d, all of her previous efforts and fights would have been futile. Moreover, this created yet another problem rather than a solution. It is with this concept in mind that I hope to further convey our mission. On this mission we must recognize, as Zhang Weici has, that women have “been subjected to poisons that have been handed down for thousands of years.” This also raises concerns on how “to meet the demands of the new society after women are emancipated” (Fong & Lan, 22-23). By leading through example and teaching our children well, we may begin to deconstruct traditional Chinese customs while serving as a catalyst for social reform. Primarily through emancipation and then through construction, we will be capable of modernizing the status quo.In my greatest hopes, one day soon we will find that “high above, there flies a large flag with ‘Emancipation’ written on it” and “step by step and arm in arm, we march forward” (Wang Huiwu, 163). Factors exist, however, which come into play with the initiation of this revolution. First and foremost, there is education and the stigma surrounding women’s education. One major concern involves bound feet and the great impact it has on a woman’s education. Those with bound feet are looked upon as “old-fashioned and unable to learn” (Chang 60) by teachers, if they can at all manage to walk into a classroom with such debilitating pain. Despite the decrease in this practice, however, our movement continues to reap the consequences of this custom. With modern outlooks on social Darwinism, Confucianism, Western influence and technology, our emancipation depends upon our enlightenment. In order to further strengthen our movement, we must believe that the “well-being of humanity cannot be achieved without equity in social development” (Fong & Lan, 125). In Lu Xun’s depiction of “What Happens After Nora...
