8. 100 BCE - 100 CE Women and the Han Empire
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Women had a prominent role in leadership in Asia, mainly in China during the Han Dynasty. The spotlight is placed among a group of powerful women including the first female monarch, an empress, and a court historian. Learn about how each played a role in their place of power or lived within that environment and what their lives were like during the Han Dynasty.
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Han Dynasty Statue, Wikimedia Commons
While the Roman Empire thrived at the other end of Eurasia, the Han Dynasty came to power in China and solidified a Chinese Empire for centuries to come. The dynasty followed the short-lived Qin dynasty and a period of violent conflict. The empire was known for its civil service and government structure, the nationalization of the private salt and iron industries, inventions, and adoption of Confucianism. But did these advances improve the lives of women that lived there? Nah– not really.
In many ways the Han Empire was similar to the Roman Empire. Compare and contrast these empires with Women and the Roman Empire. To understand the impact the Han had on women, it would also be helpful if you viewed Asian Philosophies and Women’s Place, because as you will see, the philosophy of Confucianism had an adverse effect on women in China for centuries to come. The Yin and the Yang were not good for the girl gang.
China: The Han leadership realized that philosophies can be powerful tools for solidifying an empire. Confucius’ writings became more mainstream and eventually Emperor Wu Di (reigned 141–87 BCE) made Confucianism the official state ideology. Confucius schools were established to teach Confucian ethics and spread the philosophy to the masses.
For women this had lasting effects on the structure and expectations in their lives. “Filial piety,” or devotion to family, is key to Confucian thinking. Devotion included ancestor worship, submission to parental authority, or the emperor and his government.
Confucian philosophy meant that women lived pretty subjugated lives. Women could not earn money outside the home and were expected to leave their family to join their spouses when they married, so many baby girls were abandoned shortly after birth, a practice called “infanticide.” Women had no path to divorce unless her husband mistreated her father, while a husband could divorce his wife if she failed to bear a son, was unfaithful, lacked filial piety to the husband's parents, suffered from a virulent or infectious disease, or even talked too much. The only protection given to a wife was that she could not be divorced if she had no family to return to. Consequently, in practice, divorce was not as common as these grounds might suggest. Another social convention was that widows should not remarry, leaving women’s options in life very limited.
In many ways the Han Empire was similar to the Roman Empire. Compare and contrast these empires with Women and the Roman Empire. To understand the impact the Han had on women, it would also be helpful if you viewed Asian Philosophies and Women’s Place, because as you will see, the philosophy of Confucianism had an adverse effect on women in China for centuries to come. The Yin and the Yang were not good for the girl gang.
China: The Han leadership realized that philosophies can be powerful tools for solidifying an empire. Confucius’ writings became more mainstream and eventually Emperor Wu Di (reigned 141–87 BCE) made Confucianism the official state ideology. Confucius schools were established to teach Confucian ethics and spread the philosophy to the masses.
For women this had lasting effects on the structure and expectations in their lives. “Filial piety,” or devotion to family, is key to Confucian thinking. Devotion included ancestor worship, submission to parental authority, or the emperor and his government.
Confucian philosophy meant that women lived pretty subjugated lives. Women could not earn money outside the home and were expected to leave their family to join their spouses when they married, so many baby girls were abandoned shortly after birth, a practice called “infanticide.” Women had no path to divorce unless her husband mistreated her father, while a husband could divorce his wife if she failed to bear a son, was unfaithful, lacked filial piety to the husband's parents, suffered from a virulent or infectious disease, or even talked too much. The only protection given to a wife was that she could not be divorced if she had no family to return to. Consequently, in practice, divorce was not as common as these grounds might suggest. Another social convention was that widows should not remarry, leaving women’s options in life very limited.
Confucius, Wikimedia Commons
Confucianism, solidified women’s second-class status, and culturally ingrained the prohibition on women’s formal education. Women’s education ebbed when outsiders gained control of traditional Chinese regions, but the persistent domination of Confucianism locked women into perpetual slavery to their families. One scholar wrote, “Few people teach their daughters to read and write nowadays for fear that they might become over ambitious.”
Women of lower status, such as farmer's wives, spent significantly more time out of the home, as they were expected to work in the fields - especially in regions where rice was cultivated. As many farmers did not own their own land but worked it as tenants, their wives were, on occasion, subject to abuse from landowners. Many women were forced into prostitution in times of drought or crop failure. Prostitution was an open part of town and city life, with officials and merchants frequenting houses where prostitutes plied their trade for the purposes of corporate entertainment. Las Vegas, anyone?
Women worked in the home weaving silk and caring for the silkworms that produced it. This textile work was incredibly valuable to the families income. Some were called upon, like men, to perform the labor service which acted as a form of taxation in many periods of ancient China, but this was only in exceptional circumstances.
Women of lower status, such as farmer's wives, spent significantly more time out of the home, as they were expected to work in the fields - especially in regions where rice was cultivated. As many farmers did not own their own land but worked it as tenants, their wives were, on occasion, subject to abuse from landowners. Many women were forced into prostitution in times of drought or crop failure. Prostitution was an open part of town and city life, with officials and merchants frequenting houses where prostitutes plied their trade for the purposes of corporate entertainment. Las Vegas, anyone?
Women worked in the home weaving silk and caring for the silkworms that produced it. This textile work was incredibly valuable to the families income. Some were called upon, like men, to perform the labor service which acted as a form of taxation in many periods of ancient China, but this was only in exceptional circumstances.
Han Dynasty Statue of a Servant Girl, Wikimedia Commons
Adding insult to injury, although Chinese men usually had only one wife, they did openly make use of courtesans and invited concubines to live permanently in the family home. Concubines might also be used to provide a family with the all-important male heir when the wife only produced daughters. However, the concubine and her offspring did not have the same legal status of the wife and her children. The number of concubines in the household was limited by the husband's means. A wife was expected to never show any jealousy to her husband's concubines, as that too was grounds for divorce. The Han believed there was a particularly nasty corner of hell awaiting jealous wives. Concubines usually came from the lower classes and entered the households of the wealthier families in society. And while sexual activity was certainly present, Concubines were more like servants. This Eastern Han funeral stele for a concubine presents an interesting record of their duties:
“When she entered the household, she was diligent in care and ordered our familial way, treating all our ancestors as lofty. She sought good fortune without straying, her conduct omitting or adding nothing. Keeping herself frugal, she spun thread, and planted profitable crops in the orchards and gardens. She respected the legal wife and instructed the children, rejecting arrogance, never boasting of her kindnesses. The three boys and two girls kept quiet within the women's apartments. She made the girls submissive to rituals, while giving the boys power. Her chastity exceeded that of ancient times, and her guidance was not oppressive. All our kin were harmonious and close, like leaves attached to the tree” (Lewis, 170-171).
But what kind of tree?
“When she entered the household, she was diligent in care and ordered our familial way, treating all our ancestors as lofty. She sought good fortune without straying, her conduct omitting or adding nothing. Keeping herself frugal, she spun thread, and planted profitable crops in the orchards and gardens. She respected the legal wife and instructed the children, rejecting arrogance, never boasting of her kindnesses. The three boys and two girls kept quiet within the women's apartments. She made the girls submissive to rituals, while giving the boys power. Her chastity exceeded that of ancient times, and her guidance was not oppressive. All our kin were harmonious and close, like leaves attached to the tree” (Lewis, 170-171).
