Over the past few years, the media has been telling the world to view China as a model of gender equality, but these rosy media accounts are merely a distraction from the truth about women and the discrimination they face in China. Kim Lee, the wife of a Chinese billionaire entrepreneur, suffered through years of domestic abuse. After filing for divorce, she spent over two years trying to prove that domestic violence had occurred, but her case was blocked by the Chinese legal system. Throughout the case, she received death threats from her husband and even men on the street. She also faced discrimination from the media, and although she was eventually granted a divorce on the grounds of domestic violence, her financial settlement was still …show more content…
A long history of son preference initiated during the Han Dynasty led to female infanticide and neglect. In the mid-nineteenth century, a harsh famine shook China. During the famine, an excess of men and a shortage of females meant many men could not find wives. According to political scientists Valerie Hudson and Andrea den Boer, “‘widespread female infanticide during the famine meant that as many as a quarter of young men in the region were ‘bare branches’-as the Chinese expression goes-unlikely to ever bear fruit’” (Brooks 3). Confucianism, which was largely supported during the Han Dynasty, had a negative effect on gender rights. The founder of this religion, Confucius himself, placed women at the lower end of the patriarchal family structure. Filial piety, the honoring of one’s ancestors, was key element of Confucianism that stressed the dominance of a man over his wife. The worst offense against the concept of filial piety was dying without a son. Therefore, if a woman did not produce a son, it was her husband’s right and duty to take a second wife and continue the family line. Furthermore, marriage meant that a woman became part of her husband’s family and it was her duty to faithfully serve her in-laws; however, if a woman did not get along with her mother-in-law, filial piety demanded that a man left his wife and found another one that would please …show more content…
To begin, China must end the anti-women campaigns, such as the ‘Leftover Women’ and the ‘Women Return Home’ movement. The government must reverse these campaigns by creating campaigns encouraging women to enter the workforce instead of leave it. Furthermore, laws must be changed and new leaders elected. The government must enforce laws against gender discrimination in the workforce, close illegal ultrasound clinics, and outlaw abortions for gender reasons. The Marriage Law, which limits the property rights of married women must be reversed, and new laws permitting women to own property must be put in place. More women must be elected into office, as “new leadership, first and foremost, has to declare publicly a firm commitment to raising the status of the nation’s women” (Fincher 20). We must realize that China may not be able to solve this issue on its own, but the United States and other progressive countries, can help. Americans can support and donate to Chinese universities that do not enforce gender discrimination in the admissions. The United States can raise funds for scholarships for female students to encourage women to attend university and increase their chances of pursuing a career. Americans can create student exchange programs to expose Chinese students, male and female alike, to
China was not only patriarchal, but also patrilineal. This means that family descent could only be counted through the men. Woman were not able to pass on lineage or surnames except under very rare circumstances. Ancestor worship was very important in this culture, and only the
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.
...c. 4). This is an example of one of the seven unequal relationships in Confucianism. Much of the social structure of classical China was based on Confucian ideals (Doc. 3). In Greece the relationship between a husband and wife also very unequal due to her young age and lack of education. Alone a woman had no political rights and limited legal powers therefore is was necessary for a husband to provide for his wife much like a father would (Doc. 6) A woman would learn house hold management and eventually produce heirs. These two similar systems of social roles was not a benevolent system. It did not take into account the welfare of individuals, particularly woman who had little power to leave in a bad marital situation. However by insuring that people know their place, which kept them in line, classical societies were more prosperous and able to run more smoothly.
Liberation in China means two different things for a man and a woman because of the gender differences that are prevalent. In traditional China women are treated unequally and are simply seen as a piece of property to their husband. They must abide by his demands and remain a slave to his family and traditions. As Yu-I told her niece, "You must remember this. In China, a woman is nothing." For a Chinese man, liberation means becoming stronger, more powerful, and of higher prestige. While with a Chinese woman, liberation means being equal to that of a man and being able to live a life on her own terms rather than that of her husband's.
Across cultures, many times similarities lay within them that go unnoticed. It is true that obvious differences set them apart; but if a closer look is taken, it is surprising what can be found. The Chinese culture is obviously different from the American culture, but underneath the surface there are similarities. One of them is how the treatment of women has evolved and changed. Anti-feminism in China has been present since ancient times, and has just recently decreased. Anti-feminism in America has never been as severe as it was in China; however, instead of the value of women gradually increasing over the years - it has reversed. The value of women in America has decreased. There are many similarities between the ancient Chinese women and the modern women of America. Women in China and women in America have both gone through evolutions of how they are treated and looked upon; it is just that women in China have evolved, where the women of America have devolved.
