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Friday, July 12, 2024

Mongol conquest of China

From Wikipedia, the free encyclopedia
 
Battle between the Mongol and Jin Jurchen armies in north China in 1211 depicted in the Jami' al-tawarikh (Compendium of Chronicles) by Rashid-al-Din Hamadani.

The Mongol conquest of China was a series of major military efforts by the Mongol Empire to conquer various empires ruling over China for 74 years (1205–1279). It spanned seven decades in the 13th century and involved the defeat of the Jin dynasty, Western Liao, Western Xia, Tibet, the Dali Kingdom, the Southern Song, and the Eastern Xia. The Mongol Empire under Genghis Khan started the conquest with small-scale raids into Western Xia in 1205 and 1207.

In 1279, the Mongol ruler Kublai Khan formally established the Yuan dynasty in the Chinese tradition, having crushed the last Song resistance, marking the reunification of China under Mongol rule, the first time that non-Han people had ruled the entire country. It was the first time that Tibet was unified with the rest of China.

Conquest of Western Xia

In the early 1200s, Temujin, soon to be Genghis Khan, began consolidating his power in Mongolia. Following the death of the Kerait leader Ong Khan to Temujin's emerging Mongol Empire in 1203, Kerait leader Nilqa Senggum led a small band of followers into Western Xia. However, after his adherents took to plundering the locals, Nilqa Senggum was expelled from Western Xia territory.

Using his rival Nilga Senggum's temporary refuge in Western Xia as a pretext, Temujin launched a raid against the state in 1205 in the Edsin region. The Mongols plundered border settlements and one local Western Xia noble accepted Mongol supremacy. The next year, 1206, Temujin was formally proclaimed Genghis Khan, ruler of all the Mongols. In 1207, Genghis led another raid into Western Xia, invading the Ordo region and sacking Wuhai, the main garrison along the Yellow River, before withdrawing in 1208.

In 1209, Genghis Khan undertook a larger campaign to secure the submission of Western Xia. After defeating a force led by Kao Liang-Hui outside Wuhai, Genghis captured the city and pushed up along the Yellow River, taking several cities and besieging the capital Yinchuan, which possessed a well-fortified garrison of 150,000. The Mongols were not yet experienced with siege warfare, and attempted to build a dike to divert the Yellow River and flood the city. However, the dike instead broke and flooded the Mongol camp. Emperor Li Anquan, still under threat by the Mongols and receiving no relief from the Jin dynasty, surrendered to the Mongol and demonstrated his loyalty by giving his daughter Chaka to Genghis in marriage, along with a tribute of camels, falcons, and textiles.

After their defeat in 1210, the Western Xia served as faithful Mongol vassals for the following decade, aiding the Mongols against the Jin. In 1219, Genghis Khan launched his campaign against the Khwarazmian dynasty in Central Asia, and requested military aid from Western Xia. However, the emperor and his military commander Asha refused to take part in the campaign, stating that if Genghis had too few troops to attack Khwarazm, then he had no claim to supreme power. Infuriated, Genghis swore vengeance and left to invade Khwarazm, while Western Xia attempted alliances with the Jin and Song dynasties against the Mongols.

After defeating Khwarazm in 1221, Genghis prepared his armies to punish Western Xia for their betrayal, and in 1225 he attacked with a force of approximately 180,000. After taking Khara-Khoto, the Mongols began a steady advance southward. Asha, commander of the Western Xia troops, could not afford to meet the Mongols as it would involve an exhausting westward march from the capital Yinchuan through 500 kilometers of desert, and so the Mongols steadily advanced from city to city. Enraged by Western Xia's fierce resistance, Genghis engaged the countryside in annihilative warfare and ordered his generals to systematically destroy cities and garrisons as they went. Genghis divided his army and sent general Subutai to take care of the westernmost cities, while the main force under Genghis moved east into the heart of the Western Xia Empire and took Ganzhou, which was spared destruction upon its capture due to it being the hometown of Genghis's commander Chagaan.

In August 1226, Mongol troops approached Wuwei, the second-largest city of the Western Xia empire, which surrendered without resistance in order to escape destruction. In Autumn 1226, Genghis took Liangchow, crossed the Helan Shan desert, and in November lay siege to Lingwu, a mere 30 kilometers from Yinchuan. Here, in the Battle of Yellow River, the Mongols destroyed a force of 300,000 Western Xia that launched a counter-attack against them.

Genghis reached Yinchuan in 1227, laid siege to the city, and launched several offensives into Jin to prevent them from sending reinforcements to Western Xia, with one force reaching as a far as Kaifeng, the Jin capital. Yinchuan lay besieged for about six months, after which Genghis opened up peace negotiations while secretly planning to kill the emperor. During the peace negotiations, Genghis continued his military operations around the Liupan mountains near Guyuan, rejected an offer of peace from the Jin, and prepared to invade them near their border with the Song. However, in August 1227, Genghis died of a historically uncertain cause, and, in order not to jeopardize the ongoing campaign, his death was kept a secret. In September 1227, Emperor Mozhu surrendered to the Mongols and was promptly executed. The Mongols then mercilessly pillaged Yinchuan, slaughtered the city's population, plundered the imperial tombs west of the city, and completed the effective annihilation of the Western Xia state.

Conquest of Jin dynasty

The siege of Zhongdu (modern Beijing) in 1213–14.
Mongol Empire's Ayimaq in North China

One of the major goals of Genghis Khan was the conquest of the Jin dynasty, allowing the Mongols to avenge the earlier death of a Mongol Khan, gain the riches of northern China and to establish the Mongols as a major power in the East-Asian world.

Genghis Khan declared war in 1211, and while Mongols were victorious in the field, they were frustrated in their efforts to take major cities. In his typically logical and determined fashion, Genghis and his highly developed staff studied the problems of the assault of fortifications. With the help of Chinese engineers, they gradually developed the techniques to take down fortifications. This eventually would make troops under the Mongols some of the most accomplished and most successful besiegers in the history of warfare.

As a result of a number of overwhelming victories in the field and a few successes in the capture of fortifications deep within China, Genghis had conquered and consolidated Jin territory as far south as the Great Wall by 1213. Cherik soldiers were non-nomad soldiers in the Mongol military. Jin defectors and Han Chinese conscripts were recruited into new armies formed by the Mongols as they destroyed the Jin dynasty. A critical role in the defeat of the Jin was carried out by the Han Chinese cherik forces. Han Chinese defectors led by General Liu Bolin defending Tiancheng from the Jin in 1214 while Genghis Khan was busy going back north. In 1215 Xijing fell to Liu Bolin's army. The original Han cherik forces were created in 1216 and Liu Bolin appointed as their leading officer. As Han troops kept defecting from the Jin to the Mongols the size of Han cherik forces swelled and they had to be partitioned between different units. Han soldiers made up the majority of the Khitan Yelu Tuhua's army, while Juyin soldiers from Zhongdu made up Chalaer's army and Khitan made up Uyar's army. Chalaer, Yelu Tuhua and Uyar led three cherik armies in northern China under the Mongol commander Muqali in addition to his tamma armies in 1217–1218.

Many Han Chinese and Khitan defected to the Mongols to fight against the Jin. Two Han Chinese leaders, Shi Tianze, Liu Heima [zh] (劉黑馬, Liu Ni), and the Khitan Xiao Zhala [zh] (蕭札剌) defected and commanded the 3 Tumens in the Mongol army. Liu Heima and Shi Tianze served Ogödei Khan. Liu Heima and Shi Tianxiang led armies against Western Xia for the Mongols. There were 4 Han Tumens and 3 Khitan Tumens, with each Tumen consisting of 10,000 troops. The three Khitan Generals Shimobeidier (石抹孛迭兒), Tabuyir (塔不已兒) and Xiao Zhongxi (蕭重喜) commanded the three Khitan Tumens and the four Han Generals Zhang Rou, Yan Shi, Shi Tianze, and Liu Heima commanded the four Han tumens under Ogödei Khan. Shi Tianze (Shih T'ien-tse), Zhang Rou [zh] (Chang Jou, 張柔), and Yan Shi [zh] (Yen Shih, 嚴實) and other high ranking Chinese who served in the Jin dynasty and defected to the Mongols helped build the structure for the administration of the new state. The Mongols received defections from Han Chinese and Khitans while the Jin were abandoned by their own Jurchen officers. Interethnic marriage between Han and Jurchen became common at this time. The Han Chinese General Shi Tianze's father Shi Bingzhi (史秉直, Shih Ping-chih) were married to a Jurchen woman Shi Tianze was married to two Jurchen women (Mo-nien and Na-ho), a Han Chinese woman (Shi), and a Korean woman (Li), and his son Shi Gang was born to one of his Jurchen wives and the family served the Yuan prominently. and Shi Gang married a Kerait woman, the Kerait were Mongolified Turkic people and part of the "Mongol nation".