But what kind of tree?
Han Women, Wikimedia Commons
Upper-class women were more often found in urban areas than rural. Like a lot of places around the world, upper-class women’s lives were perhaps more strictly controlled than at any other social group. Expected to remain within the inner chambers of the family home, they had only a very limited freedom of movement. Within the home, women did have significant responsibilities which included management of the household finances and the education of her children, but this did not mean they were the head of the family home. Elite women had large dowries that were considered her property and could be leveraged in family disputes.
Confucian-Han women distinguish themselves from the pastoralists and rural poor by remaining secluded and passive. One Confucian writer described the “backward” ways of the northern pastoralists stating, “In the north of the yellow river it is usually the wife who runs the household. She will not dispense with good clothing or expensive jewelry. Her husband has to settle for old horses and sickly servants.The traditional niceties between husband and wife are seldom observed, and from time to time he even has to put up with her insults."
As with most history, it is also from these women that we have the most specific details of their lives. Elite women had proximity to male authors so their stories are recorded.
Confucian-Han women distinguish themselves from the pastoralists and rural poor by remaining secluded and passive. One Confucian writer described the “backward” ways of the northern pastoralists stating, “In the north of the yellow river it is usually the wife who runs the household. She will not dispense with good clothing or expensive jewelry. Her husband has to settle for old horses and sickly servants.The traditional niceties between husband and wife are seldom observed, and from time to time he even has to put up with her insults."
As with most history, it is also from these women that we have the most specific details of their lives. Elite women had proximity to male authors so their stories are recorded.
Sri Lanka: Although well outside the control of the Han, the first recorded female monarch in Asia was Anula of Sri Lanka. Her rule would leave important lessons about female leadership. Her rule was recorded in an incredibly negative light– as most female rulers were characterized. It’s hard to tell if that is the bias of the male chroniclers, part of the necessity of being a woman in power, or if she really was just that awful.
She ruled an island kingdom south of India in modern day Sri Lanka. According to historical records, this kingdom was established around 500 BCE and lasted until 1000 CE. Everything we know about the kingdom and Anula was recorded in the Mahavamsa, a historical chronicle.
According to legend, the dynasty from which Anula rose was founded by an exiled Indian prince who stumbled on the island with his followers. In the first century one of his descendants, an “evildoer,” according to the chronicle, ruled for 12 years and was murdered with poison by his concubine: Anula. Anula then went on to muder the new king and replace him with a palace guard who was her lover as king… who… you guessed it… she also had murdered.
Anula went on to have a series of lovers whom she positioned as king, only to have them poisoned after a short rule. The chronicler, like most writers, likes to emphasize Anula’s sexual promiscuity, common of male rulers, rather than the politics of the time and perhaps the ineptitude of these men. The double standard is strong with these ones! Eventually, she just took the throne.
Anula ruled for just four months and was either killed and burned on a pyre, or burned alive in her palace in a military coup. Not a great beginning or end for Asia’s first queen. Ancient sexist propaganda? Probably.
She ruled an island kingdom south of India in modern day Sri Lanka. According to historical records, this kingdom was established around 500 BCE and lasted until 1000 CE. Everything we know about the kingdom and Anula was recorded in the Mahavamsa, a historical chronicle.
According to legend, the dynasty from which Anula rose was founded by an exiled Indian prince who stumbled on the island with his followers. In the first century one of his descendants, an “evildoer,” according to the chronicle, ruled for 12 years and was murdered with poison by his concubine: Anula. Anula then went on to muder the new king and replace him with a palace guard who was her lover as king… who… you guessed it… she also had murdered.
Anula went on to have a series of lovers whom she positioned as king, only to have them poisoned after a short rule. The chronicler, like most writers, likes to emphasize Anula’s sexual promiscuity, common of male rulers, rather than the politics of the time and perhaps the ineptitude of these men. The double standard is strong with these ones! Eventually, she just took the throne.
Anula ruled for just four months and was either killed and burned on a pyre, or burned alive in her palace in a military coup. Not a great beginning or end for Asia’s first queen. Ancient sexist propaganda? Probably.
Public Domain
Empress of Han: While not the first in Asia, Lü Zhi, was the first and most notable female Empress Consort of the Han Dynasty. By surviving accounts, she was, like Anula, a vicious woman. She and Emperor Gaozu were a formidable pair: he had a good eye for talent and recruited experts to guide him, she a ruthless defender of his rule. In the early years of the empire, she demonstrated skills as an administrator and established important connections. After the empire was secured and enemies of the Han defeated, she assassinated two of the generals who had elevated her husband to his position. A strange way of showing gratitude indeed!
Lü Zhi had two children, a daughter Yuan and a son, Huidi, but her position was still tenuous because she had a whole harem of her husband's concubines and their sons to contend with. At any moment favor could shift. Her husband was particularly fond of his concubine, Lady Qi and their son Liu Ruyi, giving him lands and wealth. But the Emperor was convinced to maintain the line of succession. When Emperor Gaozu died, Huidi became the new emperor and Lü Zhi became Empress Dowager, a regent for her young son and weidling incredible power.
Lü Zhi controlled the Empire with harsh cruelty and executed rivals of her son, including sons within her husband's former harem to consolidate her power, but it took her a while to coax Liu Ruyi out of his estate. Finally he came to her palace where she promptly had him poisoned.
While terrible, the fate of his mother, Lady Qi is even worse. Lü Zhi ordered her soldiers to imprison Lady Qi in a pigsty, pull out her tongue, blind her, and then chop off all her limbs. Disgusted with his mother, Huidi withdrew from imperial management– leaving even more power in her hands. When he died, she put another infant in power, then another. She ruled the Han Empire as regent for about fifteen years. While Lü Zhi was certainly ruthless in her ambitions, she ushered in a time of stability and is said to have improved the lives of the poor. Maybe what was bad for her rivals was pretty good for the people.
Lü Zhi had two children, a daughter Yuan and a son, Huidi, but her position was still tenuous because she had a whole harem of her husband's concubines and their sons to contend with. At any moment favor could shift. Her husband was particularly fond of his concubine, Lady Qi and their son Liu Ruyi, giving him lands and wealth. But the Emperor was convinced to maintain the line of succession. When Emperor Gaozu died, Huidi became the new emperor and Lü Zhi became Empress Dowager, a regent for her young son and weidling incredible power.
Lü Zhi controlled the Empire with harsh cruelty and executed rivals of her son, including sons within her husband's former harem to consolidate her power, but it took her a while to coax Liu Ruyi out of his estate. Finally he came to her palace where she promptly had him poisoned.
While terrible, the fate of his mother, Lady Qi is even worse. Lü Zhi ordered her soldiers to imprison Lady Qi in a pigsty, pull out her tongue, blind her, and then chop off all her limbs. Disgusted with his mother, Huidi withdrew from imperial management– leaving even more power in her hands. When he died, she put another infant in power, then another. She ruled the Han Empire as regent for about fifteen years. While Lü Zhi was certainly ruthless in her ambitions, she ushered in a time of stability and is said to have improved the lives of the poor. Maybe what was bad for her rivals was pretty good for the people.
