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Economic condition in japan
Economic condition in japan
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In this reading, footbinding is described as a “barbaric practice” and as the source of current women conditions. The movement against this practice resembles the ‘Meiji Six Society’ in Japan which spurred during the same period as they both strive for women rights and better regulation of marriage. Furthermore, this shows us how Japan was a key factor in this movement as the source of the “radicalisation” and westernization of students coming from China. Hence the rejection of Confucian knowledge and traditions.
However this equality still seems distant compared with contemporary standards. Through the rules and regulations of marriage formulated by the society we can see that marriage is still considered as a discussion between families,
I will be explaining the role of women in society in Bound Feet and Western Dress. The Chinese have traditions that are generations old and are very serious in their culture. These Chinese traditions have been deeply established. In Bound feet and Western Dress, a dispute between Chinese traditions and Westernization of Chinese women begin to emerge. The women in traditional China were treated unequally and were basically looked upon as property for their husband. The women were taken in by the husband’s family and had to always obey their husband and also had to take orders from the husband’s family as well.
Traditions in Chinese culture are long-rooted and are taken very seriously from generation to generation. However, there must always be room for modern change in order for society to grow and strive across the globe. In Bound Feet and Western Dress the conflict between Chinese traditions and modern change arises. With this conflict it is important to discuss the different meanings of liberation for men and women and they way in which Chang Yu-I was able to obtain liberation throughout her life.
There are many aspects of Japanese culture and society that make it one of the most well-liked countries in the world today, at least according to the Anholt-GfK Roper Nation Brands Index. The technological innovations stemming from the country and the reputation of companies such as Honda, Toyota, Nintendo, and Sony make for an international focus on Japan’s industrial prowess. Added to that is the ever-rising popularity of manga and anime, and altogether, they form a strong nationalist feeling in Japan, yet entirely different from the nationalism of the wartime period. However, there is another facet of Japanese culture rooted in historical significance that evokes an alternate sense of pride within the population: martial arts. It is important not only to look at the physical aspects of these martial arts tradition, but the mental ones as well. Through the historical background of types of Japanese martial arts such as karate-do, jujutsu, aikido, and kenjutsu, the progression of the arts and a break from their origins, and eventually their place in Japanese sports and society today (karate, judo, kendo, and sumo), we will see how Japanese martial arts shifted back and forth between military and physical philosophy, and pacifist and Zen-like philosophy.
From most of the historical references about ancient Japan, people tend to draw the impression that males were dominant rulers. However, women were actually very important figures in pre-historic time, as they fulfilled their role as independent leaders, especially in times of succession crises. This is why the study of female sovereignty is vital to understand the formation of the Japanese state, based on gender complimentary rulers. The political significance of the existence of these female emperors in ancient Japan is that they provided a place of legitimacy for women leaders, and they played a substantial part in identifying and creating the Japanese society.
Nolte, Sharon H. and Sally Ann Hastings, 'The Meiji State's Policy Toward Women, 1890-1910', in Gail Lee Bernstein (ed.), Recreating Japanese
In the late 1800’s through early 1900’s women and men were did not “tie the knot” like the women and men do in today’s day. In today’s world, women and men get married because they have many things in common, they are in love with each other, and they choose to get married to one another. In many stories written back then, readers can expect to read about how marriages were arranged and how many people were not having the wedded bliss marriage proclaims today.
...practicing foot-binding and peasant Japanese women not being secluded to the home but working fields.
James Clavell certainly had his work cut out for him when he chose to write his “Asian Saga” series of novels. Exposing the customs and culture of the ancient Orient is a daunting task for even the most qualified professional. However, to do so with an intriguing and entertaining medium is verging on impossibility. Until the last two centuries, both China and Japan remained time capsules that held within them unique societies based on radically different values and perspectives. This national seclusion in China and Japan was a direct result of the countries’ trade policies and their view of foreigners. Both countries believed that their country was truly the “land of the Gods” and that all foreigners were inferior. This belief lead to laws that acted as force fields to repel Western society. Clavell’s in-depth biography explains how Clavell spent part of his life as a prisoner of war in Japan (JamesClavell.net, par. 2), and thus was able to couple his experiences with his natural gift of story telling. Throughout James Clavell’s novels Taipan and Shogun, Clavell cleverly intertwines the plot with beliefs and customs of ancient Hong Kong and Japan, respectively. Clavell does not merely present the oriental culture, but he incorporates all of his characters in the process of portraying the different aspects of their way of life. In doing this, Clavell is able to educate the reader without losing their interest.
