Li Village

Zhao, Xudong

doi:10.1007/978-3-662-53834-0_2

Xudong Zhao²

Part of the book series: China Academic Library ((CHINALIBR))

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Abstract

Li Village is located in Zhao County of Hebei Province, 50 km southeast of the provincial capital Shijiazhuang, nearly an hour’s drive between them. Zhao County, called Zhao Prefecture or Zhaozhou in the past, now belongs to Shijiazhuang.

In respect of real life, community includes at least three elements, people, their living region, and their local lifestyle, or culture.

Wu (1936: VI)

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Notes

1.
In 1897, Zhaozhou Annals had given a brief summary of the name of Zhao County and its geography. And the following is the excerpt: “‘Zhao County’ was named after Zaofu, who was granted with the land Geng, Chengzi lived in Yuan, and Jianzi occupied the Jinyang. Xianhou governed the Zhongmou, and Jingwu governed the Handan. In the beginning of the Han Dynasty, the Zhao County was a kingdom, and Xiangju (not the Xiangju today) was selected as the capital. The kingdom of Zhao in the period of the Warring States was very large in territory and powerful enough to fight against the kingdom of Qin. The territory of the kingdom of Zhao stretched for thousands of miles. Was it reasonable that Jipu, a small place, represented the name of the whole kingdom of Zhao? However, since Dianwu defeated the Ji and established a country, the Tuoba family had changed the country into a county. Later, the Zhao County was moved and divided, which was kept till today. The territory of the kingdom of Zhao reached Qing and Qi in the East, Bing and Fen in the West, the Huaihe River in the South and the Liao and Ji in the North. Generally, famous and large counties are strategic military. The plain lands of Zhao Kingdom extended in the suburb, with no steep mountains, so that the pass was guarded to protect against foreign invasions. As the kingdom of Zhao was a place of strategic importance, wars happened continuously here. In Yuan Dynasty, Yanjing was selected as the capital. Then the capital was moved to Beiping in the Yongle period of the Ming Dynasty, and the kingdom of Zhao was named as Gugong County.” (Chorography Compilation Committee of Zhao County 1985: 31).
2.
Another policy advocating the rural funeral reform maintained that cremation should be implemented, because nowadays the number of population is large while the farmland is shrinking. In local words, “the dead is invading the space of the living”. Surely, the national legislative department has neglected the local’s good use of land. The locals would not turn the cultivated land into graveyard, they will select wastelands to bury their loved ones instead, which could be seen from Fei’s depiction of funeral customs in south of the Yangtze River (Fei 1939: 57). In Jiang Village, peasants set graves in mulberry fields, so that no farmland would be disused. Similarly, villagers in Li Village buried the dead in the contracted pear-tree orchard, without occupying the farmland. But the Civil Administration Department tried to fully implement cremation in all the rural areas, so as to replace the traditional custom of body burial. To avoid the government’s intervention, people chose to bury the dead at night to realize their expectations for body burial. However, once known by the superior government, they must be faced with penalty.
3.
Several specific rules formulated in funeral reform in 1997 were as follows: (1) eliminating every kind of firecracker, making sure the safety of villagers during funerals; (2) advocating thrifty to fit the real economic situation, making sure low-income households can hold funeral as well. Trumpeters should not be invited, and the expense on coffin should be limited within 700–800 yuan; (3) preventing relatives from sending cloth, which can be converted into money as contribution; (4) providing only one meal for the participants in funeral; (5) following the guidance of chief manager (a person selected civilly to manage funeral) in different activities, like keeping vigil, digging a grave, or preparing transportation, so that extravagance could be avoided while frugality would be achieved.
4.
Supported by the situation displayed in studies of the South Manchuria Railway Co., it’s sure that villages in North China had many temples (Wang 1995: 75–76). In Li Village, there were at least eight big or small temples before 1949. Please look into Chap. 8 for more information.
