Yin-Yang Pattern: An Overview In Feminist Perspective

YIN-YANG PATTERN: AN OVERVIEW IN FEMINIST PERSPECTIVE
By Maryam Kurniawati

Preamble
The Yin-Yang approach is reconstructed from Jung Yong Lee’s essay. As a note, Jung Yong Lee was born and raised in Noth Korea, but took his Theological degree in the USA.
The inclusive and dialectic yin-yang mindset also includes the either/or probability. This approach can help clarifying many unsolved root problems which have always been tormenting throughout the history of Western Christian philosophy, e.g. the divine transendence and eminence precepts, view of a personal God, the human and also divine Jesus Christ, and man as body and soul. The yin-yang approach reorients us back from the dualistic “worldy view” to the monoistic one.

The main root problem in the history of Western Christian philosophy is neither the divine reality nor the fundamental of humanity; it is the Western approach which is oriented on the either/or mindset. This approach had apparently rooted itself deeply in the Graeco-Roman world point of view, which has been becoming the “framework” of public reference for theological reasoning in the Western world since the beginning of Christianity. Its origin could be traced to Persian religion Zoroastrianism, whose primary characteristic is the dichotomy of clashing forces between Ormazd, the good spirit, and Ahriman, the bad spirit. This dichotomy was then directly immortalised in Aristotle’s logic, which became the basis of Western reasoning. A few examples in the West are: what is not good must be bad, and what is not bad must be good; what is not wrong must be right, and what is not right must be wrong. But it can happen that what is wrong appears to be not wrong and not right, and what is not right may also be right and wrong at the same time.
Nevertheless, the Aristotle’s pattern concept has left illegitimacy in the middle. The “marginalised middle Acxiom” based on absolute dualisticism, is rather unfamiliar for the Christian faith’s point of view and the condition which the current generation is facing.

The Yin- Yang Spirit: Back to Nature
In the traditional culture, man and land are inseparable, and land is seen as the motherland, which provides everything that man needs for his survival2. But in the modern understanding, land is seen as a tradeable production apparatus, and is even exploited as a result of economy domination, cultural aggression, and political imperialism, which caused ecological degradation with all of its negative excesses. Most peasants can only sell their service in certain seasons. They are prohibited from planting and producing food in the landlord’s empty parcel of land.. Consequently, they have to get a loan to buy food and are trapped in the vicious cycle of poverty. The Marxis Theory claims that ownership of production apparatus / land / capital has formed an owner class with a vested interest2. These owners would then put pressure on the workers class to maintain their position, as he was exposing the people’s suffering. Leornado Boff and Gutierrez, et. al. used this theory and looked for a way for a cooperation amongst the poor peasants that they could cover their basic needs and defend their rights as citizens. By using this theory in decoding the society system, they did not cling into any ideology but relied on God’s children’s dignity for a promised abundant life.

Religion (through myth of genesis) and tradition determine how the motherland (Yin) needs to be respected for the sake of man’s welfare. The utmost importance is not individual life - Yin gives life and can take it back – but it is about continuity of the clan, tribe, or nation and it is feminine as a mother. While Yang (the sky – masculine), is revered for its might in facing dangers. In the Eastern and Western classical philosophy, matter and spirit are confronted, hence there is a dichotomy between the lower world which is material and imperfect (Yin) and the perfect, and even divine upper world (Yang). Man was born to this material world to prepare himself to enter the spiritual world. Spirit and conscience determine the feeling and mortal life, therefore it is normal if men (Yang) take the lead and women (Yin) submit to them. But then, is it not that a man with conscience can create a new one while women have bodies which are instinctively more contributory for giving birth and taking care of the existing ones?

The Yin-Yang spirit is back to nature because human is part of the nature’s harmony itself. Human is a microcosm in its relation with macrocosm or the universe. As an important complementary element, man should adhere to cosmic laws because the entire order of the universe is formed from a perfect balance of Yin and Yang. In his book Chistianity and Chinese Religions, Hans Kung wrote:

“Yin and Yang, the dark female and the light male primal cosmic forces, are equated with heaven and earth, which later likewise originated to a large extent in the Taoistically understood ultimate reality, the Great Ultimate (T’ai-chi). By interacting, Yin and Yang generate all things in the world, both great and small, in endless succession, so that the laws of the macrocosm correspond to those of the microcosm in an entirely natural harmony and hierarchy.”

The Theory about the Five Elements (five interactive dynamic powers - Wu Te) which consists of Water (to moist and move down), Fire (to light up and fly), Wood (to bend and straighten), Metal (to produce and to be changed), Land (as a place to sow seeds and to harvest) is an interpretation to the universe’s structure, but it cannot explain the origin of the world. This part is explained by the Yin – Yang theory.

The original meaning of “Yin” was actually the absence of sunlight, or shadow or darkness, while Yang was originally meant the sunlight, or anything related to sunlight and rays. In the later development, Yin-Yang is taken as two different principles or cosmic powers. This concept has dominated the cosmological speculation of the Chinese people until recently. One of the examples is when an earth quake happened in 780 BC, a scholar in that period explained: “When Yin is suppressed and overshadowed, and when Yang is hidden and restrained, an earthquake happens.” (Chou Yu, I, 10).

