MULTICULTURAL FOUNDATIONS OF PSYCHOLOGY AND COUNSELING Series Editors: Allen E Ivey and Derald Wing Sue Multicultural Encounters: Case Narratives from a Counseling Practice Stephen Murphy-Shigematsu Community Genograms: Using Individual, Family, and Cultural Narratives with Clients Sandra A Rigazio-DiGilio, Allen E Ivey, Lois T Grady, and Kara P Kunkler-Peck Learning from My Mother’s Voice: Family Legend and the Chinese American Experience Jean Lau Chin Learning from My Mother’s Voice Family Legend and the Chinese American Experience Jean Lau Chin Foreword by Jessica Henderson Daniel Teachers College, Columbia University New York and London In honor of my mother, Fung Gor Lee Dedicated to my parents, my family, and my children In celebration of those before us, to those with us, and for those after us toward our bonds with one another Published by Teachers College Press, 1234 Amsterdam Avenue, New York, NY 10027 Copyright © 2005 by Teachers College, Columbia University All rights reserved No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, or any information, storage, and retrieval system, without permission from the publisher Library of Congress Cataloging-in-Publication Data Chin, Jean Lau Learning from my mother’s voice: family legend & the Chinese American experience / foreword by Jessica Henderson Daniel p cm.— (Multicultural foundations of psychology and counseling) Includes bibliographical references and index ISBN 0-8077-4552-9 (acid-free paper) — ISBN 0-8077-4551-0 (acid-free paper: pbk.) Chinese American families Chinese American women Storytelling— Psychological aspects Mythology, Chinese Chin, Jean Lau I Title II Series E184.C5C4735 2005 305.898’1073—dc22 2004062055 ISBN 0-8077-4551-0 (paper) ISBN 0-8077-4552-9 (cloth) Printed on acid-free paper Manufactured in the United States of America 12 11 10 09 08 07 06 05 Contents Foreword, by Jessica Henderson Daniel Introduction PART I FAMILY SAGA vii AND CULTURAL LEGEND Mythology and Storytelling: Of Women, Family, and Culture Creation Myths: In the Beginning Myths of Women Male–Female Bonds Family and Generational Bonds The Journey: Transformation Journey to the West: Immigration 10 14 17 19 24 Contemporary Storytelling and Immigration Legend 27 The Creation of Legend: Warrior Images The Woman Warrior: Chinese American Paradox Mother–Daughter Bonds: Family Saga Western Myths of Asian Women Bicultural Identity: Be Chinese! You Are an American! Creating Immigration Legends Golden Mountain Myth: The Search 27 30 31 36 38 38 40 Cultural Symbols: Universal Bonds 42 Food Symbols: Bonds Between People Animal Symbols: Character Traits Rituals: Promoting Harmony and Good Fortune The Chinese Banquet: Becoming Healthy, Wealthy, and Wise Women as Healers Words as Symbols: A Study of Contrasts 42 44 47 53 56 58 v vi Contents PART II BICULTURALISM: CONTRASTS BETWEEN CULTURES 63 Of Survival and Striving: An Intergenerational Saga 65 In the Beginning: The Floods An Intergenerational Saga: In My Mother’s Voice Memories of China: The Journey Preparing for America 66 66 68 74 Day by Day: Of Women and Culture 89 America the Melting Pot: The Immigration Legend Defining Moments: Of Families and Culture Chinatown: Family and Community Bonds Traveling to the Future: Connecting with the Past History and Now: Ancestry Revisited Neverending Themes: Immigrant Bonds The Search and the Journey PART III TRANSFORMATION AND ENLIGHTENMENT Of Bonds and Bondage Identity and Bonding Chinese American Identity Poverty Amidst Plenty Freedom: Learning from My Mother’s Voice Of Intergenerational Bonds: Lessons Counseling Chinese American Immigrant Families: Implications Reinforce the Two Faces of Woman Expand Our Notions of Family Achieving a Positive Identity Storytelling: A Method of Healing 90 97 104 113 113 120 122 127 129 129 130 133 139 142 143 144 147 148 150 The Future 155 Notes References Index About the Author 157 161 163 167 Foreword The very title of Jean Lau Chin's book—Learning from My Mother's Voice—both honors her mother, a courageous woman who immigrated to the United States from China, and indicates her mother's primary role within the text as she describes life both in China and in the United States, as well as her own immigration journey It is a tribute to