As most of you have noted, the overall problem seems to be determining what it means to be a Chinese-American woman in an American culture. It also asks what it means to be a woman or human being in American culture. There are several conflicts to note. There is the individual vs the communal in China as compared to the same situation in America. There is the individual vs the family and there is the Chinese vs the American

heritage of the narrator. Which is she to be? Chinese? American? When is it appropriate to be one or the other? Who is she? The No-Name Woman seems as much to be the narrator as the narrator’s aunt. You should notice that Kingston does not give the narrator a name anymore than she does the aunt. The narrator is expected to participate in the punishment of the dead aunt, and yet, as an American she questions that expectation. But she is a rebel only in herself (if at all)....she is unable to actually overcome the power of her Chinese cultural background.
Her Chinese aunt, of course, was a rebel. She was a married woman in China who had an extramarital affair which resulted in a child. There is no doubt of her guilt. Whether or not her punishment was just is part of the problem for the narrator. You remember, her mother tells her the story of her aunt only because the narrator is entering puberty. This is a subject not to be discussed again...it is a warning for her to take care. So she wonders about the aunt. And in her wondering, her western/American values begin to surface. She tries in many ways to justify what her aunt did, but her justifications are western. She does understand that based on Chinese customs, her aunt was guilty and deserved to be forgotten. But she sympathizes with her aunt. Why? Because she knows it could happen to her, and she knows what the results would be for her as well. She knows why her mother has told her the story, and in her way, she is questioning the right of her family to punish so severely.
The narrator said “Sophie is a three year years American age, but already I see her nice Chinese side swallowed up by her wild Shea side.” Sophie’s “wild side” which can be interpreted as her Irish side. Whenever Sophie misbehaves which include: taking off her clothes or attack/kick her mom, the Grandmother blames it on her “wide side” and she also believes that the only way to discipline Sophie is by spanking her. Of course Natalie will not allow her mother to spank Sophie because that clashes with American traditional way to discipline a kid which was to “talk” to Sophie. Again, the reader can see that the Grandmother was struggling to become accustomed to the way American family works. Because of this cultural conflict, the reader will conclude that Americans are selfish and we can see that in the story. Natalie wants her mother to help her in the house, babysit her daughter and do as much for her as she can, but doesn’t expect her mother to interfere with her way of discipline. This means that either Natalie has completely forgotten about her culture or that she simply moved on with the new identity second and third generation Chinese Americans were developing and also wants her daughter to follow the same
One type of effect the Chinese mothers’ expectations has in their relationship with their “Americanized” daughter is negative since the mothers are unable to achieve anything. An-Mei Hsu expects her daughter to listen and obey as the young ones do in Chinese culture, but instead receives a rebellious and stubborn daughter, “‘You only have to listen to me.’ And I cried, ‘But Old Mr. Chou listens to you too.’ More than thirty years later, my mother was still trying to make me listen’” (186-187). Instead of the circumstances improving, the mother is never able to achieve anything; her forcing and pushing her daughter to the Chinese culture goes to a waste. They are both similar in this sense because both are stubborn; the daughter learns to be stubborn through American culture and wants to keep herself the way she is, whereas the mother wants to remove this teaching from American culture and does not give u...
The theme that has been attached to this story is directly relevant to it as depicted by the anonymous letters which the main character is busy writing secretly based on gossip and distributing them to the different houses. Considering that people have an impression of her being a good woman who is quiet and peaceful, it becomes completely unbecoming that she instead engages in very abnormal behavior. What makes it even more terrible is the fact that she uses gossip as the premise for her to propagate her hate messages not only in a single household but across the many different households in the estate where she stays.
June-May fulfills her mother’s name and life goal, her long-cherished wish. She finally meets her twin sisters and in an essence fulfills and reunites her mother with her daughter through her. For when they are all together they are one; they are their mother. It is here that June-May fulfills the family portion of her Chinese culture of family. In addition, she fully embraces herself as Chinese. She realizes that family is made out of love and that family is the key to being Chinese. “And now I also see what part of me is Chinese. It is so obvious. It is my family. It is in our blood.” (Tan 159). Finally, her mother’s life burden is lifted and June-May’s doubts of being Chinese are set aside or as she says “After all these years, it can finally be let go,” (Tan 159).
Despite there being numerous argumentative points for both the hunter and the environmentalist there is no definite answer as to whether hunting should be permitted or not. Each individual has their own perspective on hunting and what is acceptable and what is intolerable. Hunting may be viewed as acceptable for survival purposes only by some and others may approve sport hunting as well. Some environmentalist would like to see all forms of hunting and trapping completely banned including pig and dairy farms. Hunting can be seen as a way to entertain and relax in one’s eyes while it can also be seen as the cruelest form of animal cruelty and murder from another individual’s perspective. Hunting is completely subjective to the views and morals of the person trying to decide what is right and what is wrong.
