Found unfit to repair the azure sky // Long years a foolish mortal man was I. // My life in both worlds on this stone is writ: // Pray who will copy out and publish it?
We leave tomorrow! Time has gone by so quickly. Let us reminisce upon some of the more delightful typos from this hastily hack-jobbed and unsightly-unwieldy PDF of the Hawkes translation we’ve been reading. Consider this a kind of “found poem”, and my first official art project relating to HLM.
Cameron Teel
Reflection: I have not only been progressing through the book but also looking back at the beginning chapters. When we met with Tina Lu her major point on my research was characters in the book did not like Xi Feng because she was a woman in a power role. Whereas I initially thought that they disliked Xi Feng purely because of her managerial style. I am having a hard time pinpointing why she is a more disliked character. The example I think strongly supports Tina Lu’s point is Xi Feng’s relationship with her husband. He seems to resent her because of her position in the family which is magnified because she is more successful than him. Besides that, I cannot distinguish why exactly she is disliked. Does anyone have anything to add? Does anyone have input on how to gear questions to try to answer this question?
Broadly: What leadership style do the Chinese tend to like today and is it comparable to any of the notable characters in leadership roles?
Hypothesis: Based on previous time spent in China I hypothesize that the younger university students will lean towards Western values (Xi Feng) with middle aged to older professionals leaning towards traditional Chinese values (Xin Shi and Granny Jia).
Students:
Professionals:
Happy Father’s Day, everyone! Since we’ve parted ways to read the novel on our own, I’m reflecting on my readings and diving into the text, more deeply into parts that speak to my topic, and doing a quicker content-based reading into those parts that don’t. The more prepared we get for this trip, the more unprepared I feel! Reading the book is a monumental task, but pacing myself has been extremely helpful (though I’m still a little behind!). Reading HLM is like exploring a garden that seems to change and shift around you, where everything is open to interpretation yet worth a second look… Maybe I read that in a book somewhere?
I’ve narrowed my topic down to the social context of poetry in HLM, which I am defining as tracking how and when characters use poetry, and what the addition of poetry to the text does for the events and players in HLM. I’m paying close attention to the situations in which recited or written poetry features, and comparing how these situations unfold.
I’ve also noticed the vast differences in approach to poetry by gender. Not even necessarily in terms of subject matter or temperament, but in how and when characters are motivated to use it. For example, in chapter 17, when the landmarks in the garden are getting their names, Bao-yu’s father Jia Zheng turns the experience into a way to test Bao-yu. It’s an aggressive interrogation of his literary skills, and even though the literary men Jia Zheng travel with seem to agree with (and are impressed by) Bao-yu’s suggestions, Jia Zheng rejects or attempts to improve most of his suggestions. In the end, Yuan-chun gives the final names to all of the landmarks in the garden. None of Bao-yu’s original suggestions are kept, but she modifies them expertly and these names are the ones that stick. After all that fuss, she has the final say! In much the same way that women have a surprising role in the official business of the household (an alternately subversive and parodical one)
Tan-chun (my current favorite character, for her literary precociousness) starts the Crab Flower Club by inviting Bao-yu to join a poetry writing collective. Together with a group of women, Bao-yu starts another literary venture in the garden, but this time the competition is understood as friendly and funny. It doesn’t have the same stakes, but is still rule-based and taken seriously. Jia Zheng’s literary competitiveness is not ultimately collaborative like the Crab Flower Club. The Crab Flower Club abstracts itself somewhat from the real world. Even though their poetry is based on subjects chosen from the garden and structured, it seems to happen on a kind of fantastical plane. Each poet in the club takes on another name, derived from literature and poetry, and to a certain extent embodies the characteristics of their namesake. It might be a separate project to examine the referenced characters and see how the poetry compares!
And the club’s inaugural crab-eating party, the poetry takes a decidedly non-serious turn as each poet attempts a comedic crab poem, cementing the word play of “crab” and “flower” club, and converging the worlds of dramatic and the comedic. But when the meetings adjourn, the situation of the club doesn’t follow into the business of the household. The abstractness of the club and the escapism of the pen names can’t follow, even in the same way the named landmarks of the garden do.
I’ll be interested to see how the club changes as the book continues, and how the poetry and social circle of poets evolves!
