WOMEN'S FATE AND FAITH AS TOLD IN AMY TAN'S THE JOY LUCK CLUB - Brill
←
→
Page content transcription
If your browser does not render page correctly, please read the page content below
WOMEN’S FATE AND FAITH their own happiness. To sum up, even if
women are fated to be born at a
AS TOLD IN AMY TAN’S disadvantage, they can have faith in
THE JOY LUCK CLUB themselves if they struggle hard enough
for the chance and change. More or less,
Napat Tangapiwut1 women’s fate and faith are likely to go
hand in hand like two sides of the same
coin, as do sorrow and joy in a person’s
Abstract life.
Culturally, women, regarded as weak, 1. Introduction
submissive and emotional social entities,
are destined to be silent and inferior to In a patriarchal society women are taught
men in a patriarchal society; however, this to be silent culturally and historically. As
long-established position for women has females, they are stereotyped as weak,
caused them shame which today has emotional, indecisive and submissive
turned into angst, leading them to question social entities who require protection and
traditions, breaking their silence, guidance from men. Therefore, women’s
revealing their painful yet rebellious social status is basically inferior in
experience by means of storytelling, as comparison with men’s. Even worse, by
well as encouraging and hoping for their being oppressed by a male-dominated
descendants through self-assertion have a society, women allow their lives to be
better future. The female Chinese subordinated to men’s will and rarely think
American writer, Amy Tan, with her first of their own worth. In this regard, the
renowned novel telling stories of Chinese social values and the system structured by
diaspora in America, The Joy Luck Club patriarchy make women susceptible to
(1989), expresses the writer’s faith in being either losers or victims. However,
women’s better opportunities when they following social developments, especially
are able to articulate their needs and in the West, civil rights, feminist
strengthen their self-determination. This movements and multiculturalism are now
paper discusses women’s fate and faith as widely advocated and they aim for
shown through different Chinese- equality of opportunity and living for
immigrant mothers’ life stories that are everyone.
revealed to their American-born daughters
who face a dilemma in life. The mothers’ In addition, the legitimacy and practicality
stories aim to empower their daughters of gender stereotyping determined by old
and help them find solutions. Storytelling traditions are constantly questioned in
is an important means for the Chinese- women’s writing that is a great channel for
immigrant mothers to communicate with generating women’s voices. Since an idea
their daughters, inuring the children to without action yields no change, women
back to their ethnic roots, to better have to do something in reaction to
knowing about themselves thereby discrimination on the grounds of gender
ensuring them their right to choose for stereotyping. In other words, to force a
turn in women’s history, they have to play
1
M.A. Student, Faculty of Foreign Language, an active role in getting rid of the
Zhejiang Normal University, China stereotype of women’s passivity. In this
Downloaded from Brill.com08/01/2021 08:22:10AM
via free accessMANUSYA: Journal of Humanities Regular 15.1, 2012
way, in order to change society’s attitude happiness. The novel stipulates that even if
to women, they must first change their women are fated to be born disadvantaged,
attitude towards themselves, believing that they should not lose faith in themselves by
they can make a better tomorrow. struggling hard for the chance to change.
More or less, women’s fate and faith are
Published in 1989, The Joy Luck Club, a likely to go hand in hand as if they are two
popular piece of English fiction by the sides of the same coin, as do sorrow and
Chinese American female writer, Amy Tan, joy in a person’s life.
is one such woman’s voice that reveals the
shame and hardships women suffer in a To point out how women suffer from their
patriarchal society and expresses women’s silence in the context of patriarchy and
angst and their faith in the opportunity to sexism and how they can break their
articulate their needs and to strengthen silence to find happiness as experienced
their self-determination. In particular, Amy by Chinese and Chinese American women,
Tan suggests that women’s angst as a this paper focuses mainly on Amy Tan’s
result of being the oppressed, has caused idealized women; in others words, the
them to break their silence and reveal their main female characters in The Joy Luck
painful, yet assertive past as an invaluable Club, their fate and faith under the
life-lesson for their descendants who limitation of patriarchal societies
unavoidably fall into similar situations even structured in both China and America. The
though in a different context—generation, paper firstly discusses how Amy Tan’s life
time, culture and place. In this respect, apparently influences her work, and her
women hope for “herstory” to make a concept of women’s fate and faith, and of
change in the society where women find idealized women. Later, it describes the
their own voice and happiness. sexism in a patriarchal society which
determines women’s fate or predestination
This particular novel, women’s fate and as silent, inferior social beings. Then, the
faith are shown through the life stories of social developments in America, such as
four Chinese-immigrant mothers who are civil rights and feminist movements, are
later revealed to their American-born discussed in order to understand the
daughters who have not escaped a circumstances where women’s faith in
dilemma in life. The mothers who have their betterment is enhanced. Finally, the
experienced suffering in patriarchal China women’s fate and faith as recounted in
talk to their daughters about their tragic Amy Tan’s The Joy Luck Club are
life and how they escaped, letting their specifically investigated. The paper aims
children become aware of the roots of their to understand the cultural and social
suffering and empowering their daughters background of Chinese and Chinese
to opt for the satisfactory solutions that are American women and to study certain
possible in the context of America. It can issues of concern that the writer, Amy Tan,
be said that the talk-story or storytelling is is examining via the study of the women’s
an important means for the Chinese- fate and faith as told in this of her best-
immigrant mothers to communicate with selling novel.
their daughters, taking the children back to
the ethnic roots that have nurtured
women’s weakness but ensuring them their
right and power to choose their own
36
Downloaded from Brill.com08/01/2021 08:22:10AM
via free accessWomen’s Fate and Faith as told in Amy Tan’s The Joy Luck Club
2. Amy Tan’s life and work in led by fate and faith. While her father
relation to fate and faith placed his strong faith in God as a good
Christian, her mother always blamed fate
To understand Amy Tan’s writings, the as the reason for their misfortunes.
writer’s personal background is of Believing in fatalism, her mother often
importance because her works are written warned Amy that bad things would happen
from real life and experience. E.D. if a young girl like her were disobedient.