5.
It is interesting to see the immobility of peasants from the perspective of national system. For example, in Ming Dynasty, there existed a “road guidance” system (Wu 1984: 578), which confined villagers within a range of 50 km. Once people walked out of the specified range, they should show certain Yanwen (identification) to indicate his destination. All key crossroads had checkpoints to interrogate the passing pedestrians. People who exceeded that range without “identification” would be captured and sent to the local fiefdom. In July 1373, an inspector in Lvcheng of Changzhou fiefdom captured a pedestrian who passed through the city without identification. When he was interrogated, he said that his mother was seriously ill, so he went here to seek medical advice and did not take the identification because he was in a hurry. The officer felt sympathetic for him, and released him after charge (Mingtaizu Shilu, Vol. 83, quoted from Wu 1984: 578). This kind of national law actually limits villagers from moving.
6.
Quoted from Zhang Gang, “Miscellaneous Collection Annals” (Biographical Sketch), in Dongguang County Annals (Emperor Guangxu period), 1983, Vol. 11, p. 145.
7.
Quoted from Zhang (1983), “Anecdotes Annals” (Military Part), in Nangong County Annals (1912–1949), Vol. 22, p. 145.
8.
This monument was set in the ancestral tomb, southwest of Li Village, and the inscription on tablet was as follows, “Humbly knowing that my ancestors were moved from Guobao Village, south of Hongdong County in Shanxi Province. In the early years of Ming Dynasty, emperor granted a special amnesty to my ancestors and ordered them to move to 20-km east of Zhao County.… my ancestor moved with his sons and two grandsons, in total almost 17 people. After they passed away, they were buried in the southwest of the village, with father’s tomb in the west of the son’s. The reason for this burial sequence was to make order among kinship and show the young’s respect to the senior. Until 1759 (the 24th year of Qianlong period), they had lived in Zhao County for more than 400 years, and the family had divided into five branches, with the number of male offspring reaching to about 200. Though they always met natural disasters, they lived peacefully and had their offspring educated, whose efforts and achievements could not be denied. The sincere and kindly ancestors had toiled and moiled to guarantee the contentment of the descendants, so could we forget their blessings and grace? Thus we built a monument to the ancestral tomb, not daring to force each descendant to worship before it, but to express our gratitudes and let the offspring know some information about our forefather.” Later, on April 3rd, 1989, some descendants of Li family in Li Village, like Li Jitong, Li Qingshan, Li Yunzhu, Li Xinqi and Li Tiexian went to Guobao Village of Ganting Town in Hongdong County of Shanxi Province to identify their ancestors and built relation with Li Hongxiang and Li Mingde of the same ancestor. The costs for this trip were shared by all the family members in Li village.
9.
A local legend about the name of Li Village went like this: “It’s said the ancestors of Li family moved from Hongdong County of Shanxi Province to here after the Prince Yan (Emperor Zhudi in Ming Dynasty) defeated the Emperor Jianwen in North China. After the fight, this place was sparse and desolate, with only about ten households living here, which was called Fengjiazhuang Village. Then two brothers in Li family moved in and settled in the south of Fengjiazhuzng Village. One day, a person from South China visited the village, who was invited by both Li family and Feng family to practice geomancy to select ancestral graves. The person asked them which one did they prefer, dignitary with high salary or flourishing population? As Feng already had ten or more households, whose population was larger than the other families, Feng chose to have high positions. In contrast, Li family only had four main strands, whose population was small and must count on Feng family, so they preferred to enlarge population. Then the person selected the ancestral graves for them according to their respective requirements. Afterwards, Li family began to flourish in population, three strands of which had larger and larger population. Now, the total member of Li family