Fragmented heroes: Exploring the resilience of female figures during times of crisis in the Ninth widow

Abstract

This article analyses a unique rural female figure portrayed in The Ninth Widow written by a contemporary popular writer Yan Geling (b.1958-). This article describes how one of these rural women (the ninth “widow”) demonstrates growing self-empowerment and awareness throughout the analysis. Even though there is fragmentation in her relationship with fellow villagers and presiding authorities, her strong farming skills, and her ability to provide food and emotional support for others mitigated the potentially tragic outcomes for her and her family. This study proposes that female fragmentation of self-image and interpersonal relationships can be attributed to oppressive forces, which often result in negative or tragic outcomes. It indicates that even the seemingly liberated female figures depicted in various contexts are likely to experience oppression due to the intricate cultural challenges women confronted during those periods.

Keywords:

• rural women
• female fragmentation
• widow
• oppression

1. Introduction

As discussed by Li (2023) in her article Women, Homeland and Memories: Feminist Yan Geling’s Writings, it elaborates that a qualitative case study is useful to fill the gap in redefining women’s oppression and Chinese feminism. This author uses Yan Geling’s fictional stories as idealized evidence, a valuable collection of case studies to understand the oppression of Chinese women during the historical period between 1930 and 1970. This study proposes that female self-image and interpersonal relationship fragmentation can be attributed to oppressive forces, which often result in negative or tragic outcomes. The research indicates that even the seemingly liberated female figures depicted in various contexts are likely to experience oppression due to the intricate cultural challenges women confronted during those periods. While these heroines demonstrate growing self-empowerment and awareness throughout the study, their oppression remains unavoidable. Katherina Li examines the fragmentation of women during the transformation of contemporary Chinese society through the lens of Yan Geling’s novel. Kenneth Tunnell (2006) in “Socially Disorganized Rural Communities” discusses the phenomenon of rural villages’ population decreases, which he believes are caused by disorganization and diminution of farming areas. This paper discusses one rural Chinese village’s involuntary participation in severe political experiments which decimated farmlands, and in turn, led to the loss of local economies and livelihoods. By analyzing the female protagonist’s experiences within the context, it explores how external factors such as political upheaval and agricultural disruption can contribute to the fragmentation of individual identities and community dynamics. Latreille and Verdon (2007), in their article “Wives Against Mothers: Women’s Power and Household Dynamics in Rural Tunisia”, point out that women can be a powerful force in leading to farm renewals. Amazing productivity resulted from a Tunisian peasant village that was agriculturally feminized by local women who became unified and empowered. In a similar vein, Yan’s novel represents a true story arising from the Cultural Revolution occurring in Henan, China during the 1970s of how female kinship, unity and solidarity can lead to the financial renewal of an impoverished village. In this comprehensive overview, Cheng-Liang Yang ‘s research addresses a critical gap in understanding Chinese values and their measurement (Yang & Scott, 2019). Employing summative content analysis, it draws from major Chinese philosophers and ancient texts to provide a deep insight into Chinese values. The role of the Communist Party in fostering nationalist sentiments, as discussed by Shameer (2016), offers intriguing potential for a qualitative case study on rural women, particularly Wang Putao. Nsama’s research (2022) highlights the interplay between science, culture, and religion within a specific cultural context, reinforcing the need for a comprehensive understanding. Lastly, Disorderly freedom: Changes in family relations in rural China (2023) emphasizes the shift toward individual rights and personal autonomy in rural societies undergoing modernization, a backdrop that complements the examination of self-empowerment and heightened awareness among rural women, particularly Wang Putao, in the proposed case study.

Yan Geling is an internationally celebrated novelist. Her novel The Ninth Widow achieved five awards in the “Contemporary Long Novel’’ category in 2006 and it has been awarded the fifth media “Chinese literature award”.¹ The contemporary renowned writer Liang Xiaosheng also regards the novel as “outstanding”. He Shaojun, the deputy director of the Institute of Chinese Cultural and Literature at Shenyang Normal University, points out the thematic diversity of the novel: it presents a personalized story in the midst of a revolution. (2006) The Ninth Widow originates from an oral story that impressed Yan Geling greatly and lingered in her mind for over 10 years before she finally started to put it on paper after migrating to the United States in the 1980s. This story occurred in China during the 1940s involved a rural woman in Shi Village, Henan Province, who had to rescue her father-in-law from a firing squad and hide him in a cellar for over 20 years.

