Lessons for Women was written by Ban Zhao, the leading female Confucian scholar of classical China, in 100 C.E. It was written to apply Confucian principles to the moral instruction of women, and was particularly addressed to Ban Zhao’s own daughters. As her best remembered work, it allows the reader insight into the common role of a woman during this fascinating time-period.
The work starts off by Ban Zhao unconvincingly berating herself, and claiming how she once lived with the constant fear of disgracing her family. This argument is rather implausible, for the reader already knows the credibility of Ban Zhao, and how important her role was in ancient China. Regardless, this way of thinking provides incentive for Lessons for Women, and is ultimately the foundation of the work. She projects these same ideals onto her own son, who she claims she is worried will ultimately disappoint her, despite the commendations of nobility he has acquired. Yet, now that he is a man, she feels that is not her place; instead worrying for her daughters. Ban Zhao reveals herself to be terminally ill, the origin of her concern, and leaves this document to her daughters as guidelines for living. I found it interesting that such a personal, heartfelt piece of work would ultimately become the standard for women in Confucianism.
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The first is to lay the below the bed, which symbolizes how she is fragile and weak. The second is to give her potsherd, which are broken pieces of pottery, to show her that labor is her primary duty. The third, to my surprise, was to announce her birth to her ancestors; symbolizing her duty to the observance of worship in the home. These things, they essentially tell a woman that her duty is to serve, and that her desires should not be her own. She is to live through the success of her children, and their failures will ultimately reflect on her as a
Yan Zhitui states that, "women take charge of family affairs, entering into lawsuits, straightening out disagreements, and paying calls to seek favor...the government offices are filled with their fancy silks." (Differences between north and south, 111). Yet, even in the Qing dynasty women were still restricted by and expected to uphold more traditional ideals, especially in the public eye. So, in the end, through her virtue, Hsi-Liu’s two children we able to become upright. Here, there is a split between what a woman is supposed to be according to old Chinese tradition, and the realities facing women in Tancheng. The loss of her husband, and economic hardship had forced His-Liu to behave in a different way, as if she were usurping the power from the eldest son so she could teach the two boys a lesson about being good family members. While she still maintains the ideals of bearing children, and being loyal to her husband, even after he dies, out of necessity she is forced to break from Confucian ideals of being only concerned with the domestic issues. This too put her at odds with the more traditional society around her, as the villagers pitied her sons, but vilified the Hsi-Liu for being so strict with them (Woman Wang, 65). Had she remarried, she would have been looked down upon even more because she would had broken her duty to remain faithful to her deceased
Do you believe in equality? Regardless of gender, age, education, religion, etc. all people should be treated the same. However, not everyone is. This literature review shows that. My literature review is on the Gender Matters set of essays. The first essay is The Startling Plight of China’s Leftover Women by Christina Larsen. This essay is about the unmarried, educated women in China and why they are still unmarried. The second essay is The Invisible Migrant Man: Questioning Gender Privileges by Chloe Lewis. This piece is about the struggles and issues that married male migrants face and have faced. The last is Body-Building In Afghanistan by Oliver Broudy. It is about the men who are unemployed in Afghanistan who spend their time working out. My literature review is written in the following order: Larsen’s essay, Broudy’s
Ban Zhao wrote Lessons for a Woman around the end of the first century C.E. as social guide for (her daughters and other) women of Han society (Bulliet 167). Because Zhao aimed to educate women on their responsibilities and required attributes, one is left questioning what the existing attitudes and roles of women were to start with. Surprisingly, their positions were not automatically fixed at the bottom of the social hierarchy. Ban Zhao’s own status as an educated woman of high social rank exemplifies the “reality [that] a woman’s status depended on her “location” within various social institutions’ (167). This meant that women had different privileges and opportunities depending on their economic, social, or political background. Wealthier noble women would likely have access to an education and may have even been able to wield certain political power (167). Nevertheless, women relinquished this power within the family hierarchy to their fathers, husbands, and sons. Despite her own elevated social status, Ban Zhao still considered herself an “unworthy writer”, “unsophisticated”, “unenlightened’, “unintelligent”, and a frequent disgrace to her and her husband’s family (Zhao). Social custom was not, however, the only driving force behind Zhao’s desire to guide women towards proper behavior.
The united States Declaration of independence states that all men are equal, but aren’t all women as well? Nowadays, the numbers for the population are at an increase for the support in gender equality, with the capture of feminist labels. The seek for equality between men and women, and criticize the privileges that arouse by gender differences. However in Old China, males control almost everything due to a patriarchal society. At that time, not only men, but also women are influenced by male chauvinism. In the Jade Peony, written by Wayson Choy, female characters are affected by an unequal perspective despite their age group.
