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Journal articles on the topic 'Footbinding'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Jiao, Lin. "Laurel Bossen and Hill Gates (2017). Bound Feet, Young Hands: Tracking the Demise of Footbinding in Village China." British Journal of Chinese Studies 8, no. 2 (February 25, 2019): 144–47. http://dx.doi.org/10.51661/bjocs.v8i2.4.

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Ten years after Dorothy Ko’s study that shifted the understanding of footbinding fundamentally (Ko, 2007), Laurel Bossen and Hill Gates’s ground-breaking research on footbinding will again change our knowledge of this practice for good. Through exploring the long-neglected subject of rural women’s footbinding, Bossen and Gates argue that the reason for the demise of footbinding in village China is not because of fashion, beauty, sex, education or a political campaign. Instead, women stopped this practice because of industrialisation, which inevitably drove them out of the business of domestic, sedentary textile-production.

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2

Ko, Dorothy. "Footbinding in the museum." Interventions 5, no. 3 (July 2003): 426–39. http://dx.doi.org/10.1080/1369801032000135657.

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3

Xie, Lingyu. "Footbinding, Feminism, and Freedom." Sport History Review 32, no. 1 (May 2001): 58–59. http://dx.doi.org/10.1123/shr.32.1.58.

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4

Brown, Melissa J., Laurel Bossen, Hill Gates, and Damian Satterthwaite-Phillips. "Marriage Mobility and Footbinding in Pre-1949 Rural China: A Reconsideration of Gender, Economics, and Meaning in Social Causation." Journal of Asian Studies 71, no. 4 (November 2012): 1035–67. http://dx.doi.org/10.1017/s0021911812001271.

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We provide evidence contrary to long-standing general expectations that before 1949 most Chinese women married up the social hierarchy and that footbinding facilitated this hypergamy. In our sample of 7,314 rural women living in Sichuan, Northern, Central, and Southwestern China in the first half of the twentieth century, two-thirds of women did not marry up. In fact, 22 percent of all women, across regions, married down. In most regions, more women married up than down, but in all regions, the majority did not marry hypergamously. Moreover, for most regions, we found no statistically significant difference between the chances of a footbound girl versus a not-bound girl in marrying into a wealthier household, despite a common cultural belief that footbinding would improve girls' marital prospects. We do find regional variation: Sichuan showed a significant relation between footbinding and marital mobility. Nevertheless, our evidence of the basic economic circumstances of rural women's marriages from several of China's regions, including Sichuan, supports a different cultural belief as relevant to the lives of most women: marriage among equals. These results have implications for understanding pre-1949 Chinese gender relations and rural life as well as for theorizing social causation.

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5

Brown, Melissa J. "Footbinding, Industrialization, and Evolutionary Explanation." Human Nature 27, no. 4 (October 24, 2016): 501–32. http://dx.doi.org/10.1007/s12110-016-9268-5.

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6

Lee, Geun Myung. "The Brief History of Chinese Footbinding." Journal of international area studies 3, no. 3 (October 31, 1999): 197. http://dx.doi.org/10.18327/jias.1999.10.3.3.197.

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7

SOON, ANDREW HOCK. "Footbinding and Masochism: A Psychoanalytical Exploration." Women's Studies 33, no. 5 (July 2004): 651–76. http://dx.doi.org/10.1080/00497870490464459.

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8

Ko, Dorothy. "Bondage in Time: Footbinding and Fashion Theory." Fashion Theory 1, no. 1 (February 1997): 3–27. http://dx.doi.org/10.2752/136270497779754552.

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9

Mackie, Gerry. "Ending Footbinding and Infibulation: A Convention Account." American Sociological Review 61, no. 6 (December 1996): 999. http://dx.doi.org/10.2307/2096305.

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10

McMahon, Keith. "Cindarella's Sisters: A Revisionist History of Footbinding." NAN NÜ 9, no. 2 (2007): 395–400. http://dx.doi.org/10.1163/138768007x244433.

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11

Gates, Hill. "Footloose in Fujian: Economic Correlates of Footbinding." Comparative Studies in Society and History 43, no. 1 (January 2001): 130–48. http://dx.doi.org/10.1017/s0010417501003619.

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12

Butler, Kenneth G. "Footbinding, Exploitation and Wrongfulness: a Non-Marxist Conception." Diogenes 33, no. 131 (May 1985): 57–73. http://dx.doi.org/10.1177/039219218503313104.

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13

Ropp, Paul S. "Cinderella’s Sisters: A Revisionist History of Footbinding (review)." China Review International 13, no. 2 (2007): 305–11. http://dx.doi.org/10.1353/cri.2008.0055.

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14

Bossen, Laurel, and Yue-Qing Yang. "Footbinding: Search for the Three Inch Golden Lotus." Anthropologica 46, no. 2 (2004): 301. http://dx.doi.org/10.2307/25606208.