Genghis advanced with three armies into the heart of Jin territory, between the Great Wall and the Yellow River. With the help of Chenyu Liu, one of the top officers who betrayed Jin, as well as the Southern Song, who wanted revenge on Jin, Genghis defeated the Jin forces, devastated northern China, captured numerous cities, and in 1215 besieged, captured and sacked the Jin capital of Yanjing (modern-day Beijing).

However, the Jin emperor, Xuan Zong, did not surrender, but moved his capital to Kaifeng. The city fell in the siege of Kaifeng in 1232. Emperor Aizong fled to the town of Caizhou. After this, the Han Chinese general Shi Tianze led troops to pursue Emperor Aizong as he retreated, and destroyed an 80,000-strong Jin army led by Wanyan Chengyi (完顏承裔) at Pucheng (蒲城). The Jin dynasty collapsed after the siege of Caizhou in 1234. Eastern Xia, an short-lived kingdom which declared independence from Jin in 1215, was conquered in 1233.

The first Han armies in the Mongol army were those led by defecting individual officers. There were 1,000 Han (Chinese) troops each in 26 units which made up three tumeds arranged by Ogedei Khan on a decimal system. The Han officer Shi Tianze, Han officer Liu Ni and the Khitan officer Xiao Chala, all three of whom defected to the Mongols from the Jin led these three tumeds. Chang Jung, Yen Shi and Chung Jou led three additional tumeds which were created before 1234. The Han defectors were called the "Black Army" (Hei Jun) by the Mongols before 1235. A new infantry based "New Army" (Xin Jun) was created after the Mongols received 95,000 additional Han soldiers through conscription once the 1236 and 1241 censuses were taken after the Jin was crushed. Han cherik forces were used to fight against Li Tan's revolt in 1262. The New Army and Black Army had hereditary officer posts like the Mongol army itself.

The Mongols valued physicians, craftsmen and religious clerics and ordered them to be spared from death and brought to them when cities were taken in northern China.

Conquest of Dali Kingdom

Möngke Khan dispatched Kublai to the Dali Kingdom in 1253 to outflank the Song. The Gao family dominated the court, resisted and murdered Mongol envoys. The Mongols divided their forces into three. One wing rode eastward into the Sichuan basin. The second column under Uryankhadai took a difficult way into the mountains of western Sichuan. Kublai himself headed south over the grasslands, meeting up with the first column. While Uryankhadai galloping in along the lakeside from the north, Kublai took the capital city of Dali and spared the residents despite the slaying of his ambassadors. The Dali King Duan Xingzhi [zh] (段興智) himself defected to the Mongols, who used his troops to conquer the rest of Yunnan. The Mongols appointed King Duan Xingzhi as Maharajah and stationed a pacification commissioner there. After Kublai's departure, unrest broke out among the Black Jang (one of the main ethnic groups of the Dali kingdom). By 1256, Uryankhadai, the son of Subutai had completely pacified Yunnan. The Duan family were originally Han Chinese from Wuwei in Gansu.

The Duan family still ruled Dali relatively independently during the Yuan dynasty. The Ming abolished them.

The Tusi chieftains and local tribe leaders and kingdoms in Yunnan, Guizhou and Sichuan submitted to Yuan rule and were allowed to keep their titles. The Han Chinese Yang family ruling the Chiefdom of Bozhou which was recognized by the Song dynasty and Tang dynasty also received recognition by the Mongols in the Yuan dynasty and later by the Ming dynasty. The Luo clan in Shuixi led by Ahua were recognized by the Yuan emperors, as they were by the Song emperors when led by Pugui and Tang emperors when led by Apei. They descended from the Shu Han era king Huoji who helped Zhuge Liang against Meng Huo. They were also recognized by the Ming dynasty.

Southwestern China

Many Tusi chiefdoms and kingdoms in southwestern China which existed before the Mongol invasions were allowed to retain their integrity as vassals of the Yuan dynasty after surrendering, including the Kingdom of Dali, the Han Chinese Yang family ruling the Chiefdom of Bozhou with its seat at the castle Hailongtun, Chiefdom of Lijiang, Chiefdom of Shuidong, Chiefdom of Sizhou, Chiefdom of Yao'an, Chiefdom of Yongning and Mu'ege. As were the Goryeo dynasty and the Kingdom of Qocho.

The Han Chinese nobles Duke Yansheng and Celestial Masters continued possessing their titles in the Yuan dynasty since the previous dynasties.

Conquest of Southern Song

At second, the Mongols allied with Southern Song as both had a common enemy in the form of Jin. However, this alliance broke down with the destruction of Jur'chen Jin in 1234. After Song forces captured the former Northern Song capitals of Luoyang, Chang'an and Kaifeng from the Mongols and the Song had killed a Mongol ambassador, the Mongols declared war on the Song. Very quickly the Mongol armies forced the Song back to the Yangtze, although the two sides would be engaged in a four-decade war until the fall of the Song in 1276. Islamic engineers joined later and especially contributed counterweight trebuchets, "Muslim phao", which had a maximum range of 300 meters compared to 150 meters of the ancient Chinese predecessor. It played a significant role in taking the Chinese strongholds and was as well used against infantry units on the battlefield.

The Mongol force which invaded south China was far greater than the force they sent to invade the Middle East in 1256.

The Mongols made heavy use of indigenous ethnic minority soldiers in southern China rather than Mongols. The Kingdom of Dali's indigenous Cuan-Bo army led by the Duan royal family were the majority of the forces in the Mongol Yuan army sent to attack Song China during battles along the Yangtze river. During a Mongol attack against the Song China, there were only 3,000 Mongol cavalry at one point under the Mongol commander Uriyangkhadai, the majority of his army were native Cuan-Bo with Duan officers.

While the Mongol forces had success against the non-Han Chinese ruled states of the Jin and Xia, conquering the Song took much more time. The Song forces were equipped with the best technology available at the time, such as an ample supply of gunpowder weapons like fire lances, rockets and flamethrowers. The fierce resistance of the Song forces resulted in the Mongols having to fight the most difficult war in all of their conquests, and the Mongols required every advantage they could gain and "every military artifice known at that time" in order to win. They looked to peoples they already conquered to acquire various military advantages. However, intrigues at the Song court would favor the Mongols.

The Yuan dynasty created a "Han Army" (漢軍) out of defected Jin troops and army of defected Song troops called the "Newly Submitted Army" (新附軍). Southern Song Chinese troops who defected and surrendered to the Mongols were granted Korean women as wives by the Mongols, whom the Mongols earlier took during their invasion of Korea as war booty. The many Song Chinese troops who defected to the Mongols were given oxen, clothes and land by Kublai Khan. As prize for battlefield victories, lands sectioned off as appanages were handed by the Yuan dynasty to Chinese military officers who defected to the Mongol side. The Yuan gave Song Chinese soldiers who defected to the Mongols juntun, a type of military farmland. Chagaan (Tsagaan) and Han tumen General Zhang Rou jointly launched an attack on the Song dynasty ordered by Töregene Khatun.

After several indecisive wars, the Mongols unsuccessfully attacked the Song garrison at Diaoyu Fortress Hechuan when their Great Khan, Möngke, died of cholera or dysentery. However, the general responsible for this defence was not rewarded but instead was punished by the Song court. Discouraged, he defected to the Mongols and suggested to Möngke's successor, Kublai, that the key to the conquest of Song was the capture of Xiangyang, a vital Song stronghold.

The Yuan dynasty under Kublai Khan after the conquest of Southern Song dynasty.

The Mongols quickly enclosed Xiangyang and defeated any attempt to reinforce it by the Song.

After a siege that lasted several years, and with the help of Muslim artillery created by Iraqi engineers, the Mongols finally forced the city of Xiangyang to surrender. The dying Song dynasty sent its armies against the Mongols at Yehue under the incompetent chancellor Jia Sidao. Predictably, the battle was a disaster. Running out of troops and supplies, the Song court surrendered to the Mongols in 1276.

