Rebel Li Chao : A Forgotten Story of Resilience and Unbreakable Courage
The life struggle of Li Chao, who rebelled against the feudal society, and how her legacy reignited a mass movement. This is her forgotten legacy retold.
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May 18, 2026 | Issue 1
The real life story of Li Chao is one that of a tragedy created by an old Chinese society heavily influenced by Confucian notions of patriarchy, where women were considered beneath the men. In such a societal setting, women were stripped away from their dignity to live as complete human beings. A woman in that setting, was either a "property" to her father, her husband or her other male relatives and family members. She couldn't inherit property and assets, couldn't get educated without the approval of her male family members, her consent in an arranged marriage was never considered important, and her participation in society was monitored and restricted heavily. Slavery and concubinage of women was also a common aspect during her era. Li Chao was a young woman who existed during that harsh reality. But when this backward society tried to push these very boundaries on her, she refused and rebelled. Being an enthusiastic and energetic young girl, she educated herself and fought this suffocating system with her everything, until her tragic death.
Li Chao
Li Chao (originally named Weibo, also named Weibi) was born into a wealthy family, sometime around 1895-1896 in Jinzizhuang, Wuzhou, Guangxi in mainland China. Her parents died while she was young, leaving behind only two older sisters: the eldest, Weijun, and the second, whose name has remained unknown. Her father had a concubine named Fujie. Li Chao grew up following Fujie. Since her parents had no son, her family adopted her uncle Ju Ting's son, named Weichen (also nicknamed Jifu), as a heir. Her family was a large and fairly wealthy one. When her uncle was serving as a government official in Quanzhou, Li Chao accompanied him and received some education in Chinese classics. Later, after returning to her hometown, she continued her studies for several more years.
In the early years of the Republic of China, she enrolled in the Wuzhou Women's Normal School and graduated with excellent results. In 1915, she and a group of her like-minded comrades organized a Women's Classical Studies Institute. A year later, her friends gradually dispersed. Alone at home, she found the old family life meaningless, so she resolved to leave home to pursue further education. She went to Guangzhou, first entering the Public Girls' Normal School, then the Jiefang Academy. Then she entered the Sacred Spirit School run by missionaries, later returned to Jiefang Academy, and finally enrolled in the Gongyi Women's Normal School. Dissatisfied with the girls' schools in Guangzhou, she set her heart on coming to Beijing to enter the National Higher Normal School For Women.
However, her decision to study in Beijing wasn't liked by Weichen (Jifu) and other powerful patriarchs within her clan (family and extended relatives). As previously mentioned, she had no right to her biological father's money and assets. Instead adopted Weichen took over the properties and assets as the heir. Li Chao’s two older sisters were already married, and the adopted brother was married as well. In order to enjoy the family fortune as early as possible without sharing, Weichen feared nothing more than Li Chao pursuing her education instead of marrying, thereby remaining dependent on the family estate for survival. As if to fulfill his and other clansmen's worst fears, rebellious Li Chao refused to marry early, demanding instead to use the family money to fund her education. Consequently, Li Chao became a thorn in the side of greedy Weichen.
During such difficult time, Li Chao used to receive secret funding from Chen Wenhong, Weichen's wife and her sister-in-law who cared for her, but feared that this cruel system would crush Li Chao and herself. But she also received more help from her elder sister Weijun and her brother-in-law Ou Shousong. Whatever little bit of money she collected by borrowing and by receiving funds from Chen, Ou, Weijun, she used it to travel all alone to Beijing. Li Chao changed schools several times in Guangzhou but never felt satisfied. Her friend Liang Huizhen, who was then at the Beijing Higher Normal School for Women, wrote several times urging her to come to Beijing to study. Li Chao was trapped by the rigid rules of the society and Weichen's constant conspiracies against her, but her determination always helped her head towards the path of liberation and enlightenment. Hearing how good the Beijing Women's Normal School was, she naturally wanted to come north. She sent samples of her writing to Liang, asking her to present them to Principal Fang Huan for permission to enter as a transfer student. Later, through the intercession of fellow provincials in the capital, Principal Fang allowed her to come as an auditor. In early July 1918, Li Chao traveled alone to Beijing. In September, she entered the Women's Higher Normal School as an auditing student, later transferring to the regular degree program.
