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| Painting of Qiu Jin, image credit: Cafa Art Info |
single line or stanza of Qiu's poems that left the strongest impression on you. Put the poem in context just as the chapter does and explain to us why you think this line or stanza best represents Qiu Jin the poet, or Qiu Jin the feminist, or Qiu Jin whoever you consider she should be remembered as after reading this piece and the very short "Historical Introduction." Due on Wednesday 2/5 by 8 pm, comments to two other responses due by 2/5 by 10 pm. I look forward to reading your insightful responses!
Qiu Jin's story, detailed in the Red Brush reading from page 786-793, is very interesting as an anecdote for the situation she herself, as well as many women in China and around the world found themselves in during the time period in which she was writing. Her triumphant, imagined resolution to her tale has female Chinese scholars returning from Japan to "establish schools and factories," motivated to "pursue their studies" in Japan due to "discrimination from which [they now suffer]" (Red Brush, 794). And yet, for Qiu Jun, the story did not end with her triumph, but rather her execution. Her teaching, writings, and ideals endure to today, however, as we have read that there is a tradition of honoring her legacy in China and globally (the documentary we read about and a memorial to Qiu Jin in China as examples).
ReplyDeleteI believe Qiu Jin's keen understanding of the issues plaguing women in turn-of-the-century China is vividly expressed in her writing, which is emotional and descriptive. Of the plight of women, she says "while these two hundred million men have entered the new world of civilization, my two hundred million women compatriots remain submerged in the deepest darkness of the eighteenth level of hell, and lack the desire to even clamber up a single level!" She further states that "all [women] know is how to be dependent on men all of their lives: for their food and clothing they rely entirely on men" (Red Brush, 796-797). She longs to join the "new world of civilization," dressing as a man and fleeing to Japan to educate herself, as well as various other measures, in order to paint herself as a part of the world she wishes to join. I find it heartbreaking to think that she never fully found herself a realized member of that society, but I also believe that there can be no discount to her efforts to make sure that other women would be able to, not to mention motivated to, also make themselves a part of that society she so envied — and yet, she also decried the world of men as well: "My body will not allow me / To mingle with the men / But my heart is far braver / Than that of a man" (Red Brush, 776).
You pointed out that Qiu Jin longs to join the “new world of civilization” and painted herself as a part of the world she wishes to join. There is nothing wrong with trying to become the person she wants to be but a new life in exchange for abandoning her families that might not a responsible behavior.
DeleteQiu Jin's writing about problems women faced in China, for example foot binding, made me feel different emotions about the pain they had to go through. Also, your comment about Qiu Jin fleeing to Japan and dressing as a man, I believe dressing as a man during this time showed some type of power that a woman just did not have.
DeleteThe way that Qiu Jin is depicted in the Red Brush brings her to life through her poetry and the way that she embodied a revolutionary feminist in twentieth century China. Qiu Jin was a woman who saw the state of China as ill-fated who wanted the woman to rise up and cleanse it. Through her poems, her revolutionary self stood out the most. “A previous life of heroism, alas, entrusted to this body/ the physical form that I now inhabit is but a phantom” (Red Brush, page 795). Qiu Jin, while abroad in Japan, found herself dressed up in male attire. She saw the current state of women in twentieth century China as women of no freedom and independence. She describes her physical woman form as a phantom.
ReplyDeleteQiu Jin pushed for women to be “full-fledged citizens themselves” (Red Brush, pg. 779). A woman who they wanted to embody was Mulan, who “was transformed from a filial daughter into a patriotic fighter defending her Chinese motherland against foreign encroachment” (Red Brush, pg 779). Qiu Jin reminds me of Mulan in a way, who sees the current state that China was in at the time, that she must as a duty to her country that is “in the possession of foreign barbarians” (Red Brush, pg 786) who are doing nothing as other foreign barbarians are cutting up China like a melon (Red Brush, pg 786). She wants to get rid of anything that is poisoning her home and will do anything she can to stop it. Even if it means that her execution will be her future.
I liked the mention of Mulan here. The idea of a woman who is both courageous and embodies the traits that Qiu Jin espouses in her writings, as well as being filial and proper according to Chinese tradition is an interesting theme. It calls back what we read in week one.
DeleteI liked that point you described that Qiu jin must as a duty to her country. Everybody has responsibility to protect his country from foreign encroachment. She fought for China, they fought for herself. Women are often considered particularly vulnerable group in this world but women’s power cannot be ignored.
DeleteYea, and even Qiu Jin establishes an echo of filial piety in mentioning the ancient Chinese ancestors and how she wishes to redeem that "glorious power and fame" (pg 775).