Ban Zhao, Wikimedia Commons
Ban Zhao: About a century later, at the height of the Han Dynasty, another notable woman named Ban Zhao took on the role of court historian. She lived in China between 50 and 115 CE and is a great example of a woman born to an elite family of scholars. She was the daughter of one court historian and sister to another, and many people recognize her connection to men of such standing gave her opportunities normally closed to women. However, what many people forget is that it was a female ancestor that first connected the Ban family to the court of the emperor, and it was the patronage of a powerful empress that made Ban Zhao’s lifelong career possible.
In the very early years of the Han Dynasty, around 30 BCE, the daughter of a wealthy sheep and cattle farmer was taken to the palace to serve as a court lady under Emperor Cheng. She was a scholar and a poet and famously refused to ride in the same carriage as the Emperor so she would not distract him from his important responsibilities. Palace Lady Ban, as she became known, was so admired that she was able to invite one of her brothers, Ban You, to join her at court. He worked in the imperial library, collecting, and editing ancient books that were almost lost in the transition to Han rule.
Court could be a dangerous place because if you chose to follow the wrong side, there could be dire consequences. Wisely, Palace Lady Ban and her brother preferred to remain neutral when it came to politics. Instead, they built the family name on scholarship and service. In time, they were replaced by two more generations of imperial Ban scholars. Ban Zhao benefitted from a classical education that would serve her for the rest of her life.
Like most elite women in China at this time, Ban Zhao got married at a very young age, at 14, and left court to live with her husband’s family. Ban Zhao did all that was expected of her, and she was especially secure when she had a son. Ban Zhao’s husband died young, however, and Confucian practice required her to stay with her husband’s family while their son grew up.
Ban Zhao’s brother, Ban Gu, received an elevated position at the imperial court and he invited her to rejoin her family at the palace. Her husband’s family no doubt saw what an advantage it would be for their own heir to grow up at court. So, Ban Zhao returned to court with her child at her side. She worked as a historian with her brother, wrote poetry, and taught the children of the palace, boys as well as girls.
She taught the Classics, astronomy, and mathematics. Several members of the royal family also commissioned poetry from Ban Zhao to mark special occasions. She went on to pick up the work her father and brother h
ad left incomplete. She completed The History of the Han using private imperial documents and many historians regard this work as her most valuable contribution to the world.
Ban Zhao would become so trusted by the Empress that she was even able to advise the ruling family away from decisions that might reflect badly on them. At one memorable point, Empress Deng was reluctant to let a family member retire from his post in order to mourn his mother who had just died. The Empress and the men of her family were worried they might lose some political power if this man retired. Ban Zhao reminded the Empress that “yielding to others” was a Confucian virtue and the court would long remember the Empress’ unwillingness to yield. And that was that. As Deng wrote in her autobiography years later, “One word from Mother Ban and the great men withdrew.” Ban Zhao was so beloved that the royal family and everyone at court went into formal mourning when Ban Zhao died in 119 or 120.
In the very early years of the Han Dynasty, around 30 BCE, the daughter of a wealthy sheep and cattle farmer was taken to the palace to serve as a court lady under Emperor Cheng. She was a scholar and a poet and famously refused to ride in the same carriage as the Emperor so she would not distract him from his important responsibilities. Palace Lady Ban, as she became known, was so admired that she was able to invite one of her brothers, Ban You, to join her at court. He worked in the imperial library, collecting, and editing ancient books that were almost lost in the transition to Han rule.
Court could be a dangerous place because if you chose to follow the wrong side, there could be dire consequences. Wisely, Palace Lady Ban and her brother preferred to remain neutral when it came to politics. Instead, they built the family name on scholarship and service. In time, they were replaced by two more generations of imperial Ban scholars. Ban Zhao benefitted from a classical education that would serve her for the rest of her life.
Like most elite women in China at this time, Ban Zhao got married at a very young age, at 14, and left court to live with her husband’s family. Ban Zhao did all that was expected of her, and she was especially secure when she had a son. Ban Zhao’s husband died young, however, and Confucian practice required her to stay with her husband’s family while their son grew up.
Ban Zhao’s brother, Ban Gu, received an elevated position at the imperial court and he invited her to rejoin her family at the palace. Her husband’s family no doubt saw what an advantage it would be for their own heir to grow up at court. So, Ban Zhao returned to court with her child at her side. She worked as a historian with her brother, wrote poetry, and taught the children of the palace, boys as well as girls.
She taught the Classics, astronomy, and mathematics. Several members of the royal family also commissioned poetry from Ban Zhao to mark special occasions. She went on to pick up the work her father and brother h
ad left incomplete. She completed The History of the Han using private imperial documents and many historians regard this work as her most valuable contribution to the world.
Ban Zhao would become so trusted by the Empress that she was even able to advise the ruling family away from decisions that might reflect badly on them. At one memorable point, Empress Deng was reluctant to let a family member retire from his post in order to mourn his mother who had just died. The Empress and the men of her family were worried they might lose some political power if this man retired. Ban Zhao reminded the Empress that “yielding to others” was a Confucian virtue and the court would long remember the Empress’ unwillingness to yield. And that was that. As Deng wrote in her autobiography years later, “One word from Mother Ban and the great men withdrew.” Ban Zhao was so beloved that the royal family and everyone at court went into formal mourning when Ban Zhao died in 119 or 120.
Ban Zhao, Wikimedia Commons
So, you might be wondering, why on earth is there any question of Ban Zhao’s impact on women? Well, it’s because of the work Ban Zhao is best known for, a book of advice called Admonitions for Women or Lessons for Women. In it, Ban Zhao makes a very persuasive case that all girls must be educated just as all boys were. The problem arises when we look at what she tells us girls and women should learn.
Confucian philosophy offers multiple paths for boys and men to achieve ren, or “humanity” including respect, righteousness, altruism, and integrity. According to Ban Zhao, the chief aspects of ren for girls are remaining modest, practicing good hygiene, and staying focused on tasks such as weaving. A good wife should obey her husband and her mother-in-law without hesitation and without complaint.
Ban Zhao states in the introduction to Admonitions for Women that she was inspired to write it after looking at her own early life as a wife and mother. She said she had learned classical teaching well enough but that she had never understood her place in the world until she experienced it. She even seems to scold male scholars at one point, saying, “Now look at the gentlemen of the present age. They only knew that wives must be controlled, and that the husband’s rule and precedence be established. . .but if one only teaches men and does not teach women, is that not ignoring the essential relation between them?” Take that, ancient misogynists!
Admonitions for Women highlights the need for balance and harmony in the home, especially between a husband and wife. She wrote: “The Way of Husband and Wife is associated with yin and yang and reaches to godliness; surely it is an expansive principle of Heaven and Earth and the greatest form of conjugation among human relationships.” For Ban Zhao, the yin and yang of marriage are expressed through the authority and control of the man and the righteous service of the woman. If either spouse is not fulfilling their role the home will fall into conflict and despair.
