Inequality In Wang Lu's The Good Earth

Pearl S. Buck’s character, Wang Lung, in her novel, The Good Earth, is one who acts and thinks immorally. His morally ambiguous nature is evident through many incidents involving himself and his family, which mirrors the theme of complicated situations brees irrationality and immoral decisions.these desperate and newly found situations in Twentieth Century China allows the audience to easily sympathize with Wang Lung when in current society, many of his thoughts and actions would create an immense hatred for his complex

Everywhere all over the world, we will encounter with many fascinating and different traditions. In the novel “The Good Earth” Pearl S. Buck gets us a glance of how peculiar the Chinese culture used to be. While the novel develops Pearl also tends to mention two distinct classes of people, the rich and the poor. Now one of the most important messages that can be deciphered through out the novel is: Never forget your traditional values. Living up to your traditions will definitely bring you happiness and joy, but you have to be very determined and ready for whatever that crosses your way.

In Pearl S. Buck’s novel, The Good Earth, the protagonist, Wang Lung, starts out as a very poor farmer in China. He marries a slave named O-lan and starts a family with her. Famine soon strikes the town and there is no food to be found anywhere. Wang Lung moves his family South in hopes of finding a job there. Eventually, a group of poor people raid the homes of the rich. Wang Lung and O-lan both join in, getting away with enough gold and valuables to get back to their land in the North. Wang Lung uses this stolen money to buy more land and hire laborers. He quickly becomes one of the richest men in his town. Wang Lung, however, does not know that with great wealth comes great responsibility. His wealth corrupts him and his moral judgements become blurred. Wang

Beauty of a woman was very important to men because it often showed wealth. Footbinding was a cruel way to show a woman’s beauty in Ancient China, especially during the Song dynasty. It is thought that foot binding began in around 900 AD during the Tang dynasty and continued until 1911 when it was finally banned. "The practice of binding feet was originally introduced about a thousand years ago, allegedly by a concubine of the emperor. Not only was the sight of women hobbling on tiny feet considered erotic, men would also get excited playing with bound feet, which were always hidden in embroidered silk shoes” (Wild Swans) Footbinding was considered very attractive and was very common. Many times, a girl who did not have bound feet were rejected by

According to Mackie (1996: 1001) the practice of foot binding spread from the imperial palace, transmitting down through the classes until it was nearly universally adopted. Thus, foot binding can be seen as symbolising one's status. Foot binding came to symbolise gentility, and it was only the absolute lowest of the lower class who were the exception to the convention. Such destitute individuals could not afford for female family members to be foot-bound when their manual labour was needed (Mackie 1996: 1001). However, to avoid such disgrace, many poor families preferred to “struggle along for a precarious living, bringing up their daughters with small feet” (Doolittle 1865: 201). This is in keeping with Veblen's (1934) view that foot binding is a costly display of a family's wealth (Mackie 1996: 1002). Likewise in Africa, female mutilation reportedly spread partly due to individuals wanting to emulate their higher status neighbours who had already adopted the practice (Mackie 1996: 1004). In addition to symbolising wealth, Mackie suggests that female mutilation symbolises a family's commitment to values of purity and chastity (Mackie 1996: 1000, 1008). Given the costs and risks associated with female mutilation, that a family would choose to commit to the practice shows how willing they are to ensure that males can be confident in terms of paternity. With this intention, female mutilation can be seen as symbolising a female's purity and future fidelity (Mackie 1996:

The historical classic, “The Good Earth”, revolves around the life of Wang Lung, introducing the average Chinese farmer on his wedding day to the slave O-lan. Together, the newly married couple care for Wang Lung’s father and farm the land, prospering from the fruits of their labor. Their early life continues to bring great fortune when they are able to purchase land from the House of Hwang, who O-lan served, and when their first two children are born sons.

The Good Earth is a novel of a family’s journey throughout the years. Although the novel may seem to focus upon the family, the author wrote the book to show the life of women at the time. Women had little to no rights and only had certain tasks to undertake. Most women were slaves sold to men and were treated very poorly. The Good Earth tells a story about a hard working but powerless woman, Olan, who resembles closely to and contradicts “The Virtuous” woman.

