March 8th is World Women’s Day.

In Germany, women receive a little gift such as candy or

roses, while in China, all women get half a day off.

The role of women in Chinese society is undergoing great changes. Until 1950, men in China
were allowed to marry other women in addition to their wife, who were called concubines, but
women could only be assigned to one particular man. I can still remember the bound feet of my
grandmother. In her childhood, girls around the age of four had their feet broken and bandaged.
The result of this torture was called “Lotus Feet”. From then on, the mobility of these women
was severely limited, they could only move about prancing – a sign of the social status of the
husband. Women had received little status in the feudal past, both in the family and in society.
Only Mao broke up with this practice. The state founder of the People’s Republic of China said
that “women hold up half of the sky”. After that, women were not allowed to be forced into
marriages and they were allowed to divorce. The painful crippling of feet into “golden lotus
flowers” was finally banned. Women who worked in the fields were entitled to a wage.

But in a very hierarchical society, where men dominated for a very long time, women still face
hard struggles. Women today must play both the traditional and the modern roles of looking after
the household, the children and their parents, and at the same time being successful in their
careers. In addition, women should always remain young and beautiful in order to protect
themselves from the competition. For in a typical Confucian-influenced society, sexual loyalty in
marriage had always been prescribed for women, but not for men. Although equality between
men and women has been established as a fundamental right in the Constitution, in practice it
looks rather different.

Not infrequently we experience the modern Chinese women as well educated, self-confident and
successful. The economic boom offers women many opportunities at work. Today in China
almost half of all employees are female. In one-third of state-owned enterprises, they have even
made executive jobs. Although Chinese women are often still seen as the weaker in their
traditional role, they are increasingly fighting in their modern role as the bearer of half the sky.

Author: Hailan Liu

China is a country located in East Asia with an area of 9,596,960 km2 (3,705,410 sq mi).[1] The
exact land area can sometimes be challenged by border disputes, including those concerning
Taiwan, Aksai Chin, the Trans-Karakoram Tract, the South China Sea Islands, the Senkaku
Islands, and South Tibet. As sovereignty over Hong Kong and Macau were restored to China in
1997 and 1999, two special administrative regions were established under the One Country, Two
Systems policy. The People's Republic of China is either the third or fourth largest country in the
world, being either slightly larger or slightly smaller than the United States depending on how
the area of the United States is measured.

Gender ratio in China

In 2020, the sex ratio of the total population in China is 105.302 males per 100 females. There
are 738,247,340 or 738.25 million males and 701,076,434 or 701.08 million females in China.
The percentage of the female population is 48.71 percent compared to 51.29 percent male
population. China has 37.17 million more males than females. China is only behind India, where
males outnumber females by 54 million. China is at 183rd position out of 201
countries/territories in terms of female to male ratio. Among Asian countries, its position is 37th
out of 51 countries/territories.

In 1950, the male to female ratio in China was at the highest point of 107.9 and decreased to the
lowest level in 2020.

China has the world's most skewed sex ratio at birth, with about 113 boys born for every 100
girls. Only Azerbaijan is another country with such a low ratio. This ratio is declining since
2005-10 when it had peaked at 117 boys per 100 girls.

The males to females ratio is at the highest point of 116.54 for the age group 10-14. With 114
boys per 100 girls (0-14 age group), China has the 2nd most skewed child sex ratio, only behind
Kuwait. The men to women ratio is 106.2 for the group aged 15–64 and 88.2 for those over 65.
China has more males than females aged below 65 years. Women outnumber men by a ratio of
2-to-1 in the age group 90-94 years and a ratio of 5-to-1 for centenarians.

The Partnership of Ecofeminism and Daoism in China

Originating in China, the traditional religio-philosophy, Daoism, has been around since the 6th
century BCE and continues to shape Chinese values. Daoism and ecofeminism interrelate on
several key ideas. Daoism acts as a support for ecofeminist analysis against Western dualism.
With the Dao’s emphasis on non-dualist and cosmological way of thinking, it aligns with
ecofeminist thought as a transformative philosophy. Keeping in mind that unification and
cooperation are central to ecofeminist ideology, ancient Chinese philosophy has shed light upon
the incorporation of ecofeminist scopes to introduce a more holistic approach to environmental
and social issues. Since ecofeminism and Daoism are transformative philosophies, they provide
more perspective on how the relevance of both can lead to a more integral path to global
environmental ethics.
Ecofeminism has been around since the mid-19th century. The term began to rise after
ecofeminist, Francoise d’Eaubonne published her book, Feminism or Death. The main
discussion within the novel was that both the environment and women shared a commonality:
Both are oppressed in the Western patriarchal society. Nature is subjugated to anthropocentrism
while women have to live in an unfair, androcentric world. With that being preached in the
novel, it was also emphasized that there is a clear connection between the liberation of women
and the liberation of the environment. The destruction and unfair treatment of both is evident
within profitable incentives and gain.

