Cinderella's Sisters

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  第42页

  南瓜 (小当家养成中~)

  P41: In spite of it, or perhaps because of it, by 1865 it was customary to include at least one image of Chinese vice—opium smoking, footbinding, or excution—in photo albums that tourists would buy in Shanghai, Yokohama, or Paris. Presented as part of timeless "Chinese customs", a small number of images of naked feet were recycled into the 1910s and 1920s. Chinese scholars might no... (更多)

  P41:

  In spite of it, or perhaps because of it, by 1865 it was customary to include at least one image of Chinese vice—opium smoking, footbinding, or excution—in photo albums that tourists would buy in Shanghai, Yokohama, or Paris. Presented as part of timeless "Chinese customs", a small number of images of naked feet were recycled into the 1910s and 1920s.

  Chinese scholars might not have souvenir albums in their living rooms, but they could feel the humiliation in their bones.

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  2011-03-07 06:46:31   5回应

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  第40页

  南瓜 (小当家养成中~)

  The shape of a woman's body is irrelevant to her ability to read books and study mathematics; her value as a person and a citizen depends in large part on her education, her mind, and her will. This (female) sensitivity allows her to transcend the moral certainty embedded in the "tianzu-good: chanzu-bad" formulation. Instead of adopting a judgmental attitude about what other people ... (更多)

  The shape of a woman's body is irrelevant to her ability to read books and study mathematics; her value as a person and a citizen depends in large part on her education, her mind, and her will.

  This (female) sensitivity allows her to transcend the moral certainty embedded in the "tianzu-good: chanzu-bad" formulation. Instead of adopting a judgmental attitude about what other people should do with their bodies, Xue counseled: leave the women alone. In so doing she anticipated the promises and problems of fangzu (letting feet out) as a political and social movement.

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  2011-03-07 06:31:41   回应

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  第39页

  南瓜 (小当家养成中~)

  In disputing the tianzu polemics Xue's goal was not to defend footbinding, as Gu Hongming had done, but to introduce a vantage point that had been missing in the gigantic histories: a subjective view from inside the woman's body. Her Point is that footbinding is a trivial, private matter; bound or unbound, a woman's foot is simply irrelevant to her mission in life and her contributions to the... (更多)

  In disputing the tianzu polemics Xue's goal was not to defend footbinding, as Gu Hongming had done, but to introduce a vantage point that had been missing in the gigantic histories: a subjective view from inside the woman's body.

  Her Point is that footbinding is a trivial, private matter; bound or unbound, a woman's foot is simply irrelevant to her mission in life and her contributions to the nation.

  Her intention was not to make the usual relativist argument that "we have our vice but so do they," but to call attention to the power of culture—what Pierre Bourdiue would call "habitus"—in sustaining a meaningful everyday life. The sediment of conventions makes a practice that appears outrageous to an outsider seem entirely natural to the insider.

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  2011-03-07 06:23:58   回应

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  第12页

  南瓜 (小当家养成中~)

  two history of women... Likewise, there are two rhythms of women's history in China, one private-individual and the other public-national. (更多)

  two history of women...

  Likewise, there are two rhythms of women's history in China, one private-individual and the other public-national.

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  2011-03-02 12:38:44   回应

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  第13页

  南瓜 (小当家养成中~)

  resource choosing... The first involves a translation from the silent presence of the foot bound woman's body to her hidden inner world. The second involves as translation from others' writings quoting her utterances. However, be careful with.. Because of this inevitable intervention of time and the intrusion of new linguistic categories and reorganize one's memories, even female voices a... (更多)

  resource choosing...

  The first involves a translation from the silent presence of the foot bound woman's body to her hidden inner world. The second involves as translation from others' writings quoting her utterances.

  However, be careful with..

  Because of this inevitable intervention of time and the intrusion of new linguistic categories and reorganize one's memories, even female voices as seemingly unmediated as in face-to-face interviews as in fact secondhand voices that require translation.

