful topic in the background that cremation has been increasingly accepted in Vietnam, and based on that, in the culture of burial, ancestor worship custom, …the change has been happening. Through the study, the author hopes to contribute to providing the knowledge systematically about this new topic in Vietnam. In this paper, through fieldwork research of the author, clarifying the characteristic, the acceptance and performance of wood burial,…, and through it, making clear the culture of treatment of cremation ashes, the change of family structure, ancestor worship, the concept of patriarchy... in Japan nowadays, is the purpose of my research. This topic has almost not been studied in Vietnam systematically and is meaningful in the context cremation is increasingly accepted, and brings changes in burial culture, the ancestor worship… in Vietnam today.

This study aimed at exploring how Taiwanese women faced the impact of her schizophrenic husband had brought to family and how she reconstructed family to form an importance support for their husband. By adopting phenomenological method with in-depth interview and participant observation, 7 Taiwanese women whose husband had diagnosed schizophrenia were recruited to present the life world of the female spouses’ experience in a qualitative perspective. The purposes of this study are two folds: a). the essence and meaning of female spouses of schizophrenia patients, and b). the healing web formed by female spouses for her schizophrenic husband. The result of this study presented two main findings as follows. I. The meaning of dis-order: The female spouses of schizophrenia patients accepted the medical diagnosis of their husband, but they still tried hard to find another attribution of the disorder from the interaction with their husband’s family members, the religion of folk culture and their own life experience with their husband. The internalized meaning of disorder was derived from comparison. Specifically, they developed an perception of mental disorders in the adaptation process and referred to other patients’ disorder behaviors, and then found the difference between the “normality” of their husband’s and the “abnormality” of other people. Finally, they integrated the founding and their interpretation of the disorder symptoms, forming the meaning and image of the mental disorder from what they understood and accepted. II. The healing power of family: Most of the Taiwanese women could not get rid of the pressure from their role in the traditional culture. Therefore, they could only choose to take care of their husband with disorder and maintain the function of family. The female spouse of schizophrenia patients would teach husband to interact with children and take care of children, in order to make their husband get back to their paternal role in the family and become a “normal” father, as well as let children feel their father’s existence was valuable. Moreover, they taught children to internalize the illness behavior and treat them in the way of acceptance and consideration. These female spouses of schizophrenia patients had eventually adapted to their husbands’ disorder. However, in the meaning of disease, it was shown that there were different perspectives of “normality and abnormality” between the patients’ families and medical system. Therefore, to understand the differences would be helpful to the community care of medical professionals. Moreover, they didn’t surrender to their fate and still kept their hope to strive for maintaining the function of the family and made the structure of reconstructed family closer to a “normal” family. Meanwhile, they made family become the most important support to the patients and also let other family members feel that they had a complete family.

Honesty, as the essence of Confucian traditional culture, has been highly valued and respected by Confucians for thousands of years. In the period of social transformation in China, the system of social honesty and credit is not perfect. In addition, the examination-oriented education mode has been the mainstream, neglecting the overall development of students'quality, and the serious shortage of honesty and credit education in Colleges and universities has led to the frequent exposure of honesty and credit crisis among contemporary college students. It is of great practical significance to grasp the shining point of the Confucian concept of honesty and credit, fully tap the value of the Confucian concept of honesty and credit for Contemporary College students, establish lofty ideals and beliefs for Contemporary College students, and explore ways to solve the current crisis of College Students'honesty and credit.