Saturday, September 15, 2018

The Golden Lotus: A Review of Chinese Foot Binding


Across the globe men and women practice a series of biocultural modifications as directed by the cultural norms that they follow.  These practices are meant to convey a specific status, ethnicity, beauty standard, or other message.  As previously discussed on this blog there is a price to pay to meet cultural beauty standards, particularly among women.  This price may not necessarily be monetary in nature but instead is related to negative health outcomes from changing the natural form of one’s body.  Manipulating the female body was common practice for the Chinese for many centuries, and today’s blog post will discuss the practice of foot binding, aka Chinese Lotus Foot (Figure 1).  A review of the origins, purpose, methods, and ultimate end of the practice will be addressed herein.  Before you go much further, however, readers are warned that this post does contain graphic content and images that may make you uncomfortable, so please read this post at your own discretion.

Figure 1: Zhang Yun Ying shows off her Lotus Feet (Photographed by Jo Farrell)

The practice of binding women’s feet in China began sometime between A.D. 961-975.  Historical evidence suggests that the Emperor’s concubine, who was a devoted dancer in his court, had bound feet, which were required for her to participate in certain dances.  He was so enamored by her feet that he claimed that by being in contact with them he reached new levels of sexual pleasure that he had not previously experienced.  Shortly thereafter elite women began to have their feet bound to mimic that same level of attractiveness and foster that level of sexual prowess the Emperor’s concubine boasted.  Bound feet became a symbol of beauty, sexual prowess, and elite status.  As time went on lower class women began binding the feet of their daughters in order to ensure their place among upper class families through marriage.  These ideas prevailed until the eventual ban of the practice by the British and Communists in the early 20th century.  Several cultural informants reported the loss of successful marriage opportunities and feeling less attractive when they were no longer allowed to bind their feet. 

Figure 2: Changes to the anatomy of the foot related to foot binding

Similar to many other biocultural modifications foot binding started during childhood.  Some girls started as early as age five while others began the practice during their adolescence.  The average ages for when foot binding occurred was from six to eight years of age.  The process involved a series of steps, first beginning with the ritual bathing of the feet.  The feet would be massaged with oils and toe nails clipped.  Either the eldest women of the household or a professional foot binder would be responsible for reshaping the foot, which involved breaking of the toes and other parts of the foot.  These would be bent under the foot into the arch, which would also eventually be broken through this multi-step process, and bringing all of the parts of the foot together for a tiny, crescent shape (Figure 2).  The foot would then be tightly bound in ten feet of silk wrappings and covered with special lotus shoes (Figure 3).  The feet would be cleaned every few days to reduce infection, but these remained common and many women lost toes as a result of the practice. 

Figure 3: Lotus Shoe

It is estimated that millions (although potentially billions) of women underwent this exercise in order to ensure a suitable marriage partner.  Families who could afford a matchmaker for their sons would often only request one thing of their future daughters-in-law: the golden lotus.  This referred to the size of the foot and smaller was considered better.  The golden lotus foot was no more than 3 inches in length and considered paramount in providing sexual pleasure to men.  Feet that were four inches in length were known as a silver lotus and less desired.  Women with feet five inches or longer were considered to have iron lotuses and not considered proper marriage partners.  They were typically married off to lower status households, thereby ensuring a poor lifestyle and marriage.  Because of the emphasis on marrying well women often encouraged the pain and sacrifice, which included loss of appetite, an inability to move during the process, and reduced mobility afterwards, incurred by this practice to ensure a happy and prosperous marriage, although that did not always work out even for women with the golden lotus feet.  One cultural informant reported that she was married off to a wealth man with an opium addiction, which left her very unhappy.

The practice was banned in the early 20th century, first by the British and later by the Communists.  The British would send out agents who would inspect women’s feet, but they did a poor job of this as the practice continued in secret for several years.  The Communists, however, were more thorough in their investigations.  They demanded to see women’s feet and would remove the bindings when they found feet bound.  They also levied heavy fines against families who continued the practice.  As a result the only women who still have bound feet are elderly women, and they and their stories are disappearing as they pass away from old age.  Cultural anthropologists, archaeologist, and historians have managed to collect the stories and historical records of this practice, providing us a rich collection of materials on this topic that we can draw upon to learn about and understand this practice.  While the practice has been long discontinued it does provide us with a great deal of insights into the values of Chinese culture, and how we, as humans across the globe, still equate beauty with pain.

