Dàyángren (dah - yáng - rén)
The People of Yang
Blazing fire unbanked
Emotions are plainly seen
How do you keep Face?
- a Yin-style haiku, an unnamed Taikomochi
Emotions are plainly seen
How do you keep Face?
- a Yin-style haiku, an unnamed Taikomochi
Naming Traditions
Feminine names
Given names are made up of one, usually two, characters which come after the surname. It is considered disrespectful to name a child after an older relative or a famous figure, current or past. Many families have generational names worked out well in advance, and all members of a generation will have the same first character in their names. Some of these can be quite elaborate in form and, when the characters are combined, form a poem about the family's history or the hope for the family's well-being or prosperity.
Sibling's names are often related in other ways, as well. For example, two siblings may have a portion of their names split from a word containing two characters. A common practice, especially with male and female twins, is to have the male child's name contain the character for the moon, while the girl's might contain the character for the sun. This is thought to seek the blessings of the twin gods: Jie Lin (Tsukuyomi) and Xihe (Amaterasu).
Females tend to be given names which correspond with those attributes associated with Yang, or with idealized feminine traits such as beauty or grace. They also tend to receive doubled characters or two characters with identical pronunciation since doubled characters are considered diminutives. Zhiruo, Yuyan, Taohua, Meihua, Chuhua, Wenling, Nuying, Huian, Daiyu, Yingtai are some of the more common names among the Dàyáng women.
Sibling's names are often related in other ways, as well. For example, two siblings may have a portion of their names split from a word containing two characters. A common practice, especially with male and female twins, is to have the male child's name contain the character for the moon, while the girl's might contain the character for the sun. This is thought to seek the blessings of the twin gods: Jie Lin (Tsukuyomi) and Xihe (Amaterasu).
Females tend to be given names which correspond with those attributes associated with Yang, or with idealized feminine traits such as beauty or grace. They also tend to receive doubled characters or two characters with identical pronunciation since doubled characters are considered diminutives. Zhiruo, Yuyan, Taohua, Meihua, Chuhua, Wenling, Nuying, Huian, Daiyu, Yingtai are some of the more common names among the Dàyáng women.
Masculine names
Males tend to be given names which correspond with those attributes commonly associated with the Yin Principle, or with idealized masculine traits such as strength or wisdom.
Longwei, Jinhai, Guoliang, Delun, Aiguo, Bingwen, Nianzu, Peng, Feng, Qiang are popular names for the men of the Dàyáng.
Unisex names
Wang-shu, Feng-mian, Fei-hong, Nian-zhen are the names of characters from legends or stories particular to the Dàyáng that are popular for men or women.
Family names
Surnames have existed among the Dàyáng for time immemorial, since before the days of the Empire, and even further back before the Age of the Wushi, and into the even more distant past. Originally, during the early, feudal days of the humans, surnames were comprised of xing, or ancestral clan names. As property was divided up between descendants, however, a need to differentiate these people who had the same clan name became necessary. Therefore, shi, or branch lineage names, began to come into use. Over time, and with the adoption of surnames by the common people, these two, distinct names began to be used interchangeably so that the only people who still use the xingshi in their original forms are the Great Houses.
Most common surnames are taken from a place of origin, one of the names of a respected or renowned ancestor, an ancient state from the Age of Wushi or prior, official positions, general occupations, ancient noble titles, occupations, or they may even come from Imperial Decree.
Some of the most prominent xing of the Dàyáng peoples of the Middle Empire go back thousands upon thousands of years to the near-mythical diaspora of the humans from their Blessed Isles. Taken from the equally, nearly-mythical clan founders of what became the Yang people. Jiang, Ji, Yao, Ying, Bo, and Bao are considered the Six Great Xing of High Antiquity. There were originally eight, but two, Ren and Yiteng, were stricken from the record as being the founders of the Daiin clans, Jin and Ito.
As much of the Empire, the family names are always said or written first. In noble names in which the ancient xingshi pattern is still in use, the clan name comes before the branch name. In addition to those already mentioned, some of the more common surnames among the Dàyáng peoples, are: Wu, Yuan, Hou, Sima, Wu, Tao, Chen, Liang
Most common surnames are taken from a place of origin, one of the names of a respected or renowned ancestor, an ancient state from the Age of Wushi or prior, official positions, general occupations, ancient noble titles, occupations, or they may even come from Imperial Decree.
Some of the most prominent xing of the Dàyáng peoples of the Middle Empire go back thousands upon thousands of years to the near-mythical diaspora of the humans from their Blessed Isles. Taken from the equally, nearly-mythical clan founders of what became the Yang people. Jiang, Ji, Yao, Ying, Bo, and Bao are considered the Six Great Xing of High Antiquity. There were originally eight, but two, Ren and Yiteng, were stricken from the record as being the founders of the Daiin clans, Jin and Ito.
As much of the Empire, the family names are always said or written first. In noble names in which the ancient xingshi pattern is still in use, the clan name comes before the branch name. In addition to those already mentioned, some of the more common surnames among the Dàyáng peoples, are: Wu, Yuan, Hou, Sima, Wu, Tao, Chen, Liang
Other names
Babies are typically not named until a hundred days after their birth. Around three months. This is considered the time around which a baby is out of danger of passing away suddenly. Until they are introduced to the family and entered into the registry, the baby is given what is called a rǔmíng, or milk name. This milk name often uses diminutives such as doubled characters. This name is often continues to be used as a familial nickname.
A person can gain a nickname at some point in their lives. They are gained either early in life from family and friends or later on through some remarkable deed. They are often based around some physical attribute, a speaking style, or behaviors. Animals are commonly used for nicknames, such as a cow for strength, or pig for lazy.
Upon reaching adulthood, according to the Great Sage, Dong Zhaozi, it is considered impolite for those of the same generation to refer to a person by their given name. Therefore, men and women are given, or choose, what are known as biǎozì, or courtesy names. Courtesy names often consist of two characters. They are often based upon the meaning of the person's given name. The character 'zi' may also be used as the first character of the courtesy name. Another common way of constructing the courtesy name is to use one's birth order as the first character of the name. Bo for firstborn, zhong for second, shu for third, and ji for the youngest.
Art names, known as hào, are adopted by, or given to, artists, poets, or other literati within the empire and often used as nicknames by their peers. Sometimes they are adopted by the artist from the characteristics or locations of the person's residence. Sometimes they're given their art name based upon certain well-known quotes. Other times they can be given art names based upon famous lines or imagery from poems, stories, or paintings. Another way of constructing is to base it upon an artist's past official posting or birthplace.
Stage names are quite common among performers, courtesans, and yizi. Since many of these performers enter their professions during childhood, these stage names are new given names with each student entering in the same year adopting the same "generational character."
A person can gain a nickname at some point in their lives. They are gained either early in life from family and friends or later on through some remarkable deed. They are often based around some physical attribute, a speaking style, or behaviors. Animals are commonly used for nicknames, such as a cow for strength, or pig for lazy.
Upon reaching adulthood, according to the Great Sage, Dong Zhaozi, it is considered impolite for those of the same generation to refer to a person by their given name. Therefore, men and women are given, or choose, what are known as biǎozì, or courtesy names. Courtesy names often consist of two characters. They are often based upon the meaning of the person's given name. The character 'zi' may also be used as the first character of the courtesy name. Another common way of constructing the courtesy name is to use one's birth order as the first character of the name. Bo for firstborn, zhong for second, shu for third, and ji for the youngest.
Art names, known as hào, are adopted by, or given to, artists, poets, or other literati within the empire and often used as nicknames by their peers. Sometimes they are adopted by the artist from the characteristics or locations of the person's residence. Sometimes they're given their art name based upon certain well-known quotes. Other times they can be given art names based upon famous lines or imagery from poems, stories, or paintings. Another way of constructing is to base it upon an artist's past official posting or birthplace.
Stage names are quite common among performers, courtesans, and yizi. Since many of these performers enter their professions during childhood, these stage names are new given names with each student entering in the same year adopting the same "generational character."
Culture
Major language groups and dialects
Dàyángyu is the major language spoken by all of the Yang-aligned. Pinyin is also a dialect of Dàyángyu, a pidgin trade language blended from Dàyángyu and Daiingo, the Yin-aligned language.
Culture and cultural heritage
It is said among the Dàyángren that the first humans came from out of the frigid wastes of the far north. That the Blessed Isles were located on a mirror-smooth lake located within the snow and ice which never melts. Here, humans enjoyed a beatific existence of ease and luxury where suffering and pain were non-existent. However, it is also said that the people so offended the Sun and Moon that They cast the people out and took the Isles up to Heaven with them. Now, the only way to go back to the Blessed Isles is to honor the gods, great and small, and to live a decent life so that one may dwell with the gods again.
In despair, the people traveled south, through the wastes, hoping to find a more hospitable place to call home. The journey was long and the people suffered and anguished, thinking the gods had abandoned them. Eventually, they came to a place which, though still far to the north, was no wasteland of ice and snow. It had fresh water and many plants to eat and game to hunt. The people stopped and wanted to honor the gods for their mercy. However, the people disagreed on the ways in which to honor the gods. One group, led by a strong and proud warrior, stated that the only true way to honor the gods was to listen to the Heart and live by its dictates. The other, led by a weak and pompous cur, stated that it was best to listen to the Head and be calm and deliberate in one's actions.
