Signifying Bodies: The Cultural Significance of Suicide Writing by Women in Ming-Qing China By Grace S. Fong
Signifying Bodies: The Cultural Significance of Suicide Writing by Women in Ming-Qing China By Grace S. Fong During the Ming and Qing dynasty, literacy began to be seen as an asset to a woman’s marriageability, so the gentry especially began to allow their daughters to learn how to write. Women’s literary works began to become widely read and appreciated by males and females alike. The genre that Fong focuses on is called suicide writing: poems written by women and men before committing suicide. The reason for the women committing suicide was almost always to preserve their purity. Confucianism told women that it is their duty to choose death instead of defilement so women would often commit suicide if they were abducted by an invading army or by bandits and widows would commit suicide if their family tried to force them to remarry. These women would often delay their suicide in order to write a series of poems that reflected on their life and their reasons for killing themselves. They would hide their poems on their bodies to be found at their death so people would remember them and honor the sacrifice that they made.
The Construction of the poems was fairly uniform: first they wrote a self-preface which was usually an autobiography in pros which explains the reasons why the author decided to commit suicide and contained a plea to be remembered as a martyr. The second part of the suicide writing is a series of poems which reflect on the authors happy memories of the life she was about to leave behind and the traumatic moments that brought her to this point, and usually portrays the author as a moral and heroic figure.
Fong argued that in order to understand the meaning behind these poems you had to first understand that women’s bodies were sites of cultural meaning in China and that this meaning was often portrayed through violent acts such as foot-binding which represented discipline or self-mutilation (such as cutting of the nose) and ears by widows who wished to prevent themselves being married off again. Fong says that “the physical body of the woman and the material body of the text are both inscribed with social and cultural values that the writings subject--the woman about to commit suicide—brings together in the ultimate moment of disembodiment that threatens disappearance and oblivion (108).” Thus, the poems are physical representations left by the woman after the continued existence of her body becomes meaningless.
One of the women whose poems Fong analyzed was Huang Shuhua, a seventeen-year-old who was captured by the Ching soldiers when they recaptured her town from Taiping rebels in 1864 who intended to sell her. Shuhua committed suicide after taking revenge on her capture who had killed her two older brothers, mother, little brother, and sister-in-law; the last three right before her eyes when they tried to rescue her from her abductor. Shuhua’s final poem was written before she had attempted revenge but historical accounts say that Huang poisoned one man and killed another with one of their swords before hanging herself.
Huang Shuhua’s Suicide Poems
(1) I feel sorry for myself—born to meet with strange adversity, So very pitiful to have encountered the calamity of the red sheep. If I go against my true conscience and follow the wastrel, Though I get to preserve my life, my name should be cursed.
(2) In recent years banished to live in the dusty cage, I’ve been ungrateful to my parents’ kindness in giving birth to me. A grave cannot bring peace to their bodies and souls, Trimming the lampwick I’m overwhelmed by memories.
(3) Unfortunately my family had to be in this city, Twice meeting with destruction we resent war. Why does hoary Heaven have to hate goodness? Half of us are dead, but those of us living are scattered. Author’s note: The ones alive are myself, second brother and his wife and my niece. But we are in different corners of the world. What sorrow! What grief!
(4) Since they came to our gate and I was seized, Daily I’ve been in violent waters but I can’t yet die. I am glad that the slave of fortune only wants merchandise, Heaven let my white jade not be blemished by a fly. Author’s note: The one who seized me is surnamed Shen, a native of Baoqing (Hunan). Fearful of being defiled by him, I have already sewn up my garment.
(5) Shortly after we saw the crescent moon again, He forced us to board the boat on the river. The boatman hoisted the sail with good wishes— Do you know that I do not want to keep on living?
(6) Who among our female companions were not dishonored? Myself, Madam Zhang, and Aunt Jin. I admire Jin Meishou who rises above the group— Her death can yet give protection to her friends. Author’s note: Jin Meishou was an old friend of mine. When one of the men wanted to dishonor her, she would not obey. As the boat window was open, she jumped into the river and drowned. After Aunt Jin died, they did not dare to force me. I really respect her high principles. Therefore I say this.
(7) I remember following my female companion to the shore, Swearing that my body will become immortal in the world. Traversing the turbulent waves, who is my companion? Relying on each other, there are only my shadow and form.
(8) They say the traveling sail has arrived at Changsha. Gazing afar at the Temple of the Xiang Goddess I pray for blessing. I beg her to cut the red thread into pieces, So I do not have to tell my sadness and anger to the Tartar’s pipe. Author’s note: Arriving here, he plans to turn me over to a marriage broker. So I silently implore the goddess.
(9) On land the storm subsides then rises again. Where can my body seek safety? With entreaties I avoid being sold into marriage, Though I want to avenge this unique wrong, I fear I won’t succeed. Author’s note: Here he met up and traveled with a man with the surname of Fu.
(10) Since ancient times to become humane one always kills oneself. Why should I myself shrink back from this? I will return the boundless breath to Heaven and Earth, And keep company with the chaste spirits at Heaven’s gate.