Huntley has said, “Both Daisy and John For example, if you were to eat fruit
Tan [Amy Tan’s parents] had unusual without washing it first, you would get
backgrounds that would, in due course, disease inside you, and if you were to let a
provide their daughter [Amy Tan] with a boy kiss you, you would have to kill your
great deal of narrative material for her baby, and if you disobeyed, your mother
novels” (Huntley 1998: 1). That is to say, would die soon. The last of these warnings
being born as a member of the second threatened Amy Tan most.
generation of Chinese diaspora in America,
Amy Tan experienced cultural conflicts Being desperate to understand the origin
between her parents’ Chinese culture and of her mother’s pessimism in order to
the American culture she was born into; resolve their conflicts, Amy Tan was keen
sexism in patriarchal societies; English on her mother’s past memories, especially
spoken differently by her mother and those that happened in China. She found
mainstream America; racial discrimination out women’s suffering in patriarchal China
in American society; assimilation into from her mother and her grandmother
mainstream culture while understanding (Jing-mei)’s stories. The young widow,
Chinese heritage; as well as seeking Jing-mei, was forced to become a rich
achievement and acceptability in America. man’s concubine, who raped her to
These were the bountiful sources of prevent a refusal of his proposition, and
inspiration for Amy Tan’s works. her unacceptable remarriage caused her to
be excluded from her own family. Jing-
Amy Tan’s life is the reconciliation of mei’s new-born son was taken away by
contradictory parallels; to name but a few, one of the rich man’s principal wives, who
the East and the West, Chinese heritage claimed the baby as her own. Finally, a
and American acculturation, tradition and miserable Jing-mei committed suicide.
the contemporary, past and present and Unfortunately, Daisy grew up without
questions of fate and faith. All of these parents and was later caught up in an
elements are synchronized into Amy Tan’s unhappy, arranged marriage with an
being and thinking, indeed, her life. In abusive husband. She later fell in love
particular, these reconciliations have been with a Chinese man working for the U.S.
of benefit to her, as a writer, with Information Service, John Tan, and they
abundant material for her plots and committed adultery which led to Daisy’s
narratives, writing technique, as well as imprisonment and John’s immigration to
the influence of mother-daughter bond on America. In 1949, after her release from
her writings owing to the close jail, she left everything in China, including
relationship with her mother. her three daughters, got divorced and
immigrated to America. Daisy met and
In her book, The Opposite of Fate (2003), married John Tan. Not until 1987, was she
Amy Tan points out that her life has been able to be reunited with her three
37
Downloaded from Brill.com08/01/2021 08:22:10AM
via free accessMANUSYA: Journal of Humanities Regular 15.1, 2012
daughters in China. With John Tan, Daisy Suyuan, who lost and found her twin
gave birth to two boys and a girl (Amy daughters in China. Amy’s second novel,
Tan). It would have been a happy-ending The Kitchen God’s Wife (1991) is mostly
if their first child and John had not based on her mother’s life through the
suffered from brain cancer and died at character, Winnie, who undergoes
only six months apart from each other hardships and an unhappy first marriage in
when Amy was fifteen years old. In fact, China in wartime.
Amy Tan, at the age of six, knew about
death when her mother brought Amy to Amy Tan finishes her novels with the
her playmate, Rachel’s, funeral. At the definition of faith; that is, “the confident
time, her mother told Amy, “This what assurance that something we want is going
happen you don’t listen to mother” (Tan to happen. It is the certainty that what we
2003: 17). hope for is waiting for us even though we
still cannot see it ahead of us” (Tan 2003:
Human-beings are certainly doomed to die 23). Amy’s protagonists are those who
but what is important to know is how to successfully overcome their fate. Not
live your life while you are still breathing. forgetting their cultural roots, whether
As a saying goes, “Where there is life, these are the origin of their strength or
there is always hope”. This explains why weakness, they are assimilated into
the Tan family chose to settle in America, American mainstream. In her novels, Amy
a new land with a promising future and Tan creates idealized women, women with
better opportunities. Amy Tan insists she a strong will to succeed. They no longer
is fully an American even with her accept their fate under the traditional
Chinese ancestry. She thinks and behaves stereotypes of gender roles; on the
as an ordinary American, she got married contrary, they accept their fate as defined
to an American (Lou DeMattei), and she by themselves and based on a strong faith
believes in the freedom to express ideas in their potential to articulate their need for
and in the right to acquire equal self-esteem. To these women, females
opportunity to success and happiness. Also, should take pride in their own selves, i.e.
