The Joy Luck Club
SDU,Dec. 2012
The Joy Luck Club (1989)
 Who: four Chinese American
immigrant families
 First edition cover
 Where:San Francisco, California
 What: a mahjong club known as
"the Joy Luck Club,"
 How: the framework of the book is
somewhat like a mahjong game,
with four parts divided into four
sections to create sixteen chapters,
with each player telling her stories.
Each part is preceded by a parable
relating to the game.
Reception (diverse voices)
 Yem Siu Fong: (It) speaks to
the bonds and conflict of the
mother-daughter relationship,
and adds to it the complexities
of two cultures: China’s
centuries-old traditions amid a
life in the United Sates that is
fluid, impermanent, and
eternally questioning….We are
given glimps into former lives
and painful experiences that
have remained private.
(Frontiers: A Journal of
Women Studies, 11. 2/3
Spirituality, Values, and Ethics
(1990): 122-123, p122.
 Frank Chin: The novel
perpetuates racist stereotypes
and contains fabricated
"traditional" stories.
Amy Tan
 Amy Tan(1952-) is an
American writer whose works
explore mother-daughter
relationships. Her most wellknown work is The Joy Luck
Club, which has been
translated into 35 languages.
Other works include several
other bestselling novels,
including The Kitchen God's
Wife, The Hundred Secret
Senses, The Bonesetter's
Daughter and Saving Fish
from Drowning. She also wrote
a collection of non-fiction
essays entitled The Opposite
of Fate: A Book of Musings.
Images in diverse dimensions
 Mothers as strange or weird (in the eys of
the daughters) v.s. mothers’ real selves
 Mothers’ past v.s. their present
 Daughters as aliens (in the eyes of the
mothers) v.s. their American identities
 Ideal daughters v.s. what they real are
 “It is remarkable for foregrounding the
voices of maothers as well of daughters”
(Marina Heung,599).
 "Auntie, Uncle," I say, repeatedly, nodding to each person
there. I have always called these old family friends Auntie
and Uncle. And then I walk over and stand next to my
father. (I.1.38)
 Auntie Lin and my mother were both best friends and arch
enemies who spent a lifetime comparing their children. I
was one month older than Waverly Jong, Auntie Lin’s
prized daughter. From the time we were babies, our
mothers compared the creases in our belly buttons, how
shapely our earlobes were, how fast we healed…and later,
how smart Waverly was at playing chess, how many
trophies she had won last month, how many newspapers
had printed her name, how many cities she had visited….I
know my mother resented listening to Auntie Lin talk about
Waverly when she had nothing to come back with. (I.1.110)
 And in the afternoon, she sat in a char in my room, knitting
me a pink sweater while telling me about a sweater that
Auntie Suyuan had knit for her daughter June, and it was
most unattractive and of the worst yarn. (III.2.60)
Different visions/cultures
 Lindo: I watched this same movie when you did
not come. The American soldier promises to come
back and marry the girl. She is crying with genuine
feeling and he says, "Promise! Promise! Honeysweetheart, my promise is as good as gold." Then
he pushes her onto the bed. But he doesn’t come
back. His gold is like yours, only fourteen
carats…To Chinese people, fourteen carats isn’t
real gold. Feel my bracelets. They must be twentyfour carats, pure inside and out. (I.3.2)
 Lindo: "Chinese people do many things," she said
simply. "Chinese people do business, do medicine,
do painting. Not lazy like American people. We do
torture. Best torture." (II.1.10)
 Lindo: "This American rules," she concluded at
last. "Every time people come out from foreign
country, must know rules. You not know, judge
say, Too bad, go back. They not telling you
why so you can use their way go forward.
They say, Don’t know why, you find out
yourself. But they knowing all the time. Better
you take it, find out why yourself." She tossed
her head back with a satisfied smile." (II.1.27)
 And then she pointed her crab leg toward her future son-in-law,
Rich, and said, "See how this one doesn’t know how to eat
Chinese food."
"Crab isn’t Chinese," said Waverly in her complaining voice…
Auntie Lindo looked at her daughter with exasperation. "How do
you know what Is Chinese, what is not Chinese?" And then she
turned to Rich and said with much authority, "Why you are not
eating the best part?"
