5. The Revival of
Tradition in Northern Anhui: A Response to Social and Economic Change
Han Min
Introduction
Thirteen years have
passed since the responsibility system was adopted in rural China. Family
enterprise and the market economy were restored, and communes were disbanded,
so peasants achieved more freedom in economy and polity. One of the most
manifest results of the decollectivization was the enthusiasm for the revival
of traditional customs, ritual and religion. Why did this happen and what
conclusions can we draw from these changes? All these questions become
important when we assess the effects of the socialist revolution, including
collectivization and decollectivization, and when we analyze the relations
between peasants and the state.
Recently some
anthropological scholars and students have begun to pay attention to the
revival of the traditional institutions. For instance, the Potters (1990) have pointed out the
revival of household ancestor cults in Guangdong and suggested it is a symbolic
statement of the social and economic importance of the household. Kim Kwang-ok (1991) from South Korea
analyzed the revival of popular culture in Shandong in the context of tension
between the state and people around its ownership and control. Jing Jun (1992) reported on the
rebuilding of the Confucian Temple by the Kongs in Gansu, and pointed out that
beneath it lies a hidden memory, a burden of regret, fear and shame. These
authors to a certain extent have described the same phenomenon of a resurgence,
but they share a similarity in that each of them adopts a one-side focus: on
the economic importance of the household in the case of the Potters, on the competition between the
Party and people around the reconstruction of the past in the case of Kim, and the social memory in the case
of Jing. Therefore the overall
picture of the way in which this revival happened still remains unclear. To
overcome this, an intensive and full-length study from a number of different
angles is necessary.
.
This paper presents a
detailed account of the resurgence of ancestor worship and ritual presentation
between agnates and affines on the occasion of rites of passage and festivals
in the lunar calendar in a northern Anhui village. It focuses mainly on three aspects:
the constraints and possibilities of the local economy and political system,
people's group identity, and, especially important, the efforts of the elite
inside the descent group and the influence of the overseas Chinese who come
back to visit their homes.
Xiao County, Lijialou and Li lineage
This paper is based on my
fieldwork conducted in the village which I will call "Lijialou" in
Xiao County, Anhui Province between October 1989 and April 1991. Xiao County is
located in the northern part of the Huaibei Plain, bordering Jiangsu Province
and Henan Province, with cultural traditions and history tracing back to the
Xia Dynasty (c. 21st - c. 16th century BC). During the Xia Dynasty, the Xiao
Kingdom was established here, but during the time of the Spring and Autumn
period (770 BC - 476 BC), the kingdom was destroyed, and the area became part
of the Song Kingdom. In the Qin Dynasty (221 BC - 207 BC), the First Qin
Emperor abolished principalities and established prefectures and counties.
During this period, Xiao County was established for the first time and has
continued as an administrative unit till now. Xiao County belonged to Jiangsu
Province until 1955, and since then it has been part of Anhui Province. Until
1985 it included ten districts, three zhen and seventy-four xiang.[1] Its total area is
1,861,119 square kilometers and its population in 1980 was 987,000. Of this,
the population registered as living in agricultural areas was 95.1% of the
total.
Lijialou is located about
twenty-two kilometers northwest of the headquarters of Xiao County. It has a
population of 301 people, divided between seventy-eight households. Like most
of the villages in the county, the core of the village population consists of
members of the same patrilineal descent group. About 300 years ago, a group of
lineage members moved to the present site of Lijialou. At present the village
is divided into five segments, the members of each of which previously lived
together in the same "big yard". The five segments are called: East
Yard, Back Yard, Front Yard, West Yard and Northeast Yard. Each of the five
segments or five yards occupies a separate area of the village. As with the
other villages in the area, agriculture has continued to dominate the economy
of Lijialou, and the villagers produce wheat, beans, sweet potatoes and cotton.
The average size of responsibility land holding per person in the village is
2.3-2.5 mu, well above the national average of 1.4 mu.
About 600 years ago, at
the beginning of Ming Dynasty, on the orders of the emperor Zhu Yuan-zhang,
large-scale immigration took place throughout northern China. For fifty years
people were sent from Shanxi to areas including Beijing, Tianjin, Hebei, Henan,
Jiangsu and Anhui. It was as a result of this that the founders of Li lineage
moved from Hongdong County in Shanxi Province to Laozhuangzi Village, Tongshan
County in Jiangsu Province. During the six centuries, twenty generations
passed, and the Li lineage developed to over 50,000 people, and from one
village to dozens of villages concentrating in one local area. As Figure 1
shows, A1 Li Qing had six sons B1, B2, B3, B4, B5 and B6.[2] These six sons
founded six fang which were later called lao liu fang, the "six senior
segments". One of the descendants of B6, J2 Li Yao-ba had seven sons who
later founded seven segments, which Li call, xiao qi fang, "the seven
junior" segments. The Li of Lijialou belong to the sixth junior segment.
Now Li lineage has a depth of twenty-three generations.
Li as a lineage provides
an example of the Lower Yangzi River type of lineage from the area of the
Yellow River (Beattie, 1979; Ebrey, 1983 and Hazelton, 1986). Li lineage as a whole had their genealogy,
corporate graveyards, ancestor halls and a generational naming system. Before
Liberation, during the Qingming festival, all the segments got together in
Laozhuangzi, the village where the founding ancestor had settled, to worship
their ancestors. In the northern corner of Laozhuangzi village are located the
tombs of the first ancestor A1 Li Qing, his five sons and ten grandsons. The
tombs are arranged from southwest to northeast, a style that people call xie
zi shang chao, "leading the children in procession to court". The tomb of
Li Qing is located to the southwest, with those of his five children following
behind to the northeast, and the ten grandsons following Li Qing to the south
of their fathers. B3 died young without descendants, so he was not buried
there. This pattern of arranging burial reflects the descent and seniority
principles. At the same time, by showing the process of its segmentation, this
pattern also stresses the unity of the group and its common origin, and helps
reinforce group identity. In 1772, the 36th year of Qian Long's reign, Li
Qing's descendants established a stone monument, a stone table, an incense
burner, two vases, two door pillars and four prism pillars in front of the
tombs.