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15

Lau, Bryony. "The Limits of the Civilizing Mission: A Comparative Analysis of British Protestant Missionary Campaigns to End Footbinding and Female Circumcision." Social Sciences and Missions 21, no. 2 (2008): 193–227. http://dx.doi.org/10.1163/187489408x342282.

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AbstractDrawing on international relations theory, this article examines why a British missionary campaign against footbinding in China at the turn of the 20 th century succeeded, while a similar campaign against female circumcision in Kenya in the 1920s failed. It argues that the diff erent outcomes can be explained by the incentives new elites had in swiftly changing political climates to adopt, adapt or reject foreign norms promoted by missionaries. Whereas Chinese reformers recast footbinding as a source of China's weakness, the emerging nationalist elite among the Kikuyu in Kenya argued for the continuation of female circumcision as part of anti-colonial resistance. Cette contribution interroge, à l'aide de la théorie de relations internationales, les raisons pour lesquelles une campagne dirigée par des missionnaires britanniques en Chine, à la veille du XXe siècle, contre les pieds bandés réussit, alors qu'une campagne similaire menée durant les années 1920 contre l'excision féminine au Kenya échoua. Ces résultats opposés s'expliquent par le choix que fi rent les nouvelles élites locales d'adopter, d'adapter ou de rejeter les normes étrangères introduites par les missionnaires. Alors que les réformateurs chinois réinterprétèrent les pieds bandés comme une source de l'impuissance de la Chine, la nouvelle élite nationaliste kikuyu au Kenya vit dans la pratique de l'excision féminine un moyen de résistance contre le colonialisme.

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16

Roy, Manisha. "Excavating the Psychology of Footbinding by a Jungian Analyst." Jung Journal 4, no. 4 (October 2010): 84–88. http://dx.doi.org/10.1525/jung.2010.4.4.84.

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17

Chen, Yang. "The contested body: the anti-footbinding movement in modern China." Journal of Modern Chinese History 8, no. 2 (July 3, 2014): 278–79. http://dx.doi.org/10.1080/17535654.2014.960157.

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18

Ebrey, Patricia Buckley. "Gender and Sinology: Shifting Western Interpretations of Footbinding, 1300-1890." Late Imperial China 20, no. 2 (1999): 1–34. http://dx.doi.org/10.1353/late.1999.0007.

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19

Ruane, Christopher. "Footbinding as Fashion: Ethnicity, Labor, and Status in Traditional China." Asian Affairs 51, no. 1 (January 2, 2020): 233–34. http://dx.doi.org/10.1080/03068374.2019.1706362.

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20

Huang, Yingying. "Bound Feet Travel: Revisualizing Footbinding in John Fryer's Fiction Contest." Modern Chinese Literature and Culture 32, no. 1 (June 2020): 37–72. http://dx.doi.org/10.3366/mclc.2020.0004.

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21

Pierard, Richard V. "Missionaries as Role Models in the Christian Quest for Justice." Missiology: An International Review 21, no. 4 (October 1993): 469–82. http://dx.doi.org/10.1177/009182969302100409.

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Although some fail to understand the Christian commitment to justice, the history of missions is replete with instances of believers who put their faith in action. Where they labored, they challenged existing social customs and even defied European colonial authorities and white settler interests. Examples cited include missionaries who fought inhumane practices such as the caste system, widow burnings, and footbinding. Among those who stood against unjust power structures were John Philip in South Africa, William Knibb in Jamaica, the Rhine Mission workers in Southwest Africa, and Timothy Richard in China. Missionaries are appropriate role models for Christians who are seeking after justice.

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22

Shi, Lihong. "Footbinding RevisitedBound Feet, Young Hands: Tracking the Demise of Footbinding in Village China. By Laurel Bossen and Hill Gates. Stanford, CA: Stanford University Press, 2017." Current Anthropology 59, no. 4 (August 2018): 463–64. http://dx.doi.org/10.1086/699161.

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23

Józsa, László. "History of arteficial deformation of the human body. II. Chinese footbinding)." Orvosi Hetilap 152, no. 32 (August 2011): 1294–96. http://dx.doi.org/10.1556/oh.2011.ho2355.

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24

Ross, Kaz. "'(Hand)Made in China': The curious return of the footbinding shoe." Postcolonial Studies 4, no. 3 (November 2001): 311–34. http://dx.doi.org/10.1080/13688790120102679.

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25

Teh, Limin. "Footbinding and Women’s Labor in Sichuan, written by Hill Gates, 2015." Nan Nü 18, no. 1 (November 1, 2016): 183–86. http://dx.doi.org/10.1163/15685268-00181p13.

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26

Chan, Ying-kit. "Michelle Tien King (2014). Between Birth and Death: Female Infanticide in Nineteenth-Century China." British Journal of Chinese Studies 8, no. 2 (March 15, 2019): 147–50. http://dx.doi.org/10.51661/bjocs.v8i2.11.