As usual, Yan Geling’s historical setting for The Ninth Widow spans 40 years from the 1940s to the 1970s, a time of great social and political upheaval resulting in the deaths of millions of people in China. A related study on Yan Geling’s novel Flowers of War describes chastity norms of young women during the Sino-Japan war has been done by Li (2022) Yan Geling’s novel Female Grassland and Celestial Bath describes female “sent-down” youth during the waning years of the Cultural Revolution also been done by Li (2022) Continuing in this vein this paper also takes the feminist viewpoint of the female protagonist through the lens of the novel The Ninth Widow (2006) set in rural China. Six years after the novel was released, The Ninth Widow was adapted into a popular TV series in China (2012), and it is the most-viewed TV series in Jiangsu in 2013. The TV series was also rated highly by audiences who considered it a “classic masterpiece”. The plight of widows and their hardships became a popular topic for discussion throughout China immediately after it was released.

In most countries, women are disadvantaged when compared to men. Morgan Matthews (2020) points out the difficulties of the “glass ceiling” and of the “gender gap” for women during the 1980s-2010s in the U.S., and that such disparities are often caused by partisan politics. Dlamini and Juliá (1993) study South African women and the role of social work, discovering that women are a major force there in the development of programs and strategies to solve social ills, resulting in the lessening impact of criminal activities involving girls. Hannum et al. (2009) point out that in Gansu (China), rural parents’ educational attitudes have an exaggerated effect on girls more than on their male peers. The term “widow” is the main female protagonist’s identity in The Ninth Widow. This qualitative case study explores the self-empowerment journey of rural women, with a specific focus on Wang Putao, within a unique cultural context. It employs meticulous textual analysis to dissect character interactions and thematic elements, including societal norms, cultural influences, political propaganda, and resistance. The study also delves into historical and cultural factors shaping character choices. Despite acknowledged limitations, this method uncovers a rich narrative, showcasing personal growth amid external influences.

Based on the findings of this study, researchers can expand their inquiry beyond a single case study while retaining the goal of understanding women’s self-empowerment and societal influences. Future studies can also aim for combining qualitative case studies with quantitative analyses to offer a comprehensive perspective and explore narratives of women’s empowerment within the context of various historical events and political movements. Select multiple historical contexts to examine how different sociopolitical factors have influenced women’s agency over time. It is important to consider how the female protagonist’s experiences and actions intersect with the concept of widowhood. Despite the loss of her husband and the challenges associated with being a widow, Wang Putao defies societal expectations and transforms her widow identity into one of strength and resilience. Wang Putao’s journey exemplifies her ability to overcome the limitations often associated with widowhood. Instead of succumbing to grief and dependency, she takes charge of her own destiny. Through her determination, hard work, and leadership qualities, she rises above the constraints placed upon widows in her community. By examining Wang Putao’s transformation and her ability to forge her own path despite being a widow, we can explore the complex dynamics surrounding widow identity and the potential for resilience, empowerment, and personal growth within that context.

2. Eight fragmented widows

According to Li (2022), the term “fragmentation” is intentionally employed to emphasize women’s experiences, highlighting how societal norms, political factors, and patriarchal influences segregate women into distinct parts that clash with one another. The fragmentation argument posits that external forces are responsible for dividing and isolating women, with patriarchy being identified as the primary cause of this separation. The theory of fragmentation elucidates how the individual images and consciousness of women are consistently undermined, resulting in conflicting psychological states and fragmented personalities. (1997)

The connection between the theory of fragmentation, Kohut’s theory of self-restoration explores the process through which individuals strive to restore a cohesive sense of self and heal the fragmented aspects of their identities. Both theories lie in their collective examination of the fragmented nature of individuals’ identities and experiences. The theory of fragmentation, as previously mentioned, focuses on how women’s individual images and consciousness are consistently undermined, leading to conflicting psychological states and fragmented personalities. This relates to the theory of fragmentation by highlighting the societal factors that contribute to the fragmentation of individuals’ identities. The fragmentation shed light on the multifaceted nature of fragmentation, examining its psychological, sociological, and intersectional dimensions. They provide insights into the challenges individuals face in maintaining a coherent sense of self in the face of external pressures, societal norms, and identity-related complexities. Li (2022) proposes that the fragmentation of women’s self-image and interpersonal relationships stems from various sources of oppression, ultimately leading to negative or even tragic outcomes. Katherina (2022) in the article Fragmented Sisterhood in the Nanking Massacre: The Flowers of War analyses the fate of two disparate women’s groups by showing how cultural, religious, and social chastity norms were used as a weapon of abuse and oppression by the chaste group against the prostitutes.

