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Home
> Publications >
RWMCH
Vol. 19
Date:
2011-12
Softcover:300 TWD
Price:
未出版
Pages:
325
Vol.:
0
Size:
16 K
Other Ordering Methods:
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Agent List
Contents
Articles
Transmitting and Translating "Communism and the Family": Kollontai in New Russia, the Early Soviet Union and the May Fourth China before 1924
[Abstract]
Sasha Hsiang-Yin Chen
PDF
5
Kollontai in New Russia, the early Soviet Union and the May Fourth China before 1924, with the specific reference to both transmission and translation of
Communism and the Family
. The first section shows how Kollontai depicts the blue print of “new women” in this text under the political context of Lenin’s hegemony, analyzing her conception of constructing the female “self” within the future Soviet family, public property and the communist state. Factors, such as the relation between this source text and the target text
Communism and the Family
, the connection between Kollontai’s writing motivations and Mao Dun’s translating purposes, the interaction between transmitting functions of Soviet propagandas and manipulating mechanisms of Chinese communist organizations, and the political environments and historical developments in the early Soviet Union and the May Fourth China, are all investigated in the second part. Demonstrating the development of how this work travels in the last section, I argue that Russian and Chinese male Communists usually employed the so-called “solving women’s questions” to achieve their patriarchal and political aims when they encountered serious defeat in the 1920s. Paradoxically, Kollontai, as a nonconformist and a rebellious politician, survived Tsarism, Leninism and Stalinism, suggesting that the power of marginalization can simultaneously conspire with and against the hegemony.
Keyword
:Soviet-Chinese communist propagandas, new women, Family and the Communist State, The Family for the Future Society, Kollontai, Mao Dun
Women Intellectual Youth in the Countryside during the Early Sino-Japanese War: The Case of Jiangxi
[Abstract]
Huei-Ling Ke
PDF
36
The Sino-Japanese War reopened a space for the women’s movement to assert its political and social claims after the Northern Expedition. The war saw numerous calls to unite all the women of the nation under the banner of national salvation. Since peasant women the majority of China’s women, the women’s movement turned to the question of how best to mobilize them. After the war began, a great number of urban women moved inland, and they combined the goal of women’s emancipation with the goal of national liberation, thus reconstructing the basic mission of women intellectual youth. The goal of mobilizing peasant women created a new direction during the war, and women intellectual cadres’ new work experience taught the women’s movement how to go deep into the populace. Journals, newspapers, and public documents did not entirely represent the voices of peasant women, since the lives of the educated youth remained so different, but rather to some extent the “othering” of peasant women by women cadres. This article thus focuses on the process of the mobilization of peasant women in Jiangxi Province by women intellectual youth during the war.
Keyword
:Sino-Japanese War, women, village, mobilization
For Party-State or for Women? "Fuyou" Monthly in the 1950s
[Abstract]
Chien-Ming Yu
PDF
77
Fuyou
monthly (meaning “women’s friends monthly”) was a journal published by the Kuomintang Women’s Working Committee. This article examines the one-hundred-twenty volumes of Fuyou published from October 1954 to September 1964. Present studies on journal history mostly focus on textual analysis. But if we investigate the knowledge production process of the journal, including the publishing unit, editorial board, review process, sources of funding, and circulation, we can gain a more comprehensive understanding of the journal. Therefore, this article is divided into two sections. The first section discusses the production process of Fuyou. As an official women’s journal supported by the party-state, what unit sponsored the publishing? Were they well-funded? What was the background of the editorial board members? Did they work for the party? Was the publication (by the part-state, after all) freely distributed or price and sold? All these aspects require further examination. The second section focuses on textual analysis of the journal, focusing on the kinds of literary forms presented to readers and scrutinizing the purpose behind this women-centered Kuomintang journal. Was it used to propagate party-state ideology to women or to awaken women’s subjectivities? If it was the latter, did the journal encompass different ethic groups?
Keyword
:Fuyou Monthly, Kuomintang Women’s Working Committee, anti-communism and recovery of the Mainland, happy family
The Private Embedded in the Public: The State's Discourse on Domestic Work, 1949-1966
[Abstract]
Shao-Peng Song
PDF
133
In the period of collectivization, the People’s Republic of China was obsessed with the speed of production, devoted to interests of “public,” and suffering from shortages of supplies and services, and thus the private sphere withered. Domestic work was regarded as less and less important. At the same time, the gendered division of labor was preserved and woven into the production system. People thus hardly noticed when the state was almost completely withdrawn from areas related to production and domestic work in the market-oriented reform era that followed. Now the state does not even claim any responsibilities in this area, which has become largely privatized. The long process leading to this outcome can be traced back to the socialist period. This article examines how this process affected three groups of women: female workers, peasant women, and housewives (
jiashu
) in the 1950s and 1960s. Their changing relationship with the production system determined the state’s attitudes to their domestic work and their political status. In the 1950s, domestic work was not completely invisible in the state’s discourse. On the contrary, the state tried to theorize domestic work, and place it in the appropriate position within the socialist production system. As their domestic work was recognized as work,
jiashu
achieved social identity and political status in the state’s discourse precisely through their domestic work. The state recognized their domestic work as at least an indirect contribution to production and praised those who excelled in domestic work as model
jiashu
. However, the significance of domestic work changed over time in the state’s discourse. Peasant women and female workers were given explicit identities as laborers with a duty to work in the formal production sphere. Still, peasant women’s identity as laborers was linked to the domestic work—under the high-accumulation and low-consumption of the collective production system, the responsibilities for reproduction were undertaken by individuals rather than the cooperatives. Domestic responsibilities thus made women a second-class workforce in the work-point system. At the same time, in the cities, work units were responsible for issues related to female worker’s reproduction. Consequently, the state paid little attention to their domestic work, but due to the shortage in household items and service facilities, female workers had to shoulder many domestic responsibilities, such as cooking and making clothes and the like. Thus, “special difficulties” arose that female workers had to overcome themselves.
