THE JOY LUCK CLUB Plot Overview The Joy Luck Club contains sixteen interwoven stories about conflicts between Chinese immigrant mothers and their American-raised daughters. The book hinges on Jing-mei’s Jing- mei’s trip to China to meet her half-sisters, twins Chwun Yu and Chwun Hwa. The half-sisters remained behind in China because Jing-mei’s Jing- mei’s mother, Suyuan, was forced to leave them on the roadside during her desperate flight from Japan’s invasion of Kweilin during World War II. Jing-mei Jing -mei was born to a different father years later, in America. Suyuan intended to return to China for her other daughters, but failed to find them before her death.
Jing-mei Jing-mei has taken her mother’s place playing mahjong in a weekly gathering her mother had organized in China and revived in San Francisco: the Joy Luck Club. The club’s other members— Lindo, Ying-ying, and An-mei—are An-mei—are three of her mother’s oldest friends and fellow immigrants. They tell Jing-mei that just before Suyuan died, she had finally succeeded in locating the address of her lost daughters. The three women repeatedly urge Jing-mei to travel to China and tell her sisters about their mother’s life. But Jing-mei Jing-mei wonders whether she is capable of telling her mother’s story, and the three older women fear that JingJing-mei’s doubts may be justified. They fear that their own daughters, like Jing-mei, Jing-mei, may not know or appreciate the stories of their mothers’ lives. The novel is composed of four sections, each of which contains four separate narratives. In the first four stories of the book, the mothers, speaking in turn, recall with astonishing clarity their relationships with their own mothers, and they worry that their daughters’ recollections of them will never possess the same intensity. In the second section, these daughters —Waverly, Jing-mei, Lena, and Rose— Rose —relate their recollections of their childhood relationships with their mothers; the great lucidity and force with which they tell their stories proves their mothers’ fears at least partially unfounded. In the third group of stories, the four daughters narrate their adult dilemmas—troubles dilemmas —troubles in marriage and with their careers. Although they believe that their mothers’ antiquated ideas do not pertain to their own very American lifestyles, their search for solutions inevitably brings them back to their relationships with the older generation. In the final group of stories, the mothers struggle to offer solutions and support to their daughters, in the process learning more about themselves. Lindo recognizes through her daughter Waverly that she has been irrevocably changed by American culture. Ying-ying realizes that Lena has unwittingly followed her passive example in her marriage to Harold Livotny. An-mei realizes that Rose has not completely understood the lessons she intended to teach her about faith and hope. Although Jing-mei Jing-mei fears that she cannot adequately portray her mother’s life, Suyuan’s story permeates the novel via Jing-mei’s Jing-mei’s voice: she speaks for Suyuan in the first and fourth sections, the two “mothers’ sections,” of the novel. Suyuan’s story is representative of the struggle to maintain the mother-daughter bond across cultural and generational gaps; by telling this story as her mother’s daughter, Jing-mei Jing -mei enacts and cements the very bond that is the subject of Suyuan’s stor y. y. When Jing-mei finally travels to China and helps her half-sisters to know a mother they cannot remember, she forges two other mother-daughter bonds as well. Her journey represents a reconciliation between Suyuan’s two lives, between two cultures, and be tween mother and daughter. This enables Jing-mei Jing-mei to bring closure and resolution to her mother’s story, but also to her own. In addition, the journey brings hope to the other members of the Joy Luck
Club that they too can reconcile the oppositions in their lives between past and present, between cultures, and between generations.
