American Born Chinese

“It’s easy to be anything you wish…so long as you’re willing to forfeit your soul.” 

When Jin goes to see the Chinese herbalist with his mother, he does not expect to hear this confusing insight from the herbalist’s wife. As a child, his wish to be his toy transformer is innocent, but his desire foreshadows his transformation into Danny later in the novel. This transformation is marked by pain and paranoia, a high price to pay for denying one’s own authentic identity. To the herbalist’s wife, Jin’s suffering at his own hands is proof that he forfeited his soul to be someone he is not.

“Now be nice, Timmy! I’m sure Jin doesn’t do that! In fact, Jin’s family probably stopped that sort of thing as soon as they came to the United States!” 

Jin’s well-meaning but ignorant teacher does as much harm as Timmy when she validates a cruel Chinese stereotype in front of Jin’s classmates. Aside from the fact that it is still racist to accuse Chinese Americans of eating dogs at any time, her suggestion that Jin and his family likely ate dog prior to coming to the United States ignores the possibility that Jin was born in America, which he was, and wrongly confirms the possibility that he is a foreigner, which he is not. Jin’s teacher’s ignorance and her potential to do harm reminds the reader of the importance of role models and adult leaders when it comes to battling racism and stereotypes.

“Something made me want to beat him up.” 

When Wei-Chen arrives, Jin is disturbed by his presence. His impulse to hurt Wei-Chen reflects Jin’s burgeoning sense of internalized racism. He sees parts of himself in Wei-Chen; they are both Asian in a primarily white community, which means they are both outsiders. Wei-Chen is from Taiwan, while Jin is American, but neither of them can be mainstream, no matter how hard they try to adopt White American culture. Jin’s growing awareness of his otherness fuels his resentment towards the parts of his identity that are Chinese, and Wei-Chen reminds Jin of these parts.

“Harro Amellica! […] Cousin Da-Nee! Rong time no see! Chin-Kee happy as ginger root pranted in nutritious manure of well-bred ox!” 

Chin-Kee’s speech bubbles are full of phonetically-spelled, heavily accented English, and his Chinese features are exaggerated to an uncomfortable level. For example, his inability to pronounce the letters R and L correctly reflect a common stereotype of Asian non-native English speakers, but Chin-Kee is loud and talkative, reflecting a blatant disregard for how his language might make anyone feel. While the author’s use of wildly offensive Asian American stereotypes may inflict pain on readers, he employs them mindfully to emphasize the hurt such stereotypes cause.

“This ‘Monkey King’ it speaks of no longer exists, for I have mastered twelve major disciplines of kung-fu and transcended my former title. I shall now be called—The Great Sage, Equal of Heaven!” 

The Monkey King selects a new title for himself in an attempt to find equilibrium in his world. Although the Monkey King believes he can demand respect and receive it, his belief and his efforts to force others to respect him reflect a kind of delusion; he wants so badly to be respected, but at this point in the novel, he cannot see that he must respect himself first if he is to earn the respect of others. In order to respect himself, the Monkey King must first accept that he is, first and foremost, a monkey.

“It was I who formed your inmost being, I who knit you together in the womb of that rock. I made you with awe and wonder, for wonderful are all of my works. I do not make mistakes, little monkey. A monkey I intended you to be. A monkey you are. Please accept this and stop your foolishness.”

The speaker of this passage is Tze-Yo-Tzuh, the creator of the universe and the originator of all deities, including the Monkey King. Tze-Yo-Tzuh patiently tries to persuade the Monkey King to accept himself as a wondrous creation. When the Monkey King refuses, Tze-Yo-Tzuh buries him under a massive pile of rocks. The burial can be interpreted as both a punishment and an effort to save the Monkey King from himself; while under the rocks, the Monkey King can do nothing except contemplate his situation and think about how he arrived to this place. In this way, Tze-Yo-Tzuh ensures that the Monkey King can come to no harm.

“I would lie awake late at night analyzing my feelings for her. She wasn’t exceptionally beautiful and she spoke with a slight lisp. I’d even seen a flake or two of dandruff when I got close enough. But when she smiled…

Jin’s crush on Amelia, as evidenced by his admiration of her described in this passage, is typical of American youths. As Wei-Chen points out to Jin, in Taiwan and other Asian cultures, dating is not deemed acceptable until young people are much older. After hearing Jin talk about Amelia, however, Wei-Chen soon begins to date Suzy, indicating that he is assimilating into American culture.

“Hey, I chink it’s getting a little nippy out here. You’re right! I’m getting gook bumps!” 