is more than 3,000, occupying more than 95% of the villagers, while only dozens of families of Feng have lived here all the time. Seen from the grave mounds of the Feng family, they were descended by one son all the generations. Sometimes, one family did have two sons, but one of the next generations would be extinct. The Feng family is not flourishing in population. Then, the Feng descendants have ever owned high official positions? They did have one extremely highly-ranked official, the Emperor Zhao Kuangyin (the founding emperor of Song Dynasty). You may ask why the emperor, who doesn’t name after Feng, is related to Feng family. That’s because Feng’s dream was realized at the drama stage. A descendant of Feng family loved Bangzi play very much and had acted the Emperor Zhao Kuangyin for his whole life. It is said that his addiction to acting emperor ruined his family’s fengshui , so that Feng family failed to have people with high positions. In contrast, Li family was larger and larger in population and occupied more and more places for living, which produced an independent village. Though the previous village’s name was “Fengjiazhuang”, for more and more villagers knowing Li family, the name of “Li Village” enjoyed more popularity and became more well-known than “Fengjiazhuang”, so the former gradually replaced the latter, and was spread over day by day (Quoted from Liu Qiyin “Origin of Li Village”, in Historical Records of Li Village , pp. 126–127).
10.
“Lineage” (zongzu) is different from “family” (jiazu). It is generally thought that Chinese lineage means a group of people who are descended from the same ancestor. Lineage is divided into families, and in turn it is also the extension of “family” (Lin 1936: 128).
11.
Recently, Allen Chun has re-conducted researches on southeast family-centered villages, and his article challenged the present theories on Chinese lineage. He clearly asserted that for research on Chinese family-centered villages, how they were organized was less important than its cultural continuity, which should be paid more attention to (1996). Steven Sangren had noticed the organizational diversity and structural adaptability of the Chinese people (1984), but Chun emphasized that cultural uniqueness was the key to understanding the essence of the Chinese character (1997). Therefore, Chun paid more attention to how the Chinese culture was practiced in the civil society, instead of studying it as a sole dividing process of the family.
12.
“Introduction to the northwest grave” was once written on the first page of Family Tree preserved by Li Qingshan, a villager in Li Village. It’s of great help in understanding the family tree in Li Village. It reads: “All the generations should follow ancestral rules, show respect for the ancestral ethics, pay back the ancestral kindness, and give priority to filial piety . Though we were common people, we won’t forget the blessing of our ancestors, so we redraw the family tree for the later generations’ worship. The earliest ancestor Li Gonghui married Chen, who previously lived in Guobao Village, 10 km south of the Hongdong County, Shanxi Province. In the second year of the Yongle period of Ming Dynasty, they moved to the village called ‘Licun’ 20 km east of the Zhao County according to the imperial edict. After the earliest ancestor died, a grave was built in the southwest of the village. The grave included four generations in total. Zu Huiyan, ancestor of the third generation, was married with Zhang, and a new grave was built for him in the northeast corner near the original ancestral grave. Since then, only one family is descended by one son. Hui Gongmian, ancestor of the fourth generation, was married with Zhang, and a new grave was built for him in the southeast corner. Hui Gongrang, ancestor of the fourth generation, was married with Wang, and a new grave was built for him in the east of the village. Hui Gongyou, ancestor of the fourth generation, was married with Zhang, and a pear-tree grave was built for him. A grave was also built for Hui Gongcai (with no descendants) in the fourth generation. Hui Gongjun, ancestor of the fifth generation, was married with Hao, and was buried right in the east of the village. Hui Dachuan, ancestor of the ninth generation, was married with Wu, a new grave, named northwest grave was built for him in the northwest of the village, and the later generations are prosperous.”