CHARACTER LIST Canning Woo - Canning Woo is Suyuan’s second husband and father of her daughter Jing -mei. He met Suyuan in the hospital in Chungking, where she recovered from her flight from Kweilin. After Suyuan’s death, he travels to China with Jing-mei to meet her children. Wang Chwun Yu and Wang Chwun Hwa Chwun - Yu and Chwun Hwa are Suyuan’s twin daughters by her first husband, Wang Fuchi; they are the half-sisters of Jing-mei. When an officer warned Suyuan to go to Chungking with her daughters to be with Wang Fuchi, Suyuan knew the Japanese were going to invade Kweilin. After many hardships and the onset of dysentery, Suyuan was forced to leave the twins by the side of the road, but Jing-mei and Canning are reunited with them at the end of the novel and tell them their mother’s story. Tin Jong - Tin is Lindo’s second husband. He is the father of her three children : Vincent, Waverly, and Winston. Vincent Jong - Vincent is Lindo and Tin Jong’s second child. When he received a secondhand chess set at a church-sponsored Christmas party, his sister Waverly discovered her interest and talent in chess. Winston Jong - Winston was Lindo and Tin Jong first child. He was killed in a car accident at the age of sixteen. Huang Tyan-yu - Tyan-yu was Lindo Jong’s first husband, in China. His mother was Huang Taitai. When Tyan-yu and Lindo were one and two, respectively, a matchmaker arranged for their marriage. Pampered and self-centered, Tyan-yu makes Lindo’s life extremely unpleasant when she comes to live with his family at the age of twelve. When Lindo is sixteen, they get married, but Tyan-yu remains very much a boy. He has no desire for Lindo, but he is too afraid to admit it. Huang Taitai - Huang Taitai was Tyan-yu’s mother. When Lindo came to live in her household at the age of twelve, Taitai trained her to be the epitome of the obedient wife. Domineering and tyrannical, Taitai made Lindo’s life miserable and ignorantly blamed her for the fact that Lindo and Tyan-yu had no children. Marvin Chen - Marvin was Waverly’s first husband and is the father of her daughter, Shoshana. Waverly’s mother Lindo was very critical of Marvin, always pointing out his faults. Soon Waverly could see nothing but his shortcomings, and consequently divorced him. Waverly fears that the same thing will happen when she marries Rich. Shoshana Chen - Shoshana is Waverly’s four -year-old daughter. Waverly’s unconditional love for Shoshana teaches her about maternal devotion. Lindo’s mother - After Lindo was engaged at the age of two, Lindo’s mother began to t alk about Lindo as if she were already her mother-in-law Huang Taitai’s daughter. Lindo knows that her mother did so only because she wanted to keep herself from feeling too attached to the daughter she loved so dearly but had already given away.
Rich Schields - Schields is Waverly’s white fiancé. Waverly wants to tell her mother Lindo about their engagement, but she is afraid that Lindo will criticize him to the point that she will be unable to see anything but his faults. Rich loves Waverly unconditionally, but Waverly fears that a bad first impression will unleash a flood of criticism from Lindo.
Bing Hsu - Bing was the youngest of An-mei’s and George Hsu’s seven children. When Bing was four years old, the entire Hsu family took a trip to the beach, and Bing drowned. Rose, rather irrationally, blames herself for the death. An-mei had faith that God and her nengkan, or her belief in her power to control her fate, would help her find Bing, but the boy never turned up. George Hsu - George is An-mei’s husband and Rose’s father. An-mei’s mother - An-mei’s mother was a strong but sorrowful woman who, after being widowed while still young, was tricked into becoming the fourth wife of Wu Tsing. She went to live in his household in the city of Tientsin. When An-mei’s grandmother, Popo, dies, An-mei goes to live with her mother in the city. Eventually, An-mei’s mother commits suicide so that An-mei will not live a life of shame and unhappiness. An- mei’s mother teaches her daughter to sacrifice herself for her family, to swallow her tears, to mask her pain, and to beware of people who seem too kind or generous. Popo - Popo was An-mei’s maternal grandmother. When An-mei’s mother married Wu Tsing, Popo disowned her. According to traditional Chinese values, it was a disgrace that her widowed daughter had not only remarried but had re-married as a third concubine. Five years after leaving, An-mei’s mother returned because Popo had fallen terminally ill and, according to superstitious healing methods, sliced off a piece of her flesh to put in a broth for Popo. Wu Tsing - Wu Tsing was a wealthy Chinese merchant who took An-mei’s mother as his third concubine, or “Fourth Wife.” He was easily manipulated by Second Wife and was, at root, a coward. When An-mei’s mother commits suicide, he fears the vengeance of her ghos t and thus promises to raise An-mei in wealth and status. Second Wife - Second Wife was Wu Tsing’s first concubine. She entirely dominates