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Raise the Red Lantern [4] (traditional Chinese: 大紅燈籠高高掛; simplified Chinese: 大红灯笼高高挂), originally known as Wives and Concubines (Chinese: 妻妾成群; pinyin: Qīqiè Chéngqún), is a 1990 novella by Su Tong, published by Yuan-Liou Publishing Co. [] (遠流出版公司), [5] that describes a female former university student whose mind is broken by the concubine ...
Until the Song dynasty (960–1276), it was considered a serious breach of social ethics to promote a concubine to a wife. [73] During the Qing dynasty (1644–1911), the status of concubines improved. It became permissible to promote a concubine to wife, if the original wife had died and the concubine was the mother of the only surviving sons.
The term "concubine" has many definitions, referring to any illicit lasting relationship with an unmarried woman, or an "unmarried wife", or an extra-marital partner to a married man. Much of the political debate has tried to first define the term being used, followed by the legal arguments setting out its place in society.
These relationship quotes span early love, falling in love, long-distance relationships, happy marriages, and couples with a good sense of humor.
Although usage of the word concubina during the Roman Empire poses ambiguities of role and status, the difference between the Imperial-era concubine as a subject of legal interest and a paelex or extralegal concubine during the Republic is fairly straightforward: the paelex was a woman "installed" by a married man as a sexual rival to his wife, [8] whereas the concubina was a wife-like ...
The Levite's concubine in the book of Judges is "vulnerable as she is only a minor wife, a concubine". [2]: 173 She is one of the biblical nameless. Frymer-Kensky says this story is also an example of class intersecting with gender and power: when she is unhappy she runs home, only to have her father give her to another, the Levite.
The empress was the only legal wife of the emperor, while his other women were considered imperial concubines. The empress' children was called legitimate heir (嫡子, dízǐ ), on which the princes that was bore by the empress have the higher chance of inheriting the throne; while the children of the other imperial consorts were called ...
A Levite from the mountains of Ephraim had a concubine, who left him and returned to the house of her father in Bethlehem in Judah. [2] Heidi M. Szpek observes that this story serves to support the institution of monarchy, and the choice of the locations of Ephraim (the ancestral home of Samuel, who anointed the first king) and Bethlehem (the home of King David) are not accidental.