Maxine Hong Kingston Character Analysis

“You must not tell anyone,” my mother said, “what I am about to tell you. In China your father had a sister who killed herself. She jumped into the family well. We say that your father has all brothers because it is as if she had never been born.

They expected her alone to keep the traditional ways, which her brothers, now among the barbarians, could fumble without detection. The heavy, deep-rooted women were to maintain the past against the flood, safe for returning. But the rare urge west had fixed upon our family, and so my aunt crossed boundaries not delineated in space.

It could very well have been, however, that my aunt did not take subtle enjoyment of her friend, but, a wild woman, kept rollicking company…

In the village structure, spirits shimmered among the live creatures, balanced and held in equilibrium by time and land. But one human being flaring up into violence could open up a black hole, a maelstrom that pulled in the sky. The frightened villagers, who depended on one another to maintain the real, went to my aunt to show her a personal, physical representation of the break she had made in the “roundness.” Misallying couples snapped off the future, which was to be embodied in true offspring. The villagers punished her for acting as if she could have a private life, secret and apart from them.

My aunt haunts me—her ghost drawn to me because now, after fifty years of neglect, I alone devote pages of paper to her, though not origamied into houses and clothes. I do not think she always means me well. I am telling on her, and she was a spite suicide, drowning herself in the drinking water.

After I grew up, I heard the chant of Fa Mu Lan, the girl who took her father’s place in battle…. I had forgotten this chant that was once mine, given me by my mother, who may not have known its power to remind. She said I would grow up a wife and a slave, but she taught me the song of the warrior woman, Fa Mu Lan. I would have to grow up a warrior woman.

I saw two people made of gold dancing the earth’s dances. They turned so perfectly together they were the axis of the earth’s turning [….] Chinese lion dancers, African lion dancers in midstep. I heard high Javanese bells deepen in midring to Indian bells, Hindu Indian, American Indian [….] Then the dancers danced the future—a machine-future—in clothes I had never seen before. I am watching the centuries pass in moments because suddenly I understand time, which is spinning and fixed like the North Star. And I understand how working and hoeing are dancing; how peasant clothes are golden, as king’s clothes are golden; how one dancer is always a man and the other a woman.

“I’m not a bad girl,” I would scream. “I’m not a bad girl. I’m not a bad girl.” I might as well have said, “I’m not a girl.”

It is confusing that my family was not the poor to be championed. They were executed like the barons in the stories, when they were not barons. It is confusing that birds tricked us.

The swordswoman and I are not so dissimilar. May my people understand the resemblance soon so that I can return to them. What we have in common are the words at our backs. The idioms for revenge are “report a crime” and “report to five families.” The reporting is the vengeance—not the beheading, not the gutting, but the words. And I have so many words— “chink” words and “gook” words too—that they do not fit on my skin.

But the Communists wear a blue plainness dotted with one red Mao button. My mother wore a silk robe and western shoes with big heels, and she rode home carried in a sedan chair. She had gone away ordinary and come back miraculous, like the ancient magicians who came down from the mountains. “When I stepped out of my sedan chair, the villagers said, ‘Ahhh,’ at my good shoes and my long gown. I always dressed well when I made calls. Some villages brought out their lion and danced ahead of me. You have no idea how much I have fallen coming to America.”

Nor did she change her name: Brave Orchid. Professional women have the right to use their maiden names if they like. Even when she emigrated, my mother kept Brave Orchid, adding no American name nor holding one in reserve for American emergencies.

My mother’s enthusiasm for me is duller than for the slave girl; nor did I replace the older brother and sister who died while they were still cuddly. Throughout my childhood my younger sister said, “When I grow up, I want to be a slave,” and my parents laughed, encouraging her.

I hope this holeless baby proves that my mother did not prepare a box of clean ashes beside the birth bed in case of a girl. “The midwife or a relative would take the back of a girl baby’s head in her hand and turn her face into the ashes,” said my mother. “It was very easy.” She never said she herself killed babies, but perhaps the holeless baby was a boy.