As the people moved further south, the rift between them grew until, when they were within sight of the great wall of mountains that would be called the Iron Dragon, the first blows were struck. As the battles between the two groups grew more intense and loss of life was ensured, the weak followers of Yin gathered themselves in the night and moved further south, below the mountain range. The people of Yang stayed above the mountains and learned to make their lives on the steppes. They tamed the wild horses and hunted the other beasts which dwelt there and learned to survive from the savage xiongren who guarded the sacred places. They also made periodic raids below the mountains, into the more settled lands that the Yin had begun to claim.
Over time, another schism among the people occurred. Though this one was more subtle and took place over many generations, as some of those among the tribes which had raided the settled lands began to be seduced by the ease of life they found there. Many among the Yang settled in this way; going out on raids to the south and never returning. Taking spouses from among their settled counterparts and applying the Way of Yang to their newly settled lives.
Eventually, the Yin people began moving further south and east. Taking territories in the warmer, wetter climates around a vast, inland sea. Some moved into the rugged, highlands far to the west, where the Akuma Deserts now lie, to take tutelage under a strange, now lost, race of xiongren called the tengu. The Yang people stayed mostly to their northern lands, where the turning of the seasons and the harsh winter months tested their survival skills. They were the people of Yang, and they were strong. That is the way the tale is told among the Dàyáng.
Every aspect of the peoples' lives is predicated on the reverence to the gods and to nature called through ritual and festival called jiérì in the Yang tongue. Yet Shendao is not all about prayer and worship, it is, at its core, about life and living it. Through the long-dead samurai class, the xiao had a profound effect upon human culture as a whole, not just upon the Dàyáng people. Though the arts of the empire have lost much of their meditative and religious bent over the millennia, through tradition they remain very much tied into their original purpose. The dances that the yizi (geisha) still perform in the huacheng (hanamachi), as well as, those performed on the stage in the great Noh theaters, are nearly indistinguishable from those done by the wunu (miko) during every festival at every shrine across the empire.
In despair, the people traveled south, through the wastes, hoping to find a more hospitable place to call home. The journey was long and the people suffered and anguished, thinking the gods had abandoned them. Eventually, they came to a place which, though still far to the north, was no wasteland of ice and snow. It had fresh water and many plants to eat and game to hunt. The people stopped and wanted to honor the gods for their mercy. However, the people disagreed on the ways in which to honor the gods. One group, led by a strong and proud warrior, stated that the only true way to honor the gods was to listen to the Heart and live by its dictates. The other, led by a weak and pompous cur, stated that it was best to listen to the Head and be calm and deliberate in one's actions.
As the people moved further south, the rift between them grew until, when they were within sight of the great wall of mountains that would be called the Iron Dragon, the first blows were struck. As the battles between the two groups grew more intense and loss of life was ensured, the weak followers of Yin gathered themselves in the night and moved further south, below the mountain range. The people of Yang stayed above the mountains and learned to make their lives on the steppes. They tamed the wild horses and hunted the other beasts which dwelt there and learned to survive from the savage xiongren who guarded the sacred places. They also made periodic raids below the mountains, into the more settled lands that the Yin had begun to claim.
Over time, another schism among the people occurred. Though this one was more subtle and took place over many generations, as some of those among the tribes which had raided the settled lands began to be seduced by the ease of life they found there. Many among the Yang settled in this way; going out on raids to the south and never returning. Taking spouses from among their settled counterparts and applying the Way of Yang to their newly settled lives.
Eventually, the Yin people began moving further south and east. Taking territories in the warmer, wetter climates around a vast, inland sea. Some moved into the rugged, highlands far to the west, where the Akuma Deserts now lie, to take tutelage under a strange, now lost, race of xiongren called the tengu. The Yang people stayed mostly to their northern lands, where the turning of the seasons and the harsh winter months tested their survival skills. They were the people of Yang, and they were strong. That is the way the tale is told among the Dàyáng.
Every aspect of the peoples' lives is predicated on the reverence to the gods and to nature called through ritual and festival called jiérì in the Yang tongue. Yet Shendao is not all about prayer and worship, it is, at its core, about life and living it. Through the long-dead samurai class, the xiao had a profound effect upon human culture as a whole, not just upon the Dàyáng people. Though the arts of the empire have lost much of their meditative and religious bent over the millennia, through tradition they remain very much tied into their original purpose. The dances that the yizi (geisha) still perform in the huacheng (hanamachi), as well as, those performed on the stage in the great Noh theaters, are nearly indistinguishable from those done by the wunu (miko) during every festival at every shrine across the empire.
Shared customary codes and values
Two core values are shared amongst all the Yang-aligned peoples spread throughout the Middle Empire: those of passion and strength. Activeness is highly valued as well and passion is seen as a motivating factor in actively pursuing goals and achieving one's aims. At it's core, strength could be perceived as raw, physical strength or strength of arms; and it often is among the more physically inclined steppe nomads. However, it can also be perceived as strength of character, the strength of one's morals or passions, the kind of strength needed to keep moving forward in the face adversity or to make difficult decisions. Though this article is primarily written with humans in mind, the core values of strength and passion are shared equally among all the Yang-aligned regardless of province or race/species.
Average technological level
Song to Ming dynastic China.
Common Etiquette rules
While there are sometimes slight differences in the common etiquette of the Dàyáng humans, dependent upon where they live, much like with the overall culture, there are many more commonalities than there are differences. Perhaps, the greatest differences are between the more settled, sedentary peoples of Yang alignment and those of the so-called "barbarians" north of the Iron Dragon Mountains. Those of which will be receiving their own article. Any smaller differences will be receiving their attention in the individual provincial write-ups as well.
That being said, there are many overall customs and mannerisms which transcend provincial boundaries. The idea of bowing when greeting another individual, for instance, is one that not only surpasses individual provincial borders, but Principle alignment and even racial boundaries. Bowing is a customary form of etiquette across the empire and there are many types of bows and which one is used depends greatly upon social setting and the individual social ranks of those involved. Basic bows of greeting are performed from the waist with the back straight. For men, the hands are at their sides while for women, their hands are to be clasped in front of their chest, well away from any weaponry.
The depth of the bow and length of time it is performed is based upon one's social rank and whether the setting is formal or informal. When bowing to someone of higher social rank, the bow is deeper, and longer, than would be performed for someone of lower social rank. In that situation, it is often a slight nod of the head.
The kowtow is the deepest bow one can possible do. It involves dropping to one's knees and lowering their head until the forehead touches the floor between the hands. This bow is usually only done in the most formal of settings, such as in a magistrate's court or to one or both of their Imperial Majesties, Themselves. The kotow is also used as a sign of extreme contrition or when in direst need of a favor from another.
Bows are always used in greetings, to apologize, or to give thanks for some favor done or a gift given.
Food is always shared communally among a particular household, or even among several households or a village in the case of festivals or celebrations. Square or rectangular tables are commonly used by smaller groups, such as a single household, while big, round tables are more typical for larger groups during a celebratory event. There is usually a strict seating order, especially for more formal events, based on seniority and social hierarchy. The seat of honor, either facing east or the exit, is reserved for the eldest person or the host of the event. People of higher status then sit closest to the main seat while those of lower status sit further away. In more formal banquets with many tables, such as a noble's or high-ranking bureaucrat's dining hall, the main table is located furthest from the entrance and facing east. Tables to the left side are evenly numbered by rank from highest to lowest, while those on the right are oddly numbered. Attendees are then ranked by status and relationship to the host.
A typical place setting consists of a large plate, a rice bowl, and a teacup with chopsticks and a soup spoon to the right. A more formal place setting has all of the above with the possible additions of a chopstick rest, a small cup for liquor, and a small condiment bowl. Black vinegar is a common dipping sauce among the Dàyáng while white vinegar is more common among the Daiin.
Tea is always provided either before a meal or just after. After which the appetizers, if any, are served, followed by the main courses of the meal. These are always set in the center of the table with each person transferring food to their personal plates. Rice is always an accompaniment. Desserts, if any, are usually small sweets or fruit.
Eating is a dominant aspect of Imperial culture, and conducting oneself with the proper etiquette is thought to bring luck and reflect on one's status and upbringing. Unmannered conduct only brings shame to oneself and their family.
Chopsticks are only to be used for picking up food. Spearing food, using them to point, move dishes, waving them around is considered to be offensive behavior only fit for very young children. When not in use, chopsticks are to be placed in their rest or across the plate. They are never to be stuck upright in the plate or a rice bowl, as this is considered to be bad luck since it resembles the joss sticks used during funerals.
It is considered polite to slurp tea or noodles as it shows that one is enjoying what they're being served. Other mouth noises, or talking with one's mouth full of food, is considered to be boorish behavior. It is considered proper behavior for the lower status people to pour the drinks for those above them in rank. Completely clearing a plate is a sign that one wishes to be served more food, therefore, leaving a small bit of food on the plate or rice in the bowl is a sign that one is satiated and symbolic of the host's graciousness and prosperity that all the food could not be finished. It is considered rude for a young person to refer to older family members by their given names. They are instead called by their hierarchical title within the family: mother, father, eldest sister, big brother, etc. The hierarchical titles of junior members of the family are rarely used unless they are being spoken about to another person. Youngest son or youngest daughter, for example. Most often, young people are referred to by their milk names by older family members.
