Building a company with the help of IT is really necessary as most.docx

Building a company with the help of IT is really necessary as
most of the daily things are running via technology these days
and while using technology you must have some minimum
criteria for all of those who are using it. Usually, the company
must make some policies for internal use and external use, so
that where someone crosses the line, they are able to catch hold
of them and take a severe action as per the business policies.
Now this is really important because due to an error from one
person there are other people who would get affected, and there
are multiple stages to those areas, that checks the severity of all
of those mistakes.
Here some of them that is general while making
policies, such as visiting pornographic web sites using company
computer is not allowed, disrupting another’s data or computer
system and sharing corporate database information. When
employees make any of these mistakes, then companies have
authorities to terminate employees from the business. Usually
every employee is supposed work as per the basic rules or you
can say acceptable usage policy. While using company materials
and internet, because most of the office work is done over the
internet, like using cloud or any other online applications. This
allows you to have full access to outside world, but you must
know what are the DO’s and Don’t’s. This will help you stick to
the company for long time and also grow with the company as
much as possible (Information Resources Management
Association. International Conference).
These are made by looking at the history, because most
of the employees have made some worst things in the history for

personal benefits and ended sharing company details with
outsiders, and hampered own company value. Using such
valuable data, someone from outside can take over the company
or misuse the data or they can do anything that can hurt the
business directly. When the business owners are going under
loss, the company can take actions against such activity or
people who are committing those mistakes.
References
Information Resources Management Association. International
Conference. Challenges of Information Technology
Management in the 21st Century:
Primary Source Document
with Questions (DBQs)
E X C E R P T S F R O M I N S T R U C T I O N S T
O M Y D A U G H T E R
By Song Siyŏl
Introduction
Song Siyŏl (1607‐1689) was a prominent scholar and
official. This piece was written for his oldest dau

ghter on the
occasion of her marriage and subsequently became a
n important tutelary text that circulated among elite
families.
By the time this text was written, the patterns of
patrilocal residence and patrilineal descent advocated
by Neo‐
Confucian reformers early in the Chosŏn dynasty had
become well established.
Document Excerpt with Questions (Longer selection f
ollows this section)
From Sources of Korean Tradition, edited by
Yŏng‐ho Ch’oe, Peter H. Lee, and Wm.
Theodore de Bary, vol. 2 (New York:
Columbia University Press, 2000), 49‐52. © 2000 Co
lumbia University Press. Reproduced with the permiss
ion of the publisher.
All rights reserved.
Excerpts from Instructions to My Daughter
By Song Siyŏl
How to Serve Your Husband
A woman’s hundred‑year hopes and aspirations rest
with her husband. Serving your
husband lies in not going against his wishes. Respe
ct and support his wishes completely, not
going against even one word or decision except on
those occasions when he is about to make a
completely unacceptable mistake. …

[Translated by JaHyun Kim Haboush]
Question:
1. For the daughter and for Song himself,
what might be at stake in her
successful adherence to these precepts?
Primary Source Document with Questions (DBQs) on
EXCERPTS FROM INSTRUCTIONS TO MY DAUGHT
ER, BY SONG SIYŎL
Asia for Educators l Columbia University l http://afe
.easia.columbia.edu Page 2 of 4
Longer Selection
From Sources of Korean Tradition, edited by
Yŏng‐ho Ch’oe, Peter H. Lee, and Wm.
Theodore de Bary, vol. 2 (New York:
Columbia University Press, 2000), 49‐52. © 2000 Co
lumbia University Press. Reproduced with the permiss
ion of the publisher.
All rights reserved.
Excerpts from Instructions to My Daughter
By Song Siyŏl

How to Serve Your Husband
A woman’s hundred‑year hopes and aspirations rest
with her husband. Serving your
husband lies in not going against his wishes. Respe
ct and support his wishes completely, not
going against even one word or decision except on
those occasions when he is about to make a
completely unacceptable mistake. Not being jealous is
the first thing in serving one’s husband.
Even if he acquires a hundred concubines, accept t
hem with equanimity. No matter how much
he loves a concubine, do not get angry with him;
instead show him more respect. Your husband
is a serious scholar and will not indulge in wome
n. Nor are you the type of woman who will be
jealous. However, I am still warning you of
the danger. Not only should you pay heed
but
when you have daughters, instruct them also on thi
s matter. Many families have been ruined by
women’s jealousy. Jealousy nullifies all other beautifu
l conduct. Despite intimacy, husband and
wife should always be respectful of each other. Spe
aking of all other matters of daily life, you
should not be too loose, and you should treat him
as a respected guest. Then your husband will
treat you with respect in return. Please pay heed t
o this.
How to Instruct Children
It is said that mothers instruct daughters and father
s sons, but sons are also taught by

mothers before they learn to read. Teach them not
to lie; do not urge them to study too often,
but only three times a day. Forbid them to engage
in silly games and do not let them lie down in
view of other people. Have them wash early in th
e morning, and if they say that they promised
something to their friends, make certain that they c
arry out promises so that they will not betray
the trust of others. Prevent them from associating
with unseemly groups and make them attend
the family ancestral rites. In his conduct, a
son should model himself after the worthies
of
previous generations. After his fifteenth year, let yo
ur husband take over his instruction. If you
take care, he will naturally grow up to be a prop
er and good‑hearted scholar.
If you do not teach him when he is young and
you begin late, it will be impossible to
teach him. Early instruction will lead to the preserv
ation of the family and will spare dishonor
to oneself. This is really up to the mother, so do
not blame the father. In pregnancy, you should
not eat unclean food or lie down on crooked bedd
ing. If you always maintain proper conduct,
the child will naturally be well behaved. Children t
ake after their mother in many ways: they
are in the mother’s womb for ten months, and bef
ore thirteen years of age, they are taught by

ER, BY SONG SIYŎL
their mother. If you do not instruct them, children
will not become good. It is the same with
teaching daughters. Making it too easy for your son
s and daughters for fear that might get ill, or
being concerned only with their comfort, amounts to
nothing less than cheating them. Instruct
them well.
How to Be Careful in Your Words
There is a saying that a bride spends three years
as if blind, three years as if deaf, and
three years as if dumb. What this means is that
you do not speak when you see things or hear
things and speak only when it is absolutely necessa
ry. It is best to be careful in your words. If
you are not careful, disputes and fights will ensue
even when you are right, not to mention
when you are wrong. If you speak of the faults
of other people, it will cause resentment, and
fights and curses will follow. Your parents‑in‑law an
d other relatives will regard you as a beast;
slaves and neighbors will look at you with disdain.
With my own tongue I am harming my own
body. There is nothing more pitiable and
pathetic. In all hundred matters of conduct,
being

careful with words comes first. Please pay heed so
that you will have nothing to regret on this
score.
How to Look After Property
While property is limited, spending can be limitless.
If you spend with no regard [to the
consequences], you will have no money to
marry children off, and they will become
commoners. Is this not a fearful thing? Even the e
mperor will bring ruin to his country if he
does not regulate his spending. If an ordinary famil
y does not economize, where will the money
come from? In times of good or bad
harvest, one must estimate the total yields
against the
number of ancestral sacrifices and the number of fa
mily members. Though one should perform
the sacrifices with sincerity, do not prepare excessiv
ely or waste things. Do not spend too much
on luxurious clothes or food. On those occasions w
hen you must spend, do not be abstemious
but spend nothing on unnecessary things. If
you adjust expenses on food and clothing
according to your financial situation, and if
you incur no foolish expenses, you will have
enough. If there is any left over, then you can u
se it for medicine when someone gets ill or to
pay for other emergencies. If there is no need for
that, then uy rice fields and vegetable fields to
leave to your children. In managing a household, th
ere is no better way than frugal spending.

Other Essential Advice
When you are deciding on your child’s marriage, b
e sure to look into the moral behavior of his
or her prospective in‑laws, but not their
wealth. This is an important affair in life,
and
everything concerning the bride or groom should be
investigated. But you should leave things
to your husband, and if you are not informed of
certain matters, do not pretend that you are,
making decisions on the basis of superficial knowled
ge. If you get a daughter‑in‑law from a
ER, BY SONG SIYŎL
family a little less well off than you, then she w
ill be careful. If you send your daughter to a
family a little better off than you, then she will
be careful.
There are no virtues greater than loyalty, generosity,
and kindness. If you happen to
become involved in matters of great consequence, be
as firm and precise as a sharp knife in

executing your decision. Do not listen to others but
rely on your own judgment.
It is best not to demean yourself. The ancients di
d not demean themselves when they
met great predicaments. Why should one
demean oneself over small matters? Seeking
something from others when there is no need, acce
pting food under undesirable circumstances,
or, urged by someone else, doing something
against your will — all can be constituted
as
demeaning. Please take it to your heart to live co
urageously and with principle.
[Translated by JaHyun Kim Haboush]
Questions:
1. For the daughter and for Song himself,
what might be at stake in her
successful adherence to these precepts?
2. What sorts of behaviors in marriage does
Song recommend to his
daughter? What does he admonish her against? What
is the portrait of an
ideal wife that emerges?
3. Song’s advice is also littered with
“exceptions.” Under what sorts of
circumstances do these appear, and what significance

to they lend to the
overall portrait of ideal female conduct that emerges
?
The Ch’unhyang Story
INSTROK – Lesson 1, Section 3
Page 1 of 6
Story adapted from Ha Tae Hung, Folk Tales of Old Korea,
Korean Cultural Series 6
(Seoul: Yonsei University Press, 1967).
Formerly there lived in the province of Cholla, in the town of
Namwon, a
magistrate's son named Yi Mongyong. He had much literary
talent, and grew up to be a
handsome young man.
One beautiful morning, Master Yi Mongyong called his servant,
Pangja, and
asked him to show him a place where he might see wild flowers.
Pangja led him to a
summer pavilion near a bridge called "Ojak-kyo," or the
"Magpie Bridge." The view
from the bridge was as beautiful as the summer sky, and thus

