One year ago on Round and Square (8 August 2011)—Longevity Mountain: Up to South Heaven Gate
Click here for the introduction to the Round and Square series "Rural Religion in Early China."
Click here for the introduction to the Round and Square series "Rural Religion in Early China."
[a] Renewal RF |
Click here for other posts in Round and Square's "Rural Religion in China" series:
Rural 9 Rural 10 Rural 11 Rural 12 Rural 13 Rural 14 Rural 15 Rural 16 Rural 17 Rural 18 Rural 19 Rural 20 Rural 21 Rural 22 Rural 23 Rural 24
Rural 25 Rural 26 Rural 27 Rural 28 Rural 29 Rural 30 Rural 31 Rural 32 Rural 33
Rural 25 Rural 26 Rural 27 Rural 28 Rural 29 Rural 30 Rural 31 Rural 32 Rural 33
After describing in detail the architectural and seasonal solidity of the family grouping, and then proceeding to describe the deep integration of the village unit (stretching credulity with fathers and uncles, mothers and aunts, as one), Granet reaches the key point in his early analysis. A social unit of such simplicity cannot survive, because it is incapable of renewing itself. The renewal thus called for goes far beyond the very common forms that one might perceive if one’s only focus is of a practical nature. Granet argues here for more than fresh conversation and the avoidance of inbreeding. Society must renew and regenerate, just as the soil and the seasons must do the same.
The large undivided family, which, as the days went by, was self-sufficient and lived
in isolation, was, however, neither completely independent nor always closed. The
alternating distribution of work went with a strong opposition between the sexes
expressed also by the prohibition on marriage within the group of kinsmen.[1]
Cette large famille indivise, qui, dans le courant des jours, se suffit à elle-même et vit
dans l'isolement, n'est, cependant, ni complètement indépendante ni toujours fermée.
La distribution alternée du travail accompagnait une forte opposition entre les sexes
qui se traduisait encore par l'interdiction de contracter mariage à l'intérieur de
la parenté.[2]
[b] Exchange RF |
The only way to create real integration and a continuing social regeneration is through exchange, and this is precisely why marriage lies at the very heart of the social order. It was a focus in all of Granet’s sociological analyses. It is not merely a useful social practice. It is absolutely necessary at all levels of the social order. As Durkheim and many of his students maintained, economic regeneration is created through the exchange of goods—whether in complex markets, the Trobriand Islands kula rings, or the potlatches of the northwest coast of North America. Exchange of women (for that is what it became in most societies, even those, as in China, that seem to have exchanged men in early times) creates social integration.
The practices that lead to integration are not without conflict by any means, but there is in the case of marriage a biological price to pay for keeping systems closed. The social cost is almost as great. Granet clearly seeks to show in these passages the Durkheimian imperative for solidarity. His knowledge of the Chinese sources (not to mention Weberian and Marxian social analysis) prevents him from arguing that social generation is a seamless process. The communal gatherings that he will describe are hardly without conflict. In fact, it is present at every stage. Renewal is often competitive, but required nevertheless.
[c] Transport RF |
In each generation one half of the children, all those of one sex, had to leave the familial
village to go to marry into a neighboring village, being exchanged against a group of
young people of the same sex and of another name. It is possible that the exchange
was in the first place of boys…But from the time that the texts inform us directly, the
exchange was of girls: the most pathetic plaint in the old songs is that of the bride forced
to go to live in a strange village.[3]
À chaque génération, la moitié des enfants, tous ceux d'un même sexe, devaient
abandonner le village familial pour aller se marier dans un village voisin, échangés
contre un lot de jeunes gens de même sexe et d'un autre nom. Il est possible que le
troc ait d'abord porté sur les garçons, puisque le nom se transmit anciennement par
les femmes et puisque la maison est toujours restée chose féminine : le mari, venu
primitivement comme gendre, n'en ayant jamais occupé en maître l'intérieur. Mais,
dès l'époque que les textes nous font connaître directement, c'étaient les filles qui
étaient échangées : la plainte la plus pathétique des vieilles chansons est celle des
épousées contraintes d'aller vivre dans un village étranger.[4]
[d] Mixing RF |
Regeneration, even at its most orderly, is as painful as it is necessary.
We now come to one of Granet’s key points, in which he equates agricultural necessity with marriage connections between villages. The phrasing is memorable, for it links the “crossing” of families (with blood ties and differing surnames) with the crossing of furrows for agricultural work—an important theme in the poems of the Shijing. Regeneration, in short, requires crossing, whether that be on the plane of fields of crops or marriage exchange.
The essential point was that marriage was made by a crossing of families, just as the field
were made by a crossing of furrows. By this practice each hamlet received a group of
hostages from a neighbor and in turn furnished it with one. These periodic exchanges,
by which a family group obtained pledges giving it a hold upon another group, also
caused a foreign influence permanently to penetrate its inner life. They made evident the
dependence of the domestic communities and the supremacy of the local community, a
wider grouping of another kind.[5]
L'essentiel était que le mariage se fît par croisement de familles, comme les cultures par
le croisement des sillons. Par cette pratique, chaque hameau recevait du voisinage un
lot d'otages et en fournissait à son tour. Ces échanges périodiques, par lesquels un
groupe familial obtenait des gages qui lui donnaient prise sur un autre groupe, faisaient
aussi pénétrer de façon permanente dans sa vie intérieure une influence étrangère. Ils
rendaient sensibles la dépendance des communautés domestiques et la suprématie
d'un groupement plus vaste et d'autre nature qui est la communauté locale.[6]
[e] Alley RF |
“Caus[ing] a foreign influence permanently to penetrate its inner life,” the closed domestic order grudgingly (and of necessity) welcomes “foreign influence.” It is not done happily on either end. One village gives up its young women and receives another group whose members were influenced by “foreign” ways. Neither village is as inviting as it might imagine itself, and precisely because each is dominated by an “in-group” mentality
Ultimately, the domestic group is dependent upon these exchanges because they create something larger through the alliances that are formed. Without going so far as to create a genuinely “segmentary” system of political organization, profound ties develop between formerly (or “ideally”) closed groups that create linkages which in turn create the foundation for other forms of Chinese social and political life.
[f] Rural religion RF |
Click here for other posts in Round and Square's "Rural Religion in China" series:
Rural 9 Rural 10 Rural 11 Rural 12 Rural 13 Rural 14 Rural 15 Rural 16 Rural 17 Rural 18 Rural 19 Rural 20 Rural 21 Rural 22 Rural 23 Rural 24
Rural 25 Rural 26 Rural 27 Rural 28 Rural 29 Rural 30 Rural 31 Rural 32 Rural 33
Rural 25 Rural 26 Rural 27 Rural 28 Rural 29 Rural 30 Rural 31 Rural 32 Rural 33
[1] Marcel Granet, The Religion of the Chinese People [Translated by Maurice Freedman] (New York: Harper & Row, 1975), xx.
[2] Marcel Granet, La religion des chinois (Paris: Presses Universitaires de France, 1922), xx.
[3] Granet, Religion, xxx.
[4] Granet, La religion, xxx.
[5] Granet, Religion, xxx.
[6] Granet, La religion, xxx.
Bibliography
Granet, Marcel. The Religion of the Chinese People [Translated by Maurice Freedman]. New York:
Harper & Row, 1975.
Granet, Marcel. La religion des chinois. Paris: Presses Universitaires de France, 1922. Harper & Row, 1975.
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