明清以來，民間對女性祖先作為夫家宗族的祭祀對象，經歷了一個逐步接受的過程。在廣州增城有一處姑嫂墳，系為歸葬娘家的出嫁女而立，并流傳一個關於姑嫂情深的傳說。女性歸葬娘家，這一看似特殊的歷史現象，在南方「不落夫家」的民間傳統和儒家禮制都能找到依據，這意味著走進婚姻制度的女性仍與娘家具有密切的聯繫。饒有趣味的是，這種聯繫在女性逝世數年後，卻依然能夠在姻親家族中發揮關鍵作用。這一現象的出現，與明清時期儒家禮制庶民化的過程有關。「姑嫂墳」的傳說實際為懷德鄧族在一個複雜歷史過程中形成的傳統，通過女性祖先故事的建構、祭祖儀式的實踐，凝聚同族的利益共生關係和文化認同。由此我們可以看到，儒家關於女性祖先的祭祀觀念落實到民間社會的時候，士大夫利用儒家禮制、民間知識傳統、國家的力量，乃至社會關係力量的疊加，逐步將對女性祖先的祭祀演變為宗族的一部分。正是在各種力量的推動下，祖母吳氏由鄧族中一位不受重視的角色，演變為與宗族科舉事業密切關聯的、強化宗族支派內部凝聚力的關鍵人物，在宗族祭祀中具有重要地位。

Since the Ming and Qing Dynasties, the people have gradually accepted the ancestors of the female ancestors as the object of sacrifice for the clan. Actually, the legend of “Gu-siao-fen” is a tradition formed in a complicated historical process by the Huaide and Deng nationalities. Through the construction of female ancestor legends and the practice of ancestor worship rites, it condenses the interests of the same clan and cultural identity. From this we can see that Confucianism has been put into practice in local society, integrating folk knowledge tradition, national power and even the superposition of social relations, gradually transforming the sacrifice of female ancestors into a part of the clan. Under the impetus of various forces, the grandmother Wu was transformed from a role that is not valued by the Tang clan into a key person who is closely related to the clan’s imperial examination and strengthens the internal cohesion of the clan tribe. It plays an important role in the clan sacrifice.