Preparation for her life as a wife and mother begins within a few days of a girl’s birth. A newborn girl should be placed under a bed—not on the bed, under it—so she will always know her place. “It is a cardinal rule for her to be subordinate to others,” Ban Zhao wrote.
The baby girl should be given something to play with to emphasize the hard work that will be expected of her. In some translations the word for the toy is “tile”, or even interpreted as broken pottery, representing a harsh life. But some scholars think that Ban Zhao was suggesting baby girls play with a ceramic whorl, something she would learn to use when spinning and weaving. If that’s so, the plaything emphasizes feminine domesticity and not necessarily a harsh life.
Finally, the girl’s birth should be marked with fasting and an announcement of her arrival to the ancestors she will grow up to honor. All of these practices establish a girl’s place in her family right from the start. No pressure, little girl!
Ultimately, Ban Zhao sums up her lessons by advising women to be single-minded about everything but especially about devotion to their husbands. That extends even to standing by an unhappy marriage and remaining unmarried after a husband’s death. The woman should not be too curious and never challenge anything but dedicate herself to a life of perfect service. Sigh.
Confucian philosophy offers multiple paths for boys and men to achieve ren, or “humanity” including respect, righteousness, altruism, and integrity. According to Ban Zhao, the chief aspects of ren for girls are remaining modest, practicing good hygiene, and staying focused on tasks such as weaving. A good wife should obey her husband and her mother-in-law without hesitation and without complaint.
Ban Zhao states in the introduction to Admonitions for Women that she was inspired to write it after looking at her own early life as a wife and mother. She said she had learned classical teaching well enough but that she had never understood her place in the world until she experienced it. She even seems to scold male scholars at one point, saying, “Now look at the gentlemen of the present age. They only knew that wives must be controlled, and that the husband’s rule and precedence be established. . .but if one only teaches men and does not teach women, is that not ignoring the essential relation between them?” Take that, ancient misogynists!
Admonitions for Women highlights the need for balance and harmony in the home, especially between a husband and wife. She wrote: “The Way of Husband and Wife is associated with yin and yang and reaches to godliness; surely it is an expansive principle of Heaven and Earth and the greatest form of conjugation among human relationships.” For Ban Zhao, the yin and yang of marriage are expressed through the authority and control of the man and the righteous service of the woman. If either spouse is not fulfilling their role the home will fall into conflict and despair.
Preparation for her life as a wife and mother begins within a few days of a girl’s birth. A newborn girl should be placed under a bed—not on the bed, under it—so she will always know her place. “It is a cardinal rule for her to be subordinate to others,” Ban Zhao wrote.
The baby girl should be given something to play with to emphasize the hard work that will be expected of her. In some translations the word for the toy is “tile”, or even interpreted as broken pottery, representing a harsh life. But some scholars think that Ban Zhao was suggesting baby girls play with a ceramic whorl, something she would learn to use when spinning and weaving. If that’s so, the plaything emphasizes feminine domesticity and not necessarily a harsh life.
Finally, the girl’s birth should be marked with fasting and an announcement of her arrival to the ancestors she will grow up to honor. All of these practices establish a girl’s place in her family right from the start. No pressure, little girl!
Ultimately, Ban Zhao sums up her lessons by advising women to be single-minded about everything but especially about devotion to their husbands. That extends even to standing by an unhappy marriage and remaining unmarried after a husband’s death. The woman should not be too curious and never challenge anything but dedicate herself to a life of perfect service. Sigh.
Empress Deng, Wikimedia Commons
So, what do we make of the legacy of Ban Zhao? She was a woman who lived an unusual and amazing life and she fought for the equal education of girls. She even oversaw the education of the Empress Deng and supported that woman while she was at the height of her power. Clearly, Ban Zhao did not believe that all women were to be held back. At the same time, she decided the best preparation for a Chinese woman’s future was to remember her lowly place in the world and do her best to sacrifice herself for everyone around her.
As late as the 18th century, her work was still counted as one of the Four Essential Books for Women. We might say that Ban Zhao was a pioneer for women who happened to live in a time and place in which women dared not reach for too much. At the same time, even the other women in her family did not share her views. A sister to Ban Zhao’s husband wrote a treatise disputing Admonitions for Women. Unfortunately, that work has been lost.
As late as the 18th century, her work was still counted as one of the Four Essential Books for Women. We might say that Ban Zhao was a pioneer for women who happened to live in a time and place in which women dared not reach for too much. At the same time, even the other women in her family did not share her views. A sister to Ban Zhao’s husband wrote a treatise disputing Admonitions for Women. Unfortunately, that work has been lost.
Trung Sisters on Elephant Back, Wikimedia Commons
Vietnam: While the Han Dynasty grew in its control over the provinces of China, they also sought to expand their borders. As a society that all too clearly looked down on women, they found that some of the greatest opposition to their expansion came from women.
Sisters Trung Trac and Trung Nhi had been raised as the daughters of a prominent general and politician who had become a vassal for the Chinese when they first invaded Vietnam, but also pushed back against the Chinese when it became necessary in order to protect the Vietnamese people. The sisters were well educated and even studied martial arts with their father, as Vietnamese society was far more progressive in their views of women than their Chinese counterparts. They had social positions, could inherit property of their husbands or fathers, had more rights in their marriages, and more. Good morning Vietnam, indeed!
Increased efforts of control by the Chinese kickstarted additional resistance from the Vietnamese vassals and population. Trung Trac had married a general from a neighboring district, Thi Sach, and he began to form a rebellion among the upper classes. He was soon captured and executed by the Chinese. Trung Trac, alongside her sister Trung Nhi, took up the mantle and began to mobilize local people of all classes to rise up against Chinese rule. They would end up spearheading a force of 80,000 soldiers, and like any great ruler, they decided to lead from the front.
The two sisters, and even their elderly mother, were among the 36 female generals leading this army against the Chinese. The Trung sisters and their army stormed several dozen Chinese-run citadels and the governor’s home, successfully forcing him out of the region. Trung Trac was then named queen, and reigned alongside her sister. Unfortunately, the Han overthrew the sisters a few years later and they threw themselves into a river to avoid tuture and execution by the Chinese.
The two sisters remained a symbol of not only feminine power, but of freedom and Vietnam’s ability to rise above oppression. They drove the mighty Chinese out of their lands with a massive army willing to follow them and the female leadership within the army where their male predecessors had failed. Their reign had been short, but their memory had arisen from the ashes in multiple generations including the 20th century struggles against Japanese encroachment, French imperialism, and Western intervention in the Vietnam War.
Conclusion: Despite devastatingly low opinions of women, limited rights, and a horrible outlook for women’s status in China, there are notable women who defied the patriarchal structures, secured power, and whose stories were preserved. While these outliers are known, many thousands of women’s stories have been lost to time.
Why did these women stand the test of time, and how are they symbolic of their time or region? How can their stories be applied to modern female leadership? What stories have we lost? What were the likely experiences of average women? And how would they have viewed these brave women?