was named after the tale of
the herdboy and the Weaving Maid.
Looking at the distant mountains, Yi Mongyong caught sight of
a young maiden
swinging beneath one of the trees. He asked Pangja about the
lovely maiden and her
attendant. He replied that she was Ch'unhyang (Spring
Fragrance), a daughter of Wolmae
(Moon Plum), the retired kisaeng entertainer. Pangja related to
his young master that this
young girl was not only beautiful but also virtuous. Yi
Mongyong insisted that Pangja
inform Ch'unhyang that he wished to meet her.
"Don't you know the butterfly must pursue the flower, and the
geese must seek the
sea?" retorted Ch'unhyang.
Pangja reported what she had said to Yi Mongyong, who became
disconsolate.
The servant suggested that he see the young maid himself. Yi
Mongyong approached
Ch'unhyang. She was even more beautiful than he had first
thought.
The wind blew her black hair and long ribbon over her rosy
face, and she glowed
with virtue and happiness. "This good fortune is offered me
today. Why wait until
tomorrow? Should I not speak to this pretty girl now?" Yi
Mongyong said to himself.
Just then Ch'unhyang, frightened at being watched, jumped
down from her swing and ran
toward her house. Stopping under a peach tree at her garden
gate she plucked a blossom

and kissed it, her lips and cheeks redder than the bloom, and
was gone.
Pangja urged his master to hasten home so that his father might
know nothing of
his adventure, and then punish Pangja for allowing Yi
Mongyong to wander so far. The
youth returned home in a trance, and went immediately to sit at
dinner with his parents.
With the meal finished, Yi Mongyong went to his room, lit a
candle, and opened a book.
Reading proved impossible. The words blurred before his eyes
and every word and every
character was "Spring" and "Fragrance"- Ch'unhyang,
Ch'unhyang, Ch'unhyang. Calling
Pangja, he said, "Tonight I must see Ch'unhyang. Did she not
say that the butterfly must
pursue the flower?"
They went to Ch'unhyang's house, stopping under the peach tree
in the garden as
they approached. At that moment Ch'unhyang's mother was
telling her daughter that she
had had a dream in which a blue dragon coiled itself around
Ch'unhyang's body and,
holding her in its mouth, flew up to the sky. Looking up, instead
of the dragon in the
clouds, the girl's mother saw a dragon on earth, for Yi
Mongyong walked out of darkness
and spoke to her.
On learning the purpose of his visit she called Ch'unhyang to
meet the young
nobleman, and Yi Mongyong asked Ch'unhyang's mother for the
hand of her daughter.
The old woman, thinking her dream had come true, gladly

consented, and said, "You are
Page 2 of 6
a nobleman's son and Ch'unhyang is the daughter of a kisaeng,
so there cannot be a
formal marriage. If you give us a secret marriage contract,
writing your pledge not to
desert her, we shall be contented."
Yi Mongyong seized a brush and set down the following lines:
"The blue sea may
become a mulberry field, and the mulberry fields may become
the blue sea, but my heart
for Ch'unhyang shall never change. Heaven and earth and all the
gods are witnesses."
In their sleep that night they dreamed of Mandarin ducks
swimming together. For
several nights he visited his beloved, until she teased him,
saying that he should go home
and study hard to become a great official like his father.
Unfortunately, their time
together did not last.
Not long after the secret marriage, the servant brought Yi
Mongyong a message
saying that his father, newly appointed to the King's cabinet,
was being recalled to the
capitol. Yi Mongyong, who was to accompany his father, went
that evening to

Ch'unhyang and told her the bad news. The young couple was
forced to say a tearful
goodbye at the Magpie Bridge.
"Since there is no way to change our fate, let us embrace and
part," said
Ch'unhyang, throwing her arms around her lover.
She then gave him a ring. "This is my token of love for you.
Keep it until we meet again.
Go in peace, but do not forget me. I shall remain faithful to you
and wait here for you to
come and take me away to Seoul." With these words, they
parted.
The new Namwon magistrate arrived soon afterward, and among
his first words
to his servant were, "Bring me Ch'unhyang, the pretty girl I
have heard of."
"This is difficult sir," replied the retainer, "for she is already
married secretly to
Yi Mongyong, the son of the former magistrate."
Angered, the new magistrate ordered Ch'unhyang summoned at
once. Too
terrified to disobey an order by the magistrate, Ch'unhyang
accompanied the servant. The
magistrate looked at her attentively. "I heard much of you in
Seoul, and today I see you
are very beautiful. Will you come to me?"
Choosing her words carefully, Ch'unhyang replied, "I am
committed to Yi
Mongyong. That is why I cannot do as you ask. The King has
sent you here to take care
of the people. You have a heavy responsibility to the throne. It

would be better to fulfill
your duties and apply justice according to the laws of the
country." Ch'unhyang's
defiance enraged the magistrate, and he ordered her taken to
prison.
"Why put me in prison?" Ch'unhyang protested, "I have done no
wrong. A
married woman must be faithful to her husband, just as a
magistrate should be faithful to
the king."
This merely served to anger the magistrate further, and before
long Ch'unhyang
found herself in a prison cell.
Meanwhile, Yi Mongyong had arrived in Seoul, where he
studied hard and
learned all the famous Chinese classics. He passed the
government examinations with the
highest distinction, thereby qualifying for a position in the
king's service. In
congratulating him after the munkwa examinations, the king
asked Yi Mongyong. "Do
you wish to be a magistrate or a governor?"
"I should like to be appointed amhaeng osa," replied Yi
Mongyong. Yi
Mongyong, as an amhaeng osa, traveled around the country with
his attendants, disguised
as beggars. They inquired everywhere after the needs of the
people in order to assess the

Page 3 of 6
quality of local districts’ administrations. Soon he arrived near
Namwon, and came to a
small farming village where the people were planting rice.
While working, the peasants sadly chanted: "We come out in the
scorching heat,
plough our fields, sow our seeds, and make the rice grow. First
we must pay tribute to the
king, give a part to the poor, a part to travelers who come
knocking at our doors, and save
money for ancestral services. This would be all right if the
magistrate did not squeeze us
for even more, leaving us with hardly anything to eat."
Much interested, Yi Mongyong approached and said, "I have
heard that the
magistrate of Namwon has married Ch'unhyang and that they
live together happily."
"How dare you speak like that?" retorted one of farmers.
"Ch'unhyang is faithful,
true and pure, and you are a fool to speak thus of her and that
tyrant, who is cruel to her.
No, her fate is even worse than that because the son of the
former magistrate seduced and
deflowered that poor girl, and then abandoned her, never
coming back to see her. He is a
bastard, the son of a dog, the son of a pig!"
The farmer's anger shocked Yi Mongyong. He found that many
villagers felt the
same way. The local yangban aristocrats shared the people's

wrath. Yi Mongyong
happened on a spot where some yangban were having a picnic,
comparing poems and
conversing on a hillside. He listened as a scholar presented a
poem railing against the
unjust provincial government. When he was done, another
picnicker said, "These are sad
days! I've heard that a young woman called Ch'unhyang is to be
executed in two or three
days."
"Oh! This Magistrate is a wretch!" said another. "He is thinking
only of
overpowering Ch'unhyang, but she is like the pine and bamboo,
which never change. She
has remained faithful and true to her husband."
Another added, "She was married to the son of the old
magistrate. What a pig her
husband is! He abandoned the poor girl."
These comments made Yi Mongyong, weary and ashamed,
hasten to Namwon.
Meanwhile, Ch'unhyang, in prison all this time, remained
faithful to the memory of Yi
Mongyong. She had grown thin, feeble, and sick. One day she
had a dream, in which she
saw her house. In her garden, the flowers that she had planted
and loved had faded. The
mirror in her room was broken. Her shoes were hanging on the
lintel of the door. She
called to a blind man who happened to be passing by her cell
window, and asked him the
significance of her dream.
"I shall tell you what it means. These dried flowers shall bear

fruit, the noise of
the broken mirror will be heard throughout the world, and the
shoes on the door indicate
a large crowd visiting to offer congratulations."
Ch'unhyang thanked the blind man and prayed that his prophecy
would come true.
In reality, however, Ch'unhyang's doom was near. That very day
the evil magistrate
called his attendants together and said to them, "In three days I
shall celebrate a great
feast, to which I wish to invite all the magistrates of the nearby
towns, and on that day
Ch'unhyang shall be executed."
Meanwhile, Yi Mongyong arrived in the town and went to
Ch'unhyang's house.
At first, her mother did not recognize him. "I do not know who
you are," she said. "Your
face reminds me of Yi Mongyong, but your clothes are the
clothes of a beggar."
"But I am Yi Mongyong," said he.
Page 4 of 6
"Oh!" she gasped. "Every day we have waited for you, but alas,
in two or three
days Ch'unhyang will be dead."
"Listen to me, Mother," replied Yi Mongyong. "Even though I
am a miserable