About 200 meters to the
north of the tombs of Li Qing and his sons and grandsons, there used to be an
ancestral hall which was called in local terms jia tang miao. It began to be used as
local government school after the land reform. Till then, the tablets and
genealogies were displayed there. Each year, the Li gathered in Laozhuangzi
once a year to worship their ancestors and consult other lineages affairs during
the Qingming Festival. When I visited Laozhuangzi, many old and middle-aged men
told me, "Before the revolution, a large gathering called zuo zhuang
hui
would be held in Laozhuangzi each year. All the lineage segments, whether near
or far, sent their representatives to Laozhuangzi to worship our
ancestors". An informant in Laozhuangzi aged over 60 told me, "The
representatives carried offerings in sedans decorated with flags from far away.
In a vast space covering several mu, dozens of pigs and sheep were sacrificed
to the ancestors. People stood in rows with the senior generations in front and
the junior generations behind. Usually actors would come to put on a show. It
was wonderful." After the annual ritual, they had a group feast. On this
kind of occasion, the representatives from each of the villages were males who
were degree holders, influential and of high social status. In the case of
Lijialou, people usually sent Qa3 Li Xiang-dong, a xiu cai, a scholar who had
passed the imperial examination, to the meeting as their representative.
In order to meet these
expenses of the group's annual cycle of rituals, ancestral halls and grave
sites, Li lineage set up 104 mu of land as their corporately held property. The
local term for it is lin di - graveyard. The people who took care of the
tombs were members of other surname groups, as was common in the case of the
tombs of rich lineages in this area. In regard to corporate property, the Li
lineage differ from lineages in Guangdong. In the case of northern Anhui, most
of the property was concentrated in the hands of each of the households or
segments rather than the whole lineage. Each time segmentation happened, the
property was divided accordingly. However, property in the form of land was not
the basic factor in the continuity of the lineage. It was through residential
concentration, ancestor worship, maintaining their genealogy and their
generational naming system that they kept emphasizing order inside the lineage,
its unity and identity, and therefore maintained its existence. The lineage
integration created through joint rituals and a common genealogy provided
members with a useful network. On the other hand, the bureaucratic and literate
elite played an important roles in the lineage. Between the early seventeenth
and the nineteenth century, a number of degree holders and officials came out
of Li lineage. These officials and their immediate descendants bore almost sole
responsibility for preparing various editions of lineage and branch
genealogies, and for carrying out the annual rite of ancestor worship. The
prestige and protection given by the lineage, because of these degree and
office holders, provided motivation for people to strengthen their lineage
ties. In addition, these elite members formed affinal relationships with other
lineages of the same status, and became an influential group in the local area.
In turn, making ties with higher level elites became one of the main motives
for maintaining the descent group as a united lineage.
Recompiling the genealogy: a boom at its height
This section gives a
detailed case study of the recompilation of the genealogy of Li lineage in the
1980s. Soon after the adoption of the responsibility system and the breakup of
the people's communes, rewriting genealogies and rebuilding ancestral halls
experienced a boom in Xiao County. Lineages, especially those that have
produced famous people such as a party secretaries of Xiao County or county
magistrates all began to rewrite their genealogies. Examples are the Ma lineage
(Ma Xin-guang was the county magistrate), the Zhang lineage (Zhang Duo was the
county magistrate in the 1980s), Shan lineage (Shan Jing-zhi is the secretary
of the CCP committee of Xiao County) and so on. Most of the genealogies in this
region had not been rewritten for 60 years or more after the invasion by the
Japanese. Here it is worth mentioning that it is lineages which have produced
influential officials during the Mao and post-Mao periods which are more active
in recompiling genealogies. By appealing to a tradition of descent, people are
attempting to reclaim the prestige of their groups and to enhance their image
in the local area as people of distinction. Compilation of the genealogy does
not appear to have resulted from the simultaneous creation of any new property.
Their main concerns are relationships and status which can be turned into
material and business resources under the new responsibility system.
It was against this background that the
genealogy of Li lineage was recompiled. In 1983, three men of the fifth senior
segment, came to Lijialou from Laozhuangzi where the first ancestor A1 Li Qing
settled in 1369. Their purpose was to collect contributions from all of the six
senior segments to rewrite the general genealogy and rebuild the ancestors'
tombs and ancestral hall. For the three purposes, each Li male had to pay 5
jiao. All the villagers eagerly paid the money, and even those who had no sons
wanted to pay for their daughters. During the land reform in 1950, the
ancestral hall, like most of the ancestral halls in China, began to be used as
a school and it has survived till now. The old general genealogy in Laozhuangzi
was not damaged during the Cultural Revolution. When I interviewed them in
1990, they told me. "In the previous days, especially during the socialist
education campaign, the authorities forced us, sometimes by violence, to hand
over our genealogy. How could we hand over our genealogy which is more
important than our lives? People of the old generation decided to divide the
genealogy into several parts among several households. We hid the genealogy in
jars and buried them into the ground. All these were kept secret even from our
own sons, because we were afraid they would be active and tell the workteam the
truth." Through their efforts, the genealogy, which was written in the
early 1930s, survives.
Two years later in 1985,
the new genealogy was finished. The villagers used their contacts, and had the
genealogy printed in a factory in Xuzhou. Then they loaded the new genealogy
and copies in six trucks, brought them back and delivered them to each village
of the six senior segments. Now each village keeps at least one copy. It was
said that 50,000 male members born between 1930 and 1983 were registered in the
new genealogy. The genealogy compilation committee also decided on another 20
generation words for the next generations. The present generation words were
decided in about 1772, and there are still seven characters left for the next
seven generations. However, four members of the committee considered the matter
for a whole week, and finally composed another wujue poem, a four-line poem
with five characters to a line.
Each of these 20
characters is the name taken by one generation. The new generation poem is: Gen
shen zhi ye mao, yuan yuan quan mai chang. Qin jian wei jia ben, shi dai yong
rong chang. "The root is deep, and the branches and leaves are massive; the
stream has a distant source and is endlessly long; thrift is the foundation on
which we can build; hundreds of thousands of generations will be
prosperous." Compared with the old poem, the new one is much easier to
understand, so many Li, both old and young, can recite it very well. These new
naming words suggest a degree of corporate consciousness and some sense of
common identity.