When speaking of non-familial friends, it is common to use a title or honorific such as mama (mother) or taitai (madam). Honorifics such as these frequently come after the given name since it is acceptable to refer to an adult friend or younger person by their given name. Though referring to peers by their given names is acceptable, it is still fairly common to refer to even friends by their full name. Particularly if that name is composed of two or three syllables. It is also quite common to add lao (old) or xiao (young) to a person's family name as a sort of nickname. Given the respect that people the empire over have for their elderly, calling someone old is not considered to be an insult.
Using a person's occupation is also considered to be a sign of respect for the person being addressed. Teachers, in particular, are afforded great respect in the empire. Therefore, teachers are usually referred to with laoshi before their surname to denote the high regard in which they are held.
The following honorifics come after the name of the person being addressed. Keep in mind that different honorifics may be used depending upon the relationship of the speaker to the one being addressed as well as the formal context of the conversation. As well, many honorifics are still used when referencing people even when they are not around:
That being said, there are many overall customs and mannerisms which transcend provincial boundaries. The idea of bowing when greeting another individual, for instance, is one that not only surpasses individual provincial borders, but Principle alignment and even racial boundaries. Bowing is a customary form of etiquette across the empire and there are many types of bows and which one is used depends greatly upon social setting and the individual social ranks of those involved. Basic bows of greeting are performed from the waist with the back straight. For men, the hands are at their sides while for women, their hands are to be clasped in front of their chest, well away from any weaponry.
The depth of the bow and length of time it is performed is based upon one's social rank and whether the setting is formal or informal. When bowing to someone of higher social rank, the bow is deeper, and longer, than would be performed for someone of lower social rank. In that situation, it is often a slight nod of the head.
The kowtow is the deepest bow one can possible do. It involves dropping to one's knees and lowering their head until the forehead touches the floor between the hands. This bow is usually only done in the most formal of settings, such as in a magistrate's court or to one or both of their Imperial Majesties, Themselves. The kotow is also used as a sign of extreme contrition or when in direst need of a favor from another.
Bows are always used in greetings, to apologize, or to give thanks for some favor done or a gift given.
Food is always shared communally among a particular household, or even among several households or a village in the case of festivals or celebrations. Square or rectangular tables are commonly used by smaller groups, such as a single household, while big, round tables are more typical for larger groups during a celebratory event. There is usually a strict seating order, especially for more formal events, based on seniority and social hierarchy. The seat of honor, either facing east or the exit, is reserved for the eldest person or the host of the event. People of higher status then sit closest to the main seat while those of lower status sit further away. In more formal banquets with many tables, such as a noble's or high-ranking bureaucrat's dining hall, the main table is located furthest from the entrance and facing east. Tables to the left side are evenly numbered by rank from highest to lowest, while those on the right are oddly numbered. Attendees are then ranked by status and relationship to the host.
A typical place setting consists of a large plate, a rice bowl, and a teacup with chopsticks and a soup spoon to the right. A more formal place setting has all of the above with the possible additions of a chopstick rest, a small cup for liquor, and a small condiment bowl. Black vinegar is a common dipping sauce among the Dàyáng while white vinegar is more common among the Daiin.
Tea is always provided either before a meal or just after. After which the appetizers, if any, are served, followed by the main courses of the meal. These are always set in the center of the table with each person transferring food to their personal plates. Rice is always an accompaniment. Desserts, if any, are usually small sweets or fruit.
Eating is a dominant aspect of Imperial culture, and conducting oneself with the proper etiquette is thought to bring luck and reflect on one's status and upbringing. Unmannered conduct only brings shame to oneself and their family.
Chopsticks are only to be used for picking up food. Spearing food, using them to point, move dishes, waving them around is considered to be offensive behavior only fit for very young children. When not in use, chopsticks are to be placed in their rest or across the plate. They are never to be stuck upright in the plate or a rice bowl, as this is considered to be bad luck since it resembles the joss sticks used during funerals.
It is considered polite to slurp tea or noodles as it shows that one is enjoying what they're being served. Other mouth noises, or talking with one's mouth full of food, is considered to be boorish behavior. It is considered proper behavior for the lower status people to pour the drinks for those above them in rank. Completely clearing a plate is a sign that one wishes to be served more food, therefore, leaving a small bit of food on the plate or rice in the bowl is a sign that one is satiated and symbolic of the host's graciousness and prosperity that all the food could not be finished. It is considered rude for a young person to refer to older family members by their given names. They are instead called by their hierarchical title within the family: mother, father, eldest sister, big brother, etc. The hierarchical titles of junior members of the family are rarely used unless they are being spoken about to another person. Youngest son or youngest daughter, for example. Most often, young people are referred to by their milk names by older family members.
When speaking of non-familial friends, it is common to use a title or honorific such as mama (mother) or taitai (madam). Honorifics such as these frequently come after the given name since it is acceptable to refer to an adult friend or younger person by their given name. Though referring to peers by their given names is acceptable, it is still fairly common to refer to even friends by their full name. Particularly if that name is composed of two or three syllables. It is also quite common to add lao (old) or xiao (young) to a person's family name as a sort of nickname. Given the respect that people the empire over have for their elderly, calling someone old is not considered to be an insult.
Using a person's occupation is also considered to be a sign of respect for the person being addressed. Teachers, in particular, are afforded great respect in the empire. Therefore, teachers are usually referred to with laoshi before their surname to denote the high regard in which they are held.
The following honorifics come after the name of the person being addressed. Keep in mind that different honorifics may be used depending upon the relationship of the speaker to the one being addressed as well as the formal context of the conversation. As well, many honorifics are still used when referencing people even when they are not around:
- Xiōngdì - roughly meaning "brother," this is a term used to refer to men of equal status to that of the speaker.
- Jiěmèi - roughly meaning "sister," this is a term used to refer to women of equal status to that of the speaker.
- Xiānshēng - was originally used to refer to someone born before the speaker or born first. It is now most commonly used to refer to doctors. Though it has also evolved over time to encompass educated individuals, scholars, and those of rank within the Bureaucracy. Is also used when addressing higher ranking military officials.
- Zhongnü - is a term used to show respect to a woman in authority or holding an official position within the bureaucracy. Also used to refer to women of rank within the military.
- Xiangshou - is a term used to address local officials, magistrates, village heads, or other community leaders.
- Ling - is a more uncommon term used to refer to officials and magistrates governing from specific regions.
- Dafu - is an honorific added to the name of a person who holds a high rank within the Bureaucracy.
- Furen - is used for the wife of a high official or possibly someone who holds high status within a community.
- Gōng - is an honorific used when speaking to, or about, one of the noble houses.
- Zi - is the highest honorific that an intellectual or philosopher can achieve within the empire, such as Dong Zhao-zi.
- Xiaojiě - a term used to refer to a young, usually unmarried, woman.
- Nányí - a term used to refer to a young, usually unmarried, man.
- Tàitai - an honorific used to refer to an older, married woman. Can be added to the husband's surname or used as a standalone title. More often used in informal situations.
- Shifu - an honorific used for addressing, or speaking of, a master of the martial arts.
- Daxian - an honorific used to address the highest ranking military officials.
- Qing - an honorific used when speaking to an official of the military bureau.
- You - a generic term of respect for an admired soldier or officer.
Common Dress code
Over the millennia since their initial split from the Daiin people, the clothing of Dàyáng has evolved. Though initially each group wore very similar garments, the Dàyáng style has been influenced by both environmental and social factors. Many of the provinces which hold a significant population of Dàyángren are in the northern areas of the empire where all five seasons are actually experienced. This has led to the adoption of a wider range of hardier, thicker fabrics into the design of their clothing. As well, due to the relative proximity of the steppe peoples, not just fabrics or styles, but a wider range of articles has entered their repertoire.
Strangely enough, cotton is a much more common fabric, even among the peasantry, than it is in the south due to the colder climate. Indeed, it is often shipped by the ton from the far southern reaches of the empire. Either along the eastern coasts, through the Ghost Sea (always a risky proposition even in the best of times) and up the River of Heaven; or via the safer, and much longer and more expensive, overland route through the Jungles of the Snake People and the southern provinces through Jiku to the rest of the northern provinces.
Cotton is typically used for undergarments and for the lighter clothing worn during the warmer months of Wood, Fire, and the Earth seasons. Felt and wool, possibly with a cotton lining for comfort, are more common during the colder seasons of Metal and Water and the first half of Wood. Felt and wool are particularly common textiles among the plateau people of the Creator's Spire and the nomads of the Steppe of the Iron Warrior.
Though regional, ethnic, and class differences abound, by far the most common clothing style among the Dàyáng people is white or red, cotton underclothing which consists of a pair of loose trousers for men and women, and a halter with ties at the back and nape of the neck for women. These halters are often of silk, brocade, or silk gauze and beautifully embroidered for women of means. The underpants may also be of these materials, though are not generally embroidered. The next piece is a simple robe, also most commonly of blue-dyed cotton, which closes left over right and fastened with cords on the inner hem. This is further tied down by a sash at the waist. Among the wealthier classes, these are often of silk or brocade. When embroidered, men tend to favor simpler designs and more subdued colors while women's are more often richly colored and embroidered with designs ranging from peonies and plum blossoms to pheasants and even tigers in some areas. The length of the outer robe tends to be based upon the chosen profession of the individual, with people in more active pursuits favoring shorter robes which fall only to the waist or, if longer, are paneled below the waist for ease of movement. People of more leisurely pursuits tend to favor a longer robe falling to the ankles when standing.