Keyword
:private embedded in public, domestic work, state discourse, collectivism, production-centered development strategy
The Popularization of Birth Planning in Rural China: The Case of Q Village, 1960s-1970s
[Abstract]
Kohama Masako
PDF
175
This paper analyzes the popularization of family planning (birth control,
jihua shengyu
) in a Chinese village, here called “Q village,” in Liaoning Province. In this village, contraception by IUDs was introduced and started to spread in the 1960s, while
jueyu
(sterilization) came to be universally recommended to woman of reproductive age in the 1970s, and the number of births indeed decreased. Family planning was based on the basic care provided by the village cooperative medical system and on the administrative system of the People’s Commune. As well, Q Village received care from female “barefoot doctors,” whom the villages trusted, while the women head of the production brigade enthusiastically supported family planning. Women’s leadership ensured gender sensitive mobilization, ensuring clear results in the case of Q Village. At the same time, in rural China, the means of modern birth control was monopolistically provided by the administrative and medical system of People’s Commune. This system actually made birth control technologies available for rural women who had not previously had access to them. Thus family planning—that is, state intervention in reproduction— became a part of the administrative and medical systems. Taking into account their poverty and family responsibilities, Q villagers tended to welcome birth control during the 1960s. Mobilization of family planning gradually became stricter in the 1970s and 1980s, and some women tried to resist it. With the “one-child policy,” the government attempted to use persuasion, but this was on the basis of unequal power relationships within the villager and could become and be perceived as coercive. Village women were not simply passive clients but active agents accepting or resisting government policy, and they brought the rapid decline of fertility in the 1970s as a result.
Keyword
:Chinese villages, family planning (jihua shengyu), jueyu (sterilization), women
“‘Singing in Dis/Harmony’ in Times of Chaos:Poetic Exchange Between Xu Can and Chen Zhilin During the Ming-Qing Transition”
[Abstract]
Xiao-Rong Li
PDF
217
“Singing in harmony” [
changhe
唱和], responding to another person’s poem in accordance with certain formal and thematic rules, has been an important social function and primary channel of poetic production throughout Chinese literary history. Through a parallel or intertextual reading of Xu Can’s (ca. 1610-1677+) and Chen Zhilin’s (1605-1666) exchanged poetry during the Ming-Qing transition, I demonstrate the two interactive dimensions of their conjugal communication: First, that Xu Can, not withstanding her role as a “traditional” wife, did not refrain from expressing her feelings and opinions about politics, historical change, and the official career of her husband. Second, the husband-wife
changhe
practice helped bring forth Chen Zhilin’s political statement, a “turncoat’s” voice we rarely hear in Chinese history. I argue that this conjugal relationship as reflected in their poetry was characterized by a degree of intellectual compatibility and mutual engagement scarcely to be found elsewhere. In addition, because women like Xu Can went beyond conventional gender roles to embody what they perceived as high values in reaction to the political turmoil created by dynastic transition, their decision accorded them and their works a special place in Chinese history.
Keyword
:“singing in harmony”, Ming-Qing transition, Xu Can, Chen Zhilin, Conjugal communication
“Translating Taijiao: Modern Metaphors and International Eclecticism in Song Jiazhao’s Translation of Shimoda Jirō’s Taikyō”
[Abstract]
Nicole Richardson
PDF
257
As Chinese nationalists grappled with the political and military weakness of the young Republic of China, some proposed a return to the ancient Chinese practice of fetal education as the key to strengthening the Chinese people and nation. This new discourse on fetal education entered the Chinese discussion amidst an influx of new ideas about science, the body, and the nation in the late Qing and early Republican periods. This paper analyzes the modern syncretic reformulation of fetal education, or
taijiao
, presented in Song Jiazhao’s 1914 monograph
Taijiao
, itself a translation of Shimoda Jirō’s 1913 work
Taikyō
. Song Jiazhao’s
Taijiao
is representative of late nineteenth and early twentieth century Chinese medical discussions, both in the fact that it is translated from Japanese, a major source of modern gynecological knowledge in this period, and in its portrayal of Western science as compatible with pre-existing Chinese medical and philosophical traditions. The text selectively draws upon classical Chinese texts, Edo and Meiji era gynecological texts, and modern Western science as it re-examines fundamental questions about the origin of human goodness and evil, and the relationship between the fetus and the world outside of the womb. By centering his discussion on the Chinese tradition of fetal education, Song was able to introduce a variety of new European and Japanese cultural and scientific ideas about pregnancy without challenging the fundamental validity of Chinese medicine and culture. At the same time, however, by introducing new metaphors for pregnancy, a new ability to quantify and represent visually the process of human reproduction via the technologies of modern science, and by linking the female reproductive body to the health of the nation, Song helped to transform modern Chinese understandings of reproduction and the female body.
Keyword
:fetal education, eugenics, Western science, Shimoda Jirō, Song Jiazhao
Book Reviews
Beyond Exemplar Tales: Women's Biographyin Chinese History
Ya-Ju Cheng
PDF
291
Reproducing Women: Medicine, Metaphor, and Childbirth in Late Imperial China
Yan-Chiou Wu
PDF
301
Introduction and critical commentaries on Modern Girl and Colonial Modernity: Empire, Capital and Gender in East Asia
Ni Yan
PDF
311
Women Journalists and Feminism in China, 1898-1937
Xiao-Jing Ke
PDF
319
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