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Through analyzing the Funuhuijia("婦女回家") debate, developed in China in the 1930s, this paper will investigate perspectives on womanhood that is necessary to build up a modernized country and the model of womanhood idealized by a mainstream of the Nanjing national government. It gives the Chinese understanding on women issues in the 1930s and contributes to comprehend the process of establishing modernized country initiated by the Nanjing national government.
The Funuhuijialunzheng("婦家回家"論爭) was a debate on views of ideal womanhood required to China under complex circumstances of Japans attack on Manchuria, the complicated internal situation and the Depression in the 1930s. According to the debate, there were three contending viewpoints in those days; new good-mother-wise-wife model, the compromise model, and the woman "social participant" model of the womanhood.
Those who supported new good-mother-wise-wife model argued that by nature women are suitable for taking care of household affairs and nursing children. They also insisted that with scientific and professional knowledge women should help their husbands to carry out roles as members of a nation and educate their children who are also seen as members of a nation in the future. They empahsized that the position of "good-mother-wise-wife" should be considered as a job and women could contribute to the nation and the country through their husbands and children. This new "good-mother-wise-wife" model was differentiated from the feudal womanhood in that new "good-mother-wise-wife" type of women had modern knowledge. In addition, it was also discriminated from the traditional model, which had significance only at the domestic level, in a way that new "good-mother-wise-wife" model was taken seriously at the level of the nation.
The compromise model of ideal womanhood claimed that new "good-mother-wise-wife" should be regarded as women's role in domestic life and women also should contribute to the nation and the country through taking part in the social activities outside home. As most of the advocates of this model were women who are intellectuals, or had professional jobs, they were interested in sharing household duties.
On the other side, proponents of "social participant" model insisted on abolishment of family system and private property, share of childcare duties, and socialization of household duties. They maintained that women should annul current social system and create new and reasonable one through women's participation in the society. They also encouraged women to take part in the national liberation movement. Some members of the Communist Party advocated this model, so their opinion of abolishment of social system and opposition of new good-mother-wise-wife model could be interpreted as denial of the Guomindang and the Nanjing national government.
The Nanjing national government which took an active role in "Funuhuijia"("婦女回家") debate spread the appropriate model of womanhood for their establishment of a modernized country by regulating the press, and attempted to exclude the "social participant" model. The Guomindang published Funuzhoukan(『婦女周刊』), a party organ, and propagated new "good-mother-wise-wife" model that pledged loyalty to the party and the Nanjing national government. It also discontinued Funuwendi(『婦女園地』), which was one of the main magazines that produced discourse on the "social participant" model of womanhood, and had the Funuzhuankan(『婦女專刊』) publish, which supported the compromise model. Besides, regulating the transportation of magazines, it set limits of the publication of Funushenghuo(『婦女生活』) and Nusheng(『女聲』) into Shanghai. The Guomindang tried to prevent the spread of the "social participant" model of womanhood through controlling publication of new magazines and the press.
However, through these controls, attempts of the Guomindang and the Nanjing national government to cultivate Chinese women as homogeneous new good-mother-wise-wife with patriotic sentiment did not succeed. First of all, there were not many households that could live only on the husbands salary. Moreover, women intellectuals in the Guomindang or even female members of the Guomindang were against new good-mother-wise-wife model and tended to support the compromise model. It means that the Guomindang and the Nanjing national government could not accept desires of the female members of the Party. Consequently, their attempt to cultivate homogeneous female members defined as new good-mother-wise-wife could not be successful, thus the prospect of establishment of modernized country was discouraging.
The Funuhuijialunzheng("婦家回家"論爭) was a debate on views of ideal womanhood required to China under complex circumstances of Japans attack on Manchuria, the complicated internal situation and the Depression in the 1930s. According to the debate, there were three contending viewpoints in those days; new good-mother-wise-wife model, the compromise model, and the woman "social participant" model of the womanhood.
Those who supported new good-mother-wise-wife model argued that by nature women are suitable for taking care of household affairs and nursing children. They also insisted that with scientific and professional knowledge women should help their husbands to carry out roles as members of a nation and educate their children who are also seen as members of a nation in the future. They empahsized that the position of "good-mother-wise-wife" should be considered as a job and women could contribute to the nation and the country through their husbands and children. This new "good-mother-wise-wife" model was differentiated from the feudal womanhood in that new "good-mother-wise-wife" type of women had modern knowledge. In addition, it was also discriminated from the traditional model, which had significance only at the domestic level, in a way that new "good-mother-wise-wife" model was taken seriously at the level of the nation.
The compromise model of ideal womanhood claimed that new "good-mother-wise-wife" should be regarded as women's role in domestic life and women also should contribute to the nation and the country through taking part in the social activities outside home. As most of the advocates of this model were women who are intellectuals, or had professional jobs, they were interested in sharing household duties.
On the other side, proponents of "social participant" model insisted on abolishment of family system and private property, share of childcare duties, and socialization of household duties. They maintained that women should annul current social system and create new and reasonable one through women's participation in the society. They also encouraged women to take part in the national liberation movement. Some members of the Communist Party advocated this model, so their opinion of abolishment of social system and opposition of new good-mother-wise-wife model could be interpreted as denial of the Guomindang and the Nanjing national government.
The Nanjing national government which took an active role in "Funuhuijia"("婦女回家") debate spread the appropriate model of womanhood for their establishment of a modernized country by regulating the press, and attempted to exclude the "social participant" model. The Guomindang published Funuzhoukan(『婦女周刊』), a party organ, and propagated new "good-mother-wise-wife" model that pledged loyalty to the party and the Nanjing national government. It also discontinued Funuwendi(『婦女園地』), which was one of the main magazines that produced discourse on the "social participant" model of womanhood, and had the Funuzhuankan(『婦女專刊』) publish, which supported the compromise model. Besides, regulating the transportation of magazines, it set limits of the publication of Funushenghuo(『婦女生活』) and Nusheng(『女聲』) into Shanghai. The Guomindang tried to prevent the spread of the "social participant" model of womanhood through controlling publication of new magazines and the press.
However, through these controls, attempts of the Guomindang and the Nanjing national government to cultivate Chinese women as homogeneous new good-mother-wise-wife with patriotic sentiment did not succeed. First of all, there were not many households that could live only on the husbands salary. Moreover, women intellectuals in the Guomindang or even female members of the Guomindang were against new good-mother-wise-wife model and tended to support the compromise model. It means that the Guomindang and the Nanjing national government could not accept desires of the female members of the Party. Consequently, their attempt to cultivate homogeneous female members defined as new good-mother-wise-wife could not be successful, thus the prospect of establishment of modernized country was discouraging.
목차
1. 문제의 제기
2. ‘婦女回家’論爭에 나타난 新賢母良妻像과 南京政府
3. 新賢母良妻像에 대한 비판과 南京政府의 對應
4. 結論
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