Again, profession and activity level tends to play a part in what is worn beneath the robes but over the undergarments. For more active people, and men in general, a pair of loose-fitting trousers are worn which tie off at the waist and gather at the ankle. For women of leisure, a pleated skirt is often worn. This skirt is worn over the short robe and tied off just under the diaphragm. When standing, it falls to the ankles.These are often of fine cotton or brocaded silk in colors complimentary to the robe being worn. Over all of this is a garment called a beizi, which is a simple, robe-like garment left open at the front that is favored by all people of wealth and high rank, regardless of sex.
A pair of cotton or woolen socks and shoes complete the typical Dàyáng outfit. Among the peasantry these shoes are wooden-soled and made of felt or cotton and are worn in the colder parts of the year. In the warmer parts sandals of wood or straw, indistinguishable from the Daiin peasants, are worn. Though not as common in the northern climate, wet rice agriculture does still take place in many areas. Sturdy leather, and wooden-soled boots introduced by the steppe tribes, are more commonly found among the more martially aspected members of Dàyáng society; while soft, felt or cotton slippers are more often sported by the upwardly mobile and rich. There is little chance of despoiling one's footwear with mud or wet when being pulled in a carriage or carried in a sedan chair, after all.
Strangely enough, cotton is a much more common fabric, even among the peasantry, than it is in the south due to the colder climate. Indeed, it is often shipped by the ton from the far southern reaches of the empire. Either along the eastern coasts, through the Ghost Sea (always a risky proposition even in the best of times) and up the River of Heaven; or via the safer, and much longer and more expensive, overland route through the Jungles of the Snake People and the southern provinces through Jiku to the rest of the northern provinces.
Cotton is typically used for undergarments and for the lighter clothing worn during the warmer months of Wood, Fire, and the Earth seasons. Felt and wool, possibly with a cotton lining for comfort, are more common during the colder seasons of Metal and Water and the first half of Wood. Felt and wool are particularly common textiles among the plateau people of the Creator's Spire and the nomads of the Steppe of the Iron Warrior.
Though regional, ethnic, and class differences abound, by far the most common clothing style among the Dàyáng people is white or red, cotton underclothing which consists of a pair of loose trousers for men and women, and a halter with ties at the back and nape of the neck for women. These halters are often of silk, brocade, or silk gauze and beautifully embroidered for women of means. The underpants may also be of these materials, though are not generally embroidered. The next piece is a simple robe, also most commonly of blue-dyed cotton, which closes left over right and fastened with cords on the inner hem. This is further tied down by a sash at the waist. Among the wealthier classes, these are often of silk or brocade. When embroidered, men tend to favor simpler designs and more subdued colors while women's are more often richly colored and embroidered with designs ranging from peonies and plum blossoms to pheasants and even tigers in some areas. The length of the outer robe tends to be based upon the chosen profession of the individual, with people in more active pursuits favoring shorter robes which fall only to the waist or, if longer, are paneled below the waist for ease of movement. People of more leisurely pursuits tend to favor a longer robe falling to the ankles when standing.
Again, profession and activity level tends to play a part in what is worn beneath the robes but over the undergarments. For more active people, and men in general, a pair of loose-fitting trousers are worn which tie off at the waist and gather at the ankle. For women of leisure, a pleated skirt is often worn. This skirt is worn over the short robe and tied off just under the diaphragm. When standing, it falls to the ankles.These are often of fine cotton or brocaded silk in colors complimentary to the robe being worn. Over all of this is a garment called a beizi, which is a simple, robe-like garment left open at the front that is favored by all people of wealth and high rank, regardless of sex.
A pair of cotton or woolen socks and shoes complete the typical Dàyáng outfit. Among the peasantry these shoes are wooden-soled and made of felt or cotton and are worn in the colder parts of the year. In the warmer parts sandals of wood or straw, indistinguishable from the Daiin peasants, are worn. Though not as common in the northern climate, wet rice agriculture does still take place in many areas. Sturdy leather, and wooden-soled boots introduced by the steppe tribes, are more commonly found among the more martially aspected members of Dàyáng society; while soft, felt or cotton slippers are more often sported by the upwardly mobile and rich. There is little chance of despoiling one's footwear with mud or wet when being pulled in a carriage or carried in a sedan chair, after all.
Art & Architecture
Among the Dàyáng peoples, the central focus of any building is the courtyard. Especially in urban areas. All buildings, from the lowest-ranked peasantry to the highest-ranked bureaucrats or nobles, are built around the courtyard. Indeed, this focus on courtyards is so pervasive within the northern part of the empire that it has become the standard of the Imperial Bureaucracy itself. With the central government complexes, the yamen, of cities throughout the empire being constructed around this core aesthetic.
The most common form this building model takes is of three to four buildings arranged around a central yard. Built according to the principles of feng shui, all buildings, ideally, face south and are constructed symmetrically on a north-south axis with an equal number, and size, of buildings to the east and west. Imperial building codes and laws have placed strict guidelines on the number of courtyards and rooms or buildings that may be constructed according to social rank.
Like their counterparts in the southern portions of the empire, buildings among the Dàyáng people are constructed mostly of wood with complex mortise and tenon joins binding the various pieces together. Wooden pegs, rather than nails, are used only when needed. The roof is the primary piece of construction of any building. It, along with the pillars which support it, is the first thing built of any structure. Due to its primary nature, roofs of Dàyáng buildings are most often the most massive part and their sheer weight holds the entire facade together. Especially in the buildings of highly ranked people, in temples, and government buildings, the roof can be the most elaborate and highly decorated part of an entire structure.
In urban areas, roofs are often shingled in stone or terracotta tiles with wooden tiles being used by the less wealthy citizens. Wooden shingles or straw thatch are used by the peasantry in rural areas of the empire. Stone is most often used for the outer facades of city walls. As well as, for city streets, streetlights, out-door stairs, and decorative motifs such as statues.
Artwork is fairly homogenized throughout the empire with any individual artist being praised for their ability to keep to traditional forms and values more than their unique expression and individual ability. Dragon and phoenix motifs are common, especially in the Imperial Bureaucracy. As well, the color red, due to its connotations as a symbol of good fortune, joy, life, and, especially, the Yang Principle, is omnipresent.
Ink paintings and poetry are considered to go hand-in-hand and no painting is considered to be complete without an accompanying poem. The composition of paintings follows the ideals of the Dao and feng shui. They are almost always landscape paintings featuring mountains with a river or other body of water as the central focus, with something human-made rendered small to show off the grandeur of nature.
The most common form this building model takes is of three to four buildings arranged around a central yard. Built according to the principles of feng shui, all buildings, ideally, face south and are constructed symmetrically on a north-south axis with an equal number, and size, of buildings to the east and west. Imperial building codes and laws have placed strict guidelines on the number of courtyards and rooms or buildings that may be constructed according to social rank.
Like their counterparts in the southern portions of the empire, buildings among the Dàyáng people are constructed mostly of wood with complex mortise and tenon joins binding the various pieces together. Wooden pegs, rather than nails, are used only when needed. The roof is the primary piece of construction of any building. It, along with the pillars which support it, is the first thing built of any structure. Due to its primary nature, roofs of Dàyáng buildings are most often the most massive part and their sheer weight holds the entire facade together. Especially in the buildings of highly ranked people, in temples, and government buildings, the roof can be the most elaborate and highly decorated part of an entire structure.
In urban areas, roofs are often shingled in stone or terracotta tiles with wooden tiles being used by the less wealthy citizens. Wooden shingles or straw thatch are used by the peasantry in rural areas of the empire. Stone is most often used for the outer facades of city walls. As well as, for city streets, streetlights, out-door stairs, and decorative motifs such as statues.
Artwork is fairly homogenized throughout the empire with any individual artist being praised for their ability to keep to traditional forms and values more than their unique expression and individual ability. Dragon and phoenix motifs are common, especially in the Imperial Bureaucracy. As well, the color red, due to its connotations as a symbol of good fortune, joy, life, and, especially, the Yang Principle, is omnipresent.
Ink paintings and poetry are considered to go hand-in-hand and no painting is considered to be complete without an accompanying poem. The composition of paintings follows the ideals of the Dao and feng shui. They are almost always landscape paintings featuring mountains with a river or other body of water as the central focus, with something human-made rendered small to show off the grandeur of nature.
Common Customs, traditions and rituals
As a result of the long history of sharing, and, at times, outright appropriation, of different cultures in the empire many of the traditions and customs are practiced by the empire as a whole. Though some of the various provinces do have their own customs or twists on existing ones that will be noted in their own articles. Keep in mind that many of the customs, traditions, and rituals following (including the birthing, baptismal, and coming of age ceremonies) are written with the greater population of the Dàyáng in mind. These traditions do not necessarily include certain ethnic groups such as the Khumuus steppe people.
Though it would seem to be counter-intuitive due to their alignment to Yang, social hierarchy is very important to the Dàyáng people. As one petty, Daiin noble was once heard to point out, "Even beasts have a pecking order."