Gender equality has been an issue in the world for the past century. The contrast between men and women in China begins at home and translates into workplace expectations. In China, the expectation in the home is that men are superior to women and that she should be obliged to serve her husband. According to the Passport to China, “Confucianism is still a major factor in Chinese culture. A direct quote from the Passport to China represents this well. “The Confucian husband rules over his wife as a lord rules his people.” This essentially means that the husband is superior to the woman entirely in households that still maintain the Confucian attitudes of the past.
Walstedt, Joyce Jennings. “Reform of Women's Roles and Family Structures in the Recent History of China.” Journal of Marriage and Family, vol. 40, no. 2, 1978, pp. 379–392.,
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.
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...
There is no denying that the leadership of the Chinese Communist Party under Chairman Mao Zedong changed the course of the history of China and shaped the China the world sees today. The amount of lives, cultural traditions, and differing intellectual thoughts that were lost and destroyed as he strove to meet his goals for the country can never be recovered or replaced. However, it had been asserted that one of the more positive effects of Chairman Mao on the people of China was his somewhat radical opinion of woman. Prior to the Communist Revolution, women’s role in Chinese society was almost completely limited to life within the home and focused on supporting their family and being submissive to their fathers and husbands. Chairman Mao realized that women were one of the oppressed groups in China that could be utilized to increase his control over the country. While women’s rights still have a long way to go, it can definitely be said some of Mao’s polices advanced Chinese women in ways that would have been unimaginable before his rise to leadership. The more relevant questions are regarding Chairman Mao’s intent behind these polices and if they were destined to fail from the start due to the cultural and political climate in 20th century China.
What has happened to Confucianism. For a long time, Confucian was accepted as the idea that a healthy society depended on a solid traditional family. Confucius himself, for example, called for people to put principle above selfish desires. People supported hierarchy. The rulers moral example would inspire the people to live good lives. But one begins to detect a new theme emerging in society especially amongst the Chinese reformers: the theme of individualism oppose to familialism. Today, would the Confucian family be more and more aware of abuse to women and children? The 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.
Given the high sex ratio in recent China population report, the abnormally excessive male birth exemplifies the persistence of son preference on women’s fertility behavior. Son preference rooted in Chinese agriculture-based economy and historical feudalism, in consistence with the reliance on laborers and continuing the family line. Older people prefer to depend on their sons to get financial and physical support, while daughters are regarded as property of their husband’s family since the day of marriage.
...) ‘For China, a New Kind of Feminism’ The New York Times [Online] - http://www.nytimes.com/2013/09/18/world/asia/for-china-a-new-kind-of-feminism.html?_r=0 [Accessed on 15th October 2013]
Women usually worked as secretaries or on the assembly line because “bosses felt that young women were more diligent and easier to manage” (p. 56). Men, however, were either in a high managing position in the factory or worked in the lowest of jobs available, such as a security guard or driver. It was interesting to learn that about one-third of all of China’s migrants are women. These women go to the factory towns to work, but also, a majority of them leave their homes to see the world and experience life on their own for the first time. Chang makes a point that “to some extent, this deep-rooted sexism worked in a woman’s favor” (p. 57). The statement is supported by the idea that women are less treasured in their families; therefore, they had more freedom to do what they wanted with little care from the family. Shockingly, Chang noticed that no woman ever complained about unfair treatment. “They took all of these injustices in stride” (p.58). The women were grateful for the opportunity leave home and gain a sense of freedom; injustice was not a prominent
The idea of separate sexes has been around since humans began constructing civilizations and has progressively worsened over time. The world has mostly consisted of patriarchal institutions since then, and has oppressed women in the sense that they are less than men in status and civility. Because of this women are forced to take on specific [often times inferior]roles in society, many of those roles being; taking care of the homestead, child care, and maintaining a kosher dwelling while men assume the more prestigious occupations. “A son in all sorts of trouble finally seeks out his father for advice during a particularly bad crisis. But when he finds his father wearing an apron while washing dishes in the kitchen, the son recoils in disgust… The parents of an 18-year-old girl describe their fear that their daughter will be an old maid because she is so terribly bright and independent. They decide that the mother will have a “talk with her” (“Changing Gender Norms” Eliman-Taggart)” An analogous philosophy is introduced in the novel A Game of Thrones by George R. R. Martin. In the series, Arya, daughter of Lord Eddard Stark has grown up along with her brothers who trained in the art of swordplay and her sister who was training to become a lady. Despite constant reprimanding, Arya dejected the concept of evolving into a lady and aspired to become a knight alongside her brothers. She is mocked throughout the story for her “boyish” manner. She is surprisingly encouraged by her father to pursue what she wants regardless of what is seen as socially acceptable behaviour for a girl.