He Zhen and Qiu Jin are both prominent feminist figures in the early twentieth century in China. When we investigate their thoughts on a superficial level, they share many similarities; for instance, to fight for the right and interests of women. If their revolutionist ideas are put into the contemporary context, their explanation of feminist movements has an opposite causality with the national revolution. Qiu Jin argued that feminist goals could be achieved as a part of the nation revival project; He Zhen argued that women liberation could not be simply considered to be the by-product of revolutions; only if women’s liberation is achieved, then the revolution can be successful.
For Qiu Jin, women liberation and female rights can only be won when the current corrupted government is replaced by a better one. During her stay in Zhejiang, where she took an active part in the radical revolutionary circle, and their main goal was to overthrow the dynasty and purge the corruption and injustice that existed in the society. It is clear that fighting for equality between men and women is not a specific task in the revolution purpose for Qiu Jin, rather than treating it as an individual task that requires extra attention and effort, Qiu considers the improvement of women’s conditions as a part of national and social revolutions, as long as the polity is changed, women liberation can be realized under the new and more advanced government in a strengthened nation. Margery Wolf concluded that she placed revolution ahead of the feminist goals.1
He Zhen, on the contrary, held a different faith. Her theory on women liberation is closer to anarchism; she does not believe that men and women can share equal status with the existence of government or any other kinds of ruling organizations. Women’s emancipation is a part of the revolution, not one of the outcomes of national and social revolutions. In her cases, she criticized those who treated the feminist movement as a mere tool for national revolution; for example, Jin Tianhe saw women’s emancipation as a part of a larger project of enlightenment and national self-strengthening.2 The goal of emancipating women was not to establish a more civilized and mighty nation, but it should be the goal itself. The causality of women’s liberation and national self-strengthening plans believed by Qiu and He Zhen leads to their differences in practising feminist movements in reality. For Qiu Jin, her actions did not always directly relate to women emancipation; she did both feminist-related activities and nation-saving projects. For He Zhen, according to Kazuko Ono, He Zhen failed to bring a practical theory to conduct her ideas in reality.3
In the later time, the general trend of feminist movements followed the idea of Qiu Jin. Many women chose to participate in revolutions in 1911; they chose first to emancipate the country then restore social status for themselves. Women assisted the revolutionist activities in many ways; for instance, women were rioters in the Rice Riots, Xu Zonghan transported three hundred pistols from Hong Kong to Huanghuagang uprising. Women’s army was organized in Wu Chang Uprising. After the establishment of the ROC, women did not get suffrage as promised.4 Just like Kazuko Ono stated in the book, Women suffrage movement failed eventually, the result of this series of feminist movements in pre-1911 time did not bear a good result.5 Though women had devoted a lot of effort to the revolution, like what Qiu Jin believed that if women wanted to be liberated, they need to first liberate the country. The final result ultimately disappointed them. To some extent, what He Zhen had said became true, women would not share equal rights with men, even the government is changed, the change of polity cannot change the social and political status of women. Qiu Jin did not have the chance to see this later event after her execution.
These two ideas on feminist movements have their own results. He Zhen’s idea lacks a solution for the problems she brought up; it lacks practical action; her ideas are stagnant on an ideological level. Qiu Jin, by tying feminist movements with the national self-strengthening program, leads the later trend of women emancipation. However, it still failed to prove itself to be the right path for women.
- Margery Wolf, “The Emergence of Women at the End of the Ch’ing: The Case of Ch’iu Chin” in Women in Chinese Society, p58-9.
- Liu, Lydia He, Rebecca E. Karl, and Dorothy Ko, “Introduction: Toward a Transnational Feminist Theory” in The Birth of Chinese Feminism: Essential Texts in Transnational Theory. Columbia University Press, 2013, p.1-2.
- Kazuko Ono, and Joshua A Fogel, “Women in the 1911 Revolution “in Chinese Women in a Century of Revolution, 1850-1950, (Stanford University Press, 1989), pp.69-70.
- Ibid, pp. 70-73.
- Ibid, pp. 80-85.