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Military Concepts and Commanders during the Later Han Period: The Relationships between The Methods of Sima, Baihu Tong, and “Military Ritual”
Get PDFIt has frequently been characterized of imperial dynastic China that its main military objective was to maintain the institutions of the state and the social order based on the emperor and the bureaucracy that served him. This means that the military had to be a part of the bureaucracy to achieve that objective. That being said, this bureaucratization of the military did not entirely coincide with the establishment of imperial dynastic governance. It is therefore appropriate to ask when and how bureaucratization was actually achieved.
This article focuses on the military under the Later Han Dynasty, in order to clarify aspects of its bureaucratic character. In particular, the author addresses the following point focusing on the notion of decorum: that is, whether it was regarded as proper for the military to be controlled by the emperor and the imperial court.
The author begins with a review of the principle that “State affairs should not be interfered in by the military, and military affairs should not be interfered in by the state” and how it was perceived during the Later Han Period. The author then addresses the discussions in the White Tiger Hall held during the reign of Emperor Zhang, which were decisive for spreading the notion of decorum, and analyzes perceptions held regarding the military at the time based on Baihu Tong, which summarizes the results of those discussions. As described there, the philosophy of The Methods of Sima relates to “the principles in the Spring and Autumn Annals” and ideas in the weft texts. On the other hand, “military ritual” of the Han Dynasty had followed The Methods of Sima since the second half of the Former Han Period.
The author concludes that Han perceptions from The Methods of Sima connected with “military ritual” and “the ritual regulations for meeting each other” determined the notion of decorum, which was developed during the Former Han period, and was then adopted by the Later Han Dynasty, leading to the bureaucratization of the military.journal articl
Vietnamese Genealogy as an Informed Source on Fengshui Discourse during the 19th Century: Records of the Doan Family of Huu Thanh Oai near Hanoi
Get PDFThis article attempts to show that the social and political characteristics of Vietnamese fengshui 風水 are truly informed by genealogical sources, which were written by same Confucian scholars as the theoretical texts of fengshui for promoting their ancestors to gain their favor, thus reflecting socio-political reality.
The Doan Family (Đoàn tộc 段族) from Huu Thanh Oai 右淸威 commune, which differs from the widely researched aristocratic elite founders of state politics and rural communities, in that its influence stemmed from its relationship to the Court of Trinh Lords (Trịnh vương phủ 鄭王府) during the 18th century and became the first elite to establish itself through the 19th century state examination system. The Doan family’s genealogy, Đoàn tộc phả 段族譜, was written by a member who had passed the local examination; and for that reason contains no reference to imperial edicts (letters of appointment) or legends regarding the family as pioneering actors in state or village origins. Instead, the Doan family genealogy is designed to strengthen family bonds through fengshui practices, the rich description of which traces the appearance of fengshui in Vietnam at that time.
Đoàn tộc phả informs us of three characteristic features of early modern Vietnamese fengshui, the first of which is that while the original fengshui masters were Chinese “Northern people” (bắc nhân 北人), native Vietnamese fengshui masters gradually appeared, indicating the penetration of fengshui into rural society. It is clear that the work’s author, a Confucian scholarbureaucrat with a rich knowledge of fengshui, desired to use fengshui ideas rooted in his country’s history, not in China’s.
Secondly, each fengshui episode in Đoàn tộc phả is connected to fengshui theory in order to legitimate the history of the Doan family in each era. And finally, Vietnamese fengshui purports that family descendants can gain favor from matrilineal ancestors. Sons-in-law in fact become interested not only in the funeral and memorial services of their wives’ families, but also in the relocation of their mausolea, which shows incorporation of the Southeast Asian custom of bilateral descent in fengshui practices.journal articl