This story is about wives who became widows. These women and their families were fragmented by oppressing cultural and political forces resulting in tragic outcomes. The early part of the novel portrays an incident that happened in Shi Village at the end of the Second Sino-Japanese War (1937–1945). Japanese soldiers came to Shi Village to look for the soldiers of the Eighth Route Army led by members of the Chinese Communist Party and who had blended themselves in among the villagers.² They took all the men of Shi Village into the street and asked the women to identify their husbands in order to segregate them from the soldiers. This placed the villagers of Shi Village into a hopeless moral conflict between national interests and the personal and familial interests of the villagers. The wives in Shi Village, including Tao Mi’er, Li Xiumei, Cai Hupo, as part of the eight wives that form the basis of the story, to each take one of the soldiers back home, leaving their husband to be victimized under the guns of the Japanese soldiers.

Yan Geling described how the villagers had self-regulated their behaviors through a system of constant mutual and bilateral surveillance. All remaining male villagers not selected by the women were considered soldiers by the Japanese and were shot. These bizarre life-and-death moral dilemmas were faced not only by the individual villagers of Shi, but in many instances by the entire Chinese nation. The nationalistic ideology of the time demanded that individual citizens prioritize national interest and party loyalty above personal and familial interests. The majority in Shi Village chose to protect themselves by persecuting and betraying those closest to them, all in the name of the Land Reform Movement.

The term “fragmentation” implies a sense of breaking apart or disintegration. In this context, it signifies the shattering of the widows’ identities and relationships due to their choices and actions. The widows, who initially had husbands, find themselves torn between their loyalty to their spouses and their commitment to a greater cause, symbolized by saving Chinese soldiers. By choosing to save the soldiers instead of their own husbands, the widows indirectly contribute to the fragmentation of their marriages and families, resulting in the death of their husbands. As a result of the political oppression, the widows’ relationships with their families and villagers are fragmented. Their self-image, emotional resilience, and sexual freedom are fragmented.

Edgar H. Schein’s statement in 1956 regarding the self-serving nature of Chinese Communist techniques finds a connection with the story of the villagers in Shi village. The accounts provided by the villagers fall short in terms of objectivity due to their highly emotional nature and lack of generality. These personal experiences are often limited to the perspective of a single individual.

Additionally, Yan Geling’s depiction of the villagers highlights how they have been deeply influenced and indoctrinated by Chinese propaganda. This indoctrination has led them to aspire to behave in a “heroic” manner, even if it means sacrificing their own spouses. The villagers’ adherence to this ideological framework is further reinforced through a system of constant mutual and bilateral surveillance, demonstrating the extent to which their behaviors have become regulated and controlled. The connection between Edgar H. Schein’s statement and the theory of fragmentation lies in the common theme of individuals becoming fragmented under oppressive circumstances. While Schein’s statement pertains to the techniques employed by the Chinese Communist regime, the theory of fragmentation specifically focuses on how women’s individual images and consciousness are continuously undermined, leading to psychological conflict and fragmented personalities.

Both concepts highlight the detrimental effects of external pressures on individuals. In the context of the theory of fragmentation, women are particularly susceptible to fragmentation as a result of societal, cultural, and political factors. The constant degradation of their self-image and interpersonal relationships contributes to conflicting mental states and fragmented identities.

The novel explains how the wives of Shi Village voluntarily gave up their husbands to protect the soldiers of the Eighth Route Army. The story attempts to explain an indoctrination that would induce eight young women from Shi Village to deliberately take a strange man to safety rather than rescue their husbands. The story represents the collective political domination and control of people who are fragmented by mind-warping ideology and a mutual surveillance system embedded in communist ideology.

The Ninth Widow shows how the apparatchik teams educate the villagers by visiting “dozens of different villages and inspiring the farmers every day.” (Yan, 2006, p. 16) In this process, the masses must obey the dominant political dogma and give it the highest priority. For example, overturn the social structure by throwing out all the landlords. The local communist authorities (Shi Chunxi and Cai Hupo, view their role as supervising other villagers. As Foucault puts it: “The success of disciplinary power derives no doubt from the use of simple instruments; hierarchical observation, normalizing judgment and their combination in a procedure that is specific to it, the examination”. (Foucault 1977, p.170)

The quote by Foucault discusses the success of disciplinary power through the use of simple instruments such as hierarchical observation and normalizing judgment, combined in a specific procedure known as the examination. This quote highlights the mechanisms by which power operates in society, particularly in relation to surveillance and control. In the context of the example provided by this work, the connection to Foucault’s quote can be made in terms of the exercise of power by the local communist authorities, Shi Chunxi and Cai Hupo. These authorities view their role as supervising other villagers and ensuring compliance with the dominant political dogma. Their actions align with the concept of disciplinary power described by Foucault, as they engage in hierarchical observation and normalizing judgment to enforce the ideological agenda of the Communist Party.

