Dreams of Joy: A Novel (12 page)

It’s not the most subtle morality story, and in many ways it’s a strange choice, since I bet few people here have ever seen a telephone, but everyone seems calmer. But I’m not. Tao’s leg has fallen against mine. The heat of his flesh burns through two layers of clothing right into my skin. I keep my eyes forward, staring at the backs of the heads in front of me, but my heart thumps in my chest.

“What has Liberation brought us?” Party Secretary Feng Jin asks, and then he goes on to quote Chairman Mao. “ ‘Everybody works so everybody eats.’ What does this mean? Today those same brave women work in power stations. They climb pylons to change porcelain insulators to maintain ultrahigh-tension transmission lines. One day, they will bring telephones and electricity here. Other women work in cotton and flour mills or serve as machine-tool operators, geological prospectors, welders, forgers, pilots, and navigators. Women are educated—whether in a literacy class like the one we have here in our collective or at a university.”

A discussion follows, with several men raising their hands to speak. Again we’re reminded of the things Chairman Mao has promised in the New Society: Women hold up half the sky. Everyone—men, women, and children—must plunge into political struggle to brave storms and face the world. We all must adhere to the Marriage Law. Party Secretary Feng Jin ends the session with a song. The whole room reverberates with good feeling as the voices of Green Dragon Village Collective join him.

Later, during the art lesson, I’m still aware of Tao—how could I not be with his taste still in my mouth and his touch on my lips, neck, and breast?—sitting next to me. I refuse to look at him outright, but I peer at his hand and try to draw it.

“Something has opened in you, Joy.” I look up to see Z.G. Blood rushes up my neck to my face. “Your technique still needs polishing, but I believe your calligraphy lessons have given you a delicate touch.” He stands back, with his arms folded, staring at my work with true appreciation. “The hand is the hardest to draw,” he adds. “I think you could be good, if you actually wanted to learn.”

I smile. What a strange and wonderful day this has turned out to be.

When the lesson ends, Tao leaves with the other villagers. Z.G., Kumei, and I collect the art supplies and return to the villa. Kumei says good night, and Z.G. and I walk through the courtyards to our adjoining rooms. Z.G. disappears into his room, while I put the supplies away. He returns a few minutes later with a sketchbook.

“This is for you,” he says. “You’ll need a lot of practice if you ever want to draw a hand properly. Always try to depict the inner world of the heart and mind. That is the essence of Chinese artistic striving. You could get there, I think.”

He says nothing more and returns to his room. I’m left with my first two gifts from my father—his words and the sketchbook.

AFTER THAT NIGHT
, I still wake up early and work in the fields as I did before. In the afternoons, Z.G. still works by himself by the side of the fields with his charcoal, pencil, and sketchbook or with brushes, paints, and paper. People still stop to look at his drawings, but he increasingly keeps a lot of his work private, often flipping down another sheet of paper, especially when I approach, so I can’t see what he’s working on. This hurts my feelings, but what can I do?

At the end of the day, Tao and I lag behind, gathering everyone’s tools and securing them for the night. Then Tao and I head back toward Green Dragon Village. We’re careful not to hold hands or touch, because we don’t want anyone to look out a window or door and see us. We walk to the villa’s front gate, pass it, cross the little bridge, and then hurry along the path paralleling the stream until we reach the turnoff to the Charity Pavilion. I’ve grown stronger. Now I can get to the top of the hill and still have enough breath to kiss Tao right away. Later, we go separately to the political meeting and art lesson in the ancestral hall. We don’t sit together any longer, but I sense him nearby, knowing that tomorrow we’ll have our secret time in the Charity Pavilion.

I’ve gone from losing the one man in my life who mattered to me to gaining two new and unique men. They distract me. They thrill me, but in different ways, of course. And for some minutes, and even hours, during the day I’m able to drive my father Sam from my mind. But it’s not easy. When I think of my dad, I know he’d be unhappy to see me here. He wouldn’t want me working in the fields, washing out my nightstool, letting my skin burn under the hot sun, or—and this he would have objected to most of all—spending time with Tao, alone and for hours on end. My dad never would have said it—he would have left it to my mother—but he would have been very disappointed in me. He would have worried that I had ruined my chances for what he called a real American life.

