Literary Analysis of No Name Woman

A short literary analysis of Maxine Kingston's classic “No Name Woman” As part of the first generation of Chinese-Americans, Maxine Hong Kingston writes about her struggle to distinguish her cultural identity through an impartial analysis of her aunt’s denied existence. In “No Name Woman,” a chapter in her written memoirs, Kingston analyzes the possible reasons behind her disavowed aunt’s dishonorable pregnancy and her village’s subsequent raid upon her household. And with a bold statement that shatters the family restriction to acknowledge the exiled aunt, Kingston states that, “… [she] alone devote pages of paper to her [aunt]...” With this premeditated declaration, Kingston rebelliously breaks the family’s cultural taboo to mention the exiled aunt. Because a strict Chinese culture fails to be practical in American society, Kingston defiantly acknowledges the existence of her aunt's life because she understands that her lost Chinese values as imposed by her family parallels her aunt's capital crime to her village. This argument would prove that Kingston did not write this chapter in veneration of her aunt, but with the intention to provide insight to her understanding of herself as a Chinese-American woman. Providing proof that Kingston has no intention of venerating her aunt becomes necessary in order to further analyze her true intention behind her stated declaration. The phrase “devote pages of paper” is evidently used in reference to Kingston’s chapter, “No Name Woman,” in which she states both the story of her aunt and her analysis of it in remembrance of the aunt’s existence. As well, Kingston’s inclusion of the word “alone” emphasizes that only she has ever committed to her aunt’s remembrance. Yet to add further meaning to this line, the succeeding and concluding phrase of this sentence states, “…though not origamied into houses and clothes.” The idea of devoting through origami, an art form of paper folding, is used in Asian cultures as symbolical respect. This phrase therefore rebukes the presumption that Kingston is honoring her unknown aunt through her devotion of writing through understanding the cultural connotation affiliated with her declaration. Whereas Kingston fails to write in honor of her late aunt, Kingston tries to remain impartial of how her aunt arrived to becoming the mother of an illegitimate child. No matter the truth behind the situation, Kingston, like the villagers, understands that “…her [aunt’s] infidelity had already harmed the village, that waves of consequences would return unpredictably.” Her aunt had broken the “roundness” of the village, the villagers’ way of life in which traditional discipline and control enforced the self-supporting village to maintain their balanced dependency. In return, Kingston states that, “the villagers punished her [aunt] for acting as if she could have a private life, secret and apart from them.” Kingston therefore fully understands that her aunt had attempted to distance herself away from the villagers’ way of life possibly on her own will, and through doing so committed an act of treason punishable with severity by those who took offense from her actions. The villagers had punished the aunt because she had taken an unacceptable road that undermined their values just as Kingston’s search for her identity in America questions the Chinese culture imposed upon her. The role that culture plays on Kingston is reinforced throughout the chapter through her pursuit for self-identity. “ChineseAmericans, when you try to understand what things in you are Chinese, how do you separate what is peculiar to childhood, to poverty, insanities, one family, your mother who marked your growing with stories, from what is Chinese?” Through her rhetorical question, Kingston directly states the difficulties to identify and incorporate Chinese culture in American society. She finds herself sacrificing her ancestral culture in order to adapt to American values which remain practical and applicable here in America. In an example which Kingston adapted to that which is desired in American society, she conceded the fact that “…speaking in an inaudible voice, [she had] tried to turn [herself] American-feminine.” Yet the Chinese cultural influence of the past still remained existent within Kingston as it was refreshed from time to time and expressed in her recollection of the aunt’s story and the moral conclusions deduced through her mother. “Don’t humiliate us. You wouldn’t like to be forgotten as if you had never been born. The villagers are watchful.” Practically through her mother’s indoctrination alone, Kingston was shaped throughout her childhood to respect honor, family, and the very Chinese culture itself. Kingston’s mother had once told her, “you must not tell anyone [about your aunt],” and yet in direct defiance, Kingston then “devote[s] pages of paper to her [aunt].” Her actions which defy her mother’s strict order are