DeleteIt does remind me of Mulan, making a difference in protecting the nation she loves and paving a way for women.
DeleteI really enjoyed your comparison of Qiu Jin to Mulan. They do appear to be very similar in not wanting to simply leave the "fighting" to the men within China.
DeleteThrough our reading, Qiu Jin can be identified as a poet, nationalist, student, feminist, teacher and revolutionary. But in my opinion, “revolutionary and feminist” are the most accurate definition for her. And I think to be a “poet, student and teacher” is just a way to help her to do hers works as revolutionist and feminist. As for nationalist, it is people’s evaluation on her. As a feminist, she not only dressed as a man but was also participated in the revolutionary movements actively. She left her children and husband to study in Japan and came back to China to set up women’s school, and she also published Chinese Women’s Journal. “While in Japan, Qiu encouraged Chinese women to work for equality and to join the revolution. She re-established the Mutual Love Society and became its leader. The objectives of the society were to save Chinese women, demand their rights, fill them with patriotism, and enable them to fulfill their obligations as female citizens.” (p.6, PAO TAO) In addition to these, I think she even stronger than many men. After she was confessed by other people, she refused to evacuate like many men there and chose to sacrifice herself, and said that “revolution need to bleeding.”
ReplyDeleteAs a revolutionary, she fought for Chinese survival, and sacrificed her life for revolution. Maybe she is not one of the most “clever” revolutionaries, but she must be one of the bravest revolutionaries. Why I say maybe she is not a “clever” revolutionary? In China, there is an old saying that: “Shoot the bird which takes the lead.” She always in the forefront of the revolution and refused to leave. I think she is brave but she didn’t consider for long term. If she evacuated, she could do many things for the revolutionary, like Sun Zhongshan and Lu Xun. Although many people in China think that every time Sun Zhongshan confronted with danger, he would sacrifice others and evacuate. Nevertheless, his evacuation was also for revolution. Not only for the revolution, Qiu Jin was also a mother who had two children, so I think she should choose to be alive for the revolution and her children. As a woman lived at that time, Qiu bound feet and accepted an arranged marriage, it is a rare that she still had new ideas and participated in revolution actively.
I like the point you make about her spearheading the charge, and drawing the ire of those looking for targets. I wonder though if the efforts of Sun Yat-sen and others could have been realized without people who were so brave or so foolish that they refused to leave and took a stand, like Qiu Jin. Her execution motivated others, because it revealed some of the corruption in the governing system.
DeleteUpon reading both Historical Introduction and A Documentary on the Life of China’s First Feminist, I am so proud of having the woman like Qin Jin who dedicated herself to the fight for equality between men and women. She advocated for women’s right and promoted western democracies, Qiu was beheaded after a failed uprising and is considered a heroine in China's anti-feudalist cause. She married into a rich family at her father's arrangement. I think that is the reason why she was attracted to the revolutionary fervour. In old China, over 95 percent of marriages were arranged by parents, grandparents or other relatives and on a monetary basis. Women had no right to say no. An arranged marriage is considered a form of slavery. She thought that fighting for women's rights was a key to solving China's problems .In 1904, Qiu went to Japan and became activity involved in revolutionary activities in Japan. She started a feminist newspaper called Chinese women, encouraging Chinese women to work for equality and join the revolution. Qiu Jin encouraged women to resist oppression by their families and by the government, and to gain financial independence through education. In 1907, she was arrested and refused to say, write, or sign anything, and, under tremendous pressure, she wrote: “amid autumn wind and autumn rain, I am moved to profound sorrow.”(Chia Lin Pao Tao, 7)
ReplyDeleteI thought this week reading and last week reading all about the women who have a positive power to participate in and influence public and political life in their country. Qiu Jin left her husband because her husband was fascinated by Beijing’s lavish and ex-travagant nightlife. (Chia Lin Pao Tao, 5) They had different thought on life. Finally, Qiu threw herself into the revolution. She was deeply concerned about China’s survival and tried to search for a way to save her country. She encouraged women to get educated and be trained in various professions .Women proved that they can fight for their own rights. Unfortunately, the Chinese society that Qiu Jin was born into conflicted with her ideals about women. But Qiu would not let her spirit, her ambitions or her feet be bound, which ultimately cost her life. Women's rights let women be independent and treated fairly. I was cruising about that who or which group influenced those women fight for their own rights. Women’s power was weak compare to men in that abnormal Chinese society.
I think your post is a good contrast with a comment made earlier, about how leaving her family wasn't exactly responsible. If you're a slave, is leaving slavery irresponsible? It depends on what perspective you take towards her arranged marriage. Either way, it was brave of her to strike out on her own, having to sell her jewelry in order to pay for herself.
