I am so curious about how Barbara Hanrahan came to write this book! As far as I can tell she never visited China or Hong Kong. What sparked her interest, and who were her sources?
This is the book description:
Wing-yee is an ordinary Chinese girl living through extraordinary times. Born during the war with Japan, she experiences the momentous days when Mao Tse-tung’s revolutionary changes are sweeping the land. Eventually her family separates, some remaining in Canton while others seek refuge in Hong Kong.
The novel revisits the themes of poverty and discrimination against females that we see in Hanrahan’s coming-of-age novels (see The Queens All Strayed and The Chelsea Girl) but while there might be autobiographical elements in the episodic plot, it’s set in China and Hong Kong and the central character is an ordinary Chinese girl.
Since I’ve read Hanrahan before, I know that the prose in Flawless Jade is a deliberate departure in style but it still jars a little. The novel is narrated by Wing-yee in simple, naïve and occasionally ungrammatical prose, conveying a lack of education and unfamiliarity with English. In short ‘diary-style’ entries looking back on her life, she relates her dramatic birth in Canton when she almost didn’t survive because the cord was twisted around her neck — while overhead, bombs were falling. This dates her birth at about 1938 when the Japanese bombed Canton during the Sino-Japanese war (1937-1945).
Although her parents were both schoolteachers, they weren’t well-paid. They had been a wealthy family in the past but male relations took their money because women couldn’t inherit. We learn about about the inferior status of girls in Chinese culture too:
Babies come cheap in China, but families only wanted boys. It was better, on the whole, if girl babies died early. I was the third girl so I wasn’t welcomed. Babies weren’t regarded as children but as grandchildren, and Grandfather wasn’t pleased at all and there were talks that I should be given away. But Mother cried and asked to keep me, so in the end they had me.
Big Sister’s name was Sum-yee, that meant Heart Happiness. Second Sister’s name was Yun-yee, that meant Happy Happiness. Grandfather gave me the name Jin-tai, that meant To Take a Brother’s Place. I carried the name for a while, but Mother didn’t like it, so quietly she changed me to be Jin-yee, that meant To Take Happiness. But I was also called Long-neck Goose, because I had a long neck. Mother couldn’t change that because the cord had wound round my neck and made it long. (pp.1-2)
(At some stage the name Jin-yee morphs into Wing-yee, but I’m not sure if this is an editor’s error or not.)
Wing-yee tells us about her extended family, often in unflattering terms about their appearance and behaviours, and we learn that her mother’s origins in a higher class than her father’s makes her a bit of a snob, quite fond of dispensing advice about how her daughters must avoid cheapening their appearance in order not to look like peasants. There’s also a lot of ludicrous advice and superstition about preventing or curing medical ailments. All of this is presented as straightforward and normal; Wing-yee has no reason not to believe what she is told.
The war years are really difficult, but eventually when ‘two big bombs’ fall on the Japanese there is peace. Father goes on teaching and Mother gets a job assessing claims from people who’d been evacuated from their houses but couldn’t dislodge squatters who’d taken them over. Food is more plentiful so Grandmother can cook her specialties again and there are joyous festivals at New Year. But the rumours about Communists marching down from the north turn to reality, most significantly as far as this child is concerned, when the Communists turn up at her school:
At school we’d always stood in the yard for Assembly and sung the song about the Generalissimo as the flag went up the pole. It was a red and blue flag with a white sun, and we liked to watch it go up to the sky. But one day the Communist people came to the school and they had uniforms with funny little hats, and there were some female ones too. We had to stand in the school-yard and we were all very curious. They gave us a new flag that was red with five yellow stars, and everybody — even the head teacher and our class teachers — had to learn a new song about the East is red and the sun rises and Chairman Mao is born… and Chairman Mao is the people’s life and he will give people happiness… and we are all equal with the workers and the peasants, and Communism is forever. And they taught us to do rice-planting dances — about how we sow and then we harvest and then we sow again.
They took away our red and blue flag with the white sun, and said we must not trust in Buddha or Jesus Christ or fairies or kings. People were frightened that the Communists had come, even though they were friendly and gave a very good impression as they helped to fix up Canton. People thought the Communists would put all the babies in some big buildings while their mothers had to go to work. (p.74)
Before long the family makes a nightmare flight to Hong Kong, but they are even more poor than before and, disillusioned, the older sisters go back to Canton. But things are no better than before and Father ends up sending money back to Canton to support them and the grandparents. For a short time Wing-yee attended school for those who’d had disrupted schooling during the war, (and somehow money is found for the brother’s education even though he’s not as bright as she is), but grinding poverty in ever-smaller and more overcrowded, unhygienic rooms forces her into piece-work at home, doing embroidery and tapestry.
There is a brief moment of respite from this depressing life when she becomes a usherette in a picture theatre and she is courted by a wealthy young man, but her one hope of escape when she is accepted to audition for a film is sabotaged by her mother.
These days authors include effusive thanks to their sources in the Afterword, but I’ve found nothing anywhere that hints at what inspired Hanrahan to write a story set in places she’d never been and featuring a character with an entirely different history and culture to her own. These days, identity politics would probably frown upon such a feat of imagination. From what I’ve read of Chinese fiction (which I admit, is not a great deal) so much of Flawless Jade seems authentic that I can’t help thinking that Hanrahan may have somehow heard these vignettes first-hand during the wave of economic migrants from Hong Kong to Australia in the 1980s and 1990s. If so, Hanrahan was helping them to tell a story that is only recently starting to emerge for a western readership.
Author: Barbara Hanrahan
Title: Flawless Jade
Publisher: UQP (University of Queensland Press), 1989
Cover design by Christopher McVinish
ISBN: 9780702222467, hbk., 142 pages
Source: personal library

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