My remorse over these things is minor. A part of me feels that the harsh sunlight is burning away my past and that the hard work is chopping away my past mistakes. Every night when I crawl into bed—my skin dirty and every muscle exhausted—I feel wiped clean, and I can sleep. In the morning, when the dark mass of guilt inside my chest—which hasn’t left me for one minute since I saw my father hanging from a rope in his closet—threatens to well up and overpower me, I throw on my clothes and join the others with a smile on my face. I can’t forget the way my mother and aunt lied to me and fought over me, even though I turned out to be so undeserving of their worry or affection. Yes, I’ve escaped the blaming eyes of my mother and the reproachful eyes of my aunt, but I can’t escape myself. The only things I can do to save myself are pull the weeds in the fields, let my emotions for Tao envelop me, and obey what Z.G. tells me to do with a paintbrush, pencil, charcoal, or pastel.

Joy

STANDING AGAINST THE WIND AND WAVES

WE’VE BEEN REHEARSING
for many days and we’re ready to give our show about women, the Marriage Law, and right thinking in the New Society. Drums, cymbals, and horns beckon people from their homes. Firecrackers snap and spark, announcing that a celebration is about to take place. It’s late on a Sunday afternoon. Most people have had the day off to rest, mend their clothes, and play with their children. Now everyone in Green Dragon comes to the square just outside the villa to watch our performance. Five little girls—in matching blouses, pink ribbons in their hair, and trailing long paper streamers—run through the clusters of people. Boys dole out paper cones brimming with peanuts or watermelon seeds, which the villagers crack between their teeth.

The makeshift stage is set up in the Chinese way, with no curtain and everything open for all to see. The musicians continue their clamorous tune, while a group of men from the propaganda team’s acrobatic troupe tumble and spin across the stage. The program begins with a recounting of some of Mao and the Red Army’s triumphs during the War of Liberation. Next, the propaganda team’s actors perform a vignette to illustrate the Twelve Point Measure to increase farm production. The content is nothing new. I know the villagers in Green Dragon already do these things, because I’ve done them or seen them myself. I’ve carried water buckets hanging from a pole across my shoulders to the fields, spread manure by hand, sprinkled nightsoil on cabbage plants, and every day Tao and I pass a water buffalo that’s guided back and forth over rocks to crush them, breaking down the soil so that a new field can be made. In my first days here, I worried about the creature. It wore blinders and had stumbled on the sharp rocks so many times that its legs were bloody and scabbed. My Western sympathies got the better of me, and I asked Tao why someone didn’t remove the water buffalo’s blinders so he could see where he was going.

“Without blinders, he’d avoid the rocks,” Tao answered. “This is his punishment for what he did in a past life.”

I still find it hard to believe that Tao can have such backward beliefs, but then this whole evening is about educating peasants.

Another acrobatic exhibition follows the farming lesson, which improves the audience’s mood considerably. When the last acrobat somersaults offstage, Kumei, Sung-ling, and I take one another’s hands and step forward. I’ll be playing two different roles tonight. I’m the only one of the three of us who’s acted professionally, so my parts are the largest. For my first character, I’m dressed as a female soldier in a green jacket, trousers, and cap with a red star. To my left, Kumei appears as a pre-Liberation maiden, with an elaborate headdress with tassels and beading, a brocade jacket, and a long silk skirt with dozens of tiny pleats. To my right, Sung-ling wears the everyday outfit of all the women I’ve met here in the countryside: a cotton blouse with a floral pattern, loose blue pants, and homemade shoes.

“We three women have found new lives in the New China,” I say, addressing the audience. “We’ve fought against the feudal systems of political authority, clan authority, religious authority, and husband authority. We’ve fought against class oppression and foreign aggression.”

“I’m a girl from feudal times,” Kumei announces nervously. When we first started rehearsals, Sung-ling insisted that Kumei play this part. It’s pretty hard to imagine Kumei—with her ruddy cheeks and loud voice—playing a demure maiden. I would have been much better at the part, having once played an emperor’s daughter as an extra in a movie. Besides, my aunt always said to take the role with the better costume.