Additionally, the mention of apparatchik teams educating the villagers by visiting different villages and inspiring the farmers demonstrates the implementation of disciplinary power through a form of examination. The villagers are subjected to ideological instruction and are expected to prioritize and adhere to the political dogma, even to the extent of overturning the social structure by removing landlords. Thus, the connection between Foucault’s quote and the example from the novel lies in the depiction of power dynamics and the mechanisms of control employed by the communist authorities, highlighting the ways in which disciplinary power operates in shaping and regulating the behaviour and beliefs of individuals within the social context of the novel.

3. A distinctive fragmented image: the ninth widow

There are numerous hardships encountered by women globally. These hardships have been well-documented in studies in many countries such as the US, India, China, and South Africa. For example, Bhattacharya and Goyal (2017) set forth the difficulties of female employment in rural India and find that female employment options in rural India have been declining. Using Yan Geling’s novel as a case study, this paper discusses how a rural woman can compete with her male counterparts to become a leader in her community. Other studies argue for a change in the external environment of women in order to improve their well-being; however, this paper analyses how a woman can harness her own inner strength in whatever environment to withstand any hardship, thereby increasing her confidence to compete in a hostile environment. Chinese researchers and critics provide different perspectives of the female protagonist Wang Putao. For example, Chinese literary scholar Liu Siqian (1934-) describes Wang Putao’s personality as “simplicity” and “truth”. Chen Sihe (1954-) in My Bookshelf praises Wang Putao’s “general kindness” and “all-embracing generosity”, and further considers Putao “the combination of a female villager and an earthly mother”. Putao is also considered “the first happy widow in Chinese literature” and “a magpie which flies in the rural forest happily”, according to the critic He Shaojun (1951-). (2006) Additionally, the critic believes Putao to be a person who enjoys her freedom.

Wang Putao, although still representing a fragmented image, stands out as a highly distinctive figure when compared to other women. Despite experiencing fragmentation, she possesses unique qualities and exhibits exceptional behaviours that set her apart from her counterparts. While acknowledging her fragmented existence, it is important to recognize Wang Putao’s individuality and the extraordinary nature of her actions within the context of the narrative.

Amidst the political and economic crisis, this section explores how a rural woman (the ninth “widow”) manages to overcome oppressive forces of fragmentation on both herself and her familial relationships. Despite being a minority in her approach, this woman’s unconventional and seemingly unrefined methods prove to be a reasonable and contrasting figure compared to other characters in the story. Her non-ideological stance and seemingly untamed nature contribute to her distinct image, enabling her to navigate the challenges posed by fragmentation in a unique and effective manner.

3.1. A non-politicized female hero

Owing to conflicting theories among psychologists over how to best measure and conceptualize intelligence (Legg & Hutter, 2007), this paper elects to explain Wang Putao’s intelligence by reference to her “problem-solving” skills and her “emotional resilience”. The standards employed here to measure Putao’s intelligence are best summarized by the statements of experts. Howard Gardner theorized that “a human intellectual competence must entail a set of skills of problem-solving-enabling the individual to resolve genuine problems or difficulties that he or she encounters” (Howard Gardner, 2011). Similarly, Robert Sternberg and William Salter conceptualize intelligence as an “individual disposition toward developing or validating one’s ability in achievement settings” (Don Vandewalle, 1997). Here we see the persecution and oppression that were put upon Wang Putao and her family, and how she responded to those fragmenting oppressions. This section shows how an illiterate rural widow outperformed other more educated villagers in farming, revealing her instinctive female wisdom. From Putao’s simplistic observation, the only difference between the various armed forces that were active within her village was their different colored uniforms, one in gray and the other in yellow. In her agricultural world, political movements (1944–1949) were “the alternating legs” and “revolution” represented nothing more than the authorization to “rob”, “steal” and “damage”.

3.2. An uncultivated widow

Yan Geling spends a fair amount of ink writing about the hyper-sexual lifestyle of the anti-hero Putao. Putao maintains complicated sexual relationships with multiple male characters in the novel including the music player Zhu Mei, who had tuberculosis, and the brother of her late husband Sun Shaoyong. Later, she had sexual relationships in quick succession with Shi Dongxi and Shi Chunxi. Ultimately, she falls in love with the writer Lao Piao, who was sent to her rural village during the Cultural Revolution (1966–1976).