Many Han Chinese were enslaved in the process of the Mongols invasion of China proper. According to Japanese historian Sugiyama Masaaki (杉山正明) and Funada Yoshiyuki (舩田善之), there were also a certain number of Mongolian slaves owned by Han Chinese during the Yuan dynasty. However, there is no evidence that Han Chinese, who were considered people of the bottom of Yuan society according to some researchers, suffered particularly cruel abuse.

With the desire to rule all of China, Kublai established the Yuan dynasty and became Emperor of China. However, despite the surrender of the Song court, resistance of Song remnants remained. Chinese resistance lasted for a few more years as Song loyalists organized themselves around a powerless boy emperor, brother to the last formal Song emperor. In an attempt to restore the Song dynasty, several Song officials set up a government in Guangdong, aboard ships of the vast Song navy, which still maintained over a thousand ships (which then carried the Song army, which had been forced by the Mongol army off of the land onto these Song warships). Realizing this, in 1279 Kublai sent his fleet to engage the Song fleet at the battle of Yamen in the waters off of modern Hong Kong, winning a decisive victory in which the last Song Emperor Bing of Song and his loyal officials committed suicide. This was the final major military confrontation of the Mongol conquest of the Song in southern China.

However, members of the Song Imperial Family continued to live in the Yuan dynasty like Emperor Gong of Song, Zhao Mengfu, and Zhao Yong. Zhao Mengfu painted at the Yuan court and was personally interviewed by Kublai Khan. This practice was referred to as 二王三恪, "Two Kings and Three Ke's."

Historian Patricia Buckley Ebrey noted that the Mongol Yuan dynasty treated the ethnically Jurchen Wanyan royal family of the Jin Dynasty harshly, totally butchering them by the hundreds along with the Tangut emperor of Western Xia when they defeated him earlier. However, Ebrey notes that the Mongols were totally lenient with the Han Chinese Zhao royal family of the Southern Song, unlike the Jurchens treatment of the Northern Song in the Jingkang incident. The Mongol armies spared the Southern Song royalty in the capital of Hangzhou, like Emperor Gong of Song and his mother. Without sacking the city, they spared the civilians inside, allowing them to go about their normal business, and rehired Southern Song officials. The Mongols did not take the southern Song palace women for themselves but instead had Han Chinese artisans in Shangdu marry the palace women. The Mongol emperor Kublai Khan even granted a Mongol princess from his own Borjigin family as a wife to the surrendered Han Chinese Southern Song Emperor Gong of Song and they fathered a son together named Zhao Wanpu.

Chinese resistance in Vietnam against the Mongols

The ancestors of the Trần clan originated from the province of Fujian and later migrated to Đại Việt under Trần Kinh (陳京 Chén Jīng), the ancestor of the Trần clan. Their descendants, the later rulers of Đại Việt who were of mixed-blooded descent later established the Trần dynasty, which ruled Vietnam (Đại Việt). Despite many intermarriages between the Trần and several members of the Lý dynasty alongside members of their imperial court as in the case of Trần Lý and Trần Thừa, some of the mixed-blooded descendants of the Trần dynasty and certain members of the clan were still capable of speaking Chinese such as when a Yuan dynasty envoy had a meeting with the Chinese-speaking Trần prince Trần Quốc Tuấn in 1282.

Professor Liam Kelley noted that people from Song dynasty China like Zhao Zhong and Xu Zongdao fled to Tran dynasty ruled Vietnam after the Mongol invasion of the Song and they helped the Tran fight against the Mongol invasion. The ancestors of the Tran clan originated from the modern day province of Fujian as did the Daoist cleric Xu Zongdao who recorded the Mongol invasion and referred to them as "Northern bandits". He quoted the Đại Việt Sử Ký Toàn Thư which said "When the Song [Dynasty] was lost, its people came to us. Nhật Duật took them in. There was Zhao Zhong who served as his personal guard. Therefore, among the accomplishments in defeating the Yuan [i.e., Mongols], Nhật Duật had the most." The Tran defeated the Mongol invasions of Vietnam.

Southern Song Chinese military officers and civilian officials left to overseas countries, went to Vietnam and intermarried with the Vietnamese ruling elite and went to Champa to serve the government there as recorded by Zheng Sixiao. Southern Song soldiers were part of the Vietnamese army prepared by emperor Trần Thánh Tông against the second Mongol invasion.

Tactics and policies

During their campaigns, the Mongol Empire recruited many nationalities in their warfare, such as those of Central and East Asia. The Mongols employed Chinese troops, especially those who worked catapults and gunpowder to assist them in other conquests. In addition to Chinese troops, many scholars and doctors from China accompanied Mongol commanders to the west. The Mongols valued people with specialized skills.

The ability to make cast iron which was tough enough for shooting objects with gunpowder was available to the Chinese in the Song dynasty and it was adopted by the Liao, Jin, and Yuan dynasties.

During the invasion of Transoxiana in 1219, along with the main Mongol force, Genghis Khan used a Chinese specialist catapult unit in battle. They were used in Transoxania again in 1220. The Chinese may have used the catapults to hurl gunpowder bombs, since they already had them by this time (although there were other siege engineers and technologies used in the campaigns, too.) While Genghis Khan was conquering Transoxania and Central Asia, several Chinese who were familiar with gunpowder were serving with Genghis's army. "Whole regiments" entirely made out of Chinese were used by the Mongols to command bomb hurling trebuchets during the invasion of Iran. Historians have suggested that the Mongol invasion had brought Chinese gunpowder weapons to Central Asia. One of these was the huochong, a Chinese mortar. Books written around the area afterward depicted the use of gunpowder weapons which resembled that of China.

One thousand northern Chinese engineer squads accompanied the Mongol Hulagu Khan during his conquest of the Middle East. 1,000 Chinese participated in the Siege of Baghdad (1258). The Chinese General Guo Kan was one of the commanders during the siege and appointed Governor of Baghdad after the city was taken.

While serving in the Mongol armies, Chinese generals were able to observe the invasion of West Asia.

According to Ata-Malik Juvayni during the assault on the Alamut Assassins fort, "Khitayan" built siege weapons resembling crossbows were used. "Khitayan" meant Chinese and it was a type of arcuballista, deployed in 1256 under Hulagu's command. Stones were knocked off the castle and the bolts "burnt" a great number of the Assassins. They could fire a distance around 2,500 paces. The device was described as an ox's bow. Pitch which was lit on fire was applied to the bolts of the weapon before firing. Another historian thinks that instead gunpowder might have been strapped onto the bolts which caused the burns during the battle recorded by Juvayini.

Alans were recruited into the Mongol forces with one unit called "Right Alan Guard" which was combined with "recently surrendered" soldiers, Mongols, and Chinese soldiers stationed in the area of the former Kingdom of Qocho and in Besh Balikh the Mongols established a Chinese military colony led by Chinese general Qi Kongzhi (Ch'i Kung-chih).

Against the Alans and the Cumans (Kipchaks), the Mongols used divide and conquer tactics: first the Mongols told the Cumans to stop allying with the Alans and then, after the Cumans followed their suggestion, the Mongols defeated the Alans and then attacked the Cumans. Alan and Kipchak guards were used by Kublai Khan. In 1368 at the end of the Yuan dynasty in China Toghan Temür was accompanied by his faithful Alan guards. "Mangu enlisted in his bodyguard half the troops of the Alan prince, Arslan, whose younger son Nicholas took a part in the expedition of the Mongols against Karajang (Yunnan). This Alan imperial guard was still in existence in 1272, 1286 and 1309, and it was divided into two corps with headquarters in the Ling pei province (Karakorúm)." Alans were converted to Roman Catholic Christianity as were Armenians in China by John of Montecorvino.

Siege strategy

James Waterson cautioned against attributing the population drop in northern China to Mongol slaughter since much of the population may have moved to southern China under the Southern Song or died of disease and famine as agricultural and urban city infrastructure were destroyed. The Mongols spared cities from massacre and sacking if they surrendered, like Kaifeng which was surrendered to Subetai by Xu Li, Yangzhou, which was surrendered to Bayan by Li Tingzhi's second in command after Li Tingzhi was executed by the Southern Song, and Hangzhou, which was spared from sacking when it surrendered to Kublai Khan. Han Chinese and Khitan soldiers defected en masse to Genghis Khan against the Jurchen Jin dynasty. Towns which surrendered were spared from sacking and massacre by Kublai Khan. The Khitan reluctantly left their homeland in Manchuria as the Jin moved their primary capital from Beijing south to Kaifeng and defected to the Mongols.

