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Marriage and culture
Marriage and culture
Marriage as a cultural trait
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This essay will explore two types of marriages in China, the uxorilocal and minor marriage. In a Uxorilocal marriage, the man moves into the women’s household. Usually, the women’s family does not have a son and economically, it is necessary for him to help support them. Uxorilocal marriages are very uncommon and do not happen very often. In a minor marriage, the in-laws will adopt their future daughter-in-law at a young age and then she will marry her “foster brother”. As a small daughter in law, the family of the future husband adopts the girl they would like their son to marry as a child. This puts the future mother-in-law at the advantage. She is able to shape her and control her to the type of girl she would like her son to marry. Often times this power by the mother in law was abused. She does not get the treatment that her birth family would give her and is at times treated as a slave. The girl would be neglected and given tremendous amounts of work to do for the family. On the other hand, this also helps the girl when she transitions into her adult life. Growing up in the same village that she will live in during her mature years, gives her the benefit of having a social network.
Being married under a patrilineal descent is very difficult for women, especially in the social respects. When she is first married her social connections are completely left at home. The village is very distrusting of the new wife at first because she is new and they do not know much about her. Once she is able to find her niche in the community, she is able to gain allies as well as elders she can use to gain knowledge and support from. As women age and their family grows and their position and strength evolves. She can gain prote...
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Johnson, Kay Ann. Women, the family, and peasant revolution in China. Chicago: University of Chicago Press, 1983. Print.
Lee, Liu. "China's Population Trends And Their Implications For Fertility Policy." Asian Population Studies 6.3 (2010): 289-305. Academic Search Premier. Web. 16 April 2014.
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“The Death of Woman Wang”, written by Chinese historian Jonathan Spence, is a book recounting the harsh realities facing citizens of Tancheng country, Shandong Province, Qing controlled China in the late 17th century. Using various primary sources, Spence describes some of the hardships and sorrow that the people of Tancheng faced. From natural disasters, poor leadership, banditry, and invasions, the citizens of Tancheng struggled to survive in a devastated and changing world around them. On its own, “Woman Wang” is an insightful snapshot of one of the worst-off counties in imperial Qing China, however when taking a step back and weaving in an understanding of long held Chinese traditions, there is a greater understanding what happened in
Gender hierarchies have been a central pillar of social orders almost since its inception. However, the balance has not been remotely even throughout history, with patriarchies far outnumbering matriarchies. Despite the large dominance held by men, it was not all black and white in East Asian societies. Even though Tang and Song China were all patriarchal, they were very different in their application and influences of gender hierarchies.
In her book, The House of Lim, author Margery Wolf observes the Lims, a large Chinese family living in a small village in Taiwan in the early 1960s (Wolf iv). She utilizes her book to portray the Lim family through multiple generations. She provides audiences with a firsthand account of the family life and structure within this specific region and offers information on various customs that the Lims and other families participate in. She particularly mentions and explains the marriage customs that are the norm within the society. Through Wolf’s ethnography it can be argued that parents should not dec5pide whom their children marry. This argument is obvious through the decline in marriage to simpua, or little girls taken in and raised as future daughter-in-laws, and the influence parents have over their children (Freedman xi).
Lu Xun lived during what came to be known in China as the Republican period. During this period, China underwent major social changes. An emerging iconoclastic intellectual class, one of the most important societal shifts, began to attack traditional Chinese institutions through literature. Lu Xun, a prime example of this intellectual class, targeted traditional social hierarchies and their effects on the lives of women and the separate classes. During the May Fourth Movement, part of the Republican Period, women’s rights advocates sprung up around China pushing for marriage rights for women to choose their hus...
Chen, Jo-shui. "Empress Wu and Proto-feminist Sentiments in T'ang China." In Imperial Rulership and Cultural Change in Traditional China, edited by Frederick P. Brandauer and Chün-chieh Huang. 77-116. Seattle: University of Washington Press, 1994.
In a village left behind as the rest of the China is progressing, the fate of women remains in the hands of men. Old customs and traditions reign supreme, not because it is believed such ways of life are best, but rather because they have worked for many years despite harsh conditions. In response to Brother Gu’s suggestion of joining communist South China’s progress, Cuiqiao’s widower father put it best: “Farmer’s have their own rules.”
