A. Introduction
The Woman Warrior: Memoirs of A Girlhood among Ghosts was the first work of Maxine Hong Kingston in 1976, which made her one among the eligible feminist authors in the USA nowadays. The National Chiao-Tung University in Taiwan even praised this book as the most wanted book of the decade after winning the best fiction award at the 1976 National Book Critics Circle Award. Along with the sophomore work, China Men, this book has become a must read subject for students of literature, women’s studies, sociology, ethnic study, and the history in the USA (cc.nctu.edu.tw 1996).
Although given labeled as a memoir, The Woman Warrior is more than a pure autobiography. The story was set up from her mother’s experience, a Chinese woman who migrated to the USA in 1939. Added by her own understanding and thoughts, Kingston then wrote the book which turns to be a mixture between fact and fiction about American and Chinese culture.
It was told in the first person point of view, Kingston is a Chinese-American daughter who was born in Stockton, California, and raised with the Chinese customs brought from her mother, Brave Orchid. Life was uneasy for her. Being female in a Chinese family which lived in a ghost land (referred to the USA) had caused a lot of troubles in finding her true-self during adolescence.
To illustrate the problem, we may draw a line to join the Chinese and American backgrounds of the author. Apparently she emphasized in adapting more of the American customs that she faced more problems in dealing with her mother’s frame of mind, particularly in the term of feminism. Along her writing, she condemned Chinese culture in some level for being misogyny and patriarch, which then aroused protests, since she had never even seen her country of origin until years later after the book was published.
In any case, it is difficult to separate the essence of the story with Chinese culture, since American feminism is different than Chinese. According to Cora Kaplan in A Reader’s Guide to Contemporary Literary Theory, the western feminist critics nowadays have realized the importance of understanding a text in its relation with its own culture. As an example, we can see Kristeva’s book About Chinese Women, in which she had already been able to analyze the third world context without attributing it to international feminism. (Selden 230)
B. Analysis
The Woman Warrior, as said by Michael T. Malloy, displays the same subject as other works by most mainstream feminists in the USA. It is about “mother-daughter” genre. However, here we can see how Kingston formed her mother’s story on superstitious Chinese customs and culture, which happened to be very different from her views, to deliver her messages.
Her main purpose in The Woman Warrior seems to be telling the inequality received by Chinese women, in particular as what she had experienced within her own family or as she heard it from her mother. To her, the revelation of the facts to the world is a means of vengeance. Here was when she as the narrator opened up herself in account of her relationship with her mother and extended family.
The story begins with “No Name woman”, a narrative about a nameless aunt. This aunt, being the only sister of Kingston’s father, was with child while her husband had been long gone to the USA. She finally committed suicide along with the infant after the villagers raided their house, on the night when the baby was born. Brave Orchid told this stigma to young Kingston, on the day she was having her first menstruation, in hoping that she would never disgrace her family as what her aunt did. In this matter, both mother and daughter had given up the Chinese tradition. Brave Orchid, who had avowed not to share the secret to anyone, in fact opened it to her daughter on purpose that she would learn from the mistake. On the other hand, Kingston told the long time buried secret to her readers, which would almost be an outlaw, for at that time it was forbidden to even mention her name. Her father, as a perfect example, had never admitted that he had a sister.
Kingston herself valued the path she had taken to be a rejection toward Chinese patriarchal policies, and also general discrimination. As a woman who was born and raised in the USA, she tried to seek a more reasonable justification to her aunt’s pregnancy which ended with her death. To Kingston, her aunt could have been an innocent victim of gender discrimination, or there was another possibility that she flirted with another man. Although, given the time and situation, the latter was almost impossible. For that reason, she disliked the family solution which preferred to see her aunt died and forgot what happened. Kingston viewed this case as discrimination. Her aunt had to suffer for a mistake which was not only hers. The man who impregnated her, on the contrary, was never known and he would never need to worry to be uncovered.
In the second chapter, “White Tigers”, Kingston recounted her own version on the legend of Fa Mu Lan, an infamous Chinese female warrior. This time, Fa Mu Lan killed her misogynist enemy who was very much feared on her village, and afterward chose to return to her family as a wife, daughter in law, and mother. She, as a warrior, had the options to choose, which was rarely happened to Chinese women at that time.
Like in “No Name Woman”, Kingston heard this story from her mother. A woman, as Brave Orchid said, is always destined to be wife or slave in the end; the two choices which were not fancied by the American minded Kingston. She was certain that her mother never actually liked to see that her daughter to be one of them either. Why else would she tell the story of Fa Mu Lan? To put matters more complicated, even so, Brave Orchid frequently repeated the story about Chinese custom to tie their daughters’ feet, and how Kingston was fortunate for not having to experience it. One thing noted from Brave Orchid, despite her aptitude in sharing stories, she never provided her stories with explanation. That is perhaps Chinese way to educate the children by interpreting the messages by themselves. Yet, Kingston was different. Brave Orchid was unaware that Kingston with her American background might not grasp her real purposes, as the stories were often full of metaphors adapted from Chinese custom. For this reason, Kingston regularly made her own interpretations which even parted her way of thinking to her mother’s. On this particular case, for instance, she thought that Chinese men feared the women that it was necessary for them to tie the women’s feet.