Neo-Confucianism

From Wikipedia, the free encyclopedia

Neo-Confucianism (Chinese: 宋明理學; pinyin: Sòng-Míng lǐxué, often shortened to lǐxué 理學, literally "School of Principle") is a moral, ethical, and metaphysical Chinese philosophy influenced by Confucianism, which originated with Han Yu (768–824) and Li Ao (772–841) in the Tang dynasty, and became prominent during the Song and Ming dynasties under the formulations of Zhu Xi (1130–1200). After the Mongol conquest of China in the thirteenth century, Chinese scholars and officials restored and preserved neo-Confucianism as a way to safeguard the cultural heritage of China.

Neo-Confucianism could have been an attempt to create a more rationalist and secular form of Confucianism by rejecting mystical elements of Taoism and Buddhism that had influenced Confucianism during and after the Han dynasty. Although the neo-Confucianists were critical of Taoism and Buddhism, the two did have an influence on the philosophy, and the neo-Confucianists borrowed terms and concepts. However, unlike the Buddhists and Taoists, who saw metaphysics as a catalyst for spiritual development, religious enlightenment, and immortality, the neo-Confucianists used metaphysics as a guide for developing a rationalist ethical philosophy. Traditional Confucian beliefs such as gender roles were also included, leading to the devaluing of women in Korea.

Origins

Bronze statue of Zhou Dunyi in White Deer Grotto Academy

Neo-Confucianism has its origins in the Tang dynasty; the Confucianist scholars Han Yu and Li Ao are seen as forebears of the neo-Confucianists of the Song dynasty. The Song dynasty philosopher Zhou Dunyi (1017–1073) is seen as the first true "pioneer" of neo-Confucianism, using Taoist metaphysics as a framework for his ethical philosophy. Neo-Confucianism was both a revival of classical Confucianism, updated to align with the social values of the Song dynasty, and a reaction to the challenges of Buddhism and Taoism philosophy and religion which emerged during the Zhou and Han dynasties. Although the neo-Confucianists denounced Buddhist metaphysics, Neo-Confucianism did borrow Taoist and Buddhist terminology and concepts.

One of the most important exponents of neo-Confucianism was Zhu Xi (1130–1200), his teachings were so influential that they were integrated into civil-service examination from approximately 1314 until 1905. He was a rather prolific writer, maintaining and defending his Confucian beliefs of social harmony and proper personal conduct. One of his most remembered was the book Family Rituals, where he provided detailed advice on how to conduct weddings, funerals, family ceremonies, and the veneration of ancestors. Buddhist thought soon attracted him, and he began to argue in Confucian style for the Buddhist observance of high moral standards. He also believed that it was important to practical affairs that one should engage in both academic and philosophical pursuits, although his writings are concentrated more on issues of theoretical (as opposed to practical) significance. It is reputed that he wrote many essays attempting to explain how his ideas were not Buddhist or Taoist and included some heated denunciations of Buddhism and Taoism. After the Xining era [zh] (1068–1077), Wang Yangming (1472–1529) is commonly regarded as the most important Neo-Confucian thinker. Wang's interpretation of Confucianism denied the rationalist dualism of Zhu's orthodox philosophy.

There were many competing views within the neo-Confucian community, but overall, a system emerged that resembled both Buddhist and Taoist (Daoist) thought of the time and some of the ideas expressed in the I Ching (Book of Changes) as well as other yin yang theories associated with the Taiji symbol (Taijitu). A well known neo-Confucian motif is paintings of Confucius, Buddha, and Lao Tzu all drinking out of the same vinegar jar, paintings associated with the slogan "The three teachings are one!"

While neo-Confucianism incorporated Buddhist and Taoist ideas, many neo-Confucianists strongly opposed Buddhism and Taoism. Indeed, they rejected the Buddhist and Taoist religions. One of Han Yu's most famous essays decries the worship of Buddhist relics. Nonetheless, neo-Confucian writings adapted Buddhist thoughts and beliefs to the Confucian interest. In China, neo-Confucianism was an officially recognized creed from its development during the Song dynasty until the early twentieth century, and lands in the sphere of Song China (Vietnam, Korea, and Japan) were all deeply influenced by neo-Confucianism for more than half a millennium.

Philosophy

Neo-Confucianism is a social and ethical philosophy using metaphysical ideas, some borrowed from Taoism, as its framework. The philosophy can be characterized as humanistic and rationalistic, with the belief that the universe could be understood through human reason, and that it was up to humanity to create a harmonious relationship between the universe and the individual.

The rationalism of neo-Confucianism is in contrast to the mysticism of the previously dominant Chan Buddhism. Unlike the Buddhists, the neo-Confucians believed that reality existed, and could be understood by humankind, even if the interpretations of reality were slightly different depending on the school of neo-Confucianism.

But the spirit of Neo-Confucian rationalism is diametrically opposed to that of Buddhist mysticism. Whereas Buddhism insisted on the unreality of things, Neo-Confucianism stressed their reality. Buddhism and Taoism asserted that existence came out of, and returned to, non-existence; Neo-Confucianism regarded reality as a gradual realization of the Great Ultimate... Buddhists, and to some degree, Taoists as well, relied on meditation and insight to achieve supreme reason; the Neo-Confucianists chose to follow Reason.

The importance of li in Neo-Confucianism gave the movement its Chinese name, literally "The study of Li".

Schools

Neo-Confucianism was a heterogeneous philosophical tradition, and is generally categorized into two different schools.

Two-school model vs. three-school model

In medieval China, the mainstream of neo-Confucian thought, dubbed the "Tao school", had long categorized a thinker named Lu Jiuyuan among the unorthodox, non-Confucian writers. However, in the 15th century, the esteemed philosopher Wang Yangming took sides with Lu and critiqued some of the foundations of the Tao school, albeit not rejecting the school entirely. Objections arose to Yangming's philosophy within his lifetime, and shortly after his death, Chen Jian (1497–1567) grouped Wang together with Lu as unorthodox writers, dividing neo-Confucianism into two schools. As a result, neo-Confucianism today is generally categorized into two different schools of thought. The school that remained dominant throughout the medieval and early modern periods is called the Cheng–Zhu school for the esteem it places in Cheng Yi, Cheng Hao, and Zhu Xi. The less dominant, opposing school was the Lu–Wang school, based on its esteem for Lu Jiuyuan and Wang Yangming.

In contrast to this two-branch model, the New Confucian Mou Zongsan argues that there existed a third branch of learning, the Hu-Liu school, based on the teachings of Hu Hong (Hu Wufeng, 1106–1161) and Liu Zongzhou (Liu Jishan, 1578–1645). The significance of this third branch, according to Mou, was that they represented the direct lineage of the pioneers of neo-Confucianism, Zhou Dunyi, Zhang Zai and Cheng Hao. Moreover, this third Hu-Liu school and the second Lu–Wang school, combined, form the true mainstream of neo-Confucianism instead of the Cheng–Zhu school. The mainstream represented a return to the teachings of Confucius, Mengzi, the Doctrine of the Mean and the Commentaries of the Book of Changes. The Cheng–Zhu school was therefore only a minority branch based on the Great Learning and mistakenly emphasized intellectual studies over the study of sagehood.

Cheng–Zhu school

Zhu Xi's formulation of the neo-Confucian world view is as follows. He believed that the Tao (Chinese: ; pinyin: dào; lit. 'way') of Tian (Chinese: ; pinyin: tiān; lit. 'heaven') is expressed in principle or li (Chinese: ; pinyin: ), but that it is sheathed in matter or qi (Chinese: ; pinyin: ). In this, his system is based on Buddhist systems of the time that divided things into principle (again, li), and function (Chinese: ; pinyin: shì). In the neo-Confucian formulation, li in itself is pure and almost-perfect, but with the addition of qi, base emotions and conflicts arise. Human nature is originally good, the neo-Confucians argued (following Mencius), but not pure unless action is taken to purify it. The imperative is then to purify one's li. However, in contrast to Buddhists and Taoists, neo-Confucians did not believe in an external world unconnected with the world of matter. In addition, neo-Confucians in general rejected the idea of reincarnation and the associated idea of karma.

Different neo-Confucians had differing ideas for how to do so. Zhu Xi believed in gewu (Chinese: 格物; pinyin: géwù), the Investigation of Things, essentially an academic form of observational science, based on the idea that li lies within the world.

