Jung Chang - Wild Swans - Three Daughters of China

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The forces of history and the exceptional talents of this young writer combine to produce a work of nonfiction with the breadth and drama of the richest, most memorable fiction classics. Wild Swans is a landmark book, with the intimacy of memoir and the panoramic vision of a monumental human saga, which tells of the lives of Jung Chang, her mother, her grandmother, and of 20th-century China. 16-page photo insert.
***
"Bursting with drama, heartbreak and horror, this extraordinary family portrait mirrors China 's century of turbulence…[Chang's] meticulous, transparent prose radiates an inner strength." Publisher's Weekly
"The story reads like the sweeping family sagas of genre fiction but rises far above the norm. The characters are well drawn, the events are riveting, and the story teaches lessons of history as well as lessons of the heart. It also allows listeners to visit a world unfamiliar to most Westerners. The author brings memories of a foreign life and illuminates them with graceful prose." Jacqueline Smith, Library Journal
"[This] is one of the most intimate studies of persecution, suffering, and fear in Mao's time, before and after his triumph in 1949, and one of the finest…It is the most harrowing and extended account I have read of the years between 1966 and 1976, and the most analytical." The New York Review of Books
"By keeping her focus on three generations of female kin and their practical adaptations to the shifting winds of political power, Ms. Chang gives us a rare opportunity to follow the evolution of some remarkable women who not only reflected their times, but who also acted upon them in order to change their individual destiny." Susan Brownmiller, The New York Times Book Review
"Despite its interesting details, Wild Swans does not tell us much that other memoirs, similarly written from a position of privilege, have not already revealed. One looks forward to an account of China 's recent past which will not merely focus on the experience of the privileged urban elite." The Times Literary Supplement
"[The author] tells stories and anecdotes, in straight chronological order, with little contrivance, providing real-life fables as open-ended answers to the puzzles of 20th-century China…Taken in pieces, Chang's narrative can be prosaic. But in its entirety, the author achieves a Dickensian tone with detailed portraits and intimate remembrances, with colorful minor characters and intricate yet fascinating side plots." Time
"An evocative, often astonishing view of life in a changing China." The New York Times
***
Amazon.com Review
In Wild Swans Jung Chang recounts the evocative, unsettling, and insistently gripping story of how three generations of women in her family fared in the political maelstrom of China during the 20th century. Chang's grandmother was a warlord's concubine. Her gently raised mother struggled with hardships in the early days of Mao's revolution and rose, like her husband, to a prominent position in the Communist Party before being denounced during the Cultural Revolution. Chang herself marched, worked, and breathed for Mao until doubt crept in over the excesses of his policies and purges. Born just a few decades apart, their lives overlap with the end of the warlords' regime and overthrow of the Japanese occupation, violent struggles between the Kuomintang and the Communists to carve up China, and, most poignant for the author, the vicious cycle of purges orchestrated by Chairman Mao that discredited and crushed millions of people, including her parents.
From Publishers Weekly
Bursting with drama, heartbreak and horror, this extraordinary family portrait mirrors China 's century of turbulence. Chang's grandmother, Yu-fang, had her feet bound at age two and in 1924 was sold as a concubine to Beijing 's police chief. Yu-fang escaped slavery in a brothel by fleeing her "husband" with her infant daughter, Bao Qin, Chang's mother-to-be. Growing up during Japan 's brutal occupation, free-spirited Bao Qin chose the man she would marry, a Communist Party official slavishly devoted to the revolution. In 1949, while he drove 1000 miles in a jeep to the southwestern province where they would do Mao's spadework, Bao Qin walked alongside the vehicle, sick and pregnant (she lost the child). Chang, born in 1952, saw her mother put into a detention camp in the Cultural Revolution and later "rehabilitated." Her father was denounced and publicly humiliated; his mind snapped, and he died a broken man in 1975. Working as a "barefoot doctor" with no training, Chang saw the oppressive, inhuman side of communism. She left China in 1978 and is now director of Chinese studies at London University. Her meticulous, transparent prose radiates an inner strength.

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Xiao-her had one close friend in his class, a popular boy of seventeen who had one sensitive spot: his mother had never married, but had five children all with different and unknown fathers, which was extremely unusual in a society where 'illegitimacy' was heavily stigmatized, in spite of having been formally abolished. Now, in one of the witch-hunting tides, she was publicly humiliated as a 'bad element." The boy felt very ashamed of his mother, and told Xiao-her in private that he hated her. One day the school was awarding a best-swimmer prize (because Mao liked swimming), and Xiao-her's friend was unanimously nominated by the pupils; but when the award was announced, it was not to him. Apparently one young woman teacher had objected: "We can't give it to him: his mother is a "worn shoe."

When the boy heard this, he grabbed a kitchen chopper and stormed into the teacher's office. Someone stopped him while the teacher scuttled off and hid. Xiao-her knew how much this incident had hurt his friend: for the first time, the boy was seen weeping bitterly. That night, Xiaohei and some of the other boys sat up with him, trying to comfort him. The next day, he disappeared. His corpse was washed up on the bank of the Golden Sand River. He had tied his hands together before he jumped.

The Cultural Revolution not only did nothing to modernize the medieval elements in China's culture, it actually gave them political respectability.

"Modern' dictatorship and ancient intolerance fed on each other. Any one who fell foul of the age-old conservative attitude, could now become a political victim.

