Arranged marriage is a concept that is largely unfamiliar for many people in Western culture, particularly in the United States. However, in many cultures throughout the world, it is a widely accepted way of life, meant to serve as a way to preserve society in an organized fashion. A gradual result of the practice of arranged marriage lies within its effect on gender roles, especially for women; specifically, they are required to be faithful and obedient husbands in order to be contributing members of society. Despite offering unique perspectives on the opportunities for women after arranged marriage, Maxine Hong Kingston’s “No Name Woman” and Chitra Banerjee Divakaruni’s “Meeting Mrinal” reveal the consequences of arranged marriages in Indian and Chinese culture, as they strive for perfection and order within societies and contribute to a definitive characterization of gender roles for women. In “No Name Woman,” Kingston establishes the desire …show more content…
The narrator’s aunt experiences discrimination from both her husband and the man who raped her, as Kingston depicts when she writes, “Women in the old China did not choose. Some man had commanded her to lie with him and be his secret evil… She obeyed him; she always did as she was told… [she] promised before they met that she would be his forever. They both gave orders: she followed” (228). The system of order through arranged marriage developed by “the old China” diminishes the ability for women to choose for themselves; furthermore, societal beliefs forces them to remain faithful and obedient to the commands of men. Kingston argues that arranged marriage in traditional Chinese society perpetuates the belief that women should be obedient to men and thus become integrally inferior to
Ban Zhao wrote Lessons for a Woman around the end of the first century C.E. as social guide for (her daughters and other) women of Han society (Bulliet 167). Because Zhao aimed to educate women on their responsibilities and required attributes, one is left questioning what the existing attitudes and roles of women were to start with. Surprisingly, their positions were not automatically fixed at the bottom of the social hierarchy. Ban Zhao’s own status as an educated woman of high social rank exemplifies the “reality [that] a woman’s status depended on her “location” within various social institutions’ (167). This meant that women had different privileges and opportunities depending on their economic, social, or political background. Wealthier noble women would likely have access to an education and may have even been able to wield certain political power (167). Nevertheless, women relinquished this power within the family hierarchy to their fathers, husbands, and sons. Despite her own elevated social status, Ban Zhao still considered herself an “unworthy writer”, “unsophisticated”, “unenlightened’, “unintelligent”, and a frequent disgrace to her and her husband’s family (Zhao). Social custom was not, however, the only driving force behind Zhao’s desire to guide women towards proper behavior.
The story was titled by “No Name Woman” which seem to mean the aunt is nameless. However, namelessness refers to something that is an unknown or materials whose name was not entitled. The woman is the aunt of the author, the sister of the households who used to live with the family.
Gender hierarchies have been a central pillar of social orders almost since its inception. However, the balance has not been remotely even throughout history, with patriarchies far outnumbering matriarchies. Despite the large dominance held by men, it was not all black and white in East Asian societies. Even though Tang and Song China were all patriarchal, they were very different in their application and influences of gender hierarchies.
In her book, The House of Lim, author Margery Wolf observes the Lims, a large Chinese family living in a small village in Taiwan in the early 1960s (Wolf iv). She utilizes her book to portray the Lim family through multiple generations. She provides audiences with a firsthand account of the family life and structure within this specific region and offers information on various customs that the Lims and other families participate in. She particularly mentions and explains the marriage customs that are the norm within the society. Through Wolf’s ethnography it can be argued that parents should not dec5pide whom their children marry. This argument is obvious through the decline in marriage to simpua, or little girls taken in and raised as future daughter-in-laws, and the influence parents have over their children (Freedman xi).
Imagination is a quality that everyone has, but only some are capable of using. Maxine Hong Kingston wrote “No Name Woman” using a great deal of her imagination. She uses this imagination to give a story to a person whose name has been forgotten. A person whose entire life was erased from the family’s history. Her story was not written to amuse or entertain, but rather to share her aunts’ story, a story that no one else would ever share. The use of imagination in Kingston’s creative nonfiction is the foundation of the story. It fills the gaps of reality while creating a perfect path to show respect to Kingston’s aunt, and simultaneously explains her disagreement with the women in her culture.
The “prodigal” aunt in Maxine Hong Kingston’s essay No Name Woman, was shunned from her family and ultimately ended up taking her life and her bastard child’s, as a result of public shaming. Instead of being heralded as a heroine and champion of women’s rights, the aunt’s legacy is one of shame and embarrassment that has been passed down through generations. While this story’s roots are Chinese, the issue at hand is multi-cultural. Women suffer from gender inequality worldwide.
Common in premodern China was the heavy discrimination of women and a strict social role that they were obligated to follow in order to survive. Women were assigned a limiting job at birth: be a good and faithful wife. For thousands of years, women were portrayed more as employees of their husbands than lovers or partners, and this is prevalent in imperial Chinese literature.