Lu–Wang school

Wang Yangming (Wang Shouren), probably the second most influential neo-Confucian, came to another conclusion: namely, that if li is in all things, and li is in one's heart-mind, there is no better place to seek than within oneself. His preferred method of doing so was jingzuo (Chinese: 靜坐; pinyin: jìngzuò; lit. 'quiet sitting'), a practice that strongly resembles Chan (Zen) meditation, or zuochan (Japanese: 座禅; Chinese: 坐禪; pinyin: zuòchán; lit. 'seated meditation'). Wang Yangming developed the idea of innate knowing, arguing that every person knows from birth the difference between good and evil. Such knowledge is intuitive and not rational. These revolutionizing ideas of Wang Yangming would later inspire prominent Japanese thinkers like Motoori Norinaga, who argued that because of the Shinto deities, Japanese people alone had the intuitive ability to distinguish good and evil without complex rationalization. Wang Yangming's school of thought (Ōyōmei-gaku in Japanese) also provided, in part, an ideological basis for some samurai who sought to pursue action based on intuition rather than scholasticism. As such, it also provided an intellectual foundation for the radical political actions of low ranking samurai in the decades prior to the Meiji Restoration (1868), in which the Tokugawa shogunate (1600–1868) was overthrown.

In Korea

Portrait of Jo Gwang-jo

In Joseon Korea, neo-Confucianism was established as the state ideology. The Yuan occupation of the Korean Peninsula introduced Zhu Xi's school of neo-Confucianism to Korea. Neo-Confucianism was introduced to Korea by An Hyang during the Goryeo dynasty.[citation needed] At the time that he introduced neo-Confucianism, the Goryeo dynasty was in the last century of its existence and influenced by the Mongol Yuan dynasty.

Many Korean scholars visited China during the Yuan era and An was among them. In 1286, he read a book of Zhu Xi in Yanjing and was so moved by it that he transcribed the book in its entirety and came back to Korea with it. It greatly inspired Korean intellectuals at the time and many, predominantly from the middle class and disillusioned with the excesses of organized religion (namely Buddhism) and the old nobility, embraced neo-Confucianism. The newly rising neo-Confucian intellectuals were leading groups aimed at the overthrow of the old (and increasingly foreign-influenced) Goryeo dynasty.

After the fall of Goryeo and the establishment of the Joseon dynasty by Yi Song-gye in 1392, neo-Confucianism was installed as the state ideology. Buddhism, and organized religion in general, was considered poisonous to the neo-Confucian order. Buddhism was accordingly restricted and occasionally persecuted by Joseon. As neo-Confucianism encouraged education, a number of neo-Confucian schools (서원 seowon and 향교 hyanggyo) were founded throughout the country, producing many scholars including Jo Gwang-jo (조광조, 趙光祖; 1482–1520), Yi Hwang (이황, 李滉; pen name Toegye 퇴계, 退溪; 1501–1570) and Yi I (이이, 李珥; 1536–1584).

In the early 16th century, Jo attempted to transform Joseon into an ideal neo-Confucian society with a series of radical reforms until he was executed in 1520. Despite this, neo-Confucianism soon assumed an even greater role in the Joseon dynasty. Soon neo-Confucian scholars, no longer content to only read and remember the Chinese original precepts, began to develop new neo-Confucian theories. Yi Hwang and Yi I were the most prominent of these new theorists.

Yi Hwang's most prominent disciples were Kim Seong-il (金誠一, 1538–1593), Yu Seong-ryong (柳成龍 1542–1607) and Jeong Gu (한강 정구, 寒岡 鄭逑, 1543–1620), known as the "three heroes". They were followed by a second generation of scholars who included Jang Hyungwang (張顯光, 1554–1637) and Jang Heung-Hyo (敬堂 張興孝, 1564–1633), and by a third generation (including Heo Mok, Yun Hyu, Yun Seon-do and Song Si-yeol) who brought the school into the 18th century 

But neo-Confucianism became so dogmatic in a relatively rapid time that it prevented much needed socioeconomic development and change, and led to internal divisions and criticism of many new theories regardless of their popular appeal. For instance, Wang Yangming's theories, which were popular in the Chinese Ming dynasty, were considered heresy and severely condemned by Korean neo-Confucianists. Furthermore, any annotations on Confucian canon different from Zhu Xi were excluded. Under Joseon, the newly emerging ruling class called Sarim (사림, 士林) also split into political factions according to their diversity of neo-Confucian views on politics. There were two large factions and many subfactions.

During the Japanese invasions of Korea (1592–1598), many Korean neo-Confucian books and scholars were taken to Japan and influenced Japanese scholars such as Fujiwara Seika and affected the development of Japanese neo-Confucianism.

In Japan

In Vietnam

Portrait of Chu Văn An (1292–1370), prominently Vietnamese Confucianist teacher in 14th century.

In 1070, emperor Lý Thánh Tông opened first Confucius university in Hanoi named Văn Miếu. The Lý, Trần court expanded the Confucianism influences in Vietnamese Mandarin through year examinations, continued the model of Tang dynasty until being annexed by the Ming invaders in 1407. In 1460, emperor Lê Thánh Tông of Lê dynasty adopted Neo-Confucianism as Đại Việt's basic values.

Bureaucratic examinations

Neo-Confucianism became the interpretation of Confucianism whose mastery was necessary to pass the bureaucratic examinations by the Ming, and continued in this way through the Qing dynasty until the end of the Imperial examination system in 1905. However, many scholars such as Benjamin Elman have questioned the degree to which their role as the orthodox interpretation in state examinations reflects the degree to which both the bureaucrats and Chinese gentry actually believed those interpretations, and point out that there were very active schools such as Han learning which offered competing interpretations of Confucianism.

The competing school of Confucianism was called the Evidential School or Han Learning and argued that neo-Confucianism had caused the teachings of Confucianism to be hopelessly contaminated with Buddhist thinking. This school also criticized neo-Confucianism for being overly concerned with empty philosophical speculation that was unconnected with reality.

Confucian canon

The Confucian canon as it exists today was essentially compiled by Zhu Xi. Zhu codified the canon of Four Books (the Great Learning, the Doctrine of the Mean, the Analects of Confucius, and the Mencius) which in the subsequent Ming and Qing dynasties were made the core of the official curriculum for the civil service examination.

New Confucianism

In the 1920s, New Confucianism, also known as modern neo-Confucianism, started developing and absorbed the Western learning to seek a way to modernize Chinese culture based on the traditional Confucianism. It centers on four topics: The modern transformation of Chinese culture; Humanistic spirit of Chinese culture; Religious connotation in Chinese culture; and Intuitive way of thinking, to go beyond the logic and to wipe out the concept of exclusion analysis. Adhering to the traditional Confucianism and the neo-confucianism, the modern neo-Confucianism contributes the nation's emerging from the predicament faced by the ancient Chinese traditional culture in the process of modernization; furthermore, it also promotes the world culture of industrial civilization rather than the traditional personal senses.

Buddhism and Eastern religions

"Gathering the Light" from the Taoist book The Secret of the Golden Flower, translated by C. G. Jung and Richard Wilhelm

Buddhism's rich history spans over 2,500 years, originating from the Indian subcontinent in the 2nd century AD. Teachings of the Buddha were introduced over time, as a response to brahmanical teachings. Buddhism relies on the continual analysis of the self, rather than being defined by a ritualistic system, or singular set of beliefs. The intersections of Buddhism with other Eastern religions, such as Taoism, Shinto, Hinduism, and Bon illustrate the interconnected ideologies that interplay along the path of enlightenment. Buddhism and eastern religions tend to share the world-view that all sentient beings are subject to a cycle of rebirth that has no clear end.

Taoism

The ideologies and traditions of Taoism have adapted over time in response to Buddhist practices. Taoist philosophy stems from a mixture of early mythology and folk religious practices. The Tao ideology dates back to the seventh century BC, existing long before the Taoists formed into an organized religious collective. Both Taoism and Buddhism have historically aspired to hold domineering influence over East Asia. While Buddhism provides an elaborate cosmology and a detailed theory about the afterlife, Taoism meets other needs.

The principle focus of Taoism is the path of Tao, an all encompassing, formless power, that brings all things together in an eternal cycle. The Tao provides followers a path to reach understanding of one's individual place within the world. The relationship between Taoism and Buddhism is complexly intertwined. The arrival of Buddhism forced Taoism to restructure into a more organized religion, in response to the existential questions that Buddhism raised. Competition between Buddhism and Taoism is said to have inspired beneficial advancements in the field of Chinese medicine.

Early Buddhism was originally not clearly defined by Taoism; some scriptures were mistranslated in Chinese using incorrect Taoist vocabulary, which caused discrepancies between various accounts. There is an ideological crossover found between Buddhist and Taoist systems of influence. Chan Buddhism in particular holds many beliefs in common with the philosophy of Taoism.

