In traditional Chinese culture, there has always been a strong connection with the earth. The earth gives life and helps to sustain it, and in the end the earth is where you return. For Wang Lung, this was a concept easily grasped. He loved the land, and even in his rise to power, his connection to it remained. When he was most at peace, he was working the land. The times he grew restless were those when he was unable to farm.
Often with the gain of monetary wealth, the decline of morality follows closely behind. This is magnified in the lives of Wang Lung’s three sons. The eldest son becomes obsessed with women and is eager to satisfy the desires of the flesh. For the rich, this is a common thing. Once you tire of the beautiful maid that has been given as your wife, once she grows fat and ugly from the children she bore you, it is acceptable if not admirable and encouraged to take on another. The middle son is an excellent business man. He is learned, unlike his father, and sent to be apprenticed as a grain merchant. Unlike his older brother, who is obsessed with keeping up appearances and seeming as a dignified scholar, this man would rather keep his money hoarded. As the eldest brother prepares a home befit for a dynasty, he complains that too much silver is being spent. While it is good to be frugal, greed is not an admirable trait.
For some time there was not much to be said about the youngest son. He was quiet and seemingly content to be working the land as his father did and the father before him. Only in the final chapters do we find that he too wishes to be a learned man like his brothers. It would be hard to blame him for wanting such a thing seeing what they have gained: women, power, and wealth. Only in the final mo...
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All of the silver and gold never brought Wang Lung happiness. These things provided security, but never true happiness or the peace that he so wished for. If he were to pick the happiest time in his life it would probably be when he was still in the old house and farming his land that was just bursting with good fruits and vegetation. In this moment he was content because he had just enough. He was able to feed his children well, provide for his father, and store and sell the food they did not need.
There are many great lessons to be learned from The Good Earth. When and if you rise to power and money, you must always remember, if only in the back of your mind how you came to that place. Wealth comes and goes but a hard worker will always make a good life for himself. And what better than the earth where life itself thrives than to give you a prosperous life?
There are little to no direct accounts of how individuals’ lives were a couple thousand years ago in Ancient China. With a wealth of information on the rise, decline, and fall of empires, Michael Loewe, a sinologist who specializes in oriental studies and theology, writes an imaginary story about a hero named Bing set around 70 BCE. Bing: From Farmer’s Son to Magistrate in Han China is Loewe’s fictional portrait of life during the Han Empire. It is by no means a comprehensive historical account of Han times, in fact, it was written with those readers who are not familiar with Chinese in mind, however through the life of Bing we can gage how the lives of laborers, those involved in military service, merchants, and government officials might
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.
P’u shamelessly addresses the fact that despite preaching honor and virtue, the nobility were the most lawless, yet only an idealized account would be recorded in history, as has always been. The author mocks this relinquishment in his own stories, as the moral is driven to immorality as rebels receive little to no punishment for their flagrant abuse of others and adultery against virtue. He describes the turmoil as “the ways that misery spawned recklessness and sudden, unreasoning violence that were almost impossible to deal with” (Spence 79). Laws themselves proved to be as wicked and depraved as their creators. For example, a horrific clause even encouraged men to take advantage of widows for profit. While the peasant class resisted their struggled by simply trying to survive, the upper nobility fought their problems by making the existence of those below them harder to bear. Enforced laws were done so with no due process, yet were made flexible by their own creators. Therefore, Spence exhibited the lawlessness and the government and its constant effort to contain this disorder. By hand-selecting the sources and settling on rural China, Spence felt the format effectively depicted his purpose. He effectively detailed history in relation to the average person of 17th century China and created a personal perspective that imbued the historical events with meaning. He most fully and accurately captures the greed, vision of morals, unaltered by elite preference and ironically one can draw parallels to our modern times. His purpose results in a richness of detail seldom observed in Chinese history. The principles of the time are captured through the poverty within the peasant class as every moment of their lives was set forth
From the beginning of Wang Lung’s marriage to O-lan, she saved him time, money, and effort without complaint. She offered wisdom when asked and was smart in the ways of the world. During the famine, when the family went south in search of food, O-lan taught her children how to beg for food, “dug the small green weeds, dandelions, and shepherds purse that thrust up feeble new leaves”(p. 128). She raised her children prudently. She knew how to bind her daughter’s feet, and she gave them a better childhood than she had had. O-lan knew that the land was the only consistent thing in her life, so she willingly helped Wang Lung as he bought more and more land. O-lan knew her place in the family was as a wife and mother. As a wife, she fe...
Most critiques of The Good Earth are preoccupied with the authentic quality of the novel, and while the Western critiques praise it as a novel based on facts, the Chinese hold a different view. Kang Younghill, a Chinese man, in reference to the image Pearl Buck created of China, stated that "it is discouraging to find that the novel works toward confusion, not clarification" (Kang 368). This statement illuminates Kang's feelings that the details, which Buck had presented as factual in the novel, were contrary to the actual life of the Chinese. Yet researches have shown that Buck was rightly informed and presented her information correctly. One detail that she paid special attention to was the family structure within the rural Chinese family, which she presented in the form of the Wang Lung household. The family structure demonstrated by Buck is not restricted to the Wang Lung family, but was a part of every rural Chinese home in the early 1900s. Every member's experiences within the family structure are determined by the role and expectations placed on them by the society, and Buck was careful to include these experiences in Wang Lung's family.
Wang Lung is a responsible man who uses his money wisely. He uses his money to buy things that his family has a necessity for and saves some for the winter or for the upcoming year. He puts his money into important investments that will promise him great wealth in the future. He is a very compassionate man who cares for his children by buying clothes for his children, feeding them healthy servings of food, and he also still manages to take care of his ever-aging father. Wang Lung values money and would never think of using it in ways that would hurt his family of himself in any way.