Though not as rigid or constrained as the kobito, the Mu xiao, or even the Daiin, the Dàyáng have a social hierarchy as a matter of course, and their language is filled with honorific terms for any number of social situations. While any individual's place within the hierarchy is more fluid and upwardly mobile among the Dàyáng, the hierarchy itself is still strictly enforced. Especially in regards to the respect one shows elders and those of higher station.
While tea is an important part of many Dàyáng cultures, as it is the empire-over, the ceremony for the preparation and serving of tea is nowhere near as elaborate as that of the Daiin. The offering and pouring of tea is used as a sign of respect for one's elders or for those of a higher social standing. It is considered to be the grossest of insults not to offer tea to an elder or to someone of higher social rank. Among the Dàyángren, serving tea may be used as a formal apology for a wrong done to another. The act being seen as a sign of regret and submission. Tea is also used as part of wedding ceremonies, where the newly married couple serve to to each others' respective parents as a sign of respect and gratitude.
All across the Middle Empire, the number four is considered to be unlucky due to it's sounding similar to the word "death" in both common languages (si, shi and siwang, shi respectively).
Throughout the empire red is a highly auspicious color due to its association with the Yang Principle, life, and good fortune. Due to this, the color red is a fairly ubiquitous color, used anywhere and everywhere from government buildings to temples to paper lanterns to underwear. Many people, in fact, are often loathe to spend their last red jade piece despite its relatively low monetary value in the hopes that its inherent good fortune will bring them more money in the future. Peasants, if they're lucky enough to even see a red piece, will often enshrine any they get in their household shrines in the hopes of bringing a general good fortune to their homes.
One of the most important customs observed empire-wide is the daily prayer and offerings at the household shenshe. Incense is burned, flowers are replaced in vases, and offerings of rice are made to the gods and ancestors and prayers of reverence and thanks are offered for the continued good fortune of the family and home.
Every year, on the Second Month of Wood, families gather at ancestral burial plots to sweep the family tombs clean of leaves and other debris. They also give thanks to their ancestors for the previous year and pray for a prosperous upcoming year. They also make offerings of joss paper (money, food, and other articles made of paper) and burn special incense as offerings to the ancestors. The rest of the day is spent in celebration with festival-like, clan gatherings where food is served, games are played, and contests are held between extended families, such as large-scale tug-of-war contests.
Taking place over three days, Dàyáng weddings tend to be lavish affairs where even the among the poorer residents of the empire they are colorful and lively affairs. Marriages are not just a union between two individuals, but a union between two families, which is why the families of the couple are so heavily involved in both the courtship and the wedding. Now, like so very many personal events, the very first step in a wedding is the selection of an auspicious date. For this, a priest, shaman, or other diviner is consulted and the most auspicious day is selected based upon the couple's birth dates and times from the Tung shing, also known as the farmer's almanac. The seventh month is, of course, avoided due to it being commonly believed to be a month when Yinjian (Yomi) is closest to the physical world. After the date is set, the couple's family works together to decide some of the finer details such as betrothal gifts, bride price, and the number of tables as the wedding banquet to be provided by the groom's parents.
Up to three months before the wedding, on an auspicious date, the groom will deliver the betrothal gifts of which the bride price is a part. The bride's family also returns a set of reciprocal gifts to the groom's family, of which the dowry is a part. These prices, decided upon prior, are paid in the form of cash in red paper envelopes. The type of gifts selected will depend entirely upon where the couple is from. Gifts are always given in even numbers or pairs, some common gifts include: dragon and phoenix wax candles, wide candles of red wax with gold colored phoenixes and dragons twining around a double-happiness symbol on each, wine, oranges or apples, and tea. Jewelry in the form of rings, earrings, and bracelets are common. These are made of gold among the more well-to-do couples. One form of jewelry always given are the dragon and phoenix bangles, and that is also the one item that is never skimped on. These are two items that are worn by the bride on the wedding day and symbolize the couples' union. The reciprocal gifts and dowry are given a few days later. The dowry typically includes a tea set, bedding, clothing for the bride in a wardrobe or bridal chest, baby things.
After the gifts are exchanged, a date is set to install the bridal bed in the home where the couple will be living which is chosen during the meeting when the wedding date is decided. Then comes the hair combing ceremony where the couple are bathed in water infused with pomegranate leaves, change into new clothing, and sit in front of a window with the moon visible while female family members comb out their hair and chant a blessing over them as they do. After this, they eat tangyuan for a sweet marriage.
On the date of the wedding, before the meeting parties' arrival, the bride and groom, in their separate homes, are prepared for the wedding itself. Older female or male family members assist them with these preparations. The bride's hair is pinned up in an elaborate coiffeur topped with the fengguan, a hat modeled on the empress' crown that is inlaid with kingfisher and pheasant feathers, pearls, stones, and gold in the form of one or more phoenixes. The construction differs based on personal taste while the materials used are dependent upon rank and wealth. The man's hair is usually done up in a topknot and pinned with a dragon. This is the only time in which commoners of no rank are free to wear the image of the phoenix or dragon upon their person. The clothes are similar to everyday wear, simply much richer. Both men and women wear brilliant red clothing embroidered with the double-happiness symbol and phoenixes and dragons. Women will have a red shawl covering her face or head, or have a diaphanous, red veil braided into her hair which falls down over her face.
Upon the wedding party's arrival for the bride or groom, the bride is expected to cry with her mother showing her reluctance to leave or the groom is expected to offer a solemn departure for his parents. The bride is then led or carried by an elder brother to her sedan chair or the groom is led by his appropriately dour father. The wedding procession consists of a traditional band, the bride or groom's sedan, and the sedan of an honored maid or groomsman, if available.
The wedding procession stops at the gate of the appropriate house where it is met with the other wedding party. From there they go to the spot chosen for the wedding ceremony and banquet. This is usually a nearby empty field, restaurant, inn, village square, or the home itself if it's a wealthy family with shrines set up to pay respect. Upon arrival at the wedding place, the bride is led down a red carpet while music is played and firecrackers are set off. The groom kowtows three times to thank the heavens, his parents, and his spouse for his joy. The couple then pays their respect to the Tianshang (Amatsukami), any patron deities of the families, the ancestors, the parents, and to each other. The new couple is then led away to the bridal chamber for the night. Once there, before their witnesses, they perform the Jiaobeijiu ceremony where they drink wine from linked cups called hejinbei tied with a silk cord. With the drink they promise to stay by each other's side and to never be separated.
The wedding banquets, xijiu, are often more important than the wedding itself. There are ceremonies such as the bride and groom presenting tea and wine to parents, spouse, and guests. The banquets are elaborate, typically consisting of anywhere from five to ten courses with local delicacies for ingredients; things like squab, swift nest, fish roe, sea cucumber, shark fin, dani (giant salamander), or lobster. Regardless of wealth or area, fish roe is always served, either in a soup or atop other dishes to symbolize fertility.
The first night is considered to be the bride's banquet where the groom pays respect to the families by serving tea. The second night is a bit smaller and considered to be the groom's banquet where the bride pays respect to the families by serving wine. The third banquet takes place once the households have been settled and is the smallest one held at the old home and is attended only by the immediate families.
Meiying is an uncommon custom which was more common among the nobility of the Dàyáng of the distant past during the Age of the Bushi when clan wars, infighting, and deaths were much more common. It is a custom in which a man or woman marries not just their first spouse, but their spouse's siblings as well. It is most often referred to as meiying because the practice was more common among men than women.
Sometimes wealthy people may have multiple spouses. This is usually due to an inheritance issue in which a couple is childless due to circumstance. In this circumstance, the second (or even third) partner has equal status to the first. This problem can also be solved through the use of concubines. Though, because they are not considered to be full spouses, a concubine's status is considered to be less than that of a full spouse. The number of concubines one may have is limited by their status within the empire. The emperor and empress, for instance, can have anywhere from dozens to hundreds of concubines.
Any young couples who elope are considered to be of concubine status since a legal marriage requires the permission of the parents.
Weddings are overwhelmingly held between people of equal status within the empire, a wedding custom called the ruzhui flouts that tendency. This custom is usually only performed by higher status individuals with single children who have no other heirs to pass their line on to and no prospective marriage candidates of equal social rank. In these cases, the high status couple finds an appropriate child from a lower status family to marry their child off to. In these cases, the child's family is paid and the child is brought into their new family to marry. Any children from this union inherit the wealthy family's name regardless of their child's gender.
By far, the most interesting marriage practice carried out (mainly by humans) in the empire is that of the minghun, or ghost marriage. This custom is mainly carried out when a son or daughter passes on before they can be married or in the case of a fiance dying before the marriage can be carried out. Less often, it is carried out in the instance of a child either being unable or unwilling to get married for one reason or another. Most often it is carried out at the whim of the parents, but sometimes it is the will of the deceased themselves.
The ceremony itself is often a combination of a wedding and a funeral at the same time, at least in the case of the recently deceased. The marriages customs are enacted exactly as they would be between two living people. If possible, an ancestral priest or shaman is hired to allow the deceased's spirit to attend the wedding ceremony and perform the rituals. If this is not possible, the rites for the deceased are performed in effigy with the effigy being burned afterward. Once the ceremony is complete, the funeral rites take place if needed, and the new spouse is considered to be part of the deceased one's family. Any children had from their union are usually adopted.