purposely directed through her rebellious intention to do so. Kingston argues that the emigrant generation, which consisted of her mother, had taken their culture with them because “those in the emigrant generations who could not reassert brute survival died young and far from home.” Yet raising their progeny, they must teach them what they know and understand. Kingston therefore believes that “they must try to confuse their offspring as well, who, I suppose, threaten them in similar ways – always trying to get things straight, always trying to name the unspeakable.” Kingston herself is breaking the “roundness” that is imbued upon Chinese culture, the balanced dependency that each generation is reliant upon, in order to follow cultural values which remain applicable on American soil. As Kingston alone asserted in her chapter, “those of us in the first American generations have had to figure out how the invisible world the emigrants built around our childhoods fits in solid America.” Critical analysis Critical analysis of a literary work can lead to a more astute and powerful use of the tools (language, image, symbols, narrative, aesthetics and so on) of meaning on the reader’s part. It should also make us aware of the cultural delineations of a work, its ideological aspects. Literature is not eternal and timeless but is situated historically, socially, intellectually, written and read at particular times, with particular intents, under particular historical conditions, with particular linguistic, cultural, personal, gender, racial, class, religious and other perspectives. In short, the ultimate end of critical analysis is a deeper understanding and a fuller appreciation of the literature. Accordingly, in this assignment of literary analysis, you are expected to demonstrate your ability to see more, to uncover or create richer, denser, more interesting meanings in the literary works. Maxine Hong Kingston “No Name Woman” "You must not tell anyone," my mother said, "what I am about to tell you. In China your father had a sister who killed herself. She jumped into the family well. We say that your father has all brothers because it is as if she had never been born. "In 1924 just a few days after our village celebrated seventeen hurry-up weddings-to make sure that every young man who went 'out on the road' would responsibly come home-your father and his brothers and your grandfather and his brothers and your aunt's new husband sailed for America, the Gold Mountain. It was your grandfather's last trip. Those lucky enough to get contracts waved goodbye from the decks. They fed and guarded the stowaways and helped them ofT in Cuba, New York, Bali, Hawaii. 'We'll meet in California next year,' they said. All of them sent money home. "I remember looking at your aunt one day when she and I were dressing; 1 had not noticed before that she had such a protruding melon of a stomach. But I did not think, 'She's pregnant,' until she began to look like other pregnant women, her shirt pulling and the white tops of her black pants showing. She could not have been pregnant, you see, because her husband had been gone for years. No one said anything. We did not discuss it. In early summer she was ready to have the child, long after the time when it could have been possible. "The village had also been counting. On the night the baby was to be born the villagers raided our house. Some were crying. Like a great saw, teeth strung with lights, files of people walked zigzag across our land, tearing the rice. Their lanterns doubled in the disturbed black water, which drained away through the broken bunds. As the villagers closed in, we could see that some of them, probably men and women we knew well, wore white masks. The people with long hair hung it over their faces. Women with short hair made it stand up on end. Some had tied white bands around their foreheads, arms, and legs. "At first they threw mud and rocks at the house. Then they threw eggs and began slaughtering our stock. We could hear the animals scream their deaths-the roosters, the pigs, a last great roar from the ox. Familiar wild heads flared in our night windows; the villagers encircled us. Some of the faces stopped to peer at us, their eyes rushing like searchlights. The hands flattened against the panes, framed heads, and left red prints. "The villagers broke in the front and the back doors at the same time, even though we had not locked the doors against them. Their knives dripped with the blood of our animals. They smeared blood on the doors and walls. One woman swung a chicken, whose throat she had slit, splattering blood in red arcs about her. We stood together in the middle of our house, in the family hall with the pictures and tables of the ancestors around us, and looked straight ahead. "At that time the house had only two wings. When the men came back, we would build two more to enclose our courtyard and a third one to begin a second courtyard. The villagers pushed through both wings, even your grandparents' rooms, to find your aunt's, which was also mine until the men returned. From this room a new wing for one of the younger families would grow. They ripped up her clothes and shoes and broke her combs, grinding them underfoot. They tore her work from the loom. They scattered the cooking fire and rolled the new weaving in it. We could hear them in the kitchen breaking our bowls and banging the pots. They overturned the great waist-high earthenware jugs; duck eggs, pickled fruits, vegetables burst out and mixed in acrid torrents. The old woman from the next field swept a broom through the air and loosed the spirits-of-thebroom over our heads. 