In traditional Chinese culture, there is a strong emphasis on balance, moderation, and the coordination of Yin and Yang, which is essential for successfully accomplishing any task. The practice of Traditional Chinese Medicine (TCM) follows this principle as well; whether through herbal medicine or acupuncture, the goal is to regulate the balance of Yin and Yang in the body to restore health. But how do we address societal ailments, such as the recent emergence of feminism and rural feminism?
Initially, I did not pay much attention to what feminism was. However, I began to notice a movement advocating for women’s rights that quietly emerged in our lives, both online and in reality. I do not oppose the fight for women’s rights; rather, I oppose the constant inundation of women with toxic positivity that leaves them confused about what they are truly fighting for. Some extreme feminists even proclaim that Chinese men are unworthy of Chinese women, suggesting that they would rather marry African men than Chinese men!
So, are these feminists in China genuinely fighting for women’s rights, and is it comparable to the true feminism seen abroad? Let us analyze and compare to see if women today are indeed experiencing Yin dominance and Yang decline!
Currently, the phenomenon of “rural feminism” in China can be summarized in ten warnings:
1. Childbearing warning: The first marriage lowers quality of life.
2. The second marriage means the family has supported you for over 20 years, and the third marriage is like having a free nanny.
3. Menstrual period issues.
4. Youth warning.
5. Caring for in-laws.
6. Children are often with women.
7. Women are meant to be pampered.
8. Bride price is low and not cherished.
9. The core pursuit of true feminism is equality, meaning gender equality, while some feminists seek privileges, demanding that men yield to them in all matters; otherwise, they are not considered men.
Let us also look at the Nordic countries, which are internationally recognized for their advanced feminism. If you believe a woman should be treated with respect, she will react negatively if you do not, as she will feel disrespected.
Moreover, the foundational logic of feminism is “I am weak, I am right,” which means you must lower your standards and grant me privileges.
International feminism emphasizes that what men can do, women can do as well.
Rural feminism, on the other hand, argues that if I can do everything, what do I need men for? This reveals that the essence of rural feminism is dependency, while the essence of international feminism is self-reliance, which earns respect; otherwise, one will be looked down upon. True feminism relies on strength!
Rural feminism attempts to gain the upper hand through moral coercion, while true feminism applies the same standards, whereas rural feminism exhibits severe double standards.
The most authoritative feminist organizations in the world measure women’s standards based on several indicators:
1. Labor participation rates and equal pay for equal work.
2. Educational attainment for both genders.
These are typical indicators of equality. Why do I say that women should genuinely oppose rural feminism? Because they may win superficial battles through unreasonable arguments and gain some small advantages, but they will ultimately be doubted in their true abilities, leading others to be reluctant to offer them important job opportunities and resources, which will lower women’s status in the long run.
Is rural feminism in China the only one that has gone astray? Not at all; Japan and South Korea have also experienced feminist movements, but they have largely ceased to discuss feminism today, and women’s status has declined further!
In Japan, over 30 years ago, women not only could work but were also highly sought after by major companies. It was almost unbelievable to be unable to find a job during that time. As a result, many Japanese women entered the workforce, achieving the long-desired economic independence. With rising incomes and changing social environments, Japanese women naturally developed higher demands. Many demands that seem unreasonable today were commonplace back then.
For instance, Japanese women at that time generally believed that when going out shopping, at least three men should accompany them: one to handle transportation, one to pay for meals, and one for shopping expenses. This is known as the phenomenon of “three wallets,” where men were expected to fulfill different roles. Surprisingly, they would not choose any of these three men as life partners, as their dating philosophy dictated that their ultimate partner must be their true love, meaning that Japanese women often had four boyfriends, each fulfilling a specific role. This was quite common during that era. In a time of extravagance, if a Japanese man wanted to pursue a woman, he had to pay a high price, with flowers, romantic hotels, and expensive dinners being basic requirements for a date; otherwise, he would be looked down upon by women.
However, even with these expectations, Japanese women were still not satisfied. After achieving educational equality, employment equality, and marriage freedom, they sought to continue fighting for women’s rights. This is understandable, but the problem lies in their lack of clarity about what they should be fighting for! Today, they do not work, they have boyfriends, and many suitors! Their basic needs are quite limited, yet they pondered and ultimately found a new breakthrough point: reproductive freedom. They began to define marriage as oppression for women, similar to how modern rural feminists view childbirth as a means for men to continue their lineage; they believe that if they do not have to marry or bear children, women can lead more valuable lives.
It was from this point that the Japanese women’s movement began to take a drastic turn. Japanese women completely failed to realize the severity of their mistake. Why is it a mistake? Because from this step onward, the Japanese feminist movement positioned itself against society as a whole, as opposing marriage essentially means resisting the opposite sex. With this goal in mind, they began to view Japanese men unfavorably. If a man accidentally made physical contact with them on the train, they would report it as sexual harassment and label him a pervert! Initially, such incidents were rare, but as the feminist movement spread across Japan, reports of train perverts became frequent, leading to police crackdowns and widespread distress. To address this issue, Japan was the first to propose the concept of “women-only carriages,” physically separating men and women to eliminate the possibility of harassment. This physical separation in public spaces was just the first step. When Japanese feminists realized they could no longer confront men in real life, they invented new reporting methods.