the household in Tientsin, providing an example of extreme female power in a patriarchal society. Yet hers is a cr uel power: she is deceptive and manipulative. She banks on her husband’s fear of ghosts by faking suicides so that he will give her what she wants, and she trapped An- mei’s mother into marrying Wu Tsing so as to fulfill his wish for heirs without losing her authority. At first, Second Wife manipulates An-mei into liking her by giving her a pearl necklace, but An-mei’s mother shows An-mei the deceptiveness of appearances by shattering one of the “pearls” with her foot in order to prove that it is actually glass. An-mei repeats this action after her mother’s suicide, and Second Wife is the first figure against whom An-mei learns to assert her own strength. Syaudi - Syaudi was the son of An-mei’s mother and her second husband, Wu-Tsing, but Second Wife took him as her own. An-mei learned that he was her brother through Yan Chang, her mother’s servant. Ted Jordan - Ted Jordan is Rose’s estranged husband. When they were dating, he made all the decisions. Later, he asks for a divorce and is surprised when Rose stands up for herself. Clifford St. Clair - Clifford St. Clair is Ying-ying’s second husband. He never learned to speak Chinese fluently, and she never learned to speak English fluently. Clifford often puts words into his wife’s mouth. Ying-ying’s Amah - Ying-ying’s Amah was her childhood nursemaid. She loved Ying -ying as if she were her own child and tried to instill traditional Chinese feminine values in her —values that Ying-ying will later regret having adopted. Harold Livotny - Harold is Lena St. Clair’s husband. Since the beginning of their relationship, he has insisted that they split the cost of everything they share. He says that keeping their finances separate makes their love purer. However, what he believes will keep them independent and equal in fact renders Lena rather powerless.
Analysis of Major Characters
J ing-mei (J une) Woo In a way, Jing-mei Woo is the main character of The Joy Luck Club.Structurally, her narratives serve as bridges between the two generations of storytellers, as Jing-mei speaks both for herself and for her recently deceased mother, Suyuan. Jing-mei also bridges America and China. When she travels to China, she discovers the Chinese essence within herself, thus realizing a deep connection to her mother that she had always ignored. She also brings Suyuan’s story to her long-lost twin daughters, and, once reunited with her half-sisters, gains an even more profound understanding of who her mother was.
For the most part, Jing-mei’s fears echo those of her peers, the other daughters of the Joy Luck Club members. They have always identified with Americans (Jing-mei also goes by the English name “June”) but are beginning to regret having neglected their Chinese heritage. Her fears also speak to a reciprocal fear shared by the mothers, who wonder whether, by giving their daughters American opportunities and s elf-sufficiency, they ha ve alienated them from their Chinese herit age. Jing-mei is representative in other ways as well. She believ es that her mother’s constant criticism bespeaks a lack of affection, when in fact her mother’s severity and high expectations are expressions of love and faith in her daughter. All of the other mother-daughter pairs experience the same misunderstanding, which in some ways may be seen to stem from cultural differences. What Tan portrays as the traditional Chinese values of filial obedience, criticism-enveloped expressions of love, and the concealment of excessive emotions all clash with the daughters’ “American” ideas about autonomy, free and open speech, and self -esteem. However, by eventually creating a bridge between China and America, between mothers and daughters, Jingmei ultimately reconciles some of these cultural and generational differences, providing hope for the other mother-daughter pairs.
Suyuan Woo Suyuan Woo is a strong and willful woman who refuses to focus on her hardships. Instead, she struggles to create happiness and success where she finds it lacking. It is with this mentality that she founds the original Joy Luck Club while awaiting the Japanese invasion of China in Kweilin. Her sense of the power of will can at times cause problems, such as when Suyuan believes that her daughter Jing-mei can be a child prodigy if only the Woos can locate her talent and nurture it well enough. This leads to a deep resentment in Jing- mei. Yet it is also by virtue of Suyuan’s will that she eventually locates her long-lost twin daughters in China. Only her death prevents her from returning to them. Suyuan shares many characteristics with her fellow mothers in the Joy Luck Club: fierce love for her daughter, often expressed as criticism; a distress at her daughter’s desire to shake off her Chinese identity in favor of an American one; and a fear that she may be alienated from her daughter either because of her own actions or because of their divergent ages and cultural upbringings.