beggar, I still long for Ch'unhyang, and I want to see her."
With Yi Mongyong following, she knocked at the prison
window, calling her
daughter, who was asleep. Awakened, Ch'unhyang asked
immediately if anyone had seen
Yi Mongyong or heard news of him.
The mother replied that in place of Yi Mongyong, a beggar had
come who
claimed he was Yi Mongyong, and was there now to see her.
Yi Mongyong appeared at the window, and Ch'unhyang looked
at him. It seemed
to make no difference to her that he was badly dressed, and
seemed to have failed at life
in Seoul. Instead, she reached for him through the bars and
struggled to be as close to him
as possible.
"I may be a beggar in dress," replied Yi Mongyong, "but I have
no beggar's
heart!"
"Dear heart," said Ch'unhyang, "how hard your journey must
have been. Go back
with my mother and get some rest. Only please - since I am
under a sentence of death and
must die tomorrow after the feast - come to my window again in
the morning so I may
have the joy of seeing you once more before I die."
Yi Mongyong went home and slept in Ch'unhyang's room. But
the next morning,
when his mother-in-law opened the door, she was surprised to
find that he was gone. In

fact, he had gone early to collect his attendants, all disguised as
beggars like himself. He
gave them strict orders. Then, as the magistrate received his
guests and presided over the
banquet, Yi Mongyong managed to get into the palatial office
compound and approach
the host.
"I am a poor man," he said, "and I am hungry. Please, give me
something to eat."
It was customary in Korea, during big feasts in the countryside,
for a number of beggars
to show up for handouts, but the furious magistrate commanded
his servants to kick the
intruder out.
Then Yi Mongyong entered the palace a second time, by
climbing on the
shoulders of his servants and going over the wall. The first
guest he encountered was the
magistrate of Unbong, named Yong-jang. He said to him, "I am
hungry, could you not let
me have something?" Yong-jang, feeling some compassion
called one of the kisaengs
and asked her to bring something to the beggar.
Yi Mongyong then addressed Yong-Jang: I am obliged to you
for giving me good
food, and I wish to repay you with a little poem." Then he
extended a paper on which
Yong-jang read the lines:
This beautiful wine in golden goblets
Is the blood of a thousand people.
This magnificent meat on these jade tables

Is the flesh and marrow of a thousand lives.
Burning in this banquet hall,
The tears of the hungry people
Pour from their sunken eyes.
Page 5 of 6
Even louder than the noisy song of these courtesans
Resound the complaints of the oppressed peasants.
Yong-jang, greatly alarmed, cried, "It is against us," and he
passed the paper to
the host, who asked, "Who wrote this poem?"
"It is the young beggar," said Yong-jang, pointing to Yi
Mongyong, but he was
frightened, thinking that whoever wrote such a poem must be
more than a common
beggar. Rising up, he suddenly pretended to have urgent
business elsewhere and fled. The
other officials likewise sprang to their feet and stampeded out
of the room, only to be
stopped by Yi Mongyong's men, who were waiting outside with
their swords. The
officials soon understood that the beggar-poet was in fact an
amhaeng osa. As they
cowered together in a corner of the courtyard, Yi Mongyong
revealed his ma-p'ae and
ordered the magistrate's runners to fetch Ch'unhyang from her
cell and to say to her, "The

King's envoy has sent for you. He is going to hear your case and
pronounce judgement."
In the jail, Ch'unhyang was greatly frightened.
"Oh!" she cried. "I am going to die! Please, may I see my
mother?" Ch'unhyang's
mother ran to her daughter. "Mother, now is the hour of my
death. Where is Yi
Mongyong?"
"The King's officer is waiting. Do not stop to chitchat!" snapped
the runners, and
before Ch'unhyang's mother could speak, they carried her away
to the magistrate's
courtyard. They removed the wooden cangue from around her
neck and placed her in the
presence of the Royal Secret Inspector, who, sitting behind a
screen, questioned her
sternly: "If you do not love the magistrate, will you love me and
come to me, the King's
envoy? If you refuse I shall order my men to strike off your
head immediately."
"Alas!" exclaimed Ch'unhyang. "How unhappy are the poor
people of this
country! First the injustice of the magistrate, then you, the
King's Inspector, who should
help and protect the unhappy people - you think immediately to
condemn to death a poor
girl whom you desire. Oh, how sad we common people are, and
how pitiful it is to be a
woman!"
Yi Mongyong then ordered the courtesans to untie the cords that
bound the hands
of Ch'unhyang. "Now raise your head, and look at me," he said

to her.
"No," she answered, "I shall not look at you, I shall not listen to
you. Cut my body
into pieces if you like, but I shall never go to you."
Yi Mongyong was deeply touched. He took off his ring and
ordered a courtesan to
show it to Ch'unhyang. She saw that was the very ring she had
given to her husband Yi
Mongyong and, lifting her eyes, recognized her lover.
"Oh," she cried in joy and surprise. "Yesterday my lover was
only a beggar and
today he is the King's officer!"
Yi Mongyong ordered a sedan chair to be brought at once and
saw that
Ch'unhyang was safely carried home. The people shouted
joyfully and cheered for
Ch'unhyang and Yi Mongyong. Then he summoned the
magistrate of Namwon and said,
"The King gave you instructions to feed the people well, and
instead you fed upon them.
I condemn you in the name of the King to forfeit your position.
I banish you to a faraway
island without meat, without wine, and without company. I give
you permission to eat the
Page 6 of 6

wild grass till your stomach repents for the way you have fed
off the people of
Namwon!"
When all this was done, Yi Mongyong took his bride back to
Seoul and wrote out
the story Ch'unhyang as an appendix to his official report. The
King read it and was
surprised to find such fidelity in a country girl of low birth. He
made her a chung-yol pu-
in, or Duchess, and declared that her loyalty was proof that she
was just as good as any
yangban daughter, even though her mother was a lowly kisaeng,
and that her conduct
should be a model for all women. Ch'unhyang was then
officially presented to the parents
of Yi Mongyong, and they accepted her as a proper daughter-in-
law. In time, Ch'unhyang
bore three sons and two daughters, and they all lived happily for
many years come.
P r i m a r y S o u r c e D o c u m e n t
w i t h Q u e s t i o n s ( D B Q s )
E X C E R P T S F R O M T H E G R E A T L E A R N I N G
F O R W O M E N ( O N N A
D A I G A K U )
b y K a i b a r a E k k e n

I n t r o d u c t i o n
Kaibara Ekken (1630-1714) was a neo-Confucian scholar and
naturalist who served the Kuroda lords of Fukuoka
domain on the southern island of Kyushu. Ekken was committed
to popularizing Confucian ethics and was well-
known for his accessible self-help guides — down-to-earth
manuals of behavior written in vernacular Japanese
rather than in difficult scholarly language. Ekken’s treatises
included volumes delineating proper conduct for lords,
warriors, children, families, and, perhaps most famously,
women. In Onna daigaku (The Great Learning for Women)
Ekken promotes a strict code of behavior for mothers, wives,
and daughters very much in harmony with the neo-
Confucian intellectual orthodoxy of Tokugawa Japan.
S e l e c t e d D o c u m e n t E x c e r p t s w i t h Q u e s t i
o n s
From Sources of Japanese Tradition, edited by Wm. Theodore
de Bary, Carol Gluck, and Arthur L. Tiedemann, 2nd ed., vol. 2
(New
York: Columbia University Press, 2005), 263-271. © 2005
Columbia University Press. Reproduced with the permission of
the
publisher. All rights reserved.
Excerpts from The Great Learning for Women (Onna
Daigaku)
by Kaibara Ekken

…
It is the duty of a girl living in her
parents’ house to practice filial piety toward
her
father and mother. But after marriage, her duty is
to honor her father‑in‑law and mother‑in‑law,
to honor them beyond her father and mother, to lo
ve and reverence them with all ardor, and to
tend them with a practice of filial piety.
While thou honorest thine own parents, think
not
lightly of thy father‑in‑law! Never should a woman
fail, night and morning, to pay her respects
to her father‑in‑law and mother‑in‑law. Never should
she be remiss in performing any tasks
they may require of her. With all reverence she m
ust carry out, and never rebel against, her
father‑in‑law’s commands. On every point must she i
nquire of her father‑in‑law and mother‑in‑
law and accommodate herself to their direction. Eve
n if thy father‑in‑law and mother‑in‑law are
disposed to hate and vilify thee, do not be angry
with them, and murmur not. If thou carry
piety toward them to its utmost limits and minister
to them in all sincerity, it cannot be but that
they will end by becoming friendly to thee.
A woman has no other lord; she must look to he
r husband as her lord and must serve
him with all worship and reverence, not despising
or thinking lightly of him. The Way of the
woman is to obey her man. In her dealings
with her husband, both the expression of her
countenance and the style of her address should be
courteous, humble, and conciliatory, never

