He-Yi Zhen, better known as He Zhen, was revolutionary, there is no denying that. As an Anarcho-Feminist, she was undoubtedly a revolutionary too, and nearly a century later her work still remains incredibly pertinent for the modern day. However, the early analysis of her work is not without criticism. In this piece, I argue that Liu, Lydia He, Rebecca E. Karl, and Dorothy Ko’s seminal work The Birth of Classical Chinese Feminism: Essential Texts in Transnational Theories, does both He Zhen and western readers a disservice in their analysis of her created term ‘nannu’. Rather than a “mostly untranslatable conceptual totality”, I believe that the term ‘nannu’ does not need to be translated, and that efforts to do so can actually do more harm than good.1 Instead of attempting to find an accurate or comparative English translation, time would be better spent in analysis of He Zhen’s theories and their relevance for the modern day.
What is ‘nannü’? As Liu, Lydia He, Rebecca E. Karl, and Dorothy Ko state, He Zhen created the term as a combination of the characters for man and woman, or male and female, to create a singular compound concept that expressed “the category through which He-Yin Zhen understood her world as an always-already gendered timespace of social activity, production, and life.”2 They then go on to state that their original translation of ‘gender’ is unsatisfactory as, while it is useful in placing He Zhen’s work alongside western feminist theory of the late 20th century, doing so could “ensnare us in conceptual traps”.3 Here, they cite Joan Scott’s famous essay ‘Gender: A Useful Category of Historical Analysis’, which argued that the term ‘gender’ in its modern meaning was not used until the late twentieth century. 4 It is this argument that I think holds the greatest weight, and one that feminist academics seem to spend an unnecessary amount of time on.
Nannü as a concept has no direct translation in English. A fair statement of fact, or a much-debated topic? Probably both. However, I argue that whether the concept itself is translatable in any way, in any language, it should not matter. ‘Gender’ may be a good starting point, especially as the meaning has grown in the twenty-first century. ‘The Patriarchy’ is a close enough concept with which to discuss social hierarchical behaviour and control, especially and particularly for women. The issue, then, is not how to translate ‘nannü’, but whether it needs to be translated at all. Is it not enough to explain the concept itself, and let the reader figure it out for themselves? The debate seems almost ethnographical at heart, and has severe repercussions for readers in all disciplines. To constantly attempt to translate and compare a foreign concept to one’s own worldview is not only ethnocentric and presentist, but runs the risk of alienating and othering ‘foreign’ history, thereby deeming it only worth studying so long as it can be neatly compared to something familiar, i.e Western.
That said, I do not suggest that all foreign terms should be left untranslated for the reader to puzzle out themselves. If a term has a direct translation, then it should of course be used, simply so long as it is able to keep the meaning and concept clear. If there is not, though, a simple explanation will suffice. In the end, it boils down to the fact that on occasion, less is more, and in the case of ‘nannü’, there is no need to tie oneself up in circles attempting to find a suitable English translation. After all, we in the west are nothing if not fond of a loanword or two, and in the endless debate over the specific terminology of ‘gender’, ‘patriarchy’, ‘sex’, and other terms, one might wonder if He Zhen herself might not regard us as unnecessarily complicating things. Nannü is nannü, and that’s all there is to it.
- Liu, Lydia He, Rebecca E. Karl, and Dorothy Ko. The Birth of Chinese Feminism: Essential Texts in Transnational
Theory. Columbia University Press, 2013, p. 10
- Ibid, p. 10
- Ibid, p. 11
- Ibid, pp. 12-13.