The Japanese, though “little,” were not ghosts, the only foreigners not considered ghosts by the Chinese. They may have descended from the Chinese explorers that the First Emperor of Ch’in (221-210 B.C.) had deployed to find longevity medicine. They were to look for an island beyond the Eastern Ocean, beyond the impassable wind and mist. On this island lived phoenixes, unicorns, black apes, and white stags. Magic orchids, strange trees, and plants of jasper grew on Penglai, a fairy mountain, which may have been Mount Fuji. The emperor would saw off the explorers’ heads if they returned without the herbs of immortality. Another ancestor of the Japanese is said to be an ape that raped a Chinese princess, who then fled to the eastern islands to have the first Japanese child. Whichever the case, they were not a totally alien species…

But America has been full of machines and ghosts—Taxi Ghosts, Bus Ghosts, Police Ghosts, Fire Ghosts, Meter Reader Ghosts, Tree Trimming Ghosts, Five-and-Dime Ghosts. Once upon a time the world was so thick with ghosts, I could hardly breathe; I could hardly walk, limping my way around the White Ghosts and their cars. There were Black Ghosts too, but they were open eyed and full of laughter, more distinct than White Ghosts.

Whenever my parents said “home,” they suspended America. They suspended enjoyment, but I did not want to go to China. In China my parents would sell my sisters and me. My father would marry two or three more wives, who would spatter cooking oil on our bare toes and lie that we were crying for naughtiness. They would give food to their own children and rocks to us. I did not want to go where the ghosts took shapes nothing like our own.

“This is a terrible ghost country, where a human being works her life away,” she said. “Even the ghosts work, no time for acrobatics. I have not stopped working since the day the ship landed. I was on my feet the moment the babies were out. In China I never even had to hang up my own clothes. I shouldn’t have left, but your father couldn’t have supported you without me. I’m the one with the big muscles.”

“Oh, Sister, I am so happy here. No one ever leaves. Isn’t that wonderful? We are all women here. Come. I want you to meet my daughters.” She introduced Brave Orchid to each inmate in the ward—her daughters. She was especially proud of the pregnant ones. “My dear pregnant daughters.” She touched the women on the head, straightened collars, tucked blankets. “How are you today, dear daughter?” “And, you know,” she said to Brave Orchid, “we understand one another here. We speak the same language, the very same. They understand me, and I understand them.” Sure enough, the women smiled back at her and reached out to touch her as she went by. She had a new story, and yet she slipped entirely away, not waking up one morning.

“I cut it so that you wouldn’t be tongue-tied. Your tongue would be able to move in any language. You’ll be able to speak languages that are completely different from one another. You’ll be able to pronounce anything. Your frenum looked too tight to do those things, so I cut it.”

Normal Chinese women’s voices are strong and bossy. We American-Chinese girls had to whisper to make ourselves American-feminine.

Lie to the Americans. Tell them you were born during the San Francisco earthquake. Tell them your birth certificate and your parents were burned up in the fire. Don’t report crimes; tell them we have no crimes and no poverty. Give a new name every time you get arrested; the ghosts won’t recognize you. Pay the new immigrants twenty-five cents an hour and say we have no unemployment. And, of course, tell them we’re against Communism. Ghosts have no memory anyway and poor eyesight.

Maybe because I was the one with the tongue cut loose, I had grown inside me a list of over two hundred things that I had to tell my mother so that she would know the true things about me and to stop the pain in my throat.

What I’ll inherit someday is a green address book full of names. I’ll send the relatives money, and they’ll write me stories about their hunger […] I’ve been making money; I guess it’s my turn. I’d like to go to China and see those people and find out what’s a cheat story and what’s not. Did my grandmother really live to be ninety-nine? Or did they string us along all those years to get our money? Do the babies wear a Mao button like a drop of blood on their jumpsuits? When we overseas Chinese send money, do the relatives divide it evenly among the commune? Or do they really pay 2 percent tax and keep the rest? It would be good if the Communists were taking care of themselves; then I could buy a color t.v.