DeleteQiu Jin was a very prominent woman figure during the twentieth century China. She was not very found of her husband or the way that you got your husband. She gave a whole speech, “An Address to My Two Hundred Million Women Compatriots in China”, which was about her feminist views on the husband (Red Brush, 780). She often dressed up as a man and was an active participant in revolutionary movements in China. She also went to Japan to study abroad. She then became a teacher where she would teach in girl schools in Nanxun (Red Brush, 795). In the reading “The Beheaded Feminist: Qiu Jin”, they impersonated her in many different ways: Poet and nationalist, student and feminist, teacher and revolutionary.
ReplyDeleteAfter reading “The Beheaded Feminist: Qiu Jin”, the impression I got from Qiu Jin was more of a revolutionary and a feminist. I do agree with seeing Qiu Jin as a poet and nationalist, and teacher and revolutionary, but the one that stuck out the most was the student and feminist. In the reading, Qiu Jin gave a lecture called “An Address to My Two Hundred Million Women Compatriots in China” in which she talks about selecting marriages and how the husband mistreats their wives (Red Brush, 780). She says in her speech “Alas, the most unfair treatment in the entire world is suffered by us, my two hundred million women compatriots. And this is true from the moment we are born…” (Red Brush, 780). Later towards the end of her speech she says “If we do not lift ourselves up now, it will truly be too late once the nation has perished” (Red Brush, 782). To me this seems that she is trying to reach to the women that just because they are women and were born that way doesn’t mean that they cannot stand up and fight back. She is trying to lead a feminist revolution. She also created a song called “A Fighting Song for Women’s Rights” (Red Brush, 799). In this song she is basically trying to get women to fight for their freedom, creating a revolution. My views of Qiu Jin are heavily favoring revolutionary and feminist kind of persona.
I agree with your comments about her being a student and feminist and that she felt that women should stand up and fight for what they believed was right. Her description of arranged marriages were really eye opening and I feel as a woman that if I read her stories when she was around that I would feel empowered to take action. It is easier said that done, but I do agree with you that Qiu Jin tried to fight a feminist revolution but still had respect for men in it and did not try to show they were wrong. Her words are very strong and powerful in fighting for women's rights.
DeleteI highly agree with you that "after reading “The Beheaded Feminist: Qiu Jin”, the impression I got from Qiu Jin was more of a revolutionary and a feminist". And I think to be a “poet, student and teacher” is just a way to help her to do hers works as revolutionist and feminist.
DeleteQiu Jin plays many different roles throughout her life. The comparisons we talked about in class from the reading's headings explain her life cycle very well.
ReplyDeletePoet and nationalist
Student and feminist
Teacher and revolutionary
These identities are not basic and actually contain lots of gender politics within them. On one side it seems like the roles are acceptable for women while on the other side they seems super radical for women to even think about. You can also think about these roles in regards to one side being more private while the other is very public, maybe even more for performance. On each line, it seems that the first identity leads to the other side, like once you are a student you learn how corrupt the world is and start to be more involved with your gender ideas than ever before, becoming a feminist. Lastly and maybe most importantly for Qiu Jin, is that on one side the titles seem to have an expectation understood as acting one way, while the other is hard to control and not a cookie cutter understanding of meaning.
In her writing, I took her as sounding like a male in most of her poems, in one she says "my ambition is manly, my life is too narrow" (777) and this really hits her point in lots of her writing. She acted, dressed, wrote and felt like a man most of her life, this is what makes her more revolutionary than the other women that came before her. This point alone may be why she is called the first feminist, even after the other revolutionary women before her time. Also, I found her writing as passionate, especially in her speeches to women. You can tell when reading her writing that she was not afraid to speak her mind, and it was as if she had enough of mistreatment in her life and she was ready to make a difference.
Its a good observation to say she acted, dressed, wroate, and felt like a man most of her adult life at least. And maybe that is the point of her dress, chioce of words, and motivation. Maybe she would say that to act manly is not to act unlike a woman, but every Chinese should act according to swift unification and strengthening of China.
DeleteIt was really interesting to me how you linked each of the pairings to one another. I agree that the first part of each pair is more private while the other more public. But I like what you said at the end of your first paragraph about one being more controllable whereas the other not being as easily defined or exact ("cookie cutter").
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ReplyDeleteQiu's story has always been one of the remarkable folktales in China, she was a women, and she stood out and joined the revolution trying to help China. I have heard this story from my parents since i was a kid, and her story is in the Chinese elementary school book, I remember it clearly, however, what have we leard and learnt, is only the part that before Qiu got executed. Untill I have read the article, I was very impressed by what has she done.