'Pig.' 'Ghost.' 'Pig,' they sobbed and scolded while they ruined our house. "When they left, they took sugar and oranges to bless themselves. They cut pieces from the dead animals. Some of them took bowls that were not broken and clothes that were not torn. Afterward we swept up the rice and sewed it back up into sacks. But the smells from the spilled preserves lasted. Your aunt gave birth in the pigsty that night. The next morning when I went for the water, I found her and the baby plugging up the family well. "Don't let your father know that 1 told you. He denies her. Now that you have started to menstruate, what happened to her could happen to you. Don't humiliate us. You wouldn't like to be forgotten as if you had never been born. The villagers are watchful." 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 strength to establish realities. Those in the emigrant generations who could not reassert brute survival died young and far from home. Those of us in the first American generations have had to figure out how the invisible world the emigrants built around our childhoods fits in solid America. The emigrants confused the gods by diverting their curses, misleading them with crooked streets and false names. They must try to confuse their offspring as well, who, I suppose, threaten them in similar ways-always trying to get things straight, always trying to name the unspeakable. The Chinese 1 know hide their names; sojourners take new names when their lives change and guard their real names with silence. Chinese-Americans, when you try to understand what things in you are Chinese, how do you separate what is peculiar to childhood, to poverty, insanities, one family, your mother who marked your growing with stories, from what is Chinese? What is Chinese tradition and what is the movies? If I want to learn what clothes my aunt wore, whether flashy or ordinary, 1 would have to begin, "Remember Father's drowned-in-the-well sister?" I cannot ask that. My mother has told me once and for all the useful parts. She will add nothing unless powered by Necessity, a riverbank that guides her life. She plants vegetable gardens rather than lawns; she carries the odd-shaped tomatoes home from the fields and eats food left for the gods. Whenever we did frivolous things, we used up energy; we flew high kites. We children came up off the ground over the melting cones our parents brought home from work and the American movie on New Year's Day-0h, You Beautiful Doll with Betty Grable one year, and She Wore a Yellow Ribbon with John Wayne another year. After the one carnival ride each, we paid in guilt; our tired father counted his change on the dark walk home. Adultery is extravagance. Could people who hatch their own chicks and eat the embryos and the heads for delicacies and boil the feet in vinegar for party food, leaving only the gravel, eating even the gizzard lining-could such people engender a prodigal aunt? To be a woman, to have a daughter in starvation time was a waste enough. My aunt could not have been the lone romantic who gave up everything for sex. Women in the old China did not choose. Some man had commanded her to lie with him and be his secret evil. I wonder whether he masked himself when he joined the raid on her family. Perhaps she had encountered him in the fields or on the mountain where the daughtersin-law collected fuel. Or perhaps he first noticed her in the marketplace. He was not a stranger because the village housed no strangers. She had to have dealings with him other than sex. Perhaps he worked an adjoining field, or he sold her the cloth for the dress she sewed and wore. His demand must have surprised, then terrified her. She obeyed him; she always did as she was told. When the family found a young man in the next village to be her husband, she had stood tractably beside the best rooster, his proxy, and promised before they met that she would be his forever. She was lucky that he was her age and she would be the first wife, an advantage secure now. The night she first saw him, he had sex with her. Then h left for America. She had almost forgotten what he looked like. When she tried to envision him, she only saw the black and white face in the group photograph the men had had taken before leaving. 