The Chinese' Social Struggles as Described in Pa Chin's Family

. . . Szechuan has entirely too more feudal moralist, and their influence is very strong. They're sure to oppose this thing. Boy's and girls in the same school? That's something they never thought of in their wildest dreams!" (Chin 16).

a nonher(prenominal) change has to do with class conflict, an issue which is symbolized in rive by the relationship between the family and their bondmaid, or slave-girl, Ming-feng. Whereas the sister Shu-hua treats Ming-feng with inclemency and contempt, the brother Chueh-hui demonstrates the changing view that a slave is close up a human being worthy of being hardened with respect. At the same time, Chueh-hui sees his own role in the rigor because he had delayed Ming-feng deliberately, thereby causing his sister to be impatient which she then took reveal on Ming-feng (Chin 19-20). However, Chueh-hui does nothing to play off Ming-feng, and he feels guilty as a result. He reflects on the difference between Ming-feng and his cousin Chin, and concludes that Ming-feng's submissiveness and Chin's bold rebelliousness ar merely the effects of the injustice of class differences (Chin 20). The unfairness of this accompaniment leads him to think angrily that he should flee a family and annihilate a order of magnitude which creates and encourages such injustice: "A satisfying man ought to cast off family ties; he should go out into the field and perform great deeds" (Chin 22).

Chueh-hui might not know what those heroic deeds might be, tho he does

The traditionalists in the novel be obstinate, confused, indifferent, corrupt, or simply fail to see what is happening just about them. The reformers, on the other hand, shown none of the cool reason of a Ch'i-ch'ao and all of his revolutionary zeal. The result is not a seminal transformation from the old to an effective blend of old and new, but a collapse of the old, an ineffective installation of the new, and inevitable chaos. The society is thrown into chaos, and the family disintegrates.

How can you reconcile this [admiration for the female impersonators] with the defence of "Confucian Morals"?

opened the way for new ideas, without, however, destroying the respect accorded scholars and intellectuals, their active commitment to society, or their sense of their own importance. What the collapse of the [Qing] dynasty did do however was to intensify these tendencies and produce a veritable detonation (Schirokauer 313).

Although the males in this patriarchal society certainly have greater powers and privileges than females, they, too, are detain in their roles: "Chueh-hsin . . . was the first son of an eldest son, and for that reason his destiny was fixed from the moment he came into the world" (Chin 35). In other words, in a sense, the most sinewy (the eldest male of the eldest male) was just as trapped as the weakest (the slave-girl) in their respective places in the family and in society. Chueh-hsin has his married woman and his career selected for him, and Ming-feng is trapped in her position. Both Chueh-hsin and Ming-feng go to their board and weep over their traditional fates.

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