An-mei Hsu At an early age, An-mei Hsu learns lessons in stoic and severe love from her grandmother, Popo, and from her mother. Her mother also teaches her to swallow her tears, to conceal her pain, and to distrust others. Although An-mei later learns to speak up and assert herself, she fears that she has handed down a certain passivity to her daughter Rose. An-mei sees “fate” as what one is “destined” to struggle toward achieving. When her youngest child Bing dies, An-mei ceases to express any outward faith in God, but retains her belief in the force of will. Rose initially believed that the death had caused her mother to lose faith altogether, but she eventually realizes that she may have misinterpreted her mother’s behaviors.
Rose Hsu J ordan Rose Hsu Jordan finds herself unable to assert her opinion, to stand up for herself, or to make decisions. Although she once displayed a certain strength, illustrated by her insistence on marrying her husband, Ted, despite her mother’s objections and her mother -in-law’s poorly concealed racism, she has allowed herself to become the “victim” to Ted’s “hero,” letting him make all of the decisions in their life together. She finally needs her mother’s intervention in order to realize that to refuse to make decisions is in fact itself a decision: a decision to continue in a state of subservience, inferiority, and ultimate unhappiness. Rose’s youngest brother, Bing, died when he was four years old. Because Bing drowned at the beach while Rose was supposed to be watching him, Rose feels responsible for his death, despite the fact that the rest of the family does not hold Rose accountable. Her refusal to take on future responsibilities may stem from her fear of future blame should misfortunes occur.
Lindo J ong Lindo Jong learns from an early age the powers of “invisible strength”—of hiding one’s thoughts until the time is ripe to reveal them, and of believing in one’s inner force even when one finds oneself at a disadvantage. She discovers these values while in China, caught in a loveless marriage and oppressed by the tyranny of her mother-in-law. By playing upon her mother-in-law’s superstition and fear, Lindo eventually extricates herself from the marriage with her dignity intact, and without dishonoring her parents’ promise to her husband’s family. Lindo later teaches these skills of invisible strength —for which she uses the wind as a metaphor —to her daughter Waverly. Her lessons nurture Waverly’s skill at chess, but Waverly comes to resent her mother’s control and seeming claims of ownership over her successes. Eventually, Waverly seems to become ashamed of Lindo and misunderstands her as a critical, controlling, and narrow-minded old woman. Lindo perhaps experiences the largest crisis of cultural identity of any of the characters. She regrets having wanted to give Waverly both American circumstances and a Chinese character, stating that the two can never successfully combine. She thinks that from the moment she gave Waverly an American name—she named her after the street where the family lived—she has allowed her daughter to become too American, and consequently contributed to the barrier that separates them. At the same time, however, she recognizes her own American characteristics and knows that she is no longer “fully Chinese”: during her recent visit to China, people recognized her as a tourist. Distressed by this, Lindo wonders what she has lost by the alteration. Her strategies of concealing inner powers and knowledge may be related to her ability to maintain
what Waverly characterizes as a type of “two-facedness”—an ability to switch between a “Chinese” and an “American” face depending on whom she is w ith.
Waverly J ong From her mother, Waverly inherits her “invisible strength”—her ability to conceal her thoughts and strategize. Although she applies these to chess as a child, she later turns them on her mother, Lindo, as well, imagining her struggles with her mother as a tournament. Waverly’s focus on invisible strength also contributes to a sense of competitiveness: she feels a rivalry with Jing-mei and humiliates her in front of the others at Suyuan’s New Year’s dinner. Yet Waverly is not entirely self-centered: she loves her daughter, Shoshana, unconditionally. Nor is she without insecurities: she fears her mother’s criticism of her fiancé, Rich. In fact, it seems that Waverly tends to project her fears and dislikes onto her mother. As she sits through dinner with her parents and Rich, she becomes distraught as she imagines her mother’s growing hatred of her fiancé. Yet, later on, she realizes that her mother in fact likes Rich—Waverly was the one with the misgivings, perhaps a sort of cultural guilt: Rich is white, and Waverly does not like to think that she has lost her ties to her Chinese heritage.