In chapters 26-36 we start to see a development of one of the novel’s main plots—the love triangle between Bao-yu, Dai-yu, and Bao-chai. At this stage, the characters are just beginning to come into their own sexuality and are starting to face the complications of adulthood. Bao-yu has experienced some personal losses and multiple shades of grief: in volume one, his dear friend Qing Zhong dies and leaves Bao-yu grieving, and in chapter 32 the maid Golden kills herself after a frightening interaction with Lady Wang.
But many of the characters have also moved into the garden, reflecting both a transition into the complicated world of adulthood and a retreat (or possibly an expansion!) into a rich, insular, and protected natural world. These are the transformations that have most interested me while moving into the second volume. On that note:
My research is still in early stages, for when approaching topics such as philosophy and culture, it is unwise to make assumptions and take short cuts. These two topics are so rich and it is essential to understand the foundations before attempting to draw conclusions.
This being said, where my research has taken me is a development of basic understanding of Chinese schools of thought beginning with mythology and philosophy. In order to answer the question of why Chinese society places values on specific aspects of culture– such as a relationship with the environment– we must first discover the influence of divine thought.
The main philosophies that I have been researching are Confucianism, Daoism, and Buddhism. Each promote separate life values, thus will promote separate approaches to life. For the sake of the direction of my research, I have decided to refer to and research these as philosophies rather than religions. Before looking at any of these separately, it is important to note that we must avoid studying them through a western lense. Unlike Abrahamic religions that western society is typically more accustomed to, eastern thought is collective. These philosophies are in conversation with each other. Especially in Chinese society, it is common to see practices from each school of thought being carried out in one’s life. Belief and preference of one philosophy does not discredit the value of another. However, for the time being, I will be examining each independently.
Confucianism was born during 6th and 5th centuries B.C.E. during a time of political unrest in China. Confucius’ teachings focused heavily on morality and filial piety. He believed that good government should rule by moral example. Filial piety set the tone for all relations in China. To be “good”, one must follow the workings of filial piety and respect their elders and those in authority. In the fall I briefly studied Mengzi by Mencius, a famous philosopher on Confucianism. I will review this work to look for explicit examples of why Chinese society defines certain actions as “right” or “wrong”.
In Hong Lou Meng, we see the character Bao-chai portraying Confucian ideals. She addresses each person according to their role in society and the family. Her actions are focused on her development for her future roles, like being a wife. We can see this played out in her and Bao-yu’s relationship. For my research, I will begin to identify explicit scenes in which Bao-chai exemplifies Confucian ideals.
Daoist teachings focus heavily on “the way”– the path of nature. One may only flourish if “the way” or “the dao” is in balance. Daoism is directly connected to nature and can be more easily understood when thinking of a river. One can work to make things happen in their life, to change their life, but ultimately, the river will flow where the river flows. A person cannot simply change that path. Instead, they should embrace it. Alongside Mengzi, I studied Zhuangzi in the fall. This work has been of particular interest to me as I have formed my research. It is my hope that further studying of Zhuangzi and scholarly articles focused on Zhuangzi will lead my understanding of Chinese society and attitudes toward the environment.
In Hong Lou Meng, Dai-yu represents a Daoist lifestyle. She tends to follow instincts and whims rather than formal societal roles. While she may first appear to be immature and irrational, after recognizing the influence on Daoism on her character, her behavior gains depth. Daoism emphasizes following The Way, which is separate for each individual and is not a written path. It is focused more so on the moment– which is where we typically see Dai-yu’s mind. Her behavior is not tactically constructed around the future, rather it is reacting to the present.
Buddhism originated in India and traveled to China at some point after 300 B.C.E. I am somewhat familiar with Thai Buddhism, so trying to differentiate between the two branches (Thai Buddhism and Chinese Buddhism) has been a bit of a learning curve. The main teachings of Buddhism are that one must follow the Eightfold Path in order to reach Nirvana. This process includes karma and reincarnation whilst one works toward enlightenment. Buddhism focuses on removing desire to remove suffering. My research on Chinese Buddhism is the most underdeveloped presently. I have yet to identify specific supplemental works to assist in this area of thought and will need to search for areas in which it is represented in Hong Lou Meng.