The most common route of exposure to mycotoxins is ingestion, but it may also involve dermal, respiratory, and parenteral routes, the last being associated with drug abuse (Peraica and Domijan, 2001). In general, animals are directly exposed to mycotoxins through the consumption of mouldy feedstuffs, eating contaminated foods, skin contact with mould infected substrates and inhalation of spore-borne toxins (Bennett and Klich, 2003a). Human exposure to mycotoxins may result from consumption of plant-derived foods that are contaminated with toxins, the carry-over of mycotoxins and their metabolites in animal products such as meat and eggs (Veldman, 2004) or exposure to air and dust containing toxins (Jarvis, 2002). Most importantly, the presence of potentially toxigenic fungi does not imply the presence of mycotoxins, nor does the finding of mycotoxins prove that a particular species is, or was, present. Toxin production is dependent on substrates, nutrient levels, moisture, pH, and temperature (Murtoniemi et al.,
Aflatoxins (B1, B2, G1 and G2) are considered to be the group of mycotoxins of greatest concern from a global perspective. They are primarily produced by Aspergillus flavus, A. parasiticus and in rare cases, by A. nomius (Nida’M and Ahmad, 2010). AFB1, the most abundant and most toxic aflatoxin [(Prandini et al., 2009), is often referred to as the most potent naturally occurring carcinogen (Creppy, 2002). It is classified as a Group 1 human carcinogen by the International Agency for Research on Cancer (IARC) (Liu and Wu, 2010). Lactating animals fed AFB1 contaminated diets will produce milk contaminated with its mono hydroxylated derivative AFM1 (Bognanno et al., 2006), known as 2B, possibly
A piece of evidence that he gives is that reason cannot be the motive to moral action; if reason can't motivate any action, it ultimately cannot motivate moral
In the short story, "Two Kinds" by Amy Tan, a Chinese mother and daughter are at odds with each other. The mother pushes her daughter to become a prodigy, while the daughter (like most children with immigrant parents) seeks to find herself in a world that demands her Americanization. This is the theme of the story, conflicting values. In a society that values individuality, the daughter sought to be an individual, while her mother demanded she do what was suggested. This is a conflict within itself. The daughter must deal with an internal and external conflict. Internally, she struggles to find herself. Externally, she struggles with the burden of failing to meet her mother’s expectations. Being a first-generation Asian American, I have faced the same issues that the daughter has been through in the story.
The film explains the difference between Chinese and American values of gender in marriage and family as well. It clearly shows how Chinese woman is expected to good wives for their chosen husband. Girls are promised at an early age to a man. In the film Aunty Lindo had an arranged marriage when she was only four years old. In an American marriage, it is supposed to be based on a love and connection between two people.
Oftentimes the children of immigrants to the United States lose the sense of cultural background in which their parents had tried so desperately to instill within them. According to Walter Shear, “It is an unseen terror that runs through both the distinct social spectrum experienced by the mothers in China and the lack of such social definition in the daughters’ lives.” This “unseen terror” is portrayed in Amy Tan’s The Joy Luck Club as four Chinese women and their American-born daughters struggle to understand one another’s culture and values. The second-generation women in The Joy Luck Club prove to lose their sense of Chinese values, becoming Americanized.
Kingston’s “No Name Woman” is a story that revolves around morals, society and family expectations, and women role in society. Kingston writes the story of her aunt that committed suicide in China and she has never heard of until her mother spoke of her once. The purpose of Kingston story is to show women role in China and how women were trap in their society.
“Whenever she had to warn us about life, my mother told stories that ran like this one, a story to grow up on. She tested our strengths to establish realities”(5). In the book “The Woman Warrior,” Maxine Kingston is most interested in finding out about Chinese culture and history and relating them to her emerging American sense of self. One of the main ways she does so is listening to her mother’s talk-stories about the family’s Chinese past and applying them to her life.
It is as though Asian Americans are succumbing to the thought that America is the only place to be and that they should be grateful to live here. On the other hand, keeping silent due to pressures from the white population means being shunned by the members of the Asian American population. I disagree with Chin’s assertion that “years of apparent silence have made us accomplices” to the makers of stereotypes (Chin 1991, xxxix). I agree with Hongo’s argument that the Chin viewpoint “limits artistic freedom” (Hongo 4). Declaring that those writers who do not argue stereotypes of the good, loyal, and feminine Chinese man or the submissive female, are in any way contributing to or disagreeing with them is ridiculous.
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