As Suzy, Jin, and Wei-Chen talk and laugh together after school, a pair of bullies walks by, making racist anti-Asian comments in earshot of the three friends. Their racist anti-Asian comments cause the three friends to experience deep shame and humiliation. The panel that indicates their shame contains no speech bubbles, suggesting an uncomfortable silence that contrasts with the laughter that is visible in earlier panels. Moreover, the three friends have stripes drawn across their cheeks to indicate that they are blushing in discomfort and pain. This panel demonstrates the power of Yang’s drawings to communicate strong feelings; language is not always necessary to express deep emotion. In addition, Yang’s use of racist language may appear shocking to readers, but the effect has powerful educational value when paired with the visual representation of Wei-Chen, Suzy, and Jin’s pain.

“But my first day in school here I meet Jin. From then I know everything’s okay. He treat me like a little brother, show me how things work in America. He help with my English. He teach me hip English phrase like ‘Don’t have a cow, man’ and ‘Word of your—’ No, no… ‘Word to your mother.’ Ha ha. He take me to McDonald’s and buy me French fries. I think sometimes my accent embarrass him, but Jin still willing to be my friend. In actuality, for a long, long time my only friend is him. Yes, I owe Jin very much. He has a good soul.” 

Wei-Chen and Amelia discuss Jin while they are locked in the closet in the science room, and Wei-Chen’s appreciation of Jin’s friendship is evident though his English is imperfect. Wei-Chen makes minor grammatical mistakes while speaking to Amelia, but he is perfectly understandable. Of the three Asian boys in the novel, Wei-Chen is the most thoughtful and the most confident; Jin’s English is perfect, which befits an American, and Chin-Kee’s English is difficult to comprehend, but neither Jin nor Chin-Kee possess Wei-Chen’s sensitivity and intuition.

“I’m not like him, Melanie. I’m nothing like him! I don’t even know how we’re related!” 

Danny overreacts to Melanie’s refusal to go on a date with him, revealing that he is deeply disturbed by his cousin’s antics the night before. Because Chin-Kee deeply embarrassed him, Danny is paranoid that Melanie is rejecting him not because she wants to protect their friendship, but because she does not want to be connected to Chin-Kee in any way. Melanie’s rejection exacerbates Danny’s own rejection of his true self, whom he does not clearly understand, as represented by his confusion regarding his relationship to Chin-Kee.

“Every year around this time, I finally start getting the hang of things, you know? I’ve made some friends, gotten a handle on my schoolwork, even started talking to some of the ladies. I finally start coming into my own. Then he comes along for one of his visits.”

Danny’s friend Steve shows him genuine sympathy when they talk in the gym after Danny serves detention. In turn, Danny talks openly to Steve about his problematic relationship with Chin-Kee. Chin-Kee’s visits are, in fact, not Danny’s problem, as the reader learns a few pages later; Danny’s problem is his inability to accept his true self. Danny tells Steve that he changes schools in a futile effort to escape what he perceives to be his tarnished reputation. In reality, Danny changes schools because he cannot bear the shame of his true self, represented by Chin-Kee.

“The fourth was Wong Lai-Tsao, who was rather unremarkable by all accounts. Wong Lai-Tsao could not meditate for more than twenty minutes without developing an itch in his seat. If he fasted for more than half a day, he would faint. When he preached, he did not make sense.” 

Wong Lai-Tsao is a humble monk with many positive qualities. He is not a perfect monk, as he cannot meditate, fast, nor preach properly, but he is kind and generous. Despite these flaws, Wong Lai-Tsao impresses Tze-Yo-Tzuh with his genuine love and concern for others. When Tze-Yo-Tzuh chooses Wong Lai-Tsao to carry out his mission, Tze-Yo-Tzuh demonstrates that compassion and truth are more important than the perfect performance of skills. Wong Lai-Tsao is a foil to the angry Monkey King, who feels that his commitment to the practice of kung-fu should elevate his status.

“He has chosen you for a mission. You shall deliver these three packages to the west. A star shall guide your way. Your journey shall not be without peril. It is an old wives’ tale among demons that the flesh of a holy man can grant eternal life. Once you are in the wilderness, many will try to eat you.” 

Knowing that his life is in danger, Wong Lai-Tsao accepts his mission to demonstrate his faith and humility before Tze-Yo-Tzuh. This contrasts with the Monkey King’s stubborn arrogance. His mission is to deliver three parcels to the West, and Tze-Yo-Tzuh has promised that the Monkey King will be Wong Lai-Tsao’s disciple during this journey.

“The form you have taken is not truly your own. Return to your true form and you shall be freed.” 

Although the Monkey King initially resists Wong Lai-Tsao’s explanations, the humble monk’s simple wisdom resonates. The Monkey King is able to free himself from the mountain of rocks when he accepts his true identity. Ironically, at the moment at which the Monkey King allows himself to be visible to others in his true form, he is able to exert great strength and save the life of the monk when demons approach.

“On this journey…we have no need…for shoes.” 

Now that the Monkey King has both humbled himself and found strength in his true identity, he travels to the West with Wong Lai-Tsao. The monk reminds him to abandon his shoes, which are a symbol of the monkey’s attempts to be something he is not. The Monkey King and the monk travel westward arm in arm, leaving the shoes behind.