Though it would seem to be counter-intuitive due to their alignment to Yang, social hierarchy is very important to the Dàyáng people. As one petty, Daiin noble was once heard to point out, "Even beasts have a pecking order."
Though not as rigid or constrained as the kobito, the Mu xiao, or even the Daiin, the Dàyáng have a social hierarchy as a matter of course, and their language is filled with honorific terms for any number of social situations. While any individual's place within the hierarchy is more fluid and upwardly mobile among the Dàyáng, the hierarchy itself is still strictly enforced. Especially in regards to the respect one shows elders and those of higher station.
While tea is an important part of many Dàyáng cultures, as it is the empire-over, the ceremony for the preparation and serving of tea is nowhere near as elaborate as that of the Daiin. The offering and pouring of tea is used as a sign of respect for one's elders or for those of a higher social standing. It is considered to be the grossest of insults not to offer tea to an elder or to someone of higher social rank. Among the Dàyángren, serving tea may be used as a formal apology for a wrong done to another. The act being seen as a sign of regret and submission. Tea is also used as part of wedding ceremonies, where the newly married couple serve to to each others' respective parents as a sign of respect and gratitude.
All across the Middle Empire, the number four is considered to be unlucky due to it's sounding similar to the word "death" in both common languages (si, shi and siwang, shi respectively).
Throughout the empire red is a highly auspicious color due to its association with the Yang Principle, life, and good fortune. Due to this, the color red is a fairly ubiquitous color, used anywhere and everywhere from government buildings to temples to paper lanterns to underwear. Many people, in fact, are often loathe to spend their last red jade piece despite its relatively low monetary value in the hopes that its inherent good fortune will bring them more money in the future. Peasants, if they're lucky enough to even see a red piece, will often enshrine any they get in their household shrines in the hopes of bringing a general good fortune to their homes.
One of the most important customs observed empire-wide is the daily prayer and offerings at the household shenshe. Incense is burned, flowers are replaced in vases, and offerings of rice are made to the gods and ancestors and prayers of reverence and thanks are offered for the continued good fortune of the family and home.
Every year, on the Second Month of Wood, families gather at ancestral burial plots to sweep the family tombs clean of leaves and other debris. They also give thanks to their ancestors for the previous year and pray for a prosperous upcoming year. They also make offerings of joss paper (money, food, and other articles made of paper) and burn special incense as offerings to the ancestors. The rest of the day is spent in celebration with festival-like, clan gatherings where food is served, games are played, and contests are held between extended families, such as large-scale tug-of-war contests.
Taking place over three days, Dàyáng weddings tend to be lavish affairs where even the among the poorer residents of the empire they are colorful and lively affairs. Marriages are not just a union between two individuals, but a union between two families, which is why the families of the couple are so heavily involved in both the courtship and the wedding. Now, like so very many personal events, the very first step in a wedding is the selection of an auspicious date. For this, a priest, shaman, or other diviner is consulted and the most auspicious day is selected based upon the couple's birth dates and times from the Tung shing, also known as the farmer's almanac. The seventh month is, of course, avoided due to it being commonly believed to be a month when Yinjian (Yomi) is closest to the physical world. After the date is set, the couple's family works together to decide some of the finer details such as betrothal gifts, bride price, and the number of tables as the wedding banquet to be provided by the groom's parents.
Up to three months before the wedding, on an auspicious date, the groom will deliver the betrothal gifts of which the bride price is a part. The bride's family also returns a set of reciprocal gifts to the groom's family, of which the dowry is a part. These prices, decided upon prior, are paid in the form of cash in red paper envelopes. The type of gifts selected will depend entirely upon where the couple is from. Gifts are always given in even numbers or pairs, some common gifts include: dragon and phoenix wax candles, wide candles of red wax with gold colored phoenixes and dragons twining around a double-happiness symbol on each, wine, oranges or apples, and tea. Jewelry in the form of rings, earrings, and bracelets are common. These are made of gold among the more well-to-do couples. One form of jewelry always given are the dragon and phoenix bangles, and that is also the one item that is never skimped on. These are two items that are worn by the bride on the wedding day and symbolize the couples' union. The reciprocal gifts and dowry are given a few days later. The dowry typically includes a tea set, bedding, clothing for the bride in a wardrobe or bridal chest, baby things.
After the gifts are exchanged, a date is set to install the bridal bed in the home where the couple will be living which is chosen during the meeting when the wedding date is decided. Then comes the hair combing ceremony where the couple are bathed in water infused with pomegranate leaves, change into new clothing, and sit in front of a window with the moon visible while female family members comb out their hair and chant a blessing over them as they do. After this, they eat tangyuan for a sweet marriage.
On the date of the wedding, before the meeting parties' arrival, the bride and groom, in their separate homes, are prepared for the wedding itself. Older female or male family members assist them with these preparations. The bride's hair is pinned up in an elaborate coiffeur topped with the fengguan, a hat modeled on the empress' crown that is inlaid with kingfisher and pheasant feathers, pearls, stones, and gold in the form of one or more phoenixes. The construction differs based on personal taste while the materials used are dependent upon rank and wealth. The man's hair is usually done up in a topknot and pinned with a dragon. This is the only time in which commoners of no rank are free to wear the image of the phoenix or dragon upon their person. The clothes are similar to everyday wear, simply much richer. Both men and women wear brilliant red clothing embroidered with the double-happiness symbol and phoenixes and dragons. Women will have a red shawl covering her face or head, or have a diaphanous, red veil braided into her hair which falls down over her face.
Upon the wedding party's arrival for the bride or groom, the bride is expected to cry with her mother showing her reluctance to leave or the groom is expected to offer a solemn departure for his parents. The bride is then led or carried by an elder brother to her sedan chair or the groom is led by his appropriately dour father. The wedding procession consists of a traditional band, the bride or groom's sedan, and the sedan of an honored maid or groomsman, if available.
The wedding procession stops at the gate of the appropriate house where it is met with the other wedding party. From there they go to the spot chosen for the wedding ceremony and banquet. This is usually a nearby empty field, restaurant, inn, village square, or the home itself if it's a wealthy family with shrines set up to pay respect. Upon arrival at the wedding place, the bride is led down a red carpet while music is played and firecrackers are set off. The groom kowtows three times to thank the heavens, his parents, and his spouse for his joy. The couple then pays their respect to the Tianshang (Amatsukami), any patron deities of the families, the ancestors, the parents, and to each other. The new couple is then led away to the bridal chamber for the night. Once there, before their witnesses, they perform the Jiaobeijiu ceremony where they drink wine from linked cups called hejinbei tied with a silk cord. With the drink they promise to stay by each other's side and to never be separated.
The wedding banquets, xijiu, are often more important than the wedding itself. There are ceremonies such as the bride and groom presenting tea and wine to parents, spouse, and guests. The banquets are elaborate, typically consisting of anywhere from five to ten courses with local delicacies for ingredients; things like squab, swift nest, fish roe, sea cucumber, shark fin, dani (giant salamander), or lobster. Regardless of wealth or area, fish roe is always served, either in a soup or atop other dishes to symbolize fertility.
The first night is considered to be the bride's banquet where the groom pays respect to the families by serving tea. The second night is a bit smaller and considered to be the groom's banquet where the bride pays respect to the families by serving wine. The third banquet takes place once the households have been settled and is the smallest one held at the old home and is attended only by the immediate families.
Meiying is an uncommon custom which was more common among the nobility of the Dàyáng of the distant past during the Age of the Bushi when clan wars, infighting, and deaths were much more common. It is a custom in which a man or woman marries not just their first spouse, but their spouse's siblings as well. It is most often referred to as meiying because the practice was more common among men than women.
Sometimes wealthy people may have multiple spouses. This is usually due to an inheritance issue in which a couple is childless due to circumstance. In this circumstance, the second (or even third) partner has equal status to the first. This problem can also be solved through the use of concubines. Though, because they are not considered to be full spouses, a concubine's status is considered to be less than that of a full spouse. The number of concubines one may have is limited by their status within the empire. The emperor and empress, for instance, can have anywhere from dozens to hundreds of concubines.
Any young couples who elope are considered to be of concubine status since a legal marriage requires the permission of the parents.
Weddings are overwhelmingly held between people of equal status within the empire, a wedding custom called the ruzhui flouts that tendency. This custom is usually only performed by higher status individuals with single children who have no other heirs to pass their line on to and no prospective marriage candidates of equal social rank. In these cases, the high status couple finds an appropriate child from a lower status family to marry their child off to. In these cases, the child's family is paid and the child is brought into their new family to marry. Any children from this union inherit the wealthy family's name regardless of their child's gender.
By far, the most interesting marriage practice carried out (mainly by humans) in the empire is that of the minghun, or ghost marriage. This custom is mainly carried out when a son or daughter passes on before they can be married or in the case of a fiance dying before the marriage can be carried out. Less often, it is carried out in the instance of a child either being unable or unwilling to get married for one reason or another. Most often it is carried out at the whim of the parents, but sometimes it is the will of the deceased themselves.
The ceremony itself is often a combination of a wedding and a funeral at the same time, at least in the case of the recently deceased. The marriages customs are enacted exactly as they would be between two living people. If possible, an ancestral priest or shaman is hired to allow the deceased's spirit to attend the wedding ceremony and perform the rituals. If this is not possible, the rites for the deceased are performed in effigy with the effigy being burned afterward. Once the ceremony is complete, the funeral rites take place if needed, and the new spouse is considered to be part of the deceased one's family. Any children had from their union are usually adopted.