At the same time, people
of the same surnames but from different provinces such as Shandong, Henan,
Jiangsu and Anhui began to visit each other to find groups with the same
surname. If the genealogies or the generation poems of both sides were the
same, then they would consider that the two surname groups were of the same
lineage, and they would merge into one. At present, the range of private
economic activity has been enlarged, and therefore a reliable network based on
consanguinity is necessary for business. So people hope that they will have a
strong network not only within their own commune, county and provinces, but
also across provinces. With the genealogy boom, some small lineages attempted
to join big influential lineages. However, as for the big influential lineages,
though they hope that they will have more and more agnates in different
counties and provinces, they still try to preserve the purity of the lineage as
before the revolution in order to prevent other people from sharing their
prestige and influence. The Li lineage provides a good example. One man of
Laozhuangzi, who is in charge of lineage affairs and keeps the genealogy in his
home, told me that, "One day a group of people came to Laozhuangzi with
fish and pork. They claimed that they were Li and hoped to join our genealogy.
I asked them some questions about the Li's history. They could not answer. I
realized that they were not really our people. I asked them to take the gifts back,
and refused their request."
In this region, many
lineages have rewritten their genealogies, but some of them have not yet. The
difference between the two is that in the case of the former, they have an
elite who are educated, influential and enthusiastic about lineage affairs in
their groups. Li lineage was lucky to have such a man. He was Li Xian-zhi.
Before the revolution, he was the administrator of a district and a township in
both the CCP government and the nationalist government. His prestige was high among
the masses. After the revolution, he began to be a fortune teller, geomancer,
and doctor of acupuncture and moxibustion, and he travelled around. He once
went to the northeast to live with his son, and he took the genealogy with him.
Coming back from the northeast, he opened a private clinic. People said that he
had taken part in rewriting the genealogy twice, the second time being in 1983.
The new generation poem was mainly composed by him. It was sad that after the
new genealogy was finished, he had hemiplegia and died in 1989 at the age of
seventy-five. For this reason, the ancestral hall remains unfinished.
The repeated updating of
their genealogy is evidence of a strong sense of group identity among the
peasants, especially among their educated members, and perhaps even of an
ongoing organization. Recompilation of the genealogy does not appear to have
resulted from other forms of common interest such as collective property.
People's main concerns are not material resources, but relationships and status
in the descent group which are considered to be useful in the new situation of
household production and the market economy.
Rebuilding a 300-year old ancestral monument
With the genealogy boom
at its height, building or rebuilding stone monuments and restarting the
ancestor cult are also experiencing a boom. During the collective period,
nearly all the stone monuments in Xiao County were moved to be used as material
for building houses, wells or bridges, and many of the tombs were flattened.
Recently, under the open door policy, more and more Chinese from Taiwan, Hong
Kong or America, most of whom left Xiao County in 1949 with the nationalists,
have come back to visit their ancestor's graveyards, build cement tombs, and
rebuild stone monuments. For instance, in a village in the neighbourhood of
Lijialou, the first three cement tombs were all set up by those who came back
to visit their home from Taiwan. The state has not restricted this kind of
activity by overseas Chinese or tai bao, "compatriots", in
Taiwan, and this has influenced and encouraged the local people to do the same.
Some of them are rebuilding tombs on the previous sites or enlarging tombs by
adding more earth, and some are building cement tombs or setting up marble
monuments for their ancestors. As the tombs and stone monuments are being
revived, ancestor worship in the graveyards is becoming popular and its scale
is becoming bigger. In the case of Lijialou, during the collective period,
peasants only visited the tombs of their parents, or at most their
grandparents, on the occasion of Qingming. But now, people from each yard also
visit graveyards to worship their own common ancestors who founded their yards.
Besides Qingming, some of them also visit tombs on July 15 and October 1, the two
dates which are called locally gui jie. Although July 15 is the Buddhist
All Soul's Feast and October 1 is the Buddhist stove lighting festival, they
are never considered as Buddhist celebrations. Here I will present a case study
of how the seven junior segments rebuilt a stone monument and held a
magnificent ceremony to worship their joint ancestor, J2 Li Yao-ba.
Once when I asked the
villagers if there were any historical materials or records left, they told me
they used to have four stone monuments in their graveyard. Besides these
stones, there were other two stone tables, two stone lions and two stone
horses. In 1958, in order to construct the collectives, all these were moved to
distant villages and used to build bridges, wells and so on. They told me that
one of the monuments might be in a village called Zulou, two kilometers away.
One day in February of 1990, I asked two young people to take me to Zulou. We
soon found a monument belonging to the Li. It had been used as part of a stone
bridge, four meters wide and ten meters long. The characters on the monument
were not so clear. I wrote down those that I could recognize in my notes. Back
to Lijialou, I asked the villagers and they told me that it was their stone
monument which was lost in 1958, and they said the monument was perhaps for
their ancestor J2, who founded the seven junior segments. Since Lijialou had no
old genealogy but only the new genealogy which was delivered in 1985, I went to
Laozhuangzi again to look it up in the old general genealogy. I was able to
confirm that the owner of the monument was J2 Li Yao-ba who probably settled in
Lijialou in about 1630 in the late Ming dynasty. According to the genealogy, J2
Yao-ba was a xiang sheng, a student at an official local school ran by the prefecture
or county during the period of the imperial examination system. The stone
monument recorded that J2 Yao-ba used to be shao ci shi, a deputy governor of a
prefecture and he died in the early Qing Dynasty.
Knowing the relationship
between the owner of the monument and themselves, the villagers, both the
cadres and the people, wanted to move it back as soon as possible. They said
that although the communist wind had blown the tombstone away, how could they leave
their ancestor alone in another village? They would invite him back home.
However nobody wanted to take charge of the project. Somebody suggested that my
landlord Sb12 Li Qian-xiang should be in charge of it, because of his
reputation in the area. My landlord said that he was just a retired man and had
no authority to negotiate with other villages. So Sc37 Li Han-xiang, a member
of the party branch and the accountant of the administrative village, Sc34
Xiang-ge, the village head and Ta8 Ling-chao, the four men who are most
influential in this area, went to Zulou together to negotiate with the cadres
there to exchange the tombstone for cement and planks on the morning of August
18 1990. The cadres of Zulou agreed.