References

Cartwright, M. (2017, September 27). Foot-Binding. Retrieved from Ancient History Encyclopedia: https://www.ancient.eu/Foot-Binding/
Foreman, A. (2015, February). Why Footbinding Persisted in China for a Millennium. Retrieved from Smithsonian Magazine: https://www.smithsonianmag.com/history/why-footbinding-persisted-china-millennium-180953971/
Lim, L. (2007, March 19). Painful Memories for China's Footbinding Survivors. Retrieved from NPR: https://www.npr.org/templates/story/story.php?storyId=8966942
No, A. (No Date.). Chinese Girl with Bound Feet. Retrieved from The Virtual Museum of the City of San Francisco: http://www.sfmuseum.org/chin/foot.html
Xiu-ying, L. (2007). Women with Bound Feet in China. Retrieved from Historical Collections at the Claude Moore Health Sciences Library University of Virginia: http://exhibits.hsl.virginia.edu/clothes/lady_bound/

Saturday, September 8, 2018

Spirited Away: Animism & Religion


Figure 1: Early Ancient Egyptian beliefs were animistic, although the notions continued into later religious beliefs



The anthropological study of religion is one of the more popular areas of study and has been for decades.  Through these studies anthropologists have gained a greater understanding of the diverse belief systems that exist in cultures around the globe, as well as expanded the knowledge base on what religion is actually about.  Today’s blog post will provide a cursory review of the anthropological understanding of religion and one particular type of religion: animism.

Anthropologically religion is defined as the as belief and ritual concerned with supernatural beings, powers, and forces.  Religion is accepted on faith and cannot be scientifically tested or proven as existing.  Individuals of any one faith can believe in one or multiple gods, spirits, ghosts, souls, or any other type of supernatural entities, which people can either control or be controlled by.  While there is a great deal of diversity in the types of belief systems that exist religion in general remains a cultural universal, meaning some sort of ideological belief system exists in every cultural group globally.

Anthropologist Sir Edward Bennet Tylor was one of the first to study religion anthropologically, and through his study he developed a taxonomy of religions.  According to his taxonomy the most basic religion, which is also believed to be the earliest, is animism or animistic religions.  Animistic religions promote the idea that spirits exist in every living thing, as well as some nonliving things.  Individuals could access this spirit realm, which exists parallel to the human world, through entering into trans-like or dream-like states.  There are no central deity or deities.  In some animistic faiths there exists a religious practitioner whose sole responsibility is to access the spirit realm, while other faiths believe that anyone can do so.  Ultimately, everyone can be affected by the spirit realm even without intentionally accessing it.  Believers typically pay homage to the spirits through various rituals or customs, such as blessings and celebrations.  While animism is considered the earliest religion it still exists in practice today.  Examples of animistic religions include the early ancient Egyptian belief system (Figure 1), the traditional religious beliefs of the Hmong, as well as several Native American faiths.  Additionally, animism forms the foundations of several modern religions that borrow from the beliefs and incorporate some of the ideas (e.g. spirits, souls, etc.).  The major religions of today can trace their roots back to early animistic faiths based on the inclusion of some of these key characteristics.

References

Gezon, L., & Kottak, C. (2014).  Cultural Anthropology McGraw-Hill

Saturday, September 1, 2018

Languages at Risk: Irish Gaelic


Today’s blog post returns to a series that focuses on endangered languages, which are languages at risk of disappearing because they are no longer taught as the native language to the new generations, thereby leading to their loss and eventual extinction within a few generations.  Of the 7000+ plus languages spoken today at least half are at risk of becoming extinct.  This is problematic as language is closely tied to culture, and language loss is a sign of culture loss.  As a result there have been several steps taken to preserve and save endangered languages, but sometimes those efforts do not work according to plan.  This is what is happening to today’s language subject: Irish Gaelic.