Interestingly, the novel describes how several men see Putao as more attractive and desirable than an elite lady with a fine education. For example, Sun Shaoyong, one of Putao’s 50-year-old lovers, is induced by her to care less about his political career as he chooses to openly and notoriously live with her outside of marriage. Lao Piao, the male writer who boards as a guest in Putao’s house, feels that the most happiness a man can obtain is to find a woman like Putao. Putao makes men “willing” to be controlled by her and they feel secure and fulfilled in her presence. Although Putao is seemingly illiterate and ignorant, men invariably feel comfortable with her.

As Liang Xiaosheng (1949-), a contemporary writer points out, Wang Putao achieves her freedom using a combination of stubbornness and initiative. Being illiterate, her sexual experience is driven by primitive instincts and the joy of sex rather than a higher consciousness or a notion of “women’s liberation”. As indicates, “the image of Putao diminished the dominant force of the discourse power of man, which makes women change from being passive to taking the initiative, to become the subject who independently controls her destiny, and ultimately, she completed triumphantly the identity change from a dependent to a master.”

Expression of sexual desire is liberating for Putao. Xu Hongyan’s broad understanding of women’s daimonic psychology inspiringly explains Putao. Xu (2005) writes, “They are aggressive, courageous, without moral and rational restriction. They are culturally uncultivated significantly because of their primitive power of savageness and their spirit of the worship of freedom.” As mentioned earlier, Wang Putao is considered “the first happy widow in Chinese literature” and “a magpie which flies in the rural forest happily”. As the critic He Shaojun(1951-) once said: “During the Great Famine, sex has already become the only enjoyment in famine.” She does not require the formality of marriage to achieve a sense of security in her relationships, rather her overt sexuality makes her the more dominant in her relationships.

4. A seemingly liberated female figure

The resulting consequences of fragmentation, as outlined in the theory, can give rise to a seemingly liberated female figure. This figure emerges from the complex interplay between the undermining of individual images and consciousness, the experience of conflicting psychological states, and the manifestation of fragmented personalities. Despite the challenges posed by fragmentation, the seemingly liberated female figure embodies a sense of agency and resilience. She navigates the fragmented landscape, confronting societal norms and oppressive forces that contribute to her fragmented identity. Through her experiences, she defies the limitations imposed upon her, seeking to assert her autonomy and challenge the status quo.

The emergence of this seemingly liberated female figure highlights the transformative potential of individuals who have endured fragmentation. It signifies their ability to transcend the constraints of their fragmented existence, reclaim their agency, and forge a path toward personal liberation and empowerment.

4.1. Saving her husband and father-in-law

The novel describes how this female protagonist has not yielded to the propaganda ideologies and political movements of her day. As described previously, Japanese soldiers come to the Village in pursuit of Chinese soldiers. In order to avoid being captured, the Chinese soldiers blend in with the local men of Shi Village. Unable to distinguish the opposing soldiers from the villagers, the Japanese soldiers rounded up all the men in Shi Village and asked women in Shi Village to take back their husbands, so that the Japanese could distinguish the soldiers from the male villagers of Shi Village.

Following an overzealous communist fervor, the first eight wives choose to save Chinese soldiers instead of their respective eight husbands. As a result, the husbands are killed, leaving the women widows. However, the female protagonist Putao (as the ninth wife), reviles against societal norms and chooses to save her husband instead of a soldier. She speaks to the villagers and soldiers directly, standing in opposition to those who represent the state’s authority. She is firmly against killing relatives for the sake of revolution.

In a similar vein, her choice in rescuing her father-in-law caused a minor political crisis within Shi Village. The lectures of the “liberation teams” insisted that everyone obey the dominant political dogma by giving it the highest priority: overturning the social structure by following the revolution. The novel describes how Sun Huaiqing was labeled “counter-revolutionary” during the Land Reform movement. Even his second son wanted to completely cut off the relationship with his father as a way to show political correctness. In contrast, Putao believes the party violently robbed her father-in-law of his property. She confidently contends that Sun Huaiqing is a just man and resolves to rescue him. Putao resolutely remains loyal to her family members while the community at large pledges loyalty only to the Land Reform movement. When Putao resists following the political ideology by repeatedly rescuing her father-in-law, the local authorities use all kinds of arguments to convince her otherwise. A female soldier argues: “Sun Huaiqing [the father-in-law of the female protagonist] is not your father, your blood parents died a long time ago caused by the flood of Yellow River when you were a kid. Whether he is your friend or not should be decided by the class” (Yan, 2006, p. 186).