In the afternoon of that
day, more than 20 men led by the village head went to Zulou. People immediately
removed the stone monument from the bridge and repaired the bridge with the
wooden planks and cement. After loading the stone monument into a truck, they
set off firecrackers to invite their ancestor to come back home. To my surprise,
even the young people were very enthusiastic about taking part in the event.
However, some of the women seemed to be uninterested, asking what use it was.
The young men wanted to set up the tombstone again that day, but my landlord
said that there was no hurry and that they should consult the old people first.
They stored the stone monument in a threshing yard temporarily rather than
putting it up immediately, for two reasons. First, it is the custom to set up
stone monuments either on Qingming or October 1. Second, since J2 was the
ancestor of all the seven junior segments, the villagers decided that they
should get in touch with other six junior segments immediately.
In order to do all this,
it was necessary to establish a preparatory committee. One day, Rc26 Fan-jie
and Rc20 Fan-mu came to my landlord Sb12, to talk about who should be on the
committee. Rc26 Fan-jie and Rc20 Fan-mu are wen shi de in Lijialou. Shi means rituals, including
weddings, funerals and other rites, so wen shi de means people in charge
of rituals. In northern Anhui, every village will have one or two wen shi de who are usually senior
and enjoy high prestige. That evening, more than ten men who were enthusiastic
about lineage affairs gathered in Rc26 Fan-jie's home. They took some
decisions: (i) to establish a preparatory committee; (ii) to get in touch with
the six other junior segments immediately; and (iii) that on the next Qingming,
they would celebrate the re-establishment of the monument, present offerings to
the ancestor and invite local players to play for three days in order to mark
the event. Then, after re-establishing the monument, representatives from the
seven junior segments would have a banquet. Five men were selected as members
of the preparatory committee: Rc26 Fan-jie, Rc20 Fan-mu, my landlord, Sc34
Xiang-ge, the present village head and Fan-en, who is a member of the fifth
junior segment and lives in another village near the ancestor's tomb.
When the news spread the
next day, only one man felt unsatisfied with the preparatory committee. He was
Ta8 Ling-chao who was in his early forties and used to be team head for more
than ten years. He had been enthusiastic about lineage affairs. Seeing that Ta8
Ling-chao had been busy with his transporting business, my landlord, Rc26
Fan-jie and Rc20 Fan-mu did not select him as a member in order not to affect
his business. Ta8 Ling-chao got very angry at it, and complained: "I would
be happy to be engaged in re-establishing the monument, even if I make a loss
on my business. It is worthwhile, because the younger generations will remember
the people who have contributed to their lineage." Ta8 Ling-chao regarded
re-establishing the monument as much more important and worthwhile than his
business, so finally the committee accepted him.
Just at this time the
socialist education campaign in the rural areas began in Xiao County. On the
morning of December 26, 1990, a mobilization meeting was held in the yard of
the xiang headquarters. All the cadres of the xiang, administrative villages
and natural villages, together with party members, Youth League members and
teachers were called to attend the meeting and asked to be active in the
newly-launched campaign. The purpose of this campaign was to eliminate
capitalist and feudal influence. The villagers became nervous because it
reminded them of the socialist education campaigns in the collective period, so
they decided to wait for a while and watch in which direction this political
wind would blow. After two months had passed, they found that there were no big
changes. Based on their experience of political campaigns over the last 40
years, they foresaw that there would no major changes this time, so after the
spring festival, the preparatory committee began to send Sc34, the village
head, and my landlord around to get in touch with the other junior segments.
Representatives of the
seven junior segments gathered in Lijialou twice. They agreed unanimously to
re-establish the monument at the Qingming festival, to carry out a grand
ceremony, to present offerings to the ancestor, and to have a banquet
afterwards. Li Ling-rong who is from the eldest junior segment was invited onto
the six-member preparatory committee and was selected as the head of this
committee. Li Ling-rong is a party member who used to be PLA officer and later
became a high-level cadre of the public security bureau of Fujian Province. He
retired and came back to Xiao County in recent years. This preparatory
committee had some interesting features and was very well organized. It consisted
of three kinds of people: old peasant representatives of the senior generation
who have high prestige among agnates and local people; retired state cadres
such as Ling-rong and my landlord who have accumulated a wealth of experience
in responding to the policy from central government; and local cadres in active
service. These different people took different responsibility according to
their status and career. The old peasants representatives were required to bear
formal responsibility for the whole event. They said: "we are not cadres
but no more than common peasants, and we are old; even if the xiang or county government
punishes us, what else can they take from us besides our lives?" The
retired state cadres and local cadres in active service were responsible for
the actual arrangements such as making decisions, getting in touch with the
seven junior segments from 24 villages other villages, and financial affairs.
They said that, "having the old generation take responsibility for us, we
can carry out our plan without worry".
The first thing the
preparatory committee decided to do was to ask a stonemason to engrave the
inscription on the old monument. Before that, it was necessary to make sure
what the inscription was and write it down. One day, when some of the Li were
writing down the inscription on an old monument, a cadre from another xiang who passed by joked to
the Li, "the wind of socialist education is coming and you will all be
punished." A stonemason soon came and stayed in my landlord's house. It
took him two months to finish engraving the inscription. In addition to
restoring the old inscription, the seven members of the preparatory committee
decided to add their own names on the stone monument. They said that when their
grandsons or grand-grandsons saw their names on this stone monument, they would
be proud of their ancestors. This may be seen as another kind of invisible
property which they are able to hand down to the next generations, and it
certainly provided one of the motivations for these six men to take the risk of
being in charge of the event.
The next job was to set
up the stone monument on the Qingming festival. On April 4, 1991, the villagers
of Lijialou moved the monument to its previous site in order to get it ready
for the ceremony the next day. In the evening, representatives from Laozhuangzi
arrived. In fact, J2 Yao-ba was not their direct ancestor, but since they lived
in the first ancestor's village, they represented the highest authority in Li
lineage. Their attendance symbolized the authority of the higher level of the
lineage over the lower level of the segments.
On April 5, eighty-one
representatives from twenty-four villages of the seven junior segments and
about ten representatives from the first ancestor's village gradually arrived
at Lijialou in the morning. They gathered in my landlord's and landlord's brother's
yard. Before leaving Lijialou, Ta8 Ling-chao told the people: "Let's walk
in good order with five people in each row. During the ceremony, please do be
serious. We should let people of other lineages know about our family [i.e.
lineage] discipline." A long line started to move to the northwest. It
consisted of men with the women carrying their babies following it. Children
ran around in front or behind. Firecrackers sounded all the way, and attracted
people from villages around. They put aside their tools and ran up to see what
was happening, as did the school children leaving school.