“You must not tell anyone,” my mother said, “what I am about to tell you. In China your father had a sister who killed herself. She jumped into the family well. We say that your father has all brothers because it is as if she had never been born.

They expected her alone to keep the traditional ways, which her brothers, now among the barbarians, could fumble without detection. The heavy, deep-rooted women were to maintain the past against the flood, safe for returning. But the rare urge west had fixed upon our family, and so my aunt crossed boundaries not delineated in space.

It could very well have been, however, that my aunt did not take subtle enjoyment of her friend, but, a wild woman, kept rollicking company…

In the village structure, spirits shimmered among the live creatures, balanced and held in equilibrium by time and land. But one human being flaring up into violence could open up a black hole, a maelstrom that pulled in the sky. The frightened villagers, who depended on one another to maintain the real, went to my aunt to show her a personal, physical representation of the break she had made in the “roundness.” Misallying couples snapped off the future, which was to be embodied in true offspring. The villagers punished her for acting as if she could have a private life, secret and apart from them.

My aunt haunts me—her ghost drawn to me because now, after fifty years of neglect, I alone devote pages of paper to her, though not origamied into houses and clothes. I do not think she always means me well. I am telling on her, and she was a spite suicide, drowning herself in the drinking water.

After I grew up, I heard the chant of Fa Mu Lan, the girl who took her father’s place in battle…. I had forgotten this chant that was once mine, given me by my mother, who may not have known its power to remind. She said I would grow up a wife and a slave, but she taught me the song of the warrior woman, Fa Mu Lan. I would have to grow up a warrior woman.

I saw two people made of gold dancing the earth’s dances. They turned so perfectly together they were the axis of the earth’s turning [….] Chinese lion dancers, African lion dancers in midstep. I heard high Javanese bells deepen in midring to Indian bells, Hindu Indian, American Indian [….] Then the dancers danced the future—a machine-future—in clothes I had never seen before. I am watching the centuries pass in moments because suddenly I understand time, which is spinning and fixed like the North Star. And I understand how working and hoeing are dancing; how peasant clothes are golden, as king’s clothes are golden; how one dancer is always a man and the other a woman.

“I’m not a bad girl,” I would scream. “I’m not a bad girl. I’m not a bad girl.” I might as well have said, “I’m not a girl.”

It is confusing that my family was not the poor to be championed. They were executed like the barons in the stories, when they were not barons. It is confusing that birds tricked us.

The swordswoman and I are not so dissimilar. May my people understand the resemblance soon so that I can return to them. What we have in common are the words at our backs. The idioms for revenge are “report a crime” and “report to five families.” The reporting is the vengeance—not the beheading, not the gutting, but the words. And I have so many words— “chink” words and “gook” words too—that they do not fit on my skin.

But the Communists wear a blue plainness dotted with one red Mao button. My mother wore a silk robe and western shoes with big heels, and she rode home carried in a sedan chair. She had gone away ordinary and come back miraculous, like the ancient magicians who came down from the mountains. “When I stepped out of my sedan chair, the villagers said, ‘Ahhh,’ at my good shoes and my long gown. I always dressed well when I made calls. Some villages brought out their lion and danced ahead of me. You have no idea how much I have fallen coming to America.”

Nor did she change her name: Brave Orchid. Professional women have the right to use their maiden names if they like. Even when she emigrated, my mother kept Brave Orchid, adding no American name nor holding one in reserve for American emergencies.

My mother’s enthusiasm for me is duller than for the slave girl; nor did I replace the older brother and sister who died while they were still cuddly. Throughout my childhood my younger sister said, “When I grow up, I want to be a slave,” and my parents laughed, encouraging her.

I hope this holeless baby proves that my mother did not prepare a box of clean ashes beside the birth bed in case of a girl. “The midwife or a relative would take the back of a girl baby’s head in her hand and turn her face into the ashes,” said my mother. “It was very easy.” She never said she herself killed babies, but perhaps the holeless baby was a boy.