This is the root of the cause of the gender stratification among males and females in China. Since women are viewed as unequal and baby girls are often unwanted by parents there is a sort of stigma that surrounds the Chinese woman in her society. They are not seen as equals to men and they are often socially unequal as well. The men have all the power and prestige in their society. Baby girls are often abandoned or killed so that they can have another child in the hopes that there is going to be a baby boy. We see this unequal access to power evident in the scene where the Chinese woman talks about how her husband threatened to send her away if she did not give him a baby boy. Gender stratification is a very large problem in China and has recently been decreased in level. New ideas about women’s right and worth have sprung up in China are spreading
Feng Wang and Cai Yong stated that the fertility rate was already declining and the policy wasn’t necessary for the Chinese people, especially because of the enormous costs. The fertility rate, which is the number of children the average woman has in her lifetime, in China started at 2.7 in 1979 and decreased to 1.7 in 2008. The article “China’s One Child Policy at 30” argued that the policy did not need to be introduced in China because the rates were already lower than Brazil at 4.2 and Thailand at 3.6.
Firstly, the relationship expectations in Chinese customs and traditions were strongly held onto. The daughters of the Chinese family were considered as a shame for the family. The sons of the family were given more honour than the daughters. In addition, some daughters were even discriminated. “If you want a place in this world ... do not be born as a girl child” (Choy 27). The girls from the Chinese family were considered useless. They were always looked down upon in a family; they felt as if the girls cannot provide a family with wealth. Chinese society is throwing away its little girls at an astounding rate. For every 100 girls registered at birth, there are 118 little boys in other words, nearly one seventh of Chinese girl babies are going missing (Baldwin 40). The parents from Chinese family had a preference for boys as they thought; boys could work and provide the family income. Due to Chinese culture preference to having boys, girls often did not have the right to live. In the Chinese ethnicity, the family always obeyed the elder’s decision. When the family was trying to adapt to the new country and they were tryin...
Kazuko, Ono. "Chinese Women in a Century of Revolution, 1850-1950." edited by Joshua A. Fogel, Stanford: Stanford University Press, 1989.
Kingston uses the story of her aunt to show the gender roles in China. Women had to take and respect gender roles that they were given. Women roles they had to follow were getting married, obey men, be a mother, and provide food. Women had to get married. Kingston states, “When the family found a young man in the next village to be her husband…she would be the first wife, an advantage secure now” (623). This quote shows how women had to get married, which is a role women in China had to follow. Moreover, marriage is a very important step in women lives. The marriage of a couple in the village where Kingston’s aunt lived was very important because any thing an individual would do would affect the village and create social disorder. Men dominated women physically and mentally. In paragraph eighteen, “they both gav...
But one begins to detect a new theme emerging in society, especially amongst the Chinese reformers: the theme of individualism opposed to familialism. Today, would the Confucian family be more and more aware of abuse of women and children? Rituals and traditions can be seen as both positive and negative. The ways in which women suffered affirm that some rituals were abusive. There are multiple signs indeed that something has gone badly wrong with the Chinese family traditions that led to family instability.
Examples of cultural constructions can be seen throughout history in several forms such as gender, relationships, and marriage. “Cultural construction of gender emphasizes that different cultures have distinctive ideas about males and females and use these ideas to define manhood/masculinity and womanhood/femininity.” (Humanity, 239) In many cultures gender roles are a great way to gain an understanding of just how different the construction of gender can be amongst individual cultures. The video The Women’s Kingdom provides an example of an uncommon gender role, which is seen in the Wujiao Village where the Mosuo women are the last matriarchy in the country and have been around for over one thousand years. Unlike other rural Chinese villages where many girls are degraded and abandoned at birth, Mosuo woman are proud and run the households where the men simply assist in what they need. The view of gender as a cultural construct ...
Hairong, Y., (2008) New Masters, New Servants: Migration, Development, and Women Workers in China. (Duke University Press; Durham).
In her “Instructions for the Inner Quarter,” Empress Xu speaks of Chinese women with a positive, almost prideful stance, claiming that morality is “actually rooted in our very selves.” She places strong emphasis on moral character and cultivation of self, and portrays the traditional expectations of marriage and motherhood as something to aspire to. “An upright woman of pure character,” she writes, “can be made the wife of a great family.” The societal role of womanhood is presented with appreciation based on circumstance, rather than concern or condescension. Women are expected to be modest, dignified, gentle, and honest, amongst a litany of other qualities which Empress Xu believes are essential. She claims that “The moral nature being innate in our endowment, it becomes transformed and fulfilled through practice.” While Europeans found the Chinese to be “morally deficient,” Empress Xu boasted the strong morality that she believed existed in woman’s