her mother and other women who experienced immigration then and now Examining the life of one's mother often means the exploration of geography (i.e., place), time period, and people central to her life It can also mean learning about socialization through literature, particularly mythology and storytelling In the case of the former, one is limited only by the imaginations of the storyteller and the listener Stories can address racial and/or ethnic geography (see Frankenberg, 1993) and gender geography—that is, the particular people who occupy those physical spaces (see Lightfoot, 1988; Wade-Gayles, 1993; Walker, 1983) In this book, the reader is carried through history and time to varied locations and across several generations through mythology and storytelling that is focused on the lives of Chinese women As the reader takes Jean Lau Chin's guided tours through myth and cultural history, it is clear that these stories are more than entertainment: They represent cultural messages about living as a woman The juxtaposition of Chinese and Western myths with their similarities and differences, followed by the author's incisive analysis of contemporary stories depicting Asian women in print and on the screen, provide culturally driven connections to perceptions and behaviors of Chinese women both individually and in relation to the world Through these stories, a rich tapestry of information about Chinese women and Chinese American women emerges The stereotypical Chinese woman fails to appear as the various lenses of ethnicity, gender, location, and epoch make explicit the diversity that exists within any ethnic group and liberate us by providing an informed array of images and possibilities These stories and myths give us context for the voice of Fung Gor vii viii Foreword Lee, the author's mother Her autobiography—detailed in a first-person narrative in Chapters and of this book—is given additional meaning and depth when readers are made aware of the literature and myths that shaped not only the perceptions and experiences of Mrs Lee, but also their own Here, storytelling takes on new dimensions for the reader and the writer Despite daughter and mother living in very different daily worlds, the strong, viable connection maintained between them, as well as their lived stories, confirm that difference does not justify disconnection Further, telling one's story in cultural context can be a healing experience and an affirmation of worth and value Through storytelling, mythology, and autobiography, Jean Lau Chin has asserted that her mother's life will continue to matter —Jessica Henderson Daniel REFERENCES Frankenberg, R (1993) White women, race matters Minneapolis, MN: University of Minnesota Press Lightfoot, S L (1988) Balm in Gilead Reading, MA: Addison-Wesley Wade-Gayles,G (1993) Pushed back to strength Boston, MA: Beacon Press Walker, A (1983) In search of our mothers' gardens New York: Harcourt, Brace & Jovanovich Introduction Storytelling has been popular through the ages as a way of capturing the meaning and essence of the human condition Conflicts and problem solving, hopes and dreams, losses and trauma, described through legend and myth have captured and enraptured those through the generations who find commonality with a given plight Storytelling has served as the emotional bridge between storyteller and listener and provided a therapeutic atmosphere for healing among its listeners The transformation of the self, often described as a journey through the use of saga, myth, and legend, has enabled listeners and observers to participate and connect across generations and cultures Cultural legends nurture and sustain those who listen; they describe the cycle of life and enable listeners to connect with their roots and resolve unsolved life dilemmas All immigrant families have sagas about their immigration journey, which include their dreams, disappointments, and frustrations These sagas describe the developmental tasks of adapting to a new environment, dealing with daily living, and surviving in an alien culture They also describe the life cycle, beginning with one’s creation, progressing to the journey taken in life, ending with the transformation of self toward enlightenment These sagas become