P r i m a r y S o u r c e D o c u m e n t w i t h Q u e s t i o n s
( D B Q s ) o n
F O R W O M E N ( O N N A D A I G A K U ) , B Y K A I
B A R A E K K E N
A s i a f o r E d u c a t o r s l C o l u m b i a U n i v e r s i t
y l h t t p : / / a f e . e a s i a . c o l u m b i a . e d u P a g e 2
o f 3
peevish and intractable, never rude and arrogant
— that should be a woman’s first and
principal care. When the husband issues his instructi
ons, the wife must never disobey them. In
doubtful cases she should inquire of her husband a
nd obediently follow his commands. If her
husband ever asks her a question, she should answe
r to the point; to answer carelessly would
be a mark of rudeness. If her husband becomes an
gry at any time, she must obey him with fear
and trembling and not oppose him in anger and fo
rwardness. A woman should look on her
husband as if he were Heaven itself and never we
ary of thinking how she may yield to him and
thus escape celestial castigation.
…
A woman must always be on the alert and keep
a strict watch over her own conduct. In
the morning she must rise early and at night go
late to rest. Instead of sleeping in the middle of

the day, she must be intent on the duties of her
household; she must not grow tired of weaving,
sewing, and spinning. She must not drink too much
tea and wine, nor must she feed her eyes
and ears on theatrical performances (kabuki, jōruri),
ditties, and ballads. …
…
In her capacity as a wife, she must keep her hus
band’s household in proper order. If the
wife is evil and profligate, the house will be ruin
ed. In everything she must avoid extravagance,
and in regard to both food and clothes, she must
act according to her station in life and never
give in to luxury and pride.
…
The five worst infirmities that afflict women are in
docility, discontent, slander, jealousy,
and silliness. Without any doubt, these five infirmiti
es are found in seven or eight of every ten
women, and it
is they that cause women to be inferior to men.
A woman should counteract
them with self‑inspection and self reproach. The wor
st of them all and the parent of the other
four is silliness. A woman’s nature is passive (yin).
The yin nature comes from the darkness of
night. Hence, as viewed from the standard of a m
an’s nature, a woman’s foolishness [means
that she] fails to understand the duties that
lie before her very eyes, does not recognize
the
actions that will bring blame on her own head, an

d does not comprehend even those things that
will bring calamity to her husband and children. N
or when she blames and accuses and curses
innocent persons or when, in her jealousy of others
, she thinks only of herself, does she see that
she is her own enemy, alienating others and incurri
ng their hatred. Lamentable errors. Again, in
the education of her children, her blind
affection induces an erroneous system. Such is
the
stupidity of her character that it is incumbent on
her, in every detail, to distrust herself and obey
her husband.
[“Onna daigaku,” in NST, vol. 34, pp. 202–
5; trans. adapted and revised from
Chamberlain, “Educational Literature of Japanese Wom
en,” pp. 325‑43; WTdB]
Q u e s t i o n s :
1. What values does the author of this piece feel are most
important for
women to cultivate?
( D B Q s ) o n
F O R W O M E N ( O N N A D A I G A K U ) , B Y K A I

B A R A E K K E N
o f 3
2. Do you think Ekken advocated education for women? Why
or why not?
3. What does Ekken mean by “silliness” in this passage?
4. Do you think most women in Tokugawa Japan followed codes
of conduct
like those outlined here?
“ I N T H E C O U N T R Y O F W O M E N ”
B y L i J u - c h e n
The Qing dynasty is known for authors specializing in tales of
ghosts and fantasies. Li Ju-chen (ca. 1763-ca. 1830) is
representative of this fantasy genre. In Flowers in the Mirror
(Jing hua yüan), the hero, Lin Zhiyang (Lin Chih-yang),
travels to many strange lands. In the excerpt below, Lin finds

himself in the “Land of Women.” The palace maids of
the country of women have captured Lin and are preparing him
to become a male “concubine” for their female ruler.
He is, accordingly, bathed, dressed in skirts, his face powdered,
lips reddened, his arms decorated with bangles and
his fingers with rings. He has just had his ears pierced by a
formidable white-bearded palace maiden when the
procedure described in the excerpt below takes place.
S e l e c t e d D o c u m e n t E x c e r p t w i t h Q u e s t i o
n s (Longer selection follows this section)
From Anthology of Chinese Literature, Volume II: From the
Fourteenth Century to the Present Day, edited by Cyril Birch
(New York:
Grove Press, 1972), 187-189. © 1972 Grove Press. Reproduced
with the permission of the publisher. All rights reserved.
“In the Country of Women”
By Li Ju‑chen
When the white‑bearded maiden had finished
her task she withdrew, and another
maiden, this time with a black beard, came up. Th
is one had in her hand a roll of thin white silk.
Kneeling before the bed, she said, “Gracious lady,
with your permission, I have been ordered to
bind your feet.” Two more maidens approached, and
kneeling on the floor to support his dainty
feet proceeded to take off the silk socks.

The black‑bearded maiden seated herself on a
low
stool. Tearing off a strip of silk, she first set Li
n Chih‑yang’s right foot on her lap and sprinkled
alum between the joints of the toes. Then she dre
w all five toes tightly together and, forcibly
bending the whole foot over till it took on the s
hape of a drawn bow, swiftly bound it up with
the white silk. When she had wound the silk roun
d a few times, another of the palace maidens
brought a needle and thread and began to sew up
the ends tight, and so they continued, one
binding while the other sewed.
With the four palace maidens pressing closely agains
t him and the two others holding
on to his feet, Lin Chih‑yang could not move an
inch. When the bindings were in place he felt
his feet burning like a charcoal brazier. Wave upon
wave of aching swept over him, and soon
sharp pains began to shoot and forced out a loud
cry: “I am dying in a fiery pit!”
[Translated by Cyril Birch]
( D B Q s ) o n
“ I N T H E C O U N T R Y O F W O M E N ” B Y L I J U
- C H E N

o f 3
Q u e s t i o n s :
1. What is the author’s likely view of foot-binding?
2. Aside from that described, what other transformations would
a man have to
go through in order to experience the status of a concubine?
3. The author is satirizing women’s status and the practice of
concubinage —
but why did Chinese emperors take large numbers of
concubines? What
practical interests might have been served by the practice?
L o n g e r S e l e c t i o n
From Anthology of Chinese Literature, Volume II: From the
Fourteenth Century to the Present Day, edited by Cyril Birch
(New York:
Grove Press, 1972), 187-189. © 1972 Grove Press. Reproduced
“In the Country of Women”
By Li Ju‑chen
The palace maidens were all immensely strong, and
seized hold of Lin Chih‑yang as a

hawk seizes a sparrow —
there was no question of his being the master.
As soon as they had
taken off his shoes and undressed him, fragrant wat
er was brought for his bath. They changed
his coat and trousers for a tunic and skirt, and f
or the time being put socks of thin silk on his
dainty great feet. They combed his hair into plaits,
pinning it with phoenix pins, and rubbed in
scented oils. They powdered his face and smeared
his lips with bright red lipstick. They put
rings on his hands and bangles on his wrists, and
arranging the curtains of the bed invited him
to take his seat upon it.
Lin Chih‑yang felt as though he were dreaming or
drunk, and could only sit there in
misery. Closely questioning the palace maidens, he d
iscovered for the first time that the ruler of
the country had chosen him to be a royal concubi
ne, and that he was to enter the palace as soon
as an auspicious date had been picked.
As he was reflecting on this alarming news, more
palace maidens came in. These were of
middle age, all tall and strong, and with jowls co
vered in hair. One of the maidens, who had a
white beard and held in her hand a needle and th
read, advanced before the bed and there knelt
and said, “Gracious lady, with your permission,
I have been ordered to pierce your ears.”
Already four maidens had come forward and
were gripping him firmly. The white‑bearded

maiden approached and took hold first of his
right ear. She rolled a few times between
her
fingers the lobe where the needle was to go, and
then straight away drove the needle through.
Lin Chih‑yang shrieked out, “The pain’s killing me,”
and would have fallen over backwards
had the maidens not been supporting him. She then
got hold of his left ear, rolled it a few times
and stuck the needle through. The pain brought con
tinuous shouts and cries from Lin Chih‑
yang. Both ears pierced, white lead was smeared on
them and rubbed in, after which a pair of
golden earrings of the “eight jewel” design was fix
ed to them.
( D B Q s ) o n
“ I N T H E C O U N T R Y O F W O M E N ” B Y L I J U
- C H E N
o f 3
When the white‑bearded maiden had finished
her task she withdrew, and another
maiden, this time with a black beard, came up. Th
is one had in her hand a roll of thin white silk.

Kneeling before the bed, she said, “Gracious lady,
with your permission, I have been ordered to
bind your feet.” Two more maidens approached, and
kneeling on the floor to support his dainty
feet proceeded to take off the silk socks.
The black‑bearded maiden seated herself on a
low
stool. Tearing off a strip of silk, she first set Li
n Chih‑yang’s right foot on her lap and sprinkled
alum between the joints of the toes. Then she dre
w all five toes tightly together and, forcibly
bending the whole foot over till it took on the s
hape of a drawn bow, swiftly bound it up with
the white silk. When she had wound the silk roun
d a few times, another of the palace maidens
brought a needle and thread and began to sew up
the ends tight, and so they continued, one
binding while the other sewed.
With the four palace maidens pressing closely agains
t him and the two others holding
on to his feet, Lin Chih‑yang could not move an
inch. When the bindings were in place he felt
his feet burning like a charcoal brazier. Wave upon
wave of aching swept over him, and soon
sharp pains began to shoot and forced out a loud
cry: “I am dying in a fiery pit!”
Having finished binding his feet, the maidens hurrie
dly made a pair of large red slippers
with soft soles and put them on for him.
Lin Chih‑yang’s tears flowed for a long time.
His
thoughts flew back and forth, but he could think o

f no plan, all he could do was entreat the
palace maidens: “My brothers, I beseech you, put i
n a word for me before your ruler: I am a
married man, I have a wife, how can I become a
concubine? And these big feet of mine are like
a
wandering student who has spent years without prese
nting himself for examination and has
grown accustomed to a life of abandon —
how can they bear restriction? I beg you, let me
go,
and then my wife as well will be filled with grat
itude.”
But the maidens replied, “Our ruler has just now
given us the order to bind your feet
and then invite you into the palace. Who then wo
uld dare to raise her voice in protest?”
[Translated by Cyril Birch]
S E L E C T I O N S F R O M T H E T W E N T Y - F O U R
E X E M P L A R S O F F I L I A L
P I E T Y