Daoist (Taoist) simplicity stimulated Chan's abandonment of Buddhist theory and was accompanied by another traditional Daoist feature—the emphasis on total absorption in practice of a highly cultivated skill.

The coexistence of Chinese Buddhism and Taoism has also resulted in various Buddhist deities being adopted into the Taoist pantheon, and vice versa. For example, in Taoism, the Chinese Buddhist deva and Bodhisattva Marici is often syncretized with the Taoist goddess Doumu, who is regarded as the personification of the Big Dipper as well as the feminine aspect of the cosmic God of Heaven. In another example, the Taoist god of war and fraternity, Guan Yu, has been adopted by Buddhism and he is widely venerated as Sangharama Bodhisattva (伽蓝菩萨; 伽藍菩薩; Qiélán Púsà), a Bodhisattva or deva who serves as a dharmapala of Buddhist monasteries. According to Buddhist legends, in 592, the spirit of Guan Yu manifested himself one night before the Chan master Zhiyi and requested the master to teach him about the dharma. After receiving Buddhist teachings from the master, Guan Yu took refuge in the triple gems and also requested the Five Precepts, making a vow to become a guardian of temples and the dharma. The syncretism between Chinese Esoteric Buddhism and Taoism was particularly extensive. For instance, the nine-fold configuration of the Mandala of the Two Realms in Zhenyan and Shingon Buddhism was influenced and adopted from the Taoist Lo Shu Square and the I Ching.

Confucianism

Confucianism in particular raised fierce opposition to Buddhism in early history, principally because it perceived Buddhism to be a nihilistic worldview, with a negative impact on society at large. "The Neo-Confucianists had therefore to attack Buddhist cosmological views by affirming, in the firstplace, the reality and concreteness of the universe and of man."

Shinto

Before Prince Shotoku made Buddhism the national religion of Japan, many opposed the integration of Buddhism into Japan. Once this forced integration occurred, Japan synchronized Buddhism with its native religion Shinto, resulting in a unique sect of Buddhism existing only on the East Asian Island.

In the Japanese religion of Shinto, the long coexistence of Buddhism and Shinto resulted in the merging of Shinto and Buddhism. Gods in Shinto were given a position similar to that of Hindu gods in Buddhism. Moreover, because the Buddha Vairochana's symbol was the sun, many equated Amaterasu, the sun goddess, as his previous bodhisattva reincarnation. According to Helen Hardacre, by the Heian period, a theory named wakō dōjin (和光同塵) had emerged. The Buddha and Kami had taken on a new form as saviors of man, who "dim their light and mingle with the dust of the world". This not only relates the two religions, but demonstrates a marked difference in status between the two deities at this period in time. The later Tokugawa Shogunate era saw a revival of Shinto, and some Shinto scholars began to argue that Buddhas were previous incarnations of Shinto gods, reversing the traditional positions of the two religions. Shinto and Buddhism were officially separated during the Meiji Restoration and the brief, but socially transformative rise of State Shinto followed. In post-war modern Japan, most families count themselves as being of both religions, despite the idea of "official separation".

As time went on, the Japanese became more and more accustomed to including both the kami and Buddhist ideas in their spiritual lives. Philosophers put forward the idea that the kami were "transformations of the Buddha manifested in Japan to save all sentient beings".

In addition, Buddhism played an important part in the religious legitimation of Japanese emperors via Shinto.

It is noteworthy that the Sui were the first Chinese dynasty with which the newly emergent centralising Japanese state came into contact, so the practice of using Buddhism as an officially sanctioned religion would have been demonstrated to the Japanese as a political reality.

The interplay between Taoism, Buddhism, and Shinto in China and Japan stimulated the adoption of the Chinese practice of state-sanctioned religion and religious legitimation through association with divinity by the Japanese government. The official implementation of the term tennō (天皇) to refer to the Japanese emperor is also widely agreed to take place during the latter part of the 7th century, as a result of these interactions.

Muism

When Buddhism was introduced in Korea, its temples were built on or near the shaman mountain-spirit shrines. Still today, one can see buildings at these Buddhist temple sites dedicated to the shaman mountain-spirits Sansin (Korean: 산신). Most Buddhist temples in Korea have a Sansin-gak (Korean: 산신각), the choice of preference over other shrines, typically a small shrine room set behind and to the side of the other buildings. It is also common for the sansingak to be at a higher elevation than the other shrine rooms, just as the mountain itself towers above the temple complex. The sansin-gak maybe a traditional wooden structure with a tile roof, or in more modern and less wealth temples, a more simple and utilitarian room. Inside will be a waist height shrine with either a statue and mural painting, or just a mural painting. Offerings of candles, incense, water and fruit are commonly supplemented with alcoholic drinks, particularly Korea’s rustic rice wine makgeolli. This further serves to illustrate the non-Buddhist nature of this deity, even when he resides inside a temple. And yet, on the floor of this small shine room one will frequently see a monk’s cushion and moktak: evidence of the regular Buddhist ceremonies held there. Sansin may not be enshrined in a separate shrine, but in a Samseonggak or in the Buddha hall, to one side of the main shrine. Sansin shrines can also be found independent of Buddhist temples.

Hinduism

Having both originated from the same place, Hinduism and Buddhism have shared India and influenced each other over centuries.

Both Hinduism and Buddhism originate from India but they hold separate beliefs. As Knott states, Hindus describe the origin of their religion as sanatana dharma claiming that it goes past human origin and can now be found in scriptures of the Vedas. The Vedas, mentioned then introduce the concept of a caste system in order to reach enlightenment or moksha. The Brahmin class, which is the highest class, is the only class in Hinduism that can reach enlightenment, so through good karma and multiple lives through reincarnation, someone from a lower class can become a Brahmin and thus reach moksha/enlightenment. The caste system today still remains in place to help establish the Brahmin status and maintain a societal hierarchy which categorizes people. Despite both being from India, the religions' beliefs about reaching enlightenment and the caste system differ. Buddhism originated with the Buddha in India, who then spread his teachings. In regards to the caste system only Hinduism heavily relies on it. Buddhism, on the other hand, strays away from the caste system in their belief that anyone, not just Brahmins, can reach enlightenment no matter their ranking in the caste system. This differs from Hinduism, and today influences the relevance of the caste system in some societies as both Buddhism and Hinduism coexist in India. As a result, Buddhism has spread past India and is mainly in Eastern Asia, while Hinduism still remains majorly in India.

Feminist pornography

From Wikipedia, the free encyclopedia

Background

Feminists have debated pornography ever since the women's movement commenced. The debate was particularly vehement during the feminist sex wars of the 1980s, which is when feminist porn originated. It acquired momentum in the 2000s because of the Feminist Porn Awards, originated by Good For Her in Toronto in 2006. These awards spread awareness amongst a broader audience, extra media exposure, and assistance in uniting a community of filmmakers, performers, and fans. Many third-wave feminists are open to seeking freedom and rights of sexual equality through entering the adult entertainment workforce. However, many second-wave feminists believe that the oppression and/or sexual objectification of women is inherent in all pornography involving them. The conflict between the two waves causes many struggles between these different feminist views of pornography.

Tristan Taormino, who is a sex educator, feminist pornographer, and co-editor of The Feminist Porn Book, has said: 'Feminists pornographers are committed to gender equality and social justice.' Feminist pornography is porn that is produced in a fair manner, where performers are paid a reasonable salary and treated with care and esteem, their consent, safety, and well-being are vital, and what they bring to the production is appreciated. Feminist porn seeks to challenge ideas about desire, beauty, gratification, and power through unconventional representations, aesthetics, and film making styles. The overall aim of feminist porn is to educate and empower the performers who produce it and the people who view it.

History

Theoretical origins (c. 1975–1983)

From the mid-1970s up until 1983, it was mostly a theoretical discussion amongst feminists (including some self-identified feminist men) whether making feminist porn was even possible. Some feminists, later known as sex-positive feminists, argued that it was, but it still had to be made, sometimes giving a rough sketch of what that should or would look like (for example, Ann Garry's plot in 1983). Others in the middle said it may be possible, but they had not seen any examples of it yet (1981). A third group, the anti-porn feminists, maintained throughout the 1980s that it was in principle impossible, because 'feminist pornography is a contradiction in terms' or 'an oxymoron', and that whatever was feminist but appeared to be pornographic should instead be labelled 'erotica'. Feminists like Gloria Steinem wrote that pornography promoted unequal power dynamics, while erotica represented sex as a positive expression of sexuality. Others such as Andrea Dworkin claimed that even 'erotica' was too much like pornography to be considered feminist.

