By Yiqun Zhou
in regards to the Authors
historical China and Greece are classical civilizations that experience exerted far-reaching impression in several parts of human adventure and are frequently invoked because the paradigms in East–West comparability. This ebook examines gender relatives within the historical societies as mirrored in convivial contexts corresponding to kinfolk banquets, public fairs, and spiritual feasts. particular styles of interpersonal affinity and clash emerge from the chinese language and Greek assets that convey women and men organizing themselves and interacting with one another in social events meant for collective pursuit of delight. via an research of the 2 diverse styles, Yiqun Zhou illuminates the various sociopolitical mechanisms, worth structures, and materials of human bonds within the classical traditions. Her e-book might be very important for readers who're drawn to the comparative learn of societies, gender reports, women’s background, and the legacy of civilizations.
- provides a big new measurement to the comparability of old Greece and China by means of studying relatives and gender roles
- includes a large variety of basic resources together with lyric poetry, epic, comedy, bronze inscriptions, and formality texts
- Will entice an individual attracted to the comparative learn of societies, gender reports, women's heritage, and the legacy of civilisations
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Additional info for Festivals, Feasts, and Gender Relations in Ancient China and Greece
4. ” affinities and conflicts in women-centered interpersonal relationships recorded in ancient Chinese and Greek sources. 4 were the most crucial to the formation of gender dynamics in the two societies and also are the best supported by available evidence. Moreover, the characterization of a certain relationship by affinity or rivalry in China or in Greece has to be understood as relative, not as an absolute or essentialist judgment. For example, I argue that when sources about ancient China and Greece are set side by side, we cannot fail to be struck by depictions of Greek conjugal rivalry and intense female friendships on the one hand and Chinese mother–son affinity and attempts to regulate the relationship among the family’s wives (both intra- and 30 Festivals, Feasts, and Gender Relations intergenerational) on the other.
Granted that what one heard at a banquet or festival was mere “representation” in the sense of being the product of the imagination and not a faithful reflection of ideas and practices associated with an actual individual or group, yet for many centuries such “works of fabrication” molded the value systems and aesthetic sensibilities of the ancient Chinese and Greeks. 77 In short, my study deals with how social institutions are articulated by and productive of discourses. It also assumes that discourse is not secondary to a “reality” that is out there above the corruption of representation; instead, it presupposes that discourse participates in the formation of reality and in how it is experienced.
Achilles thinks (briefly in Book Nine) about family, but gives it up for what he sees as a far nobler cause” (foreword to the 1992 edition of W. B. Stanford’s The Ulysses Theme , p. vii). Pucci (1987: 214–227; 1998: 1–9) explores the Odyssey’s “polemical” relationship with the Iliad . On the explicit or implicit tendency in criticism to correlate the Odyssey with “feminine” qualities in contrast to the Iliad ’s masculine and heroic character, see Clayton (2004, ch. 1). Greece: Comrades, Citizens, and Boys 45 for there is no greater glory that can befall a man living than what he achieves by speed of his feet or strength of his hands.