Irish Gaelic, aka Gaeilge, Erse, or Gadhelisch, is a Goidelic language that can be traced back to the Celtic language family.  There are three distinct dialects of Irish Gaelic spoken today, and each dialect is spoken within a specific region of Ireland.  Irish Gaelic is a sister language to the Scottish and Manx Gaelic languages, but they are different enough that they remain separate languages.  Currently, about 2% of the Irish population speaks Irish Gaelic, which is surprising as Irish Gaelic is the first official language of the country.  The second official language, English, is more commonly spoken by Irish citizens and visitors.

Irish Gaelic first became endangered in the 16th century, which coincides with the English occupation of the region.  The English monarchy wanted their conquered lands united under one language, and English became the language of choice as it was the language of the monarchy.  Conquered peoples were forbidden by law to speak their language.  While the laws changed and were repealed the notion of Irish Gaelic being the language of the poor did not and it remained a snubbed language. 

Revitalization efforts for Irish Gaelic began in the late 1800s when the Irish Republic became an independent nation no longer under English rule.  The Gaelic League was the first organization to spearhead the revitalization movement.  They believed that the revitalization of Irish Gaelic was one that was required to instill pride in Irish identity, and most Irish were quite favorable to the movement.  Shortly thereafter Irish Gaelic became compulsory in schools, and children were taught the language throughout primary and secondary schooling.  A second wave of revitalization occurred in the 1990s, which increased the awareness and desire among the Irish to learn the language.  Today, there are several Irish Gaelic schools that provide instruction in only that language, and they are quite popular as some schools have a three-year waiting period for enrollment.

Despite over 100 years of working toward revitalizing the Irish Gaelic language and increasing the number of speakers it still has a few native speakers, although many claim that they can speak at least parts of the language (estimates of which are greatly exaggerated when people are actually tested on their language knowledge).  Despite the favorable attitude and desire to learn and teach the language there are several challenges to fully revitalizing Irish Gaelic.  First, Irish Gaelic is not the language of commerce.  English is.  This means that when it comes to business or economic matters English is the language that is used.  While several businesses offer to speak Irish Gaelic with customers few take advantage of this, instead relying on English.  This leads to a perception of Irish Gaelic being a useless language that is only spoken in the home.  Second, because there are so few Irish Gaelic speakers and the dialects are so distinct there is no push to pass it down to the next generation.  Most Irish Gaelic speakers have a greater likelihood of marrying a non-speaker, typically an English speaker, and as a result English is taught to the children so they can communicate with both parents, not just one.  Lastly, there remains some resentment in learning the language from those who were taught it in school.  Irish Gaelic is perceived as being a difficult language to learn, which is due in part to poor language education programs and a lack of desire to learn it among students.  Therefore, while the general public may view the language and language revitalization programs favorably they believe such initiatives are better suited to other people, which leads to very few people actually taking advantage of them.

All hope is not lost, however.  Because there remains a high preference toward learning the language there remains plenty of money and resources going toward maintaining language programs.  Once cultural attitudes shift from preference to application and execution Irish Gaelic speakers will most likely increase.  There are several resources available to Irish as well as non-Irish people to learn the language, including programs such as Rosetta Stone that provide lessons on the language.  As long as these programs continue to exist there is hope that Irish Gaelic will not become an extinct language.

Bibliography

Author, No. (No Date). Irish. Retrieved from The Endangered Languages Project: http://www.endangeredlanguages.com/lang/3437
Burke, B. (2013, April 23). Irish as an endangered language. Retrieved from Write. Talk. Debate. Share. Blog: http://blog.marylhurst.edu/blog/2013/04/23/irish-as-an-endangered-language/
Carnie, A. (1995). Modern Irish: A Case Study in Language Revival Failure. MIT Working Papers in Linguistics.
Endangered Language Alliance. (2012). Irish. Retrieved from Endangered Language Alliance: http://elalliance.org/languages/celtic/irish/
Garbutt, N. (2017, February 10). Irish: how can an endangered language be a threat? Retrieved from Scope NI: http://scopeni.nicva.org/article/irish-how-can-an-endangered-language-be-a-threat