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Gender Roles
Gender roles in today's society
Gender roles in society
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The Six Records of a Floating Life by Shen Fu is an autobiography, majorly about Shen Fu’s love life and his marriage to Chen Yun, a smart girl he falls in love with as a child. Throughout the Six Records of a Floating Life, different situations faced by the couple can reflect to the family structure of the peasants at the time. Shen Fu was born in an official family which works for the government. Although his family was not at a very high status, they do care a lot about the reputation of the family, and they also care a lot about manners. Chen Yun, according to Shen Fu, is a very smart and well-mannered woman, she thinks a lot about Shen’s family, and always try to do her best for them. Chen Yun’s father died when she was 4 years old, which …show more content…
However, not even a woman sounds so ‘ideal’ can survive in Shen’s family. A lot of misfortune were recorded in the chapter “The Sorrows of Misfortune”, and these ‘misfortunes’ made the relationship between Chen Yun and Shen’s family collapse. Some may call those incidents unlucky, but I don’t think those incidents are the results of misfortune, in fact, they are closely related to the family structure and personality of Shen Fu as a person. In some sense, it is majorly Shen Fu’s fault that Chen Yun can’t live happily with his family. But since the Six Records of a Floating Life is an autobiography, it is not surprised Shen Fu name those incidents “misfortune” as he wouldn’t admit that those were his …show more content…
However, this “ladder of success” was not as simple as it seemed. First of all, the class of both families will be a huge barrier. We are not even talking about freedom to love here, there is no such thing in late imperial China. Although we can’t say that love doesn’t exist even in such systems, such as Shen Fu and Chen Yun, but most marriages are not about love. Rather, it was about exchange of values. For example, when two families want to become business partners, the parents of the family will have their son and daughter married, so the two families will have closer bonding which made the business much easier. In this sense, we can see that the couple is simply a tool. In the same sense, the families which has not much “values” can only have marriages with the same class of families. Meaning for a women to climb up the ladder of success is not quite possible as the class of her family is a huge deciding factor for marriage in the
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
In Yeh-Shen, the cultural aspects, such as her name, the theme of fish on her shoes, along with her attire help represent the Asian aspects of this version. Similarly, the father in the story has two wives, showing us that China’s laws about marriage are much different than the United States’ laws. In addition, Yeh-Shen shows themes of love, dead advising the living, and good versus evil. The archetypes in this version help convey the traditional story of love and a happy ending by the hero or heroine.
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.
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).
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...
The family's personal encounters with the destructive nature of the traditional family have forced them to think in modern ways so they will not follow the same destructive path that they've seen so many before they get lost. In this new age struggle for happiness within the Kao family, a cultural barrier is constructed between the modern youth and the traditional adults, with Chueh-hsin teeter tottering on the edge, lost between them both. While the traditional family seems to be cracking and falling apart much like an iceberg in warm ocean waters, the bond between Chueh-min, Chueh-hui, Chin and their friends becomes as strong as the ocean itself. While traditional Confucianism plays a large role in the problems faced by the Kao family, it is the combination of both Confucianism and modernization that brings the family to its knees. Chueh-hsin is a huge factor in the novel for many reasons.
...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.
The Zhou Yu’s story is a paradox, which question the reality of existence of her relationship with Chen Qing. Firstly, there is an emotional or physical distance between them that is not typical for couples who are together. For example, when they walk on the street they have couple of meters between them and they do not hold hands. Another example is the distance between the places they live. They do not live together in the same house, but Zhou Yu has to travel to reach her lover. Furthermore, in the scene where Zhou Yu gives the brochures to the people, symbolically Chen Qing escapes from her desire to make him famous and the line wagon brings him further away from her. In addition, Chen Qing sought to have less contact with Zhou Yu in any possible way. He goes in Tibet without to consider taking her with him or he to find a new job and stay in his town. He does not want to have communication with her, by saying that he does not like the pager she bought him as a present, using it only to say her last “Goodbye” and he does not send her letters after he leaves, which indicates the lack of desires to contact this person. Another argument is that Chen Qing does not deepen his relationship with Zhou Yu. He does not call...
As seen in Shen Fu and The Story of the Stone, the women are quite unlike the ideal women described in the Position of Women in Early China. These
Before her father’s death, Hong had lived a comfortable life, as her father held a position of power. However, “After her father died of bone cancer, life was hard for the Chens. [...] By now, both the mother and daughter had experienced the difficulty and humiliation caused by lacking power in their own hands. (Jin 560)” Along with the hardships after her father’s death came the realization of Hong’s purpose in life―to elevate her family’s place and prestige in society. Blinded by her pursuit for power, Hong would eventually find herself at a standpoint, suddenly having to choose a husband and marry for power. Facing a deadline for her choice, Hong picked her husband through lots, as she did have love for any of her suitors. As did Hong, Hulga would also fail to properly set out her life due to the restraint of
Ying-ying gradually lost herself over the years during her two marriages, and her loss causes her much anguish because she watches her daughter’s unhappiness knowing she has passed on her tiger ghost. Being born in the year of the tiger Ying-ying’s spirit possesses the strength and fierceness of a tiger. Ying-ying’s loss of herself is due to absence of her tiger spirit. This loss began during her first marriage. Ying-ying was not fond of her first husband, but she grew to love him because of the “part of [her] mind that swims to join [him] against [her] will” (Tan 247). She, essentially, domesticated herself for her first husband by focusing on pleasing him and not herself, she was taught that “it is wrong to think of [her] own needs” (Tan 70) and in doing this she silenced her voice. Her passivity tamed the “wild and stubborn” (Tan 243) aspects of herself. And the pain she felt when her husband committed adultery caused her tiger’s fire to finally go out, resulting in Ying-ying no longer being the “heartstrong” (Tan 248) girl that she remembered. “[Ying-ying] became a stranger to [herself]” (Tan
The individual oral presentations provided new insight on the mortality of the average person from China during the novel. With the graphs provided by the presenter, we saw the life expectancy and birth and death rates per capita. Also, she described the influential causes and normal ways to die. This presentation gave me a deeper understanding of the book and appreciation of the character Fugui.
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...
Wang’s father tells him that he will get an ugly woman if he wants her to help him in the fields. Nevertheless, Wang Lung learns to love his wife, O-lan. After becoming the rich man everyone comes to know, Wang Lung becomes disinterested by the shops he had always visited as a poor man. He begins to explore and finds a teahouse where there are beautiful women he thought only existed in dreams. He goes home and realizes how dissatisfied he is with the way O-lan looks. Wang Lung thinks he deserves a more beautiful woman now that he is a rich man. O-lan is a great wife and both were happy and relied on each other. She is very dear to Wang Lung but this quickly changes as soon as Wang becomes wealthy and this, sadly, is not a
Fugui, in both stories is portrayed as a young naïve man that is consumed with gambling and whoring around. Due to his lack of concern for his family and future, his wife Jiazhen returns home to her father after failing to stop his catastrophic path. The novel exhibits a vibrant image of Fugui’s misconducts. That involves his demeaning outlook towards his “fat prostitute” of a wife. Fugui would have her carry him on her back like a horse, each time stopping by her fathers shop to mock him (Hua 14). After losing everything to his gambling obsession, the father-in-law took his daughter and unborn son away from Fugui, while she “wailed with grief” (Hua 42). Exposed to poverty, Fugui has no chose but to move to the country with his parents and daughter. The decision to settle in the countrysi...