She was happy, being a bright and energetic student; she was doing well in her academic life. But this was short-lived. Weichen and powerful patriarchs (her distant uncles) within her clan cut off her funding totally, even threatened her and sent her letters of marriage proposals. The money she actually deserved, was withheld by greedy Weichen — who was also allegedly conspiring to kidnap her from Beijing and giving her to a forced marriage, in exchange for a huge 'bride price'. They also made sure that Chen Wenhong, Weijun and Ou Shousong cannot help her either. In such a dire situation, she had to survive on odd jobs. But her body was growing weaker gradually, and her close friends helped her financially as much as they could. But her physical situation worsened and the following winter in 1918, she was diagnosed with tuberculosis by the school clinic. She was first admitted to the Shoushan Hospital to recuperate, and as her condition became critical, she was transferred to the French Hospital, where she passed away on the afternoon of August 16, 1919. Even at the nearest point of her death, she refused to yield to the demands of her clansmen and Weichen, and martyred herself in the process of achieving her liberation. Her death happened during the New Culture Movement, and it became a catalyst among the revolutionary youth, socialists and communists, students and intellectuals to demand for the overthrowing of the Confucianist-influenced rigid societal structure, and implementing a more egalitarian society. At the same year, Zhao Wuzhen's suicide due to a forced marriage, also stirred up the movement even further, demanding better women's rights.
What The Letters Reveal
After Li Chao's death, her friends searched through her manuscripts and found many letters. Her townsman, Su Jiarong, sorted out these letters, revealing clearly the hardships she suffered and the aspirations she cherished.
When Li Chao resolved to go to Guangzhou to study, she wrote from Wuzhou to Weichen. In the letter she said:
"It has already been half a year since I stopped school. At home, idle and at leisure, I have naturally wanted to study on my own. But unfortunately, I am not quick-witted by nature. When I encounter relatively profound principles, I cannot resolve them on my own, nor have anyone to ask. Studying without a teacher's guidance, after all, brings little benefit. My schoolmates highly praise the Guangzhou Public First Girls' Normal School. Its rules are very complete, its instruction is excellent, and it charges no tuition. For boarding students, the monthly meal fee is only five yuan. The school regulations allow graduation in two years. ... Guangdong is a neighboring province, reachable by steamer in a single day. ... The annual expense is no more than a hundred yuan. Although our family's annual income is not very substantial, this small sum should not be hard to raise. ... I trust my elder brother will not mind this small matter. ... I often lament being born at the wrong time — orphaned young, suffering in childhood, and now trapped in hardship. ... The only reason I remain alive in this world is that, having been given birth by my parents, I cannot bear to abandon and degrade myself. But as long as I live, how can I not seek a little learning? The world is changing rapidly; for both men and women, knowledge and character are increasingly important. Though I am foolish and lowly, unable to compete with others, I still wish to make the most of my youth and strive for progress. If I can gain a little understanding of principle and not disgrace my parents, my wish will be fulfilled. As for wealth, honor, and all such vanities, I have long seen through them. It's not that I could simply dismiss them — it's just that my fortune is too meager to attain them. ... If you grant my request, ... I will be grateful for life, and even my ancestors will smile beneath the Nine Springs. Trembling, I write this — please reply at your earliest convenience."
Although these words are somewhat formal and polite, they already carry a muffled sob. Let us also read what she wrote to close friends and relatives:
"I trust you received my previous short letter. Regarding the matter I raised, I do not know whether it has been granted. My heart is as restless as if sitting on a needle cushion. ... To you, it may be a trivial matter, but to me, my life's happiness depends entirely on it. For years, our family has been full of troubles. There is no need to ask about my circumstances. Since my brother Weichen remarried in 1912, the discord has grown, and the resentment has deepened. Now, though we live under the same roof, each harbors grudges. Quarrels and reproaches constantly occur. Although most of the accusations are unrelated to me, I cannot escape cold asides and veiled barbs. I long for a peaceful day, but it seems impossible. Last year, when I had books to read, I could still distract myself. Recently, living idle, I have no way to ease my mind. ... To be trapped here in Wuzhou is truly not my wish. ... A person born into this world, even if they do not seek wealth and honor, surely seeks peace and happiness. My circumstances are already difficult, and my family's attitudes are as they are. Looking around at relatives and old acquaintances, I have no one who understands my heart. Therefore, my aversion to staying in Wuzhou is not a recent feeling."