Birth & Baptismal Rites
Among the general Dàyáng population, following the birth of a child, the mother and the new child are confined for a period of thirty days in a custom known as Zuo Yue Zi, "Sitting the Month." For this period of time, women are supposed to stay indoors to rest and heal after the trauma of childbirth. A special focus is paid to the woman eating specific protein-rich foods thought to help her heal and with the production of milk. Pig knuckles with ginger and black vinegar is a dish commonly consumed postpartum. As are meat-based soup broths.
For the month after childbirth, Dàyáng women are discouraged from any strenuous activity, to avoid going outdoors, and from having any contact with water (for bathing or washing hair). This last, especially, stems from the belief that water is aligned to the Yin Principle and could be detrimental to her recovery of the Yang energy she needs to heal. During this time, the father makes offerings and prayers to the ancestors and gods for the healthy recovery of the mother and child.
The completion of the Sitting Month is celebrated as the child's first "Full Moon," its man yue. This marks the beginning of the child's life into the community so the celebration hold themes of good health, happiness, and success in life. The mother is finally given free rein to bathe and wash herself and the baby is presented with its first clothing, in red with gold accessories, to present it to the ancestors and gods at the family's shrine. Visitors to the celebration are given food gifts in the form of red-dyed, hard-boiled eggs to represent renewal and life, savory, glutinous rice, pig's knuckles and pickled ginger. While the visitors are expected to gift the baby with small trinkets of gold, cash, or other small, semi-valuable gifts appropriate to the themes.
For the month after childbirth, Dàyáng women are discouraged from any strenuous activity, to avoid going outdoors, and from having any contact with water (for bathing or washing hair). This last, especially, stems from the belief that water is aligned to the Yin Principle and could be detrimental to her recovery of the Yang energy she needs to heal. During this time, the father makes offerings and prayers to the ancestors and gods for the healthy recovery of the mother and child.
The completion of the Sitting Month is celebrated as the child's first "Full Moon," its man yue. This marks the beginning of the child's life into the community so the celebration hold themes of good health, happiness, and success in life. The mother is finally given free rein to bathe and wash herself and the baby is presented with its first clothing, in red with gold accessories, to present it to the ancestors and gods at the family's shrine. Visitors to the celebration are given food gifts in the form of red-dyed, hard-boiled eggs to represent renewal and life, savory, glutinous rice, pig's knuckles and pickled ginger. While the visitors are expected to gift the baby with small trinkets of gold, cash, or other small, semi-valuable gifts appropriate to the themes.
Coming of Age Rites
The coming of age ceremony for the greater Dàyáng population is known as the Capping Ceremony for males, or the Pinning Ceremony for females. Guan Li or Ji Li, respectively. These rites are normally held in accordance with the Great Sage's Book of Obligations. In the book, the sage states that the men of Yang should be "capped" at the age of twenty when they are more fully in control of the passions that their alignment inspires. While women, who mature more quickly, should be "pinned" at the age of fifteen. It is usually up to the individual family, however, when their children receive their caps or pins.
These ceremonies are usually hosted by the mother or the father, respectively, at the family's ancestral temple. Three days before the ceremony, the child chooses an honored guest to perform the rite. On the day of, the host, the honored guest, and the recipient dress in ceremonial attire and journey to the ancestral shrine. Once there, the cap is placed upon the young man's head and his hair is wound up into a bun and secured at the back of his head. A young woman, if she is choosing the traditional martial path, shears her hair off to her jawline and binds it up onto the top of her head in a warrior's topknot. Securing it with the ceremonial pin she receives from her mother. At the same time, she receives a ceremonial dagger, which is slid into her belt and secured there with cords. If she is not following the warrior's path, she, instead, binds her hair up atop her head in an elaborate coiffure, which is then secured by several pins. The most prominent one being the ceremonial one. Again given to her by her mother. All ceremonial items are placed upon the young adult, male or female, by their honored guest. While this is taking place, the mother or father is making offerings and prayers to the ancestors in order to get their attention.
After all ceremonial objects are placed upon the young man or woman, the honored guest delivers a speech congratulating the young adult and introducing them to their ancestors as adults. The speech usually contains reminders to the young person that they have now been granted adult attire and that it is time to put childish things away and behave as an appropriate adult. They are reminded to always comport themselves with dignity and moral excellence, and are then wished a long life and happiness.
At the conclusion of the ceremony, the child formally bows to their parents in gratitude, then to the ancestral shrine. After which they choose their new, adult name. Often called a courtesy, or style, name.
These ceremonies are usually hosted by the mother or the father, respectively, at the family's ancestral temple. Three days before the ceremony, the child chooses an honored guest to perform the rite. On the day of, the host, the honored guest, and the recipient dress in ceremonial attire and journey to the ancestral shrine. Once there, the cap is placed upon the young man's head and his hair is wound up into a bun and secured at the back of his head. A young woman, if she is choosing the traditional martial path, shears her hair off to her jawline and binds it up onto the top of her head in a warrior's topknot. Securing it with the ceremonial pin she receives from her mother. At the same time, she receives a ceremonial dagger, which is slid into her belt and secured there with cords. If she is not following the warrior's path, she, instead, binds her hair up atop her head in an elaborate coiffure, which is then secured by several pins. The most prominent one being the ceremonial one. Again given to her by her mother. All ceremonial items are placed upon the young adult, male or female, by their honored guest. While this is taking place, the mother or father is making offerings and prayers to the ancestors in order to get their attention.
After all ceremonial objects are placed upon the young man or woman, the honored guest delivers a speech congratulating the young adult and introducing them to their ancestors as adults. The speech usually contains reminders to the young person that they have now been granted adult attire and that it is time to put childish things away and behave as an appropriate adult. They are reminded to always comport themselves with dignity and moral excellence, and are then wished a long life and happiness.
At the conclusion of the ceremony, the child formally bows to their parents in gratitude, then to the ancestral shrine. After which they choose their new, adult name. Often called a courtesy, or style, name.
Funerary and Memorial customs
Due to their shared religion and past, the Dàyáng funerals are nearly identical to those of the Dain. With the following exceptions:
If possible, in the days leading up to a death, the family will take shifts in watching over the dying individual. In order to accompany them to the last, possible moment before they journey into Yinjian. This is a way for the family to show filial piety.
A banner of white cloth is hung over the gate to the family home in order to signify that a death has occurred and to warn people that the home has been tainted with the energies of the underworld. Then an obituary notice is sent out to the rest of the family detailing the time and date of the funeral. Which will be picked according to which date the auguries will say is auspicious.
Soon after, the family gathers to conduct the appropriate rituals as a way of, both, showing respect and strengthening kindship bonds. Those with close, familial ties to the deceased, such as children, wear white, the traditional color of mourning and death. More distant relations will wear different shades of white, black, blue, or green. During the mourning period, which lasts three years, the red, yellow, or brown colored clothing is not worn. As well, officials are expected to resign their posts and return home during the mourning period and all close relatives of the deceased are to refrain from attending banquets, marrying, performing official tasks, or participating in Imperial Examinations. This is done to show filial piety as well as to ensure that bereavement does not hamper one's ability to perform their duties. After the period of mourning is ended, any official titles given up will be reinstated and the official can return to a new post.
Before the funeral, the deceased is dressed in clean, white funeral clothing and lain with their head pointed north. After this, the body is transferred to a "funerary hall" and put into its coffin. This hall is simply one of the family home's main building which has been temporarily converted for the purpose. Usually one of the side halls in which the coffin has been set up. Once this is done, the mourners are allowed to come in to say their final goodbyes. This is done, in order, by how close an individual was to the deceased and by individual status.
Once all have been allowed to say their goodbyes, the coffin is transported to the place where it will be burned. At this time, offerings of food and prayer are made by the family and the priest of the local shrine, and the body and coffin are burned. When the fire has burned down and the ashes have cooled, the family then sifts through them to find any bones that weren't immolated and place them in the burial urn along with most of the ashes. This is done with long, metal chopsticks and is properly done starting at the feet and working up to the head. This way the deceased isn't upside down or all jumbled together in its final resting place. Some of these ashes are given to individual family members to be ensconced in clay, ancestral tablets to be placed in the family shrine. After all of this is done, final prayers are uttered and thanks are given to those who attended the funeral and the urn is placed under the ancestral grave with any others that might be there.
If possible, in the days leading up to a death, the family will take shifts in watching over the dying individual. In order to accompany them to the last, possible moment before they journey into Yinjian. This is a way for the family to show filial piety.
A banner of white cloth is hung over the gate to the family home in order to signify that a death has occurred and to warn people that the home has been tainted with the energies of the underworld. Then an obituary notice is sent out to the rest of the family detailing the time and date of the funeral. Which will be picked according to which date the auguries will say is auspicious.
