Hong Xiuquan was a Guangdong Hakka credited with the founding and leadership of the Taiping movement which eventually led to a Christian rebellion. He lived a relatively short life from 1814-1864 in his home country of China. In 1852-1853 Hong composed the “The Ten Commandments” and “The Ode for Youth,” which took ideologies from Zhou Li, other Confucian classics, foreign Christian Scripture, and Buddhist and Daoist ideas. The “Ten Commandments” and the “Ode to Youth” was created simply the roles and duties of the Taiping followers. During the period of the Christian Taiping Rebellion (1850-1864) China and the world were experiencing modernization of the global economy and other changes. Britain overtook the Chinese market after winning the …show more content…
What historians learn from this piece however, is the remarks the revolutionary states. There is nothing particularity interesting about them, the answers are common, but the language he uses in scholarly. Hong was not an upper-class Gentry, but he was well-informed enough to properly articulate his thoughts on the religious instabilities. The more compelling of the pieces is the Taiping Religious Verses from “The Ode for Youth.” Feminism and the treatment of women throughout time is a phenomenon historians track. In this text, Hong discusses two points titled “On the Duties of Wives” and “On the Duties of the Female Sex” which illustrate a woman’s role in Imperial China. Women are to be submissive and obedient to their male relatives; this further intensifies the patriarchy that dominates China. It also states that women are to remain pure and avoid the opposite sex until they are married where they then will remain at home. How women are treated and viewed in societies can be linked to the overall development of a country. In today’s world, gender equality can be linked to the status of a country, whether this be developed or undeveloped. Women, according to this piece about Christianity in China, shows that they were still going to continue to be treated poorly in a new
Before Buddhism’s rise to popularity, Han China focused on distinctive practices, such as the Confucian way. This raises the question, how did Buddhism affect the role of women in China after the popularity of the Confucian practices in the Han Dynasty? Ban Zhao’s Lessons for a Woman explain how based on the Confucian doctrines, a woman’s fundamental duty was to serve others by putting others before herself, and this is observed even from their birth, all the way to their duties as a wife. In contrast, Buddhism, would change women’s role positively because they were regarded as equals to men, and they had agency, as illustrated in the Buddhist Doctrines and Practices by Wei Shou et al. However, some scholars may argue that Buddhism did not
China still has maintained the Mandate of Heaven which allows more power and Patriarchal still remains in China meaning men have more privileges than women do. Civil examination as
During the Qing dynasty, the patriarchal authority over females probably became tighter than ever before in China. In the Ottoman Empire the women were officially banned from political activity. Also weren’t allowed to protest any exercise of royal authority that contradicted Islamic law. Another similarity between the Qing dynasty and
In her essay, Prazniak considered Ban Zhao as a feminist. Zhao’s writing on Lessons for Women was a way to make a statement about the treatment and status of women during the time of ancient China. Ban Zhao was also “undermining the classic Confucian texts at the same time she pretended to invoke and apply them.” Prazniak argues in her essay that Ban Zhao emphasized how woman’s role as a wife is what defines her virtue and the importance of women’s subservient duty towards her husband. She also included in her essay that “Ban Zhao argued forthrightly for equal treatment of boys and girls in education.”
The patriarchal mindset in China for thousands of years has remained and intensified in the Tang and Song eras. In all social classes, the household was run by a patriarch and the role was passed on to the eldest son. The burden of providing for the family and making all the decisions remained in the hands of men whereas women had the burden of becoming a homemaker and mother, and particularly the bearer of sons to continue to the patrilineal family line. Such gender roles were reinforced by neo-Confucian ideals which promoted the male hierarchy. Specifically, upper-class women had freedom to pursue different activities and even professions beyond homemaking.
Throughout our ancient history, women have portrayed various different roles in different ancient civilizations. Whether it was taking care of their children and men at home, working in the fields, or doing hard labor, these women shaped the way women act, and the roles they portray today. The Han Dynasty was one of those ancient civilization where women portrayed different roles. During the Han Dynasty, which lasted from about 206 BCE to 220 CE, women led very limited lives as compared to men, similarly to many other ancient civilizations (Bowman). They were viewed as the bottom of the power hierarchy in addition to the gender hierarchy.
