Late Imperial China and Its Social System

Chinese Ritual

Enforced Ritual as a Political Tool: Dogma in the Song and Yuan Dynasties

It is difficult for a student of today's world to not look back in awe at the rigid and ritualistic behavior of the Chinese during the periods of the Song and Yuan dynasties. By today's standards, these people's laws and rites demonstrate their ability to submerge individual advancement in order to comply with the social and group dynamics. Why would these, or any other people for that matter submit themselves to such ordered and disciplined ritual? The purpose of this essay is to examine the idea that these people were ignorant of scientific thought and relied on heavily disciplined and ritualistic behavior to make sense of their violent and paternally dominant society.

In Ebrey's translation of the rules of the lineage of charitable estate certain distinctions are brought forward to highlight strict self-discipline measures in order to prove dedication to a higher order. She highlights the strict dietary regimens that need to be followed in order for a successful transition of estates, this is all done in a collectivist fashion to prove a worthwhile follower's place in society. Unlike today's law seen in the west where more individual responsibility is granted in the transition of property during this time in China, diet, wardrobe and leisure behavior was all closely monitored and expressed to verify such a transition. These rituals which may not prove to be valued at a material level, do however demonstrate a strictness that resonates with the general Chinese forms of sacrifice in order to provide spiritual understanding.

Ebrey's translation of the ancestral rites of the people in China at this time also supports a dogmatic and unscientific approach to death and funeral. Ebrey pointed out that "domestic ancestral rites played an important part in fostering the solidarity of close relatives and worship at graves or in temples became important to the formation of coherence of descent groups" (p. 157). These rules that describe the relationship to the recently deceased provide an insight into the importance of these rituals at all levels. We begin to understand that through ritual, the social glue begins to take hold and a people of sometimes distinct differences throughout a region can be brought together through shared experience. Exact and clear steps are described to test the will and character of the Chinese people. These practices are no doubt understood to bring understanding and relief to a mysterious process that may result in questioning the higher social order which may bring revolution or political strife.

In Ebrey's translation of Hong Man's stories we see how women were significantly marginalized during this time. Women and their importance in producing progeny had to be controlled in order to maintain a social order worthy of its leadership. Therefore strict sets of rules had to be implemented in order to maintain a sense of balance in this region. Regardless of the personal loss and violation of human dignity, slaves, concubines, widows and most other social roles of women of this time were discussed in terms of the problems they may create for the men of the region. One such story Ebrey translated described that women should not be involved in affairs outside the home. This was done so " that worthy husbands and sons take care of everything for them, while unworthy ones can find ways to hide their deeds from the women " (p. 166).