Far East Wanderings: A Series on Chinese Affairs

Author: (Eng) F.H. Barlow
Publisher:
Publish Date: 2006-05-01
Features: We Westerners know the Chinese through the term "loyalty," but as we recognize, this may still be debatable. It is undeniable that they are filled with national pride and deeply aware of the importance of their country. Traditional Chinese concepts hold that China is at the center of the world, and all surrounding nations, whether they pay tribute or not, are considered barbaric lands far inferior to her. Undoubtedly, this concept is deeply rooted in the ignorant masses and has never changed. However, this patriotism is also extremely superficial, and pure loyalty seems to completely contradict the fundamental characteristics of the Chinese people. Yet, like other Eastern nations, the Chinese also bestow titles upon their emperors, which can even allow you to experience the profound depth of Eastern rhetoric for free. At first glance, these titles seem to suggest the emperor's sincere feelings toward his subjects and the country he represents. In the formulation and implementation of every national policy, the emperor appears as an authoritative figure, his benevolence spreading far and wide. He is the son of heaven, ruling through extraordinary charm and innate perfection rather than the will of the people. In the early days of the fleeting dynasty of Hong Xiuquan, who aspired to overthrow the Qing rule, he fully recognized that people's loyalty largely stemmed from the long-standing belief in the semi-divine status of rulers passed down through generations. And just as with other more obvious motivations, we find the origin of his self-proclaimed religious titles within this belief. Beyond a brother or a sacred prince, the Son of Heaven has no other competitors; if he wishes his compatriots to believe that he is at least worthy of competing with the Daoguang Emperor for the throne, then at least this element of proving his greatness is essential. However, in the extreme veneration of imperial power, we do not see a clearly defined true loyalty. It is a superstitious tradition, not the modern sentiment that makes a person feel happy and proud for life out of reverence for a monarch. Faced with the emperor himself, the ordinary Chinese people find it difficult to harbor loyalty. To the common people, the emperor is merely a vague illusion enshrined in the Forbidden City: his name is too sacred to be written casually; his power is supreme and omnipresent. Farmers know very little or nothing about the emperor's private life and family, let alone his appearance. If there is any reason to explain how the emperor wins the trust and respect of the people, then the only reason is that the emperor is seen as the father of the people. Without a doubt, so far, this image has had a positive influence on the majority of Chinese farmers. Public charitable endeavors or actions, which in the West would be initiatives of the parliament or decisions made by the government, are completely seen as the grace of the emperor in China: the emperor brings food to the hungry in disaster-stricken areas, sows glory for the filial sons and widows who have moved heaven with their virtue, rewards those who are particularly brave and noble with money and silk, and weeps for the sufferings of his people. This contented imagination undoubtedly has its benefits, but whether the superficial emotions derived from it by the common people make the emperor's rule more stable, we cannot conclude hastily. For the common people, as long as they can make a living, eat well, and live in peace, then anyone can play the role of the "Son of Heaven"; what they care about is not whether the person on the imperial throne is a wise or foolish ruler, but whether the officials before them are kind or cruel. P4-P5