Sisters Trung Trac and Trung Nhi had been raised as the daughters of a prominent general and politician who had become a vassal for the Chinese when they first invaded Vietnam, but also pushed back against the Chinese when it became necessary in order to protect the Vietnamese people. The sisters were well educated and even studied martial arts with their father, as Vietnamese society was far more progressive in their views of women than their Chinese counterparts. They had social positions, could inherit property of their husbands or fathers, had more rights in their marriages, and more. Good morning Vietnam, indeed!
Increased efforts of control by the Chinese kickstarted additional resistance from the Vietnamese vassals and population. Trung Trac had married a general from a neighboring district, Thi Sach, and he began to form a rebellion among the upper classes. He was soon captured and executed by the Chinese. Trung Trac, alongside her sister Trung Nhi, took up the mantle and began to mobilize local people of all classes to rise up against Chinese rule. They would end up spearheading a force of 80,000 soldiers, and like any great ruler, they decided to lead from the front.
The two sisters, and even their elderly mother, were among the 36 female generals leading this army against the Chinese. The Trung sisters and their army stormed several dozen Chinese-run citadels and the governor’s home, successfully forcing him out of the region. Trung Trac was then named queen, and reigned alongside her sister. Unfortunately, the Han overthrew the sisters a few years later and they threw themselves into a river to avoid tuture and execution by the Chinese.
The two sisters remained a symbol of not only feminine power, but of freedom and Vietnam’s ability to rise above oppression. They drove the mighty Chinese out of their lands with a massive army willing to follow them and the female leadership within the army where their male predecessors had failed. Their reign had been short, but their memory had arisen from the ashes in multiple generations including the 20th century struggles against Japanese encroachment, French imperialism, and Western intervention in the Vietnam War.
Conclusion: Despite devastatingly low opinions of women, limited rights, and a horrible outlook for women’s status in China, there are notable women who defied the patriarchal structures, secured power, and whose stories were preserved. While these outliers are known, many thousands of women’s stories have been lost to time.
Why did these women stand the test of time, and how are they symbolic of their time or region? How can their stories be applied to modern female leadership? What stories have we lost? What were the likely experiences of average women? And how would they have viewed these brave women?
Draw your own conclusions
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Was Empress Lü evil or did she stabilize the Han?
In this inquiry, students explore various historical accounts of the reign of Empress Lu and how her story changed over time. 
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Was Confucius sexist?
In this inquiry, students explore early Chinese writings about women to compare what Confucius supposedly said about women to common ideals for women. Students will also examine the writings of the most well-known female Confucian writers and how her ideas about women compare.
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Are Hindu Goddesses feminist icons or stereotypical tropes?
In this inquiry, students will examine diverse sources related to ancient Hindu goddesses and determine how these goddesses are portrayed and if that portrayal is empowering to women and how different genders may perceive this portrayal.
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Why did women resist empire?
Women in the ancient world took up arms to fight empires. Despite all the gender barriers women crossed the gendered threshold into a man's world? Why? In this inquiry there are four examples of women who resisted empire in Rome and the Han and Wu empires in China. Why did they do it?
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How were women treated in this cuture? WEBQUEST
Measuring a culture by how they treat women is a great way to help students better understand society and time periods. Let the students become the historian and determine how "advanced" the society was. The following Webquest requires students to have access to the internet. On whatever time period or culture you are learning about in a World History, Geography, or Cultures class, ask students to look for articles that answer these questions, and ultimately let students decide how they treated their women.
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Lesson Plans from Other Organizations
- This website, Women in World History has primary source based lesson plans on women's history in a whole range of topics. Some are free while others have a cost.
- The Roy Rosenzweig Center for History and New Media has produced recommendations for teaching women's history with primary sources and provided a collection of sources for world history. Check them out!
- The Stanford History Education Group has a number of lesson plans about women in World History.
The Three Obiediences
The Three Obediences were social, cultural guidance to women in ancient China, and present well before Confucius. They were the common expectations for women.
“Women should be obedient
Synthesis:
“Women should be obedient
- to father before marriage
- to husband after marriage
- and to son after the death of husband.”
Synthesis:
- Were the three obediences inherently sexist? Explain?
Confucian Writings : Part i
Confucius, or Kǒng Qiū 孔丘, lived around 500 BCE and was considered one of the great Chinese sages. He was a bureaucrat, teacher, and philosopher. He lived in a time when leaders were corrupt and not working toward the needs of the empire and its people. He wanted social harmony and political stability grounded in trust and mutual moral obligations for China. Confucius said very little about women. His ideas were recorded by his disciples. This is what they did say about women.
“A Confucian conception of woman is integrally related to a Confucian understanding of the cosmos. The genders female and male are placed within a cosmic harmony (he) that includes two opposite yet complementary forces, powers, or energies, namely, yin and yang… Kun is Earth, pure yin, and female: ‘Kun consists of fundamentality, and prevalence, and its fitness is that of the constancy of the mare. Here is the basic disposition of the Earth: this constitutes the image of Kun. In the same manner, the noble man with his generous virtue carries everything’ (Lynn: 142-144). The superior person is also guided by kun, the female, which is yielding, receptive, and directive of power and, like qian, productive of good. Qian initiates, whereas kun completes. Richard Wilhelm comments: ‘It is the perfect complement of THE CREATIVE [qian] -the complement, not the opposite, for the Receptive [kun] does not combat the Creative but completes it here, because there is a clearly defined hierarchic relationship between the two principles.’”
Clark, Kelly James, and Robin R. Wang. “A Confucian Defense of Gender Equity.” Journal of the American Academy of Religion 72, no. 2 (2004): 395–422. http://www.jstor.org/stable/40005811.
Questions:
“A Confucian conception of woman is integrally related to a Confucian understanding of the cosmos. The genders female and male are placed within a cosmic harmony (he) that includes two opposite yet complementary forces, powers, or energies, namely, yin and yang… Kun is Earth, pure yin, and female: ‘Kun consists of fundamentality, and prevalence, and its fitness is that of the constancy of the mare. Here is the basic disposition of the Earth: this constitutes the image of Kun. In the same manner, the noble man with his generous virtue carries everything’ (Lynn: 142-144). The superior person is also guided by kun, the female, which is yielding, receptive, and directive of power and, like qian, productive of good. Qian initiates, whereas kun completes. Richard Wilhelm comments: ‘It is the perfect complement of THE CREATIVE [qian] -the complement, not the opposite, for the Receptive [kun] does not combat the Creative but completes it here, because there is a clearly defined hierarchic relationship between the two principles.’”
Clark, Kelly James, and Robin R. Wang. “A Confucian Defense of Gender Equity.” Journal of the American Academy of Religion 72, no. 2 (2004): 395–422. http://www.jstor.org/stable/40005811.
Questions:
- Based on this text, what were Confucian ideals for women?
- What does this tell us about the gender roles in society around the time it was recorded?
Confucian writings : Part 2
Confucius, or Kǒng Qiū 孔丘, lived around 500 BCE and was considered one of the great Chinese sages. He was a bureaucrat, teacher, and philosopher. He lived in a time when leaders were corrupt and not working toward the needs of the empire and its people. He wanted social harmony and political stability grounded in trust and mutual moral obligations for China. Confucius said very little about women. His ideas were recorded by his disciples. This is what they did say about women.