The majority of the feminist debates on pornography were initiated by events such as the 1976 presentation of the film Snuff, in which a woman was shown being mutilated for the audience's sexual satisfaction. Two of the first American feminists to suggest the development of feminist pornography were Deb Friedman and Lois Yankowski (members of the Feminist Alliance Against Rape) in a 1976 article in Quest: A Feminist Quarterly. Claiming that the oppression of and violence against women portrayed in pornography had gone too far (citing the recent controversy around Snuff), but considering that censorship may not be the proper tactic to deal with it, they wrote:

Finally, there is the possibility of developing our own "feminist pornography," that is, non-sexist erotica. We have set out some guidelines for determining what forms of explicit sex should be portrayed as alternatives to the current violence and sado-masochism. Although it may sound far-fetched, developing feminist pornography would help demonstrate what some of these alternatives could be.

— Deb Friedman & Lois Yankowski, "Snuffing Sexual Violence" (1976), Quest: A Feminist Quarterly

The Friedman-Yankowski essay became very popular and was widely reprinted. On the other hand, erroneously believing that its scenes of eroticized torture were real, Andrea Dworkin organized nightly vigils at locations where the film was being shown. She became the main theorist of the U.S. anti-pornography campaign. Well-known feminists, including Susan Brownmiller and Gloria Steinem, joined her to establish the campaign group Women Against Pornography. The anti-porn campaign escalated with Take Back the Night marches around locations such as Times Square, which contained 'adult' book stores, massage parlors (a euphemism for a brothel) and strip clubs. Dworkin and other feminists arranged conferences and lecture tours, showing slide-shows featuring hard- and soft-core porn to women's awareness groups.

Rise of feminist pornography (1984–1990)

Femme Productions was founded by Candida Royalle in 1984.

In the United States, production of explicitly feminist pornography began in 1984, initiated by two independently formed groups. Dissatisfied with working in mainstream male-centred porn, Candida Royalle founded her own adult film studio Femme Productions and hired performers from the porn actresses support group 'Club 90', which originated in 1983 when they started informally talking about what they wished to change about the industry. Separately, in reaction to the 1983 Dworkin-MacKinnon Ordinance, lesbian feminists founded the sex-positive lesbian sex magazine On Our Backs. This was in reaction to feminist magazine off our backs, which had been campaigning for banning porn in preceding years, and On Our Backs started producing erotic videos the next year under the leadership of Susie Bright. Others including Annie Sprinkle followed in the years thereafter, and by 1990 a small group of feminist pornographers, some of them united in the Manhattan-based Club 90, could be distinguished. Between 1984 and 1990, sex-positive feminists claimed these directors and producers had made feminist pornography a reality, increasingly referring to their works as examples of it. Anti-pornography feminists remained adamant in their opposition, claiming that these productions were either still following the patterns of 'mainstream' or 'male-dominated' porn, or were in fact erotica, a legitimate genre that was separate from pornography.

Meanwhile, in Europe, feminists such as Monika Treut (Germany), Cleo Uebelmann (Switzerland), Krista Beinstein (Germany and Austria) and Della Grace (England) started using sexually explicit pornography and film in order to explore themes such as female pleasure, BDSM, gender roles, and queer desire.

Early industry development (1990–2005)

In the 1990s and early 2000s, many feminists perceived Dworkin and her anti-porn perspectives as excessively polarized and anti-sex. Feminists continued to debate the extent to which pornography is harmful to women. Some feminists have emphasized the way cybersex encourages its participants to play with identity, as users are able to take on diverse characteristics (e.g. gender, age, sexuality, race, and physical exterior). They point out a number of other benefits from new technologies, such as enhanced access to sex education and 'safe' sex, and opportunities for women and minorities to make contact and to manufacture and allocate their own representations.

The successes of Royalle and Hartley had made an impact on the mainstream adult industry by the 1990s, leading major U.S. studios such as Vivid, VCA, and Wicked to also make couples porn, as well as developing 'a formula of softer, gentler, more romantic porn with storylines and high production values.'

In 1997, the Danish company Zentropa became the first mainstream film production company in the world to make explicit porn under its Puzzy Power subsidiary, aimed at a female audience. The next year, Zentropa published the Puzzy Power Manifesto, which set guidelines for creating porn for women, similar to the standards established by Royalle.

In the early 2000s, a new generation of filmmakers who specifically called themselves or their work "feminist" emerged in the United States and Europe. American examples included Buck Angel, Dana Dane, Shine Louise Houston, Courtney Trouble, Madison Young, and Tristan Taormino, while Europe saw the rise of sexually explicitly independent films identified as feminist pornography by filmmakers such as Erika Lust (Spain), Anna Span and Petra Joy (United Kingdom), Émilie Jouvet, Virginie Despentes, and Taiwan-born Shu Lea Cheang (France), and Mia Engberg (Sweden). The Dirty Diaries (2009) were a compilation of feminist porn shorts directed by Engberg and 'famously funded by the Swedish government', while Swedish-born Lust's 2004 debut The Good Girl released on the Internet for free under a Creative Commons licence, launching her career as 'one of the most celebrated feminist pornographers in the world'.

Feminist Porn Awards and beyond (2006–present)

The 2006 creation of the Feminist Porn Awards (FPAs) by the Toronto-based sex toy shop Good for Her is said to have significantly spread the influence and recognition of the modern feminist porn movement. The launch of The Feminist Porn Book (2013) 'helped to put feminist pornography on the academic map'. In the same period, some disagreements emerged about what makes certain pornography feminist, and how it may be distinguished from male-centric mainstream porn, exemplified by the controversy over whether to exclude facials (always excluded by earlier feminist filmmakers such as Royalle (1984–2013), Ms. Naughty (since 2000), and Petra Joy (since 2004), excluded in the early career of Taormino (since 1999) but included in her later career, and included by Lust ever since her 2004 debut).

Public discourse

Purpose and production

Tristan Taormino (2013) has stated that pornography created by women for women can give women control over what is being presented about female sexuality and how it is represented and distributed. She argued that feminist pornography allows women to have a voice in a male-dominated industry. Taormino states:

“Feminist porn searches to expand the ideas about desire, beauty, gratification, and power through unconventional representations, aesthetics, and filmmaking styles. The overall aim of feminist porn is to empower the performers who produce it and the people who view it.”

— Tristan Taormino, Feminist Porn Awards

Royalle (2013) rejected the notion that pornography is automatically 'feminist' whenever it is made by women: 'Rather than creating a new vision, it seems that many of today's young female directors, often working under the tutelage of the big porn distributors, seek only to prove that they can be even nastier than their male predecessors. (...) if they're not concerned with what women want, should it then be considered feminist? (...) What bothers me is the media identifying their work as feminist when it has nothing to do with speaking for women and advancing the principles of feminism.'

Performers and society

Mireille Miller-Young researched the porn industry between 2003 and 2013. In addition, Miller-Young also interviewed a vast amount of performers and encountered several positive aspects of pornography in women's lives. According to Miller-Young, "For some performers, pornography is a path to college and out of poverty. For others, it is a chance to make a statement about female pleasure." Miller-Young states that the women she interviewed were excited to enter the pornography industry and viewed it as a profitable opportunity as well as an accommodating job that would grant them independence. Women who had worked in retail or in nursing discovered that pornography gave them more control over their labor and greater respect in the workplace. Some women believed being part of the pornography industry had granted them the ability to escape poverty, provide for their families and attend college. Others stressed the inventive features of pornography and stated it grants them the ability to boost their economic mobility while also creating a strong statement about female sexual pleasure. Miller-Young claims that according to the performers she interviewed, the most difficult challenge they dealt with was social stigma, as well as gender and racial inequality.

With regard to the performers, Royalle (2012) explained that there are some women who prefer to be in porn because they enjoy sex and deem it to be a great way of making a living. On the other hand, there are some who approach porn as a mode of acting out or coping with psychological issues, such as searching for their father's love or receiving punishment for being an immoral woman. For some women, it may be a bit of each.

I'm not sure the male performers get out completely unscathed either. While they may not be judged as harshly as the women, ultimately they're viewed as freaks who make their living with their anatomy. John Holmes' fate is the ultimate cautionary tale. Perhaps if we weren't still so consumed with guilt and shame about sex, neither watching nor performing in these films would carry the weight it does. But then, perhaps we wouldn't be so interested in them, either. If the fruit were not forbidden, would anyone care to take a bite?