A resource shared with me by our partners in China provided a chapter with multiple Chinese legends. This chapter, “Chinese Historical Tales, Myths, Fables and Legends” provided around forty stories that can be applied to various aspects of life. The myths that I am particularly interested in investigating further or that may support my research are “The Creation of the Earth,” regarding Pangu; “Nu Wa Made Man” and “Nu Wa Mended the Sky”; “Jing Wei Tries to Fill the Sea with Pebbles”; “Da Yu Led People Curbing Floods”; “To Help the Shoots by Pulling them Upward”; and “When the Man on the Frontier Lost His Mare, He Guessed it Was a Blessing in Disguise”. I also found a video explaining very basic Chinese mythology, which speaks more on Pangu which I will link here: https://youtu.be/G7vget_QAmo. I have yet to identify specific areas in which these mythological thoughts have been represented in Hong Lou Meng.
As previously stated, Chinese philosophies are in conversation with one another. It is more likely to see a hybrid practice of the three main schools of thought, Daoism, Confucianism, and Buddhism, rather than practiced individually. As they relate to our main vehicle of study, Hong Lou Meng, I plan to emphasize my study on Daoism and Confucianism as they are more prevalent in the work. I am especially interested in researching more on Daoism due to its direct connection to nature.
All,
Find below links to documents pertaining to our pre-trip, trip, and post-trip program per Asianetwork guidelines.
SFF 2019 Recipients & Project Abstracts
SFF 2019 Post-Trip Activities Guidelines
SFF 2019 Policies & Guidelines
SFF 2019 Instructions for Preliminary Reports
SFF 2019 Instructions for Final Reports
SFF 2019 Grant Administration Guidelines
In chapters 29-30, the author describes a major fight that broke out between Bao-yu and Dai-yu; in fact, the fight got so bad that Dai-yu ripped the tassels off the jade amulet, breaking into a fit of vomiting and crying. Although the two eventually make up in Chapter 30, these chapters continue to have characterize deep, yet psychologically excruciating, relationship between Bao-yu and Dai-yu. In Chapter 32, Bao-yu expresses his favoritism of Dai-yu, noting that she doesn’t waste her time with trivial nonsense. What do you think the author is trying to show with the development of their relationship in these chapters? How does it compare with the development of Ba0-yu and Bao-chai’s relationship development in these chapters?
In Chapter 30, Lady Wang strikes a maid -Golden- after Bao-yu begins flirting with her. Although the author notes that this is the first time Lady Wang hit a maid, the author notes that “it was the uncontrollable anger of the morally outraged that had caused her [Lady Wang] to strike Golden and call her names.” She casts her out of the household after ridiculing her. What do you think the author is hinting at with the complex relationship between Lady Wang, Golden, and Bao-yu? Why does she strike the maid for “corrupting the young man’s mind,” despite the fact that Bao-yu was the one to initiate the conversation?
In Chapter 32, Bao-yu strongly criticizes his family and his position once more. When Bao-yu loses the gold kynlin, he states “oh, losing one’s seal of office is nothing. Losing a thing like this is much more serious” (327). Furthermore, he states “I’m as common as dirt. And furthermore I have no wish to mix with people of his sort” (329). Despite the encouragement of his family to begin mixing with officials and administrators, Bao-yu continues to resist his position in life. What message do you think the author is trying to communicate with this? Why does Bao-yu grow to hate his position in life as the book continues? Is it his relationship with Dai-yu? His femininity? Or another reason?
In attempts to develop a lesson plan, I found that I am far too unknowing of my research to yet determine the best way to develop a beneficial lesson plan. Rather than creating a poor and uncertain lesson plan, I have instead created a working research outline for myself. For the time being my hopes are that this will supplement the lesson plan until I have a stronger grasp on my research. This is subject to change and suggestions are greatly appreciated.
Subject: The Influence of Divine and Philosophical Thought on Chinese Societal Morality
Objectives: Address and understand the main schools of thought that influence decisions made in Chinese society
Methods:
(Working) Materials and Media:
Key
Chapters 5-6
Chapters 7-8
Chapters 9-10
Chapters 11-12
Chapters 13-14
Chapters 15-16
Chapters 17-18
Chapters 19-20
Chapters 21-22
Chapters 23-24
Chapters 25-26
Questions
The Story of the Stone 