"The Master said: Only women and small men seem difficult to look after. If
you keep them close, they become insubordinate; but if you keep them at a distance, they become resentful" (Analects 17:23).
“Keep your daughter indoors… she ought to be under your total command. You should scold her roundly if she is not quick to obey, remind her often of self-discipline and household duties. Ensure that she shows due deference towards guests and that she retires quietly once the tea has been served. Do not spoil your daughter for fear of her becoming unruly. Never encourage or tolerate self-destructive behaviour for fear of fostering in her a suicidal tendency. Do not teach her to sing for fear of corrupting her mind. Do not let her loiter for fear of evil-temptation.”
Goldin, Paul R. “Admonitions for Women”, Hawaii Reader in Traditional Chinese Culture (University of
Hawai’i Press, 2017).
Questions:
"The Master said: Only women and small men seem difficult to look after. If
you keep them close, they become insubordinate; but if you keep them at a distance, they become resentful" (Analects 17:23).
“Keep your daughter indoors… she ought to be under your total command. You should scold her roundly if she is not quick to obey, remind her often of self-discipline and household duties. Ensure that she shows due deference towards guests and that she retires quietly once the tea has been served. Do not spoil your daughter for fear of her becoming unruly. Never encourage or tolerate self-destructive behaviour for fear of fostering in her a suicidal tendency. Do not teach her to sing for fear of corrupting her mind. Do not let her loiter for fear of evil-temptation.”
Goldin, Paul R. “Admonitions for Women”, Hawaii Reader in Traditional Chinese Culture (University of
Hawai’i Press, 2017).
Questions:
- Based on this text, what were Confucian ideals for women?
- What does this tell us about the gender roles in society around the time it was recorded?
Ban Zhao : On Women
In China, the first historians did not emerge until the Later Han Empire (23-220) at which point there was stability and wealth, which usually led to opportunities for women intellectuals and leaders. And for the Han, this was certainly true. One of the first woman historians was Ban Zhao (45-117). It is not surprising Ban Zhao expanded on ideas about women. Ban Zhao was not immune to her time; her ideas were heavily influenced by the dominant Confucian thought.
“A woman (ought to) have four qualifications: (1) womanly virtue; (2) womanly words; (3) womanly bearing; and (4) womanly work. Now what is called womanly virtue need not be brilliant ability, exceptionally different from others. Womanly words need be neither clever in debate nor keen in conversation. Womanly appearance requires neither a pretty nor a perfect face and form. Womanly work need not be work done more skillfully than that of others.”
Yuen Ting Lee, “Ban Zhao: Scholar of Han Dynasty China,” World History Connected, last modified 2012, https://worldhistoryconnected.press.uillinois.edu/9.1/lee.html.
Questions:
- How did Zhao’s ideas for women differ from the Confucius’ that predated her?
- Is Confucianism sexist?
Sima qian: On Empress Lü
Sima Qiuan is one of two well known early Chinese historians. He wrote histories which included Empress Lü. Sima Qian blames her actions on fear. It is to be noted Sima Qian wrote his history first and influenced later historians like Ban Gu.
The ages before the Qin are too far away and the material on them too scanty to permit a detailed account of them here. When the Han arose, Lü Exu became the official Empress of Gaozu and her son became heir apparent. Yet as she grew older and her beauty faded, the Emperor’s affection for her waned; Lady Qi was favored and her son Liu Ruyi had several times almost replaced the heir apparent. When Gaozu died, Empress Lü exterminated the Qi family and executed the King of Zhao [Liu Ruyi]. Of the women of the rear palaces, only those who had not enjoyed his favor and were far away managed to escape harm
Empress Lü’s eldest daughter was married to Zhang Ao, the marquis of Xuanping, and their daughter became the empress of Emperor Hui. Empress Dowager Lü, anxious to increase her ties [with the imperial family], hoped that this girl would give birth to a son, but though she resorted to every possible device, the young Empress remained childless. [Empress Lü] then secretly took the child of one of [Emperor Hui’s] concubines and pretended that he was the son of the Empress. When Emperor Hui passed away, it was still only a short while since the dynasty had been founded, and the question of who might succeed to the throne was unclear. Thereupon [Empress Dowager Lü] accorded great honor to the members of the outer family [Lü] and established the [male members] of the Lü as kings, so that they might act as aides. She also appointed the daughter of Lü Lu as Empress to the child Emperor. Thus she hoped to establish firm ties that would bind her own family securely to the source of power. But it was to no avail.3
Empress [Lü] as a female ruler announced [she would issue] the imperial decrees and managed to govern without going out of her chambers; and the world was peaceful, punishments and penalties were rarely employed, and those who had committed offenses then became rare. The people devoted themselves to planting and harvesting, and [as a result] clothing and food became increasingly abundant.
The ages before the Qin are too far away and the material on them too scanty to permit a detailed account of them here. When the Han arose, Lü Exu became the official Empress of Gaozu and her son became heir apparent. Yet as she grew older and her beauty faded, the Emperor’s affection for her waned; Lady Qi was favored and her son Liu Ruyi had several times almost replaced the heir apparent. When Gaozu died, Empress Lü exterminated the Qi family and executed the King of Zhao [Liu Ruyi]. Of the women of the rear palaces, only those who had not enjoyed his favor and were far away managed to escape harm
Empress Lü’s eldest daughter was married to Zhang Ao, the marquis of Xuanping, and their daughter became the empress of Emperor Hui. Empress Dowager Lü, anxious to increase her ties [with the imperial family], hoped that this girl would give birth to a son, but though she resorted to every possible device, the young Empress remained childless. [Empress Lü] then secretly took the child of one of [Emperor Hui’s] concubines and pretended that he was the son of the Empress. When Emperor Hui passed away, it was still only a short while since the dynasty had been founded, and the question of who might succeed to the throne was unclear. Thereupon [Empress Dowager Lü] accorded great honor to the members of the outer family [Lü] and established the [male members] of the Lü as kings, so that they might act as aides. She also appointed the daughter of Lü Lu as Empress to the child Emperor. Thus she hoped to establish firm ties that would bind her own family securely to the source of power. But it was to no avail.3
Empress [Lü] as a female ruler announced [she would issue] the imperial decrees and managed to govern without going out of her chambers; and the world was peaceful, punishments and penalties were rarely employed, and those who had committed offenses then became rare. The people devoted themselves to planting and harvesting, and [as a result] clothing and food became increasingly abundant.
Ban Gu: On empress LÜ
Ban Gu is the other prominent Chinese historian to write about Empress Lü. Ban Gu blames her nature for her treatment of Lady Qi.
