Pearl S. Buck's The Good Earth

Work forms a fundamental part of how people define themselves. When introducing oneself, shortly after a name often comes an occupation. How people earn a living has comprised an integral part of self perception since the agricultural revolution, consider last names like Tanner, Miller, Fletcher, and Gardener, all of which arose through generations of a trade passed down through a family. In Pearl S. Buck’s The Good Earth, Wang Lung struggles with his own identity as a peasant farmer transitioning into a coveted position of power and wealth, in which he need not labour as he had always done. However, despite his abundance, he finds himself most satisfied in his fields, working with his own good earth, than the pleasures of wealth can possibly …show more content…
Lung does not find the task arduous, but rather rejoices in the surplus of the harvest and takes pride in the silver he can store away. This reserve proves to him the nobility and value of his efforts, and allows him to take pride in his humble occupation. This newfound wealth carries over into the resource that Lung venerates most, land. Upon taking their son to the House of Hwang when he turns a year old, Olan observes that the Great House has been declining in wealth, due to the wastefulness of its gentry. Lung first takes horror at the unfathomable spending, but decides to take advantage of the situation to expand the borders of his small farm. Despite the troubles involved in buying a plot of land so far from his home, Lung makes his decision for the sake of proving his …show more content…
In Chinese culture respect of elders and belief in fate form dominant principles and inform an abundance of social and lifestyle choices. Lung’s Uncle embraces a philosophy of fate over his own will, and has resigned himself to a unproductive and piteous lifestyle. Lung however views his Uncle as a wasteful individual responsible for his own failure, in contrast to Lung himself. Lung rebukes his Uncle, but in order to save himself from social disgrace, he allows his Uncle to loan some of his silver. This coercive loan greatly angers Lung, despite the fact that he had shortly prior freely spent a fairly large sum on festooning his newborn son. The difference in these expenditures results from whether or not the recipients warranted them in the opinion of Lung. Lung takes great pride in his beautiful, healthy, and clever son, whereas he bears shame from his Uncle’s carelessness and failure. Lung does not counter waste itself, but rather disapproves of excess supporting an ingrate. This displays how people determine the value of others by the effort they