And I saw Rich smiling back, with amusement, and not humility,
showing in his face. He had the same coloring as the crab on
his plate: reddish hair, pale cream skin, and large dots of
orange freckles. While he smirked, Auntie Lindo demonstrated
the proper technique, poking her chopstick into the orange
spongy part: "You have to dig in here, get this out. The brain is
the most tastiest, you try."
Waverly and Rich grimaced at each other, united in disgust.
(III.4.40)
Different languages/difficulties in
communication
 Jing-mei: "It’s not showoff." She said the two soups were
almost the same, chabudwo. Or maybe she said butong,
not the same thing at all. It was one of those Chinese
expressions that means the better half of mixed intentions. I
can never remember things I didn’t understand in the first
place. (I.1.6)
 These kinds of explanations made me feel my mother and I
spoke two different languages, which we did. I talked to her
in English, she answered back in Chinese. (I.1.84)
 But listening to Auntie Lin tonight reminds me once again:
My mother and I never really understood one another. We
translated each other’s meanings and I seemed to hear
less than what was said, while my mother heard more.
(I.1.109)
 Lena (Ying-ying’s daughter):I often lied when I had to
translate for her, the endless forms, instructions,
notices from school, telephone calls. "Shemma yisz?"
– What meaning? – she asked me when a man at a
grocery store yelled at her for opening up jars to smell
the insides. I was so embarrassed I told her that
Chinese people were not allowed to shop there. When
the school sent a notice home about a polio
vaccination, I told her the time and place, and added
that all students were now required to use metal lunch
boxes, since they had discovered old paper bags can
carry polio germs.
Mother-daughter relation
 Jing-mei as well as other daughters of the Joy
Luck Club: In me, they see their own daughters,
just as ignorant, just as unmindful of all the truths
and hopes they have brought to America. They
see daughters who grow impatient when their
mothers talk in Chinese, who think they are stupid
when they explain things in fractured English.
They see that joy and luck do not mean the same
to their daughters, that to these closed Americanborn minds “joy luck” is not a word, it does not
exist. They see daughters who will bear
grandchildren born without any connecting hope
passed from generation to generation. (I.1.144)
 Waverly:And my mother loved to show me off, like one of
the many trophies she polished. She used to discuss my
games as if she had devised the strategies.
"I told my daughter, Use your horses to run over the enemy,"
she informed one shopkeeper. "She won very quickly this
way. And of course, she had said this before the game – that
a hundred other useless things that had nothing to do with
my winning. (III.2.12)
 One day I after we left a shop I said under my breath, I wish
you wouldn’t do that, telling everybody I’m your daughter."
My mother stopped walking. Crowds of people with heavy
bags pushed past us on the sidewalk, bumping into first one
shoulder, then another.
"Aii-ya. So shame be with mother?" She grasped my hand
even tighter as she glared at me.
I looked down. "It’s not that, it’s just so obvious. It’s just so
embarrassing."
"Embarrass you be my daughter?" Her voice was cracking
with anger.
"That’s not what I meant. That’s not what I said." (II.1.59)
 I didn’t know what to do or say. In a matter
of seconds it seemed, I had gone from
being angered by her strength, to being
amazed by her innocence, and then
frightened by her vulnerability. And now I
felt numb, strangely weak, as if someone
had unplugged me and the current running
through me had stopped. (III.2.123)
A Land of Opportunities
 My mother (Suyuan) believed you could be
anything you wanted in America. You could open
a restaurant. You could work for the government
and get good retirement. You could buy a house
with almost no money down. You could become
rich. You could become instantly famous. (II.4.1)
 Jing-mei:America was where all my mother’s
hopes lay. She had come here in 1949 after
losing everything in China: her mother and father,
her family home, her first husband, and two
daughters, twin baby girls. But she never looked
back with regret. There were so many ways for
things to get better. (II.4.3)
A Land of Opportunities
 Ying-ying: Saint (Clifford St. Clair ) took me to
America, where I lived in houses smaller than the
one in the country. I wore large American clothes.
I did servant’s tasks. I learned the Western ways.
I tried to speak with a thick tongue. I raised a
daughter, watching her from another shore. I
accepted her American ways.…With all these
things, I did not care. I had no spirit. (IV.2.75)
 Lindo: Americans don’t really look at one another
when talking. They talk to their reflections. They
look at others or themselves only when they think
nobody is watching. So they never see how they
really look. They see themselves smiling without
their mouths open, or turned to the side where
they cannot see their faults. (IV.3.18)
 Lindo: I taught her how American circumstances work. If you
are born poor here, it’s no lasting shame. You are first in line for
a scholarship. If the roof crashes on your head, no need to cry
over this bad luck. You can sue anybody, make the landlord fix
it. You do not have to sit like a Buddha under a tree letting
pigeons drop their dirty business on your head. You can buy an
umbrella. Or go inside a Catholic church. In America, nobody
says you have to keep the circumstances somebody else gives
you.