My new commune in Deyang was in an area of low hills dotted with shrubs and eucalyptus trees. Most of the farmland was good, producing two major harvests a year, one of wheat and one of rice. Vegetables, rapeseed, and sweet potatoes grew in abundance. After Ningnan, the biggest relief for me was that we did not have to do any climbing, and I could breathe normally instead of panting for breath all the time. I did not mind the fact that walking here meant staggering along narrow, muddy ridges between paddy fields. I often fell on my bottom, and sometimes in a grab for support I would push the person in front usually Nana into a rice paddy. Nor did I mind another peril of walking at night: the possibility of being bitten by dogs, quite a few of which had rabies.

When we first arrived, we stayed next to a pigsty. At night, we fell asleep to a symphony of pigs grunting, mosquitoes whining, and dogs barking. The room smelled permanently of pig manure and anti-mosquito incense. After a while the production team built Nana and me a two-room cottage on a plot of land which had been used for cutting mud bricks. The land was lower than the rice paddy which lay just across a narrow footpath, and in spring and summer, when the paddy He Ids were filled with water, or after heavy rain, marshy water would ooze up from the mud floor. Nana and I had to take off our shoes, roll up our trouser legs, and wade into the cottage. Fortunately the double bed we shared had tall legs, so we slept about two feet above the muddy water. Getting into bed involved putting a bowl of clean water on a stool, climbing up onto the stool, and washing our feet. Living in these damp conditions, my bones and muscles ached all the time.

But the cottage was also fun. When the flood receded, mushrooms would spring up under the bed and in the corners of the rooms. With a little imagination, the floor looked like something out of a fairy tale. Once I dropped a spoonful of peas on the ground. After the water had come and gone, a cluster of delicate petals unfolded from slender stems, as though they had just awakened to the rays of the sun, which brimmed through the wood-framed opening in the wall which was our window.

The view was perpetually magical to me. Beyond our door lay the village pond, overgrown with water lilies and lotuses. The path in front of the cottage led up to a pass in the hill about 350 feet above us. The sun set behind it, framed by black rocks. Before darkness fell, silver mist would hang over the fields at the foot of the hills. Men, women, and children walked back to the village after their day's work in the evening haze, carrying baskets, hoes, and sickles, and were met by their dogs who yapped and leaped about them. They looked as though they were sailing in clouds. Smoke curved out from the thatched cottages.

Wooden barrels clicked at the stone well, as people fetched water for the evening meal. Loud voices were heard as people chatted by the bamboo groves, the men squatting and puffing their long, slender pipes. Women neither smoked nor squatted: these were traditionally considered unbecoming for women, and no one in 'revolutionary' China had talked about changing these attitudes.

It was in Deyang that I came to know how China's peasants really lived. Each day started with the production team leader allocating jobs. All the peasants had to work, and they each earned a fixed number of' work points' gong fen for their day's work. The number of work points accumulated was an important element in the distribution at the end of the year. The peasants got food, fuel, and other daily necessities, plus a tiny sum of cash, from the production team. After the harvest, the production team paid part of it over as tax to the state. Then the rest was divided up. First, a basic quantity was meted out equally to every male, and about a quarter less to every female.

Children under three received a half portion. Since a child just over three obviously could not eat an adult's share, it was desirable to have more children. The system functioned as a positive disincentive to birth control.

The remainder of the crop was then distributed according to how many work points each person had earned.

Twice a year, the peasants would all assemble to fix the daily work points for each person. No one missed these meetings. In the end, most young and middle-aged men would be allocated ten points a day, and women eight.

One or two whom the whole village acknowledged to be exceptionally strong got an extra point.

"Class enemies' like the former village landlord and his family got a couple of points less than the others, in spite of the fact that they worked no less hard and were usually given the toughest jobs. Nana and I, being inexperienced 'city youth," got four the same number as children barely in their teens; we were told this was 'to start with," though mine were never raised.

Since there was little variation from individual to individual of the same gender in terms of daily points, the number of work points accumulated depended mainly on how many days one worked, rather than how one worked.

This was a constant source of resentment among the villagers in addition to being a massive discouragement to efficiency. Every day, the peasants would screw up their eyes to watch how the others were working in case they themselves were being taken advantage of. No one wanted to work harder than others who earned the same number of work points. Women felt bitter about men who sometimes did the same kind of job as they, but earned two points more. There were constant arguments.

We frequently spent ten hours in the fields doing a job which could have been done in five. But we had to be out there for ten hours for it to be counted as a full day. We worked in slow motion, and I stared at the sun impatiently willing it to go down, and counted the minutes until the whistle blew, signaling an end to work. I soon discovered that boredom was as exhausting as backbreaking labor.

Here, as in Ningnan, and much of Sichuan, there were no machines at all. Farming methods were more or less the same as 2,000 years ago, except for some chemical fertilizers, which the team received from the government in exchange for grain. There were practically no work animals except water buffaloes for plowing. Everything else, including the transport of water, manure, fuel, vegetables, and grain, was done entirely by hand, and shoulders, using bamboo baskets or wooden barrels on a shoulder pole. My biggest problem was carrying loads. My right shoulder was perpetually swollen and sore from having to carry water from the well to the house. Whenever a young man who fancied me came to visit I displayed such helplessness that he never failed to offer to fill the water tank for me. And not only the water tank jugs, bowls, and even cups too.

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