The Confucian classics provide the sophisticated reader with a
wealth of moral teachings and examples. However,
they are not well adapted to telling ordinary people how to put
those abstract moral principles into practice in their
daily lives. With the advent of printing in the Song dynasty
(960-1276), writers had an opportunity to rectify this by
composing books of moral instruction meant for a mass
audience. The excerpts below are from a popular tract widely
circulated from the Yuan through the Qing dynasties in many
different editions.
D o c u m e n t E x c e r p t s w i t h Q u e s t i o n s (Longer
selection follows this section)
From Sources of Chinese Tradition: From 1600 Through the
Twentieth Century, compiled by Wm. Theodore de Bary and
Richard
Lufrano, 2nd ed., vol. 2 (New York: Columbia University Press,
2000), 139-141. © 2000 Columbia University Press. Reproduced
Selections from The Twenty‑four Exemplars of Filial
Piety
11. Mosquitoes Gorged Freely on His Blood
Wu Meng of the Jin dynasty was eight years old
and served his parents with extreme filiality.
The family was poor, and their bed had no
mosquito net. Every night in summer many
mosquitoes bit him, gorging on his blood. But

despite their numbers he did not drive them
away, fearing that they would go and bite his pare
nts. This is the extreme of love for parents.
…
17.
Playing in Colored Clothes to Amuse His Parents
Old Master Lai of the Zhou dynasty was
extremely filial. He respectfully cared for his
two
parents, preparing delicious food for them. He was
over seventy, but he never mentioned the
word “old.” He wore five‑colored motley and
played children’s games at his parents’ side.
Often he carried water into the room and pretended
to slip and fall; then he would cry like a
baby to amuse his parents.
…
22. Carving Statues to Serve As Parents
When Ding Lan of the Han dynasty was young his
parents passed away. He was unable to care
for them, and yet was aware of
how they had toiled to bring him up. So
he carved wooden
P r i m a r y S o u r c e D o c u m e n t , w i t h Q u e s t i o n
s ( D B Q ) o n
E X E M P L A R S O F F I L I A L P I E T Y

A s i a f o r E d u c a t o r s | C o l u m b i a U n i v e r s i t y
| h t t p : / / a f e . e a s i a . c o l u m b i a . e d u P a g e 2 o
f 4
statues of them and served them as if they
were alive. After a long time his wife
ceased to
revere them, and in jest she pricked one of their
fingers with a needle. It bled, and when the
statues saw Lan, they wept. Lan discovered the rea
son and brought forth his wife and divorced
her.
Q u e s t i o n s :
1. What is the nature of the filiality being taught in these
vignettes?
2. Is it likely that anyone would literally behave in the manner
described? If
not, then what is the point of the stories? Why not write
something more
realistic?
3. Why would elite men take the time and effort to produce such
literature for
the instruction of commoners? Why should they care whether
commoners
understand filiality?

From Sources of Chinese Tradition: From 1600 Through the
Twentieth Century, compiled by Wm. Theodore de Bary and
Richard
Lufrano, 2nd ed., vol. 2 (New York: Columbia University Press,
2000), 139-141. © 2000 Columbia University Press. Reproduced
Selections from The Twenty‑four Exemplars of Filial
Piety
3. A Bitten Finger Pains the Heart
Zeng Shen of the Zhou dynasty had the
honorific name Ziyu. He served his mother
with
extreme filiality. One day when Shen was in the
mountains gathering firewood a guest came to
the house. His mother had made no preparations an
d she kept hoping that he would return, but
he did not. Then she bit her finger, and at the
same time Shen suddenly felt a pain in his heart.
He shouldered his firewood and returned home; knee
ling, he asked his mother what the matter
was. His mother said, “A guest came unexpectedly
and I bit my finger to make you aware of it.”
8. Acting As a Laborer to Support His Mother
Jiang Ge lived in the Eastern Han dynasty. His fat
her died when he was young, and he lived
alone with his mother. Disorders broke out, so he
fled, carrying his mother. Again and again
they encountered bandits who wanted to force him
to join them. But Ge burst into tears and
told them that he had his mother with him. The

bandits could not bring themselves to kill him.
They took up residence in Xiapei. Impoverished and
without shirt or shoes, he hired himself out
as a laborer to support his mother. He gave her
whatever she needed.
10. Breast‑Feeding Her Mother‑in‑law
Madame Zhangsun was the great‑grandmother of Cui
Nanshan of the Tang dynasty. When she
was old and toothless, every day Cui’s grandmother,
Madame Tang, after combing her hair and
washing her face, entered the main hall and breast‑
fed her. Although the old lady did not eat a
grain of rice, after several years she was still in
good health. One day she fell sick, and young
s ( D B Q ) o n
f 4
and old gathered about her as she announced, “Ther
e is no way that I can repay my daughter‑
in‑law’s goodness to me. If the wives of my sons
and grandsons are as filial and respectful as
this daughter‑in‑law, it will be enough.”
11. Mosquitoes Gorged Freely on His Blood
Wu Meng of the Jin dynasty was eight years old

and served his parents with extreme filiality.
The family was poor, and their bed had no
mosquito net. Every night in summer many
mosquitoes bit him, gorging on his blood. But
despite their numbers he did not drive them
away, fearing that they would go and bite his pare
nts. This is the extreme of love for parents.
12. Lying on Ice Seeking for Carp
Wang Xiang of the Jin dynasty was young when h
is mother died. His stepmother, named Zhu,
was unloving toward him and constantly slandered hi
m to his father. Because of this he lost the
love of his father. His
stepmother liked to eat fresh fish.
Once it was so cold the river froze.
Xiang took off his clothes and lay on the ice to
try to get some fish. Suddenly the ice opened a
nd
a pair of carp leaped out. He took them home an
d gave them to his stepmother.
13. Burying His Son on Behalf of His Mother
The family of Guo Ju in the Han dynasty was po
or. He had a three‑year‑old son. His mother
reduced what she ate to give more food to him.
Ju said to his wife, “Because we are very poor,
we cannot provide for Mother. Moreover, our son i
s sharing Mother’s food. We ought to bury
this son.” When he had dug the hole three feet d
eep he found a great pot of gold. On it were th
e
words “Officials may not take it, commoners may n
ot seize it.”
16.

After He Had Tasted Dung, His Heart Was Anxious
Yu Qianlou of the Southern Qi dynasty was appoint
ed magistrate of Zhanling. He had been in
the district less than ten days when suddenly he b
ecame so alarmed that he began to sweat. He
immediately retired and returned home. At that time
his father had been sick for two days. The
doctor said, “To know whether this illness is seriou
s or not, you only need taste the patient’s
dung. If it is bitter, it is auspicious.” Qianlou tast
ed it, and it was sweet. He was deeply worried.
When night came, he kowtowed to the Pole Star [
the Star of Longevity], begging to die in his
father’s place.
17.
Playing in Colored Clothes to Amuse His Parents
Old Master Lai of the Zhou dynasty was
extremely filial. He respectfully cared for his
two
parents, preparing delicious food for them. He was
over seventy, but he never mentioned the
word “old.” He wore five‑colored motley and
played children’s games at his parents’ side.
Often he carried water into the room and pretended
to slip and fall; then he would cry like a
baby to amuse his parents.
s ( D B Q ) o n

f 4
22. Carving Statues to Serve As Parents
When Ding Lan of the Han dynasty was young his
parents passed away. He was unable to care
for them, and yet was aware of
how they had toiled to bring him up. So
he carved wooden
statues of them and served them as if they
were alive. After a long time his wife
ceased to
revere them, and in jest she pricked one of their
fingers with a needle. It bled, and when the
statues saw Lan, they wept. Lan discovered the rea
son and brought forth his wife and divorced
her.
23. Weeping on Bamboo Made Them Sprout
Meng Zong of the Three Kingdoms period had the
honorific Gongwu. When he was young his
father died, and his mother was old and very sick.
In the winter she wanted to eat soup made of
bamboo shoots. Zong, not knowing how to get the
m, went into a bamboo grove, leaned against
a big bamboo, and wept. His filial piety moved H
eaven‑and‑earth. Instantly the ground broke
open and several bamboo shoots appeared. He picked
them and took them home to make soup
for his mother. When she had eaten it she was c
ured.

P R E F A C E T O M O D E L S F O R T H E I N N E R Q
U A R T E R S
B y L ü K u n
Lü Kun (1536-1618), a scholar-official of the Ming dynasty,
wrote on education from a number of perspectives. The
following document on the education of women is an example.
From Sources of Chinese Tradition, compiled by Wm. Theodore
de Bary and Irene Bloom, 2nd ed., vol. 1 (New York: Columbia
University Press, 1999), 897-898. © 1999 Columbia University
Press. Reproduced with the permission of the publisher. All
rights
reserved.
Preface to Models for the Inner Quarters