Emperor Gao died, Emperor Hui was established, and Empress Lu was the Empress Dowager. She ordered Yongxiang to imprison Mrs. Qi, clasping her clothes and ochre clothes, and ordering them to pound. Mrs. Qi sang and sang: "The son is the king, the mother is the captive, all day long at dusk, always with the dead! Three thousand miles away, who should tell the daughter?" Evil women?" He called the King of Zhao to execute him. The messenger had three rebellions, but Zhou Chang, the prime minister of Zhao, did not send him. The Empress Dowager summoned Zhao Xiang to march to Chang'an. Let people summon the king of Zhao again, and the king will come. Emperor Hui was merciful, knowing that the queen mother was angry, she welcomed the king of Zhao, entered the palace, and lived and dined with him. A few months later, when the emperor shot out in the morning, the king of Zhao could not get up, and the queen mother waited for him to live alone, and had people drink it with poison. Emperor Chi returned, and King Zhao died. The Empress Dowager cut off Madam Qi's hands and feet, removed her eyes and smoked her ears, and drank herbal medicine, so she lived in the Ju domain and was called "Ren She". After staying for several months, he called Emperor Hui to see "Ren She". The emperor looked up and asked his wife Qi, but she cried a lot. They asked the queen mother to say, "This is not what people did. The minister is the son of the queen mother, and I will never be able to govern the world again!"
The queen mother was mourning, crying and weeping. Zhang Biqiang, the son of the marquis, was left as a servant, and when he was fifteen years old, he asked the prime minister, Chen Ping, and said: "The empress dowager has only the emperor. Today, I cry and not feel sad. Do you know the solution?" Chen Ping said, "What is the solution?" Piqiang said, "The emperor There are no strong sons, the queen mother is afraid of the king, etc. Now please worship Lu Tai and Lu Chan as generals, the soldiers will be in the northern and southern armies, and all Lu are officials, and they are in the middle. Piqiang plans to invite him, the queen mother said, the cry is mourning. Lu Shiquan started from this. He established Xiaohui Empress Gongzi as the emperor, and the Empress Dowager was called the emperor.
Van Ess, Hans. “Praise and Slander: The Evocation of Empress Lü in the Shiji and the Hanshu.” NAN NU -- Men, Women & Gender in Early & Imperial China 8, no. 2 (September 2006): 221–54. doi:10.1163/156852606779969824.
Emperor Gao died, Emperor Hui was established, and Empress Lu was the Empress Dowager. She ordered Yongxiang to imprison Mrs. Qi, clasping her clothes and ochre clothes, and ordering them to pound. Mrs. Qi sang and sang: "The son is the king, the mother is the captive, all day long at dusk, always with the dead! Three thousand miles away, who should tell the daughter?" Evil women?" He called the King of Zhao to execute him. The messenger had three rebellions, but Zhou Chang, the prime minister of Zhao, did not send him. The Empress Dowager summoned Zhao Xiang to march to Chang'an. Let people summon the king of Zhao again, and the king will come. Emperor Hui was merciful, knowing that the queen mother was angry, she welcomed the king of Zhao, entered the palace, and lived and dined with him. A few months later, when the emperor shot out in the morning, the king of Zhao could not get up, and the queen mother waited for him to live alone, and had people drink it with poison. Emperor Chi returned, and King Zhao died. The Empress Dowager cut off Madam Qi's hands and feet, removed her eyes and smoked her ears, and drank herbal medicine, so she lived in the Ju domain and was called "Ren She". After staying for several months, he called Emperor Hui to see "Ren She". The emperor looked up and asked his wife Qi, but she cried a lot. They asked the queen mother to say, "This is not what people did. The minister is the son of the queen mother, and I will never be able to govern the world again!"
The queen mother was mourning, crying and weeping. Zhang Biqiang, the son of the marquis, was left as a servant, and when he was fifteen years old, he asked the prime minister, Chen Ping, and said: "The empress dowager has only the emperor. Today, I cry and not feel sad. Do you know the solution?" Chen Ping said, "What is the solution?" Piqiang said, "The emperor There are no strong sons, the queen mother is afraid of the king, etc. Now please worship Lu Tai and Lu Chan as generals, the soldiers will be in the northern and southern armies, and all Lu are officials, and they are in the middle. Piqiang plans to invite him, the queen mother said, the cry is mourning. Lu Shiquan started from this. He established Xiaohui Empress Gongzi as the emperor, and the Empress Dowager was called the emperor.
Van Ess, Hans. “Praise and Slander: The Evocation of Empress Lü in the Shiji and the Hanshu.” NAN NU -- Men, Women & Gender in Early & Imperial China 8, no. 2 (September 2006): 221–54. doi:10.1163/156852606779969824.
Remedial Herstory Editors. "8. 100 BCE - 100 CE WOMEN AND THE HAN EMPIRE." The Remedial Herstory Project. November 1, 2022. www.remedialherstory.com.
AUTHOR: |
Kelsie Brook Eckert
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Consulting Team |
Editors |
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Kelsie Brook Eckert, Project Director
Coordinator of Social Studies Education at Plymouth State University Dr. Nancy Locklin-Sofer, Consultant Professor of History at Maryville College. Chloe Gardner, Consultant PhD Candidate in Religious Studies at Edinburgh University Dr. Whitney Howarth, Consultant Former Professor of History at Plymouth State University Jacqui Nelson, Consultant Teaching Lecturer of Military History at Plymouth State University Maria Concepcion Marquez Sandoval PhD Candidate in History at Arizona University |
Ron Kaiser
Humanities Teacher, Moultonborough Academy ReviewersAncient:
Dr. Kristin Heineman Professor of History at Colorado State University Dr. Bonnie Rock-McCutcheon Professor of History at Wilson College Sarah Stone PhD Candidate in Religious Studies at Edinburgh University Medieval: Dr. Katherine Koh Professor of History at La Sierra University Dr. Jonathan Couser Professor of History at Plymouth State University Dr. Shahla Haeri Professor of History at Boston University Lauren Cole PhD Candidate in History at Northwestern University Modern: Dr. Jack Gronau Professor of History at Northeastern University |
Survey's on womens World History
In this landmark study, Shahla Haeri offers the extraordinary biographies of several Muslim women rulers and leaders who reached the apex of political systems of their times.
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The history of the world is the history of great women, their names should be shouted from the rooftops and that is exactly what Jenni Murray is here to do.
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Recording the important milestones in the birth of the modern feminist movement and the rise of women into greater social, economic, and political power, Miles takes us through through a colorful pageant of astonishing women
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Jenni Murray presents the history of Britain as you’ve never seen it before, through the lives of twenty-one women who refused to succumb to the established laws of society, whose lives embodied hope and change, and who still have the power to inspire us today..
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Meet the unsung sheroes of history: the diverse, defiant and daring (wo)men who changed the rules, and their identities, to get sh*t done.
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Beginning in seventh-century Mecca and Medina, A History of Islam in 21 Women takes us around the globe, through eleventh-century Yemen and Khorasan, and into sixteenth-century Spain, Istanbul and India. From there to nineteenth-century Persia and the African savannah, to twentieth-century Russia, Turkey, Egypt and Iraq, before reaching present day London.
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A trailblazing, conversation-starting history of women’s health—from the earliest medical ideas about women’s illnesses to hormones and autoimmune diseases—brought together in a fascinating sweeping narrative.
