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Influence of Confucianism in China
Influence of Confucianism in China
How does religion support inequalities of gender in society
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Gender in China 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. The Chinese Tang dynasty was the second major unified dynasty of China, and it ruled from 618-907. The Tang built upon the foundation laid by the predecessors, the Han. The religion of China, Confucianism, held the greatest influence on gender. Confucianism’s primary beliefs were based …show more content…
Elite women were able to use to their advantage. Around the year 900, the influences of new religions and the declining power of the Tang led to the ousting of Confucianism as China’s main religion. Theoretically, advancing women’s rights. Following a rough period of half a century, the Song dynasty took power in 960. This began a “Golden Age” of Chinese society. However, the role of women did not advance all across the board. It was more in the northern regions that were influenced by nomads. Unfortunately, the new Neo-Confucian influences held almost everywhere else, with the new influences of Buddhism and Daoism. (Strayer 371) In fact, conditions were terrible everywhere else, if not more so than they ever had been before. One example of the terrible factors women had to deal with was foot binding. Foot binding involved the wrapping feet tightly with gauze and stuffing them into specially designed “lotus shoes”. (Foreman) his process, repeated over many years, shrunk a woman’s feet at the expenditure of vast amounts of pain and broken bones. An outside onlooker would ask themselves ‘Why would people do this to their daughters?’, and the answer is quite …show more content…
Due to a shift in views in Chinese masculinity, sewing was deemed manly. Men began to stop their wives from sewing materials such as silk, decreasing their roles in the household. The Song dynasty collapsed in 1279 due to Mongol invasions. Patriarchies ruled the world. It’s an almost in-arguable fact. That cannot be clearer than the example of Tang and Song China. Their views on women and why they were below were influenced by two main factors, religion, and social influences. The more powerful of the two is religion. Religion unites people, it controls their daily lives, it changes what people do. It also sets laws and boundaries. Therefore, leading to divisions in gender in some cases like that of Confucianism. There were also the influences of society the ‘status quo’ as so to say. This is what other people think about a way to do something one way or another so as to fit in. It also had a daily impact on the lives of people living in Song and Tang China. They were particularly influenced by views of marriage and beauty, for example, it was deemed not beautiful for a woman to have large feet in Song China. These factors of religion and societal influences continue to affect
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
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.
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.
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.
Shunzhi 1 ( 1644 ), the army of Qing Dynasty defeated the Ming army, and became the ruler of China. At the beginning of Qing Dynasty there were two orders. One was for men to cut the hair to a special Manchu hair style. Another one was for women to prohibit the foot binding. However, the order for women was defeated in Kangxi 7 (1688) because of a great degree of resistance and the worry from ruler. Practically speaking, mandatory haircut caused a lot of tragedies like "Jiading Three Slaughter" which is most famous event that lots of people were killed. Although all men cut the hair finally, it caused social unrest, and added to the discontent of the people. At this time, foot binding had lodged itself in the public mind and women as keeping foot binding as a tool to express the protest about rebelling Qing Dynasty rule. Kangxi thought that would appear worse social unrest if the policy was carried out. The result of this smokeless war was foot binding was kept, and ruler failed. By the way, most Manchu women did not light the feet to binding. In Han people 's view, foot binding or not was a way to separate Han women and Manchu women who they thought were
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.
The ancient Chinese custom of footbinding caused severe life-long suffering for the Chinese women involved. When researching the subject of footbinding, one of the difficult things is finding factual knowledge written before the 20th century. Most of the historical data has been gathered from writings, drawings and photographs from the 19th and 20th centuries. Additionally, the research indicates that the historical documentation was mainly from missionary accounts and literature from various anti-footbinding societies. These groups had a bias because of their opposing viewpoints. The first documented reference to footbinding was from the Southern Tang Dynasty in Nanjing (Vento 1).