Ying-ying St. Clair Ying-ying was born in the year of the Tiger, a creature of force and stealth. However, when her nursemaid tells her that girls should be meek and passive, Ying-ying begins to lose her sense of autonomous will. Furthermore, at an early age Ying-ying’s profound belief in fate and her personal destiny led to a policy of passivity and even listlessness. Always listening to omens and signs, she never paid attention to her inner feelings. Because she believed that she was “destined” to marry a vulgar family friend, she did nothing to seriously prevent the marriage, and even came to love her husband, as if against her will. When he died, she allowed the American Clifford St. Clair to marry her because she sensed that he was her destiny as well. For years she let Clifford mistranslate her clipped sentences, her gestures, and her silences. Only after Ying-ying realizes that she has passed on her passivity and fatalism to her daughter Lena does she take any initiative to change. Seeing her daughter in an unhappy marriage, she urges her to take control. She tells Lena her story for the first time, hoping that she might learn from her mother’s own failur e to take initiative and instead come to express her thoughts and feelings. Lena, too, was born in the year of the Tiger, and Ying-ying hopes that her daughter can live up to their common horoscope in a way that she herself failed to do. Moreover, in this belief in astrology Ying-ying finds a sort of positive counterpart to her earlier, debilitating superstitions and fatalism, for it is a belief not in the inevitability of external events but in the power of an internal quality.
Lena St. Clair Lena St. Clair is caught in an unhappy marriage to Harold Livotny. Harold insists that the couple keep separate bank accounts and use a balance sheet to detail their monetary debts to one another. Although he believes that this policy will keep money out of the relationship, it in fact accomplishes the opposite, making money and obligation central to Lena and Harold’s conjugal life. Lena has inherited her mother Ying-ying’s belief in superstition and deems herself incapable of reversing what is “fated” to happen. She fails to take initiative to change her relationship, despite her recognition of its dysfunctional elements.
While still a child, Lena learns an important lesson from her neighbors. She constantly hears the mother and daughter in the adjacent apartment yelling, fighting, and even throwing things. She is shocked by the difference between these noisy confrontations and her own relationship with her mother, which is marked by silences and avoidance of conflict. Yet, when she realizes that the shouting and weeping she hears through the wall in fact express a kind of deep love between mother and daughter, she realizes the importance of expressing one’s feelings, even at the cost of peace and harmony. Although the neighboring family lives a life of conflict and sometimes even chaos, they possess a certainty of their love for each other that Lena feels to be lacking in her own home. Reflecting back on this episode of her life, Lena begins to realize how she might apply the lesson she learned then to her married life with Harold. Themes Themes are the fundamental and o ften universal ideas explored in a literary work. The Challenges of Cultural Translation Throughout The Joy Luck Club, the various narrators meditate on their inability to translate concepts and sentiments from one culture to another. The incomplete cultural understanding of both the mothers and the daughters owes to their incomplete knowledge of language. Additionally, the barriers that exist between the mothers and the daughters are often due to their inability to communicate with one another. Although the daughters know some Chinese words and the mothers speak some English, communication often becomes a matter of translation, of words whose intended meaning and accepted meaning are in fact quite separate, leading to subtle misunderstandings. The first mention of this difficulty with translation occurs when Jing- mei relates the story of her mother’s founding of the Joy Luck Club. After attempting to explain the significance of the club’s name, Jing -mei recognizes that the concept is not something that can be translated. She points out that the daughters think their mothers are stupid because of their fractured English, while the mothers are impatient with their daughters who don’t understand the cultural nuances of their language and who do not intend to pass along their Chinese heritage to their own children. Throughout the book, characters bring up one Chinese concept after another, only to accept the frustrating fact that an understanding of Chinese culture is a prerequisite to understanding its meaning. The Power of Storytelling Because the barriers between the Chinese and the American cultures are exacerbated by imperfect translation of language, the mothers use storytelling to circumvent these barriers an d communicate with their daughters. The stories they tell are often educational, warning against certain mistakes or giving advice based on past successes. For instance, Ying- ying’s decision to tell Lena about her past is motivated by her desire to warn Lena against the passivity and fatalism that Ying-ying suffered. Storytelling is also employed to communicate messages of love and pride, and to illumine one’s inner self for others. Another use of storytelling concerns historical legacy. By telling their daughters about their family histories, the mothers ensure that their lives are remembered and understood by subsequent generations, so that the characters who acted in the story never die away completely. In telling their stories to their daughters, the mothers try to instill them with respect for their Chinese ancestors and their Chinese pasts. Suyuan hopes that by finding her long-lost daughters and telling them her story, she can assure them of her love, despite her apparent abandonment of them. When Jing-mei sets out to tell her half-sisters Suyuan’s story, she also has this goal in mind, as well as her own goal of letting the twins know who their mother was and what she was like.