ReplyDeleteAs a poet, she wrote a lot of poems which sound powerful,compare to other female poets in the CHinese history, her poems sound like they were written by male characters. As a female, she has a family. As a revolutionary, she actively joined a lot of revolution groups and trying to make a change, while her husband was fasinated by the "wonderful life".
From the history instruction, I know that as a student, she had studied abroad in Japan, then she became a teacher in China, she never stopped fighting with unfair rules which are set for women, and she joined the alliance of Sun Yat-sen. She also has a lot of skills, she taught women nursing, so that they can help the wounded in the war.
After she got arrested, her spirit really touched me deeply, as a women, she did not say,write or sign anything with them, it was amirable, honestly, I am pretty sure that a lot of people will not be able to hold everything after getting tortured and threated like that.Qiu really helped China during that time, not just because what had she done herself, but also she had given everybody a great example and power.
I found your response, written from a Chinese prospective, very interesting because I had not heard of Qiu Jin before being exposed to her writings. Throughout completing courses at UK, Cixi has been mentioned several times but Qiu JIn has not. I did not realize that in China her story was a famous folktale.
DeleteI am surprised that Qiu Jin has become so famous and praised. Some of her actions do not mesh well with traditional Chinese views. She divorced her husband, left to study in Japan who was an enemy of China (leaving her children behind in the process), and planned to overthrow the government (granted it was the Manchu government). None of these qualities have been praised historically in China, yet we find that Qiu Jin has become increasingly popular in modern China. Perhaps her willingness to place her country before her own life is why she continues to maintain popularity.
DeleteIt was really interesting to hear this perspective of Qiu Jin. My own background is very sparse in any Chinese history or literature history so this was my first time hearing about Qiu Jin's life. I agree with you when you say that she has set a great example for not only the Chinese people but for anybody who comes across the story of her life.
DeleteFirst of all, Qiu Jin comes off to me very deeply so as possibly gender queer, or even transgendered. She (or he, it's difficult to decide on a pronoun) definitely expresses themes of preferring a masculine vanity time and time again throughout this history of her life and her writings. What shocked me the most of this entire reading was the line, "Tiny shoes with phoenix heads" (Red Brush 771) which is the first indication that her feet are bound. But whatever reasons, be it her masculine tendencies or what other reasons, I had assumed that she was free of the foot binding. This tiny bit of information can change the light in which the entire passage is read.
ReplyDeleteIt's easy for me to want to say she is 'almost overly so' feminist, but I realize when it comes to being an activist for something especially as prominent as equality, there is no such thing as 'overly so'. What I like most about Qiu Jin is she shows no evidence of being anti-men like many feminists (obviously), but rather is entirely after gender equality. The other line that caught my attention, "My body will not allow me / To mingle with the men" (Red Brush 776) was the primary indication of her possibly being transgendered, for me. She makes it sound, with the context of the rest of the poem, that her body is incorrect and not consistent with the way she feels psychologically. Which, clearly by her dressing in various men's attire, she seems to definite lean towards the male physique as opposed to a woman's.
After Qiu was arrested, I found it remarkable how she kept her strong composure throughout it all. She showed no fear and maturely gave her last requests. Because of this I feel she could be a role model for many even in present day and is a significant push in the movement for gender equality.
I like that you mention her acts about gender equality and that she is not just for women's rights. I feel like some of the other writers we have read about are different from this. Even though she had a terrible husband, she only speaks badly of him and not all men. I think her dressing as both a man an woman helps portray this image of gender equality.
DeleteMy impression of Qiu Jin was not that she was angered/saddened by the fact that she was a woman, but more so by the value and expectations that society had placed on women. She wanted to be a self-sufficient, patriotic individual, and in order to do that she had to take on the role of a man. Her primary desire is not to choose which gender to be (assuming that one can choose their gender), but for both Chinese women and the nation itself to have independence.
DeleteOf most the Chinese authorship I have been exposed to thus far, Qiu Jin's writings may be the most passionate. Her poems and and essays establish a very intimate connection between herself and the writer, perhaps more so in our context, and for the People's Republic of China, than in her own time. Her passionate writings must have served both the Nationalist and Communist parties well when warring against the Japanese and other foreign powers precisely because her writings rang out nationalism, Chinese pride, survival, and revolution. It seems her feminism was, simply, a product of her nationalism. Survival of the Chinese nation meant mobilization of every Chinese person, men and, more pressingly, women. The continued subjugation of women, physically through foot-binding and intellectually by lack of education, would continue to breed "ignorant and deformed mothers [who] would never be able to bear and raise healthy and intelligent soldiers... their ignorance and immobility condemned them to a parasitical existence that was of no benefit to society as a whole" (pg 770).