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It seems obvious and trite to discuss female infanticide in China. Female infanticide has long been regarded as a product of backward cultural practices and gender inequities under an authoritarian, patriarchal regime bent on enacting and enforcing a “birth” sub-regime. Along with footbinding, female infanticide becomes a marker of traditional China’s decadent culture and regressive past. This perception of China is reinforced by first a single-child policy and then a prevalent desire to have even smaller, nuclear families in an increasingly affluent society, which have “amplified the effects of a long-standing societal preference for sons, derived from a traditional Confucian value system that still lingers in present form” (p.2).

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27

Brown, Melissa J., and Damian Satterthwaite-Phillips. "Economic correlates of footbinding: Implications for the importance of Chinese daughters’ labor." PLOS ONE 13, no. 9 (September 20, 2018): e0201337. http://dx.doi.org/10.1371/journal.pone.0201337.

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28

Walker, Ann. "A Review of “Footbinding: A Jungian Engagement With Chinese Culture and Psychology”." Psychological Perspectives 54, no. 2 (April 2011): 236–38. http://dx.doi.org/10.1080/00332925.2011.573411.

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29

Brown, Melissa J. "Footbinding in Economic Context: Rethinking the Problems of Affect and the Prurient Gaze." Harvard Journal of Asiatic Studies 80, no. 1 (2020): 179–214. http://dx.doi.org/10.1353/jas.2020.0007.

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30

Bauer, Daniel J., Feng Jicai, and David Wakefield. "The Three-Inch Golden Lotus: A Novel on Footbinding. Fiction from Modern China." Asian Folklore Studies 54, no. 2 (1995): 339. http://dx.doi.org/10.2307/1178956.

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31

Ko, Dorothy. "The Body as Attire: The Shifting Meanings of Footbinding in Seventeenth-Century China." Journal of Women's History 8, no. 4 (1997): 8–27. http://dx.doi.org/10.1353/jowh.2010.0171.

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32

Bossen, Laurel, Wang Xurui, Melissa J. Brown, and Hill Gates. "Feet and Fabrication: Footbinding and Early Twentieth-Century Rural Women’s Labor in Shaanxi." Modern China 37, no. 4 (April 28, 2011): 347–83. http://dx.doi.org/10.1177/0097700411403265.

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33

Brownell, Susan. "Footbinding, Feminism and Freedom: The Liberation of Women's Bodies in Modern China. Fan Hong." China Journal 42 (July 1999): 208–10. http://dx.doi.org/10.2307/2667687.

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34

TURNER, CHRISTENA L. "Locating Footbinding: Variations across Class and Space in Nineteenth and Early Twentieth Century China*." Journal of Historical Sociology 10, no. 4 (December 1997): 444–79. http://dx.doi.org/10.1111/j.1467-6443.1997.tb00196.x.

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35

Sun, Catherine. "Footbinding: A Jungian Engagement with Chinese Culture and Psychology, by Shirley See Yan Ma." Asia Pacific Journal of Counselling and Psychotherapy 1, no. 2 (September 15, 2010): 187–88. http://dx.doi.org/10.1080/21507686.2010.493206.

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36

Cooper, Judith. "Footbinding: A Jungian Engagement with Chinese Culture and Psychology by Ma, Shirley See Yan." Journal of Analytical Psychology 56, no. 1 (January 17, 2011): 138–39. http://dx.doi.org/10.1111/j.1468-5922.2010.01894_3.x.

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37

Huang, Ziqiang. "Visual Femininity under the Male Gaze: Foot-binding Custom and Female Self-Censorship." Communications in Humanities Research 23, no. 1 (December 20, 2023): 54–58. http://dx.doi.org/10.54254/2753-7064/23/20230595.

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In the social aesthetic system based on patriarchy, the standards and shaping of femininity are usually closely related to the male gaze, which puts forward a series of requirements for the daily behavior norms of women as objects, including clothing, speech, and body shape. Under the long-term moral judgment and social monitoring, while bearing the pressure of aesthetic standards, women have gradually strengthened their self-control and censorship in terms of femininity. This study will take the custom of female footbinding in traditional Chinese society as an example, and analyze how mens gazes contributed to the evolution of this aesthetic standard from the perspective of visual culture, and how women under the influence of this custom have strengthened their sense of self and even same-sex monitoring. The study found that patriarchal social norm constraints and objectified gaze strengthen womens control over self-image, and women themselves form self-monitoring under the background of habitual pressure, which still affects modern womens aesthetic self-evaluation today.

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38

Zito, Angela. "Secularizing the Pain of Footbinding in China: Missionary and Medical Stagings of the Universal Body." Journal of the American Academy of Religion 75, no. 1 (February 20, 2007): 1–24. http://dx.doi.org/10.1093/jaarel/lfl062.