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Pre-History (3,300,000-3000 BCE)
According to the myth of matriarchal prehistory, men and women lived together peacefully before recorded history. Society was centered around women, with their mysterious life-giving powers, and they were honored as incarnations and priestesses of the Great Goddess. Then a transformation occurred, and men thereafter dominated society.
Among surviving Greek tragedies only Euripides' Trojan Women shows us the extinction of a whole city, an entire people. Despite its grim theme, or more likely because of the centrality of that theme to the deepest fears of our own age, this is one of the relatively few Greek tragedies that regularly finds its way to the stage. The theme is really a double one: the suffering of the victims of war, exemplified by the woman who survive the fall of Troy, and the degradation of the victors, shown by the Greeks' reckless and ultimately self-destructive behavior.
Women in Prehistory challenges and undertakes an examination of the archaeological record informed by insights into the cultural construction of gender that have emerged from scholarship in history, anthropology, biology, and related disciplines.
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Lucy is a 3.2-million-year-old skeleton who has become the spokeswoman for human evolution. She is perhaps the best known and most studied fossil hominid of the twentieth century, the benchmark by which other discoveries of human ancestors are judged.”–From Lucy’s Legacy
Women, Gender and Identity in Third Intermediate Period Egypt clarifies the role of women in Egyptian society during the first millennium BCE, allowing for more nuanced discussions of women in the Third Intermediate Period. It is an intensive study of a corpus that is both geographically and temporally localized around the city of Thebes, which was the cultural and religious centre of Egypt during this period and home to a major national necropolis.
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The Chalice and the Blade tells a new story of our cultural origins. It shows that warfare and the war of the sexes are neither divinely nor biologically ordained. It provides verification that a better future is possible—and is in fact firmly rooted in the haunting dramas of what happened in our past.
Women of Babylon is a much-needed historical/art historical study that investigates the concepts of femininity which prevailed in Assyro-Babylonian society. Zainab Bahrani's detailed analysis of how the culture of ancient Mesopotamia defined sexuality and gender roles both in, and through, representation is enhanced by a rich selection of visual material extending from 6500 BC - 1891 AD. Professor Bahrani also investigates the ways in which women of the ancient Near East have been perceived in classical scholarship up to the nineteenth century.
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Ancient History (3000 BC-500 AD)
Historians Helen Bond and Joan Taylor explore the way in which Mary the mother of Jesus, Mary Magdalene, Mary, Martha and a whole host of other women - named and unnamed - have been remembered by posterity, noting how many were silenced, tamed or slurred by innuendo - though occasionally they get to slay dragons.
Hatshepsut successfully negotiated a path from the royal nursery to the very pinnacle of authority, and her reign saw one of Ancient Egypt's most prolific building periods. Scholars have long speculated as to why her monuments were destroyed within a few decades of her death, all but erasing evidence of her unprecedented rule. Constructing a rich narrative history using the artifacts that remain, noted Egyptologist Kara Cooney offers a remarkable interpretation of how Hatshepsut rapidly but methodically consolidated power - and why she fell from public favor just as quickly. The Woman Who Would Be King traces the unconventional life of an almost-forgotten pharaoh and explores our complicated reactions to women in power.
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Byzantine Intersectionality reveals the fascinating, little-examined conversations in medieval thought and visual culture around sexual and reproductive consent, bullying and slut-shaming, homosocial and homoerotic relationships, trans and nonbinary gender identities, and the depiction of racialized minorities.
This first comprehensive work on women in pre-Columbian American cultures describes gender roles and relationships in North, Central, and South America from 12,000 B.C. to the A.D. 1500s. Utilizing many key archaeological works, Karen Olsen Bruhns and Karen E. Stothert redress some of the long-standing male bias in writing about ancient Native American lifeways.
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This riveting narrative explores the lives of six remarkable female pharaohs, from Hatshepsut to Cleopatra--women who ruled with real power--and shines a piercing light on our own perceptions of women in power today.
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Asian philosophies
Through the lenses of mysticism, naturalism, and ordinary life, the five dozen poems collected here express these women’s profound devotion to Daoist spiritual practice. Their interweaving of plain but poignant and revealing speech with a compelling and inventive use of imagery expresses their creative relationship to the myths, legends, and traditions of Daoist Goddess culture.
Challenges accepted beliefs that Confucianism is a cause of women’s oppression and explores Confucianism as an ethical system compatible with gender parity.
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Han EMpire
In early China, was it correct for a woman to disobey her father, contradict her husband, or shape the public policy of a son who ruled over a dynasty or state? According to the Lienü zhuan, or Categorized Biographies of Women, it was not only appropriate but necessary for women to step in with wise counsel when fathers, husbands, or rulers strayed from the path of virtue.
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Explores historical and philosophical shifts in the depiction of women and virtue in the early years of the Chinese state. Includes an examination of the history of yin-yang theories.
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Prehistory (3,300,000-3000 BC)
They live in caves and huddle around fires, but they are fully human, though they belong to our most ancient history. Risa the Arbiter has now spent years in her role and is known and respected throughout the area. Her children are half-grown and exhibiting traits of independence, both of thought and action. Her tribe has grown along with her and now needs more than one Arbiter can provide alone. Risa struggles with how best to organize her duties and establishes acolytes in each village to screen petitioners.
Ancient HISTORY (3000 BC - 500 AD)
The men of Athens gather to determine the truth. Meanwhile, the women of the city, who have no vote, are gathering in the shadows. The women know truth is a slippery thing in the hands of men. There are two sides to every story, and theirs has gone unheard. Until now.
Timely, unflinching, and transportive, Laura Shepperson’s Phaedra carves open long-accepted wounds to give voice to one of the most maligned figures of mythology and offers a stunning story of how truth bends under the weight of patriarchy but can be broken open by the force of one woman’s bravery. |
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Bibliography
Beard, Mary. Women & Power: A Manifesto. Liveright Publishing Corporation: New York, NY, 2017.
Britannica, T. Editors of Encyclopaedia. "Gaohou." Encyclopedia Britannica, October 19, 2015. https://www.britannica.com/biography/Gaohou.
Hinsch, Bret. “The Criticism of Powerful Women by Western Han Dynasty Portent Experts.” Journal of the Economic and Social History of the Orient 49, no. 1 (2006): 96–121. http://www.jstor.org/stable/25165130.
The Records of the Grand Historian (Shi ji) by Sima Qian, translated by Burton Watson. New York: Columbia University Press, 1993.
Strayer, R. and Nelson, E., Ways Of The World. 3rd ed. Boston: Bedford/St. Martin’s, 2016.
Britannica, T. Editors of Encyclopaedia. "Gaohou." Encyclopedia Britannica, October 19, 2015. https://www.britannica.com/biography/Gaohou.
Hinsch, Bret. “The Criticism of Powerful Women by Western Han Dynasty Portent Experts.” Journal of the Economic and Social History of the Orient 49, no. 1 (2006): 96–121. http://www.jstor.org/stable/25165130.
The Records of the Grand Historian (Shi ji) by Sima Qian, translated by Burton Watson. New York: Columbia University Press, 1993.
Strayer, R. and Nelson, E., Ways Of The World. 3rd ed. Boston: Bedford/St. Martin’s, 2016.