Storytelling is also used as a way of controlling one’s own fate. In many ways, the original purpose of the Joy Luck Club was to create a place to exchange stories. Faced with pain and hardship, Suyuan decided to take control of the plot of her life. The Joy Luck Club did not simply serve as a distraction; it also enabled transformation—of community, of love and support, of circumstance. Stories work to encourage a certain sense of independence. They are a way of forging one’s own identity and gaining autonomy. Waverly understands this: while Lindo believes that her daughter’s cro oked nose means that she is ill -fated, Waverly dismisses this passive interpretation and changes her identity and her fate by reinventing the story that is told about a crooked nose. The Problem of Immigrant Identity At some point in the novel, each of the major characters expresses anxiety over her inability to reconcile her Chinese heritage with her American surroundings. Indeed, this reconciliation is the very a im of Jing-mei’s journey to China. While the daughters in the novel are genetically Chinese (except for Lena, who is half Chinese) and have been raised in mostly Chinese households, they also identify with and feel at home in modern American culture. Waverly, Rose, and Lena all h ave white boyfriends or husbands, and they regard many of their mother s’ customs and tastes as old -fashioned or even ridiculous. Most of them have spent their childhoods trying to escape their Chinese identities: Lena would walk around the house with her eyes opened as far as possible so as to make them look European. Jing-mei denied during adolescence that she had any internal Chinese aspects, insisting that her Chinese identity was limited only to her external features. Lindo meditates that Waverly would have clapped her hands for joy during her teen years if her mother had told her that she did not look Chinese. As they mature, the daughters begin to sense that their identities are incomplete and become interested in their Chinese heritage. Waverly speaks wishfully about blending in too well in China and becomes angry when Lindo notes that she will be recognized instantly as a tourist. One of Jing- mei’s greatest fears about her trip to China is not that others will recognize her as American, but that she herself will fail to recognize any Chinese elements within herself. Of the four mothers, Lindo expresses the most anxiety over her cultural identity. Having been spotted as a tourist during her recent trip to China, she wonders how America has changed her. She has always believed in her ability to shift between her true self and her public self, but she begins to wonder whether her “true” self is not, in fact, her American one. Even while a young girl in China, Lindo showed that she did not completely agree with Chinese custom. She agonized over how to extricate herself from a miserable marriage without dishonoring her parents’ promise to her husband’s family. While her concern for h er parents shows that Lindo did not wish to openly rebel a gainst her tradition, Lindo made a secret promise to herself to remain true to her own desires. This promise shows the value she places on autonomy and personal happiness—two qualities that Lindo associates with American culture. Jing-mei’s experience in China at the end of the book certainly seems to support the possibility of a richly mixed identity rather than an identity of warring opposites. She comes to see that China itself contains American aspects, just as the part of America she grew up in—San Francisco’s Chinatown—contained Chinese elements. Thus, her first meal in China consists of hamburgers and apple pie, per the request of her fully “Chinese” relatives. Perhaps, then, there is no such thing as a pure state of being Chinese, a pure state of being American; all individuals are amalgams of their unique tastes, habits, hopes, and memories. For immigrants and their families, the contrasts within this amalgam can bring particular pain as well as particular richness.