Representatives of the
seven junior segments and Laozhuangzi, all together more than a hundred people,
stood in front of J2 Yao-ba's monument and grave in order of seniority, with
the senior ones in front and the junior ones behind. Wreaths, a narrow flag and
a mourning shelter made of stalks of sorghum were put in front of the tomb.
Inside the shed, pork, fish, chickens, liquor and other offerings were ready.
On the two sides of the shelter, scrolls in memory of the dead were hung. The
two lines of the couplet on the vertical scroll read: Le bei ke ming hou dai
jing ying ji qian qiu. Zheng bei qing yuan xian zu gong de chui bai shi. "Carving
inscription on a stone tablet, distinguished descendants will continue for
thousands of years. The merits and virtues of ancestors will be reordered for
hundreds of generations." The text of the horizontal scroll read: Longxi
shi jia,
"an old and well-known family of Longxi".[3]
Ta8 Ling-chao declared
the ceremony open through a microphone. First, firecrackers were set off.
Second, the man who belonged to the highest generation from Laozhuangzi gave a
speech about the history of Li lineage. Third, three of the representatives of
Laozhuangzi, one of whom was over seventy and the other two over forty,
performed er shi si bai, the "twenty-four prostrations" in front of the
monument. These were very complicated prostrations to the music of the suo
na, a
local woodwind instrument, which involved them changing positions frequently.
It took them about forty minutes to finish. Throughout their performance, all
the other members had been kneeling with a serious expression (Plate I). When
the performance was finished, some of the older representatives could hardly
stand up by themselves.
Fourth, Li Ling-rong, a
member of the eldest segment and the head of the preparatory committee for the
rebuilding monument, made a speech on behalf of all the seven junior segments.
In his speech, Li reminded the audience that the grand ceremony was in memory
of their common ancestor J2 Li Yao-ba, and he spoke of the Li lineage with its
long history, a glorious tradition, strict family discipline and massive size,
of which they were still proud. He called on all the members of the seven
junior segments to carry on the great tradition of their lineage, keep the
order of seniority, and maintain harmony from generation to generation. He also
stressed the Li should unite as one under the leadership of the central party
committee and said "Let this old lineage make a new contribution to the
present socialist construction of spiritual and material civilization." When
he finished the speech, he himself performed the "twenty-four
prostrations" for forty minutes. Then Ta8 Ling-chao declared the ceremony
closed. The final business was for anyone who wanted to do so to pay their
respects to the monument and take photographs in front of it. When the ceremony
was over, the people came back to Lijialou to have a banquet in the yards of my
landlord and his brother. Though many of them had not known each other before,
they seemed to have become acquainted with each other after the ceremony. At
the banquet, representatives from the twenty-four villages exchanged
information about their own agricultural production, their businesses, and so
forth. After the banquet, after shaking hands, they gradually began to leave
Lijialou. Most of them said that they were glad to attend the rite, because
they had got to know so many agnates from so many villages, and they would keep
up these new links which they might find useful later on.
It is worth mentioning
how the money for re-establishing the monument was raised. Each segment was
asked to collect 150 yuan for the rite. Then the leaders of each segment
divided the 150 yuan between the villages of their segments, and the villages
divided their contribution between the individual male members. On the day when
monument was established, all the villages had paid their money, except one
village in the third segment. The reason was that the relations between cadres
in that village were not good, so they had not got themselves organized. Nobody
had been put in charge of collecting money and no representative was sent to
the ceremony. Four members of the preparatory committee went to that village
the next day, and told the cadres that if they did not pay within three days,
the name of their village would be removed from the monument. The following
day, the party secretary and village head came to Lijialou and paid the money.
As a result of the
ceremony, the members of the seven junior segments seemed to have strengthened
their group identity. First, they decided to gather in Lijialou to worship J2
Yao-ba once a year on Qingming. Second, they decided to compile a new genealogy
for just the seven segments. Li Ling-rong asked to be in charge of this work.
One year later in 1992, the first genealogy of the seven junior segments was
finished. However, on the Qingming of 1992, ancestor worship was not carried
out by all of the seven segments. People from the fifth segment and Lijialou,
which were near to each other, went to J2's tomb to worship him on their own.
The ceremony was not carried out for two reasons. First, the direct reason was
that main organizer Li Ling-rong left Xiao County for Fujian province for his
own private business. A second reason was that since there was no fund for the
annual ritual, it would be a heavy burden for the people of Lijialou to give
hold a feast for so many people. Before Liberation, the lineage and segments
had their own grave fields in order to meet the expenses of the group's annual
cycle of rituals. Now the socialist revolution has changed the previous
economic conditions. However it does not mean that without corporate land,
ancestor worship will be stopped. As had been tried on this occasion, people
can collect cash from male lineage members. There are two possibilities for the
future of ancestor worship of the seven junior segments. One is that people
will just stop this corporate worship, and the other is that they will work out
a new method to continue. All of this depends on two factors: whether they have
an elite which is enthusiastic about lineage affairs, and whether the link
between agnates still has a meaning in the future.
Ritual presentation between agnates and affines
Household production has
not only strengthened the links within the patrilineal group, but has also
strengthened affinal links. In this section, I will deal with the increasing
size and frequency of ritual presentations between villagers, and especially among
affines.
Li shang wang lai is a very old maxim in
the Analects of Confucius which means that courtesy demands reciprocity. The great
tradition of li shang wang lai has infiltrated the rural areas and become an
important part of local tradition. In northern Anhui, people call the practice
of gift giving xing lai wang, "having contact". By presenting gifts
people maintain contact with others outside. There is a popular saying that,
"the relationship between relatives is like a saw; you come, and I
go". Here relatives means only affines, it does not include patrilineal
kinsmen, whom are called zi jia ren, "members of their own
family". Since villages in this area consist of one lineage or one
localized segment of a lineage, "having contact" means to have
relations of reciprocity with affines outside the village. In fact, as I have
observed, gift giving can be seen not only between affines but also agnates;
however the presentation between agnates is not called xing lai wang. Relations between
agnates depends on consanguinity, and it will not be ended by stopping
presentations, but the affinal relation is temporary one, so it has to be kept
up by constant presentations. In other words, affinal relations will be
stopped, if there is no xing lai wang. First of all, let us see what
kinds of ritual presentation are carried out between agnates and affines on the
occasions of rites of passage and festivals of the lunar calendar in northern
Anhui.