During her teenage years, Putao is considered to be rebellious, even a lunatic, and a hopelessly ignorant woman. She rescued her father-in-law, who in doing so, broke various Village norms, not to mention explicit laws and regulations. Other villagers and visitors believe the political revolution is sacred; however, Putao’s simplistic approach elevates female reflexes above political theory. As Liu Siqian (1934-) posits: “Putao never lost her ‘simplicity’ and ‘truth’ as she grew throughout ‘the Revolution’, from the beginning to the end of the journey”. From the villagers’ perspective, they recognize different army forces by their proper army names (such as the Nationalist Party, the Japanese troops, the local forces, the civil corps, and the Communist army.); Putao, by contrast, regards all armies as dangerous. The novel describes how the Eighth Route Army came into the Village and then left. The Land Reform Work Team came and stayed for a year, but then also left. Other movements had representatives come and go from the Village. In the end, what remains is still this village, this group of people, all doing the same things: farming, going to the fairs, and strolling around the street.

4.2. Independence in economic crisis

Wollstonecraft’s theory becomes apparent when examining the importance of women developing independent characters and taking proactive action to achieve individual and personal liberation. Wang Putao serves as a prototype of a Chinese woman who prioritizes her instincts and personal agency over transient movements and armies, thereby attaining freedom from fragmentation. Her actions exemplify the path toward liberation from the oppressive forces of a patriarchal society.

In line with this perspective, the discussion by Mitten and D’Amore (2017) emphasizes the benefits of women-nature interrelations, particularly in engaging in outdoor activities. Mitten and D’Amore discuss particularly how participating in outdoor activities can increase one’s self-concept and relieve women from body image pressures prescribed by society and culture. By engaging with nature and participating in these activities, women can reclaim their autonomy, develop a positive self-perception, and transcend the fragmented expectations imposed upon them by society. Wang Putao’s example serves as an inspiration for Chinese women, offering a way forward to challenge patriarchal oppression and reclaim their autonomy. Engaging with nature and outdoor activities can further contribute to women’s liberation, promoting a positive self-image and fostering a sense of empowerment.

The novel portrays the protagonist’s remarkable journey from being an orphan in Shi Village to becoming the most talented and productive female member of the community. Despite the tragic loss of her parents at a young age during the devastating Yellow River flood, Putao defies the odds and rises to leadership within the village. The narrative implies that Putao possesses physical abilities that rival those of men, and she consistently works long hours, often dedicating 13 hours a day to her tasks. Even the ablest girls in the village cannot make 25 waddings in a full day (Yan, 2006, p. 5). Putao’s difficult childhood experiences fuel her competitive spirit, enhancing her drive and determination as an adult.

The novel continually draws contrasts between Putao and her fellow widows, further highlighting her financial competitiveness and independent spirit. Other widows need to marry again as a way of sustaining life. However, Putao can support herself and her father-in-law even in the midst of famine. Other widows feel envious of Wang Putao’s abilities. Villagers believe the protagonist to be very talented. Putao by herself can fend off starvation and death. The scene shows where villagers are called upon to participate in collective steelmaking during the Great Leap Forward (1958–1962).³ Individuals relinquish their pots and pans and all other metal objects in following central planners’ instructions; this results in them having no utensils to conduct their daily lives. However, Putao resolutely protects the only remaining pot, yelling like a madwoman when several young teenagers attempt to steal her cooking pot. Putao’s actions are unique in that she risks being accused of being a spy or a counter-revolutionary attempting to hinder The Great Leap Forward (1958–1965). Putao intuitively understands the importance of the pot that she uses to cook the food in order for her life and the life of her father-in-law.

4.3. An influential and intelligent leader

This section examines how the female protagonist, using her power and intelligence, challenges the irrationality and absurdity of war and revolution that devoured many others. The study becomes evident how Wang Putao, the central character in the story, triumphs over fragmentation. This is exemplified through her courageous acts of saving her husband and father-in-law, showcasing her ability to transcend the fractured state of her relationships and assume a position of strength and determination. As the narrative unfolds, Wang Putao’s resilience becomes even more pronounced as she navigates a period of food and economic crisis, ultimately establishing her independence. Her ability to withstand and overcome the challenges posed by fragmentation is highlighted through her self-reliance and ability to adapt to adverse circumstances. Furthermore, Wang Putao’s stature in the novel is further elevated as she defies the odds and assumes a leadership role within the village.

Goldberg, in his Five-Factor Personality Model and Leadership, points out that leadership is mainly correlated with five traits (Lewis Goldberg, 1990): neuroticism, extraversion, openness to experience, and conscientiousness (as shown in Table 1).