The Good Earth. Wang Lung is a rice farmer who gains all his wealth through the
On his first visit to the House of Hwang, Wang Lung does not have a wife or son. He journeys alone to receive O-lan as his wife. A few months after Wang Lung and O-lan gets married, O-lan finds out that she is pregnant. When O-lan delivered their first child, Wang Lung waits anxiously for the announcement of the newborn's gender. After O-lan shares the news of their son's birth, " `It is a man child!' he called triumphantly. `You are grandfather and I am father!' "(37). Wang Lung is relieved when O-lan tells him that she has given birth to a "man child" for two specific reasons. First, he is proud because sons carry on the family name. Second, when the son grows up, he can help work in the fields. Thus, Wang Lung feels pride that his first son is male. When he travels to the House of Hwang on the second occasion he is proud to bear a son, consistent with the Old Mistress' request at their first meeting to see their first-born child. Wang Lung also takes pride in his family because of his wife, O-lan. On the first visit, when Wang Lung goes to the House of Hwang for the first time to receive O-lan, her position in the great house is considered that of a slave. However, on the second visit she is a guest and visitor. Looking back at her past as a servant, O-lan recalls, "Last year this time I was slave in that house." (53). O-lan is happy at the fact that she has an opportunity to change her life completely from a slave to a financially stable.
...h he forgot it for many months together, when spring came each year he must go out on to the land." (Chapter 34, pg. 257) Wang Lung was not aware of his son's interest in selling the land though, and thus died contently. He wished he had done things differently with O-lan and probably would have been happier if he was still a pheasant but we all wish there were things we could have done differently. To Wang Lung the earth was good. He never saw the ending picture and how his faith in the earth wouldn't carry on because of his money hungry sons, but his love for the land ended with him, and peace in his heart.
This novel tells the story of Wang Lung. He is a man who rises from being a poor farmer to a very wealthy man because of his faith in the good earth. In the beginning of the story Wang Lung tries to see as little water as possible because he feels safest with his land under his feet. His family is very poor so he must feed his father corn gruel and tea.
Feng Meng-long’s story, “Du Tenth Sinks the Jewel Box in Anger,” authentically represents how money is valued between Du Tenth and Li Jia. The classic story brings forth how tradition and family values are upheld in the highest honor. The young master Li Jia, who is the son of a prominent local official, embarks on a journey to the Ming capitol of Nanjing with the intention of taking exams. During his travels he meets the beautiful courtesan named Du Tenth who is bound to her madam in a house of ill fame in what is known as the pleasure district. Li Jia, being an immature and unmotivated by any type of responsibility, finds himself splurging all of his travel funds on pleasures with the beautiful Du Tenth. The couple find themselves to have fallen in love with one other. Du Tenth proves to be a very smart and loyal character. She cleverly devises a plan to escape her bind to her madam and leave to be with her love. When the couple make their departure, they go on their journey to their new life together as husband and wife. Du Tenth continues to prove how smart she is by showing time and time again to Li Jia that she was very prepared for their future. The story tragically ends when the gullible Li Jia is tricked by the manipulating Sun Fu to trade his love, Du Tenth, for a thousand pieces of white silver.
I would like to point out that Wang Lung was never the most filial of men. Early in the novel, we saw him slip up once or twice. However, at a younger age, he felt guilty when this happened and was able to hold his tongue in most situations. Wang Lung’s uncle is able to exploit Wang Lung based on his filial piety. When the uncle, a lazy man who blames his struggles on an “evil destiny”, asks his nephew to borrow money, Wang Lung explodes, saying, “‘If I have a handful of silver it is because I work and my wife works, and we do not…[let our] fields grow to weeds and our children go half fed!’” (65). But right after he lets these words slip, he “[stands] sullen and unmovable” (66) because knows that his outburst is wrong. However, later in the novel, Wang Lungs lack of sense for filial piety grows evident as he becomes more arrogant. For example, when he is nearing the end of his life, Wang Lung asks without a second thought to be buried below his father but above his uncle and Ching. Asking to be buried above his uncle makes the statement that Wang Lung believes he is a greater man than his uncle. Before his rise through the ranks of society, Wang Lung would never have even considered being buried above his uncle, even though he always had a disliking for him. However, because of his power, he feels that he has the right to disrespect his
A friend of mine gave me a copy of The Good Earth as a birthday gift. Until then, I had never heard of the literary masterpiece or the author, Pearl S. Buck. The story captivated me. I found myself engrossed in the story of the poor farmer Wang Lung whose love for his land allowed him to overcome many odds including famine, flood and a revolution. Through hard work and dedication, Wang Lung became one of the wealthiest landowners in the Anweih province of China. Sadly, Wang Lung’s two sons did not share his passion for “the good earth” and cared only for their bequest. Wang Lung was still on his death bed when the two sons decided that as soon as their father died, they would sell the land and split their inheritance (Buck, P.S., 1931).
At the center of Japanese and Chinese politics and gender roles lies the teachings of Confucius. The five relationships (五倫） of Confucius permeated the lives of all within the Heian and Tang societies.4 However, the focus here will be on the lives of the courtesans. The Genji Monogatari provides us with an unrivalled look into the inner-workings of Confucianism and court life in the Heian period. Song Geng, in his discourse on power and masculinity in Ch...
By giving the youngest son the money it didn’t teach him the important lessons on disciple and hard work. Then when the youngest son showed back up at the home of the father after blowing the money, he was shown no anger or disappointment. He was welcomed home with a celebration. That taught the young son that there are no consequences for your actions. Then lastly, the father showed have shown the eldest appreciation for all his hard work and granted him the money instead. That then would also teach the youngest that you must work to be rewarded. It all seems that the youngest son was just like the father. The father was willing to just blow the money to his son, so the son was just willing to blow it all in