When Li Chao first asked Weichen for permission to go to Guangzhou to study — Guangzhou is close to Wuzhou, hardly a long journey — he stubbornly refused. His response:
"To Sister Li Chao: Regarding your wish to go east to study, I have no fixed opinion. I care nothing about the distance or the expense. However, we are country people, and you have grown up in the countryside. Among all the women in nearby villages, no one has ever traveled as far as Guangzhou to study. If you go alone, you will be a rare exception. The villagers, seeing something out of the ordinary, will certainly gossip and criticize. But let us set aside the gossip. Your Fifth Uncle is the most senior male in the clan, and your Second Aunt-in-law is the most senior woman. You are still an unmarried maiden. If you travel over a thousand li [Chinese unit for measuring distance] to Guangzhou to study without first reporting to them, I fear it would be improper. Moreover, when they hear of this, my responsibility will be grave. I am at a loss as to how to handle this. You, a young woman, wish to travel afar to study — I truly dare not bring it up before our elders. Helplessly, I asked Fujie [your father's concubine] to speak on your behalf, but Fujie and the others also dare not, and Fujie herself does not wish you to travel far. In short, you must report to the clan elders before you can go; otherwise, my responsibility will be very heavy. ... After reading this letter, if you are determined to go east, you must find a way to inform the elders yourself."
Despite the intimidation and attempt of suppression from Weichen, Li Chao ignored him and resolved to go east. She eventually reached Guangzhou and entered several schools. Her adopted brother Weichen was furious and refused to correspond with her. On July 5, 1917, her sister-in-law Chen Wenhong wrote:
"Your brother (Weichen) said : 'The reason I do not write or send money to her is that she refuses to listen to one word from me. Moreover, I suspect that she is not actually studying in the east but staying in an inn, deceiving the family in her letters. I will not be fooled by her.' He spoke harshly. ... Your sister-in-law thinks it over and sees no way out. Why not return to Wuzhou for now, to calm the family's resentment? ... Why provoke the family's anger?"
During her two years of schooling in Guangzhou, she relied entirely on secret financial help from her sister-in-law Chen Wenhong, her brother-in-law Ou Shousong, her cousin Weiji, a clansman named Li Dianwu, and her cousins Boyuan and Wanzhen. Weiji wrote on November 14, 1917: "Because I sent you silver, I have been repeatedly cursed by my elder brother." Ou Shousong even borrowed money from others to support her education. One can easily imagine Li Chao's situation.
Li Chao, realizing that her clan will never allow her to study in Beijing, initially tried to hide her plans from her family, raise a sum of money, and then leave. Thus, in the winter of 1917, Li Boyuan wrote:
"Sister-in-law Chen loves you in her heart, but Brother Weichen guards against it severely, limiting her to an annual expenditure of 120 yuan. ... Sister-in-law is extremely anxious. I had to plead with her for a long time before she happily agreed to give you money. If she knew you intended to leave, I fear it would change her heart entirely."
Later, the family learned of her plan to go north. On November 7, 1917, her sister-in-law Chen Wenhong wrote:
"Yesterday I received a letter from (a female relative) saying that you refuse to come home and insist on going north. Hearing this, I am unbearably upset. What is your purpose in going north? I think this will simply add to my sins and trap me in unrighteousness. Ever since you went east, your brother (Weichen) and your uncles and aunts have constantly cursed me with harsh words, saying I am the one behind it. Recently, your brother (Weichen) beat me again. Even Fujie was cursed. We constantly quarrel and fight — all because of this matter. If you truly care for your sister-in-law, you simply cannot go north. I beg you to think it over, and think again."
At that time, fearing she would flee far away, her family desperately tried to marry her off. Over those few months, she received many letters proposing matches, but Li Chao refused them all. She was determined to go north, borrowing money from friends and relatives in every direction. Although her family had money, because her so-called brother Weichen refused to take responsibility for repaying debts, few dared to lend to her.
On May 22, 1918, her sister Weijun wrote to their clansman Li Dianwu in Guangzhou:
" I hear that Li Chao plans to go to Beijing to study. That is a very good thing. But Fifth Uncle Juting and Brother Weichen believe that for a woman, being able to read a few characters is enough. If she goes alone to Beijing, traveling ten thousand li, they say it is absolutely impossible. Even if she borrows money from others to pursue her ambition, they will certainly not take responsibility for repayment."