By Lü Kun
The early kings valued the instruction of women. T
herefore women had female teachers, who
would explicate the sayings of old and cite exampl
es from ancient worthies so that [the women]
would carefully adhere to the principle of “thrice o
beying (sancong) [i.e., to obey one’s father
when young, one’s husband when married, and one’s
son when old] and to revere the four
virtues [i.e., proper behavior, speech, demeanor, and
employment] so as to bring glory on their
husbands and not bring down shame on their parent
s. With the decline of education today,
women in the inner quarters have really ceased to
be governed by rites and laws. …
… Alas, [moral sentiments of] filiality, prudence, ch
astity, and martyrdom [in choosing death
over remarrying] are inherent in one’s Heaven‑given
nature. To have a fine reputation that lasts
for generations, one need not be literate, but it is
rare that someone who learns to recite orally
[accounts about] those with fine lasting reputations,
fails to follow their good example.
Q u e s t i o n s :
1. As you read these lines, what do you conclude are the
author’s thoughts on
the purpose of female education?
2. Are the purposes of female education as indicated here
fundamentally

different from the purposes of the education of males at the
same time?
s ( D B Q ) o n
P R E F A C E T O M O D E L S F O R T H E I N N E R Q
U A R T E R S , B Y L Ü K U N
f 2
rights
reserved.
Preface to Models for the Inner Quarters
By Lü Kun
The early kings valued the instruction of women. T
herefore women had female teachers, who
would explicate the sayings of old and cite exampl
es from ancient worthies so that [the women]
would carefully adhere to the principle of “thrice o

beying” (sancong) [i.e., to obey one’s father
when young, one’s husband when married, and one’s
son when old] and to revere the four
virtues [i.e., proper behavior, speech, demeanor, and
employment] so as to bring glory on their
husbands and not bring down shame on their parent
s. With the decline of education today,
women in the inner quarters have really ceased to
be governed by rites and laws. Those born in
villages are accustomed to hearing coarse words and
those [born] in rich households have loose,
proud, and extravagant natures. Their heads are cove
red with gold and pearls and their entire
bodies with fine silks. They affect lightheartedness i
n behavior and cleverness in speech, but
they mouth no beneficial words and perform no go
od deeds. Their parents and sisters‑in‑law
will not be able to pass on reputations for worthin
ess or filiality, and neighbors and relatives
will hear only of their obstinacy —
all because they are uneducated.
At the high end are those [women] who wield thei
r writing brushes and aspire to [develop]
their talents in sao poetry so as to brag that they
are superb scholars. At the low end are those
who strum vulgar [tunes] on their stringed instrumen
ts and sing lascivious words, almost like
prostitutes —
all because of the spread of depraved instruction.
If in its myriad forms, education
for the women’s quarters is like this, then how mi
ght the governance of the inner [quarters] be
rectified?
Various books for the instruction of women

have been prepared by the ancients. But being
numerous, they are difficult to master; being abstrus
e, they are difficult to understand; being
diverse, their quality cannot be clearly differentiated;
and being dull and flavorless, they cannot
move others to feel awe. … Alas, [moral
sentiments of] filiality, prudence, chastity, and
martyrdom [in choosing death over remarrying] are i
nherent in one’s Heaven‑given nature. To
have a fine reputation that lasts for
generations, one need not be literate, but it
is rare that
someone who learns to recite orally [accounts about]
those with fine lasting reputations, fails to
follow their good example.
E X C E R P T S F R O M H O U S E I N S T R U C T I O N
S O F M R . Y A N ( Y A N S H I
J I A X U N )
It was common for successful men in China and elsewhere in
East Asia to write down “House Instructions” for the
benefit of their heirs and descendants. As you read these
instructions, you may think about what their purposes in

doing so may have been. This particular set of house
instructions was written by Yan Zhitui (531-591), who was from
a leading family of scholars and officials of the period of north-
south division (317-589). Accordingly, he served four
different, short-lived dynasties, including several whose rulers
were foreigners — men of Turkic warrior clans who
ruled northern China.
rights
reserved.
Excerpts from House Instructions of Mr. Yan (Yansh
i Jiaxun)
… as soon as a baby can recognize facial expressi
ons and understand approval and disapproval,
training should be begun so that he will do what
he is told to do and stop when so ordered.
After a few years of this, punishment with the ba
mboo can be minimized, as parental strictness
and dignity mingled with parental love will lead th
e boys and girls to a feeling of respect and
caution and give rise to filial piety. I have notice
d about me that where there is merely love
without training this result is never achieved. Childr

en eat, drink, speak, and act as they please.
Instead of needed prohibitions they receive praise; in
stead of urgent reprimands they receive
smiles. Even when children are old enough to
learn, such treatment is still regarded as the
proper method. Only after the child has
formed proud and arrogant habits do they try
to
control him. But one may whip the child to death
and he will still not be respectful, while the
growing anger of the parents only increases his res
entment. After he grows up, such a child
becomes at last nothing but a scoundrel. Confucius
was right in saying, “What is acquired in
infancy is like original nature; what has been forme
d into habits is equal to instinct.” A common
proverb says, “Train a wife from her first arrival;
teach a son in his infancy.” How true such
sayings are!
s ( D B Q ) o n
S O F M R . Y A N ( Y A N S H I J I A X U N )
f 6

Q u e s t i o n s :
1. How does Mr. Yan’s advice on child-rearing fit with modern
Western
notions?
2. On what grounds can Mr. Yan compare the training of a child
to the training
of a wife? What assumptions does this imply about newly
married wives?
A wife in presiding over household supplies should
use wine, food, and clothing only as the
rites specify. Just as in the state, where women ar
e not allowed to participate in setting policies,
so in the family, they should not be permitted to
assume responsibility for affairs. If they are
wise, talented, and versed in the ancient and
modem writings, they ought to help their
husbands by supplementing the latter’s deficiency.
No hen should herald the dawn lest
misfortune follow. …
Q u e s t i o n s :
3. What roles does Mr. Yan prescribe for women?
4. How do Mr. Yan’s prescriptions compare to those of female
authors such as

Ban Zhao and Song Ruozhao?
rights
reserved.
Excerpts from House Instructions of Mr. Yan (Yansh
i Jiaxun)
Preface
Of books written by sages and worthies that teach
men to be sincere and filial, to be careful in
speech and circumspect in conduct, and to take one
’s proper place in society and be concerned
for one’s reputation, there are more than
enough already. Since the Wei and Jin periods
prudential writings have reiterated principles and repe
ated practices as if adding room upon
room [to the household] or piling bed upon
bed. In doing the same now myself, I do
not
presume to prescribe rules for others or set a patt
ern for the world, but only to order my own
household and give guidance to my own posterity.
…
The habits and teaching of our family have

always been regular and punctilious. In my
childhood I received good instruction from my paren
ts. With my two elder brothers I went to
greet our parents each morning and evening to ask
in winter whether they were warm and in
summer whether they were cool; we walked
steadily with regular steps, talked calmly with
good manners, and moved about with as much dign
ity and reverence as if we were visiting the
s ( D B Q ) o n
f 6
awe‑inspiring rulers at court. They gave us good ad
vice, asked about our particular interests,
criticized our defects and encouraged our good point
s ‑‑ always zealous and sincere. When I
was just nine years old, my father died. The famil
y members were divided and scattered, every
one of us living in dire straits. I was
brought up by my loving brothers; we went
through
hardships and difficulties. They were kind but not
exacting; their guidance and advice to me
were not strict. Though I read the ritual texts, and
was somewhat fond of composition, I tended
to be influenced by common practices; I was uncon

trolled in feelings, careless in speech, and
slovenly in dress. When about eighteen or nineteen
years old I learned to refine my conduct a
little, but these bad habits had become second natu
re, and it was difficult to get rid of them
entirely. After my thirtieth year gross faults were f
ew, but still I have to be careful always, for in
every instance my words are at odds with my min
d, and my emotions struggle with my nature.
Each evening I am conscious of the faults committe
d that morning, and today I regret the errors
of yesterday. How pitiful that the lack of instructio
n has brought me to this condition! I would
recall the experiences of my youth long ago, for t
hey are engraved on my flesh and bone; these
are not merely the admonitions of ancient
books, but what has passed before my eyes
and
reached my ears. Therefore I leave these twenty ch
apters to serve as a warning to you boys.
Instructing Children
Those of the highest intelligence will develop withou
t being taught; those of great stupidity,
even if taught, will amount to nothing; those of m
edium ability will be ignorant unless taught.
The ancient sage kings had rules for prenatal traini
ng. Women when pregnant for three months
moved from their living quarters to a detached pala
ce where they would not see unwholesome
sights nor hear reckless words, and where the
tone of music and the flavor of food were
controlled by the rules of decorum [rites]. These ru
les were written on jade tablets and kept in a
golden box. After the child was born, imperial tuto

rs firmly made clear filial piety, humaneness,
the rites, and rightness to guide and train him.
The common people are indulgent and are
unable to do this. But as soon as a baby
can
recognize facial expressions and understand
approval and disapproval, training should be
begun so that he will do what he is told to do
and stop when so ordered. After a few years of
this, punishment with the bamboo can be minimized,
as parental strictness and dignity mingled
with parental love will lead the boys and girls to
a feeling of respect and caution and give rise to
filial piety. I have noticed about me that where th
ere is merely love without training this result
is never achieved. Children eat, drink, speak,
and act as they please. Instead of needed
prohibitions they receive praise; instead of urgent re
primands they receive smiles. Even when
children are old enough to learn, such treatment is
still regarded as the proper method. Only
after the child has formed proud and arrogant habit
s do they try to control him. But one may
whip the child to death and he will still
not be respectful, while the growing anger of
the
parents only increases his resentment. After he grow
s up, such a child becomes at last nothing
but a scoundrel. Confucius was right in saying, “W
hat is acquired in infancy is like original
nature; what has been formed into habits is equal
to instinct.” A common proverb says, “Train a
wife from her first arrival; teach a son in his inf

ancy.” How true such sayings are!
s ( D B Q ) o n
f 6
Generally parents’ inability to instruct their own chil
dren comes not from any inclination just to
let them fall into evil ways but only from parents’
being unable to endure the children’s looks
[of unhappiness] from repeated scoldings, or to
bear beating them, lest it do damage to the
children’s physical being. We should, however, take
illness by way of illustration: how can we
not use drugs, medicines, acupuncture, or cautery to
cure it? Should we then view strictness of
reproof and punishment as a form of cruelty to on
e’s own kith and kin? Truly there is no other
way to deal with it. …
As for maintaining proper respect between
father and son, one cannot allow too much
familiarity; in the love among kin, one cannot
tolerate impoliteness. If there is impoliteness,
then parental solicitude is not matched by filial res
pect; if there is too much familiarity, it gives
rise to indifference and rudeness.