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  2011-03-02 12:43:21   回应

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  第17页

  南瓜 (小当家养成中~)

  the word and idea of Tianzu (天足) come from the Christian missionary initially... tianzu is a linguistic category born of a new transnational traffic in the last quarter of the nineteenth century On the religious view, footbinding as sinful on 3 accounts... as cultural contrivance, as a violation of parental love, and as a sexual threat to the God-loving man moreover, comparing wi... (更多)

  the word and idea of Tianzu (天足) come from the Christian missionary initially...

  tianzu is a linguistic category born of a new transnational traffic in the last quarter of the nineteenth century

  On the religious view, footbinding as sinful on 3 accounts...

  as cultural contrivance, as a violation of parental love, and as a sexual threat to the God-loving man

  moreover, comparing with China and the West...

  the status of women became a yardstick for the civility of an entire country......the discourse of tianzu betrayed a male bias in perpetuation the view of women as femmes fatals and blaming mothers and daughters for their own misery.

  later on...

  tianzu became the antithesis of a host of larger deficiencies in traditional culture: gender inequality, parental authority, and...class discrimination.

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  2011-03-02 12:47:35   回应

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  第42页

  南瓜 (小当家养成中~)

  P41: In spite of it, or perhaps because of it, by 1865 it was customary to include at least one image of Chinese vice—opium smoking, footbinding, or excution—in photo albums that tourists would buy in Shanghai, Yokohama, or Paris. Presented as part of timeless "Chinese customs", a small number of images of naked feet were recycled into the 1910s and 1920s. Chinese scholars might no... (更多)

  P41:

  In spite of it, or perhaps because of it, by 1865 it was customary to include at least one image of Chinese vice—opium smoking, footbinding, or excution—in photo albums that tourists would buy in Shanghai, Yokohama, or Paris. Presented as part of timeless "Chinese customs", a small number of images of naked feet were recycled into the 1910s and 1920s.

  Chinese scholars might not have souvenir albums in their living rooms, but they could feel the humiliation in their bones.

  (收起)

  2011-03-07 06:46:31   5回应

  收藏

  推荐
• 

  第40页

  南瓜 (小当家养成中~)

  The shape of a woman's body is irrelevant to her ability to read books and study mathematics; her value as a person and a citizen depends in large part on her education, her mind, and her will. This (female) sensitivity allows her to transcend the moral certainty embedded in the "tianzu-good: chanzu-bad" formulation. Instead of adopting a judgmental attitude about what other people ... (更多)

  The shape of a woman's body is irrelevant to her ability to read books and study mathematics; her value as a person and a citizen depends in large part on her education, her mind, and her will.

  This (female) sensitivity allows her to transcend the moral certainty embedded in the "tianzu-good: chanzu-bad" formulation. Instead of adopting a judgmental attitude about what other people should do with their bodies, Xue counseled: leave the women alone. In so doing she anticipated the promises and problems of fangzu (letting feet out) as a political and social movement.

  (收起)

  2011-03-07 06:31:41   回应

  收藏

  推荐
• 

  第39页

  南瓜 (小当家养成中~)

  In disputing the tianzu polemics Xue's goal was not to defend footbinding, as Gu Hongming had done, but to introduce a vantage point that had been missing in the gigantic histories: a subjective view from inside the woman's body. Her Point is that footbinding is a trivial, private matter; bound or unbound, a woman's foot is simply irrelevant to her mission in life and her contributions to the... (更多)

  In disputing the tianzu polemics Xue's goal was not to defend footbinding, as Gu Hongming had done, but to introduce a vantage point that had been missing in the gigantic histories: a subjective view from inside the woman's body.

  Her Point is that footbinding is a trivial, private matter; bound or unbound, a woman's foot is simply irrelevant to her mission in life and her contributions to the nation.

  Her intention was not to make the usual relativist argument that "we have our vice but so do they," but to call attention to the power of culture—what Pierre Bourdiue would call "habitus"—in sustaining a meaningful everyday life. The sediment of conventions makes a practice that appears outrageous to an outsider seem entirely natural to the insider.

  (收起)

  2011-03-07 06:23:58   回应

  收藏

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