she believes that hope is always deep being Chinese females, since this is an
inside everybody’s mind, including her unchanging reality. What they can change
mother. As she has written, “My mother, is their attitude. As she has written, “If
who taught me the many permutations of you can’t change your fate, change your
fate, was hope’s most stubborn defender. attitude” (Tan 1991: 284). Clearly, Amy
If fate was the minute hand on a clock, Tan’s writings represent women’s voices
mindlessly moving forward, she could find and correct women’s images. Her female
a way to force it go back. She did it often” protagonists’ stories have been brought to
(Tan 2003: 3). public attention since the success of her
first novel The Joy Luck Club that was
Amy Tan’s life between fate and faith is listed on the New York Times Best-seller
reflected throughout her writings. For fate, chart for several months and was
the fateful story of Amy’s grandmother is translated into many different languages,
told through the character An-mei Hsu’s making Amy Tan celebrated worldwide.
mother in The Joy Luck Club. Daisy’s She ends her book, The Opposite of Fate,
separation from her three daughters is also with the following assertion, “I am no
told through the life of the character longer governed by fate and fear. I have
38
Downloaded from Brill.com08/01/2021 08:22:10AM
via free accessWomen’s Fate and Faith as told in Amy Tan’s The Joy Luck Club
hope and with that, a determination to their relationship. Her writings illustrate
change what is not right. As a storyteller, I the bond between Chinese-immigrant
know that if I don’t like the ending, I can mothers and their American-born
write a better one” (Tan 2003: 398). daughters as demonstrated in the novel,
The Joy Luck Club, that narrates the lives
An undeniable feature that has benefited of four Chinese-immigrant mothers
from Amy Tan being a Chinese American (namely, Suyuan Woo, An-mei Hsu,
storyteller is the creation of a writing style Lindo Jong and Ying-ying St. Clair) and
that combines the Western technique with their four American-born daughters
the Chinese method of orally (namely, Jing-mei Woo, Rose Hsu Jordan,
communicating or talk story. Chinese Waverly Jong, and Lena St. Clair).
folklore, myth, legend and personal life
stories from her mother’s past memories Chinese-immigrant parents want the best
and from her findings are retold through for their children. They value education
her modern creative writing style that was highly as it can provide wider, better
gradually acquired in the West. Thus, opportunities for their children. Amy
readers of her novels can learn something Tan’s mother wanted her to be a doctor as
about the China of the past and traditional a profession and a pianist in her leisure
Chinese culture affected over time by time even though, eventually, she became
living in contemporary America with a writer, a best-selling writer. Amy Tan
different a culture and ideology. The past reflects mothers’ expectations of their
with its ambiguous truth extending to children’s achievements in her writings.
fantasy and imagination are synthesized The mothers in The Joy Luck Club
with the reality of present and it becomes encourage their children to make the most
the fascination of Amy Tan’s works. of having a Chinese character in American
Huntley gives more insights into her circumstances in order to lead a happy life.
storytelling technique in particular in The As Lindo Jong expresses her wish for her
Joy Luck Club novel that, “the mothers in daughter Waverly in the chapter Double
The Joy Luck Club…draw on traditional Face, “I wanted my children to have the
oral forms to shape their stories and to best combination: American circumstances
disguise the urgency and seriousness with and Chinese character” (Tan 1989: 289).
which they are attempting to transmit to In America, people have freedom of
their daughters the remnants of a culture choice based on their interest and ability.
that is fading even from their own lives” With the Chinese character, one can take
(Huntley 1998: 32-33). Through advantage of hidden opportunities when
storytelling, the mothers are able to bring not showing one’s true feelings, as well as
their daughters back to their cultural roots, knowing one’s own worth and improving
perceiving the origin of their strong and it. Yin Xiao-huang says the mothers in The
weak points. Joy Luck Club are well aware that their
children’s future is in America, knowing
Amy Tan admits that writing is a kind of the urgency of integration into the
mental therapy and it comes purely from mainstream and urging their daughters to
her emotion. Since Amy Tan’s fate and succeed. Therefore, the tensions of the
faith have been mostly influenced by her mother-daughter bond in this novel are the
mother, she solves the conflicts in her results of a “parental pressure to succeed”
mind by writing about her mother and (Yin 2000: 232-33). The character, Jing-
39
Downloaded from Brill.com08/01/2021 08:22:10AM
via free accessMANUSYA: Journal of Humanities Regular 15.1, 2012
mei Woo, confesses after her failure in a However, when Waverly visits her mother
piano competition that, “And after seeing and tells of their shared family history it
my mother’s disappointed face once again, signals the daughter’s affirmation and
something inside of me began to die. I acceptance of the matrilineage. Likewise,
hated the tests, the raised hopes and failed the characters Rose Hsu Jordan and Lena
expectations” (Tan 1989: 144). St. Clair also show a reconciliation
between mothers and daughters when they
Helena Grice points out that a matrilineage take advice from their mothers to solve
is structured explicitly in The Joy Luck their marrital problems. Thus, the mother-
Club. Each section of the text itself begins daughter relationships which appear to be
with a mythical Chinese parable about the in opposition at the beginning become
relationship between mothers and daughters. united at the end of the story after the
Also, all of the separate narratives of four daughters learn their mothers’ talk stories
mothers and four daughters are either and follow their mothers’ wisdom and see
narratives of separation from, or connection themselves in their mothers and realize
to, the mother (Grice 2002: 68). Jing-mei their mothers’ ceaseless love and care for
Woo rejects her mother by angrily them. The conflicts in their relationships
shouting to Suyuan, “I wish I wasn’t your are resolved through the compromise
daughter” (Tan 1989: 153) in one of their between the daughters’ American being
quarrels over piano lessons. Suyuan wants and the mothers’ Chinese heritage.