In the book Wild Swans: Three Daughters of China by Jung Chang, the author talks about the stories of her grandmother and mother as well as herself during their journeys as women in China. The book discusses how gender roles, political ideology, and economic ideology in China change over time. During the entirety of Chinese history, many changes and continuities transpired and had crucial impacts on China. However, a great amount of change occurred during the time period from the 1900s to present day. These changes and continuities incorporate happenings in areas concerning the treatment of women, political structure, and economic capacity.
Confucian ideas highlight the need to have a heir, thus the Emperor need to be sexually active, which explains the very large number of women in the inner court. However, according to Confucian ideals, the Emperor was not supposed to retain any pleasure from this encounters. therefore leading to a paradox hard to overcome by the Emperor and even harder to enforce by the outer court officials depute their moral concerns. Song women were also granted for the first time considerable legal rights. In fact, Song Dynasty is seen as a high point for women property point in China, further challenging Confucian traditional patrilinality.
Regardless of social class or wealth, rich or poor, women in the 1930’s China were always inferior to men. Women were treated more like objects and possessions rather than humans, when it came to marriage. Women had no say in almost anything, they couldn’t object or disapprove a marriage they were matched in, most were treated with little or no respect from their husbands, the ones that were treated with respect were a rare bunch. Even women from the highest class, had once been treated as mere servants to their needy husbands, only to do nothing but obey, in the name of honor, luck, wealth, and reputation for their families.
The period 1750 to 1900 saw a huge transformation in all aspects of society. Beginning in Great Britain, the manufacturing process shifted from hand production to factory production. Newly-invented machines, utilising steam power for the first time, caused the number of goods being produced to grow exponentially. Rather than goods having to be created slowly and by hand, factory systems yielded more and more products, creating everything from pairs of shoes to machine guns. This new system not only impacted economies, but political structures and social norms.
“Zheng He, a Chinese navigator, led fleets throughout Southeast Asia and the Indian Ocean, all the way to East Africa, a century before the Europeans did the same... But instead, within a few decades the Chinese abruptly stopped their naval voyages. Increasingly, Chinese society turned inward.” Although China traded with other countries, they were very careful so they wouldn’t be taken over by people from another country like the Mongols were. “By the 16th century, the Ming Dynasty was already in its decline, just as the Europeans were beginning to sail towards China.
Gene Luen Yang uses Bao’s justification of killing masses of innocent people and burning down a library full of Chinese history to question the extent that one is willing to put
Family by Pa Chin is a captivating novel that describes what life in China was like in the twentieth century. Confucianism, a big religion in China at the time, was heavily focused on filial piety. Filial piety is the relationship of obedience, in which the elders are to be respected by the younger generation (Wu, lecture notes, 2015). This religion was one of the main structures on how the society was ran. Chin represents how the younger generation was upset with how the old traditions of the Confucian system were ran and that they were ready to change it.
Economic, political, both domestic and international, social and cultural factors all had various levels of impact and repercussions on the Qing regime, with chapters also dedicated to the formation and organisation of the Qing government, giving the reader context to the period. He traces the changes and continuity in these themes and argues against the orthodox interpretation of Qing history that the watershed in the Qing dynasty was the 1839-1842 First opium war and the resulting Treaty of Nanking. Instead, he argues that when the Western powers first came to assert their influence and dominance over the Qing, the Qing was already poorly equipped with the means of dealing with them and the Western powers, and later, Japan, simply proved too much for the Qing to handle. One specific reason behind this argument is the relationship between the Qing government and the people. Rowe explains the Qing approach to governing its huge empire as an attempt to conduct “government on the cheap”, referring to their principles of benevolent rule inclusive of light taxes and minimal direct involvement in local society, a pseudo laissez faire model through under governed China.
Analyse the reasons for, and the consequences of, China’s attempt to modernise and overcome its weaknesses in the period 1862 to 1864. From 1861 to 1895, China began a self-strengthening movement to modernise by adopting foreign ideas to improve their political, military, and economic state. The main reason for this was to defend themselves against future threats, from both external and internal forces. In addition, the Tongzhi Restoration from 1860 to 1874, was also a part of the self-strengthening movement, put in place with the purpose of reviving the Qing dynasty’s fading powers and halting dynastic decline. However, the movement met with limited success, due to the entrenched social-cultural ethos of the Chinese people, and the failure