ReplyDeleteThis passage of Qiu's struck me and excited any poetic senses I might have:
"Don't despise this foot-long iron for not being brave:
The rare merit of saving the nation is yours to garner!
Could I but use heaven and earth as my oven, and yin and yang as my coal, and gathering all the iron of the six continents,
Produce thousands, ten thousands of precious swords to purify this sacred land,
And continuing the glorious power and fame of our first ancestor, the Yellow Emperor,
Cleanse once and for all what, in its thousand-, its hundred-year-long history, has been its vilest shame!"
Definitely inspired by nationalistic writings of Liang Qichao and other exiles, her spirit was roused to save China, which many intellectuals realized meant to free women of physical, social, intellectual bondage.
"It seems her feminism was, simply, a product of her nationalism."
DeleteI'm not sure I agree with this statement completely, but I find it really interesting to make the connection between the two in this way. If I were to argue for anything, I'd say that the opposite was true. I think a lot of her nationalistic feelings seem to reflect a strong sense of sisterhood with the women of China, with whom she wants to share both her feminist and her nationalistic ideals. It could be that I'm simply looking at the text from the wrong perspective or it may be that we can't say for sure one way or another, but I definitely think it's important to try and connect the two as explicitly as we can.
Your response has made me wonder what lasting impact her works have had on later generations rather than on just the immediate effects. Because her works were very passionate I could see them being used as propaganda in later years and possibly even today as women in China continue to fight for more equality in society.
DeleteI have to agree with thinking that her nationalism was a big part in why she was feminist. I'm sure part of it was separate, but the way she casts her exhortations for the improvement of women is that it can help the country. However, she does mention what seems to be the horrors of arranged marriages, so it's a difficult question to pin down.
DeleteQiu Jin, an anti-Manchu, revolutionist, and feminist, left a significant impact on Chinese society despite her very short life. Although her writings support many causes, such as the revolution and nationalism, I think feminism was her niche. Her work, “A Fighting Song for Women’s Rights” left the biggest impression on me. In this song she exclaims, “Women treated as if they were no different from cattle! (p799)” Throughout her writings there seems to be a consistent them of the female condition and a drive towards equality. She embodies this drive not only in her written works but also in her everyday actions. She dresses like a man, goes to Japan to become educated, and indulges herself in drinking, all privileges of a man during this time period and almost unheard of actions of women. In “A Fighting Song for Women’s Rights” she also compares the female condition to that of slavery as she also does in “An Address to My Two Hundred Million Women Compatriots in China” (p781). In the fight song she also encourages Chinese women to, “eradicate our slavery, become proficient in knowledge and learning,” which revels her revolutionary side by attempting to unite the female population to unite to overcome discrimination. All of her roles as student, teacher, and poet help to form her image as a feminist, unite others for a cause, and to spread awareness to achieve a goal. Her re-establishment and leadership of the Mutual Love Society also demonstrates her role as a feminist. The goals of the society were to, “save Chinese women, demand their rights, fill them with patriotism, and enable them to fulfill their obligations as female citizens” (Pao Tao, p6) It is unfortunate that she was beheaded so early in life because I think she could have become one of the most renowned feminist of China.
ReplyDeleteWithout her writings that she left behind, we would have never been able to understand her way of thinking or her life story in how she became who she was. These writing are continually paving a way for women.
DeleteI like the point that you made about her soong.
DeleteI also think feminist was the best definition of Qiu Jin. “While in Japan, Qiu encouraged Chinese women to work for equality and to join the revolution. She re-established the Mutual Love Society and became its leader. The objectives of the society were to save Chinese women, demand their rights, fill them with patriotism, and enable them to fulfill their obligations as female citizens.” (p.6, PAO TAO)
DeleteWhile reading The Beheaded Feminist, Qiu Jin, I was wondering if she were born a man during the revolutionary movement she would be one resilient man that would take leaps and bounds. Being a woman during the revolutionary movement was a time of change and development for all people in China and even in Asia. It was time for change for all people, even women. Qiu Jin was a fascinating woman; because of the way she swayed the men and women in Japan and China. While reading her speeches to the public, I could visually see how the women in Asia were belittled and demeaned. She quotes in one of her speeches on page 797, “ they are prisoners for their entire lives and cattle for half. Let me ask you my sisters have you ever in your life enjoyed the happiness of freedom.” The metaphors that she uses get down to the point.