“At age five, I was sold by my parents to the landowner,” Kumei continues. “In time he dressed me as a present and opened me every night. Oh, how I cried. I had a mouth but no right to speak. I had legs but no freedom to run.”

Kumei’s arm movements are clumsy, and she has zero stage presence. Still, I’m surprised she’s doing as well as she is. She’s illiterate, so she couldn’t read the script. I worked with her this past week, trying to help her memorize the words, but Sung-ling kept saying that Kumei’s version was fine.

“The Kuomintang soldiers did nothing to protect the people against the Japanese soldiers or the elements. Fifteen years ago, drought dried the fields. Eleven years ago, famine took hold of our country. Millions of people went hungry.”

Kumei hesitates, stumbling over the words. Then she freezes. People in the audience titter and point. I had thought this would be fun, but I wish she’d never volunteered to help. Sung-ling hisses the next line, and Kumei repeats it.

“My owner hoarded his rice. People left our village to beg. They sold their children. Too many died. When the War Against the Japanese Aggressors ended, we had the War of Liberation.”

When the audience erupts in cheers, Kumei takes a few steps across the stage and brings her hands together in a prayerful manner. Her recitation is amateurish, but now she goes on with more strength. “After our great leader liberated the masses, the people accused my owner of terrible crimes. They killed him and ordered me to make self-criticism. I did this before the whole village. And you”—here she spreads her arms to take in the audience—“remembered my red past as the daughter of a peasant family. You let me live!”

The audience is mesmerized, but I could have done a much better job with the monologue. I would have memorized the actual text sent by the government and not spoken so loosely.

Now Sung-ling strides across the stage. She’s been typecast as a model village woman. “Our great Chairman sent people to teach us. The first lesson: brush my teeth! I obeyed. Later, he instituted land reform. Everyone got a piece of land. Even women like me had our names on land titles and deeds. At last we were free from feudal landlord oppression.”

This isn’t exactly a hard part for Sung-ling to play, since she spouts this stuff every day. Now she leans forward to confide knowingly. “But Chairman Mao was not done. He put us on a path from socialism to communism, and we’ve obeyed. Five years ago, we formed mutual-aid teams. Two years ago, we gave our land, animals, seed grain, and tools to the collective.”

I’ve heard all this before, but for the first time it really sinks in. People had their own land for only three years? But no one here complains. Everyone loves the collective, because …

“We no longer suffer from famine,” Sung-ling declares. “Freed from the bloodsucking landlord, farm profits have increased and even our children are chubby.”

She bows and receives great applause. She raises her head and continues. “Land reform and the Marriage Law came to us at the same time. This is not like learning to brush your teeth or clean your ears. As you will see, we still face much resistance …”

In the next skit, Tao and a girl from the propaganda team portray a young couple. They walk across the stage together, not touching. Tao has just eight lines, and not once has he gotten them right in rehearsal.

“I should ask my father to arrange a marriage for us,” Tao recites in a dull monotone. I tried to help him with his delivery, but obviously I didn’t get through. “Our fathers will negotiate the bride-price and dowry. Then you will come to my home.”

The girl primly steps away from him and shakes her finger from side to side. “No, no, they cannot do that. I am not to be bought or sold.”

Tao garbles his next line, which is supposed to be “But I’ve told you I’m happy to make you my second wife.”

The girl playing opposite him goes on with the show, as Aunt May would say. “No more multiple wives, child brides, or concubines.” Her voice grows sterner as she repeats, “And no more buying of women.”

Tao, the unsuitable suitor, persists, awkwardly gesturing at his would-be bride with about as much ardor as cold taffy. “You’ll be safe with me. You’ll never have to leave the house or the yard. You know the old saying”—and here Tao beams, relieved to be back to something he actually knows—“ ‘Men go to market to sell their wares, but a woman belongs in her home with her mother-in-law and children.’ ”

At this, murmurs of approval ripple through the audience, which surprises me given the wholehearted way people accepted the story of land reform. What I understand in this moment is that many families here—like Tao’s—still keep their wives, mothers, sisters, and grandmothers inside. I’m so distracted by my thoughts about this that Sung-ling jabs me in the back to push me forward into the scene.