This book started with Wang Lung introducing himself and how his life is like. He lived with his father mostly because his father was really sick and Wang Lung had to take care of him. His father was a traditional and moral man. He did not approve many things that went on in the house. Later on, he went to the house of the Huang’s and got a slave to be his wife. Her name was O-Lan. O-Lan was a slave and she was treated really terribly most of her life, even when she married Wang Lung. Together they had 5 children: three boys and two girls, each with very different characteristics.

When girls were school age their feet began bending to make them smaller. Their feet were swathe in bandages and drawn towards their heels which caused the bones to break creating a small 3 inch foot. Unfortunately, because of this custom many girls had complication which caused them to have infections, paralysis and some even died because of this gruesome tradition. The Chinese thought that this tradition of binding feet would give a young lady of the affluent class the opportunity of getting a good husband. The lower class and peasants did not divulge in this tradition because the women were needed to work in the

Family and culture is shown negatively in this story when the narrator learns about her grandmother’s bound feet and has to change her life to benefit her family. An example is, “Disappointment made me protest. ‘But you said I had to give up the lessons so we could bring her from Hong Kong,’ I said. ‘Well, she’s here.’ Dad hesitated and then set the boxes down. ‘Try to understand, hon. We’ve got to set your grandmother up in her own apartment. That’s going to take even more money.’” (Yep 32 and 33). This shows how the narrator had to stop taking dance lessons because they had to use the money from the dance lessons to help a certain family member. It impacted the narrator’s life negatively because she could no longer dance even though it was probably one of her favorite activities to do. In addition, “However, she wasn’t quick enough, because I saw her bare feet for the first time. Her feet were like taffy that someone had stretched out and twisted. [...] “There was a time back in China when people thought women’s feet had to be shaped a certain way to look beautiful. When a girl was about five, her mother would gradually bend her toes under the sole of her foot” (Yep 69 and 76). This demonstrates how the narrator learned about the Chinese tradition of foot binding when her mother had to explain to her why her grandmother’s feet were abnormal after she

Foot binding is now considered a very extreme and cruel form of body modification. It is almost near impossible to find information on the subject without it being shed in a negative light. The important thing to remember, however, is that body modification in different cultures is usually viewed as a right of passage and honor, not a form of torture. To be able to have your body altered to the definition of beauty in China’s society was a great privilege, and surpassed any pain that went along with the modification.

In The Good Earth, being rich separates you from the land and can lead to trouble. Wang Lung faces this issue since as his wealth escalates, he becomes more corrupted and moves away from his original self. In this way, his life is a prime example of how traditional values deteriorate under the influence of fortune. The most peace and joy filled period in the Wang family existence comes when they are just wealthy enough to have everything they need.

In the article, Ko highlights the many misconceptions modern people have on footbinding such as keeping a woman’s foot bound, kept them in a hobbled and subservient domestic state or as sex objects . Afterwards, she states that our “certainties may turn out to be dead wrong” suggesting to readers that she is going to shine a positive light on footbinding. Ko goes more in depth about the three things men believed footbinding was, and why the tradition of binding ones foot was important at that time. The Chinese believed that wearing shoes differentiated and distinguished them from beasts as well as savages

When coupled with the line "the bound feet" (Piercy, 20), the poem appears as if it were a comment solely about the injustice forced upon Chinese women from 934 until 1949. Foot binding is a painful process which includes breaking all of the toes and arch of the foot to grossly alter the shape of the foot, so that the foot, when mature would be no more than four inches long.  The first break was usually made when a girl was three to five years old, then the feet were wrapped in yards of cloth to prevent them from growing or reshaping. The pain from the initial break was nothing compared to the enduring pain the women experienced for the rest of their lives. The pain was caused by the drastically deformed feet. (Chinese foot binding- lotus shoes)

Schiavenza, Matt. “The Peculiar History of Foot Binding in China.” In The Atlantic. 16 September, 2013 article was published. Web. 1st October, 2013 article was accessed. From http://www.theatlantic.com/china/archive/2013/09/the-peculiar-history-of-foot-binding-in-china/279718/