It is important to understand that ecofeminism contains the goal of having a transformative

philosophy. Similar to Daoism, there is a critique upon dualistic frameworks such as
female/male, materialist/spiritualist, and nature/nurture. From a feminist perspective, these
comparisons are seen as masculinist. The ecofeminist argues that one always seems to overarch
the other because one is seen as more desirable. This is seen to be the push behind certain social
constructs and structures, where one is deemed superior, which often allows for oppression.

However, a more important concern of ecofeminism is the transformation of beliefs and the self,
leading to a transformation of how we act in this world. Regardless of whether it has to do with
one’s spirituality, political beliefs, culture, or personal values, ecofeminism has a commitment to
a transformative process that ultimately moves us to a non-dualist way of thinking. Though
ecofeminism generally focuses more on gender distinctions, it also focuses on how that aids in
obtaining an equilibrium between humanity and the natural world. This is where the Daoist
religio-philosophy plays a crucial role in providing a framework to the concept of transformation
in ecofeminism.

It is necessary to explore ancient Chinese Daoism philosophy and its prevalence in Chinese
culture before understanding the role it plays in ecofeminist analysis. The religious and
philosophical thought of Daoism has been embedded in Chinese culture and way of life for
around 2,000 years. A French Daoist, Lindenblith Franck states, “The spirit of Daoism is full of
tranquility with a very gorgeous and profound culture.” Daoism has a very harmonious and
euphoric stance on nature and all other aspects of life. It underlines the concept of co-existence
and the awe nature enraptures. According to the sacred text, Tao Te Ching, “Tao engenders One,
One engenders Two, Two engenders Three, Three engenders the ten thousand things.” This
excerpt underlines how Dao does not centralize itself and does not compete for superiority.
Daoism’s philosophy welcomes a more holistic perspective instead of falling into the arena of
centrism. Holism is a key focus in Dao, especially when relating to ecology and the natural
world. It goes against anthropocentrism and a dualism that pits opposing binaries against each
other. From an ecofeminist focus, the binaries would be male and female.

The harmonious and pleasant attitude towards nature is demonstrated within traditional Chinese
life. The euphoric characterization of nature can be seen in classical Chinese arts — such as,
poetry and stories. A writer named, Lin Yutang writes with an idyllic style to fully capture
natures essence. Within one of his writing pieces, My Country and My People, he personifies
nature as a female and characterizes nature’s gentle and nurturing qualities. Nature is also
apparent in personal everyday choices as well. For instance, an observation made in Daoist
literature described how the women’s dress does not serve to reveal bodily forms, but more-so to
“stimulate nature.” It delves into this comparison further when the excerpt states that the Western
art of the female form serves as inspiration and demonstrates a “perfected rhythm.” On the other
hand, the Chinese arts represent the female body through the inspiration of “nature’s rhythm.”
With all of this in mind, it is no surprise that the traditional Chinese mind incorporates a holistic
and integrative approach to environmental concerns.

Daoism underlines the idea of becoming one with the way of the universe, where everything is
unplanned and natural. The Chinese term ziran, is notable within the religion. The word is a
literal translation for “so of itself” or spontaneity and natural. The founder of Daoist philosophy,
Laozi uses the concept of ziran in stating the natural flow of the universe by which we should
live. However, this does not mean that the exploitation of the natural world is justified. A central
focus of what the Dao preaches is the beauty to nature and harmony. In Daoist sacred text, Tao
Te Ching, it says, “…Respect the world as yourself… Love the world as yourself.” This quote
asks us to treat nature with respect instead of dominating and oppressing it. To draw from an
ecofeminist view, Laozi refers to the yin/yang and praises the feminine yin’s power. He states
that the Dao is the mother of the heaven and earth. Going further into the feminine connotation
of nature, “the valley spirit” of Daoism is analyzed as a metaphor for female fertility. This is an
instance where Daoist thought links femininity to nature which is a fundamental notion within
ecofeminism. Another excerpt from Tao Te Ching says, “…Tao’s presence in this world is like
valley streams flowing into rivers and seas” (the metaphor of female fertility), “flowing into
rivers and seas” (the male aspect of the process). This highlights the bigger idea of non-dualist
Dao and how that aligns with harmonious and complementary relationships with all things.