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." No one talked sex, ever. And she might have separated the rapes from the rest of living if only she did not have to buy her oil from him or gather wood in the same forest. I want her fear to have lasted just as long as rape lasted so that the fear could have been contained. No drawn-out fear. But women at sex hazarded birth and hence lifetimes. The fear did not stop but permeated everywhere. She told the man, "I think I'm pregnant!' He organized the raid against her. On nights when my mother and father talked about their life back home, sometimes they mentioned an "outcast table" whose business they still seemed to be settling, their voices tight. In a commensal tradition, where food is precious, the powerful older people made wrongdoers eat alone. Instead of letting them start separate new lives like the Japanese, who could become samurais and geishas, the Chinese family, faces averted but eyes glowering sideways, hung on to the offenders and fed them leftovers. My aunt must have lived in the same house as my parents and eaten at an outcast table. My mother spoke about the raid as if she had seen it, when she and my aunt, a daughter-in-law to a different household, should not have been living together at all. Daughters-in-law lived with their husbands' parents, not their own; a synonym for marriage in Chinese is "taking a daughter-in-law!' Her husband's parents could have sold her, mortgaged her, stoned her. But they had sent her back to her own mother and father, a mysterious act hinting at disgraces not told me. Perhaps they had thrown her out to deflect the avengers. She was the only daughter; her four brothers went with her father, husband, and uncles "out on the road" and for some years became western men. When the goods were divided among the family, three of the brothers took land, and the youngest, my father, chose an education. After my grandparents gave their daughter away to her husband's family, they had dispensed all the adventure and all the property. They expected her alone to keep the traditional ways, which her brothers, now among the barbarians, could fumble without detection. The heavy, deep-rooted women were to maintain the past against the flood, safe for returning. But the rare urge west had fixed upon our family, and so my aunt crossed boundaries not delineated in space. The work of preservation demands that the feelings playing about in one's guts not be turned into action. Just watch their passing like cherry blossoms. But perhaps my aunt, my forerunner, caught in a slow life, let dreams grow and fade and after some months or years went toward what persisted. Fear at the enormities of the forbidden kept her desires delicate, wire and bone. She looked at a man because she liked the way the hair was tucked behind his ears, or she liked the question-mark line of a long torso curving at the shoulder and straight at the hip. For warm eyes or a soft voice or a slow walk-that's all-a few hairs, a line, a brightness, a sound, a pace, she gave up family. She offered us up for a charm that vanished with tiredness, a pigtail that didn't toss when the wind died. Why, the wrong lighting could erase the dearest thing about him. It could very well have been, however, that my aunt did not take subtle enjoyment of her friend, but, a wild woman, kept rollicking company. Imagining her free with sex doesn't fit, though. I don't know any women like that, or men either. Unless I see her life branching into mine, she gives me no ancestral help. To sustain her being in love, she often worked at herself in the mirror, guessing at the colors and shapes that would interest him, changing them frequently in order to hit on the right combination. She wanted him to look back. On a f arm near the sea, a woman who tended her appearance reaped a reputation f or eccentricity. All the married women blunt-cut their hair in flaps about their ears or pulled it back in tight buns. No nonsense. Neither style blew easily into heart-catching tangles. And at their weddings they displayed themselves in their long hair for the last time. lit brushed the backs of my knees," MY mother tells me. "It was braided, and even so, it brushed the backs of my knees!' At the mirror my aunt combed individuality into her bob. A bun could have been contrived to escape into black streamers blowing in the wind or in quiet wisps about her face, but only the older women in our picture album wear buns. She brushed her hair back from her forehead, tucking the flaps behind her ears. She looped a piece of thread, knotted into a circle between her index fingers and thumbs, and ran the double strand across her forehead. When she closed her fingers as if she were making a pair of shadow geese bite, the string twisted together catching the little hairs. Then she pulled the thread away from her skin, ripping the hairs out neatly, her eyes watering from the needles of pain. Opening her fingers, she cleaned the thread, then rolled it along her hairline and the tops of her eyebrows. My mother did the same to me and my sisters and herself. I used to believe that the expression "caught by the short hairs" meant a captive held with a depilatory string. It especially hurt at the temples, but my mother said we were lucky we didn't have to have our feet bound when we were seven. Sisters used to sit on their beds and cry together, she said, as their mothers or their slaves removed the bandages for a few minutes each night and let the blood gush back into their veins. 