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Historically, the Chinese have considered the family as the basic unit of society. Familial principles such as obedience, loyalty, and kinship have been cherished in all states. In premodern China, many philosophers discussed their own beliefs about family. Confucius and other philosophers defined that an exemplary family was the one in which parents cared about their children, and children obeyed their parents. The Analects of Confucius discusses filiality, a traditional obedience to parents and ancestors, as its central theme. When an individual understands the concept of filiality and practices it, he can establish his moral way of behaving. Deference to elders in a family is considered the roots for accomplishing one’s comprehensive ethics. In the Han dynasty, filial piety was a political ideal as well as a familial virtue. Thus, emphasis on this familial virtue increased significantly. Confucius argued that filial piety begins with serving one’s parents and continues with serving the emperor. Being obedient to one’s parents was a prerequisite to being loyal to the emperor. On th...
Most critiques of The Good Earth are preoccupied with the authentic quality of the novel, and while the Western critiques praise it as a novel based on facts, the Chinese hold a different view. Kang Younghill, a Chinese man, in reference to the image Pearl Buck created of China, stated that "it is discouraging to find that the novel works toward confusion, not clarification" (Kang 368). This statement illuminates Kang's feelings that the details, which Buck had presented as factual in the novel, were contrary to the actual life of the Chinese. Yet researches have shown that Buck was rightly informed and presented her information correctly. One detail that she paid special attention to was the family structure within the rural Chinese family, which she presented in the form of the Wang Lung household. The family structure demonstrated by Buck is not restricted to the Wang Lung family, but was a part of every rural Chinese home in the early 1900s. Every member's experiences within the family structure are determined by the role and expectations placed on them by the society, and Buck was careful to include these experiences in Wang Lung's family.
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.
First, an aspect that remained constant throughout Zhou, Qin, and Han dynasties includes family systems. Respect towards elders and ancestors was demanded at all times. According to Confucius, “there are no wrongdoing parents,” meaning that no matter how abusive or irritating a parent may be, there is no circumstance in which respect can wane. In addition, there was a constant cycle of patriarchal hierarchy, passed through sons before daughters, and the eldest son having the chief privileges. Another aspect that remained constant throughout the pre-classical
The philosophy taught ‘The three submissions and four virtues’, where women were to submit to males in all stages of their lives as a daughter, wife and widow. Emperor Hsuan (73-48 B.C.E) stated that “a wife does not commit a crime if she attempts to conceal the crime of her husband….a husband is not allowed to conceal a crime committed by his wife…” portraying clear prejudice against women that is still a current underlying issue in China. The greatest duty of women was motherhood for which they were respected, however in all other aspects of their lives, they were essentially tools of society. Men were expected to be the head of their households and take on physical occupations, or intellectual pursuits in the case of higher class men. These established gender roles promoted gender stereotypes that continue to restrict Chinese perceptions on both sexes. Children were subject to the absolute control of their father who could order them to execute any tasks, determine their profession and education and physically punish them. Although Confucianism remained the official state philosophy until the end of Imperial China, the sexist views and family hierarchy remain rooted in the mindset of many Chinese
Similarly, 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. The only daughter in the family, Liang had to hear her grandmothers taunt: “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 the family; they felt as if the girls cannot provide a family with wealth, this attitude would really affect the parents from Chinese family preferred 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 trying to learn th...
Common in premodern China was the heavy discrimination of women and a strict social role that they were obligated to follow in order to survive. Women were assigned a limiting job at birth: be a good and faithful wife. For thousands of years, women were portrayed more as employees of their husbands than lovers or partners, and this is prevalent in imperial Chinese literature.
All through time, successive generations have rebelled against the values and traditions of their elders. In all countries, including China, new generations have sought to find a different path than that of their past leaders. Traditional values become outdated and are replaced with what the younger society deems as significant. Family concentrates on this very subject. In the novel, three brothers struggle against the outdated Confucian values of their elders. Alike in their dislike of the traditional Confucian system of their grandfather, yet very different in their interactions with him and others, begin to reach beyond the ancient values of Confucianism and strive for a breath of freedom. Their struggles against the old values lead to pain, suffering and eventually achievement for the three of them, however at a harsh price for two brothers.
I will first begin by summarizing the plot of Family by Pa Chin and the plot of Some Prefer Nettles by Junichiro Tanizaki and summarizing the characters as I go along. I will then explain how the two authors constructed their characters on modernity and tradition and conclude this paper by explaining the themes of the novels and how I would compare the two novels.
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.
Chinese cultural traditions such as arranged marriages, different religions, and superstitious notions, all which repress women, also influenced their character. A great deal of importance is placed on the variety of traditions that were placed on them. The theme of tradition being passed down from mother to daughter is also stressed. This particular tradition is not explicitly expressed. In order for it to be preserved and handed down it is to be observed, absorbed, and understood.
After researching for a while, I chose to write about a country with very strict family values and family structure. I chose China, because I know that China is probably the polar opposite compared to the United States. They have one child rules, they are very strict about their morals and about their children having the same morals as well. There were a few different countries that I could of chose, but none really seemed as interesting to me as China families did. In the United States, we have kind of lost track of what a real structure was and we kind of just rolled into a whatever goes kind set for most families. As far as my family, we never really had a set structure, then again no one I knew ever really did either.
Although Judaism and Confucianism appear to be on different realms of the religious spectrum, they have similar traditions deriving from dissimilar roots. The significance of family in Confucianism is strongly upheld by the filial piety rooted within all of the traditions and beliefs. Meanwhile, Judaism’s emphasis on God’s word as being the ultimate path for a righteous life is supported throughout the Jewish adherence to the special laws commanded by God. Whether the foundation of the religion is rooted from filial piety or God’s commandments, both Judaism and Confucianism reflect similar standards in family rituals, religious beliefs, and moral conduct.
Confucianism conveys relationalism and hierarchy, which are determinant in the paternalistic leadership approach in China. Relationalism is based on reciprocity in relationship, this explains one of the factors common amongst countries adopting a paternalistic approach, the relationship-based mechanism between leaders and individuals. Another factor in Chinese culture which it is linked to the adoption of paternalistic leadership is the respect of hierarchy and the acceptance of power distance, thus accepting that power is distributed unequally amongst individuals (Hwang, 2000). In the cultural tradition of Confucianism, superiors exert a paternalistic control over relationships while followers submit to their authority (Zhang et al., 2015). The Confucian ideal of five cardinal relationship much emphasise mutuality and reciprocity in social relations. Leaders restrain their behaviours through personal ethics and standards, while cultivating moral rules and adhering to paternal principles (Farh and Cheng,
The opening line of “The Paper Menagerie” by Ken Liu introduces a looming sense of sadness and trauma: “One of my earliest memories starts with me sobbing” (Liu 178). Liu presents a narrative in which trauma is passed on from generation to generation, asserting its existence as an intentional inheritance. Through the loss of Chinese culture and the culture’s inevitability, Jack and his family fall victim to the cyclical suffering that can only be lessened through a balancing act of backgrounds. In the moments leading up to, during and after Jack reads his mother’s bleak letter, Liu constructs a paper chain of trauma, urging his characters to marry opposing ethnicities.
The teachings of Confucius put order, hierarchy and social harmony over individual egoism, that is, the person is subject to the strict system of laws, obligations and rituals. Social relations are based on the criteria of age, sex and generation: in the political sphere, the governed render their maximum loyalty to the governor, while in the family, the children obey the father, the younger brother obeys the older one and, finally, the wife obeys the husband. In the different stages of life, women are always under masculine authority. As a young girl, she must obey her father, when she marries, her husband, and finally, when she becomes a widow, her