Daoist thought places emphasis on the integral approach to unity and peace. The well-
recognized yin/yang symbol represents this idea of a harmonious non-dualism in Daoism
philosophy. The yin/yang offers an illustration between two binaries that serve as
complementary instead of seeing them as unequal. The symbol represents an interconnectedness
and balance found in all things. A way of observing the yin and yang would be that it illustrates
two mountains differing in the way they are lit, due to the sun’s movement. This supports the
idea that the binaries complement each other towards one process of development. In other
words, there is no stronger emphasis placed on one of the two pairings. It has even been said that
the Chinese tradition can be seen as representing an androgynous ideal. There is an example that
perfectly explains this Daoist thought: A woman who is an employer has to tap into the yang in
relation to her employees. This same woman who is also a wife, may touch upon the yin towards
her husband. Both yin/yang can be utilized in both wife and employer depending on the specific
activity. The symbol goes against essentialism and absolutism with androgyny bridging between
ecofeminism and a holistic yin/yang perspective. With this attitude, ecofeminism can be led out
of Western dualistic limitations and into transformative liberation.

The strive to harmony is definitely a point that interconnects ecofeminism and Daoism. From
relationships between humans or between humans and nonhumans, it is rooted in ecofeminism
that harmony be established within society. To get to this, the idea of transformation is
emphasized and is prevalent within classic Chinese texts, such as the Zhuangzi which supports
the goal of ecofeminism. There is a Daoist story within the Zhuangzi that accurately
demonstrates what the transformative process entails and the attitude we should uphold while
living in this world. A student named Liezi followed the Dao under Master Huzi. However, later
he was captivated by a shaman’s impressive abilities. He wanted to learn from this renowned
shaman and so he took him to Master Huzi. After several sessions between the three, Master
Huzi revealed himself a different way from what the shaman insinuated. Liezi’s humility makes
him realize that he did not learn anything from this famous shaman. Liezi goes home and stays
there for three years where he begins to develop a humbler lifestyle. Instead of his wife cooking,
he cooked. Additionally, he fed his pigs as if he was feeding people. Liezi began to adopt a
simpler way of living. This is a transformative representation of Liezi, showing how he lived a
life that was driven by socially prescribed desires. By the end he changes into one that intimately
connects to all that is around him. The story resonates with the feminine yin area of existence
rather than the yang, which previously steered Liezi’s life. In his new way of living, he cooks,
feeds, and looks after this new lifestyle which can be perceived as living the life of a traditional
woman. Through Liezi’s actions, it is evident that he is revaluing the “feminine space” which
represents how he lets go of outside desires and ambitions. By retreating to the home, he
becomes self-aware and leads a harmonious existence. For Daoists, this reflects the term of ziran,
going back to the idea of natural and spontaneous living. In essence, this story correlates to
yin/yang dynamics where both can take form within an individual, regardless of gender and sex.
It is this Daoist non-dualism that opens the door to a harmonious transformative life that
ecofeminists advocate for.

After digesting the peaceful and unifying focuses of Daoist ideology, one can connect this
approach to the ecofeminist standpoint on oppression and dominance. Indeed, the ecofeminist’s
main argument is against the oppression of women, however, there are many other
incorporations of subjugation that ecofeminism is concerned with. This idea also resonates with
the mistreatment of minority groups. Theorists, Mary Rogers and Philip Lott, look into the
“Matrix of domination.” This concept explains how the poor and ethnic minorities experience a
similar way of oppression that women face. Similarly, one could correlate this to environmental
treatment as well. Daoism comes into play when we go back to the yin/yang symbol.
Characterized as androgynous instead of dualistic, the yin/yang carries a wide amount of
combinations that lead to a more holistic outlook.