13.

The following is one strand (northwest grave) of the Family Tree in Li Village, preserved by Li Qingshan, a villager from Li Village. Generations from the first to the 22nd are recorded as following after being sorted.

Generation	Name	Character	Family name of spouse	Name of heir
Earliest ancestor	Shi		Chen	Zi’en, Zirou
Second generation ancestor	En		Song	Chun
Third generation ancestor	Chun		Feng	Gongmian, Gongrang, Gongyou, Gongcai
Fourth generation ancestor	Gongmian		Zhang	Jun
Fifth generation ancestor	Jun		Hao	Kuan
Sixth generation ancestor	Kuan		Tian	Zuo, You
Seventh generation ancestor	Zuo		Hao	Jieyong, Shiyong, Keyong
Eighth generation ancestor	Jie yong	Li	Dachuan, Dajun
Ninth generation ancestor	Dachuan	Inspector in Ming Dynasty	Wu	Cunren, Cunyi
Tenth generation ancestor	Cunren	Enquan	Cheng	Qian, Yun, Fen
Eleventh generation	Yun	Humanities student, Maiwang	Ren, Yang, Zhang	Shijie, Shijun, Shiru, Shiwei, Shizan, Shiyun
Twelfth generation	Shiyun	Xiansi	Hou	Xing, Fa
Thirteenth generation	Xing	Student of the Imperial College, Chonghan	Meng, Chen	Tingqin, Tingzao, Tingzhi, Tinglan, Tinghui
Fourteenth generation	Tingzhi	Student of the Imperial College, Qirui	Feng	Chunxuan, Chunzhong
Fifteenth generation	Chunzhong	Township drinking honored guest, Canqing	Tian	Decheng, Huacheng
Sixteenth generation	Decheng	Yushen	Zhang	Conglong
Sixteenth generation	Huacheng	Dingbang	Guo, Hu	Conghu
Seventeenth generation	Conglong	Granted virtuous elderly person, Tengyun	Zhao, Zhang	Qingxin
Seventeenth generation	Conghu	Tribute student, Kongfeng	Wang, Hou	Qingjie, Qingchen, Qingqi
Eighteenth generation	Qingxin	Xiaoran	Li	Zuozhen, Zuodong
Eighteenth generation	Qingjie	Chaozhen	Cao	Guishu, Hongwen, Hongzan, Hongxiang, Hongru
Eighteenth generation	Qingchen	Rugu	Mi	Hongjun, Hong’en, Hongkai
Eighteenth generation	Qingqi	Sigong	Cao	Hongkui, Hongyuan, Hongbao, Hongzhu
Nineteenth generation	Zuozhen	Martial student, Dongze	Li, Mi, Jia, Zhao, Wang	Qingshou, Qingzhang, Qingze
Nineteenth generation	Zuodong	Haocai	Li, Yao, Zhang	Qinglin
Nineteenth generation	Guishu		Yao
Nineteenth generation	Hongjun	Yachun	Zhang	Qinglai, Qingyuan, Qingfang
Nineteenth generation	Hong’en	Jinrun	Du	Qingyun, Qingyu
Nineteenth generation	Hongwen	Gaoyang	Yin	Qinghua, Qingnian, Qingshan
Nineteenth generation	Hongzan	Wanyu	Hao	Qingmei
Nineteenth generation	Hongxiang	Biansan	Zhu
Nineteenth generation	Hongkai	Chenyuan	Cao, Cao	Qingzhu, Qingxun, Yingding
Nineteenth generation	Hongru	Tanwen	Du, Zhang
Nineteenth generation	Hongkui	Shouyuan	Zhang, Liu	Qingzhen
Nineteenth generation	Hongyuan	Xitao	Geng	Qingxu, Qingmin
Nineteenth generation	Hongbao	Keqing	Zhao	Qingxue, Qingyi, Qingsuo
Nineteenth generation	Hongzhu	Lingxiao	Sun	Qingcai, Qingfei, Yingchou, Yingheng
Twentieth generatoin	Yingshou		Meng	Yingzhou
Twentieth generatoin	Qingzhang	College student	Li	Yingxi, Yingqun
Twentieth generatoin	Qinglin		Zhao	Yingchen