Kingston, Maxine Hong. "No Name Woman." 50 Essays: A Portable Anthology. 4th Edition. Ed. Samuel Cohen. Boston/New York: Bedford/St. Martins, 2011. 227-39. Print.
Kingston uses the story of her aunt to show the gender roles in China. Women had to take and respect gender roles that they were given. Women roles they had to follow were getting married, obey men, be a mother, and provide food. Women had to get married. Kingston states, “When the family found a young man in the next village to be her husband…she would be the first wife, an advantage secure now” (623). This quote shows how women had to get married, which is a role women in China had to follow. Moreover, marriage is a very important step in women lives. The marriage of a couple in the village where Kingston’s aunt lived was very important because any thing an individual would do would affect the village and create social disorder. Men dominated women physically and mentally. In paragraph eighteen, “they both gav...
The patriarchal repression of Chinese women is illustrated by Kingston's story of No Name Woman, whose adulterous pregnancy is punished when the villagers raid the family home. Cast out by her humiliated family, she births the baby and then drowns herself and her child. Her family exile her from memory by acting as if "she had never been born" (3) -- indeed, when the narrator's mother tells the story, she prefaces it with a strict injunction to secrecy so as not to upset the narrator's father, who "denies her" (3). By denying No Name Woman a name and place in history, leaving her "forever hungry," (16) the patriarchy exerts the ultimate repression in its attempt to banish the transgressor from history. Yet her ghost continues to exist in a liminal space, remaining on the fringes of memory as a cautionary tale passed down by women, but is denied full existence by the men who "do not want to hear her name" (15).
The article begins by introducing general knowledge about arranged marriages in India. First is the proof of commonality. Arranged marriages are so customary that marriages not arranged
Examples of cultural constructions can be seen throughout history in several forms such as gender, relationships, and marriage. “Cultural construction of gender emphasizes that different cultures have distinctive ideas about males and females and use these ideas to define manhood/masculinity and womanhood/femininity.” (Humanity, 239) In many cultures gender roles are a great way to gain an understanding of just how different the construction of gender can be amongst individual cultures. The video The Women’s Kingdom provides an example of an uncommon gender role, which is seen in the Wujiao Village where the Mosuo women are the last matriarchy in the country and have been around for over one thousand years. Unlike other rural Chinese villages where many girls are degraded and abandoned at birth, Mosuo woman are proud and run the households where the men simply assist in what they need. The view of gender as a cultural construct ...
One of the main arguments for arranged marriages is that parents, being older and more experienced, are better able to find a suitable match for their children. This belief relies on the trust the offspring has that their parents understand what would be best choice or most suitable for their children. This trust is often discouraged by the individualist ideal and rebel teen mentality sponsored by American mass-media. However, in India trust between parent and child are common. When Nanda tried helping arrange a marriage, we see that parents in India weigh many considerations when choosing partners for their children including the statuses of the individuals (including their caste and career path), the social dynamics between the members of both households, and what resources the other family and potential partner have. At least in the case given in the reading, this process can be though and produce a good marriage with stable family ties. Another argument made for arranged marriage is that since the parents are handling the marriage, the children are free to enjoy life and not worry about the details. To a lesser degree in our country, people delegate part of the relationship forming process to others by allowing friends, family, and dating sites or shows to play matchmaker. Though in general, in America the person who would be in the relationship is more involved, and has to worry about handling some of the details. In India, culture is more dependent on family structure so marriage is just as much about forming ties between families as the couple itself, which is part of the reason why the family is so involved in these
Although she got pregnant by someone other than her husband they did not look at the good and joyful moments the child could bring. Having a baby can be stressful, especially being that the village was not doing so great. The baby could have brought guilt, anger, depression, and loneliness to the aunt, family, and village lifestyle because having a baby from someone other than your husband was a disgrace to the village, based on the orientalism of women. Society expected the women to do certain things in the village and to behave a particular way. The author suggests that if her aunt got raped and the rapist was not different from her husband by exploiting "The other man was not, after all, much different from her husband. They both gave orders; she followed. ‘If you tell your family, I 'll beat you. I 'll kill you. Be, here again, next week." In her first version of the story, she says her aunt was a rape victim because "women in the old China did not choose with who they had sex with." She vilifies not only the rapist but all the village men because, she asserts, they victimized women as a rule. The Chinese culture erred the aunt because of her keeping silent, but her fear had to constant and inescapable. This made matters worse because the village was very small and the rapist could have been someone who the aunt dealt with on a daily basis. Maxine suggests that "he may have been a vendor
Most women were expected to marry men with a higher status than her families. By marrying a man with a higher status, a woman’s family would have the knowledge that she would be taken care of. Many times fathers offered their daughters to marry a rich man as a way of creating a business deal. Women had little, if any, choice in who they married, and they were seen as their husband’s