Jing-mei to be a talent but Jing-mei feels
she is not one of them and she wants her 3. Women’s fate under sexism
mother to accept her for what she is. Then,
after Suyuan’s death, Jing-mei starts to “Sexism” is defined by Amy Lind as
play the piano, an act that would have “discrimination on the basic of sex and/or
pleased her mother. Also, she replaces her gender” which occurs at several levels
mother at the mah-jong table, and finally, from the individual to institutions and
returns to China to fulfil her mother’s wish involves practices that promote gender-
to be reunited with her long lost daughters. based prejudice and stereotyping.
Grice says, “Jing-Mei’s visit to China and Commonly it refers to inequalities that
her meeting with her Chinese sisters also exist among men and women, especially
symbolizes the acceptance of culture-as- where women are treated as unequal or
motherhood too” (Grice 2002: 70). In inferior to men (Ritzer and Ryan 2011:
addition, Waverly rejects her mother, 535). Sexual discrimination is a problem
Lindo Jong, when her own mother asks, found in patriarchal society.
“embarrass you be my daughter?” (Tan
1989: 101) in response to Waverly’s In patriarchy, a social organization in
objection to her mother’s spread it around which power is secured in the hands of
that she is her daughter. Also, at the adult men who enjoy economic and social
beauty parlor where Waverly takes her privilege (Ritzer and Ryan 2011: 441),
mother to have a new hair-cut for her sexism is a big obstacle to women’s
coming second marriage, Lindo ponders, equality of opportunity for success
“I am ashamed she is ashamed”, and because it labels women with sexual
“Because she is my daughter and I am stereotyping, ranging from the “angel in
proud of her, and I am her mother but she the house”, who is passive, weak, modest
is not proud of me” (Tan 1989: 291). and timid to a “mad woman in the attic”,
40
Downloaded from Brill.com08/01/2021 08:22:10AM
via free accessWomen’s Fate and Faith as told in Amy Tan’s The Joy Luck Club
who is manipulative, irrational and selfish. a result, women tended to be silent and
While the former is a good girl (easy to obedient in order to meet the social
control), the latter is deemed to be a bad expectations as good daughters, good
girl (difficult to control) in the eyes of wives or good mothers. Inevitably,
patriarchy. In addition, Chinese American Chinese women were traditionally
women “have been cast into a similarly discriminated against and rendered
bifurcated role, the ‘China Doll’ or the invisible and powerless in ancient China.
‘Dragon Lady’” by Euro-American
stereotypes (Guan 2007: 38). Chinese American female writers, like
Amy Tan, feel the legacy of traditional
In Chinese tradition influenced by repression on women; for example, Amy
Confucian ethics, sexual discrimination was taught to be totally obedient to her
was intensely established. Chinese parents. Also, from her family history, she
women’s lives were traditionally learnt sexism is the cause of women’s
controlled by “imperial decrees, such as silence and suffering, as well as of her
the Three Obedience, Four Virtues and mother’s fatalism. Therefore, she actively
Seven Grounds” (ibid: 40). The “Three voiced her opposition against it in her
Obedience” commanded women to obey writings; for example, The Joy Luck Club.
their fathers at home, their husbands after
marriage, and their sons when widowed. Apart from Chinese traditions that cause
The “Four Virtues” dictated women’s silence in the Chinese mothers of The Joy
good behavior i.e. modesty, polite words Luck Club, Shi Ping-ping points out two
without gossip, a graceful manner and no more major causes. Firstly, women find
extravagance and the perfecting of their memories of life in China
household work rather than outdoor unspeakable because they are full of
activities. The “Seven Grounds” allowed tragedy and terror. Their lives under
husbands to divorce wives who showed patriarchy are too shameful to talk about.
disrespect to the husband’s parents, To reveal their past is liable to recall the
produced no sons, committed adultery, pain and guilt in their memories and so
were talkative, involved in theft, jealous or they want to keep them secret. Another
seriously ill. For a long time, these ethical important reason concerns language
rules for women constituted their way of barriers since the Chinese-immigrant
life, both in and out of the home. Also, mothers’ American English is not of the
since the Chinese see sons as preserving standard and at the same time, their
the family lineage while daughters benefit American-born daughters have an
their husbands’ family, Chinese parents imperfect understanding of Chinese, so
normally treated sons better than daughters communication easily turns into
who were often regarded as ‘the others’. misunderstanding (Shi 2004: 118-162).
These two causes are actually the by-
Hence, Confucian values designated products of sexism. Chinese-immigrant
idealized women to be those without talent mothers are discriminated against both in
and ambition and their role was limited to China and in America. With no education
the domestic sphere. Women were not or English proficiency, they find it hard to
supposed to have an education or speak successfully assimilate into the new
out their needs since this was a sign of culture.
selfishness and unacceptable behavior. As
41
Downloaded from Brill.com08/01/2021 08:22:10AM
via free accessMANUSYA: Journal of Humanities Regular 15.1, 2012
In short, being silent from cultural to actualize this expectation, women need
oppression in patriarchy, women to speak out their needs and have others
unwittingly play a passive role. Even know of their presence.
worse, many have long believed that
tragedy is their fate, the predestination that By breaking their silence, women hope for
they can neither avoid nor change. It can betterment, as do Chinese women. As
be said that women’s willingness to be suggested by Guan He-feng, there are two
silent, to some extent, betrays them, factors encouraging Chinese women to
bringing about deterioration in their break their silence: internal and external
dignity. Clearly, the system of patriarchy ones. Internally, they are anxious and
has placed women in a vulnerable position. worried about sexual discrimination and
They are made into an object that is realize that the problems can only be
manipulated by the male subject, ‘the eradicated through knowledge and
other’ losing importance, the victim of understanding. The external factor results
abusive men and a social being without a from changing social conditions in the
voice. Sexism prevents women from the contemporary world; that is, the civil
opportunity to success. Also, it even rights and feminist movements and
makes women look down on themselves, multiculturalism, which are flourishing,
have no spirit and indifferent to the doom- particularly in America (Guan 2007: 47-
laden destination. 50).