Twentieth generatoin	Qinglai	Chuyi	Li, Li	Mengxin
Twentieth generatoin	Qingyuan	Coubao	Geng, Ren	Mengdong
Twentieth generatoin	Qingyun		Meng	Mengqiu, Mengchen, Menghai
Twentieth generatoin	Qingze		Yao
Twentieth generatoin	Qinghua	Shaoxian	Zheng, Wang
Twentieth generatoin	Qingyu	Xuanzhai	An, Mi	Mengzhou
Twentieth generatoin	Qingfang	Zhaiying	Li, An	Mengqun, Mengying, Mengju
Twentieth generatoin	Qingmei		Meng	Mengshun
Twentieth generatoin	Qingnian		Zhang	Mengkuo, Mengbo
Twentieth generatoin	Qingzhen	High school student, Xusheng	Xu	Donghai, Dongtao(moved to Xie Village), Dongjiang
Twentieth generatoin	Qingzhu		Xu	Mengwu
Twentieth generatoin	Qingxun		Li, Tian, Zheng	Mengxi
Twentieth generatoin	Qingxu		Shi
Twentieth generatoin	Qingshan	Normal University student	Li	Mengjiang
Twentieth generatoin	Qingxue		Du	Dongyang, Donghe
Twentieth generatoin	Qingding		Zheng	Mengshuan, Menghe
Twentieth generatoin	Qingmin		Zhao	Dongliang
Twentieth generatoin	Qingcai			Feng
Twentieth generatoin	Qingyi		Li	Dongkun, Yingli
Twentieth generatoin	Qingsuo		Zhang	Yingfeng, Yingqiang
Twentieth generatoin	Qingfei		Huaqiao
Twentieth generatoin	Qingchou		Zhang	Dongrui
Twentieth generatoin	Qingheng		Xu	Dongshuan
Twenty-first generation	Yingzhou		Li	Yinke, Jinke
Twenty-first generation	Yingchen		Wang
Twenty-first generation	Yingxi			Jinke
Twenty-first generation	Mengdong		Qi	Shenggui, Shengyun, Shengbo
Twenty-first generation	Yingqun		Dong
Twenty-first generation	Mengqiu		Xue	Shengshui
Twenty-first generation	Donghai		Feng	Jianbo, Jianhui
Twenty-first generation	Mengwu		Wang	Huiming, Huishuang
Twenty-first generation	Mengshun		An	Zongpo, Zongyao
Twenty-first generation	Mengchen		Yin	Yinbo, Yinchuan
Twenty-first generation	Menghai		Geng	Shuangshui, Shuangbo
Twenty-first generation	Mengxi		Gao	Shenghui, Shengkao
Twenty-first generation	Mengkuo		Liu	Zonghui, Zongwei
Twenty-first generation	Dongjiang		Li	Jianle
Twenty-first generation	Mengqun		Liu	Xingbo
Twenty-first generation	Mengbo		Cheng	Zongli, Zongyu
Twenty-first generation	Mengxin		Geng	Conghui
Twenty-first generation	Mengshuan		Guo	Huiliang
Twenty-first generation	Mengjiang		Liu	Zongliang, Zongxian
Twenty-first generation	Menghe		Geng, Zhang	Huiqiang
Twenty-first generation	Mengying		Wang	Xingshui
Twenty-first generation	Mengzhou		Yin	Huixin, Huijian
Twenty-first generation	Mengju		Feng	Yunbo
Twenty-second generation	Jinke			Qian
Twenty-second generation	Yinke		Shi	Qianguang
Twenty-second generation	Shenggui
Twenty-second generation	Shengshui			Fanxing, Fanguang
Twenty-second generation	Shengyun		Zhang	Fannuo, Fanlu
Twenty-second generation	Huiming		Wang	Fanmao, Fanbiao
Twenty-second generation	Jinke		Shi	Guangqian
Twenty-second generation	Zongbo		Song	Zhengkai, Zhenggang
Twenty-second generation	Jianbo		He
Twenty-second generation	Shenghui		Xu
Twenty-second generation	Shengbo			Fanning, Fanxiu
Twenty-second generation	Jianhui	College student