the legends and myths that not only bond us through the generations with the connections we form, but also put us in a type of bondage, as immigrant families are unable to step outside their stories of survival, suffering, and hardship All immigrant families share a dream for a better life It is out of this dream that legends are created I speak of the “immigration legend” that all immigrant families create, and of the intergenerational bonds that help to create them, which are found in all cultures—bonds of creation, between women, between mothers and sons, between mothers and daughters, and between generations of families The myths and legends rooted in our native cultures provide the impetus for creating these immigration legends Nothing captures the journey of Chinese immigration better than Journey to the West, a clas1 154 Transformation and Enlightenment was worth living For she had achieved the greatest honor a woman could want—to be respected and appreciated, to be loved by her family She died as she lived—a martyr and a hero She often felt insignificant in the world; but she was significant in her life, to her family We will not forget her journey This book finishes her story She has found her voice CHAPTER The Future My Family Life is full of many wonderful pleasures Family is one that is worth more than any priceless treasure Together we share experiences that are memorable and fun, Being one part of the whole links us all as one The support and understanding we have for each other, Is helpful in learning so much from one another The unbroken alliance shared with relatives from all over, Are everlasting friendships, so rare like a three-leaf clover My family is special through my eyes that will see, And they will always mean so much to me Tracey Lynette Ong The number nine in Chinese symbolizes longevity; thus it is appropriate to end this book with nine chapters Chapter is the chapter yet to be written This chapter is for our future and for the generations that will follow It is the blank slate for the immigration legend to be continued and created It is the bond to be sustained through time and with the family 155 Notes Chapter According to Chinese culture, people are born with or without basic elements of metal, wood, wind, water, or fire Balance of these elements is essential for optimal functioning The imbalances of water play out in the character of An-Mei The maternal gift of gold reinforces the generational bonds while also serving to restore the metal balance The theme of obedience and loyalty of child to parent are major principles of the Twenty-Four Stories prescribed by Confucianism Chapter Chinese Americans often have both an American name and a Chinese name; yet we were often expected to address one another by titles—for example, “elder sister” or “younger sister.” Charlie Chan, a Chinese detective played on television in the 1950s, dominated the American image of Chinese Americans Many Chinese immigrants bought papers and assumed another identity in order to immigrate into the United States Chapter The grammar in parts of this narrative may appear unusual in that the oral history is translated from the Chinese spoken by my mother, a language with a grammatical and linguistic structure very different from that of English Romanized versions of Chinese words are followed by their English translation in parentheses; no formal system exists in English to translate Toisanese, which is a village dialect Years are recorded in the year of the Republic (i.e., Men Guo) and translated into the Gregorian calendar This was how my mother and many early Toisanese immigrants marked time; it demonstrated their support for the establishment of the Republic of China under President Sun Yat Sen Names also follow the Chinese Confucian tradition of using honorific titles (rather than their given names) for family, relatives, and honored friends denoting their hierarchical relationship within the maternal or paternal family 157 158 Notes According to Chinese custom, the titles my mother used to talk about family, friends, and relatives were always those that we would use as her children; for example, Dai Q is Eldest Maternal Uncle, the only name we used when referring to him This was how my mother