The Joy Luck Club Research Essay

The Joy Luck Club Essay Essay, Research Paper

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The Joy Luck Club Essay

The Generation Gap in The Joy Luck Club

& # 8220 ; Hey, Ben, are you Nipponese or Chinese? - The Joy Luck Club Research Essay introduction.? & # 8221 ; I asked. His answer, as it seems to be for a batch of minority groups, was, & # 8220 ; Neither, I & # 8217 ; m Chinese-American. & # 8221 ; So, besides his American speech pattern and a hyphenated stoping on his reply to the SAT questionnaire about his cultural background, what & # 8217 ; s the difference? In Amy Tan & # 8217 ; s capturing novel, The Joy Luck Club, I found out the reply to that inquiry. Through the relationships and experiences of four Chinese female parents and four Chinese-American girls, I was able to see a monolithic difference between their corresponding life styles. The coevals spread of the adult females born during the first one-fourth of the century in China, and their girls born in the American ambiance of California, is a quality that doesn & # 8217 ; t precisely take a scientist to see.

From the beginning of the novel, we hear Suyuan Woo tell the narrative of & # 8220 ; The Joy Luck Club, & # 8221 ; a group started by some Chinese adult females during World War II, where & # 8220 ; we feasted, we laughed, we played games, lost and won, we told the best narratives. And each hebdomad, we could trust to be lucky. That hope was our lone joy. & # 8221 ; ( p. 12 ) Truly, this was their lone joy. The female parents grew up during parlous times in China. They all were taught & # 8220 ; to want nil, to get down other people & # 8217 ; s wretchedness, to eat [ their ] ain bitterness. & # 8221 ; ( p. 241 ) Though non many of them grew up awfully hapless, they all had a certain regard for their seniors, and for life itself. These Chinese female parents were all taught to be honest, to the point of giving their ain lives to maintain any household members & # 8217 ; promise. Alternatively of their girls, who & # 8220 ; can assure to come to dinner, but if she wants to watch a favourite film on Television, she no longer has a promise & # 8221 ; ( p. 42 ) , & # 8220 ; To Chinese people, 14 carats isn & # 8217 ; t existent gold. . . [ my watchbands ] must be 24 carats, pure interior and out. & # 8221 ; ( p. 42 )

Merely as they believed that gold was non existent unless it was 24 carat, Ying-Ying St. Clair did non believe that a matrimony was existent unless it was full and without any strings attached. When Ying-Ying found that Lena & # 8217 ; s matrimony was filled with everything but her ain visions, she was rather defeated. She saw the list of points to be split even on the icebox, and instantly thought their matrimony did non hold the pureness and award that it should hold contained. Lena & # 8217 ; s thoughts of & # 8220 ; extinguishing false dependences, being peers, and love without Ob

ligation” ( p.176 ) were far from the positions that her female parent took on matrimony. It was rather easy for Ying-Ying to see how times had changed, and how the life style of American Born citizens widely contrasted that of her place state.

Toward the terminal of the book, there is a definite line between the differences of the two coevalss. Lindo Jong, whose girl, Waverly, didn & # 8217 ; t even cognize four Chinese words, described the complete difference and mutual exclusiveness of the two universes she tried to link for her girl ; American fortunes and Chinese character. She explained that there was no permanent shame in being born in America, and that as a minority, you were the first in line for scholarships. Most significantly, she noted that, & # 8220 ; In America, cipher says you have to maintain the fortunes person else gives you. & # 8221 ; ( p. 289 ) For a miss who was raised in America, it was easy for Waverly to accept American fortunes, to turn up as any other American citizen.

As a Chinese female parent, though, she besides wanted her girl to larn the importance of Chinese character. She tried to learn her Chinese-American girl & # 8220 ; How to obey parents and listen to your female parent & # 8217 ; s head. How non to demo your ain ideas, to set your feelings behind your face so you can take advantage of concealed chances. . . How to cognize your ain worth and Polish it, ne’er blinking it around like a inexpensive ring. & # 8221 ; ( p. 289 ) The American-born girls ne’er grasped on to these traits, and as the book showed, they became wholly different from their purely Chinese parents. They ne’er gained a sense of existent regard for their seniors, or for their Chinese background, and in the terminal were wholly different from what their parents planned them to be.

By the narratives and information given by each person in The Joy Luck Club, it was clear to me merely how different a Chinese-American individual is from their parents or older relations. I found that the absorbing tests and experiences that these Chinese female parents went through, are a testament to their abiding nature, and changeless devotedness to their seniors. Their girls, on the other manus, showed that pure Chinese blood could be changed wholly through merely one coevals. They have become American non merely in their address, but besides in their ideas, actions and life styles. This novel has non merely given great penetration into the Chinese manner of thought and life, but it has shown the great contrast that occurs from coevals to coevals, in the passing on of thoughts and traditions.

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