Hui men: "Going back to the natal home"
In the past, after the
fourth day of a wedding, the bride and groom should go back to the bride's
natal home to visit her parents and close relatives by presenting chickens,
carp and sticks of bean jelly. This rite is called hui men "going back to the
natal home". It is the first ritual visit after a wedding, so they will
present gifts such as fish, steamed bread and so on to the bride's parents. At
this time, to the parents of the bride, their daughter is no longer a member of
their patrilineal household but an affine. The bride's parents and close
agnates within the wu fu, the five mourning grades, will give a banquet for the new
couple. When they leave, the parents will present the couple with a large
quantity of steamed bread and cooking utensils.
The five mourning grades
not only provide the limits for mourning but also for other ceremonies. The
closer the grade is, the more gifts should be presented. As Freedman has pointed out, "The wu
fu is in
principle a category drawn up in regard to a given ego; it could not,
therefore, be a discrete segment of a lineage. But, while the term was used to
define the range of agnatic kinsmen to whom a given individual was supposed to
hold himself closely related and with whom he should co-operate in a number of
ways, in another sense it marked out different classes of relatives, both
agnatic and otherwise, for the specification of types and durations of mourning
due to them; whence the literal meaning of the expression" (Freedman, 1958: 41). In the case of Xiao
County, as shown in Figure 2, the wu fu also includes the sisters of the
men within the wu fu..
Bao xi: "Announcing good news"
When the first baby is
born, the rite of "announcing good news" should be carried out. The
husband will go to his wife's natal home with a bai he "visiting box"
and red dyed eggs. The ritual box is red and is made of feathers. It is used
for visits to affines. Until Liberation, a ritual box could be bought in every
shop. After Liberation, it has been seldom found. Now there are only two ritual
boxes in Lijialou which used to belong to women's trousseaux, and people borrow
the boxes from each other. On the occasion of bao xi, if a boy is born, a cong, "onion" and a
book are put inside the box, or a flower if it is a girl. Arriving at the
village, the husband will open the box to show what is inside instead of a
spoken announcement. Cong is a homophone of "wisdom" in Chinese, and the
book symbolizes that the boy will become an official in the future, because in
the old days, people became officials through school and civil examinations.
When the husband leaves, the wife's natal home will present him with sugar and
eggs.
Jie nuo wo: "Transferring"
On the 28th day after a birth, the rite
of "transferring" is carried out. The woman and her baby will be
transferred by her brother from her marital home to her natal home, and will
stay there for only one day. It is said that, due to this transferring, the
baby will grow up quickly without becoming ill. The next day, her husband will
take them back. Before leaving, the natal home will present cocks and clothes.
The cock here has two meanings: firstly it is a homophone of "good
luck" in Chinese; secondly it symbolizes good health.
Song zhu mi: "Sending blessing rice"
On the thirtieth day
after a birth, the bride's parents and her patrilineal kinsmen within the five
grades, together with her husband's father's sister or her mother's brother and
sister, will come to her marital home with "blessing rice". Though it
is called "rice", in fact this is not a rice-planting area, so
instead of rice, people send wheat. In addition, sugar, eggs, cotton, clothes,
and gift money are presented as well. Among the gift givers, affines, the
bride's parents and her patrilineal kinsmen present the most gifts. All the
gifts in Plate II are from the bride's natal home. Each of the wicker baskets
is from one household. Inside the wicker basket there are about 15 kilograms of
wheat, dozens of eggs, and sugar. The big four-layered box on the right of the
photo is from the bride's mother's brother who provides the largest gift of all
the affines. In return, the groom's family will give a banquet for these
affines. During the banquet, a woman will show the new born baby to the
affines. Then the affines will give the baby gift money for the first meeting.
The average money given is 10 yuan. In addition to the bride's affines and groom's
affines, the groom's patrilineal kinsmen will present wheat, sugar, eggs and
gift money as well.
Qiao hua: "Expressing sympathy to a vaccinated baby"
Several months after the
birth, the family will ask a doctor to vaccinate the baby against smallpox. In
the past, this was a big event for the family and its affines. The mother's
brothers and sisters, and father's sisters will come to express their sympathy
by presenting streamed bread, pancakes, cakes and sugar. Among the gifts, those
presented by the mother's brother and sister are the largest.
Marriage
On the day of the
wedding, before the bride is transferred from her natal home, her father will
give a feast to his agnates and his affines in the morning (Han and Eades,
1992). Agnates will come presenting cash, wheat or cloth according to their
status in the genealogy. The closer the grade is, the more the gifts will be.
The affines do likewise. Among the affines, the bride's mother's brother will
present the largest amount of gifts and gift money to the bride. When the bride
has a baby, the mother's brother will continue presentations such as
"sending blessing rice", "expressing sympathy to the niece's
baby", and so on. In this way, presentations between affines keep going for
three generations in this area. His gifts usually include sets of bedclothes,
clothes and tools for the future baby and so on. When the bride is transferred
to the groom's home in the afternoon, the groom's father will also give a feast
for his agnates and affines who will present gifts and cash accordingly.
Funerals
In this area, the
tradition of burying the body in the ground still remains. On the day of
funeral, the family members of the deceased will twice hold feasts for their
agnates and affines, once in the morning and the other in the afternoon.
