As an outcome, the mainstream of historiography in Communist China was investigations on peasant uprising and political and financial systems. This approach regrettably disregarded family, wedding ceremony, women, and minorities. Women’s annals has become a significant new area of communal annals in China since the mid-1980s. The prime causes utilised by customary historians were formally amassed chronicled books. In latest years, Chinese historians have made large efforts to assemble prime causes of diverse types and to use these causes to study women’s history. Ding Yizhuang’s publication, Zuihou dejiyi: shiliu wei qiren funu de koushu lishi (The last memories: the oral annals of 16 Manchu women) and Li Xiaojiang’s sequence Rang nuren ziji shuohua (Let women’s voices be heard) are good demonstrations of assembling prime causes from individual interviews. Their publications are founded on meetings with women from varied communal backgrounds, and supply precious data about women’s knowledge and sentiments in the male overridden society.
Guo Songyi’s publication, Lunli yu shenghuo: Qingdai de hunyin guanxi (Ethics and life: marital relatives in the Qing dynasty) and Wang Yuesheng’s, Shiba shiji Zhongguo hunyin jiating yanjiu (Marriage and family in China in the eighteenth century) use a large amount of archives, individual jottings, and scholarly causes to analyze women’s inhabits and the wedding ceremony scheme in the Qing dynasty.
Deng Xiaonan’s study on Tang and Song women is a agent work that values archaeological causes and area study outcome in chronicled studies.’ It is glimpsed that, as a new area of communal annals, latest scholarship on women use a large deal of components from archives, publications, and individual meetings as the prime causes to make up what is missing in the authorized data.
These efforts of communal historians compare with customary Chinese historiography, which displays women as passive things as disclosed by men’s composing paint brushes where they often emerge in footnotes because the major text delicacies communal norms in a male-dominated society. For demonstration, the notes of "exemplary women" in the collections of dynastic annals mainly contemplate men’s anticipation of women and the narrative was conceived to encourage Confucian doctrines in the society. After the Revolution of 1911 interred the Qing dynasty, pursued by the New Cultural Movement, numerous new concepts were presented into China from the West that disputed customary heritage and the vintage communal order. Among other alterations, efforts were made to redefine women’s communal rank and functions in answer to the feminist action in the West.
However, since the feminist action in China was directed by elite male thinkers, women were still in the place of "passive object," being comprised and admonished by men." Male feminist activists composed about women mainly from men’s perspectives, utilizing women’s difficulty as their tool for fighting to accuse Confucianism and the feudal scheme, concepts and organizations, which were the major goals of the New Cultural Movement.
Still, they did call for women’s liberation, encompassing the abolition of foot-binding and support of women’s learning and paid work, and they support "a new woman" who would be "educated, engaged, unaligned, worried with public life, and attentive to the plight of women more demoralized than she." Books and items in this time span emphasized the suppression of women and the detail they were victims of the feudal system. However, women’s personal insights and the functions they performed in assembling the humanity were overlooked.