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Empress wu political achievements essay
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The Chinese possessed strong beliefs about astrology, so when it was prophesised that a women ruler would soon ascend the throne word quickly spread throughout the common people. It was predicted that within 30 years this woman known as ‘The Prince of Wu’ would rule over China. Whether or not Empress Wu’s rise to power was due to ‘heaven ordained fate’, she fulfilled the prophecy and became China’s first woman ruler in the 7th century. Historians, scholars and common people alike have long debated Wu’s reign. She is commonly referred to as an evil usurper due to the way she took power. However whether she fully deserves this reputation is to be examined. As the only female Chinese ruler, Wu challenged traditional gender roles and legitimized herself as a leader at a time when women were not meant for such positions. Empress Wu came to power through self-determination and a remarkable gift for politics. Once on the throne, she kept her power by all means necessary, often those means being murder and betrayal. Some of her actions were undoubtedly cruel. However once she was established as an empress conducted a mostly peaceful and prosperous reign. Empress Wu was by definition a usurper of the Chinese throne however not necessarily an evil one. She was manipulative and ruthless yet brilliant and exceptionally gifted. Her rise to power through sheer determination is to be commended despite the harsh tactics she used along the way.
Empress Wu’s rise to power was due to her unwavering determination and ruthless spirit. She first entered the palace as a thirteen year old concubine and from an early age she realized the importance of raising her status. Wu was ‘not just another imperial consort… she was very much a political fig...
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...ina. Buffalo: Prometheus Books, 1990.
Bokenkamp, Stephen R. “A Medieval Feminist Critique of the Chinese World Order: The Case of Wu Zhao (r. 690–705).” Religion, 28 no 4, (1998): 383-392, DOI: 10.1006/reli.1998.0147.
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.
Clements, Jonathan. Wu: The Chinese Empress Who Schemed, Seduced and Murdered Her Way to Become a Living God. Stroud: Sutton, 2007.
McMahon, Keith. “Women Rulers in Imperial China.” Nan Nü 15-2 (2013): 179-218.
Twitchett, Denis, and J. Wechsler Howard. "Kao-tsung (reign 649–83) and the Empress Wu: the Inheritor and the Usurper". In The Cambridge History of China. 242-89: Cambridge University Press, 1979.
“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
Some of the more fascinating documents of the Han period in ancient China were arguably those written by women. The writings were at once contradictory due to the fact that they appeared to destroy the common perceptions of women as uneducated and subservient creatures while simultaneously delivering messages through the texts that demonstrated a strict adherence to traditional values. Those are the paradoxical characteristics of prominent female scholar Ban Zhou’s work called Lesson for a Woman. Because modern opinions on the roles of women in society likely cloud the clear analysis of Zhou’s work, it is necessary to closely examine the Han’s societal norms and popular beliefs that contributed to establishing the author’s perspective and intent.
Most outcasts of history had a particular, exclusive life; full of struggles against the society ever since birth and grew up with a heart made out of steel from the harsh criticism they have endured. They differ from the community within their beginning to their end, and many of their stories end up becoming legends and gaps of the past that nobody will be able to reincarnate. China’s first and last female emperor, Wu Zetian, was one of these exclusives. Ever since birth, her history of tactics to the people around her; in order to ascend the throne, juxtaposed towards society’s attitudes of women at the time; through her breakdown of gender stereotypes and quick knowledge, and offered a new perspective to the world of just how cruel and beautiful women can be. She successfully destructed all accumulated views of women in the Tang Dynasty, and created her future in the way she wanted it – on top of every man in her country. She was an outcast – somebody who juxtaposed against the demands of her. She was history.
During the Ming and Qing Dynasty, under the circumstance of which the absolute monarchy reached its peak progressively, two trends of thoughts appeared in China:
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...
No other woman in the Early Han held the same amount of influence as Empress Lü throughout her various titles as Empress, Empress Dowager, and then Grand Empress Dowager. Stories recounting her manipulative nature paint a picture of a scheming empress using her imperial power to bestow favors and political positions to her own clan. This essay argues that Empress Lü used the lack of precedence for her position as Empress Dowager to manipulate court officials into granting power to her clan, which caused political unrest late in her life and resulted in the destruction of the Lü clan. To support this claim, this essay will discuss the exceptional nature of Empress Lü's power and the extent of her ability to manipulate the court, and then this paper will provide evidence of a Lü clan extermination after the death of the empress that held power for fifteen years after her husband died – in a nation with no precedence for this kind of rule.
