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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Although I was dying to ask, I checked myself, not wanting to place them in a difficult position.

Partly for the same reason, I never discussed my thoughts with my parents. How could they have responded with dangerous truths or safe lies? Besides, I did not want them to worry about my heretical ideas. I wanted them to be genuinely in the dark, so that if anything happened to me they could truthfully say they did not know.

The people to whom I did communicate my thoughts were friends of my own generation. Actually, there was little else to do except talk, particularly with men friends.

To 'go out' with a man being seen alone together in public was tantamount to an engagement. There was still virtually no entertainment to go to anyway. Cinemas showed only the handful of works approved by Mine Mao.

Occasionally a rare foreign movie, perhaps from Albania, would be screened, but most of the tickets disappeared into the pockets of people with connections. A ferocious crowd would swamp the box office and try to tear each other away from the window to get the remaining few tickets. Scalpers made a killing.

So, we just sat at home and talked. We sat very properly, as in Victorian England. For women to have friendships with men was unusual in those days, and a girlfriend once said to me, "I've never known a girl who has so many men friends. Girls normally have girlfriends." She was right. I knew many girls who married the first man who came near them. From my own men friends, the only demonstrations of interest I got were some rather sentimental poems and restrained letters one of which, admittedly, was written in blood from the goalkeeper on the college football team.

My friends and I often talked about the West. By then I had come to the conclusion that it was a wonderful place.

Paradoxically, the first people to put this idea into my head were Mao and his regime. For years, the things to which I was naturally inclined had been condemned as evils of the West: pretty clothes, flowers, books, entertainment, politeness, gentleness, spontaneity, mercy, kindness, liberty, aversion to cruelty and violence, love instead of 'class hatred," respect for human lives, the desire to be left alone, professional competence… As I sometimes wondered to myself, how could anyone not desire the West.}

I was extremely curious about the alternatives to the kind of life I had been leading, and my friends and I exchanged rumors and scraps of information we dug from official publications. I was struck less by the West's technological developments and high living standards than by the absence of political witch-hunts, the lack of consuming suspicion, the dignity of the individual, and the incredible amount of liberty. To me, the ultimate proof of freedom in the West was that there seemed to be so many people there attacking the West and praising China. Almost every other day the front page of Reference, the newspaper which carded foreign press items, would feature some eulogy of Mao and the Cultural Revolution. At first I was angered by these, but they soon made me see how tolerant another society could be. I realized that this was the kind of society I wanted to live in: where people were allowed to hold different, even outrageous views. I began to see that it was the very tolerance of oppositions, of protesters, that kept the West progressing.

Still, I could not help being irritated by some observations. Once I read an article by a Westerner who came to China to see some old friends, university professors, who told him cheerfully how they had enjoyed being denounced and sent to the back end of beyond, and how much they had relished being reformed. The author concluded that Mao had indeed made the Chinese into 'new people' who would regard what was misery to a Westerner as pleasure.

I was aghast. Did he not know that repression was at its worst when there was no complaint? A hundred times more so when the victim actually presented a smiling face? Could he not see to what a pathetic condition these professors had been reduced, and what horror must have been involved to degrade them so? I did not realize that the acting that the Chinese were putting on was something to which Westerners were unaccustomed, and which they could not always decode.

I did not appreciate either that information about China was not easily available, or was largely misunderstood, in the West, and that people with no experience of a regime like China's could take its propaganda and rhetoric at face value. As a result, I assumed that these eulogies were dishonest. My friends and I would joke that they had been bought by our government's 'hospitality." When foreigners were allowed into certain restricted places in China following Nixon's visit, wherever they went the authorities immediately cordoned off enclaves even within these enclaves. The best transport facilities, shops, restaurants, guest houses and scenic spots were reserved for them, with signs reading "For Foreign Guests Only." Mao-tai, the most sought-after liquor, was totally unavailable to ordinary Chinese, but freely available to foreigners. The best food was saved for foreigners. The newspapers proudly reported that Henry Kissinger had said his waistline had expanded as a result of the many twelve-course banquets he enjoyed during his visits to China. This was at a time when in Sichuan, "Heaven's Granary," our meat ration was half a pound per month, and the streets of Chengdu were full of homeless peasants who had fled there from famine in the north, and were living as beggars. There was great resentment among the population about how the foreigners were treated like lords. My friends and I began saying among ourselves: "Why do we attack the Kuomintang for allowing signs saying "No Chinese or Dogs" aren't we doing the same?

Getting hold of information became an obsession. I benefited enormously from my ability to read English, as although the university library had been looted during the Cultural Revolution, most of the books it had lost had been in Chinese. Its extensive English-language collection had been turned upside down, but was still largely intact.

The librarians were delighted that these books were being read, especially by a student, and were extremely helpful. The index system had been thrown into chaos, and they dug through piles of books to find the ones I wanted. It was through the efforts of these kind young men and women that I laid my hands on some English classics.

Louisa May Alcott's Little Women was the first novel I read in English. I found women writers like her, Jane Austen, and the Bronte sisters much easier to read than male authors like Dickens, and I also felt more empathy with their characters. I read a brief history of European and American literature, and was enormously impressed by the Greek tradition of democracy, Renaissance humanism, and the Enlightenment's questioning of everything. When I read in Gulliver's Travels about the emperor who 'published an Edict, commanding all his Subjects, upon great Penalties, to break the smaller End of their Eggs," I wondered if Swift had been to China. My joy at the sensation of my mind opening up and expanding was beyond description.

Being alone in the library was heaven for me. My heart would leap as I approached it, usually at dusk, anticipating the pleasure of solitude with my books, the outside world ceasing to exist. As I hurried up the flight of stairs, into the pastiche classical-style building, the smell of old books long stored in airless rooms would give me tremors of excitement, and I would hate the stairs for being too long.

With the help of dictionaries which some professors lent me, I became acquainted with Longfellow, Wait Whitman, and American history. I memorized the whole of the Declaration of Independence, and my heart swelled at the words "We hold these truths to be self-evident, that all men are created equal," and those about men's 'unalienable Rights," among them "Liberty and the pursuit of Happiness." These concepts were unheard of in China, and opened up a marvelous new world for me. My notebooks, which I kept with me at all times, were full of passages like these, passionately and tearfully copied out.

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