always described her mother Her lifelong feeling of abandonment was always shrouded in mystery Yet you saw her pain and felt her loss each time she repeated this My mother’s first cousin, also called Uncle in Chinese My mother’s brother A dog’s life was considered pitiful because they are considered food in China, not pets as it is here in America My parents would only raise German Shephards because they were considered useful as watchdogs Whenever our dog misbehaved, my mother would always threaten to cook him; we never did My mother sponsored Poy Q and his family to come to the United States They arrived here in the 1980s after a 40-year separation, a common practice among Toisanese immigrants to fulfill their family obligation and debt Early Toisanese Chinese immigrated to the United States under assumed identities, whose papers they purchased often at great personal and financial risk We never knew if these descriptions of medical diseases were a poor translation or cultural folklore This may have been cataract surgery Year One of the Republic of China We never really knew if my mother was born 1911 or 1912 since she practiced the Chinese custom of adding a year to her age on January rather than on her birthday Since she used the lunar calendar and we used the Gregorian calendar, we often could not remember her birthday Moreover, her “paper” age was years younger than her birth age, confusing us even more 10 I wondered how my mother, always so nurturing and concerned about others, could be so unsympathetic I could only conclude that this preserved her view of how her father’s utmost concern was for her welfare This practice was customary in China when women depended on men for their livelihood Children were a liability especially when food was scarce in a poverty stricken environment 11 Close friends are called Ah Seem (Auntie) or Ah Sook (Uncle) to bestow respect and intimacy to the relationship 12 We did not know this until we were well into adulthood My mother had kept this secret for many years because the memories drenched up painful emotions of separation, guilt, and abandonment Following Chinese custom, she counted him among her children In my youth, my mother’s stories were confusing because of gaps in dates and contradictory information about our brother in China We attributed these to memory lapses or her confusion for details Only later did we learn that our brother Sel Ming had been a replacement for this first brother who died 13 I was never clear if my mother believed these omens or if it eased the painful loss The senseless death of her child associated with my father’s killing of the goose was a source of disagreement for years Notes 159 14 I had brought these coins to a jeweler when I was about 14 to have them made into a bracelet When I returned to pick it up, the jeweler showed it to me and dropped it into a bag out of my sight behind the counter Once outside the store, I was so excited I wanted to see the bracelet again The bag was empty; I had been conned I returned to the store; the jeweler denied everything We could nothing since I was too young and my mother spoke little English 15 My mother’s obligation and debt to all the Lee and Lau clans was clear though she disagreed with him while he lived over being able to provide financial support on their own meager means I could sense the resignation in her voice as she recounted how they all starved to death, and wondered if she questioned what her fate would have been if Papa had not gone to gnoy yerng 16 Since villages were organized by clans, every male in the same village was considered a village uncle, denoting a more distant relationship than the other honorific titles accorded to uncles in one’s extended family 17 My parents both recounted this story repeatedly during our childhood with pride and amusement as an indication of my father’s strong character; he was brave and a strong advocate of justice against all odds 18 This was the honorific name given even though there was no blood relationship since we had so few blood relatives in America 19 My mother’s anger over this assault on her virtue resurfaced 60 years later in our trip to Los Angeles where we met members of the Lau clan 20 The bonds they created were