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We left home for college at the age of sixteen, we tried on the North for size. We learned gardens from our mothers, who were always more skilled in dirt than we were we trailed behind them, gathering blooms, starting our own plots of earth. We grew up shopping at the same grocery store-the Jitney 14-where also, I should mention, a thousand other people shopped there is nothing sacred about a Jitney. We touched the same walls with our same searching fingers. I became a young woman in the house where Welty spent six months as a young woman. And the life we thought was singular turns out, reassuringly, to be a strand in a larger pattern. In The Optimist’s Daughter, Eudora Welty introduces the idea of confluence-of two rivers merging, inexorably, magically, disturbingly. Zhonggong Zhejiang Shengwei Dangxiao Xuebao, 3, 29–33.Young Eudora Welty (courtesy The Eudora Welty Foundation) The (bio)political novel: Some reflections on Frog by Mo Yan. Ruse (Ed.), The Cambridge encyclopedia of Darwin and evolutionary thought (pp. Encountering Darwin and creating Darwinism in China. In The collected stories of Eudora Welty (pp. In The eye of the story: Selected essays and reviews (pp. Beijing: People’s Military Medical Publishing House. Levine (Eds.), The Oxford handbook of the history of eugenics (pp. Race, science, and eugenics in the twentieth century. The academic postmodern and the rule of literature: A report on half-knowledge. Youshengxue de xueke xingzhi he xueke tixi. Beijing: Rural Readings Publishing House. Beijing: China Population Publishing House. Faulkner and Welty and the southern literary tradition. Texas Studies in Literature and Language, 43(2), 194–217. Eudora Welty’s The Golden Apples: Abjection and the maternal South. Kua shiji de Zhongguo renkou: Ningxia juan. Hangzhou: Zhejiang Literature and Art Publishing House. Parents with intellectual disabilities: Past, present and futures. Mo Yan xiaoshuo Wa yu duochong quanli: Huayu chongtu zhong youguan shengyu de wenhua jiyi jiangou. Sex, race, and science: Eugenics in the deep South. Building a better race: Gender, sexuality, and eugenics from the turn of the century to the Baby Boom. McGarvie (Eds.), Charity, philanthropy, and civility in American history (pp. Waging the Cold War in the Third World: The foundations and the challenges of development. Houyao yi’an diaocha: Yi Fan Xiaoqing Chijiao Yisheng Wan Quanhe wei duixiang. The moral property of women: The history of birth control politics in America. Inquiries into human faculty and its development. Discipline and punish: The birth of the prison (Trans. Beijing: Economic Science Press.įifth National People’s Congress. New York: Harcourt, Brace & World Inc.įeng, G. Charlottesville: U of Virginia P.Įliot, T. Segregation’s science: Eugenics and society in Virginia. American Historical Review, 2, 467–478.ĭikötter, F.
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Race culture: Recent perspectives on the history of eugenics. Journal of International Affairs, 49, 590–605.ĭikötter, F. Culture, “race” and nation: The formation of national identity in twentieth century China. Beijing: People’s Publishing House.ĭikötter, F. Totalitarian Movements and Political Religions, 1(1), 56–77.ĭeng, X. The provocative interlocutions between Welty and Mo Yan on eugenics also open up new and fertile terrains for rethinking community and the politics of identity today.īurleigh, M. By comparison, Welty’s regional story brings to the fore gender politics in eugenics, and denounces its role in soothing exacerbating social problems attendant upon the South’s pursuit of modernity. Set in a rural northeast town, Mo Yan’s Frog unmasks how disease and the discourse of scientism in eugenics serve China’s modernity dream and political legitimacy at a critical historical juncture. By positioning each work within its own particular political and cultural milieu, it argues that both writers, while demonstrating a shared criticism of gender hierarchy and biopolitical violence, cast a similar eye on the intertwinement of modernity, science, and nationalism in the cultural practice of birth control. South through a comparative reading of Mo Yan’s Frog (2009) and Eudora Welty’s “Lily Daw and the Three Ladies” (1941). This essay undertakes a cross-cultural comparison of the eugenics movement in China and the U.S.