Marriage is a precious gift given from the good lord up above. Marriage is a privilege that should be allowed to only a man and a woman. In the bible there are many scriptures that back up my opinion on marriage, and none of the scriptures say same sex marriage is okay. In this modern day and age people are altering the definition of marriage. People are trying to add between a man and a man or between a woman and a woman. The importance of my topic is to keep the original definition of marriage which is, a union between a woman and a man where they become husband and wife. In this paper I will claim that the new modern day definition of marriage is wrong and the original is right.
Marriage, specifically monogamous, lifelong committed heterosexual marriage, serves as the cornerstone for many Western civilizations; it is the foundation upon which societies have historically been built around (Hornberger, Zabriskie, & Freeman, 2010; Wall & Miller-McLemore, 2002). Karasu (2007) argued that marriage is the, “central way of organizing personal and social life” for a society (p.5). Marriage has been described as, “regulating the reproduction of children, families, society, [it] is a public sexual union that creates kinship obligations and sharing of resources between men, women, and the children their sexual union may produce” (Gallagher, 2002, p. 772). Karasu (2007) provided commentary as to whether marriage is a terminable
As a result of the development efforts undertaken in Meiji Japan, the country saw a dramatic increase in economic productivity of an abolishment of the feudal system. These facts suggest the merit of the Meiji’s thinking and understanding of law as it relates to development. However, the reliance of western powers on legal reform took away from Japanese cultural autonomy at the same time the Meiji fought for economic and political autonomy. My fundamental critique of their tactics would be their assumption that Japanese cultural identity should take a back seat to modernization.
Sherif Girgis wrote his article, “Marriage: Whose Justice? Which Diversity?” in response to John Corvino’s, “What Marriage Can Be” article. Corvino’s article introduced the inclusivist view of marriage and then attacked Girgis’ conjugal view of marriage, which was introduced in Girgis’ book, “What is Marriage? Man and Woman: A Defense.” Corvino’s inclusivist view was meant to expand the definition of marriage, not re-define it (Corvino, p.6) and although Corvino’s defense of the inclusivist view was, “sophisticated, civil and well-informed” according to Girgis, it was also, “Contradicting virtually every philosophical and legal tradition until yesterday, it nonetheless offers no positive case for its thesis” (Girgis, p.1). Girgis obviously does not agree with Corvino’s inclusivist/revisionist view, but he does so on the basis that it has too many weaknesses. The conjugal view is superior as it most properly defines what true marriage is and should be. In the ensuing sections, I shall describe what the conjugal view of marriage is and why Girgis believes it to be superior to both the
The legal issues raised in the area of Law regarding marriage are in the definition, by using the term ‘man and woman’; the law prevents same-sex marriages from taking place. The concept of same-sex marriages is a controversial issue among current society, though a growing number of countries have legislated to recognise same-sex marriages. The first country to legislate was the
Traditional marriage is often seen as the union of man and woman through the church, but aren’t traditions changed as society evolves? Many detractors argue that the sanctity of marriage is threatened with homosexual marriage or that the m...
The country’s social and political institutions proved to be remarkably durable: eroded but far from demolished. They did not seem in 1850 to be on the point of being swept away. Not least, this was because the system of in institutional checks and balances coupled with deliberate regional fragmentation that had been devised to restrain the anticipated disaffection of samurai and feudal lords proved capable also of imposing controls on the new men of substance who might have challenged established order from outside the samurai class. Most of these men sought their opportunities of advancement through conformity, not revolution, accuring status by purchase or marriage while remaining politically