On June 28, 1918, Boyuan wrote:
"Sister-in-law (Chen Wenhong) refuses to give the money. She says that since you have the heart to leave, she will not send another cent. As for the money, I could raise it for you. But Sister-in-law says that if you go, she will hold only Wanzhen and me responsible.....Sister-in-law and Weichen had a big fight over you. She says you do not understand her suffering. She will not repay Dianwu's loan. I am in a difficult position with you, but with them, it is even harder."
From this letter, it seems even the kind sister-in-law had begun to carry out the plan of cutting off financial support.
By then, Li Chao was both anxious and angry. She had already been ill for several months, even before going to Beijing. Fortunately, her elder sister's husband, Ou Shousong, stepped forward and took on the responsibility of supporting her education. Ou was an exceptionally good and rare man. His original letter sent before June 1918, said:
"... You are determined to go to Beijing to study. ... Your brother-in-law approves. The annual expense of eighty or ninety yuan, I can certainly bear. ... But once you leave, Jifu (Weichen) will hardly remain indifferent."
Having obtained a loan from Li Dianwu and a commitment from Ou Shousong to cover her tuition, Li Chao left for Beijing in early July. She first audited classes at the Women's Normal School and later became a regular student. By then, her brother and sister-in-law not only refused to send money but even wrote to her brother-in-law forbidding him to help her. On September 5, 1918, Ou wrote:
"... Brother Weichen will probably not send money. Yesterday I received a letter from Xuan'er saying that not only is Sister-in-law Chen dissatisfied and unwilling to send silver, but she also instructed me not to give you any money. I have replied, urging them to be reasonable. I trust they will not be so heartless. I also made it clear: if Brother Weichen does not send money, then they are forcing me to bear the entire burden. My debts in recent years have reached about three thousand yuan. My post in Pingyuan is a bitter one with poor pay — what I earn each year is not even enough to clear my debts. How can I have such money to support you constantly? Even if I force myself to bear it, it would overturn the proper order between close and distant relatives, rich and poor."
Despite being wealthy enough, Weichen refused to grant Li Chao the funds she deserved. That is why Ou Shousong repeatedly wrote to Li Chao, urging her to get engaged early and to declare her intentions clearly, so as to put her adopted brother Weichen and sister-in-law Chen Wenhong's minds at ease. Ou wrote on September 5:
"... The reason I spoke so bluntly in my last letter, urging you to get engaged early, is precisely this. Until you are engaged, Brother Weichen and the others will not rest easy. ... If you do not marry, not only will you have no resolution, and the family remain uneasy, but even I, your brother-in-law, and your sister will bear lifelong resentment for no reason. ... Two years ago, when you were in Guangdong, I repeatedly asked for your decision. That was because I wanted you to clearly declare — until what year will you study? After that, you must resolutely marry. Whether the man is wise or foolish, you will not be overly particular — you must simply accept your fate and not blame others. Otherwise, shave your head, become a nun, and vow never to marry. If you decide this, Brother Weichen and the others can manage easily, and we will not be like today — lost at sea without a shore in sight, not knowing how many years we must bear the cost of your education."
On September 7, he wrote:
"... Studying is a very good thing, but your intentions are unclear, and you are getting older. I am deeply worried. ... Jifu (Weichen) and the others firmly believe that studying for life will do you no good. Even if you do not care for Jifu and the others, you should think of the resentment I bear. Decide your intentions early and tell me clearly."
Li Chao was deeply grateful for Ou's kindness. His letters were extremely earnest, so her reply was also very sincere. She wrote:
"... You are not a wealthy man, yet you have repeatedly helped with my school expenses. This kindness, this virtue — I do not know how to repay it. I can only engrave it in my heart and never forget it as long as I live. ... When I came here, I wrote to my elder brother, explaining that I would stay in the north for at most two or three years before returning. As for marriage, he can propose matches, and I will decide. I will not stubbornly resist the timing of engagement, but I insist on formally graduating before the wedding ceremony. I know that the family has long suspected me of holding to a single life, so I revealed my heart to dissolve their doubts. Now, to my surprise, they have come up with new arguments. If they say that my years of study have cost too much and ask where it will end — that is merely a pretext to control me. Although our family is not super wealthy, its annual income is more than sufficient. I spend no more than two or three hundred yuan a year — how is that excessive? Moreover, this is our ancestors' inheritance. If brothers may spend it as they please, then it is perfectly right and proper for me, a sister, to study. To call it excessive — in reason, is that fair? Thinking quietly, I realize the reason: my brother cherishes money like a jade disc and, moreover, dislikes women studying. That is why he talks this way."