lifelong, as they shared the experience and trauma of fleeing Nanjing together It was a bond that spanned both continents and almost a half century in time as my mother was not to see them again for almost 40 years 21 As a result of the war, my mother was often critical of Japanese when she met them in the United States, believing them to be of poor character References Barlow, T E., with Bjorge, G J (Eds.) (1989) I myself am a woman: Selected writings of Ding Ling Boston: Beacon Press Bettelheim, B (1976) The uses of enchantment: The meaning and importance of fairy tales New York: Alfred A Knopf Bierlein, J F (1994) Parallel myths New York: Ballantine Books Campbell, J (1949) Hero with a thousand faces Princeton, NJ: Princeton University Press Chang, I (1997) The rape of Nanking: The forgotten holocaust of World War II New York: Penguin Chang, I C (1968) Chinese fairy tales New York: Schocken Books Chin, J C., Liem, J H., Ham, M.D-C., & Hong, G (1993) Transference and empathy in Asian American psychotherapy: Cultural values and treatment needs (p 25) Westport, CT: Praeger Confucius (2004) Available: http://encarta.msn.com/encyclopedia_761551784/Confucius.html Retrieved June 8, 2004 Confucius and Confucianism Reacting to the past (2004) Available: http://beatl.barnard.columbia.edu/reacting/china/confucianism.html# philosophy Retrieved June 8, 2004 Eng, P (1999) Warrior lessons: An Asian American’s journey into power New York: Pocket Books Gibson, C (1996) Signs and symbols: An illustrated guide to their meaning and origins New York: Barnes & Nobles Books Harding, M E (1971) Woman’s mysteries: Ancient and modern Boston: Shambhala Publications The Holy Bible, King James Version (1999) New York: American Bible Society Heuscher, J E (1974) A psychiatric study of myths and fairy tales Springfield, IL: Charles C Thomas Ibrahim, F.A (1985) Effective cross-cultural counseling and psychotherapy: A framework The Counseling Psychologist, 12, 625–638 Kim, E H (1981) Visions and fierce dreams: A commentary on the works of Maxine Hong Kingston Amerasia Journal, 8(2), 145–162 Kim, J (1981) The process of Asian American identity development: A study of Japanese-American women’s perceptions of their struggle to achieve personal identities as Americans of Asian ancestry Dissertation Abstracts International, 42, 155 1A (University Microfilms No 81–18080) Kingston, M.H (1989) The woman warrior: Memoirs of a girlhood among ghosts New York: Random House 161 162 References Kinkead, G (1991) Chinatown: A portrait of a closed society New York: HarperCollins Koster, H (Director) (1961) The flower drum song Universal International Pictures Kristeva, J (1986) About Chinese women New York: Marion Boyars Lam, A (1996, March 13) Drinking tiger soup Pacific News Service Lee, A (Director) (2004) Crouching tiger, hidden dragon [Film.] Columbia Tri-Star Studio ASIN: B00003CXR4 Lee, E (1997) Working with Asian Americans: A guide for clinicians New York: The Guilford Press Logan, J (Director) (1957) Sayonara MGM/VA Studios Loo, C M., & Yu, C Y (1984) Pulse on San Francisco’s Chinatown: Health service utilization and health status Amerasia, 11(1), 55–73 Lucas, G (Director) (1977) Star wars Lucasfilm Ltd Luo Guanzhong Romance of the three kingdoms Available: http://www.3kingdoms.net/intro.htm Retrieved May 2002 McDermott, J F., & Lum, K Y (1980) Star wars: The modern developmental fairy tale Bulletin of the Menninger Clinic, 44(4), 381–390 Mencius (1895) The Chinese classics Vol II: The works of Mencius (J Lagge, Trans.) Oxford: Clarendon Press Nahm, H.Y (2003) Suzy Wong revisited Available: http://goldsea.com/ Personalities/Kwannancy/kwannancy.html Retrieved 2003 Puccini, G (Composer) (1904) Madame Butterfly Available: http:// www.culturevulture.net/Opera/Butterfly.htm Retrieved June 2002 Quine, R (Director) (1960) The world of Suzie Wong Paramount Studios Schönberg, C-M., Maltby, R., & Boublil, A (1990) Miss Saigon Milwaukee, WI: Hal Leonard Publishing Corporation Scott, D H (1980) Chinese popular literature and the child Chicago: American Library Association Simpson, C S (2001, March 23) Crouching tiger: The rebirth of myth The Chronicle of Higher Education, B19 Stepanchuck, S., & Wong, C (1991) Mooncakes and hungry ghosts: Festivals