Who Will Light Incense When Mother’s Gone?
Pacific News Service, Commentary, Andrew Lam Posted: May 07, 2003
On his mother’s 70th birthday, an Americanized Vietnamese son searches for answers to the family matriarch’s question: “Who will light incense to the dead when we’re gone?”
My mother turned 70 recently, and though she remains a vivacious woman -- her hair is still mostly black and there is a girlish twang in her laughter -- mortality nevertheless weighs heavily on her soul. After the gifts were opened and the cake eaten, mother whispered this confidence to her younger sister: "Who will light incense to the dead when we’re gone?"
"Honestly, I don't know,” my aunt replied. “None of my children will do it, and we can forget the grandchildren. They don't even understand what we are doing. I guess when we're gone, the ritual ends."
Such is the price of living in America. I can't remember the last time I lit incense sticks and talked to my dead ancestors. Having fled so far from Vietnam, I no longer know to whom I should address my prayers or what promises I could possibly make to the long departed.
My mother, on the other hand, lives in America the way she would in Vietnam. Every morning in my parents' suburban home north of San Jose, she climbs a chair and piously lights a few joss sticks for the ancestral altar that sits on top of the living room bookcase. Every morning she talks to ghosts. She mumbles solemn prayers to the spirits of our dead ancestors, asks them for protection.
By contrast, on the shelves below stand my older siblings' engineering and business degrees, my own degree in biochemistry, our combined sports trophies and, last but not least, the latest installments of my own unending quest for self-reinvention -- plaques and obelisk-shaped crystals -- my journalism awards.
What mother's altar and the shelves beneath it seek to tell is the narrative of many an Asian immigrant family's journey to America. The collective, agrarian-based ethos in which ancestor worship is central slowly gives way to the glories of individual ambitions.
At that far end of the Asian immigrant trajectory, however, I cannot help but feel a certain twinge of guilt and regret upon hearing my mother's remark. Once when I was still a rebellious teenager and living at home, Mother asked me to speak more Vietnamese inside the house. "No," I answered in English, "what good is it to speak it? It's not as if I'm going to use it after I move out."
Mother, I remember, had a pained look in her eyes and called me the worst thing she could muster. "You've become a little American now, haven't you? A cowboy."
Vietnamese appropriated the word "cowboy" from the movies to imply selfishness. A cowboy in Vietnamese estimation is a rebel who, as in the spaghetti westerns, leaves town -- the communal life -- to ride alone into the sunset.
America, it had seemed, had stolen my mother’s children, especially her youngest and once obedient son. America seduced him with its optimism, twisted his thinking, bent his tongue and dulled his tropic memories. America gave him freeways and fast food and silly cartoons and sitcoms, imbuing him with sappy, happy-ending incitements.
If we have reconciled since then, it does not mean I have become a traditional, incense-lighting Vietnamese son. I visit. I take her to lunch. I come home for important dates -- New Year, Thanksgiving, Tet.
But these days in front of the family altar, with all those faded photos of the dead staring down at me, I often feel oddly removed, as if staring at a relic of my distant past. And when, upon my mother's insistence, I light incense, I do not feel as if I am participating in a living tradition so much as pleasing a traditional mother.
We live in two different worlds, Mother and I. Mine is a world of travel and writing and public speaking, of immersing myself in contemporary history. Hers is a world of consulting the Vietnamese horoscope, of attending Buddhist temple on the day of her parents’ death anniversaries and of telling and retelling stories of the past.
But on her 70th birthday, having listened to her worries, I have to wonder: What will survive my mother?
I wish I could assure my mother that, after she is gone, each morning I would light incense for her and all the ancestor spirits before her, but I can't.
In that odd, contradictory space in which immigrants’ children find themselves, I feel strangely comforted when watching my mother’s pious gesture each morning in front of the ancestors’ altar. She is what connects me and my generation to a traditional past. And essentially, I share her fear that her generation and its memories of the Old World, what preserves us as a community, will fade away like incense smoke. I fear she’ll leave me stranded in America, becoming more American than I expected, a lonely cowboy cursed with amnesia.
PNS Editor Andrew Lam (firstname.lastname@example.org) is a journalist and short story writer.
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