1 hope that the man my aunt loved appreciated a smooth brow, that he wasn't just a tits-andass man. Once my aunt found a freckle on her chin, at a spot that the almanac said predestined her for unhappiness. She dug it out with a hot needle and washed the wound with peroxide. More attention to her looks than these pullings of hairs and pickings at spots would have caused gossip among the villagers. They owned work clothes and good clothes, and they wore good clothes for feasting the new seasons. But since a woman combing her hair hexes beginnings, my aunt rarely found an occasion to look her best. Women looked like great sea snails-the corded wood, babies, and laundry they carried were the whorls on their backs. The Chinese did not admire a bent back; goddesses and warriors stood straight. Still there must have been a marvelous freeing of beauty when a worker laid down her burden and stretched and arched. Such commonplace loveliness, however, was not enough for my aunt. She dreamed of a lover for the fifteen days of New Year's, the time for families to exchange visits, money, and food. She plied her secret comb. And sure enough she cursed the year, the family, the village, and herself. Even as her hair lured her imminent lover, many other men looked at her. Uncles, cousins, nephews, brothers would have looked, too, had they been home between journeys. Perhaps they had already been restraining their curiosity, and they left, fearful that their glances, like a field of nesting birds, might be startled and caught. Poverty hurt, and that was their first reason for leaving. But another, final reason for leaving the crowded house was the never-said. She may have been unusually beloved, the precious only daughter, spoiled and mirror gazing because of the affection the family lavished on her. When her husband left, they welcomed the chance to take her back from the in-laws; she could live like the little daughter for just a while longer. There are stories that my grandfather was different from other people, "crazy ever since the little Jap bayoneted him in the head." He used to put his naked penis on the dinner table, laughing. And one day he brought home a baby girl, wrapped up inside his brown western-style greatcoat. He had traded one of his sons, probably my father, the youngest, for her. My grandmother made him trade back. When he finally got a daughter of his own, he doted on her. They must have all loved her, except perhaps my father, the only brother who never went back to China, having once been traded for a girl. Brothers and sisters, newly men and women, had to efface their sexual color and present plain miens. Disturbing hair and eyes, a smile like no other, threatened the ideal of five generations living under one roof. To focus blurs, people shouted face to face and yelled from room to room. The immigrants 1 know have loud voices, unmodulated to American tones even after years away from the village where they called their friendships out across the fields. 1 have not been able to stop my mother's screams in public libraries or over telephones. Walking erect (knees straight, toes pointed forward, not pigeon-toed, which is Chinese-feminine) and speaking in an inaudible voice, 1 have tried to turn myself American-feminine. Chinese communication was loud, public. Only sick people had to whisper. But at the dinner table, where the family members came nearest one another, no one could talk, not the outcasts nor any eaters. Every word that falls from the mouth is a coin lost. Silently they gave and accepted food with both hands. A preoccupied child who took his bowl with one hand got a sideways glare. A complete moment of total attention is due everyone alike. Children and lovers have no singularity here, but my aunt used a secret voice, a separate attentiveness. She kept the man's name to herself throughout her labor and dying; she did not accuse him that he be punished with her. To save her inseminator's name she gave silent birth. He may have been somebody in her own household, but intercourse with a man outside the family would have been no less abhorrent. All the village were kinsmen, and the titles shouted in loud country voices never let kinship be forgotten. Any man within visiting distance would have been neutralized as a lover-"brother ... .. younger brother," "older brother"--one hundred and fifteen relationship titles. Parents