She learned these things, but I couldn’t teach her about
Chinese character. How to obey your parents and listen to your
mother’s mind. How not to show your own thoughts, to put your
feelings behind your face so you can take advantage of hidden
opportunities. Why easy things are not worth pursuing. How to
know your own worth and polish it, never flashing it around like
a cheap ring. Why Chinese thinking is best. (IV.3.8)
In-between status
 Rose: And then she spoke quietly about Ted’s future, his
need to concentrate on his medical studies, why it would
be years before he could even think about marriage.
She assured me she had nothing whatsoever against
minorities; she and her husband, who owned a chain of
office-supply stores, personally knew many fine people
who were Oriental, Spanish, and even black. But Ted
was going to be in one of those professions where he
would be judged by a different standard, by patients and
other doctors who might not be as understanding as the
Jordans were. She said it was so unfortunate the way
the rest of the world was, how unpopular the Vietnam
War was. (II.3.14)
Failture/Effort to reconstruct self
 Jing-mei: And after seeing my mother’s disappointed face once again,
something inside of me began to die. I hated the tests, the raised
hopes and the failed expectations. Before going to bed that night, I
looked in the mirror above the bathroom sink and when I saw only my
face staring back – and it would always be this ordinary face – I began
to cry. Such a sad, ugly girl! I made high-pitched noises like a crazed
animal, trying to scratch out the face in the mirror.
And then I saw what seemed to be the prodigy side of me – because I
had never seen that face before. I looked at my reflection, blinking so I
could see more clearly. The girl staring back at me was angry, powerful.
This girl and I were the same. I had new thoughts, willful thoughts, or
rather thoughts filled with lots of won’ts. I won’t let her change me, I
promised to myself. I won’t be what I’m not. (II.4.17)
 Rose: And I think that feeling of fear never left me,
that I would be caught someday, exposed as a sham
of a woman. But recently, a friend of mine, Rose,
who’s in therapy now because her marriage is falling
apart, told me those kinds of thoughts are
commonplace in women like us.
"At first I thought it was because I was raised with all
this Chinese humility," Rose said. "Or that maybe it
was because when you’re Chinese you’re supposed
to accept everything, flow with the Tao and not make
waves. But my therapist said, Why do you blame
your culture, your ethnicity? And I remembered
reading an article about baby boomers, how we
expect the best and when we get it we worry that
maybe we should have expected more, because it’s
all diminishing returns after a certain age." (III.1.45)
 Rose (finally standing up to guard herself):Ted
pulled out the divorce papers and stared at
them. His x’s were still there, the blanks were
still blank. "What do you think you’re doing?
Exactly what?" he said.
 And the answer, the one that was important
above everything else, ran through my body
and fell from my lips: "You can’t just pull me
out of your life and throw me away." (III.3.104)
 My mother has a wounded sound in her voice, as if I had put the list up to
hurt her. I think how to explain this, recalling the words Harold and I have
used with each other in the past: "So we can eliminate false
dependencies…be equals…love without obligation…" But these are words
she could never understand….
So instead I tell my mother this: "I don’t really know. It’s something we
started before we got married. And for some reason we never stopped."
(III.1.84)
 "Lena cannot eat ice cream," says my mother.
"So it seems. She’s always on a diet."
"No, she never eat it. She doesn’t like."
"And now Harold smiles and looks at me puzzled, expecting me tot
translate what my mother has said.
"It’s true," I say evenly. "I’ve hated ice cream almost all my life."
Harold looks at me, as if I too, were speaking Chinese and he could not
understand. I guess I assumed you were just trying to lose weight…oh
well."
"She become so thin now you cannot see her," says my mother. "She like
a ghost, disappear."
That’s right! Christ, that’s great," exclaims Harold, laughing, relieved in
thinking my mother is graciously trying to rescue him. (III.1.90)
 Lindo & Waverly: My daughter did not look
pleased when I told her this, that she didn’t
look Chinese. She had a sour American look
on her face. Oh, maybe ten years ago, she
would have clapped her hands – hurray! –
as if this were good news. But now she
wants to be Chinese, it is so fashionable.