of China San Francisco: China Books & Periodicals Sue, D W., & Carter, R T (1998) Multicultural counseling competencies: Individual and organizational development Thousand Oaks, CA: Sage Sue, S., & Sue, D W (1971) Chinese American personality and mental health Amerasia Journal, 1, 36–49 Tan, A (1989).Joy luck club New York: McGraw-Hill College Tseng, W-S., & Hsu, J (1972) The Chinese attitude toward parental authority as expressed in Chinese children’s stories Archives of General Psychiatry, 20, 28–34 Wu Ch’eng-en (1500–1582) Monkey king Available: http://www.china-onsite.com/pages/comic/comiccatalog1.php Retrieved May 2002 Yu, L (1974a) Chinese women in history and legend: Volume New York: A.R.T.S Yu, L (1974b) Chinese women in history and legend: Volume New York: A.R.T.S Index Adoption, 121–122, 151–152 Ah Gung (paternal grandfather of author), 52, 68–74, 82, 83, 92, 96, 97, 116 Ah Nerng (maternal grandmother of author), 71–74, 82, 83, 91 Ah Por (maternal grandmother of author), 71–74, 82, 83, 91 Ah Yee (maternal aunt of author), 73 Ajase, 16–17 American dream, 40–41, 151 Animal symbols, 44–47, 50, 76 Arabian Nights, 29 Arthur, King, 29 Asian youth gangs, 136–137 Assimilation process, 2–3 Bachelor husbands, 104–106, 108 Bachofen, 10 Barlow, T E., 13, 14 Bettelheim, B., 8, 19, 20 Bicultural identity, 38, 102–103, 130–133, 148–149 Bierlien, J F., 8, 10 Bjorge, G J., 13, 14 Book of Mountains and Sea, The, 11 Boublil, A., 36, 37 Brave Orchid, 31 Brevity, 59–60 Brother and Sister (Grimm fairy tale), 20 Buddhism, Chinese, 11, 18, 22, 43 California gold rush (1850s), 4, 26, 40, 68–69 Campbell, J., 28 Cao Cao, 21 Carter, R T., 144 Chan, Charlie, 58, 157 Chan, Jackie, 109 Chang, I C., 20 Ch’ang-O, 14–15 Character traits animals as representing, 44–47, 50 training in, 109–112 Cherng Por (maternal grandmother of author), 71–74, 82, 83, 91 Children nature of, 141 repressed images of childhood, 23–24 as subordinate to Chinese men, 18 Chin, J C., 17 Chin, Jean Lau birth of, 96 childhood of, 97–103 Chinese American identity and, 102–103 death of father, 101 death of mother, 114, 153–154 family vacations of, 113–120 siblings of, 95–96, 101, 102, 109–111 Chinatown, 94, 98, 103–112, 114, 136–137 Chinese hand laundry, 94–100, 105, 134 Chinese men aggression and, 21 as bachelor husbands, 104–106, 108 gender roles in mythology and, 8–9 male-female bonds and, 14–17 son’s role in family, 120–121 women and children as subordinate to, 18 Chinese mythology creation myths in, 8–9, 43, 127–128 gender roles in, 8–9 immigration legends in, 2, 24–26, 40–44, 66, 69 journey in, 19–26 male-female bonds in, 14–17 myths of women in, 6, 8–9, 10–14 psychological themes in, 2–3 Chinese New Year, 50–52, 92, 108 Chinese wedding, 48–50, 93 Chinese women as authority figures, 23 connectedness of, 146–147 emergence of, 106–107 foot-binding and, 131 gender roles and, 8–9 as healers, 56–58 male-female bonds and, 14–17 as moon goddesses, 11–12, 14–15, 58, 65–66 mother-daughter bonds and, 32–36, 147–148 myths of, 6, 8–9, 10–14 new role of, 139 roles during Confucian China, 13–14 163 164 as subordinate to Chinese men, 18 Western myths of, 36–38 as Woman Warriors, 6, 10, 12–13, 14, 28–31, 144–146 Cinderella, 12, 32 Civil rights movement, U.S (1960s), 4, 114, 141 Communism in China, 4, 13–14, 104, 111, 116, 131–132 Completeness, 46–47 Confucianism, 13–14, 17–18, 21, 33, 35, 52, 56, 131, 146, 149 Confucius, 13–16, 21, 58–60, 137 Creation myth, 7–9 Chinese, 8–9, 43, 127–128 in immigration story, in Western culture, 7–8, 9, 19–20, 43, 127–128 Crouching Tiger, Hidden Dragon (Lee), 28–30, 38–39 Cultural Revolution, 14 Dai Kim (maternal aunt of author), 72, 91, 96, 106 Dai Q (maternal uncle of author), 52, 69–72, 81, 82, 83, 90, 91, 93, 106, 116, 157–158 n Ding Ling, 14 Dynasties of China, 12–13, 15–16, 20, 21, 131 Eng, P, 145 Family bonds, 17–19, 147–148 Family clan associations, 94, 104–108, 136–137 Family Reunification Act of 1965, 61, 91, 109, 111, 131 Fa Mu Lan, 31 Father–daughter bonds, 18 Father–son bonds, 16 Floods, 65–66 Flower Drum Song, 38 Flowers in the Mirror, 12 Food symbols as bonds between people, 42–44 in Chinese banquet, 53–56 food as health, 56–58 in rituals, 47–48, 52–53 Funeral rituals, 52–53 Garden of Eden, 7–8, 9, 19–20, 43, 127–128 