4. Women’s faith in themselves The new social movements advocate true
equality in education, professions and life.
Women have long suffered from sexual The civil rights movement illustrates “the
discrimination under patriarchy. However, importance of faith as an impetus for social
the evolvement of human society is justice movements” (Ritzer and Ryan 2011:
dynamic. Women’s cultural and historical 62). “Feminism” can be both a social
oppression is being challenged at present. movement, challenging the historical
Not every woman is willing to hold her subordination of women and advocating
tongue and swallow her own tears. They political, social and economic equality
have decided to break their silence at the between the sexes; and a perspective on
right time and in the right place. They are society, examining the role that sex and
going to find a fair balance in their gender play in structuring society, as well as
relationship with men and take pride in the reciprocal role that society plays in
themselves. Today, women have a better structuring sex and gender (Calhoun 2002:
opportunity to get an education and 162). Wong suggests that the key to Amy
profession. They are forming a new social Tan’s success lies partly in “a white
image which is intellectual, respectable feminist ideological need for matrilineal
and powerful. The rapid growth of the literature” (qtd. in Grice 2002: 66).
economy, politics and society has required “Multiculturalism” descriptively refers to
womanpower to fill up the expanding “the coexistence of people with many
positions for which men alone are not cultural identities in a common state
sufficient to move the development. More society, or community”, and prescriptively
and more opportunities are open to women, concerns “the belief that racial, ethnic and
allowing them to envision the prospect of other groups should maintain their
an equal social status with men. Of course, distinctive cultures within society”
42
Downloaded from Brill.com08/01/2021 08:22:10AM
via free accessWomen’s Fate and Faith as told in Amy Tan’s The Joy Luck Club
(Calhoun 2002: 323). Consequently, asserts that the future of Chinese
stories of ethnicity are welcomed by Americans rests upon “their ability to
mainstream culture. Yin Xiao-huang reclaim their voices—the ability to speak
writes, “[W]ith social progress and a out, make their presence felt, and break
growing interest in multiculturalism, out of the model-minority mold that has
Chinese and Asian American authors have permitted others to define and dictate the
won more recognition in the mainstream form and extent of their success” (ibid:
market” (Yin 2000: 170). For instance, 399). Courage and faith can make Chinese
Amy Tan’s The Joy Luck Club which was Americans speak more and more louderly
enthusiastically received by critics and the to claim their existence and right to live
general reading public demonstrates the happily in America. As a Chinese
Americans’ interest in Chinese American American female writer, Amy Tan has
society. raised her voice, securing her presence
through her works and she has achieved
Dissatisfied with the traditional determination substantial success in her home land,
of their gender roles, Chinese women are America.
desperate for the change. Firstly, they
changed their circumstance by moving to To sum up, encouraged by contemporary
America where they hoped for better world phenomena, Chinese American
opportunities. Secondly, they have tried to women are aware of the necessity to
survive in the new country, working hard to proclaim their rights, to break silence and
earn a living and encouraging their children to to speak for their own self-esteem. Since
have good education and achievements. they have been long under control of
America was founded on the rule of stereotyping and internalization, it is time
freedom and democracy, far away from for them to introduce new women’s
the traditional values of Confucianism. As images as Amy Tan has tried to do. Guan
Huang Gui-you notes, “the US—a country He-feng states that women who lived
that may well be the least influenced by tragic lives in China have become “self-
Confucianism due to its historico- directed women in the United States,
geographical distance from China and, where they have learned to rely on and
more importantly, to a democratic system trust only themselves” (Guan 2007: 73).
that has overall effectively resisted any Therefore, in spite of cultural pressures,
despotic system characterized by women have learnt to change their attitude,
Confucian advocacy of patriarchal rule” to rebel against sexual discrimination, to
(Huang 2005: 142-43). Iris Chang states express their new image and to direct their
the change in Chinese women’s lives once own destiny.
they are in America saying that, “the
typical Chinese wife had more power in 5. Women’s fate and faith as told
the United States than she could have by Amy Tan’s The Joy Luck Club
achieved in her home village.” For one
thing, as a nuclear family, they escape
The Joy Luck Club, the novel by Amy Tan,
from the tyranny of mothers-in-law,
is a gathering of Chinese American
freeing themselves from a hierarchical
women, who are close friends and have a
scheme of abuse. Also, their children
common experience in the old and new
enjoy more rights and privileges in
countries, i.e. China and America. The
America. (Chang 2003: 91-92) Chang also
Club is initiated by Suyuan Woo, Jing-
43
Downloaded from Brill.com08/01/2021 08:22:10AM
via free accessMANUSYA: Journal of Humanities Regular 15.1, 2012
mei’s mother and aims to bring good luck being a concubine to a rich man, Wu Tsing,
and happiness. Suyuan’s talking about her who raped her and devastated her life.