Soon after, the family gathers to conduct the appropriate rituals as a way of, both, showing respect and strengthening kindship bonds. Those with close, familial ties to the deceased, such as children, wear white, the traditional color of mourning and death. More distant relations will wear different shades of white, black, blue, or green. During the mourning period, which lasts three years, the red, yellow, or brown colored clothing is not worn. As well, officials are expected to resign their posts and return home during the mourning period and all close relatives of the deceased are to refrain from attending banquets, marrying, performing official tasks, or participating in Imperial Examinations. This is done to show filial piety as well as to ensure that bereavement does not hamper one's ability to perform their duties. After the period of mourning is ended, any official titles given up will be reinstated and the official can return to a new post.
Before the funeral, the deceased is dressed in clean, white funeral clothing and lain with their head pointed north. After this, the body is transferred to a "funerary hall" and put into its coffin. This hall is simply one of the family home's main building which has been temporarily converted for the purpose. Usually one of the side halls in which the coffin has been set up. Once this is done, the mourners are allowed to come in to say their final goodbyes. This is done, in order, by how close an individual was to the deceased and by individual status.
Once all have been allowed to say their goodbyes, the coffin is transported to the place where it will be burned. At this time, offerings of food and prayer are made by the family and the priest of the local shrine, and the body and coffin are burned. When the fire has burned down and the ashes have cooled, the family then sifts through them to find any bones that weren't immolated and place them in the burial urn along with most of the ashes. This is done with long, metal chopsticks and is properly done starting at the feet and working up to the head. This way the deceased isn't upside down or all jumbled together in its final resting place. Some of these ashes are given to individual family members to be ensconced in clay, ancestral tablets to be placed in the family shrine. After all of this is done, final prayers are uttered and thanks are given to those who attended the funeral and the urn is placed under the ancestral grave with any others that might be there.
Common Taboos
Having emotions, and even showing them to a certain extent, is all part-and-parcel of the experience as a Dàyáng. However, even the Dàyáng have a line drawn around what amount of emotion, and to whom, is socially acceptable to show before one loses Face. Losing control of oneself in front of, or especially because of, someone of lower social status is shameful and will lower the status of the individual who lost control in the eyes of any who witness it.
As with the Daiin, blowing your nose in public is considered both shameful and disgusting. Regardless of whether or not you have a tissue. Throughout the empire, this act is considered to be an unlucky thing to do as well. As it is widely believed that the dark god, Susanno-O, was expelled from the Creator through his nose. Therefore, to do it in front of others, especially without tissue to catch it, is to be literally expelling misfortune in their presence.
There is a taboo against speaking or writing the name of an exalted, deceased person. These types of personages are given shihao, or posthumous titles, that are used when speaking of them. Not respecting the appropriate names and titles of a deceased person is considered a sign of being uneducated and disrespectful and brings shame to both the one breaking the taboo and the one being spoken of. This taboo comes in three types:
As with the Daiin, blowing your nose in public is considered both shameful and disgusting. Regardless of whether or not you have a tissue. Throughout the empire, this act is considered to be an unlucky thing to do as well. As it is widely believed that the dark god, Susanno-O, was expelled from the Creator through his nose. Therefore, to do it in front of others, especially without tissue to catch it, is to be literally expelling misfortune in their presence.
There is a taboo against speaking or writing the name of an exalted, deceased person. These types of personages are given shihao, or posthumous titles, that are used when speaking of them. Not respecting the appropriate names and titles of a deceased person is considered a sign of being uneducated and disrespectful and brings shame to both the one breaking the taboo and the one being spoken of. This taboo comes in three types:
- Gouhui, the naming taboo of the state, it is taboo to speak the emperor or empress' given names and that of their ancestors. Disregarding this taboo is reinforced by the state itself and can result in the execution of the speaker, their family, and the confiscation of their property.
- Jiahui, the naming taboo of the clan, discourages the use of the names of one's own ancestors going back seven generations.
- Shengrenhui, the naming taboo of holiness, discourages the use of the names of respected ancestors who are considered to have become shen. Personages such as the Great Sage, Tong Zhao-zi cannot have their given names spoken or written within the empire.
Ideals
Beauty Ideals
To the general population, whether they be rich or poor, old or young, male or female, paler skin is considered to be almost the pinnacle of physical attractiveness. This is, in part, due to the fact that pale skin is considered to be a mark of status. Highly stationed and/or wealthy people do not have to toil all day in the sun so their smoother, paler skin tones are coveted across the board. The other major contributing factor to this, however, are the elves, or xiao as they're known to the Dàyáng peoples, who are all-around considered to be the pinnacle of grace and beauty and, more often than not, have much paler skin than the average human. Among the duskier-skinned Dàyángren, this trait is especially coveted. Many folk, men and women, and especially courtesans and prostitutes will lighten their skin with with rice powder in order to achieve this desired effect. Among both men and women a full head of lustrous hair, black as the night sky, is the ideal. Fresh breath and white teeth are considered both attractive and a sign of good health. Toothbrushes, oral pastes, and breath lozenges are readily available throughout the Middle Empire.
Due to the fact that the Dàyáng are often more extroverted and emotional because of their Yang natures, people who exemplify these traits are often considered to be incredibly attractive. People who are brave, strong, and passionate will often find themselves being courted quite strongly by others of a Yang nature. Especially warriors of one stripe or another. However, straying too far in this direction is quite the opposite of attractive, even amongst the more passionate peoples. A person who displays a marked lack of control over his or her emotions, someone inappropriate with their lusts or who falls to anger too quckly, would not be considered an ideal mate.
To most men, women should have finely arched eyebrows, red lips, and wide, expressive eyes. As well, a more oval or heart-shaped facial structure is considered particularly beautiful. To women, a man should be broad of shoulder and well-muscled. The more square-jawed, rugged look is considered to be particularly handsome on a man.
Due to the fact that the Dàyáng are often more extroverted and emotional because of their Yang natures, people who exemplify these traits are often considered to be incredibly attractive. People who are brave, strong, and passionate will often find themselves being courted quite strongly by others of a Yang nature. Especially warriors of one stripe or another. However, straying too far in this direction is quite the opposite of attractive, even amongst the more passionate peoples. A person who displays a marked lack of control over his or her emotions, someone inappropriate with their lusts or who falls to anger too quckly, would not be considered an ideal mate.
To most men, women should have finely arched eyebrows, red lips, and wide, expressive eyes. As well, a more oval or heart-shaped facial structure is considered particularly beautiful. To women, a man should be broad of shoulder and well-muscled. The more square-jawed, rugged look is considered to be particularly handsome on a man.
Gender Ideals
Traditionally, among the Dàyáng people, the men, who even among Yang-aligned peoples are closer to Yin in nature, took care of administrative and bureaucratic tasks. While the women, due to their more Yang nature regardless of professed alignment, often led the people of Dàyáng communities due to their passion and strength. Both were, and are, equally at home on the battlefield.
Not much has changed either, since the Divine Mandate and the empire-wide acceptance of the Great Sage, Tong Zhao-zi's, teachings. As the Emperor and Empress exemplify Yin and Yang, are equals, and divide their roles within the empire according to their individual natures, the traditional ways have only become more codified within the Mandate.
Not much has changed either, since the Divine Mandate and the empire-wide acceptance of the Great Sage, Tong Zhao-zi's, teachings. As the Emperor and Empress exemplify Yin and Yang, are equals, and divide their roles within the empire according to their individual natures, the traditional ways have only become more codified within the Mandate.
Courtship Ideals
On account of their passions, among men and women, lying so much closer to the surface, courtship is usually quite an abrupt affair and prone to ending equally abruptly once mutual passions have run their natural course. Sometimes these can end quite violently if one party's passions have cooled and the other's haven't.
Arranged marriages have been tried in the past with very mixed results and are not particularly common even among the nobility of the Daixue and takaixue aligned to the Yang principle. Thus, the ideal courtship amongst the Dàyáng is for that mutual passion initially felt to blossom into an equally passionate love through which a real relationship may be nurtured. The romantic ideal of finding the person that one is tied to through the goddess of love, Benzaiten's, Red String is the consummate courtship goal. Even among the barbarians of the northern steppes.
Arranged marriages have been tried in the past with very mixed results and are not particularly common even among the nobility of the Daixue and takaixue aligned to the Yang principle. Thus, the ideal courtship amongst the Dàyáng is for that mutual passion initially felt to blossom into an equally passionate love through which a real relationship may be nurtured. The romantic ideal of finding the person that one is tied to through the goddess of love, Benzaiten's, Red String is the consummate courtship goal. Even among the barbarians of the northern steppes.
Relationship Ideals
The ideal relationship is based along traditional familial, usually gender, roles. The household tasks will be delegated to those which one is naturally, i.e. alignment, suited. Generally this is divided along those tasks which deal primarily with administration and those that deal with people. With one side going to one partner and the other side going to the other depending upon their natural inclinations. Ideally, this leads to a harmonious and Balanced household.
Major organizations
Yang-aligned peoples claim the Phoenix Empress herself among their number and make up a vast majority of the military arm of the Imperial Bureaucracy. The Immaculate House of the Phoenix, one of the two noble houses from which Their Imperial Majesties are birthed, is counted as Yang aligned. As well, several great provinces boast majority Yang-aligned populations; the Steppe of the Iron Warrior from which hail the steppe nomads, the Lands of Blossom Rain from which the techniques of Qi harnessing were first said to spring, the Creator's Spire where most of the empire's wealth comes from, and the Plains of the Rising Tiger, the traditional birthplace of wushu.
Diverged ethnicities
Encompassed species
Related Organizations
Related Locations
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