Motifs Motifs are recurring structures, contrasts, or literary devices that can help to develop a nd inform the text’s major themes. Control over One’s Destiny The Joy Luck Club contains an ongoing discussion about the extent to which characters have power over their
own destinies. Elements from the Chinese belief system —the twelve animals of the zodiac, the five elements—reappear in the characters’ explanations of their personalities. For example, Ying -ying St. Clair speaks about how she and her daughter, Lena, are both Tigers, according to the years in which they were born. The “black” side of her Tiger personality is that she waits, like a predator, for the right moment for the “gold” side to act—the right moment to snatch what she wants. Yet Ying-ying’s behavior contradicts this symbolic explanation of her character. Ironically, her belief in “fate” ends up negating her understanding of her “fated” nature. She believes she is destined to marry a certain vulgar older man in China, does so, and then ends up feeling bereft after she learns of his infidelity. She shows she can take matters into her own hands when she aborts the fetus of the unborn child from her first marriage, but then falls back into the same trap when she “allows” Lena’s father, Clifford, to marry her because she thinks it is her destiny. She lives in constant anxiety and fear from tragedies that she believes she is powerless to prevent. Jing-mei and her mother also clash because of their opposing concepts of destiny. Suyuan believes that Jing-mei will manifest an inner prodigy if only she and her daughter work hard enough to discover and cultivate Jing-mei’s talent. Jing-mei, on the other hand, believes that there are ultimately things about her that cannot be forced; she is who she is. An-mei Hsu seems to possess a notion of a balance between fate and will. She believes strongly in the will, and yet she also sees this will as somehow “fated.” While her faith in her ability to will her own desires becomes less explicitly reli gious after the loss of her son Bing, An-mei never resigned herself, as Ying-ying does, to thinking that human beings have no control over what happens to them. Thus, when Rose asks why she should try to save her marriage, saying there is no hope, no reason to try, An-mei responds that she should try simply because she “must.” “This is your fate,” she says, “what you must do.” Ro se comes to realize that for her mother, the powers of “fate” and “faith” are co -dependent rather than mutually exclusive. Sexism Sexism is a problem common to both Chinese and American cultures, and as such they are encountered by most of the characters in the novel. In China, for example, Lindo is forced to live almost as a servant to her mother-in-law and husband, conforming to idealized roles of feminine submission and duty. Because An mei’s mother is raped by her future husband, she must marry him to p reserve her honor; whereas he, as a man, may marry any number of concubines without being judged harshly. Indeed, it is considered shameful for An-mei’s mother to marry at all after her first husband’s death, to say nothing of her becoming a concubine, and An-mei’s mother is disowned by her mother (Popo) because of the rigid notions of purity and virtue held by the patriarchal Chinese society. Ying-ying’s nursemaid tells her that girls should never ask but only listen, thus conveying her society’s sexist st andards for women and instilling in Ying-ying a tragic passivity. In America, the daughters also encounter sexism as they grow up. Waverly experiences resistance when she asks to play chess with the older men in the park in Chinatown: they tell her they do not want to play with dolls and express surprise at her skill in a game at which men excel. Rose’s passivity with Ted is based on the stereotypical gender roles of a proactive, heroic male and a submissive, victimized female. Lena’s agreement to serve as a mere associate in the architecture firm that she helped her husband to found, as
well as her a greement to make a fraction of his salary, may also be based on sexist assumptions that she has absorbed. Tan seems to make the distinction between a respect for tradition and a disrespect for oneself as an individual. Submission to sexist modes of thought and behavior, regardless of cultural tradition, seems to be unacceptable as it encompasses a passive destruction of one’s autonomy. Sacrifices for Love Many of the characters make great sacrifices for the love of their children or parents. The selflessness of their devotion speaks to the force of the bond between parent and child. An- mei’s mother slices off a piece of her own flesh to put in her mother’s soup, h oping superstitiously to cure her. An-mei’s mother’s later suicide could also be seen not as an act of selfish desperation but as one of selfless sacrifice to her daughter’s future happiness: because Wu-Tsing is afraid of ghosts, An- mei’s mother knows that in death she can ensure her daughter’s continued status and comfort in the household with more certainty than she could in life. Later, An-mei throws her one memento of her mother, her sapphire ring, into the waves in hopes of placating the evil spirits that have taken h er son Bing. So, too, does Suyuan take an extra job cleaning the house of a family with a piano, in order to earn Jing-mei the opportunity to practice the instrument. These acts of sacrifice speak to the power of the mother-daughter bond. Despite being repeatedly weakened—or at least tested—by cultural, linguistic, and generational gulfs, the sacrifices the characters make prove that this bond is not in danger of being destroyed.