14.
Therefore, at present, the nation tries to convince people to accept cremation by publicizing that the cultivated land would be gradually reduced by tombs. However, villagers prefer body burial to keep good fengshui for later generations, no matter how much money they would be fined.
15.
Quoted from the first page of Family Tree of Li family, copied by Li Qinggang.
16.
This kind of textual research is generally rough, however, without such archaeological study, the present research wouldn’t exist. This thinking mode is actually an excessive pursuit for historical continuity, which can be seen as a cultural reconstruction as well, and finally may become a fictional historical sense imposed on the existing culture by scholars.
17.
Seen from Ji Chaoding’s research, Chinese peasants have known the benefits of silt brought by the flood on farming land for a long time. In about 95 B.C., namely in early Han Dynasty, after the white canal (aiming to lead the water containing silt from the Jingshui River to a large area of farmland in Shanxi Province for irrigation) was built, a popular ballad went around among people: “The Jingshui River contains much silt, which can be used for irrigation, providing manure and growing crops, as well as feeding hundreds of millions of people in the capital.” (Ban Gu, “Farmland Records”, History of the Han Dynasty, Vol. 29, p. 8. Quoted from Ji 1981: 19) Ji Chaoding (1981) also took some examples indicating how people had used silt-contained flood to irrigate in the history. For example, when Yingshui River was mentioned in Records on Linying County (1660), it read “the Yingshui River is deep in source but small in flow, whose water quantity rise in summer and autumn. When rainfall is rich, bank collapsing could not be prevented. However, after the silt-contained flood is over, the places where the flood flowed to become fertile lands, from which most peasants in the southwest region are benefited, while the east and the northeast region are badly affected by the flood. Sometimes, the bank would not been collapsed for several years, and the lands become deserts. So the peasants would make the bank collapsed furtively to fertilize their lands when the Yinghe River is rich in water. People in the Ying (nowadays the Linying County in Henan Province) said that the river had both advantages and disadvantages” (Records on Linying County, Vol. 1, p. 7). For another recent example, in July, 1932, the most serious flood in the past 80 years was occurred, but in the following year, an excellent harvest was obtained; the lands for several hundreds of mu in Tongzhou of Shaanxi Province also obtained unprecedented excellent harvest after the flood in 1932 (Ta Kung Pao, Tianjin, March 3, 1933). Furthermore, Records on Jifu stated the benefits brought by river flooding, “The Yongding River is rich in silt and beneficial for fertilizing the crops, wherever the river flows to and the slit is laid down, the deserted land becomes fertile, and the harvest has been increased by several times” (Records on Jifu 1871: 15). The Records on Jifu further recorded that in letters between Fang Bao and Gu Yongfang, the problem of flood prevention of Hunhe River (namely, Sanggan River) had been discussed. It was said that when the Hunhe River flowed to Gu’an and Bazhou, the bank was damaged and 50–100 km of lands among the two towns were full of flood. But after ten days or so, the flood retreated and the lands of the silt became the “gold laid lands”, which was called by the peasants (Records on Jifu 1871: 54). The above content can be seen in the chapter “Fertilizer Efficiency Value of Silt” by Ji from pages 18–23 (Ji 1981: 18–23).
18.
The difference between my fieldwork result and the following statistical figure recorded by the national statistical department is huge. When you come to a village, many people would tell you the official figure of the average living standard, which is in fact fictitious. The figure is made up under the influence of the superior department, with the aim to achieve the target of “well-off village” advocated by the nation, so figures listed here are just for reference.
19.
The author found many families had a small notebook to record how much money was spent and earned, including the annual expense in chemical fertilizer, pesticide, and the earning of pears. From all the income and expenditure, we can calculate the annual gross income.
20.
Zhou Xing once made a deep research on the homophonic relationship between “deng” and “ding” in the folk society, which was actually a metaphor. This research showed that the folk culture is not passively affected by the great tradition but is created spontaneously by the civil society. The corresponding metaphor between the “deng” and “ding” cannot be found in the revised national Chinese dictionary, but in the folk society, “deng”, the light relates to “ding”, male offspring of a family (Zhou 1997: 5). Besides, Naran once carried out a research on the symbolic meaning of people’s name from the perspectives of relations among people, society and nature, and asserted that people’s names actually reflect the interaction between man and nature, which represents the “continuous communication and interactive relationship” between them (Naran 1997: 33).
21.
For the specific number of fine in Li Village, please look the “Establishment of New Authority” in Chap. 8.

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Xudong Zhao

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Zhao, X. (2019). Li Village. In: Power and Justice. China Academic Library. Springer, Berlin, Heidelberg. https://doi.org/10.1007/978-3-662-53834-0_2

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DOI: https://doi.org/10.1007/978-3-662-53834-0_2
Published: 11 April 2019
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