Table 1. Five big personality factors

Neuroticism	The tendency to be depressed, anxious, insecure, vulnerable, and hostile
Extraversion	The tendency to be sociable and assertive and to have positive energy
Openness	The tendency to be informed, creative, insightful, and curious
Agreeableness	The tendency to be accepting, conforming, trusting, and nurturing
Conscientiousness	The tendency to be thorough, organized, controlled, dependable, and decisive

Wang Putao is considered to be the most fearless person in Shi Village. Wang Putao’s “special” and “unusual” eyes suggest a sense of uniqueness and a willingness to explore unconventional ways of expressing herself. Compared to the village heroine Wei Grandma, Putao exhibits even greater bravery. She can swing higher than Wei Grandma despite being six months pregnant. Her ability to use her eyes as a powerful tool without being overwhelmed by others’ discomfort or negative reactions may suggest a level of emotional resilience and stability. This displays characteristics of extraversion, which involves being outgoing, assertive, and sociable. The Ninth Widow reveals Putao’s courage with the advent of the Japanese soldiers into Shi village. Her husband Tie Nao and other villagers are timid and submissive when the soldiers begin to direct them into various humiliating situations. The description of Wang Putao’s eyes as “wild” and “abnormal” suggests a certain level of non-conformity and resistance to social norms. While these traits may not align directly with agreeableness, they indicate a willingness to challenge established norms and assert her individuality. Only Putao dresses down the Japanese after they coarsely cut her hair. She dares to express her anger when everyone else is in fear of speaking. Even in times of great privation, the meetings are mandatory for everyone. As Yukl and Van Fleet (1992) point out, a good leader requires a low-agreeable trait of personality, such that she is unwilling to simply accept the status quo.⁴ When his second son, Sun Shaoyong, asks her, “What is the sense of your hiding him, and what if he is found by others?” she stares blankly straight ahead for a while as if she has never considered the question (Yan, 2006, p. 122).

The novel describes how under Putao’s influence and wisdom, villagers come to realize that they are politically naive and gullible. Soon they begin to actively follow her leadership. When it dawns on the villagers that an old stranger with gray hair is actually an aging Sun Huaiqing known to the Village 20 years earlier, without saying anything, the villagers voluntarily begin to help Putao, and to keep her secret. For example, when a visitor asks an elder on the street: “I heard a female villager hid her father over decades, can you tell me how I could find her?” The elder pretends to ask Putao “do you know a female villager who hid her father?” Putao turns to the visitor and says, “Why should I trust you?” The visitor responds, “I am a secretary and have come to help and redress grievances.” Putao replies, “why should we (villagers) trust you (the visitor)? You often change your policies and principles, how about tomorrow?” The older villagers remain silent and let Putao reply to the visitors. She firmly rejects the inquiries of the secretary because she understands that he and others like him are unreliable and dangerous. Kirkpatricka and Locke (1991) comment that “Leaders are more likely than non-leaders to have a high level of energy and stamina and to be generally active, lively, and often restless”. Wang Putao’s seemingly endless energy and her ability to self-restore and self-renew is the foundation of her leadership. During the Great Famine, her appearance is described as “skinny as a ghost” after a year of food shortages. However, at 34 years old, others describe Putao as beautiful and vibrant “with the eyes of a six-year-old.” The novel describes Putao as energetic.

The scholar Meng Fanhua (1951-) states that “one significant feature about Chinese villages is the so-called ‘super-stable cultural structure’ including the customs, moral ethics, social relations, lifestyles, sentiments, and other aspects.” While political ideology appears influential in Chinese villages, the “super-stable cultural structure” seems never to be completely replaced by transitory political movements. (2020) This “super-stable cultural structure” is the main sub-culture of the village. The Ninth Widow shows how the female protagonist plays a significant role in restoring the basic goodness of Shi village, an essential characteristic of the main sub-culture. In doing so, she overcomes the effects of fragmentation on the female social order.

The novel describes most inhabitants of Shi village as people obsessed with protecting themselves by persecuting relatives and friends. In contrast, Putao repudiates at her own risk many of the artificial norms and expectations of revolutionary China by constantly helping those around her. After years as an outcast, a middle-aged Putao eventually becomes a trusted leader in the village, helping it to build and maintain the integrity of its inherent subculture. Through her example, the villagers learn to resist external political oppression inherent in war and revolution in order to ensure their survival. In his classic, The Republic, Plato (1991) advocated that women possess “natural capacities” equal to men for governing and defending ancient Greece. Wang Putao uses her “natural capacities” to change her community. In effect, Shi Village becomes a “matriarchal community” since villagers spontaneously turn to her for direction and hope, as opposed to male Village figures. The village coalesces together to resist the dehumanizing influences of external politics. A Chinese scholar in women’s studies, points out that this novel demonstrates Yan Geling’s ambition to depict the history of Chinese women.