Someone has asked why Chen Kang [a
disciple of Confucius] was pleased to hear
that
gentlemen kept their distance from their sons, and t
he answer is that this was indeed the case;
gentlemen did not personally teach their children [be
cause, as Yan goes on to show, there are
passages in the classics of a sexual kind, which it
would not be proper for a father to teach his
sons.] …
In the love of parents for children, it is rare that
one succeeds in treating them equally. From
antiquity to the present there are many cases of th
is failing. It is only natural to love those who
are wise and talented, but those who are wayward
and dull also deserve sympathy. Partiality in
treatment, even when done out of generous motives,
turns out badly. …
Brothers
After the appearance of humankind, there
followed the conjugal relationship; the conjugal
relationship was followed by the parental; the parent
al was followed by the fraternal. Within
the family, these three are the intimate relationships.
The other degrees of kinship all develop
out of these three. Therefore among human relations
hips one cannot but take these [three] most
seriously. …
When brothers are at odds with each other, then s
ons and nephews will not love each other, and
this in turn will lead to the cousins drifting apart,
resulting finally in their servants treating one

another as enemies. When this happens then stranger
s can step on their faces and trample upon
their breasts and there will be no one to come to
their aid. There are men who are able to make
friends with distinguished men of the empire, winnin
g their affection, and yet are unable to
show proper respect toward their own elder brothers.
How strange that they should succeed
with the many and fail with the few! There are o
thers who are able to command troops in the
thousands and inspire such loyalty in them that the
y will die willingly for them and yet are
unable to show kindness toward their own younger
brothers. How strange that they should
succeed with strangers and fail with their own flesh
and blood! …
s ( D B Q ) o n
f 6
Family Governance
Beneficial influences are transmitted from superiors to
inferiors and bequeathed by earlier to
later generations. So if a father is not loving, the
son will not be filial; if an elder brother is no

t
friendly, the younger will not be respectful; if
a husband is not just, the wife will not be
obedient. When a father is kind but the son refrac
tory, when an elder brother is friendly but the
younger arrogant, when a husband is just but a wi
fe overbearing, then indeed they are the bad
people of the world; they must be controlled by p
unishments; teaching and guidance will not
change them. If rod and wrath are not used
in family discipline, the faults of the son
will
immediately appear. If punishments are not properly
awarded, the people will not know how
to act. The use of clemency and severity in gover
ning a family is the same as in a state.
Confucius said, “Extravagance leads to insubordination,
and parsimony to meanness. It is better
to be mean than to be insubordinate.”1 Again he s
aid, “Though a man has abilities as admirable
as those of the Duke of Zhou, yet if he be prou
d or niggardly, those other things are really not
worth being looked at.”2 That is to say, a man
may be thrifty but should not be stingy. Thrift
means being frugal and economic in carrying out th
e rites; stinginess means showing no pity for
those in poverty and urgent need. Nowadays those
who would give alms are extravagant, but
in being thrifty are stingy. It would be proper to
give alms without extravagance and be thrifty
without being stingy. …
A wife in presiding over household supplies should
use wine, food, and clothing only as the
rites specify. Just as in the state, where women ar

e not allowed to participate in setting policies,
so in the family, they should not be permitted to
assume responsibility for affairs. If they are
wise, talented, and versed in the ancient and
modem writings, they ought to help …
T H E B A L L A D O F M U L A N ( O D E O F M U L A
N )
This poem was composed in the fifth or sixth century CE. At the
time, China was divided between north and south.
The rulers of the northern dynasties were from non-Han ethnic
groups, most of them from Turkic peoples such as the
Toba (Tuoba, also known as Xianbei), whose Northern Wei
dynasty ruled most of northern China from 386–534. This
background explains why the character Mulan refers to the Son
of Heaven as “Khan” — the title given to rulers
among the pastoral nomadic people of the north, including the
Xianbei — one of the many reasons why the images
conveyed in the movie “Mulan” of a stereotypically Confucian
Chinese civilization fighting against the barbaric
“Huns” to the north are inaccurate.

From The Flowering Plum and the Palace Lady: Interpretations
of Chinese Poetry, by Han H. Frankel (New Haven: Yale
University
Press, 1976), 68-72. © 1976 Yale University Press. Reproduced
Excerpts from The Ballad of Mulan (Ode of Mulan)
Tsiek tsiek and again tsiek tsiek,
Mulan weaves, facing the door.
You don’t hear the shuttle’s sound,
You only hear Daughter’s sighs.
They ask Daughter who’s in her heart,
They ask Daughter who’s on her mind.
“No one is on Daughter’s heart,
No one is on Daughter’s mind.
Last night I saw the draft posters,
The Khan is calling many troops,
The army list is in twelve scrolls,
On every scroll there’s Father’s name.
Father has no grown‑up son,
Mulan has no elder brother.
I want to buy a saddle and horse,
And serve in the army in Father’s place.”

( D B Q s ) o n
N )
o f 3
Q u e s t i o n s :
1. What is the proper role of the daughter as indicated in this
part of the poem?
What philosophical tradition is the expected role drawn from?
2. Can Mulan’s concern and her desire to take her father’s place
be justified by
reference to Confucian philosophy? If so, how? If not, why not?
From The Flowering Plum and the Palace Lady: Interpretations
of Chinese Poetry, by Han H. Frankel (New Haven: Yale
University
Press, 1976), 68-72. © 1976 Yale University Press. Reproduced
The Ballad of Mulan (Ode of Mulan)
Tsiek tsiek and again tsiek tsiek,
Mulan weaves, facing the door.
You don’t hear the shuttle’s sound,

You only hear Daughter’s sighs.
They ask Daughter who’s in her heart,
They ask Daughter who’s on her mind.
“No one is on Daughter’s heart,
No one is on Daughter’s mind.
Last night I saw the draft posters,
The Khan is calling many troops,
The army list is in twelve scrolls,
On every scroll there’s Father’s name.
Father has no grown‑up son,
Mulan has no elder brother.
I want to buy a saddle and horse,
And serve in the army in Father’s place.”
In the East Market she buys a spirited horse,
In the West Market she buys a saddle,
In the South Market she buys a bridle,
In the North Market she buys a long whip.
At dawn she takes leave of Father and Mother,
In the evening camps on the Yellow River’s bank.
She doesn’t hear the sound of Father and Mother
calling,
She only hears the Yellow River’s flowing water cr
y tsien tsien.
At dawn she takes leave of the Yellow River,
In the evening she arrives at Black Mountain.
( D B Q s ) o n
N )

o f 3
She doesn’t hear the sound of Father and Mother
calling,
She only hears Mount Yen’s nomad horses cry tsiu
tsiu.
She goes ten thousand miles on the business of w
ar,
She crosses passes and mountains like flying.
Northern gusts carry the rattle of army pots,
Chilly light shines on iron armor.
Generals die in a hundred battles,
Stout soldiers return after ten years.
On her return she sees the Son of Heaven,
The Son of Heaven sits in the Splendid Hall.
He gives out promotions in twelve ranks
And prizes of a hundred thousand and more.
The Khan asks her what she desires.
“Mulan has no use for a minister’s post.
I wish to ride a swift mount
To take me back to my home.”
When Father and Mother hear Daughter is coming
They go outside the wall to meet her, leaning on
each other.
When Elder Sister hears Younger Sister is coming
She fixes her rouge, facing the door.
When Little Brother hears Elder Sister is coming
He whets the knife, quick quick, for pig and shee
p.
“I open the door to my east chamber,
I sit on my couch in the west room,

I take off my wartime gown
And put on my old‑time clothes.”
Facing the window she fixes her cloudlike hair,
Hanging up a mirror she dabs on yellow flower p
owder
She goes out the door and sees her comrades.
Her comrades are all amazed and perplexed.
Traveling together for twelve years
They didn’t know Mulan was a girl.
“The he‑hare’s feet go hop and skip,
The she‑hare’s eyes are muddled and fuddled.
Two hares running side by side close to the groun
d,
How can they tell if I am he or she?”
PAGE
4
Ban Zhao Pan Chao (c. 80 CE)
Lessons for a Woman
The Views of A Female Confucian
from Nancy Lee Swann, trans, Pan Chao: Foremost Woman
Scholar of China, (New York: Century Co., , 1932), pp. 82-90
repr. in Alfred J. Andrea and James H. Overfield, The Human
Record: Sources of Global History, Vol 1, 2d. ed., (Boston:
Houghton Mifflin, 1994), pp. 148-53
I, the unworthy writer, am unsophisticated, unenlightened, and
by nature unintelligent, but I am fortunate both to have received
not a little favor from my scholarly Father, and to have had a
cultured mother and instructresses upon whom to rely for a
literary education as well as for training in good manners. More