Lessons for Women explains the relationship between a husband and wife, the respect and caution the husband and wife must have for each other, and the devotion a wife should have to her husband. Bisclavret is about a man named Bisclavret who turns into a werewolf. His wife is worried about their relationship and asks him about his transformation and finds out his weakness. She uses his weakness against him out of fear, betraying him and leaving him for someone else. After a year of being apart, they see each other again and Bisclavret attacks her. The story of Bisclavret puts the concepts of Lessons for Women in a different light and shows how manipulation can lead to the destruction of a husband and wife’s relationship.
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.
This would seem to be a relatively accurate description. Though she is self-deprecating, and downplays her intelligence, it is apparent that Ban Zhou is a revolutionary. (Teacher’s comment, ?) Maybe he wants it cited In Lessons for Women Ban Zhao begins by downplaying any intelligence or abilities that she possesses. She calls herself an “unworthy writer, unsophisticated, unenlightened, and by nature unintelligent.” This seems odd that she would put herself down while writing and providing a new interpretation of Confucian writings. By nature a decidedly enlightened and sophisticated undertaking. (Teacher’s comment- not a sentence) Perhaps she does this because even though she advocates the inclusion of women in the educational system of the time, she also is highly aware of the controversial nature of her writings. Chinese society was highly prejudicial towards women and the thought of someone arguing for female inclusion in typically male arenas would have definitely been controversial. Ban Zhao gives the credit of her “limited” abilities to her scholarly father and cultured mother. The basis for Ban Zhao’s writings at this time was primarily due to her concern for her daughter’s well-being and the need to impart upon them the proper manners and expectations for a successful married life. Because Lessons for Women is explicitly for her daughters and since it speaks directly to them, one can assume that her daughters received a fair amount of Ban Zhao’s teachings in their own daily interactions. It would also be fair to assume that her daughters learned, at least on some level, the classics as well as how to read and write. Ban Zhao found it strange that teachings of women were so neglected. Though there was much thought on the education and expectations of men, there was none of women. She believed that focusing on just males, while neglecting females, was ignorant. Without a standard set of
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.”
In what ways and to what effect do female characters simultaneously enact and subvert Vietnamese gender roles.
Throughout the novel, A Thousand Splendid Suns by Khaled Hosseini, Mariam and Laila are constantly having their inner strength challenged from birth to death. They both had different lives growing up, but they both lived in the same society, meaning that they both dealt with the disrespect from the Afghani culture.
The early part of the novel shows women’s place in Chinese culture. Women had no say or position in society. They were viewed as objects, and were used as concubines and treated with disparagement in society. The status of women’s social rank in the 20th century in China is a definite positive change. As the development of Communism continued, women were allowed to be involved in not only protests, but attended universities and more opportunities outside “house” work. Communism established gender equality and legimated free marriage, instead of concunbinage. Mao’s slogan, “Women hold half of the sky”, became extremely popular. Women did almost any job a man performed. Women were victims by being compared to objects and treated as sex slaves. This was compared to the human acts right, because it was an issue of inhumane treatment.
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.
After I read the Women’s Roles in Traditional China Ebrey text, I know that it described women’s virtue and vices. And also the text includes perceptions of women and they can’t participate with the financial problems. For talking about the women’s roles in old China, I associate the Books of odes with describing the women’s figure, one of this odes describe, “ Peach tree young and fresh, plump are its fruits: this girl’s getting married, she’ll do well in her rooms. It depicted that most of girl were the virtuous figure and can do the well household at home. This text also indirectly mentioned that women should did the household at home and couldn’t have a work at outside, which shows that women has a low status in ancient society.
At the center of Japanese and Chinese politics and gender roles lies the teachings of Confucius. The five relationships (五倫） of Confucius permeated the lives of all within the Heian and Tang societies.4 However, the focus here will be on the lives of the courtesans. The Genji Monogatari provides us with an unrivalled look into the inner-workings of Confucianism and court life in the Heian period. Song Geng, in his discourse on power and masculinity in Ch...
Upon an initial reading of Chinua Achebe’s Things Fall Apart, it is easy to blame the demise of Okonkwo’s life and of the Umofia community on the imperialistic invasions of the white men. After all, Okonkwo seemed to be enjoying relative peace and happiness before then. He did have a few mishaps; one of them resulted in him being exiled for eight years. Nonetheless, he returned to his home town with high spirits and with prospects of increased success. However, everything has changed. The white men have brought with them a new religion and a new government. Okonkwo’s family falls apart. The men in his village lose their courage and valor; they do not offer any resistance to the white men. Consequently, Okonkwo kills himself in disgrace and Umofia succumbs to the white men. However, the white men are not the only people responsible for demise of Umofia. The Igbo culture, particularly their views on gender roles, sows the seed of their own destruction. By glorifying aggressive, manly traits and ignoring the gentle, womanly traits, Umofia brings about its own falling apart.