And I know it is too late. All those years I
tried to teach her! She followed my Chinese
ways only until she learned how to walk out
the door by herself and go to school. (IV.3.6)
Diverse Images
Telling, memory and identity
 “Within the microcultural structure of family, the only means
available for mothers to ensure ethnic continuity is to recollect the
past and to tell tales of what is remembered”(Ben Xu, 4)
 “Retelling the Kweilin story in her own words helped Jing-mei Woo
re-experience her mother’s past life in her homeland and in
Diaspora; it was an experience which had been written off by both
domestic and internaitnal fathers and which had thus dropped out
of history. Her mother and other ‘naturalized’immigrants were
consumed --- and sometimes, commercialized --- as the Other in
the Western cosciety, and their lack of ENlgish literary, or of an
‘inter-cultural literacy’, fundamentally reduced these ethnic minority
women to a marginal position without subject and power”(Xiaomei
Chen, 114)
Bibliography
 Adams, Bella. “Representing History in Amy Tan's ‘The Kitchen
God's Wife’“. MELUS, 28. 2, Haunted by History (Summer, 2003).
pp. 9-30.
 Chen Xiaomei. “Reading Mother's Tale-Reconstructing Women's
Space in Amy Tan and Zhang Jie”. Chinese Literature: Essays,
Articles, Reviews. Vol. 16, (1994). pp. 111-132.
 Heung, Marina. “Daughter-Text/Mother-Text: Matrilineage in Amy
Tan's ‘Joy Luck Club’. Feminist Studies. 19, 3, Who's East? Whose
East? (Autumn, 1993). pp. 596-616.
 Lee, Ken-fang. “Cultural Translation and the Exorcist: A Reading of
Kingston's and Tan's ‘Ghost Stories’”. MELUS. 29. 2, Elusive
Illusions: Art and Reality (Summer, 2004). pp. 105-127.
 Xu Ben. “Memory and the Ethnic Self: Reading Amy Tan's The Joy
Luck Club”. MELUS.19, 1, Varieties of Ethnic Criticism (Spring,
1994). pp. 3-18.
Background of the publication of the
work: multiculturalism
 Civil rights movement enabled the ethnic groups to
proclaim their political, economic and cultural
appeals.
 The influence of ever-rising Matrilineal Literary
tradition: The feminist movement promoted the
research and writing of feminism with motherdaughter relation as a focus, as represented by Of
Women Born: Motherhood as Experience and
Institution (1976) by Adrienne Rich. Nancy
Chodorow proposed that the focus of attention
should not be limited to the experiences of the
middle-class white female, and ethnicity should also
be taken into consideration.
In-between status and the fluidity of culture &
Identity
 Fluidity of American identity: “我们要想就什么是美国人的身份达
成共识,就得首先承认美国人身份错综复杂,不惧单纯的清一色
的同一性,因为美国是个移民社会,是在摧毁了原住民文化之后
建立的”(Said:Culture and Imperialism, 1994, xxv.)
 Homi Bhabha: “对认同而言,身份绝不是先验之物,也不是成品,
它永远只能是向着总体性形象接近的一个难以捉摸的过程”。
(The Locating of Culture)
 Stewart Hull:Identity can be divided into Identity of being and
identity of becoming.
 Amy Ling: “在美国的华人,无论是新来的移民还是美国出生的,
均发现自己夹在两个世界之间。他们的面部特征显示着一个事
实——他们的亚裔族性——但是,通过教育、选择或出生,他们
是美国人”。(Between Worlds: Women Writers of Chinese
Ancestry)
 Sau-ling Cynthia Wong: “文化不是移民随身携带的一件行李;它
并非静止不动,而是在新的环境中不断地得到修正”。
(Reading Asian American Literature: From Necessity to
Extravagance)
Summary
 谭恩美以其独特的女性笔触,取材于自己或家族
的经历,描写了中国移民妇女与女儿之间复杂的
关系及其背后深刻的中西文化冲突;中国传统的
讲故事叙事模式、灵异神秘的小说气氛,以及别
出新意的幽默语言,都是谭恩美能够赢得读者,
获得成功的重要因素。(《海外华人女作家述
评》,第78页。
 More information: similarity between Amy Tan‘s
life and that of her characters.
Descargar

The Joy Luck Club