than forty years have passed since at the age of fourteen I took
up the dustpan and the broom in the Cao family [the family into
which she married]. During this time with trembling heart I
feared constantly that I might disgrace my parents, and that I
might multiply difficulties for both the women and the men of
my husband's family. Day and night I was distressed in heart,
but I labored without confessing weariness. Now and hereafter,
however, I know how to escape from such fears.
Being careless, and by nature stupid, I taught and trained my
children without system. Consequently I fear that my son Gu
may bring disgrace upon the Imperial Dynasty by whose Holy
Grace he has unprecedentedly received the extraordinary
privilege of wearing the Gold and the Purple, a privilege for the
attainment of which by my son, I a humble subject never even
hoped. Nevertheless, now that he is a man and able to plan his
own life, I need not again have concern for him. But I do grieve
that you, my daughters, just now at the age for marriage, have
not at this time had gradual training and advice; that you still
have not learned the proper customs for married women. l fear
that by failure in good manners in other families you will
humiliate both your ancestors and your clan. I am now seriously
ill, life is uncertain. As I have thought of you all in so untrained
a state, I have been uneasy many a time for you. At hours of
leisure I have composed... these instructions under the title,
"Lessons for Women." In order that you may have something
wherewith to benefit your persons, I wish every one of you, my
daughters each to write out a copy for yourself.
From this time on every one of you strive to practice these
lessons.
HUMILITY
On the third day after the birth of a girl the ancients observed
three customs: first to place the baby below the bed; second to
give her a potsherd [a piece of broken pottery] with which to

play; and third to announce her birth to her ancestors by an
offering. Now to lay the baby below the bed plainly indicated
that she is lowly and weak, and should regard it as her primary
duty to humble herself before others. To give her potsherds with
which to play indubitably signified that she should practice
labor and consider it her primary duty to be industrious. To
announce her birth before her ancestors clearly meant that she
ought to esteem as her primary duty the continuation of the
observance of worship in the home.
These three ancient customs epitomize woman's ordinary way of
life and the teachings of the traditional ceremonial rites and
regulations. Let a woman modestly yield to others; 1et her
respect others; let her put others first, herself last. Should she
do something good, let her not mention it; should she do
something bad let her not deny it. Let her bear disgrace; let her
even endure when others speak or do evil to her. Always let her
seem to tremble and to fear. When a woman follows such
maxims as these then she may be said to humble herself before
others.
Let a woman retire late to bed, but rise early to duties; let her
nor dread tasks by day or by night. Let her not refuse to perform
domestic duties whether easy or difficult. That which must be
done, let her finish completely, tidily, and systematically, When
a woman follows such rules as these, then she may be said to be
industrious.
Let a woman be correct in manner and upright in character in
order to serve her husband. Let her live in purity and quietness
of spirit, and attend to her own affairs. Let her love not gossip
and silly laughter. Let her cleanse and purify and arrange in
order the wine and the food for the offerings to the ancestors.
When a woman observes such principles as these, then she may
be said to continue ancestral worship.

No woman who observes these three fundamentals of life has
ever had a bad reputation or has fallen into disgrace. If a woman
fail to observe them, how can her name be honored; how can
she but bring disgrace upon herself?
HUSBAND AND WIFE
The Way of husband and wife is intimately connected with Yin
and Yang [these are the two basis elements of the Universe:
Yin, the soft yielding feminine element, and Yang the hard
aggressive male element. Every substance contains both
elements in varying proportions]. and relates the individual to
gods and ancestors. Truly it is the great principle of Heaven and
Earth, and the great basis of human relationships. Therefore the
"Rites" [The Classic of Rites] honor union of man and woman;
and in the "Book of Poetry" [The Classic of Odes] the "First
Ode" manifests the principle of marriage. For these reasons the
relationships cannot but be an important one.
If a husband be unworthy, then he possesses nothing by which
to control his wife. If a wife be unworthy, then she possesses
nothing with which to serve her husband. IF a husband does not
control his wife, then the rules of conduct manifesting his
authority are abandoned and broken. If a wife does not serve her
husband, when the proper relationship between men and women
and the natural order of things are neglected and destroyed. As
a matter of fact the purpose of these two [the controlling of
women by men, and the serving of men by women] is the same.
Now examine the gentlemen of the present age. They only know
that wives must be controlled, and that the husband's rules of
conduct manifesting his authority must be established. They
therefore teach their boys to read books and study histories. But
they do not in the least understand that husbands and masters
must also be served, and that the proper relationship and the
rites should be maintained. Yet only to teach men and not to

teach women -- is that not ignoring the essential relation
between them? According to the "Rites," it is the rule to begin
to teach children to read at the age of eight years, and by the
age of fifteen years they ought then to be ready for cultural
training. Only why should it not be that girls' education as well
as boys' be according to this principle?
RESPECT AND CAUTION
As Yin and Yang are not of the same nature, so man and woman
have different characteristics. The distinctive quality of the
Yang is rigidity; the function of the Yin is yielding. Man is
honored for strength; a woman is beautiful on account of her
gentleness. Hence there arose the common saying: "A man
though born like a wolf may, it is feared, become a weak
monstrosity; a woman though born like a mouse may, it is
feared, become a tiger."
Now For self-culture nothing equals respect for others. To
counteract firmness nothing equals compliance. Consequently it
can be said that the Way of respect and acquiescence is woman's
most important principle of conduct. So respect may be defined
as nothing other than holding on to that which is permanent; and
acquiescence nothing other than being liberal and generous.
Those who are steadfast in devotion know that they should stay
in their proper places; those who are liberal and generous
esteem others, and honor and serve chem.
If husband and wife have the habit of staying together, never
leaving one another, and following each other around within the
limited space of their own rooms, then they will lust after and
take liberties with one another. From such action improper
language will arise between the two This kind of discussion may
lead co licentiousness. But of licentiousness will be born a heart
of disrespect to the husband. Such a result comes From not
knowing that one should stay in one's proper place.

Furthermore, affairs may be either crooked or straight; words
may be either right or wrong. Straightforwardness cannot but
lead to quarreling; crookedness cannot but lead to accusation. If
there are really accusations and quarrels, then undoubtedly there
will be angry affairs. Such a result comes from not esteeming
others, and not honoring and serving them.
If wives suppress not contempt for husbands, then it follows
that such wives rebuke and scold their husbands. If husbands
stop not short of anger, then they are certain to beat their wives.
The correct relationship between husband and wife is based
upon harmony and intimacy, and conjugal love is grounded in
proper union. Should actual blows be dealt, how could
matrimonial relationship be preserved? Should sharp words be
spoken, how could conjugal love exist? If love and proper
relationship both be destroyed, then husband and wife are
divided.
WOMANLY QUALIFICATIONS
A woman ought to have four qualifications: (1) womanly virtue;
(2) womanly words; (3) womanly bearing; and (4) womanly
work. Now what is called womanly virtue need not be brilliant
ability, exceptionally different from others. Womanly words
need be neither clever in debate nor keen in conversation.
Womanly appearance requires neither a pretty nor a perfect face
and form. Womanly work need not be work done more skillfully
than that of others.
To guard carefully her chastity; to control circumspectly her
behavior; in every motion to exhibit modesty; and to model each
act on the best usage, this is womanly virtue.
To choose her words with care; to avoid vulgar language; to
speak at appropriate times; and nor to weary others with much
conversation, may be called the characteristics of womanly

words.
To wash and scrub filth away; to keep clothes and ornaments
fresh and clean; to wash the head and bathe the body regularly,
and to keep the person free from disgraceful filth, may be called
the characteristics of womanly bearing.
With whole-hearted devotion to sew and to weave; to love not
gossip and silly laughter; in cleanliness and order to prepare the
wine and food for serving guests, may be called the
characteristics of womanly work.
These four qualifications characterize the greatest virtue of a
woman. No woman can afford to be without them. In fact they
are very easy to possess if a woman only treasure them in her
heart. The ancients had a saying: "Is love afar off? If I desire
love, then love is at hand!" So can it be said of these
qualifications.
IMPLICIT OBEDIENCE
Whenever the mother-in-law says, "Do not do that," and if what
she says is right, unquestionably the daughter-in-law obeys.
Whenever the mother-in-law says, "Do that," even if what she
says is wrong, still the daughter-in-law submits unfailingly to
the command. Let a woman not act contrary to the wishes and
the opinions of parents-in-law about right and wrong; let her not
dispute with the them what is straight and what is crooked. Such
docility may called obedience which sacrifices personal
opinion. Therefore the ancient book, "A Pattern for Women,"
says: "If a daughter-in-law who follows the wishes of her
parents-in-law is like and echo and shadow, how could she not
be praised?

Write a 2-3 page (doubled-spaced, 12-point font) essay
explaining what you consider
to be a distinguishing feature of “traditional” gender roles in
East Asia. Address the
cultural or historical factors which led to this feature’s creation,
and asses the impact it
had on the construction of gender roles in the area. You may
focus on a specific
gender (masculine or feminine), a specific culture (China,
Korea or Japan), or you may
adopt a regional (East Asia) perspective. No matter your
approach, base your
argument around relevant passages from the primary sources
below:
Ban Zhao, Admonitions for Women
Unknown, The Ballad of Mulan
Yanshi Jiaxun, House Instructions of Mr. Yan
Lü Kun, Models for the Inner Quarters
Unkown, The Twenty-Four Exemplars of Filial Piety
Li Ju-chen, In the Country of Women
Kaibara Ekken, The Great Learning for Women
Unknown, Chunhyang
Song Siyŏl,Instructions to my Daughter
Your essay should be clearly organized. It needs: 1) an

introduction, where you briefly
introduce the feature you will examine and lay out your
argument (thesis); 2) a body,
where you provide relevant historical and cultural background
and expand your
argument through engagement with primary sources; and 3) a
conclusion, where you
restate your thesis and provide a final assessment of the way(s)
gender roles were
affected.
You are limited to using sources assigned above.
Therefore, you may use an abbreviated reference form—that is,
after each citation, put
the source and page number in parentheses. For example, if you
quote a passage
from page 2 of “The Ballad of Mulan,” add (Mulan, 2) at the
end of the citation.
Cite at least 3 different texts from the assigned primary sources
above. Choose
your citations carefully to be most effective.

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