However, her intelligence and power belong to a category of people that cannot be judged by conventional means such as sophistication, education, or scientific knowledge. As Yan Geling says,

I like Chinese rural women the most. My mother-in-law is such a person. Though I do not have too much interaction with them, I am impressed by their intelligence despite their seeming dullness. They never bother themselves by arguing with their husbands or the world. In their chaotic world, they have great wisdom. (Zhuang, 2006, p. 258)

Putao’s intelligence is concealed in its opposite appearance. She relies on her instinct, and such instinctive responses to the outside world coincide with what the ancient Chinese writer Su Shi (1037–1101) said, “a person of wisdom behaves like a fool. (1071) Su Shi’s inspiration comes from the great Daoist philosopher Laozi (a semi-legendary figure of the 6th century − 4th century BC), who says, “Great skill seems unrefined” 大巧若拙; and “The soft and flexible can overcome the tough and strong” 以柔克刚 (Laozi & English, 1972). Here, the unrefined, uneducated, unchaste rural woman becomes the perfect embodiment of ancient Chinese wisdom. Through this dialectical arrangement, Yan Geling calls the legitimacy of the modern Chinese political movements into question: if what the female protagonist does is intelligent and legitimate, then it follows that the political movements she resists are illegitimate and phony.

There is much to be explored with regard to how Yan Geling portrays Putao. Yan imbues this character with numerous contradictory features: Putao is illiterate and simple but is also the most intelligent and resourceful at surviving successive political and natural disasters. Valera discusses the historical and practical justification of ecofeminism and suggests that dualistic thinking makes the greatest inequality between men and women. All people need to overcome dualistic thinking for humans to flourish in harmony with nature and with each other. The female protagonist is physically weak as a woman but ends up being powerful and influential both in the Village and in her relationship with nature. She is from poor and ignoble origins, but her life demonstrates a form of noble enlightenment.

Through her hard work and competitive nature, Putao becomes a symbol of inspiration and success in the novel. This demonstrates her transformation from a fragmented individual to a figure of authority, symbolizing her capacity to rise above the constraints of her fragmented existence and make a positive impact on her community. With Putao portrayed as a simple ordinary female turned hero, the novel uses her simplicity to demonstrate the utter absurdity of the ideologies that surround her. In the end, her folk-country instincts and wisdom arise to overpower political insanity.

5. Conclusion

This study explores the experiences of women and their families during the turbulent 20th century, particularly through the comparison of the female protagonist Wang Putao and eight other widows. The objective is to examine how the societal context of Chinese culture influenced the various images and behaviours among villagers, with a specific emphasis on the situation of women. Wang Putao, as portrayed by Yan Geling, represents a unique female figure who exhibits independence during economic crises, demonstrates her capability in saving her father-in-law, and stands out as an uncultivated widow compared to other female characters in Geling’s novel. However, despite her strengths, she remains oppressed within the constraints of her societal circumstances. This oppression arises from the extreme political, economic, and cultural environment prevalent at that time. Wang Putao’s portrayal serves as a representation of the strength and resilience that can emerge within a specific social context. Consequently, this study argues that even though celebrated and liberated female figures may emerge, they are ultimately subject to oppression due to the complex cultural dynamics women faced during that era. While the self-empowerment and awareness of these heroes progressively grow, their oppression remains unavoidable. By examining the lives of ordinary village women as a case study, this research aims to illustrate the systemic nature of oppression within Chinese culture during the 20th century. Overall, Wang Putao’s journey reflects a narrative of overcoming fragmentation, showcasing her resilience, independence, and leadership qualities. Her story serves as a powerful example of how individuals can transcend the effects of fragmentation and emerge as empowered figures, actively shaping their own destinies.

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No potential conflict of interest was reported by the author(s).

Additional information

Notes on contributors

Katherina Li

Katherina Li The author had investigated gender, race, and female literary representation and resistance in Chinese politics and literature. The author has published several peer-reviewed papers and examined contemporary female writers and their perspectives and developed fragmentation theory.

Notes

1. Second Prize, “Best Ten (Chinese-language) Novels of 2006,” Yazhou Zhoukan (Asia Weekly), Hong Kong, for The Ninth Widow.

2. The Communist Party of China (CPC), commonly known as the Chinese Communist Party (CCP), is the founding and sole governing political party of the People’s Republic of China (PRC).

3. Rise of Modern China. Oxford University Press. p. 655.

4. Yukl, G. & Van Fleet, D. D (Yukl & Van Fleet, 1992). Theory and Research on Leadership in Organizations. In M. D. Dunnette & L. M. Hough (Eds.), Handbook of industrial and organizational psychology (pp. 147–197). Consulting Psychologists Press.