Skip to main content

The Mongols and Legal History



The Legal History Blog has alerted its readers to the existence of a journal on  Buddhism, Law & Society. In its inaugural issue, a professor at the University of Bern delves into the law in 18th century Mongolia. 

Mongolia was part of the vast Qing Empire at this time, the Manchu based empire that would last until the early 20th century and the rise of the Republic of China. But Mongolia was given relative autonomy, so it makes sense to speak and wrote of its legal system as a separate entity. 

The abstract of the article in question reads thus: 

"For 18th-century Mongols living under Qing rule, the imperial state was not the only source of law. Among the rules acknowledged to have binding character were Buddhist legal traditions, customary legal practices as well as rights and duties emanating from dependencies and prerogatives. Yet, the existence of these different legal practices and codes raises many questions about the specific way these different realms of law were interwoven, how Mongols used them and how they could be acting in different spheres of law at the same time. On the basis of archival material, this paper discusses how in the 18th century people switched between different regulatory orders, but also demonstrates that since legal disputes often—maybe even regularly—occurred in more than one legal realm at the same time, it is not always possible to determine where the one sphere began and the other ended. To address complexity of this legal environment, this paper draws on theoretical approaches from legal anthropology, especially research on legal pluralism. I begin with some general remarks on the legal situation in Qing-dynasty Mongolia and the relationship between the law of the Qing state, Buddhist law and local legal conditions. Then, I address two legal cases from the late 18th century that will illustrate how individual litigants and courts chose between different fields of legal reasoning. I argue that the wide spectrum of legal actors within this complex legal environment both enabled and compelled people to switch between different spheres of law."

So what we have here is a compelling lesson about legal pluralism, the ability of various 'different spheres' to survive and thrive within the belly of a Leviathan. 

Often a heartening thing to hear.

Comments

Popular posts from this blog

A Story About Coleridge

This is a quote from a memoir by Dorothy Wordsworth, reflecting on a trip she took with two famous poets, her brother, William Wordsworth, and their similarly gifted companion, Samuel Taylor Coleridge.   We sat upon a bench, placed for the sake of one of these views, whence we looked down upon the waterfall, and over the open country ... A lady and gentleman, more expeditious tourists than ourselves, came to the spot; they left us at the seat, and we found them again at another station above the Falls. Coleridge, who is always good-natured enough to enter into conversation with anybody whom he meets in his way, began to talk with the gentleman, who observed that it was a majestic waterfall. Coleridge was delighted with the accuracy of the epithet, particularly as he had been settling in his own mind the precise meaning of the words grand, majestic, sublime, etc., and had discussed the subject with William at some length the day before. “Yes, sir,” says Coleridge, “it is a majesti

Five Lessons from the Allegory of the Cave

  Please correct me if there are others. But it seems to be there are five lessons the reader is meant to draw from the story about the cave.   First, Plato  is working to devalue what we would call empiricism. He is saying that keeping track of the shadows on the cave wall, trying to make sense of what you see there, will NOT get you to wisdom. Second, Plato is contending that reality comes in levels. The shadows on the wall are illusions. The solid objects being passed around behind my back are more real than their shadows are. BUT … the world outside the the cave is more real than that — and the sun by which that world is illuminated is the top of the hierarchy. So there isn’t a binary choice of real/unreal. There are levels. Third, he equates realness with knowability.  I  only have opinions about the shadows. Could I turn around, I could have at least the glimmerings of knowledge. Could I get outside the cave, I would really Know. Fourth, the parable assigns a task to philosophers

Searle: The Chinese Room

John Searle has become the object of accusations of improper conduct. These accusations even have some people in the world of academic philosophy saying that instructors in that world should try to avoid teaching Searle's views. That is an odd contention, and has given rise to heated exchanges in certain corners of the blogosphere.  At Leiter Reports, I encountered a comment from someone describing himself as "grad student drop out." GSDO said: " This is a side question (and not at all an attempt to answer the question BL posed): How important is John Searle's work? Are people still working on speech act theory or is that just another dead end in the history of 20th century philosophy? My impression is that his reputation is somewhat inflated from all of his speaking engagements and NYRoB reviews. The Chinese room argument is a classic, but is there much more to his work than that?" I took it upon myself to answer that on LR. But here I'll tak