researched birth charts probably not so much to assure good fortune as to circumvent incest in a population that has but one hundred surnames. Everybody has eight million relatives. How useless then sexual mannerisms, how dangerous. As if it came from an atavism deeper than fear, I used to add "brother" silently to boys' names. It hexed the boys, who would or would not ask me to dance, and made them less scary and as familiar and deserving of benevolence as girls. But, of course, 1 hexed myself also-no dates. I should have stood up, both arms waving, and shouted out across libraries, "Hey, you! Love me back." I had no idea, though, how to make attraction selective, how to control its direction and magnitude. If 1 made myself American-pretty so that the five or six Chinese boys in the class fell in love with me, everyone else-the Caucasian, Negro, and Japanese boys-would too. Sisterliness, dignified and honorable, made much more sense. Attraction eludes control so stubbornly that whole societies designed to organize relationships among people cannot keep order, not even when they bind people to one another from childhood and raise them together. Among the very poor and the wealthy, brothers married their adopted sisters, like doves. Our family allowed some romance, paying adult brides' prices and providing dowries so that their sons and daughters could marry strangers. Marriage promises to turn strangers into friendly relatives-a nation of siblings. In the village structure, spirits shimmered among the live creatures, balanced and held in equilibrium by time and land. But one human being flaring up into violence could open up a black hole, a maelstrom that pulled in the sky. The frightened villagers, who depended on one another to maintain the real, went to my aunt to show her a personal, physical representation of the break she had made in the ng couples snapped off the future, "roundness." Misallyi which was to be embodied in true offspring. The villagers punished her for acting as if she could have a private life, secret and apart from them. If my aunt had betrayed the family at a time of large grain yields and peace, when many boys were born, and wings were being built on many houses, perhaps she might have escaped such severe punishment. But the men-hungry, greedy, tired of planting in dry soil-had been forced to leave the village in order to send food-money home. There were ghost plagues, bandit plagues, wars with the Japanese, floods. My Chinese brother and sister had died of an unknown sickness. Adultery, perhaps only a mistake during good times, became a crime when the village needed food. The round moon cakes and round doorways, the round tables of graduated sizes that fit one roundness inside another, round windows and rice bowls-these talismans had lost their power to warn this family of the law: a family must be whole, faithfully keeping the descent line by having sons to feed the old and the dead, who in turn look after the family. The villagers came to show my aunt and her lover-in-hiding a broken house. The villagers were speeding up the circling of events because she was too shortsighted to see that her infidelity had already harmed the village, that waves of consequences would return unpredictably, sometimes in disguise, as now, to hurt her. This roundness had to be made coin-sized so that she would see its circumference: punish her at the birth of her baby. Awaken her to the inexorable. People who refused fatalism because they could invent small resources insisted on culpability. Deny accidents and wrest fault from the stars. After the villagers left, their lanterns now scattering in various directions toward home, the family broke their silence and cursed her. "Aiaa, we're going to die. Death is coming. Death is coming. Look what you've done. You've killed us. Ghost! Dead ghost! Ghost! You've never been born." She ran out into the fields, far enough from the house so that she could no longer hear their voices, and pressed herself against the earth, her own land no more. When she felt the birth coming, she thought that she had been hurt. Her body seized together. "They've hurt me too much," she thought. "This is gall, and it will kill me." With forehead and knees against the earth, her body convulsed and then relaxed. She turned on her back, lay on the ground. The black well of sky and stars went out and out and out forever; her body and her complexity seemed to disappear. She was one of the stars, a bright dot in blackness, without home, without a companion, in eternal cold and silence. An agoraphobia rose in her, speeding higher and higher, bigger and bigger; she would not be able to contain it; there would no end to fear. Flayed, unprotected against space, she felt pain return, focusing her body. This pain chilled her-a cold, steady kind of surface pain. Inside, spasmodically, the other pain, the pain of the child, heated her. For hours she lay on the ground, alternately body and