ReplyDeleteAlso, throughout all her speeches she refers to all the women as, “sisters,” or “compatriots,” she wants the women to know that they are not alone. Qiu Jin and the other women know the trials and tribulations that these women have experienced. But the women do not have to be incapable of independence. They are strong enough to become dependent and stop this injustice toward women. When Qiu Jin also refers to the women as compatriots, it reminds me that the women are soldiers as well; they are also fighting for the revolutionary movement just as men. Women can be soldiers. Qiu Jin knew that, that is why she dressed like a man, she knew that women are able to fight, learn, converse on a scholarly level, and much more. Qiu Jin has the ability to write a speech that was very scholastic but she knew that to reach all women, that meant that even illiterate women were able to understand. She reached out to everyone and still continuously is.
Your comment about Qiu Jin if she were born a man during her time that "she would be one resilient man" made me appreciate her more as a woman. Her being a woman during this time helped shape the lives of women in China and how they are viewed.
DeleteI think the first sentence of your response is really intersting and I agree with you. Also, she reffered the females as sisters shows that she wanted the females to know that they are not alone is very impressive.
DeleteI too find that you comment about Qiu Jin if she were born a man to be interesting. I totally agree with you on that statement. If she were a man then more people would have listened to her because she would be a man.
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ReplyDeleteThroughout the reading, the roles of both feminist and revolutionary are nearly impossible to separate. She doesn’t just advocate for gender equality, but she also calls on all women to demand gender equality. Furthermore, she doesn’t value gender equality for the sole purpose of having gender equality (a feminist role), but views it as a necessary step in Chinese civilization (a revolutionary role). However, I was often surprised by the tone of her writing. In her famous speech “To My Sisters”, she writes “it can’t be true that you, my sisters, are truly happy living the life of cattle and slaves and that you do not long to free yourselves!” (p 798). In several instances, her anger from gender inequality seems directly aimed at women instead of at men. She talks of them dismissively (“all they know is how to be dependent on men all of their lives”, pp 796-797) and seems annoyed that women have not improved their situation like she herself has (like divorcing their husbands or educating themselves). I think this tone in her writing distinguishes her poetry from the classical style and towards a modern style.
ReplyDeleteIn many ways, this modern style of writing – showing her disdain for “weak” women rather than invoking Confucian values- is impressive and inspiring, and she certainly deserves praise for her accomplishments. However, I think Qiu Jin makes a couple grave errors. In writing of her frustration with women’s lack of drive for change, I wonder whether Qiu Jin discounts the importance of her own childhood. Born into a scholar-gentry family, she certainly benefitted from the education afforded her. Most Chinese women would not have had this experience; Qiu Jin even admits that 8 or 9 out of 10 women were most likely illiterate (p 798). She extols women to fight for equality and throw of the shackles of slavery, but does not give them any tools to do so. At the end of “To My Sisters”, instead of ending with a hopeful conclusion, she finishes by asking for money for a journal for women’s studies. Her last occupation as a teacher at a girls’ school however, reminds me that she indeed did place a high value on education.
Perhaps my largest complaint about Qiu Jin’s “To My Sisters” focuses around the value she places on women who stay at home and take care of the family. She begins by stating that “women can earn [their] own livelihood” (p 798) – a noble exhortation. But, then she proceeds to state the following: “In this way you will not be a parasite who is a burden on her father, brothers, or husband…once you have rid yourself of the curse of uselessness, you will reap the happiness of freedom” (p 798). A women staying at home taking care of their children while her husband works outside the home (or the roles reversed in a contemporary context) is by no means “parasitic”. Of course, though, the situation of a “home-maker” in China in that time period is significantly different from the modern concept of a homemaker. Women in China were not given the chance to make their own decisions, and were even forced to confine themselves to their homes through foot-binding.
I disagree, I think she does give them the tools to fight against oppression. She states that education is the way to financial independence. Qiu Jin calls on them to educate themselves. I mean unless you want her to go door to door and provide women with personalized education, she cannot do much more than give them guidance.
DeleteAs for her calling a woman who stays home "parasitic", you said it yourself, your modern interpretation of a "homemaker" is likely to be different from what it was like in Imperial China.
I think her main point is that women should do everything they can to educate themselves and cast aside the shackles of slavery and then. if they would like, make a conscious choice to stay at home.I think that specific part of the speech is about women having choices rather than being confined to one state of being for the rest of their lives.
Qiu Jin stands out to me because of her strong willpower to make change. She left her husband due to his actions that she did not agree with and began to make a difference. She helped re-establish the Mutual Love Society, translated a nursing book so that women could help in times of war, she published a magazine and organized the Restoration Army to rise against the Manchu government. I would say that Qiu Jin sacrificed her life to prove a point and stand strong. I found most interesting the symbolism of the sword and how many times she mentioned it in her writing and poetry. "When this sword is drawn from its sheath, then heaven shakes/ And sun and moon, stars and planets quickly obscure their light" (pg. 784). Qiu Jin's writing is also very descriptive and this is shown when she speaks out about feminism.