Chapter 1: The Wan-Li Emperor, begins by explaining the major premise of the work: The concept of looking at a single year in the history of the leadership of China and evaluating the implications for understanding other aspects of history, including the decline of the Ming Dynasty. In this initial chapter, Huang provides an anecdotal history of some of the events that occurred, and includes within it a discussion of the set up of the leadership, the repercussions that occurred in the event of certain actions, including the prospects of an audience with the emperor. Huang reviews these issues as he considers that actions taken by the Wan-li emperor, who was only twenty-four in 1587 and who had been a veteran of ceremonial proceedings, and considers his history as an element of understanding the progression of leadership.
Warner, Marina. The Dragon Empress: Life and times of Tz'u-hsi, 1835-1908, Empress Dowager of China. London: Weidenfeld and Nicolson, 1972.
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...
How could a female transition into the ruler? Students of history of the time, who saw her as a malevolent enchantress and usurper, ascribed her prosperity to her absence of second thoughts and her expertise at control. A short survey of her vocation demonstrates that that fortunes and political sharpness additionally assumed a part. Despite the fact that Empress Wu utilized Confucian dialect and steadily performed Confucian state customs, she was by and by profoundly attracted to Buddhism. She was the significant supporter for the immense give in sanctuaries cut at longmen outside Luoyang. She discovered help for her political position in the colossal cloud sutra, which forecasted that the Maitreya Buddha would be resurrected as a female ruler and realize an age free of disease, stress, and calamity. One of Wu's devotees composed a discourse to the sutra in 689 calling attention to that the female ruler must be Empress. “Wu Zhao discovered a valuable political immediacy in this female sovereign of hoary antiquity; by connecting herself to this mythic avatar, she gained leverage and legitimacy.” The importance of this statement is that it entails how Empress Wu finally had the ability to make herself become ruler by allowing herself to become connected to a prophecy. Wu Zhao's aϲliation with this Buddhist ancestress was strong, since it related her emperorship and completed it. A line of renowned female ancestors, rulers, and devis, ending up at ground zero with her anticipated ascending to the throne. Wu Zhao was seen by the people as a mother goddess. Rebecca Doran has commented that Wu Zhao's decision of Jingguang as her past incarnation suggests both her perspective of the need to address her sexual introduction character and the possible nudity or decency of
Since the Li family claimed descent from Daoist sage Laozi, as a member of the imperial family, Wu Zhao understood that she had to make use of Daoism to strength her status. She announced the title: "Celestial Empress" to symbolically join the company of Daoist sages. She also actively participated in the politics by supporting Daoism: petitioned everyone to study the works of Laozi, issued The Twelve Decrees as a Daoist ruler, called for disbandment of troops by claiming the empire needed to be transformed by the Dao, and nominated the mother of Laozi as Grand Dowager of the Anterior Heaven. All of these Daoist activities was aimed to strengthen her political status. "To augment her own luster she strategically entwined herself with imperial ancestors of the House of Tang" (Rothschild 103). Wu Zhao also made use of the auspicious omens with the idea of Daoism. "It is generally illuminating to read the omens as calculated maneuvering, a timely and strategic mustering of evidence to validate and legitimize her sovereignty. Her imperial authority was an invention, an omens were a vital supplement to her political repertoire" (Rothschild 109). One of the most famous example she used omens to prove her legitimation to rule was the "Precious Diagram", a stone chiseled by someone under her nephew Wu Chengsi's commission. A pre-designed prophecy was written on the stone: "When the Sage Mother is among the people, the realm
“Never again allow any women to hold supreme power in the state. It is against the house-law of our Dynasty, and should be strictly forbidden. Be careful not to permit eunuchs to meddle in Government matters. The Ming Dynasty was brought to ruin by eunuchs, and its fate should be a warning to my people”(Haldane 259). These were the final words of the last great empress of China, Tzu Hsi. In a sense this statement was ironic. For almost 50 years this one woman ruled China with a graceful but iron fist.
The book by Mark Elliot, Emperor Qianlong: Son of Heaven, Man of the World, reflects the important historical figure, Emperor Qianlong. During his reign between 1731-1795, there was a period of extremely rapid social, intellectual, demographic and environmental change. Elliot illustrates Qianlong complexity through this time of rapid expansion of social and environmental change, and it gives us as students of history an idea of what that time was like and how he as a person and as a powerful monarch handled this expansion.
In The Analects, Confucius briefly describes women and their role within Chinese society. Although the information on women within The Analects is short, one can gain extensive knowledge about women and their placement in this society. Confucius and many Confucian believers held the belief that women were of low moral order and in order to be virtuous, they needed to follow this order. This essay will review Confucius’ thoughts on women and raise questions about his views as seen in The Analects and other readings. First, one must realize that China has strong patriarchal views, so many statements by Confucius about women, or lack thereof, is a tradition that has existed before Confucius.
The purpose of this paper is to tell the history of the Ming Dynasty’s impact on the Chinese Empire, and to explain why the Chinese Empire was in fact an empire.