It seems that once one adopts a Daoist philosophy, then the tenets of ecofeminism are more
easily integrated and practiced. An ecofeminist, Marti Kheel, describes ecofeminism as a “deep
philosophy” that pushes for “an inward transformation in order to attain an outward change.”
This same characteristic can be found in Daoism. The Dao is the process of constant change
where everything ends up coming together. The inward transformation that results from
following the Dao, works toward a broader change that Daoism advocates for. Daoism’s
message is for us to change fundamentally. On an individual level, this self-transcendence is the
inner growth in the way we view the world, leading to how we choose to treat it. It’s the change
within our way of treating other people and how we go about our goals. While Daoism does not
specify on any specific change, it focuses more on the fact that how we transform interrelates to
a bigger overall picture. All things are constitutive and interrelate to one another. Within the
traditional Chinese philosophy, it evokes messages from Laozi, where feminine frameworks are
utilized in metaphors that spur transformation within every individual. It is frequently seen in the
world today that the yang portion of the yin/yang is more pronounced. With that said, Daoism is
pushing for each person to unlock the yin, where “feminine” behaviors deem more appropriate
for environmental protection. According to Daoist thought, it is the yin where characteristics
such as caretaker and gentleness reside. This portion of the yin/yang is a key point in Daoist
ecofeminism because it paves way for creative and spontaneous change that Daoism delves into,
which leads to the very reality ecofeminism aims for.
There are several ways the Daoist ecofeminist philosophy can be linked and applied to real life
experiences. After contacting Cindy Minarova-Banjac, one of the authors of “Ecofeminism in a
World of BRICS: Opportunities and Challenges,” she was able to share her thoughts on the
incorporation of the philosophies in this world. She said, “On an individual level, one could
follow the principles of respect for nature, but also resisting (indirectly) against state and
corporate environmental destruction.” After speaking with Dr.Rosita Dellios, another author of
the journal article, she adds how  ecofeminism can say that there needs to be a balance in the
natural resources being exploited for economic gain. Additionally, Ms.Minarova-Banjac
mentions how there is also great potential in expanding the Daoist ecofeminist complement in
practice. An idea she mentioned was to organize a Daoist meditation workshop lead by female
Daoist nuns/priests/other practitioners. Specifically, the workshop could include breathing
practices in outdoor spaces. This could give individuals a chance to have an immersive
experience within the female Daoist community and can even serve as a spiritual bridge to
connect with nature. This seems to be one of many ways to apply Daoist ecofeminist thought
into practice.

To better understand how Daoist ecofeminist philosophy can be incorporated into everyday life, I
asked Dr.Rosita Dellios, an Associate professor of International Relations at Bond University
and one of the authors of “Ecofeminism in a World of BRICS: Opportunities and Challenges,” if
she has been able to apply complements between Daoism and Ecofeminism into her own life.
Truly, Rosita lives a life where areas of Daoist ecofeminism are emulated. She described to me
how she is mindful of the balance between the yin and yang. Providing examples of where this
has been resonated within her life, she mentions how this can be practiced while she gardens,
cooks or eats out, and in health. Rosita lives harmoniously and immerses herself with nature due
to her frequent exposure to forests, mountains, and the sea. Rosita recognizes the importance in
revitalizing one’s qi—energy flow—as she does exercise such as Tai Chi, yoga, or even
exercises in the garden. Looking at the ecofeminist facet, one can emulate that area when they
show confidence in their own feminism, such as embracing the Daoist wu-wei. Appealing to
one’s yin, wu wei is a concept that translates to inexertion and welcomes relaxation. For this
particular concept, Daoism is highlighting the importance between the balance of the yin and
yang, which is the very notion ecofeminists are advocating for. According to Dr.Yi Chen—a
professor who specializes in philosophy, literature, and ethics—highlighted beauty when asked
the same question. Agreeing with Rosita’s life attitude, she added that seeing beauty within the
world is crucial for ethical decision-making. Keeping in mind that beauty comes from the
integration between yin and yang, Dr.Yi Chen explains, “By ‘beauty’ I mean the sensibility
towards what we see, hear, smell, taste, and feel; how we are able to open our senses to embrace
the wonder of being’s lives, as well as nonliving elements as well.” When asked to draw upon an
ecofeminist angle of Daoism, she mentioned love and how ecofeminism can “remind us of our
common origin and love for each other.” Dr.Yi Chen’s perception of beauty is similar to novelist
and philosopher, Iris Murdoch who preaches the unselfing, transformative element when seeing
beauty in nature.