Li Chao said: "This is our ancestors' inheritance. If brothers may spend it as they please, then it is perfectly right and proper for me, a sister, to study. To call it excessive — in reason, is that fair?"
According to Hu Shih who wrote a biography on her, sarcastically quoted, "These words were the root of her doom. Who told her to be born a woman? Since she was a woman, naturally she did not deserve to use the 'ancestors' 'inheritance' for a 'perfectly right and proper' purpose."
Within half a year of Li Chao's arrival in Beijing, the family quarrels became unbearable. On November 6, 1918, Boyuan wrote:
"... Sister-in-law Chen came out before the Mid-Autumn Festival and stayed a few days, then returned home due to illness. She left in a huff after quarreling with Brother Fu. For months, they have been at odds. There are two reasons: one is Ya Feng (Weichen's concubine), and the other is our younger sister. All blame for Ya Feng's misbehavior falls on Sister-in-law Hong. She wanted to sell Ya Feng, but Brother Weichen refused. Recently, he dotes on her because she is pregnant. Last month, Fifth Uncle was ill. Sister Jun went to visit and tried to mediate between the three of them but failed. She returned after three nights. When she left, Sister-in-law Hong saw her off cheerfully, telling her not to worry — that she could comfort herself and no longer be sad. She also said that for Li Chao's sake, she had pawned her gold jewelry to help her graduate, and asked that I write to you not to be angry. That night, in the stillness, she hanged herself. Fortunately, Fujie heard a gasping sound and got up to save her, so she narrowly escaped death. ... Brother Weichen's hatred for you going north has only deepened. He declares he will not send a single cent. You may do as you please — he will not pursue the matter further. He says that you always use the ancestors as a pretext. Even if the ancestors were alive, they would still blame you for traveling far without telling them. Sister Jun asks you, from now on, never to mention the ancestors in your letters, so as not to provoke his anger."
In this letter, the first part tells how her sister-in-law tried to hang herself because of Li Chao. The second part says her brother not only refused to send money but forbade even mentioning the words "ancestors." When Li Chao received this letter, her anger must have been indescribable and she probably fell into depression. Soon after, she fell ill and began to cough blood. By the spring of 1919, her condition had worsened. The doctor diagnosed tuberculosis. Her death sentence was already sealed. She died in August.
During her illness, her brother-in-law repeatedly wrote, urging her to stop worrying and take care of her health. In one letter, he said something heartbreakingly ironic: "Your situation is much like mine, younger sister. The difference is: I need money but have none; you have money but cannot use it."
After Li Chao's death, all funeral arrangements were handled by her fellow provincials, including Mr. Qu and Mr. Chen. Her family did not send so much as a letter. In the end, it was her good brother-in-law Ou Shousong who repaid her debts. When Li Chao was buried in Beijing, her family has never come to claim her grave. Weichen, the greedy and evil adopted brother of Li Chao, sent a disgusting letter after her death. In it, he says that "she died without regret — her death is more than she deserved."
It must be noted that Weichen's wife Chen Wenhong wanted to fully support Li Chao, but she herself was under oppression. Weichen constantly tortured her and even spent more time with his concubine, in order to mentally-punish Chen. In such a situation, what else could Chen Wenhong do?
Li Chao Hailed : New Culture Movement, Hu Shih's Work, Chinese Feminism and Rise of CPC (Communist Party of China)
A protest from The New Culture Movement [colorized image]
The New Culture Movement (1917-1921) was a movement in China that fiercely criticized conservative, traditional Chinese (especially Confucian notions) ideas and sought to advance a more progressive “new culture.” This new culture found its footing in Western ideals like science, humanism and democracy, and was spearheaded by scholars, intellectuals, and activists, such as Chen Duxiu, Lu Xun, Hu Shih, Li Dazhao, Chen Hengzhe, Liu Bannong, Cai Yuanpei, He Dong, Zhou Zouren, Qian Xuantong, and Bing Xin. This group, of whom many were classically educated, rebelled against Confucianism and classical values. This movement believed that Confucian ideals were weakening China against imperialist powers. This movement sheltered intellectuals, socialists & communists, feminists, human rights' advocates and other revolutionary youth. Li Chao's death enraged many of the participants of this movement, and reignited the discussion on women's rights and empowerment, and dismantling of Confucian-based feudal society that empowered this very misogynistic system.