Geese, 50, 76 Gender roles, 8–9, 10, 18, 120–121, 147 Gibson, C., 43, 45 Golden Mountain myth, 26, 40–44, 66, 69, 90, 151 Great Depression, 94 Index Grimm’s Fairy Tales, 20 Ham, M D-C., 17 Hansel and Gretel, 19 Harding, M E., 11–12, 58, 66 Hing Q (maternal uncle of author), 82, 90, 91, 120 Holy Bible, 7–9 Hong, G., 17 Honorific titles, 107–109 Hsi Wang Mu, 11, 19–20, 23, 24 Hsu, An-Mei, 33–36 Hsu, J., 18–19 Hsuan-Tsang, 22 Hua Muk Lan, 12–13, 34 Ibrahim, F A., 149 Identity bicultural, 38, 102–103, 130–133, 148–149 bonding and, 129–132 maintaining Chinese, 39–40 stages of development, 130–131 Immigration legends in Chinese mythology, 2, 24–26, 40–44, 66, 69, 90, 151 Chinese values in, 39–40 contemporary, 27–41 creation myth and, creation of, 4, 27–30, 38–40, 152–153 Golden Mountain Myth in, 26, 40–44, 66, 69, 90, 151 Journey to the West, 1–2, 6, 22–26, 122–123, 151–152 melting pot myth in, 40–41, 90–97, 130, 132 mother-daughter bonds and, 32–36, 147–148 rebirth in, role of myths and legends in, 1–2, Statue of Liberty and, 41, 151 warrior images and, 27–31 western myths of Asian women, 36–38 Immigration process assimilation process and, 2–3 bicultural identity and, 38, 102–103, 130–133, 148–149 counseling immigrants and, 143–148 immigration status and, 61, 91, 109, 111, 131 importance of culture and, 143–144 trauma of, 150 I Myself Am a Woman (Barlow & Bjorge), 14 Intergenerational relationships, 28–29, 142–154 family vacations and, 113–120 father–daughter bonds and, 18 father–son bonds and, 16 mother–daughter bonds and, 31–36, 147–148 Index mother–son bonds and, 15–17, 21, 119, 120, 121, 147 nature of, 12–13, 16–17, 147–148 parental authority and, 18–19, 148 rethinking the past and, 124–125 Jade heart, 49, 55 Jade Mountain of the West, 11, 19, 43, 54, 104 Japanese invasion of China (1930s), 4, 76–79 Journey to the West (Wu Ch’eng), 1–2, 6, 22–26, 122–123, 151–152 Joy Luck Club, The (Tan), 32–36, 38–39, 45, 148 Kennedy, John F., 111, 114 Kim, E H., 31 Kim, J., 130–131 King, Martin Luther, Jr., 40–41, 111, 114 Kingston, Maxine Hong, 14, 16, 28, 30–31 Kinkead, G., 136 Kok Nong (brother of author), 75–76 Kristeva, J., 9, 10, 13, 15, 18 Kuan Yin, 12, 22, 23 Kuan Yu, 21 Lam, A., 48 Lau Ah Year (paternal grandfather of author), 76–78, 80–81 Lazarus, Emma, 41 Lee, Ang, 28–30 Lee, Bruce, 109 Lee, Fung Gor (mother of author), 4, 68–119 adopts son, Sel Ming, 81–82 arrival in America, 92–94 arrival in Hong Kong (1939), 84, 90–92 birth and death of first child, 75–76 birth of, 71 birth of children in America, 94–97 character of husband, 79–80 Chinese hand laundry and, 94–100 death of, 114, 153–154 death of mother, 69–70 escape from Nanjing (1937), 82–84, 116 family vacations of, 113–120 father and California gold rush, 68–69 marriage of, 74–75, 93 names of, 71 names of husband, 109 pride of, 132–133 returns to China, 114–117 reunion with father, 72–74 siblings of, 69–71 wait for husband’s return, 76–81 Lee Bahk Gung (paternal great grandfather of author), 77–78 Lee Bahk Por (paternal great grandmother of 165 author), 78 Leia, Princess, 22–24 Liem, J H., 17 Liu Bei, 21 Logan, J., 36 Lomax, Robert, 37–38 Loo, C M., 57 Lucas, G., 27–28 Lum, K Y., 22–23 Lunar New Year, 50–52, 92, 108 Luo Guanzhong, 20 Madame Butterfly (Puccini), 36–37, 39, 146 Male–female bonds, 14–17 balance of power in, 17 brother–sister, 19, 20 father–daughter, 18 mother–son, 15–17, 21, 119, 120, 121, 147 triangular conflict in, 16–17 Maltby, R., 36, 37 Mandate of Heaven, 21 Mao Tse Tung, 13, 112 May 4th Movement (1919), 13–14 McCarthyism (1950s), McDermott, J F., 22–23 Mei Li, 38 Melting pot myth, 40–41, 90–97, 130, 132 Mencius, 15–16, 58–59 Ming Dynasty, 20 Miss Saigon (Schönberg et al.), 36, 37 Moi Goo (paternal aunt of author), 80 Monkey King, 1–2, 6, 11, 20, 23, 24–26, 52, 122–123, 127, 151 Mother–daughter bonds, 31–36, 147–148 Mother–son bonds, 15–17, 21, 119, 120, 121, 147 Mulan (film), 14 Multicultural competencies, 144 Nahm, H Y., 38 Names, 60–61 “New Colossus” (Lazarus), 42 Nixon, Richard, 111 No-Name Woman, 31 Oedipus, 10, 16–17 Ong, Tracey Lynette, 4, 7, 27, 42, 65, 89, 129, 142, 155 Oral history, 3–4, 63–97 Poverty, 133–139 Asian pride and, 136–137 Chinese hand laundry and, 94–100, 105, 134 impact of, 152 and survival in America, 