Agnates will present cash and provide labour for the family of the deceased,
such as helping cooking, digging the hole for the coffin, carrying the coffin
to the graveyard and burying it. Affines will present cash and cloth. The
Chinese funeral is famous for its complexity. However a funeral for a father is
easier than that of mother. There is a popular saying that "a father's
funeral is easy, a mother's funeral is difficult". The mother's brother or
his son is given the most important role in a mother's funeral. If the mother's
brother and his kinsmen are absent, then the funeral will be not be carried
out, or even if they are present, if they do not allow the coffin to be moved
out, then her son and his kinsmen will not go to the funeral either. In the
funeral, the mother's brother or his son should present the largest gifts among
the affines present. The mother's brother has special authority over his nephew
and his kinsmen. This is because he is the guardian of the interests of his
married sister on behalf of his lineage. If his sister is mistreated in her
marital home, he and his kinsmen will express protests at her funeral, because
her mistreatment is an insult to his lineage. The mother's brother and his
kinsmen not only provide a woman to give birth to descendants for the husband
lineage, but they also give them a lot of help through presentations in rites
of passage from birth to death, and this gives them authority over their nephew
and his kinsmen.
New Year's greetings
It is traditional
practice to greet agnates and affines on the two most famous festivals: the New
Year and the mid-autumn festival. On January 1, people greet their agnates in
the village. In Lijialou, men of the same yard first exchange greetings. There
is a snowball effect as first one man visits another, and then the two of them
visit a third, and so on. The order is from junior to the senior, so finally at
the most senior man's home there will be a crowd of people. Women also exchange
greetings among each other. On the following day, people greet their mother's
mother or brother with wine, cakes, tobacco and son on. On the third day,
people greet all their affines such as the mother's sister, father's sister and
so on. It usually take ten days to finish the main New Year greetings.
Mid-autumn greeting
August 15 of the lunar
calendar, the mid-autumn festival, is another important festival like the New
Year. However, it differs in that people exchange greeting and gifts only among
affines. The gifts presented include wine, hens or cocks, and autumn cakes. For
ordinary affines only autumn cakes are sufficient, but to greet their mother's
brother, people should bring at least four bottles of wine and two chickens in
addition to the cakes. At the time of the festival, the highways and paths are
full of people with many gifts on their bicycles.
All the practices
described above are a continuation of traditional ones. Compared with those
before Liberation and the Mao period, the present rituals have become more
magnificent: feasts are bigger, the amount of both cash and gifts is
increasing, and the boundary within which gifts are exchanged has been
enlarged, especially in the case of affines. Before Liberation, between the
1930s and 1940s, weddings and funerals were the most popular practices in this
area. Funerals were the most expensive, being the one that many affines and
agnates within the wu fu would attend. Villagers told me that: if somebody died, the
family would not hold a funeral for him immediately. Sometimes, it would take
years to save enough money to organize a funeral, because the expense was so
great. A funeral usually was carried out over several days, and during these
days, the family of the deceased had to provide steamed bread for all the
people in the village and the guests who came to offer their condolences. To
give a magnificent funeral was considered as an act of filial piety. Agnates
and affines only presented small amounts of cash and gifts. In the case of
marriage, only very wealthy families invited their agnates and affines within
the wu fu to the feast: usually people only gave a feast to those within the
third grade including their FB, FZ, MB, MZ, and their children, i.e. first
cousins. The other ritual presentations such as song zhu mi, were less stressed. The
decreased popularity of presentations may have resulted from the chaos of the
Japanese invasion and the three years' civil war which followed.
During the thirty years
of the collective period, even though people still carried on presentations,
there occurred two big changes. Firstly, the boundary of presentations became
narrower. For instance, in an ordinary funeral, only close affines within the
third grade including one's FS, MB, MS and their children attended. Therefore
the scale of banquets was also greatly reduced. In the pre-revolution period
the average marriage banquet had about thirty tables of guests, whereas the
average during the collective period was reduced to about ten tables.[4] The
reasons for the reduction in scale were that: (i) The state encouraged people
to change the old customs in order to save money and in the name of
"constructing socialism". In most parts of China, burial in the
ground has been prohibited as a result of state policy: in northern Anhui it
remained popular, but was carried out in a very simple way. (ii) During the
1960s and 1970s, people were poor and few of them had surplus cash and grain.
This was particularly so in the period between 1950 and 1962, when nobody
conducted wedding or funeral rites. (iii) The collective economy and the
commune welfare system to a certain extent reduced the importance of the
network of affines. Since the adoption of the responsibility system, the
boundary of presenting gifts on the occasions of wedding, funeral, and song
zhu mi
has become wider so that all of them are carried out within the wu fu on both sides. In the
case of weddings and funerals, sometimes the range of kin attending has gone
even beyond this traditional limit. A funeral is a way to provide affines with
a chance to meet and to strengthen their links, rather than the expression of
filial piety. Therefore the scale of banquets on these occasions has become
larger. The average number for one banquet is about thirty tables, or 240
people. On the other hand, guests who attend the feasts present much more in
cash and gifts than ever before. For instance, in a wedding in 1978, the amount
of cash given by an agnate of the fourth grade was two yuan, while in 1990 this
had risen to about ten yuan.
Why do the traditional
practices continue, and what functions do they have in the new situation?
Generally presentation between agnates and affines has three meanings. Firstly,
it is an ritual expression of blessing. Secondly, it can provide economic aid
for the family. Thirdly, by fulfilling duties through presentation, affines are
constantly able to keep in touch and strengthen their ties. At present the last
factor is the most important. Since the village here is composed of one lineage
or one localized segment of a lineage, the resources available within the
village are limited. Presentation is a good way to exploit new resources
outside the village. In other word inside the village the agnatic tie is the
most reliable, while outside the village the affinal tie is the most reliable.
After the adoption of the
responsibility system, household production has not only strengthened the links
within the patrilineal group, but in the case of Xiao County, has also
strengthened affinal links. Because of the comparatively large amount of land
available in this region, the peasants spend the equivalent of ten months
working on their land. The mechanization of farm work is not yet widespread, so
the shortage of labor is a serious problem. Besides, most of the villages consist
of the same patrilineal groups, so that in the peak farming periods, all the
households in the village will be equally busy, so people usually ask their
affines from other villages for help. In addition to help with farm labor,
villagers also regularly look to affines for financial help on occasions such
as arranging marriages, building houses, and purchasing machines. Asking for
loans from agnates inside the village is uncommon, because it is believed that
other lineage members who have not been given them will complain, so obtaining
loans outside the village from affines avoids this problem. As a result, the
present affinal links have become more important than ever before. Therefore
people of northern Anhui attach great importance to these presentations. In
order to fulfil their duty correctly, each household keeps a written record of
presentations. If at A's wedding B presented a certain amount of money or other
gifts, then when B holds a wedding, A will present the same amount. If B's
brother's son gets married, then A will vary the amount presented
accordingly.