In 1991, a female employee in Tokyo sued her boss, claiming that frequent emails constituted an infringement of her freedom, seeking substantial compensation. This was not the end; the office environment in Japan began to change dramatically. Out of fear of being reported for harassment, male employees tried to avoid prolonged eye contact with female colleagues during work hours. Some even refused to sit next to female colleagues, citing prevention of legal issues. At this point, whether you are male or female, you must agree that this is absurd. Japanese society began to sense that something was amiss. Coincidentally, during this period, Japan experienced a significant economic downturn in 1995, leading to the collapse of the bubble economy and mass layoffs. When the economy faltered and layoffs were necessary, women, due to physiological differences, could not compete with men in terms of energy. Coupled with the previous feminist movement creating a climate of fear, many Japanese women chose to abandon their jobs and return to their families, marking the end of the Japanese feminist movement.
The feminist movement in South Korea has taken on a more sinister tone. South Korea’s economic development lagged behind Japan’s and benefited from China’s economic rise. The South Korean economy began its second boom in the early 21st century, so the feminist movement in South Korea emerged slightly later than in Japan. However, the intensity of the South Korean feminist movement has been quite strong. While Japan’s movement focused on opposing harassment and marriage oppression, South Korean feminism has even proposed slogans advocating for the killing of male infants to harm fathers. The radical feminist community that was shut down in 2017 was a particularly severe feminist organization, with rhetoric that was chilling to read. It can be said that while feminists in other countries strive for gender equality, extreme feminism in South Korea aims to create a world exclusively for women. Therefore, in response to the attacks from South Korean feminists, South Korean men did not choose to remain passive like Japanese men; they decided to counterattack.
When South Korean women claimed that childbirth should not be solely a woman’s responsibility, South Korean men immediately agreed and simultaneously proposed that military service should be equally required for both genders.
When South Korean women invited men out for meals, South Korean men insisted on splitting the bill. When women questioned this, men would retort, “Aren’t we supposed to be equal? You want to take advantage of me?”
When South Korean women suggested that marriage laws needed improvement, South Korean men feigned surprise, saying, “Marriage is oppression for women; how can you still think about getting married?”
This left South Korean women speechless. Interestingly, under the influence of feminist activists, South Korea enacted a law in 2013 stating that if a person requests to meet or interact with the opposite sex more than three times, they could be subject to criminal sanctions, meaning South Korean men can only ask women out a maximum of three times; exceeding that could lead to legal consequences.
Originally, feminists aimed to prevent women from being harassed by persistent suitors, but this inadvertently provided South Korean men with a legitimate excuse to avoid dating. When parents at home ask why they are not getting married, South Korean men can simply say that dating is illegal. This also infringes on the rights of some South Korean women, as not all women wish to avoid marriage or relationships. Some still yearn for love and marriage, but with this law in place, dating has become exceedingly blunt and unromantic. If a woman shows even a hint of hesitation, South Korean men will immediately switch their attention elsewhere. Thus, cracks began to appear within the South Korean feminist movement, as it infringed upon their own interests. Externally, they faced collective opposition from men, and internally, differing voices emerged. By 2018, support for the South Korean feminist movement plummeted, with 75% of young men explicitly opposing it. Today, the atmosphere in South Korea has reached a point where people are wary of being labeled as supporters of feminism.
The feminist movement in South Korea has been fervently active for decades, yet the social status of women has not improved. Female celebrities, from Zhang Ziyan to Lee Eun-joo to Choi Sulli, have either died from abuse or committed suicide, with no one daring to stand up for fairness. The only change has been a drastic decline in South Korea’s birth rate, making it the country with the lowest birth rate in the world. According to the latest reports, South Korea’s birth rate has reached a historic low, with negative growth recorded in 2020, and South Koreans are projected to disappear in 500 years.
In fact, when we reflect on the decades-long feminist movements in Japan and South Korea, we find many similarities with the rural feminism in our country. At this point, I can already anticipate that many rural feminists will argue that we should not compare ourselves to Japan, South Korea, India, Myanmar, Thailand, Africa, or Cambodia, but rather to Europe and America. The truth is, Chinese women rank relatively high globally. In most Western countries, women are required to take their husband’s surname upon marriage, as mandated by law. During courtship, there are no bride prices, and while financial independence is encouraged, both parties are expected to contribute to the household. Many people claim that Westerners have strong family values, but this is because both parties invest significantly in the family, leading to greater appreciation. Unlike many feminists who claim that childbirth is solely for men and that earning money is a man’s responsibility, who dares to say that Chinese women are a disadvantaged group today? Young writer Jiang Fangzhou made a poignant observation, stating that the reason modern feminism is often criticized is that women have too many unclear and excessive demands, transforming their requests into selfish claims rather than advocating for social fairness. Yet all of this is packaged under the banner of feminism.