133–135 and survival in China, 135–136 Poy Q (maternal uncle of author), 69–70, 71, 166 Index 73, 82, 83, 90, 108–109, 120, 158 n Presley, Elvis, 110 Puccini, G., 36, 37 Tseng, W-S., 18–19 Twenty-Four Stories of Filial Piety (Confucius), 18, 19, 35, 58–59 Qing Ming festival, 53 Quine, Richard, 36, 37 Value Orientation Model, 149 Values of Chinese culture, 3, 6, 21 adoption and, 121–122, 151–152 children and, 141 cultural pride, 136–137 having face, 39, 139–140 in immigration legend, 39–40 importance of culture, 143–144 intergenerational relationships and, 120–121 maintaining Chinese identity, 39–40 obligation, 120–121 power of the unspoken word, 137–138 Racism, 130, 131–132, 152 Revolution of 1912, 13–14 Rituals, 47–53 Romance of the Three Kingdoms (Luo Guanzhong), 20–22 Sayonara (Logan), 36 Schönberg, C-M., 36, 37 Scott, D H., 11, 14–15, 45 Sel Ming (brother of author), 81–82, 90–91, 93, 106, 109, 115, 119, 121, 158 n 12 Set-Soon Dai-Goo (paternal aunt of author), 80 Seven Brothers (fairy tale), 20 Seven Spider Spirits, 23–24 Shu Lien, 28–30 Sima Guang, 18 Simpson, C S., 28, 29 Snow White and the Seven Dwarfs, 12, 31–32 Spock, Benjamin, 18 Star Wars (Lucas), 22–24, 27–28 Statue of Liberty, 41, 151 Stepanchuck, S., 52, 59 Storytelling See also Chinese mythology contemporary, 27–41 letters in, 123 as method of healing, 150–154 oral history in, 3–4, 63–97 popularity of, 1, roles of, Sue, D W., 130, 144 Sue, S., 130 Sun versus moon myths, 14–15 Sun Yat Sen, 157–158 n Symbols in Chinese culture, 3, 6, 29–30, 42–61 animal, 44–47, 50, 76 food, 42–44, 53–58 rituals, 47–53 women as healers, 56–58 words, 58–61 Tan, Amy, 32–36 Tang Ao, 12 Taoism, 11, 18, 22, 43, 149 Toisanese immigrants, 4, 26, 40–41, 55, 58, 66 Transformation myth, 19–26 Triangular conflict, 12–13, 16–17 Wang Du Lu, 28 Warrior Lessons (Eng), 145 Wedding rituals, 48–50, 93 Wei Kingdom, 21 Western fairy tales, 12–13, 19, 31–32 Woman Warrior, The (Kingston), 16, 28, 38–39 Woman Warriors, 6, 10, 12–13, 14, 28–31, 144–146 Women’s associations, 107 Women’s movement, U.S (1960s), 4, 14, 114, 139, 141 Wong, C., 52, 59 World of Suzie Wong, The (Quine), 36, 37–38, 39 World War II (1940s), 4, 76, 78, 91, 95, 105, 115 Wu, Empress, 12 Wu Ch’eng, 22 Wu Zetian, 15 Xena (TV series), 10 Xuan Zang, 22 Yang Chen, 18 Yao, Emperor, 14–15 Yee Bahk (paternal uncle of author), 81 Yellow Scarves Rebellion, 21 Yin–yang qualities, 8–9, 44, 53–54, 150 Yu, C Y., 57 Yu, L., 15, 145 Yuch Fei, 15–16 Yu the Great, 10–11 Zhang Fei, 21 Zhang Jiao, 21 Zhuge Liang, 21 About the Author Jean Lau Chin, Ed.D., ABPP is Systemwide Dean of the California School of Professional Psychology at Alliant International University She is a licensed psychologist with over 30 years of clinical, educational, and management experience in health and mental health services She has held the positions of President for CEO Services, Regional Director for the Massachusetts Behavioral Health Partnership, Executive Director for the South Cove Community Health Center, and Co-Director for the Thom Child Guidance Clinic She has also been Associate Professor at Boston University School of Medicine and Assistant Professor at Tufts University School of Medicine Dr Chin has published and presented in the areas of cultural competent service delivery, ethnic minority, Asian American, and women's issues in health and mental health Her recent works include a four-volume series on the psychology of prejudice and discrimination, and an upcoming book on feminist leadership, based on her presidential initiative for the Society for the Psychology of Women of the American Psychological Association 167 ... Individual, Family, and Cultural Narratives with Clients Sandra A Rigazio-DiGilio, Allen E Ivey, Lois T Grady, and Kara P Kunkler-Peck Learning from My Mother’s Voice: Family Legend and the Chinese American. .. Mother’s Voice: Family Legend and the Chinese American Experience Jean Lau Chin Learning from My Mother’s Voice Family Legend and the Chinese American Experience Jean Lau Chin Foreword by Jessica Henderson... storage, and retrieval system, without permission from the publisher Library of Congress Cataloging-in-Publication Data Chin, Jean Lau Learning from my mother’s voice: family legend & the Chinese American