“I was forbidden to date until I had at least a Master’s degree.” 

Although Jin is American, his parents are Chinese, and they subscribe to the cultural notion that dating is not appropriate for young people. Therefore, Jin must hide the fact that he is going on a date with Amelia, and he involves Wei-Chen in his lies. By asking Wei-Chen to cover for him, Jin behaves like a typical American teenager. Later, when Wei-Chen is revealed to be the son of the Monkey King, this lie is revealed to be a grave disappointment to Wei-Chen. In truth, Jin’s behavior disgusts Wei-Chen, whose old-world morality might be interpreted as old-fashioned and out of touch to young Americans like Jin.

“Can I ask you a favor? Can you not ask Amelia out again? […] It’s just that she’s a good friend and I want to make sure she makes good choices, you know? We’re almost in high school. She has to start paying attention to who she hangs out with.”

Although Greg presented himself as an ally to Jin in the past, his true feelings are revealed when he tells Jin that he is not good enough to date Amelia. The character of Greg represents the social dynamics of middle school, which are notoriously confusing even when matters of race and identity are not involved. Greg’s discriminatory request is more hurtful to Jin for its underlying racist and patriarchal implications, demonstrating Greg’s power over others as a white blond-haired boy. Greg seeks to control who his female friends date while defining the term “good choices.” When Jin perms his hair earlier in the novel, it is Greg he tries to emulate, revealing an ironic tendency of the oppressed to imitate their oppressors as a way to escape their attention.

“Now you’ve broken my heart more completely than Suzy ever could. Jin…you and I…we’re alike. We’re brothers, Jin. We’re blood.” 

Wei-Chen confronts Jin about Jin’s attempt to kiss Suzy, and when he talks openly about his pain, Jin lashes out. Jin’s harsh reaction to Wei-Chen’s suggestion that they are related reveals Jin’s internalized racism; he cannot bear to be compared to Wei-Chen because the comparison forces him to see himself as an Asian boy. Thus, Jin’s racist insults towards Wei-Chen are also directed at himself.

“A new face deserved a new name. I decided to call myself Danny.” 

After Jin rejects Wei-Chen, simultaneously rejecting himself, drawings of the herbalist’s wife appear, reminding the reader of her warning to Jin at the start of the novel. At this moment, Jin transforms from an Asian boy into a blond boy with Caucasian features and skin. Jin’s racist insults towards Wei-Chen and the breakdown of their friendship indicates the moment at which Jin forfeits his soul in order to alter his outward appearance.

“I’m sick of you ruining my life, Chin-Kee! I want you to pack up and go back to where you came from!”

In Section 9, Danny’s desperate plea to Chin-Kee is ironically revealed to be a plea to himself. Jin ruined his own life by trying to be Danny, or someone he is not, but Jin is not yet aware of the role he plays in his own misery. When it becomes apparent to the reader that Chin-Kee is Jin’s Asian self, which is in conflict with Jin’s American self, Danny’s explanations to Steve about changing schools makes more sense.

“Mooshu fist! Kung pao attack! Twice cook palm! Happy famiry head bonk! General Tsao rooster punch! House special kick in nards! Peking strike! Three flavor essence! Hot and sour wet willy! Pimp srap, Hunan style! Sirry cousin Da-Nee. Chin-Kee rive for Amellica. Chin-Kee come visit evely year. Forever. Forever!”

While defending himself against Danny’s attack, Chin-Kee incorporates popular Chinese food items in his language. By linking stereotypical Chinese menu items with his show of strength, Chin-Kee demonstrates he is comfortable being Chinese while taking back the power of the negative stereotypes. Moreover, in his exaggerated broken English, Chin-Kee asserts his dominance over Danny. By promising to come back to visit every year, Chin-Kee reminds Danny that Danny can never be free of his true self.

“Wei-Chen Sun, your friend from junior high, is my son.” 

Danny punches Chin-Kee so hard that he decapitates him, and suddenly, Chin-Kee is revealed to be the Monkey King. At this moment, Danny transforms back into Jin, and the Monkey King reveals Wei-Chen’s true identity: he is the son of the Monkey King. At this moment, Jin realizes that he has insulted a deity, and his shame is compounded when the Monkey King tells him that Wei-Chen “spoke very highly of you” (217) until Wei-Chen realized that humans are weak and corrupt beings. At this point, the Monkey King started visiting Jin in the form of Chin-Kee, a detail that enables the reader to understand how the three separate plot lines of the novel intersect.

“You know, Jin, I would have saved myself from five hundred years’ imprisonment beneath a mountain of rock had I only realized how good it is to be a monkey.” 

The Monkey King communicates to Jin his own experience with internalized racism and acceptance. He acknowledges to the difficulty of the process, symbolized by the time he spent under the rocks. The rocks represent the burden of otherness that weighed Jin down, and the Monkey King attempts to empower Jin to view his otherness as his power.