Further, the T'ai-chi picture perfectly illustrates Yin-Yang principle (or feminine and masculine dimensions applied on genders i.e. female and male). Meanwhile, Taoist teaching of Yin-Yang can give some wisdom. Yang is normally depicted as aggressive, masculine, competitive, and rational. While Yin is depicted as conservative, intuitive, cooperative, feminine, and responsive. Yin-Yang must flow in a parallel and equal way, so that harmony between macrocosm and microcosm can be achieved. If we actually prefer to think in rational, linear, mechanistic, and materialistic way (as an embodiment of Yang), then we will need to be balanced with an intuitive, non-linear, and cooperative knowledge, as a manifestation of Yin (ecological wisdom).

Consequently, a balance or harmonisation of Yin and Yang is needed in all aspects of life. Both complement each other and are interconnected, with the pendulum of history moving between them at the core of life , and it does not stop at any extreme position. Under this view, conflict or chaos must be suppressed as there is no superior mechanism to solve it. In other word, conflict is closed instead of being solved. They choose to avoid contact with any potential opponent, hide their motives, use mediators, and refrain from unnecessary relationships.

In the psychology world, the image of male and female characteristic and role is called gender stereotype. Gender roles are things that are expected, determined, or prohibited for a certain type of sex1. If gender stereotype consists of the belief on the correct features and psychological characteristic for male and female, then gender role is defined as an expressed conduct in the social part being performed.

Further elucidation on dimensions of feminism and masculinity is found in Bem Sex-Role Inventory (BSRI) . Definition of feminism usually includes the following traits:
Caring; sympathetic/emphatic; selfless; understanding; compassionate; listener; warm in relationships; meek; fond of children; mild; subservient; shy; delighted by sweet-talks; talks loudly; easily influenced; naïve; courteous; and feminine.
Definition of masculinity includes other traits as follows:

Defending his own opinion/belief; free-spirited and indifference to others’ opinion; strong personality; physically forceful, a leader, risk-taker, dominating or controlling; firm; aggressive; confident; analytical and causative; decisive; egoistic; masculine; and competitive.

Further, researches in the psychology field showed difference between masculine and feminine traits in men and women. Rheigold and Cook stated that men are more active, aggressive, dominant, independent, and confident. While Broverman (1972) stated that women are sweeter, neat, quiet, emotional, expressive, sensitive, and tactical. The male figure is always connected with self-reliance, whilst the female figure is connected with inter-depency. Bakan (1966) connected men with the negotiator trait, whilst women are associated with friendliness, warmth, and sociable1. Descriptively, men are considered to be more competent, achievement-oriented, strong, self-reliant, active, competitive, and confident in relation to their masculine dimension whilst women are considered to be incompetent, weak, reliant, passive, incompetitive, and unconfident in relation with their feminine dimension.

In connection with the above matter, Catharina Halkes cited: ”God can be personified as the wise Mother , as a queen above all things. Specifically, nature (Yin) is seen as the mother which provides food, land that gives life and which takes it back; this is the most common allegory found in ancient and medieval writings . There, nature is seen and felt as a dynamic, creative, and regulating element (Yang). It sets the world moving and developing. This organic view refers to the meaning that growth comes from nature itself. In the Western culture, nature is seen as a close relationship with women who can be conquered and who give birth to children (reproduction), while culture (in Latin means “to plant”) is viewed as an effort by the men (production). Men’s domination over women equals man’s domination over nature.
In the 16th century, the reverence to the motherland was replaced with land exploitation, which is often referred to as a “rape”. Nature was no longer seen as a venerable mother; instead it was seen as something that must be conquered for man’s (male) needs. Bacon (1561-1626), a British philosopher and scientist, through a scientific method which he invented, perceived the world as a machine or mechanism and it was no longer seen as a living organism . Bacon aimed that world domination is seen as legacy from a father to his sons so that “Earth’s secrets” can be probed and exploited for man’s needs. Hence, nature was no longer a living “organ”, but it was then perceived as body dominated by technology. This mechanic understanding caused the ecological crisis which we are currently facing.

Now during the ecological crisis, Sallie Mcfague , developed an interesting new view. She emphasized if nature is composed of the same substances as man, then we are one with all mobile and immobile creatures. All were made from “stardust” and this is the basis of the unity. The World is an organism or a body which develops to multiple possibilities. ”What is known as post-modern science, is actually a common knowledge for some, that everything both living or non-living, is interconnected and interdependent.

In conclusion, every part has a particular quality: “The decorum of all being is within itself, its relationship with others, and its relationship with God; all of those are the creation wholeness.” In the definition, every being has a basic dignity as a creature loved and valued by God and an instrumental quality in supporting others as part of a developing system. Every being has a fundamental quality and is not only valued as a helper created for our use. When we use other creatures for our needs, we need to be humble, respectful, and full of gratitude.” Therefore, Jesus’ support on compassion becomes an invitation and also a challenge for us to take our part in shaping peace, justice, and creation wholeness. *****