ReplyDeleteQiu Jin is strongest in her fight against feminist as she thinks women should fight for their rights. She also speaks of arranged marriage as she is one that was unlucky. Qiu Jin explains that women are treated as slaves. I think her most interesting remarks are of those of arranged marriages and the mother-in-law. She says, "To her you will be like a nail in the eye and a thorn in the flesh, and she will not rest until she has caused your death. She will urge her son to abuse his wife and torture her to death" (pg.791) She said that women could free themselves if they gave up old customs and that was something she tried to break. She unbound her feet and explained how terrible it was in her writing. Maybe she dressed in other clothing to be out of the norm to prove it is okay to get away from old customs. She is very free in her writing and is not afraid to express what she thinks is right or what should be done. I have respect for her in how she acted even after she was arrested.
I agree with that last statement, I'm sure there are many different reasons as to why she dressed up as a man. It could be because she was not comfortable with her female body or perhaps she was just trying to break away from old traditions.
DeleteThis piece on Qiu Jin touched on three main pairs including “poet and nationalist,” “student and feminist,” as well as “teacher and revolutionary.” She seemed to encompass bits and pieces of all the pairs that were discussed. When comparing the first part of each pair, I think that Qiu Jin identified with being a teacher the most. Even though she was both a poet and student; in my mind teacher encompassed both those titles as well as much more. She was a poet in the literal sense and with the poems she wrote, others were able to learn from her. Qiu Jin was also a student who studied on her own as well as promoted students studying abroad. But when I think about the title of teacher, I think of her as using her knowledge, own poetry and actions to teach other people during this time period in China. Her action of studying abroad herself as well within China is a as well as being a female poet are all lessons within themselves. Although Qiu Jin was actually a teacher at a girls’ school in Nanxun, I think it was her actions that spoke greater volumes.
ReplyDeleteThe one excerpt from “The Beheaded Feminist: Qiu Jin,” that really stuck out to me was the part titled “To My Sisters” from the China Women’s Journal. This piece was very strong and very outspoken. Thinking about the fact that this was a piece that belonged in a journal which attempted to go nationally is rather inspiring. Unfortunately, Qiu Jin couldn’t raise the necessary capital to launch the journal. But the act of trying was an important lesson. In my opinion, she was a strong willed woman who wasn’t backing down to anyone no matter the potential consequences. The amount of things she did or at least attempted to do may have allowed a large amount of women to actually think about their roles in society beyond being a wife. One quote that stuck out to me in this was when she said, “husband and wife will walk hand in hand, and elder and younger sister will chat side by side (798).” This was something that wasn’t even fathomed during this time and she implanted the thought (or at least attempted to).
Qiu Jin’s actions and words together opened China up to a new idea. Even if changes in a woman’s role didn’t happen immediately, her being a teacher was a good first step. In my opinion, the title of teacher was more of a temporary title. However, the title of revolutionary was more long term. The pairing of teacher with revolutionary truly described who Qiu Jin was throughout her lifetime.
I love your emphasis on her importance as a teacher. I agree with you completely when you say that her labels as student and poet could be seen as subtitles to her teaching aspect because she used both of those positions when teaching. Her strong willed ways did not seem to make much headway in the fight for equality in her own time, but we are able to see now that she was most definitely influential.
DeleteMy favorite view of Qiu Jin is that of the feminist perspective. I found it very inspiring for a Chinese woman of that time period to be so head strong and openly opinionated. I enjoyed the look into her views on marriage as well. We know that she is unhappy in her own marriage because she found her husband to be "unreliable, immoral, whoring and gambling liar and cheat, who will harm others to profit himself and abuses his relatives, that conceited and arrogant no-good playboy reeking of money" (page 777). For Qiu Jin to speak out against her husband is one thing, but the degree that she goes with slandering his name astonishes me. Granted, this was not a public document but instead a private letter to her brother, but to speak these sort of thoughts out loud is very daring.
ReplyDeleteWhen she starts to speak her views more publicly, and not just in the form of poetry, but with boisterous opinionated thoughts on women's rights I was again in awe. First, I was in awe of her bravery and for speaking these thoughts. Secondly, that the issues that she is addressing in the year 1904, 110 years ago, are still issues that are being addressed in feminist arguments around the world today. "Dear listeners, you have to realize tat in this world it does not do to be dependent on others, you must reply on yourselves" (page 781). Most people think that women right's are a new found thing when in reality we have proof right here in front of us that it is an issue long time in the making.
Sun and moon have grown dim, heaven and earth have grown dark.
But who is there to save the deeply submerged world of women?