The third story, “Shaman” is about Brave Orchid’s struggle in finding her own self. When she was young, she learned in a medical school in Canton. She was the smartest and bravest student. She even told her story when she had to face the sitting ghost, possibly a sign referred to symbolization of traditional limitation in China at that time.
She was a feminist, seen from Chinese point of view. As it was not easy for a married woman like her to get higher education, she chose to continue her study instead of serving her husband’s parents after he sailed to the USA. She then gained outstanding grades as medical doctor.
After fifteen years living separated, she then rejoined her husband to the USA and built their family there. She changed her image from a professional Chinese doctor to be a laundry woman, household servant and even tomatoes picker. She did quite everything to help her husband. As a good mother, she tried to make her children grow to be good people. That is a practical feminism to her. She raised her children with her stories, in hoping that they would learn from them. She was in many ways different from Kingston for Kingston was an American girl who was free to speak her mind and cried out loud. Brave Orchid occasionally threatened to spank her when she did not stop crying and called her bad girl. And she would reply that she was not a bad girl. In fact, she wanted to claim in her heart that she was not at all a girl. In this case, she reflected a rejection toward Chinese sexism. She saw that badness in Chinese is connected to female. Thus, she refused the label. She explained about misogyny on Chinese culture as “when you have a daughter, you raise her to be given to other”. In the end, when she grew up, she changed her opinion to fulfill American standard of feminism. Yet, she still bears similarities to her mother, as she claimed: “I am a Dragon, as she is a Dragon, both of us born in Dragon years. I am practically a first daughter of a first daughter” (109).
Another conflict on the concepts of feminism, however, occurs in “At the Western Palace”, when Brave Orchid helped her sister “Moon Orchid” to confront her husband who had been living in the USA and remarried. While being accustomed to Chinese culture which allowed men to marry more than once, Brave Orchid insisted not to accept the custom in her own way:
“Brave Orchid told her children they must help her keep their father from marrying another woman because she didn’t think she could take it any better than her sister had (who had gone insane). If he brought another woman into the house, they were to gang up on her and play tricks on her, hit her and trip her when she was carrying hot oil until she ran away” (160).
Although the idea of getting rid of the other woman may always be logical, it proves that a different culture background offers different outcome. Kingston, who agreed with her mother in the case of monogamy, was all the time alerted over the difference conceptions between their views on feminism. Yet, she respected her mother’s aspirations which helped her in growing up. To explain her opinion on it, she wrote in “A Song for a Barbarian Reed Pipe”, “The beginning is hers, the ending, mine.” She meant to convey that she lived in a different time and place than her mother. She believed in different customs, and she had the right over them. So, she completed her revenge to patriarchal domination on Chinese culture by revealing all about her life.
C. Conclusion
In criticizing Chinese culture, Kingston was influenced by American culture. In some level she could only see the dark side of her own ancestor’s custom. She thinks that her mother, as well as other Chinese women, will not be free as long as they stayed in China. In fact, she only interpreted her mother’s subjective stories, and had never seen the country herself. Therefore, her statement in claiming her personal rebellion to her mother’s stories as a vengeance against general sexism in China is a misconception. The memoir is rather a means of correcting her life, existing what did not really exist.
As for the concept of feminism, it is different in China and the USA, and also in other places. Even though it might be based on the same idea, a further understanding on the background of the society is needed for a thorough analysis. Brave Orchid was probably a Chinese feminist in China as well as Kingston was an American feminist in the USA, and may be not be the other way around. Culture exists because it is practiced by its society. Thus, Brave Orchid’s Chinese values did not fit the social order in the USA. It is exactly the same case such as when critics in China disapproved of the way Kingston described Chinese culture in The Woman Warrior. In a way, one cannot escape the hegemony of their society.
WORKS CITED
Feng, Pin-Chia. Maxine Hong Kingston (27 October 1940-). (1996) 1 Juli 2002. <http://www.cc.nctu.edu.tw/%7Epcfeng/CALF/ch1.htm>
Kingston, Maxine Hong. The Woman Warrior: Memoirs of A Girlhood among Ghosts. New York: 1976. Vintage International.
Soderstorm, Christina K. Women Writers of Color Maxine Hong Kingston. (1996. 1 Juli 2002) <http://voices.cla.umn.edu/authors/MaxineHongKingston.html>
This has been previously posted here on January 18, 2005