The Japanese, though “little,” were not ghosts, the only foreigners not considered ghosts by the Chinese. They may have descended from the Chinese explorers that the First Emperor of Ch’in (221-210 B.C.) had deployed to find longevity medicine. They were to look for an island beyond the Eastern Ocean, beyond the impassable wind and mist. On this island lived phoenixes, unicorns, black apes, and white stags. Magic orchids, strange trees, and plants of jasper grew on Penglai, a fairy mountain, which may have been Mount Fuji. The emperor would saw off the explorers’ heads if they returned without the herbs of immortality. Another ancestor of the Japanese is said to be an ape that raped a Chinese princess, who then fled to the eastern islands to have the first Japanese child. Whichever the case, they were not a totally alien species…

But America has been full of machines and ghosts—Taxi Ghosts, Bus Ghosts, Police Ghosts, Fire Ghosts, Meter Reader Ghosts, Tree Trimming Ghosts, Five-and-Dime Ghosts. Once upon a time the world was so thick with ghosts, I could hardly breathe; I could hardly walk, limping my way around the White Ghosts and their cars. There were Black Ghosts too, but they were open eyed and full of laughter, more distinct than White Ghosts.

Whenever my parents said “home,” they suspended America. They suspended enjoyment, but I did not want to go to China. In China my parents would sell my sisters and me. My father would marry two or three more wives, who would spatter cooking oil on our bare toes and lie that we were crying for naughtiness. They would give food to their own children and rocks to us. I did not want to go where the ghosts took shapes nothing like our own.

“This is a terrible ghost country, where a human being works her life away,” she said. “Even the ghosts work, no time for acrobatics. I have not stopped working since the day the ship landed. I was on my feet the moment the babies were out. In China I never even had to hang up my own clothes. I shouldn’t have left, but your father couldn’t have supported you without me. I’m the one with the big muscles.”

“Oh, Sister, I am so happy here. No one ever leaves. Isn’t that wonderful? We are all women here. Come. I want you to meet my daughters.” She introduced Brave Orchid to each inmate in the ward—her daughters. She was especially proud of the pregnant ones. “My dear pregnant daughters.” She touched the women on the head, straightened collars, tucked blankets. “How are you today, dear daughter?” “And, you know,” she said to Brave Orchid, “we understand one another here. We speak the same language, the very same. They understand me, and I understand them.” Sure enough, the women smiled back at her and reached out to touch her as she went by. She had a new story, and yet she slipped entirely away, not waking up one morning.

“I cut it so that you wouldn’t be tongue-tied. Your tongue would be able to move in any language. You’ll be able to speak languages that are completely different from one another. You’ll be able to pronounce anything. Your frenum looked too tight to do those things, so I cut it.”

Normal Chinese women’s voices are strong and bossy. We American-Chinese girls had to whisper to make ourselves American-feminine.

Lie to the Americans. Tell them you were born during the San Francisco earthquake. Tell them your birth certificate and your parents were burned up in the fire. Don’t report crimes; tell them we have no crimes and no poverty. Give a new name every time you get arrested; the ghosts won’t recognize you. Pay the new immigrants twenty-five cents an hour and say we have no unemployment. And, of course, tell them we’re against Communism. Ghosts have no memory anyway and poor eyesight.

Maybe because I was the one with the tongue cut loose, I had grown inside me a list of over two hundred things that I had to tell my mother so that she would know the true things about me and to stop the pain in my throat.

What I’ll inherit someday is a green address book full of names. I’ll send the relatives money, and they’ll write me stories about their hunger […] I’ve been making money; I guess it’s my turn. I’d like to go to China and see those people and find out what’s a cheat story and what’s not. Did my grandmother really live to be ninety-nine? Or did they string us along all those years to get our money? Do the babies wear a Mao button like a drop of blood on their jumpsuits? When we overseas Chinese send money, do the relatives divide it evenly among the commune? Or do they really pay 2 percent tax and keep the rest? It would be good if the Communists were taking care of themselves; then I could buy a color t.v.