In an account of her grandmother’s life, Pang-Mei Natasha Chang establishes the story of how Chang Yu-i continually challenges the old standards set by Chinese traditions. As she introduces her grandmother, she is already described as someone different than Chang Yu-i’s sisters; she speaks to the author in a more modern tone and is described as “more masculine”.
From a young age, she did not have her feet bound. Based on what she saw as her brothers were being tutored, she also wanted to have an education; she begged her father to find her a school or a tutor. She found ways to start being independent, as an effect from her divorce from Hsü Chih-mo. In her marriage to Hsü Chih-mo, expectations for both genders are explored; Chang Yu-i notes …show more content…
They are “yin”, while women are considered as “yang”. (Chang, p. 91) In previous Chinese customs, it is better to be a man than a woman. First of all, their education is placed above all else; an example is how Chang Yu-i’s brothers’ educations were valued. Though Chang Yu-i expressed a desire to learn, her role as a woman made her “be seen as less”. Another example is how when Chang Yu-i was to be married to Hsü Chih-mo, her education was put aside, while Hsü Chih-mo was allowed to finish. In a marriage, a man is allowed to set the grounds for a divorce. There are the seven “rules”, which Pang-Mei Natasha Chang lists on page …show more content…
If she does, it falls under the Qi Chu, and he could divorce his wife under the grounds of her “being jealous”. While Chang Yu-i did feel threatened on Hsü Chih-mo possibly having a girlfriend, she was cautious because of these set guidelines. She would be shamed for an occurrence. As Hsü Chih-mo seemed to want a divorce not particularly based on the seven rules, the divorce was not received as well. He was criticized by his mentor, Liang Qichao, for “causing pain to his wife, to the senior members of the Zhang (Chang) family, and to his own two sons, whom he was neglecting.” (Spence, p. 199) While there was an initial stage of contempt, he did remain close. Following soon after was a remarriage: the pair of Hsü Chih-mo and Lu Xiaoman was received
From a young age, she did not have her feet bound. Based on what she saw as her brothers were being tutored, she also wanted to have an education; she begged her father to find her a school or a tutor. She found ways to start being independent, as an effect from her divorce from Hsü Chih-mo. In her marriage to Hsü Chih-mo, expectations for both genders are explored; Chang Yu-i notes …show more content…
They are “yin”, while women are considered as “yang”. (Chang, p. 91) In previous Chinese customs, it is better to be a man than a woman. First of all, their education is placed above all else; an example is how Chang Yu-i’s brothers’ educations were valued. Though Chang Yu-i expressed a desire to learn, her role as a woman made her “be seen as less”. Another example is how when Chang Yu-i was to be married to Hsü Chih-mo, her education was put aside, while Hsü Chih-mo was allowed to finish. In a marriage, a man is allowed to set the grounds for a divorce. There are the seven “rules”, which Pang-Mei Natasha Chang lists on page …show more content…
If she does, it falls under the Qi Chu, and he could divorce his wife under the grounds of her “being jealous”. While Chang Yu-i did feel threatened on Hsü Chih-mo possibly having a girlfriend, she was cautious because of these set guidelines. She would be shamed for an occurrence. As Hsü Chih-mo seemed to want a divorce not particularly based on the seven rules, the divorce was not received as well. He was criticized by his mentor, Liang Qichao, for “causing pain to his wife, to the senior members of the Zhang (Chang) family, and to his own two sons, whom he was neglecting.” (Spence, p. 199) While there was an initial stage of contempt, he did remain close. Following soon after was a remarriage: the pair of Hsü Chih-mo and Lu Xiaoman was received