Dr. Dellios and Dr. Chen provide nice examples of cultivating complementary philosophies in
our own lives. Personally, I have been able to apply a Daoist ecofeminist philosophy into my
own life. Though I grew up as a Baptist Christian, I have still been able to foster the two
philosophies and its complements. Recollecting times where I have connected with the natural
world, I realize that beauty acted as a catalyst in helping me embrace the Daoist ecofeminist
philosophy. Growing up in a family who loved the outdoors, there were countless hiking
adventures and a couple of camping trips. As my father drove my mother and I to areas
surrounded by mountains, rivers, fields, and the seaside, it was hard not to see the world for its
incandescence and splendor. By appreciating and understanding the beauty of Mother Nature and
her wonders, I have learned that I can find solace and peace from the natural world. I remember
the first night during my stay in Alberta, I found that whatever worries and anxieties I had
surrendered to the mountains and the celestial light. The mountains and stars provided a moment
of clarity, humility, and liberation for me. They reminded me how small I am along with my
worries and problems. I realized that some of these elements pertain to the Daoist Ecofeminist
philosophy and interrelate with my Christian beliefs as well. One of the few biblical accounts I
remember the most, is the Genesis creation story. Here, it repeatedly states the series of God’s
creations and highlights at the end of each one that He stops and sees that each creation was
good. In Bible study, I remember that after analyzing Genesis 1, my Sunday school teacher told
us that God wants us to treat His creations with love, care, and respect. This is the very idea
Daoist ecofeminism conveys. There is an emphasis on fostering a courteous and harmonious
relationship with nature. Drawing from the complement between the philosophies, one would say
that tapping into the feminine Yin of the Yin Yang, unlocks the nurture and care needed to
protect the environment. My admiration for the natural world has helped me embrace and apply
this philosophy to my own values.

Both ecofeminism and Daoism play a role in environmental ethics. Ethics and morals emerge
after one gains a sense of humility that ultimately serves to provide a humbler outlook on how to
live life. This new mentality is reflected through a respectful and appreciative attitude towards
nature, humans, and nonhumans. As stated in Daoist ecofeminism literature, “…humility
acknowledges the limits of human worth within a wider scheme of all things, and the limited
potential of human knowledge and action.” This theme is shown in various tales about Daoist
figures who face self-transformation after a sense of humility— usually occurring in a kitchen or
in the woods. This ideology really speaks volumes against the social construction of domination
and oppression, whether it’s between man and woman, or human and nature. As seen in the story
previously told about Liezi, the concept and theme this story provides is what ecofeminists
encourage. As the hierarchal structures built between binaries are shed, it opens the window to
harmonious balance in everything.

However, within the culture of a power-hungry world, Daoism philosophy can be twisted to
advocate for these dominating practices. This is evident within some parts of Chinese culture,
where men carry more power over women. However, ecofeminism aims to be the catalyst in the
transformative process that changes others to be caretakers to the natural world. The clear
analysis and critique ecofeminism pits against oppressive practices is necessary in Daoism’s all-
embracing perspective on diversity. But, all of this relies on the spread of transformation in
humanity. The Daoist ecofeminist perspective says that in order to appeal towards a global
environmental ethic, everyone needs to play their part in environmental protection. Specifically,
ecofeminism seeks more support and growth, while striving for a global alliance as well.
According to ecofeminist Charlene Spretnak, who researched on non-dualist philosophy,
ecofeminism’s argument against dualistic patriarchal systems needs to embody pluralism. This
helps us understand the “complexity of embodied and embedded existence” and can facilitate
self-transcendence process. Daoism’s beautiful perspective on cosmology and nature underlines
the ideology Spretnak discusses. It delves into what environmentally ethical decisions to make as
a result of a radical transformation of the self. Of course, this is not an easy feat due to the
modern era we currently live in. Based on Daoist journals, in order for this process to have a
lasting impact on nature, one has to significantly reduce their prioritization of socially
constructed modern desires.

The complementary perspectives of Ecofeminism and Daoism lend themselves to a single,

holistic perspective on the environment. Not only can the values and ethics being voiced serve to
mitigate environmental degradation, but they also enhance the individual consciousness that
streamlines ethical decision-making. As stated previously, Daoism underlines that we do not
have control over the fate of the earth. Incorporating ecofeminist tones, both pushes us to
develop a humbler mindset that help make small contributions that ultimately makes a
difference. This perspective frames the way that I view myself in the world and has been a
helpful guide as I think about my relationship with nature. As a Baptist Christian, I feel that
Doaist ecofeminsm helps me better understand and practice my religion and its attitudes towards
environmental stewardship.