Hu Shih in 1920s
Hu Shih, one of the lead figures in this movement, came to know about Li Chao and took pity on her. He wrote a biography on her in some revolutionary newspapers and magazines, which helped her story reach every corner of China.
Hu Shih remarked in her case that "the darkness of the traditional family system can be vividly imagined." A major motivation for Li Chao to study abroad was to escape a high-pressure arranged marriage. However, in Hu Shih's view, Li Chao's problem was primarily an economic one rooted in the system of family inheritance. Despite her family being wealthy, she had no control over the money, forcing her to expend all her mental and physical energy scrambling to borrow funds from everywhere. Thus, Hu Shih pointed out that Li Chao's core issue tied into the massive societal problem: that women were not recognized as legal heirs.
The Biography of Li Chao primarily organized its material around the economic conflicts between Li Chao and her family members. Her adopted brother obstructed her departure from home in every way possible, using local customs and public gossip in his letters to intimidate her. Hu Shih labeled these letters "an exquisite confession of a high-pressure patriarchal clan system," though the motive driving them was purely financial. After Li Chao died of her illness, her funeral arrangements were handled by her hometown acquaintances. Her coffin sat stranded in a dilapidated temple in Beijing with no one knowing how to dispose of it. Meanwhile, a letter arrived from her adopted brother Weichen stating that she was "unrepentant to the very end, and her death cannot wipe out her crimes." This further exposed the ruthless nature of family members when viewed through the lens of economic self-interest.
Hu Shih’s biography for Li Chao ultimately spanned six to seven thousand characters, making it an exceptionally long piece within Chinese biographical literature. One could question, why did Hu Shih exert such immense effort to write a biography for a young woman he had never met ? Hu Shih offered his own explanation: "Because her life's plight can serve as a depiction of countless Chinese women, as research material for the Chinese family system, as a starting point for studying the women's problem in China, and she can be counted as an important martyr in the history of Chinese women's rights." At the end of his piece, he forced the readers to think about the the tyranny of clan elders, the issue of women's education, women's right to inherit property and the problem that a daughter does not count as having progeny. His thought-provoking writing was enough to make the entire nation rally for an actual change and reform in the society.
In Hu Shih's own words on Li Chao, "After reading these letters and manuscripts [found among Li Chao's belongings], I felt that the life story of this unknown, short-lived young woman is truly worthy of a detailed biography. Not only does her personal resolve evoke pity and admiration, but the many difficulties she encountered can also draw the attention and discussion of concerned people across the nation. Thus, I believe writing a biography for this woman is far more important than writing tomb inscriptions for any military governor."
It was decided to hold a memorial service in Li Chao's honor, by the activists of New Culture Movement. The initiation of the memorial service eventually became a joint action between the Women's Higher Normal School and Peking University, subsequently evolving into a public event across the entire Beijing academic community. The list of organizers included renowned scholars such as Cai Yuanpei, Hu Shih, and Li Dazhao; Peking University students like Luo Jialun, Kang Baiqing, Zhang Guotao, and Huang Rikui; as well as prominent female figures like Wu Ruonan.
Deng Zhongxia, who was studying at Peking University at the time, used the pen name "Da He" to write a report titled A Brief Account of the Memorial Service for Miss Li Chao for the Changsha Dagongbao newspaper. He wrote in his report: "Previously, no one knew of Li Chao's character. It was only after her death, when her friends saw her letters, that people were shocked into organizing a memorial service. The progressive thinkers in the capital paid even closer attention to it."