inspiration for setting up the Club is Bearing the child of Wu Tsing and being
recalled in Jing-mei’s memory, “We all disowned by her own family (her
had our miseries. But to despair was to remarriage as a concubine to Wu Tsing
wish back for something already lost. Or was awfully unacceptable according to
to prolong what was already Confucian ethics), An-mei’s mother had
unbearable…What was worse, we asked no other choice but to suffer life in Wu
among ourselves, to sit and wait for our Tsing’s family, leaving An-mei with her
own death with proper somber faces? Or Popo (An-mei’s grandmother). The tragic
to choose our own happiness?” (Tan 1989: incident shows that the deep-rooted
11-12) Suyuan’s words signal the main Chinese traditions that place men in a
idea of the novel, not fearing fate but higher position than women, are highly
looking positively ahead since happiness valued and often are much more important
occurs by choice. The Club shows that than the family bond. Since An-mei’s
Chinese American women do not give up mother is a woman, and even worse, she
their Chinese heritage; instead, it is an cannot keep up with the family’s ethical
attempt to remember their historical roots. rule, thus threatening her ancestors’ fame,
People attend the Club dressed in in the eyes of her own family, she has
traditional Chinese suits, cook Chinese committed a serious and unforgivable
dishes, enjoy a Chinese game (mahjong), crime and deserves severe punishment.
talk in Chinese and, in particular, share An-mei is taught to hate and forget her
their memories from the motherland, as mother. Popo warns An-mei, “Never say
well as nurturing their hopes and dreams her name,” and “To say her name is to spit
in this new country. Also, the Club on you father’s grave” (Tan 1989: 34).
symbolizes the attempt to empower An-mei’s mother, then, becomes a living
Chinese American women through their ghost to her family. To teach An-mei to be
storytelling. It is a good time when women modest and obedient, Popo tells An-mei
are gathered to break their silence and find two stories. The first is the story of a
their own happiness. greedy girl whose belly grows fatter and
fatter. After it is cut open, a large white
As discussed earlier (see 3), Chinese winter melon is found. Popo says, “If you
women have long endured suffering in are greedy, what is inside you is what
China’s patriarchal society where makes you always hungry” (ibid: 34).
Confucian values suppressed women’s Another story is about a girl who is
voices and limited women’s role to disobedient to her elders and one day “a
housekeeping. Chinese women’s crises are little white ball fell from her ear and out
revealed in the stories told by the mothers poured all her brains, as clear as chicken
in The Joy Luck Club, namely, Suyuan broth” (ibid: 34). In this regard,
Woo, An-mei Hsu, Lindo Jong and Ying storytelling has long played a significant
ying St. Clair and they clearly show the role in cultivating social beliefs and norms.
oppression they experienced under It is a traditional way of sustaining
patriarchy. For example, An-mei Hsu knowledge and ideology from generation
grows up remembering her mother’s tragic to generation.
life. As a young widow, An-mei’s mother
(her name is unknown) was lured into
44
Downloaded from Brill.com08/01/2021 08:22:10AM
via free accessWomen’s Fate and Faith as told in Amy Tan’s The Joy Luck Club
Lindo Jong’s life in China is defined by woman is yin…the darkness within, where
her engagement and arranged marriage to untempered passions lie. And man is yang,
Tyan-yu, Huang Taitai’s spoiled son. bright truth lighting our minds” (ibid: 82).
Lindo’s mother starts treating Lindo as Ying-ying foresees her future. She knows
Huang Taitai’s daughter, the family’s what is going to happen in her life;
‘other’, as well as teaching her to behave however, she does nothing to prevent any
as Huang Tai-tai’s good daughter-in-law. undesirable events coming to her. She
At the time of their separation, Lindo’s allows herself to love a vulgar husband, to
mother tells Lindo, “Obey your family bear him their unwanted son, to remarry
[Huang Tai-tai’s family]. Do not disgrace an American (Clifford St. Clair) without
us” (ibid: 48). With Huangs’ family, Lindo love, and so on. Significantly, the tragedy
keeps in mind her mother’s words and of her first marriage leaves Ying-ying with
diligently works like a servant, trying her no spirit and enthusiasm for life. She says,
best to please Huang Tai-tai and to learn to “I let myself become a wounded animal. I
be Tyan-yu’s obedient wife. Lindo bearing let the hunter come to me and turn me into
Tyan-yu no son infuriates Huang Tai-tai a tiger ghost. I willingly gave up my chi,
who ignores her son’s impotence and turns the spirit that caused me so much pain…I
her frustration on Lindo harshly became an unseen spirit” (ibid: 285).
condemning her and ordering her to lie in Ying-ying’s passivity causes her tragic life,
bed all day. Lindo’s story shows that in keeps her in silence and results in her
Chinese tradition, marriage is normally being misunderstood by the family
arranged by family heads without the members of her second marriage. Clifford
children’s opinion or consent. Also, the basically interprets Ying-ying’s reaction in
woman’s role is restricted to the domestic the way he thinks. Despite Lena’s
sphere and her most important filial duty is understanding of her mother’s Chinese,
to bear sons. she hardly gets the real meaning and
considers her mother’s sayings crazy or
Ying-ying St. Clair also suffers from an nonsensical. Also, Ying-ying is unhappy,
arranged marriage to an abusive, aware of her pregnancy she expects some
womanizing husband. As a little girl, fateful thing to happen and because of this
Ying-ying was taught to be silent by her she feels unbalanced. Her fears come true
Amah (Ying-ying’s nursemaid), who says, when the baby boy dies immediately after
“Haven’t I taught you—that it is wrong to birth. Ying-ying blames herself and
think of your own needs? A girl can never becomes more miserable. Apparently,
ask, only listen.” (Tan 1989: 68) Also, the Ying-ying’s life is full of pessimism and
Chinese myth of Chang-e (the Moon Lady) submission to what she deems to be her
is made known to Ying-ying as the tragic unavoidable fate, willfully letting others
story of a disobedient woman who stole have control over her life.
her husband Hou Yi’s peach. After eating
the peach, Chang-e flew straight away to The mothers’ tragedies under the
the moon, forever separated from her patriarchal society of China repeat
husband and endured a lonely life on the themselves in their daughters’ lives in the
moon and lost herself in an unknown place. new country, America, for instance, in the
Ying-ying ponders, “…for this was her stories of Rose Hsu Jordan (An-mei’s
fate: to stay lost on the moon, forever daughter) and Lena St. Clair (Ying-ying’s
seeking her own selfish wishes. For daughter).