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39

Paulshock, Bernadine Z. "The Lotus Lovers: The Complete History of the Curious Erotic Custom of Footbinding in China." JAMA: The Journal of the American Medical Association 268, no. 6 (August 12, 1992): 736. http://dx.doi.org/10.1001/jama.1992.03490060068021.

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40

Milburn, Olivia. "Spring Colors in the Han Palace: A Late Qing Reappraisal of the Life of Empress Zhang (202-163 BCE)." NAN NÜ 24, no. 1 (June 9, 2022): 70–94. http://dx.doi.org/10.1163/15685268-02410037.

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Abstract At the very end of the Qing dynasty, Xue Fucheng (1838-1894) and his circle produced a series of writings about empresses and imperial consorts of previous dynasties, in which they constructed a sympathetic discourse about elite women who had suffered exploitation and abuse. This paper analyzes a single text, Spring Colors in the Han Palace (Hangong chunse), and argues that this collection of short stories was written to explore new perspectives on the life of Empress Zhang (202-163 BCE) and reconfigure her as a symbol of patriarchal oppression. The empress is described as a paragon of virtue, who has fully internalized traditional Confucian models of how a woman should behave; a process which has left her so mentally and emotionally crippled that she is unable to deal with the challenges she faces during her lifetime. In these tales, Empress Zhang’s biography is reappraised in the light of late Qing progressive discourses about social norms, as well as tackling such controversial issues as women’s chastity and footbinding.

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41

Gates, Hill. "Footbinding as Fashion: Ethnicity, Labor, and Status in Traditional China, written by John Robert Shepherd, 2018." Nan Nü 22, no. 1 (June 8, 2020): 213–21. http://dx.doi.org/10.1163/15685268-00221p15.

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42

Lee, Christine. "A bioarchaeological and biocultural investigation of Chinese footbinding at the Xuecun archaeological site, Henan Province, China." International Journal of Paleopathology 25 (June 2019): 9–19. http://dx.doi.org/10.1016/j.ijpp.2019.03.001.

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43

Brown, Melissa J., and Marcus W. Feldman. "Sociocultural epistasis and cultural exaptation in footbinding, marriage form, and religious practices in early 20th-century Taiwan." Proceedings of the National Academy of Sciences 106, no. 52 (December 22, 2009): 22139–44. http://dx.doi.org/10.1073/pnas.0907520106.

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44

BARBER, SUZANNE. "Footbinding as Fashion: Ethnicity, Labor, and Status in Traditional China. JohnRobert Shepherd. Seattle: University of Washington Press, 2018. 272 pp." American Ethnologist 47, no. 3 (August 2020): 311–12. http://dx.doi.org/10.1111/amet.12918.

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45

Cassel, Susie Lan. "".. . the binding altered not only my feet but my whole character": Footbinding and First-World Feminism in Chinese American Literature." Journal of Asian American Studies 10, no. 1 (2007): 31–58. http://dx.doi.org/10.1353/jaas.2007.0001.

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46

Eyferth, Jacob. "Bound Feet, Young Hands: Tracking the Demise of Footbinding in Village China, written by Laurel Bossen and Hill Gates, 2017." Nan Nü 20, no. 2 (January 3, 2019): 344–48. http://dx.doi.org/10.1163/15685268-00202p15.

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47

Evans, H. "DOROTHY KO. Cinderella's Sisters: A Revisionist History of Footbinding. Berkeley and Los Angeles: University of California Press. 2005. Pp. xix, 332. $29.95." American Historical Review 112, no. 4 (October 1, 2007): 1118–20. http://dx.doi.org/10.1086/ahr.112.4.1118.

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48

Grove, Linda. "Footbinding and Women’s Labor in Sichuan by Hill Gates, and: Regulating Prostitution in China: Gender and Local Statebuilding, 1900–1937 by Elizabeth J. Remick." Harvard Journal of Asiatic Studies 77, no. 1 (2017): 196–206. http://dx.doi.org/10.1353/jas.2017.0015.

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49

Asim, Ina. "Cinderella's Sisters: A Revisionist History of Footbinding. By Dorothy Ko. (Berkeley and Los Angeles, Calif.: University of California Press, 2005. Pp. xix, 332. $29.95.)." Historian 69, no. 3 (September 1, 2007): 572–74. http://dx.doi.org/10.1111/j.1540-6563.2007.00189_46.x.

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50

Dehaas, Jocelyn H. "Footbinding as Fashion: Ethnicity, Labor, and Status in Traditional China. John Robert Shepherd. Seattle: University of Washington Press, 2018, 272 pp. $30.00, paper. ISBN 9780295744407." Journal of Anthropological Research 76, no. 2 (June 1, 2020): 265–66. http://dx.doi.org/10.1086/708399.

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