Contextualizing Monarchism: The Indralan SystemArticle published in the Spring/Summer 4385 International Multidisciplinary Academic Journal, written by Professor Park Han-sol (Enshi University) and reviewed by Dr. Liu Tanzhou (Indrala University) and Dr. Qu Yangchan (Tian'an National University).Spring/Summer, 4385 (Vol 1., No. 1)Abstract: Trapped in the logic of the left-right paradigm, political imagination and analysis remain largely restricted. In this way, the left and the right have both attacked the monarchy in recent years, claiming that the Emperor is a symbol of an undemocratic system, while neglecting objective analysis of the Emperor's role. Thus, this paper will endeavor to look past the political paradigm and understand the role of the Monarch in the 4300s and beyond.Monarchy in Indrala: Spiritual ImplicationsThe Indralan monarchy has evolved over many millennia to support governments in a variety of historical contexts, from primitive society to a modern nation-state. In the contemporary era, Indrala was ruled by the He Dynasty from 2966-4141. Differing from the monarchical practices of other nations around Terra, part of the reason for the longevity of monarchism in Indrala is its deep spiritual and religious foundation.
As the Dranian historian Juan Martin published in his widely regarded
Martin Divergence theory, the conception of Heaven, Shangdi, or God most common among the peoples of Dovani originated in Indrala. Additionally, Martin notes that the Indralan conception of God translated into the Mandate of Heaven theory, which states that the ruler is the representative of Heaven on Terra. Therefore, the Indralan monarch is viewed by those who profess the Guidao/Jienist faith (88% of Indralans, according to the
4330 Census) as not only a religious leader but as the literal bond uniting the spiritual and earthly plains and absolutely essential to their religious practices.
The
Mandate of Heaven is the most enduring political theory in Indrala. According to this theory, and as stated above, god selects a particular individual to rule on its behalf on Terra. An important element of the mandate was that although the ruler had been given great power he also had a moral obligation to use it for the good of his people, if he did not then his state would suffer terrible disasters and he would lose the right to govern. In this way, Indralan monarchs have fundamentally understood the importance of responsible governance, while Indralan subjects have always understood that the monarch required their consent to be ruled. This ancient theory predates western social contract or any other theory regarding the rights of citizens by at least a thousand years.
The relationship, spiritually, between the Emperor and the people of Indrala is best characterized for western readers as that between a devout patriarchalists and the Arch-Patriarch within the
Aurorian Patriarchal Church. However, while the Arch-Patriarch is regarded as the sole legitimate successor of St. Michael whom God had given the mandate to continue the church, the Indralan Emperor is considered the direct appointee of Heaven. In other words, only the Emperor, referred to as the
Son of Heaven, has supreme authority to govern in Terra as he has been selected directly by Heaven.
LegitimacyTo gain the Mandate of Heaven, the Indralan monarch has to secure the legitimacy to rule. This manifests in two forms: spiritual legitimacy and popular legitimacy. Sun Yijun, at present enthroned as Emperor of the State of Indrala secured this legitimacy of the following before being coronated on the dragon throne. Using the Emperor as a case study, this paper will explore these forms of legitimacy:
The Indralan Emperor is granted sacred legitimacy based upon the ruler’s special relationship with the supernatural. Ancient agricultural societies in Indrala were completely dependent upon the benevolence of nature for their survival. Drought, flood, insects, and disease could all destroy a people’s livelihood. Consequently, most ancient societies believed in a spiritual realm where spiritual forces controlled the forces of nature. These ancient beliefs have persisted today in the Indralan religious tradition of Guidao. The Emperor of Indrala, as the incarnate bond between heaven and terra is required to perform rituals and prayers for a good harvest. The performance of religious rituals to secure peace and prosperity for the people gives the Emperor a measure of sacred legitimacy. In the case of Sun Yijun, he became the most prominent candidate to rule Indrala when,
in 4331 he visited the impoverished and drought-ridden village of Dawei, in northern Anle. Following his departure, the drought reversed, leading many to proclaim him as the Son of Heaven. In this way, Sun Yijun was able to demonstrate, to the satisfaction of the public, that he indeed had the spiritual legitimacy required to govern as mandated by heaven.
As
Jienshi proclaimed, "The people are of supreme importance; the altars of the gods of earth and grain come next; last comes the ruler. That is why he who gains the confidence of the multitudinous people will be Emperor." This concept was invoked multiple times during the restoration debates in 4330s.
In 4330, during the
Indrala Monarchy Restoration Referendum, the affirmative side won with 51.3% of the vote. Turnout for the referendum was 81.85%. Opinion polls placed the affirmative side slightly higher before and after the referendum. This was the first step by the pro-monarchist Indralan government in securing popular legitimacy for the Emperor. The Lotus Party and Jien Party thought they could gain popular support for Ji Yu of the Ji Clan (descendents of Jienshi) and thus proposed a constitutional amendment confirming Ji Yu as Emperor in 4334. Following the aforementioned Dawei Miracle however, Sun Yijun was the clear favourite by the public for the role. In debate in the National Conference, Phoenix Party Minister of Internal Affairs Gang Wu broke with the coalition when he publically announced his party's support for Sun Yijun. In the
now legendary remarks, Gang Wu asked: "Will we ignore the Dawai miracle... The Sun Clan has repeatedly shown a capability for capturing the respect of the people and devoting themselves to the betterment of society." Following his break with the coalition, the constitutional amendment failed. Observing incredibly high public polling in favour of the Sun Clan, the Jien Party and Lotus Party conceded and endorsed Sun Yijun. Finally, when
Sun Yijun rode to Tian'an from Kaizhou followed by tens of thousands of people, and met by hundreds of thousands more, it was clear that he had secured the support of the multitude.
Democratic ConsequencesIn recent years, monarchism has been challenged by forces, particularly on the extreme-left and extreme-right, who view the monarch as despotic and undemocratic. This paper would suggest, however, that this is not a valid position. First, the Indralan Emperor at present is apolitical and essentially constitutionally powerless. In such a condition, there is no way by which the monarch can exercise despotic power. The second charge, that of the Emperor being undemocratic is one which requires a longer response.
First, the Emperor was confirmed by democratic processes and is empowered or disempowered at the will of elected officials. In this sense, the role itself is at the will of Indrala's democratic institutions. Second, the presence of the Emperor has prevented constitutional manipulations and thwarted the overthrow of democratic institutions by fascist or communist movements. In the Fourth Republic, the fascist dictator Tony Pua used his role as President to condense all power in his leadership. Contemporaneously, the Emperor's very existence in Indrala's constitutional framework has prevented the Communist Party (which has written and spoken extensively about implementing a dictatorial regime) from taking power.
For the final point, this paper will return to the concept of the Mandate of Heaven. As mentioned above, the political concept stipulates that if a ruler is not governing in the best interest of the people, they have lost the right to rule and can be replaced or overthrown. When a government has lost the confidence of the people of Indrala, does it not fall? In this sense, is the Emperor not the embodiment of Indralan democracy?
ConclusionThe Mandate of Heaven theory has given much to Indrala's democratic tradition. Most notably, it has always instilled the deeply held belief that power is never permanent; in other words, people must consent to be governed. To this end, in the Indralan context, the monarchy is a safeguard and symbol of Indrala's democracy.