Confucianism is a philosophy and way of life formed in China by Confucius, an early Chinese philosopher. It began as a simple concept with ideals of personal virtue, simple filial piety, and basic gender distinctions and social inequalities. But, over time with the emergence of Neo-Confucianism it began to transform into a way of life that was degrading towards women with certain hostilities towards rivaling religions. In its early period, from around 500 B.C.E to the Common Era, Confucianism changed in that it became the leading belief system and a major part of Chinese tradition. From the transition into the Common Era to the end of the Classical time period, Confucianism was altered because of a loss of popularity following the collapse of the Han dynasty and the corruption in the governing political system. In its ending period, the post-classical era, Confucianism underwent perhaps its biggest adjustments with the emergence of Neo-Confucianism. The ideas and virtues presented in the “rebirth of Confucian philosophies” of intolerance of foreign religions and extreme filial piety...
The Song dynasty is actually divided into two separate periods: The Northern Song from 960-1126 A.D. and the Southern Song from 1126-1279 A.D. The northwestern part of the country had been taken over by the nomadic tribes, forcing the emperor move the capital to Kaifeng, then later to Hangzhou during the southern Song period. They also lost control of Tibet. (Duiker, & Spielvogel, 2009) While they struggled with territory control, the Song strived in economic development and cultural achievement.
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...
The Song Dynasty (960-1279) was a ruling dynasty in China. This dynasty is divided into two periods: Northern Song and Southern Song. Social life was vibrant in the Song dynasty. Literature and knowledge were enhanced by wood block printing and movable type printing. Confucianism infused with Buddhist ideals emphasized a new organization of classic texts brought out the core doctrine of Neo-Confucianism. The civil service examinations became more prominent in the Song period. Administrative sophistication and complex organization was during this era. Song Dynasty was prosperous in many respects of the society. Even though this dynasty was technologically and culturally advanced, Song people were not militarily powerful.
In discussing the Chinese dynasty’s and during the Han Dynasty, Ban Baio, a famous Chinese historian, wrote “Lessons for a Woman,” (200-300 CE) outlining the position and duties of women in society. As time changed and civilization emerged, so did history as it began to bel less biblical and more focused on social change. McNeill notes that, “cultural borrowing,” was in fact a huge part of civilization. This document in particular can serve as an example in which Baio felt was a set of instructions for the proper behavior and attitude of women, particularly with regard to their
Examples of cultural constructions can be seen throughout history in several forms such as gender, relationships, and marriage. “Cultural construction of gender emphasizes that different cultures have distinctive ideas about males and females and use these ideas to define manhood/masculinity and womanhood/femininity.” (Humanity, 239) In many cultures gender roles are a great way to gain an understanding of just how different the construction of gender can be amongst individual cultures. The video The Women’s Kingdom provides an example of an uncommon gender role, which is seen in the Wujiao Village where the Mosuo women are the last matriarchy in the country and have been around for over one thousand years. Unlike other rural Chinese villages where many girls are degraded and abandoned at birth, Mosuo woman are proud and run the households where the men simply assist in what they need. The view of gender as a cultural construct ...
In 1127, after a prince of the Song Dynasty fled across the Yangtze River to Hangzhou, the Southern Song Dynasty was established. The Southern Song Dynasty achieved a period of economic success, prosperity, and artistic creativity, despite the fact that the military was not exactly strong. The Southern Song Dynasty’s downfall did not come from problems within, but was overthrown by Mongols in 1279, marking the end of the Song Dynasty.
Korea adopted Confucianism as the guiding principle for reform with the founding of the Chosôn Dynasty in 1392. For women in Korean society, this meant virtual doom. The Chosôn period is considered to be the dark age for women's culture and women in general. The philosophy of Confucianism considered the relationship between man and woman to be the root of all human relations. The union between man and woman is regarded to be the foundation of human morality. In Confucianism, there is a hierarchical order between man and woman that is cosmologically sanctioned. This order must be maintained for the proper functioning of the human order and society. To accomplish this, human passions had to be kept in check. Thus, Confucianism drew a clear distinction between the woman's domestic sphere and the man's public sphere. To Confucianist, the law of nature gave women an inferior and subordinate position in all aspects of life.