Symbols Symbols are objects, characters, figures, or colors used to represent abstract ideas or concepts. Suyuan’s Pendant In Jing-mei’s story “Best Quality,” she discusses the jade pendant her mother, Suyuan, gave h er, which she called her “life’s importance.” Over the course of the story, the symbolic meaning of th e pendant changes. At first, Jing-mei found the pendant garish and unstylish; to her it represented the cultural differences between herself and her mother. After Suyuan’s death, however, Jing -mei comes to see it as a symbol of her mother’s love and concer n. It is particularly interesting to note that, in its very ability to change meanings, the pendant gains an additional symbolism: it symbolizes the human power to assign new meanings to the phenomena around us. The development that Jing-mei undergoes in understanding the gift of the pendant symbolizes her development in understanding her mother’s gestures in general. While Jing-mei used to interpret many of her mother’s words as expressions of superstition or criticism, she now sees them as manifesting a deep maternal wisdom and love. Lena’s Vase In the story “Rice Husband,” a vase in Lena’s home comes to symbolize her marriage. Lena had placed the vase upon a wobbly table; she knew the placement of the vase there was dangerous, but she did nothing to protect the vase from breaking. Like the vase, Lena’s marriage is in danger of falling and shattering. According to the text, it was Lena’s husband, Harold, who built the wobbly table when he was first studying architecture and design. If one takes this information as similarly symbolic, one might say that the precariousness of the marriage may result from Harold’s failure to be “supportive” enough, “solid” enough in his commitment. In any case, Lena, too, is to blame: as with the vase, Lena realizes that her marriage is in danger of shattering, but she refuses to take action. When Ying-ying “accidentally” causes the vase to break on the floor, she lets Lena know that she should prevent disasters before they happen, rather than stand by passively as Ying-ying herself has done throughout her life.
Lindo’s Red Candle When Lindo Jong is married, she and her husband light a red candle with a wick at each end. The name of the bride is marked at one end of the candle, and the name of the groom at the other. If the candle burns all night without either end extinguishing prematurely, custom says that the marriage will be successful and happy. The candle has a symbolic meaning—the success of the marriage—within the Chinese culture, but within the story it also functions as a symbol of traditional Chinese culture itself: it embodies the ancie nt beliefs and customs surrounding marriage. Lindo feels conflicted about her marriage: she d esperately does not want to enter into the subservience she knows the wedding will bring, yet she cannot go against the pr omises her parents made to her husband’s family. In order to free herself from the dilemma, she secretly blows out her husband’s side of the candle. A servant relights it, but Lindo later reveals to her mother-in-law that the flame went out, implying that it did so without human intervention. By blowing out the flame, Lindo takes control of her own fate, eventually extricating herself from an unhappy marriage. Thus, the candle also symbolizes her self-assertion and control over her own life. It is important to consider the candle’s original symbolism as a sign of tradition and culture, for it is by playing upon the traditional beliefs and superstitions that Lindo convinces her mother -in-law to annul the marriage. Her act of blowing out the candle would have been meaningless without an underlying, preestablished network of belief. Thus the candle, first a symbol of tradition, then of self-assertion, ultimately comes to symbolize the use of tradition in claiming one’s own identity and power.