(Filled with Emotion - page 783)
The stanza above to me represents the struggle that Qiu Jin in general was fighting for. She detested the way that women were treated in her society, but even more so that many women didn't protest this kind of treatment. I love the dedication and enthusiasm that Qiu Jin gave to her people on this issue and think it was very noble of her to continue her brave actions even though they were dangerous and ultimately ended in her death.
I think that your final quote also expresses the idea that it was "normal" for women to be treated poorly, and that people didn't really think twice about about it. The color imagery here is also compelling and explained how the situation is also getting dark and worse and worse.
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ReplyDeleteQiu Jin was an incredibly complex woman who played many roles throughout her life. She started out as a poet and a nationalist and eventually embodied the titles of student and feminist. Finally, she was a teacher and a revolutionary. I decided to focus on her life as a feminist, as I can relate to many of the grievances that are presented in her writing. I feel as though she tried to work within the system in order to change the lives of women in Feudal China. For example, she went through with an arranged marriage. I believe that in doing so she was trying to identify what her elders saw to be so attractive about tradition. Eventually, Qiu Jin decided that her marriage was not going to work out. Her husband was “fascinated by the extravagant Beijing nightlife (and just wanted a concubine)” (pg. 776). She did something that many women at the time were not able to, she traveled to study abroad. She encouraged women to break out of their shells and resist oppression from society and their families. She promoted the idea of independent women, which, even today, is a radical idea in certain parts of the world.
ReplyDeleteQiu Jin’s lecture, An Address to My Two Hundered Million Women Compatriots in China, encompassed many of her views regarding women and their role in society. Unlike many of her poems, this lecture was a good summary that compiled her views in one piece. Qiu Jin started off by stating that “the most unfair treatment in the world is suffered by us… starting from the moment we are born” (pg. 780). She goes on to say “if your father is a muddleheaded, unreasonable type, he will only keep shouting ‘What bad luck! Yet another useless one.” (pg. 780). This statement is still true today with female infanticide being an extremely common practice in countless countries. Qiu Jin then points out the unfairness of binding a girl’s feet. When she says “the neighbors may say ‘such-and-such little girl has such tiny feet’” (pg. 780), I feel as though she is saying that a woman is not regarded as a human being in Imperial China. Instead, she is forced through a painful process, against her wishes, that restricts her for the rest of her life. She is then gazed upon as if she was something (for the lack of a better word) to be admired rather than a human being with feelings and thoughts. As for arranged marriage, she points out that it can be a good thing depending on “a previous life’s karma” and that whether a woman wants to be married to a certain man is irrelevant. Needless to say, I was really overwhelmed by this piece and all the parallels I could draw between it and some of the practices in certain societies today.
Lastly, Qiu Jin made a good point about “relying on ourselves (as women)” (pg. 781). We point out all the injustices in the world but unless we decide to change it, nothing will be different. Qiu Jin saw that a hundred (or so) years ago and it is still very relevant today.
I too agree with you as seeing her as a feminist. I too used her speech in An Address to My Two Hundred Million Women Compatriots. I thought that it was a good way to start off her feminist movements.
DeleteIn this chapter, Qiu Jin's poems show temporally contextual aspects of herself. I think the strength that shows through in her writing comes best from a stanza on page 774,
ReplyDelete"You, my lord, gave me this gold-speckled sword
Today as I receive it, my mind is virile and brave.
These are the days when red-hot iron rules.
and a million heads are not worth a feather."
the poem this is drawn from exults in the illustrious history of the imagined, unbroken Chinese nation and shame at it's present subjugated state. she concludes her poem with a call to action for the saving of the Han nation, the descendents of the yellow emperor. This selection most represents the Nationalism of Qiu Jin, something that truly guided her through all her other efforts, something that she never let go of once she'd acquired it. Her embrace of violent imagery seems to mirror her embrace of violence itself as a means to renew the nation.
Earlier, I mentioned temporal aspects of Qiu Jin, and I want to return to that. People change as time goes by and they experience new things, and Qiu Jin is no different. But throughout the changes in location, from city to city and China to Japan, she was driven by a nationalistic drive. As time went by, she also gained a feminist aspect, something lacking from the poem mentioned earlier. Her earlier, more conventional poetry of beautiful things is replaced by aggressive visions of success, then tempered by her priority of uplifting women. It's fascinating to track the change in tone throughout.
You mention some interesting things here. Her transformation is apparent throughout and reasons that you mention in your post for why this occurs are good and clear. Also her tone changing is really interesting, I think from the time when she was married to when she meets the Japanese women in Beijing, then travels to Beijing and so on, the contrasts in her poems are really interesting and clearly noted!
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