I’ve been assigned to play Tao’s sister, just returned from military service. I raise my arm to the sky in the inspirational style found in government posters I’ve seen. “Brother, it is time you understand that women can no longer be oppressed or exploited. Look at me. I fought with the army. Today I’m liberated from the four walls of my home.”

I have a long monologue, and I’ve worked hard to memorize it. So far I’m really pleased with how I’m doing.

“Brother,” I continue, “ask your bride to go with you of her own choice to the Party leaders of our village to get permission to marry. If she agrees, my sister-in-law will enjoy equal status in your home. If you have a baby girl, you will welcome her. Female infanticide is strictly forbidden! Remember, you are building the New Society. If you persist in following the old ways once you’re married, I myself will take my sister-in-law to court to ask for a divorce. You’ll be struggled against by the people. They’ll weed you out for your counterrevolutionary ways and gladly grant her a divorce if you continue to follow the bourgeois road.”

The people from the propaganda team insisted I use that phrase, but I wonder, what do these villagers—as much as I like them—know about the bourgeois road?

The propaganda team’s director strides to the front of the stage to spell out the lesson. “The groom has realized his mistake and promises to join the right path,” he proclaims. “Our young couple will keep their eyes on their own interests and return radiant from their marriage registration.”

As dusk turns to night, members of the troupe set small saucers filled with bean oil and lighted with cotton wicks at the foot of the stage. This darker atmosphere seems right for what comes next. Comrade Feng Rui, the dead woman’s husband, is brought onstage to make a self-criticism. He keeps his head down, refusing to look at the audience. He wears standard peasant clothes. His hair hangs stringy and lank.

“Remember,” Sung-ling warns, “leniency to those who confess and severity to those who refuse.”

Comrade Feng Rui quietly begins. “I was a bad husband. I didn’t follow the red way.”

That’s as far as he gets before people start jeering.

“We always thought you were a reactionary,” someone yells.

“Your wife called you a wicked element, and she was right,” accuses another.

Sung-ling holds up a hand for silence so she can address Comrade Feng Rui directly. “Your wife was a woman, but she was also a person. Still, you treated her like a dog. You beat her and cursed her. You let your mother torment her. What do you have to say? Tell us your bad history so we can know who you are.”

Feng Rui mumbles something unintelligible. A part of me feels sorry for him being humiliated in front of the collective. Then an image of his wife’s injuries and her waxy flesh in death comes into my mind. He’s lucky to be getting off so easily.

“You behaved so badly toward your wife,” Sung-ling continues, “that she threw herself into Comrade Bing-dao’s hay cutter. And how do you think he feels now? He took a life, but it wasn’t his fault.”

“It was yours!” people shout from the audience.

I’m at the side of the stage. I’ve changed into my next costume, and I’m supposed to be preparing for our big finale. Instead, I find myself joining the others in their chanting condemnation of Comrade Ping-li’s husband. Adrenaline pumps through my veins as a white ribbon is pinned to Comrade Feng Rui’s chest.

“From now on you will wear this ribbon of denunciation,” Sung-ling declares. “Everyone will look at you and see you for the rightist element you are!”

With that, Feng Rui is led away, ending the struggle-session portion of our show. I’m excited, ready for my starring role. I give my cheeks quick pinches to bring in color, since none of us wear makeup. We must end the evening on an up note, and our last scene will do that.

I take my place at a table with one of the actors sent by the county. His name is Sheng. I don’t have to look all that closely to see that he hasn’t followed the lesson about teeth brushing, and it’s pretty clear he hasn’t washed recently either. We’re playing a husband and wife in an unhappy marriage. We’re both fishermen. We argue about who does the chores, who minds the children, who sews, and who washes the clothes. Then the accusations shift from domestic to public life.

“So you like to go to sea to show your strength, do you?” Sheng mocks me. “That’s like asking a baby chick to swallow a soybean. You’ll choke on it eventually.”

“But I haven’t choked! I’m sailing the seas of revolution like all the people of China. I’m standing against the wind and waves and breaking a new path for women! My female comrades and I have applied Mao Tse-tung Thought to fishing. My boat has caught over seven hundred tons of fish. Everybody works so everybody eats!”