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The status of Chinese women

2019-05-13 来源: 51due教员组 类别: Essay范文

下面为大家整理一篇优秀的essay代写范文- The status of Chinese women,供大家参考学习,这篇论文讨论了中国女性的地位。在中国,夫妻关系很大程度上取决于社会如何看待和对待女性,尤其是当女性被认为不如男性时。具体来说,在中国传统社会中,对女性行为的约束是理想夫妻关系的基础。相反,女性的社会地位提高了,这意味着中国婚姻法中规定的婚姻中女性与男性平等,夫妻关系也随之发生了变化。

Chinese women,中国女性地位,essay代写,作业代写,代写

The spousal relationship in China is largely based on how the society views and treats women, es-pecially when they were regarded inferior to men. To elaborate, in the traditional Chinese society, the constraints for women’s behaviors were fundamental for the ideal spousal relationship. On contrast, women’s social status has improved, meaning women become equals to men in marriage as stated in Marriage Law of PRC, thus the spousal relationship has also changed accordingly.

Evidence:

In traditional culture, Confucianism is fundamental for women’s status in a spousal relationship. This philosophy included:

Filial piety. In The Book of Filial Piety for Women, composed around 730 AD, females were “told to cultivate Confucian virtues like filial piety, faithfulness, loyalty, diligence, trustwor-thiness, and sincerity, and warned against such evils as scheming, selfishness, and sensual in-dulgence.” (Ebrey) These restrictions were established especially for women, derived from the gender-neutral Book of Filial Piety. This suggests that women were required to exceed excep-tions for men simply because of their gender. In the book, there are more detailed requirements for a wife some of which may sound unreasonable; for example, a woman should agree with what her husband says regardless what he says.

Chastity is another important aspect in spousal relationship in terms of women’s status. It is similar to many characteristics of filial piety but it is more strict and voluntary than that. It es-pecially involved women’s loyalty to their husbands even after the husbands died. In Fuzhou, Fujian Province, a cult of widow chastity was formed in the Ming dynasty (1368-1644). The widows, who had followed the Confucian philosophy since they were girls, would starve themselves to death instead of remarry (Ebrey). This action is encouraged by the society, which can be observed from the reactions of their families: displaying “banners or arches proc-laiming their virtue” (Ebrey). This cult of chastity suicide has continued for hundreds of years hereafter; even after May Fourth Movement, suicides of women to preserve chastity were still romanticised in literature by Lu Xun and Mao Zedong, among other writers (Ropp).

In the traditional Chinese society, an ideal spousal relationship depends greatly on how the wife behaves. This is revealed in personal letters between husbands and wives from the seventeenth century. In these letters, the husband was away and he reminded the wife to take care of his par-ents, their children, which is not unusual even in a modern context. However, he further asked her not to “make our parents complain that you are unfilial” or “our children suffer for lack of in-struction.” (Lowry) This connects to the Confucian ideology again, where the wife is positioned into an inferior position and her task is to serve the parents and children. In the wife’s response to the letter, she repeated what her husband asked her to do, agreeing that she would serve them well when he was not here. Similarly, women in this period voluntarily play the role of “an ideal wife”, whose character is based on an unequal gender situation.

The restrictions of women’s behaviour in a spousal relationship have not reduced until the execu-tion of Marriage Law of PRC in 1950. As mentioned earlier, May Fourth Movement did not change how the society viewed woman or how women evaluated themselves—an object subordi-nated to chastity. In 1950, Marriage Law of PRC legally states that the two parties in a marriage are equal. It cannot eliminate the discrimination in one single step but given time and patience, it is not an impossible mission.

Conclusion:

The examples above reveal that females were treated as an inferior to males for a long time throughout the Chinese history. This has resulted in their lower status in a spousal relationship and this status is the basis of spousal relationship in China until women were legally pronounced as equals to men in marriage in 1950. In conclusion, as the social status of woman improves in history, the spousal relationship in China has developed into a more heathy one consequently.

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