The memorial service took place as scheduled on the afternoon of November 30 at the Women's Higher Normal School. The hall was packed to capacity with over a thousand male and female guests. At the front of the venue hung a portrait of Li Chao with short hair and wearing a student uniform. Above the frame was a horizontal banner handwritten by Cai Yuanpei, reading: "Her Will Cannot Be Stripped Away." The copies of Hu Shih's The Biography of Li Chao were also distributed throughout the venue. Prominent public figures including Cai Yuanpei, Jiang Menglin, Chen Duxiu, Li Dazhao, Hu Shih, and Liang Shuming all attended and delivered speeches. Deng Zhongxia described their speeches as "incisive and thoroughly moving; the entire audience was filled with grief and sorrow, everyone lamenting the brutality of the traditional family system while expressing deep sympathy for this struggling young woman." Hu Shih and Liang Shuming focused their remarks primarily on gender equality and women's liberation. Hu Shih condemned the patriarchal system where women could not inherit property and having daughters was not considered continuing the lineage. Liang Shuming argued that the key lay in the awakening of women themselves. In his memorial speech, he stated, "The most important thing now is to make women feel their own various problems. Once they have an urgent demand, they will naturally find a path to solve them." Cai Yuanpei, Zhu Zhixin, and others utilized Li Chao's death to broadly discuss the issue of women's education. To solve the problem of funding for women's schooling, Cai Yuanpei proposed a radical idea: individual property should not be inherited at all, but should revert to the state to serve as educational funds. He argued that inheriting property was merely a mechanism for the bourgeoisie to preserve their wealth. If inheritances were nationalized, not only would women like Li Chao not have to die, but even poor women working hard labor could receive the education they deserved. From this angle, he proposed implementing the public principle of "from each according to his ability, to each according to his need." The young male and female students in attendance also took turns giving speeches. Deng Zhongxia’s report noted that several Peking University students, including Huang Rikui, spoke with extreme grief. Among them, the speeches by two female students from the Chinese Literature Department of the Women's Higher Normal School drew the most attention: "The reason Miss Li suffered so severely from family tyranny without ever uttering a single word to her classmates was entirely because she still could not break free from two traditional mindsets: 'family shames must not be aired abroad' and 'viewing poverty as a disgrace.' We young women, when facing the oppression of the old family system, must no longer harbor the stale concept of keeping family shame hidden. We ought to expose it immediately to the public..."
Indeed, throughout the entire event, Li Chao herself remained silent, her sacrifice and death reigniting the movement in a more raging way. A vulnerable young woman far from home, with no one to turn to for loans, bound by pride and unwilling to expose her family's cruelty, starved and sick, she was driven to her death. Yet, following the awakening of women during the May Fourth New Culture Movement, the voices exposing the unjust treatment of women and criticizing the traditional family system grew louder across a surging tide of women's periodicals. Articles by women exposing the evils of their families in the press even evolved into an entirely new genre of writing.
Approximately one thousand elegiac couplets were received at this memorial service. Among them, Cai Yuanpei’s couplet read:
"To seek education is this difficult; I hope you students currently in school do not squander this fine opportunity. Holding onto money causes no small harm; without a revolution regarding livelihood and inheritance, a new era cannot be forged."
The memorial service lasted from two in the afternoon until five, functioning, in reality, as a massive public lecture convention on the women's problem. During the same time period, a young Mao Zedong's own writings were reawakening the consciousness of many young people, directing them against this rigid conservative society's discriminatory actions.
Mao Zedong's Proclamation of The People's Republic of China during a Speech on October 1, 1949. Photo : Orihara1 , Public Domain via Wikimedia Commons
Born from this movement, Mao Zedong and CPC (Communist Party of China) quickly rose and took over power in 1949, proclaiming a new republic where no woman would have to face Li Chao's fate any longer, as Mao declared equal rights for women. Many early CPC founding and prominent members like Deng Zhongxia, Li Dazhao, Zhang Guotao, Chen Duxiu and others were directly involved in organizing the memorial for Li Chao, and commemorating her.
Li Chao was buried with the help of Guangxi natives who donated money to buy a portion of cemetery for her in the street outside Xuanwumen in the area of Shangxie Jie. On December 28, 1919, her female teachers and several students in Beijing together held her funeral. Several stage dramas and stage plays were also organized in her memory, commemorating her brave legacy.
Her sacrifice and death paved the way for a revolutionary discourse that turned into a reality with CPC's takeover, which today ensures equal rights for millions of women all across China. But the harsh reality is that there are still several women and girls like Li Chao, suffering and struggling like her, even today — in countries like Afghanistan, Pakistan, India, Bangladesh and other developing, underdeveloped countries.
References :
References :
*晨报*. 1919. "李超传." December 1–3, 1919.
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