According to my
investigation in Lijialou (Han,
1991), people between twenty and thirty years old usually spend thirty to forty
days a year on presenting gifts on occasions such as rites of passage or lunar
festivals. The total expenditure on presenting gifts is between 300 and 500
yuan. The middle aged people with a wider network of relatives usually spend
thirty to fifty days a year with a total expenditure of between 500 and 700
yuan. The older the people get, the wider their networks become. The old
people, over fifty years old, generally spend fifty to sixty days in presenting
gifts which will cost them 600 or 700 yuan a year. On the average, the cost of
presentations between affines accounted for 20-25% of the annual income. They
villagers spare no expense in order to fulfil their duty in presentation. If a
man fails, he or his family will lose status within the patrilineal and affinal
network. It means they will be kept outside of the structure of reciprocity,
and therefore will not get help in times of need. In a society which lacks a
public welfare system, losing ties with relatives can be dangerous and almost
suicidal. On the other hand, if a man fulfils his duty correctly, then he can
get help at any time from his agnates and affines. Thus presentations are like
the payment of insurance premiums.
Conclusion
Through the detailed
account of the resurgence of traditional practice, we can suggest the following
conclusions.
(1) Under the
responsibility system, the economic and social importance of the household, and
of links between agnates and affines, is increasing. Therefore people invest in
rituals which keep up their links with the outside, believing that the
investment will bring them more benefits. In fact, the links between agnates
and affines have become more important than before Liberation. This is because
before Liberation, when people were short of labor, they could easily find
tenants or hired hands to work for them rather than agnates and affines. On the
other hand, as the market economy has developed, it has enlarged the range of
economic activity among the peasants. During the commune period, any kind of
economic activity was controlled by the commune or brigade. Private economic
activity was limited in scope and this was narrower than before the revolution.
At present, for their enlarged businesses, a reliable network based on
consanguinity and affinal relations is necessary. In other word, to renew the
lineage organization and traditional ritual is a creative response by the
peasants to the economic and social change and a kind of strategy that peasants
utilize to adapt themselves to the new situation.
(2) Despite
collectivization over a period of 30 years, the socialist state was unable to
transform the traditional institutions and people's group identity completely.
Loyalty to the family is not changed by loyalty to the party. Many elderly
villagers still have strong emotional ties to the past, and many young people also
have some emotional ties to their prosperous history or prestige, because of
legends pass down by their fathers. For many people, old and young, the lineage
and the ancestors are still as important as their own lives. They say that
nobody, whenever and wherever they are, should forget their roots. Party
members, and local or state cadres are representatives of the state and party,
on the one hand, and leaders of their kinsmen on the other hand. This is shown
by the evidence of the efforts of the elite inside the descent group.
(3) Under the open door
policy, more and more Chinese from Taiwan, Hong Kong or America, most of whom
left Xiao County in 1949 with the nationalists, have come back to visit their
ancestor's tombs and build stone monuments. However, the state has not
restricted this kind of activity by overseas Chinese, and this has encouraged
the local people to do the same.
Here I want to stress
that, even though the revival of tradition does not mean that peasants want to
go back to the old days, thirty years of collectivization have not changed
traditional institutions completely and many people still maintain their group
identity. Helen F. Siu (1989) who
did fieldwork in Guangdong argues in quite a different way. "It is
incorrect to conclude that the socialist state was unable to transform society
as much as it hoped to from the evidence that traditional kinship, community,
and religious functions have re-emerged in the 1980s... One cannot expect the
rural population as a whole to look back on the prerevolutionary period with
nostalgia and hope for a return of the good old days. Except for elderly
villagers who have some emotional ties to the past, the majority of the
peasants have neither the experience nor the memory of those times... The land reform
destroyed the economic foundation of the lineage organizations;
collectivization turned rural communities into component cells within the state
sector. The communication movement incorporated the rural cadres into a tight
bureaucratic network... These cadres, acting more as state agents than
political brokers... established the power of the party-state on the daily
lives of the villagers" (Siu,
1989:291-292).
The Anhui data which I gathered suggests
that in the new economic, political and international conditions, lineage and
traditional rituals are reviving, and there has been a continuity in social
structure and culture during the late imperial period, republican period, Mao
period and post-Mao period. Peasants and village cadres are not completely
passive. They are actually very rational and pragmatic, and able to turn a
situation to their own advantage. Also people have long memories, much longer
than the life-span of most government policies. During their lives they
experience many changes of government policy, and develop different strategies
to deal with them. The process of how the peasants and local cadres in Anhui
adopted the responsibility system secretly in the 1970s shows this. Also what
in one way seems to be a re-establishment of tradition is in another way a
creative response to changing political and economic conditions. With increased
wealth in rural China under the responsibility system, the peasants are likely
to even be more capable of resisting government pressures to conform with their
policies.
Notes
1. Though both zhen and xiang are translated as
"township" in English, people living in zhen have urban registration,
while those in xiang have agrarian registration.
2. The first capital letter before a
name indicates generation, the second little letter means yard, and the number
refers to the seniority in the same generation. This notation refers to the
genealogy shown in Figure 1.
3. Longxi is the tang hao, the "name of the
hall" of Li lineage. Longxi was the name of an old prefecture and it is
currently the name of a county in Gansu Province, in the west, about 1,200
kilometers from Xiao county. The genealogy records that Li lineage originated
in Longxi, and later moved to Xian in Shaanxi Province, and then to Shanxi
province. In China lineages usually have their tang hao. In some large lineages
in Xiao County, every segment has their own tang hao. People having the same tang
hao must
share the same surname, but they are not necessarily of the same lineages. The tang
hao
group is a wider category than the lineage, but is a narrower category than the
surname group. At present people in Xiao County still use their tang hao on the occasions of
ancestor worship or a wedding. For instance, they stick on a strip of paper on
the surface of every piece of furniture for the dowry, on which they write
inscriptions such as Ji nian ji yue ji ri longxi tang feng which means "Sealed
by Longxi tang on the lucky day, lucky month and lucky year".
4. "Table" is used as a
classifier in northern Anhui to count the number of participants in a banquet.
One table seats eight people.
Return to Contents page