45
Downloaded from Brill.com08/01/2021 08:22:10AM
via free accessMANUSYA: Journal of Humanities Regular 15.1, 2012
Rose Hsu is regarded by her American limited only to home, but also extends to
husband Ted Jordan as an always-say-yes their workplace, Livotny & Associates,
wife because she appears passive and does which they co-founded. Lena’s devotion to
not take any decisions, allowing Ted to the company’s success is ignored by her
completely direct everything in their husband and so she has no promotion or
marriage life. Rose speaks about Ted, salary-income with the explanation that it
“two halves creating the whole: yin and would be unfair to other staff to favor his
yang. I was victim to his hero. I was own wife. As a result, Harold’s salary is
always in danger and he was always seven-times higher than Lena’s while she
rescuing me…my weakness needed is equally burdened with the family
protection” (ibid: 125). In this regard, expenses. Still, Lena mistakes her unhappy
Rose willingly plays the female marriage for an unavoidable punishment
stereotypical female role as dictated by for what she did to a neighboring boy,
tradition. She lets Ted have power and Arnold, whom she thought was destined to
control over her life as she says, “Ted be her husband. The young Lena was told
simply decided. And I never thought of that unfinished rice in her bowls would
objecting. I preferred to ignore the world appear on her future husband’s face,
around me.” (ibid: 126) However, Rose making him ugly. When she sees Arnold’s
has to pay the price for her silence when rough face, she takes it for granted that
Ted feels her indecision to be unbearable Arnold is her future husband. Lena blames
and asks for a divorce. Rose’s silence herself when Arnold dies because she
results mainly from a family tragedy when intentionally leaves a lot of food
her little brother, Bing, disappeared in the unfinished or simply eats nothing.
sea when she was responsible for taking
care of him. Since then, Rose has tended Even though women’s fate is under the
to avoid taking any responsibility owing constraints of the social conditions of
mainly to her fear of tragic consequences. patriarchy, Amy Tan makes her women
Again, even though Rose is aware of the unyielding in their opposition. Instead of
tragic forces, she does nothing to prevent being indifferent to their lives, Amy Tan’s
them since as she says, “I think about Bing, women are rebellious and fight against
how I knew he was in danger, how I let it what they deem to be unfair and what
happen. I think about my marriage, how I needs to be fixed. They break silence,
had seen the signs, really I had. But I just believing in their “nengkan” (ability) or
let it happen” (ibid: 140). Thus, as the idea that, if they try hard enough, they
formerly, Rose prefers passivity to will be able to attain achievement. They
actively changing the circumstances in the voice their own painful yet assertive
way that she can control the outcome of experience to let society know who they
her own fate effectively. are and what they need. This perception is
expressed through the turning point in
Lena St. Clair’s marriage to Harold main characters’ lives of both the Chinese-
Livotny causes her inexplicable distress. immigrant mothers and their American-
She lets herself comply with the home born daughters. With the strong will to
rules regulated by her husbands, for make a change, they are empowered to
example, every household expense has to claim their rights and find a beneficial
be shared equally and strictly between solution to their own destiny. The
them. Harold’s domination of Lena is not daughters learn life-lessons from their
46
Downloaded from Brill.com08/01/2021 08:22:10AM
via free accessWomen’s Fate and Faith as told in Amy Tan’s The Joy Luck Club
mothers and finally get out of trouble. The neither signs the divorce paper nor allows
story verifies that breaking silence at the Ted to have the house.
right time and place is a way of escaping
from the despair and misfortune of Lindo Jong is able to escape from her
women’s lives. unhappy, arranged marriage owing largely
to her strong will to decide her own
An-mei’s mother’s suicide in revenge for destiny. Making use of traditional Chinese
Wu Tsing’s family symbolizes the attempt beliefs, she makes up the stories of
to eliminate women’s old image ancestor’s visiting in her dream and his
(weakness) and to construct a new one curse on Huangs’ family if she stays Tyan-
which is stronger and empowered. As An- yu’s wife, as well as the sniffled-out red
mei narrates, “she would rather kill her candles that are rekindled by the
own weak spirit so she could give me a housemaid. Her powerful will grants her
stronger one” (Tan 1989: 271). Fearing the opportunity to start a new life in
curses from An-mei mother’s ghost, Wu America. Seeing herself as strong and pure,
Tsing promises to raise An-mei and her Lindo talks to herself, “I would always
younger brother as his honored children, remember my parents’ wishes, but I would
as well as revering An-mei’s mother as his never forget myself” (Tan 1989: 53).
first wife. On the day of her mother’s
funeral, An-mei has learnt to shout as she Ying-ying St. Clair, who appears to be the
rages against Wu Tsing and his second weakest character, also decides to break
wife, showing her powerful image. her silence, revealing her painful story to
her daughter, Lena, in the hope of bringing
It is An-mei who encourages her daughter, back her daughter’s tiger spirit to fight
Rose, to speak up for herself in the event against her husband’s unjust treatment.