— Candida Royalle

Labour rights

Miller-Young (2012) wrote that at both large and small pornography studios, men typically marginalize the viewpoints and concerns of women. The studios place more emphasis on what men wanted because they felt that their products would sell more. Furthermore, these companies often created a competitive environment which pit women against each other. Black performers often received only half to three-quarters of what white performers are paid. Just as in other industries, women and men of color face discrimination and disparities in structural and interpersonal forms. Porn industry workers are striving to get more control over their labor and the products they create. The Internet was by far the most efficient and rapid way to democratize the porn industry. There are a range of women from diverse backgrounds who enter the pornography business, such as soccer moms, single mothers, and college students, who filmed themselves and presented their own pornographic fantasies. The majority of women in pornography felt strongly that society should not treat porn as problematic and socially immoral. However, women in the industry highlight that conditions could be improved, particularly with regard to workers' rights.

Facials

"I liked porn but I really didn't like how most of it was marketed. (...) The scenes almost always ended with a facial "pop shot" and I didn't want to see that—I thought it was degrading and also kind of stupid. The woman would often kneel with a slightly pained expression on her face, trying to look adoringly up at a man while he squirted semen in her eye. The camera never showed the man's face during orgasm, which—to me–was a travesty. Men's faces are beautiful at that moment. (...) I wanted to change that. I wanted to make porn better."

– Ms. Naughty (2013)

At the 2007 Berlin Porn Film Festival, discussion over the works of such filmmakers as Erika Lust (including The Good Girl) led to disagreements, as some other self-identified feminist pornographers questioned whether certain portrayals such as facials could ever be considered "feminist" (as the directors maintained), or were incompatible with the notion of gender equality of women and men, and thus with feminism. Petra Joy argued: 'Feminism is committed to equality of the sexes, so surely "feminist porn" should show women as equals to men rather than as subservient beings... If you want to show cum on a woman's face that's fine but don't call it feminist.' Lust (2007) retorted, mocking 'the Church of the Pure Feminist Porn Producers... declaring that certain sexual practices that me and other women across the world happen to like, are a sin.'

Separately, as some of her critics alleged, Taormino (2013) has admitted that she cannot control how certain portrayals such as facials may be received by some viewers, 'specifically that men's orgasms represent the apex of a scene (and of sex itself) and women's bodies are things to be used, controlled, and marked like territory'. When making her first film, Taormino 'embraced the notion that certain depictions were turn-offs to all women, like facial cum shots. But my thinking on this has changed over time. I believe viewers appreciate consent, context, chemistry, and performer agency more than the presence or absence of a specific act.'

Consumption

In 2012, Royalle argued that viewing pornography is not intrinsically damaging to men or women. However, she claimed that there are people who perhaps should not view porn; for example, those with poor body image or those have experienced sexual abuse. Royalle stated that some individuals may develop impractical ideas about sex or what people enjoy, and how they may be expected to perform. She added that watching porn with another individual requires permission. Counselors at times will advise it to assist people in becoming comfortable with a certain fantasy they or their partner may have. Pornography may re-energize a couple's sex life. It can offer stimulating ideas, or assist individuals and couples to get in touch with their personal fantasies. Porn can supply individuals with great satisfaction or at worst, disgust. Royalle emphasized that this all relies on what couples or individuals decide to view. She added that porn is not the issue when it comes to unhealthy sexual behaviors, but rather the compulsive personality of an individual.

Some people argue that consumption of pornography can have negative mental effects. The biggest concerns include increased desire for violent sexual acts, including rape, and dehumanization of women, including the actors in pornographic films. This is debated, as it has been shown consumers of pornography feel aware that porn is fake and/or played up. It's important to remember that women consume porn as well; it is a male-dominated field, not a male-exclusive one. The very idea that erotic films are not intriguing or pleasurable to women upholds the misogynistic idea that women do not, and should not, find erotic material pleasurable.

Some women feel that feminist pornography is more realistic than mainstream pornography. In the field of adult film, believability is highly prioritized. Films that feature extreme reactions to minimal interactions, or bored-looking actors, tend to bore or stress the viewer. Pornography that is made by and for men, with no regard toward feminist ideals or female pleasure, tends to focus primarily on male pleasure and female submission. Feminist pornography is an important resource for women, as it allows them to enjoy erotic films that not only feature, but showcase, female pleasure and a variety of erotic interests that women may have. It tends to avoid the objectification of women. Also, it rejects the idea that, during sexual intercourse, male parties are inherently dominant and female parties are inherently submissive. Feminist pornography makes it a point to explore many different forms of sensuality and sexuality, with a prioritization of authentic and ethical pleasure.

In this sense, feminist pornography can be used as a positive resource to educate women on various forms of pleasure, and to reclaim their own sexuality in a world that often teaches women their sexuality and bodies are dirty or wrong. Studies have shown that increased access to pornography is positively related to sexual education, specifically in terms of understanding ones own sexual identity and interests. The field of pornography is rampant with unethical treatment of actors, violent acts without proper aftercare, and other abuses of power. One facet of feminist pornography is that it seeks to maintain ethics between business and employer, as well as with the viewer. Feminist porn has been reviewed with higher levels of communication shown alongside sexual acts than mainstream porn.

Characteristics

Although challenging, it is not impossible to be a feminist in the artificial environment of mainstream pornography. Nor is it impossible to disrupt the inauthenticity of this staged environment through acting upon one's feminist ethos.
Madison Young, 2014

Feminist pornography is less likely to be filmed due to a lack of audience demand since a majority of pornography viewers are male. The scope of the adult entertainment industry depends on the preferences of the majority of their viewers, which creates the need for female actresses to be young and overtly sexualized. The increase in this mainstream mass-produced media puts both actresses and producers of feminist pornography at a disadvantage. Some misconceptions of feminist porn that add to their disadvantage are that it is only for queer women, 'vanilla', and 'man-hating'. When working on feminist porn projects, Ingrid Ryberg, feminist porn producer, wanted to make sure to address these stereotypes, while also staying in the realm of feminist pornography. Some producers, like Tristan Taormino, address this by staying away from stereotypical, mainstream tropes, like 'cum shots', while still respecting the expression of rougher sex. The rise of on-screen appropriations, such as items like a strap-on dildo used by and for the pleasure of females during sexual intercourse, has allowed for more agency for women within the industry. Annie Sprinkle is one example of a woman who chooses to partake in many forms of feminist pornography in order to counter-appropriate patriarchal mainstream pornography. Films in which Sprinkle stars contain scenes of her having orgasms instead of her male on-screen partners.

According to Tristan Taormino, "Feminist porn both responds to dominant images with alternative ones and creates its own iconography."

What sets feminist porn from mainstream porn is its intentions. Mainstream pornography is made for mass consumption, profit and arousal; feminist pornography is also made for arousal and profit, but also to create content that purposely shows agency, genuine pleasure, and challenges mainstream standards, like beauty and gender roles. One way to conceptualize these differences is through defining sexual objectification and sexual agency. Feminist pornography focuses on promoting sexual agency.

Some pornographic actresses such as Nina Hartley, Ovidie, and Madison Young are also self-described sex-positive feminists, and state that they do not see themselves as victims of sexism. They defend their decision to perform in pornography as freely chosen, and argue that much of what they do on camera is an expression of their sexuality. It has also been pointed out that in pornography, women generally earn more than their male counterparts. Hartley is active in the sex workers' rights movement.

Festivals and awards

Since 2006, the Feminist Porn Awards have been held annually in Toronto, sponsored by a local feminist sex toy business, Good for Her. The awards are given in a number of categories and have three guiding criteria:

  1. A woman had a hand in the production, writing, direction, etc. of the work.
  2. It depicts genuine female pleasure.
  3. It expands the boundaries of sexual representation on film and challenges stereotypes that are often found in mainstream porn.

However, the Feminist Porn Awards have not been held since 2015.

In Europe since 2009, the best films are nominated with the PorYes-Award every other year. 

Feminist artist Jasmin Hagendorfer and her team are organizing the Porn Film Festival Vienna, an event dedicated to feminist and queer approaches to pornography.

Documentaries and films

  • Andrea Torrice (1990), Peril or Pleasure? Feminist-Produced Pornography.
  • Becky Goldberg (2002), Hot and Bothered: Feminist Pornography.
  • Mia Engberg (2009), Dirty Diaries
  • Introduction to entropy

    From Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Introduct...