space. Sometimes a vision of normal comfort obliterated reality: she saw the family in the evening gambling at the dinner table, the young people massaging their elders' backs. She saw them congratulating one another, high joy on the mornings the rice shoots came up. When these pictures burst, the stars drew yet further apart. Black space opened. She got to her feet to fight better and remembered that old-fashioned women gave birth in their pigsties to fool the jealous, pain-dealing gods, who do not snatch piglets. Before the next spasms could stop her, she ran to the pigsty, each step a rushing out into emptiness. She climbed over the fence and knelt in the dirt. It was good to have a fence enclosing her, a tribal person alone. Laboring, this woman who had carried her child as a foreign growth that sickened her every day, expelled it at last. She reached down to touch the hot, wet, moving mass, surely smaller than anything human, and could feel that it was human after all-fingers, toes, nails, nose. She pulled it up on to her belly, and it lay curled there, butt in the air, feet precisely tucked one under the other. She opened her loose shirt and buttoned the child inside. After resting, it squirmed and thrashed and she pushed it up to her breast. It turned its head this way and that until it found her nipple. There, it made little snuffling noises. She clenched her teeth at its preciousness, lovely as a young calf, a piglet, a little dog. She may have gone to the pigsty as a last act of responsibility: she would protect this child as she had protected its father. It would look after her soul, leaving supplies on her grave. But how would this tiny child without family find her grave when there would be no marker for her anywhere, neither in the earth nor the family hall? No one would give her a family hall name. She had taken the child with her into the wastes. At its birth the two of them had felt the same raw pain of separation, a wound that only the family pressing tight could close. A child with no descent line would not soften her life but only trail after her, ghostlike, begging her to give it purpose. At dawn the villagers on their way to the fields would stand around the fence and look. Full of milk, the little ghost slept. When it awoke, she hardened her breasts against the milk that crying loosens. Toward morning she picked up the baby and walked to the well. Carrying the baby to the well shows loving. Otherwise abandon it. Turn its face into the mud. Mothers who love their children take them along. It was probably a girl; there is some hope of forgiveness for boys. "Don't tell anyone you had an aunt. Your father does not want to hear her name. She has never been born." I have believed that sex was unspeakable and words so strong and fathers so frail that "aunt" would do my father mysterious harm. 1 have thought that my family, having settled among immigrants who had also been their neighbors in the ancestral land, needed to clean their name, and a wrong word would incite the kinspeople even here. But there is more to this silence: they want me to participate in her punishment. And I have. In the twenty years since I heard this story I have not asked for details nor said my aunt's name; 1 do not know it. People who can comfort the dead can also chase after them to hurt them further-a reverse ancestor worship. The real punishment was not the raid swiftly inflicted by the villagers, but the family's deliberately forgetting her. Her betrayal so maddened them, they saw to it that she would suffer forever, even after death. Always hungry, always needing, she would have to beg food from other ghosts, snatch and steal it from those whose living descendants give them gifts. She would have to fight the ghosts massed at crossroads for the buns a few thoughtful citizens leave to decoy her away from village and home so that the ancestral spirits could feast unharassed. At peace, they could act like gods, not ghosts, their descent lines providing them with paper suits and dresses, spirit money, paper houses, paper automobiles, chicken, meat, and rice into eternity essences delivered up in smoke and flames, steam and incense rising from each rice bowl. In an attempt to make the Chinese care for people outside the family, Chairman Mao encourages us now to give our paper replicas to the spirits of outstanding soldiers and workers, no matter whose ancestors they may be. My aunt remains forever hungry. Goods are not distributed evenly among the dead. My aunt haunts me-her ghost drawn to me because now, after fifty years of neglect, I alone devote pages of paper to her, though not origamied into houses and clothes. 1 do not think she always means me well. I am telling on her, and she was a spite suicide, drowning herself in the drinking water. The Chinese are always very frightened of the drowned one, whose weeping ghost, wet hair hanging and skin bloated, waits silently by the water to pull down a substitute.