天足會と不纏足會

DOI HANDLE Web Site オープンアクセス

書誌事項

タイトル別名
  • The Natural Foot Society and the Buchanzuhui 不纏足會
  • テン ソクカイ ト フテンソクカイ

この論文をさがす

抄録

The liberation from footbinding has previously been treated as a part of the movement for women's liberation. This article focuses on the relationship between the Natural Foot Society 天足會 and the Buchanzuhui 不纏足會 (Unbound Foot Society), taking an innovative reexamination of the anti-footbinding movement. Criticism of footbinding had arisen in China as early as the Sung period, but these early attempts cannot be directly linked to the anti-footbinding movement in the Wuxu reform period. The origins of the anti-footbinding movement can be tracted to the Buguozuhui 不裹足會 (Unclad Foot Association) established by Kang Youwei 康有爲 in 1883, but this is likely to have been nothing more than an agreement among friends. Such attempts were conducted in every region of China, but always ended up as an isolated local phenomenon. The direct impetus for the liberation during the period of the Wuxu reform was the establishment of the Natural Foot Society by Mrs. Archibald Little. The Natural Foot Society distinguished itself from the anti-footbinding movement of the churches by extending its menbership to those who were not Christians, and spreading its influence especially on the Chinese intellectuals. The activities of the Natural Foot Society were not particularly marked by confidence or dynamism, but were ultimately able to obtain a response from Chinese intellectuals. The Jiechanzuhui 戒纏足會 (Restrict Footbinding Societies) were formed in Sichuan and Guangdong under the influence of the Natural Foot Society. Liang Qichao 梁啓超 introduced the Restrict Footbinding Shanghai in June, 1897, the anti-footbinding movement of the Chinese took on added impetus. Although it is clear that the Buchanzuhui was created under the influence of the Natural Foot Society, but those involved in the movement deliberately concealed that fact. The Chinese men thought the Buchanzuhui as one of the political measures to save the country from foreign aggression. It was not something that could be conducted in concert with foreigners. The foreign ladies of the Natural Foot Society, in contrast, thought the liberation from footbinding as "white woman's burden." They could not cooperate because they had different intensions. Both the reformers and foreign ladies were situated at the periphery in their society. They hoped to enhance their political positions through the movement. The anti-footbinding movement can be seen as a struggle over the undeveloped political resource, the Chinese women. They fought for themselves rathar than for the welfare of the Chinese women.

収録刊行物

  • 東洋史研究

    東洋史研究 62 (2), 88-125, 2003-09-30

    東洋史研究會

キーワード

詳細情報 詳細情報について

問題の指摘

ページトップへ