of her deteriorating marriage. An-mei Ying-ying says, “…now I must tell her
ponders, “…if she [Rose] doesn’t speak, everything about my past. It is the only
she is making a choice. If she doesn’t try, way to penetrate her skin and pull her to
she can lose her chance forever.” (ibid: where she can be saved.” (ibid: 274) Ying-
241) While An-mei considers her mother’s ying sees herself as a tiger ghost but she
fate as unavoidable in China’s traditional does not want her daughter to repeat the
society which keeps women in silence and same mistake, being controlled by others
suffering, she believes Rose can opt for and losing her own spirit. Ying-ying
happiness in the context of modern laments that “she [Lena] is the daughter of
America. She says, “My mother…lost her a ghost. She has no chi. This is my greatest
face and tried to hide it. She found only shame. How can I leave this world without
greater misery and finally could not hide leaving her my spirit?” (ibid: 286)
that…That was China. That was what
people did back then. They had no choice. Throughout the novel, the idea of having a
They could not speak up…That was their strong faith in one’s potentiality to being a
fate. But now they can do something else. change to a person’s predestined fate is
Now they no longer have to swallow their clearly spelt out. Believing in human fate
own tears.” (ibid: 272) Rose is finally remains unchanged; however, under such
empowered by her mother’s story, and life constraints, women must look for the
comes to terms with her husband. She optimum conditions for having control
over their own destiny. For example,
47
Downloaded from Brill.com08/01/2021 08:22:10AM
via free accessMANUSYA: Journal of Humanities Regular 15.1, 2012
Suyuan’s strong will encourages her to for. They are finding their own powerful
fight hardship and locate her long-lost self whose destiny is defined by
twin daughters in China. She also tries to themselves. Women’s future is going to be
make her daughter Jing-mei find and take a different and a prosperous one.
pride in herself. Jing-mei, who basically
devalues herself, finally fulfills her Between fate and faith, which one is more
mother’s wish by going to China to be important in directing a person’s life
reunited with her twin sisters. Like Suyuan, depends mainly on a person’s own attitude.
An-mei Hsu believes strongly in her will Chinese American women writers like
even though she deems it somehow fated. Amy Tan, express their faith in a favorable
Also, An-mei encourages her daughter light, seeing that, to some extent, women
Rose to strengthen her own will in order to have control over their fate. These writers
fix her marriage dilemma. Therefore, the are now creating a new image of women,
power of “fate” and “faith” somehow idealized women who are empowered to
appears as a co-dependent relationship proclaim female rights and dignity in order
rather than being separated. However, to be visible and powerful in today’s
without “faith”, the whole of life will society.
totally fall into the hands of “fate” which
often clouds one’s destiny. References
6. Conclusion Calhoun, Craig. 2002. Dictionary of the
Social Sciences. Oxford: Oxford
Women are culturally made silent by means University Press.
of stereotyping and internalization. To be a
decent woman in the eyes of patriarchal Chang, Iris. 2003. The Chinese in America:
society, one must appear weak, timid, A Narrative History. New York,
indecisive and passive. Women become self- London, Canada, and New Delhi:
effacing by keeping silence. They desire for Penguin Books.
nothing and let others exploit their lives.
When a woman gives up controlling her Grice, Helena. 2002. Negotiating Identities:
own life, others will take her place and make An Introduction to Asian American
use of her life. Then, it is easy to see a Women’s Writing. Manchester and
woman as an object, a victim or a loser. New York: Manchester University
Press.
However, the growing trend of cultural
movements, especially civil rights, feminism Guan, He-feng. 2007. Seeking Identity
and multiculturalism, has opened women’s Between Worlds: A Study of Chinese
eyes and opportunities. For so long, her American Women’s Literature. Kaifeng:
life has been controlled by the false belief Henan University Press.
that her fate is destined by others or by
traditional social expectation. This silence Huang, Gui-you. 2005. “Long A Mystery
has come at a high price. Being aware of and Forever a Memory: God vs.
their discriminated social position, women Goddess in the Ethnic Novel.” Asian
are no longer willing to accept this unfair American Literary Studies. ed. by
burden. Reformation of this patriarchal Huang Gui-you. Edinburgh: Edinburgh
system is what these women are looking University Press.
48
Downloaded from Brill.com08/01/2021 08:22:10AM
via free accessWomen’s Fate and Faith as told in Amy Tan’s The Joy Luck Club
Huntley, E.D. 1998. Amy Tan: A Critical
Companion. Westport and Connecticut:
Greenwood Press.
Ritzer, George and J. Michael Ryan (eds.)
2011. The Concise Encyclopedia of
Sociology. Singapore: Wiley-Blackwell.
Shi, Ping-ping. 2004. The Mother
Daughter Relationship and the Politics
of Gender and Race: A Study of
Chinese American Women’s Writings.
Kaifeng: Henan University Press.
Tan, Amy. 1989. The Joy Luck Club. New
York: Ivy Books.
---. 1991. The Kitchen God’s Wife.
London, New York, Toronto and
Sydney: Harper Perennial.
---. 2003. The Opposite of Fate.
London: Harper Perennial.
Yin, Xiao-huang. 2000. Chinese American
Literature Since the 1850s. Urbana and
Chicago: University of Illinois Press.
49
Downloaded from Brill.com08/01/2021 08:22:10AM
via free accessYou can also read
