1. Name: Susannah East
Student ID number: 231616
Essay title: An analysis of bodily modification: “Snow Flower and the Secret Fan” by
Lisa See
Course: Politics of Gender
Course code: 153400074
Assignment 2
Word count: 2017

2. An analysis of bodily modification:
“Snow Flower and the Secret Fan” by Lisa See
Introduction
“Snow Flower and the Secret Fan” (2007) is a fictional novel by Lisa See that tells the story
of Lily and her relationship with her ‘old-same’ (close friend) Snow Flower, through their
experiences of family, foot binding, marriage, and rebellion in 19th
century rural China. I shall
analyse the bodily modification that takes place in the book while reflecting on essays by
Brooks (2004), Gimlin (2002), Gruenbaum (1996) and James (1998). I find that there are
many similarities between various forms of bodily modification (in this case foot binding,
female circumcision and cosmetic surgery). These similarities stem from processes of
normalisation of practice; various costs implicated; cultural significance; and critiques. I shall
address each of these topics in turn, while assessing whether the essays illuminate the issues
addressed in Lisa See’s novel.
In Brooks’ (2004) essay “Under the knife and proud of it: an analysis of the normalisation of
cosmetic surgery”, the author illustrates how processes such as advertisement; approval from
higher authorities; traits of virtue and courage; the practical nature of self improvement;
language and conformity shape how society perceives bodily modification. This is extremely
relevant to the practice of foot binding discussed in See’s (2007) novel, as similar processes
resulted in the normalisation and acceptance of the extremely crippling and painful practice of
foot binding. For example, Brooks’ (2004) argues that media coverage and advertisement of
cosmetic surgery in America casts cosmetic surgery in a very positive light. Similarly, in the
Yao culture of See’s novel, there are many songs and poems performed that articulate the
beauty and virtue of having perfectly bound feet, while explicitly leaving out the risks and

3. dangers of foot binding (Lily’s sister dies a few weeks after beginning the process). The songs
and stories promote conformity through language by also including how the Emperor was
pleased by women’s small feet, which provided a strong sense of approval from China’s
highest authority figure. This can be equated with America’s FDA (Food and Drug
Association) officially approving the use of Botox in 2002 (Brooks, 2004), thereby
legitimising the practice.
Traits of virtue and courage in the face of bodily modification are also highly prized in the
practices of both cosmetic surgery and foot binding. For example, Brooks (2004) argues that
women who “embrace cosmetic surgery without hesitation are praised for their boldness and
courage”, while those who are open and honest about the procedure are equated with virtue.
In See’s novel, at seven years old, Lily is determined to show how brave she is by not
resisting, while her sister is called worthless for attempting to escape the procedure. As Lily
explains, submitting to foot binding “offered proof to prospective in-laws of my personal
discipline and my ability to endure the pain of childbirth”. While age difference may seem a
discrepancy between the two bodily modifications, Gimlin (2002) describes how it is not
uncommon for parents to suggest surgery for their children – such is the extent of the
normalisation of the practice. Finally, in both circumstances the practical nature of self-
improvement is stressed. Lily is lucky enough to have small, well formed feet – if they are
bound correctly then she will be given the opportunity to marry into a higher family, one that
will provide her with “better connections, a better bride-price, and long-term political and
economic protection”. Likewise, Brooks (2004) argues that some women are keen to have
surgery in order to appear young, thereby enhancing their job prospects. Clearly then, bodily
modifications have some similarities across time and space, with the normalisation and
acceptance of often painful procedures being key to their survival, despite crippling or
desensitising side effects.

4. In “Cosmetic surgery: Paying for your beauty”, Gimlin (2002) provides analysis of various
costs involved in bodily modifications regarding cosmetic surgery. These include painful side
effects; the body as a commodity; symbolic damage to others; modification as a quick
alternative to changing perceptions of one’s self; and short term benefits which reproduce
dominant beauty cultures. In See’s novel Lily experiences all of the above, all resulting from
her feet being bound. Firstly, and most obviously, the painful side effects of foot binding are
extreme. Lily describes the two year process in excruciating detail, explaining how four toes
are bent under the foot, the arch is broken, and the girls are made to walk daily in order to
break the bones, as their feet are bound tighter every week or so. Her body is also clearly
depicted as a commodity, as Lily, Madame Wang (the matchmaker), and Lily’s family use
her bound feet to reap economic and political rewards. However, there are also examples of
economic drawbacks to foot binding. These (as in cosmetic surgery) are mainly felt by the
poor who can’t afford the ‘luxury’ of body modification. With sympathy, Lily describes
impoverished rural farmers whose wives only bind their feet loosely prior to marriage before
removing the bandages in order to work on the land. This is regarded by Lily as, “…the most
horrible thing I could imagine: not having your feet bound, being raised by strangers who had
to be of such low morals that they didn’t want a proper daughter-in-law.”
From this statement the normalisation of, and indeed preference for, bodily modification is
clearly expressed. As Gimlin (2002) argues, this results in symbolic damage done to other
women, who, in being ‘ordinary’ (unmodified) are regarded as being ugly, poor, or generally
subordinate. Lily finds that the derogatory term “little daughters-in-law” is regularly used to
describe such women; thereby legitimising the practice further. Gimlin (2002) rightly argues
that body modification is a quick alternative to changing one’s perception of themselves,
which can take a lot of time and mental and emotional effort. Although self-esteem is not a
goal to strive for in Lily’s life, it is clear that bodily modification is the only means to secure a

5. proper identity – as foot binding leads to marriage and sons. Lily’s character also illustrates
Gimlin’s point that short-term gains (such as marriage into a powerful family) help perpetuate
beauty regimes, or harmful traditions. After marriage, as Lily becomes more wrapped up in
her title of ‘Lady Lu’ she even uses Nu Shu (women’s secret writing) to advocate women’s
subservience to men, as she argues that, “Sons are the foundation of a woman’s self. They
give a woman her identity, as well as dignity, protection, and economic value.” Therefore it is
evident that there are cross-overs between cosmetic surgery and foot binding practices; which
illustrate that bodily modifications can and have lead to painful side effects; the body as a
commodity; symbolic damage to others; and ‘quick-fix’ self images that perpetuate
potentially harmful practices.
Gruenbaum (1996), in her paper, “The cultural debate over female circumcision”, argues that,
despite the harmful (physical, mental and emotional) nature of female circumcision, “…most
women and girls react with acceptance- as well as with some fear. Their attitude is that
although circumcision is difficult, it is just one aspect of being a woman.” This clearly
resonates with Lily’s story, as she fearfully expresses the various painful aspects of foot
binding while also constantly being reminded by her mother that it is necessary, and part of
being a woman. Gruenbaum (1996) also argues that dangerous practices aren’t necessarily
maladaptive, as she cites respect, status, and various economic and political gains associated
with circumcision. These also ring true for Lily, however, I argue that the damage done
through her foot binding far outweigh these gains. For example, not withstanding the painful
and crippling nature of the procedure itself, her adherence to the patriarchal norms and
traditions associated with foot binding tragically lead to her overlooking Snow Flower’s fatal
illness; believing instead that Snow Flower should “wrap herself in the conventions that
protect women” rather than seek medical or emotional support. It is misguided therefore, for
Gruenbaum (1996) to argue that there are many other problems that need to be addressed that
are unrelated to bodily modification, as adherence to patriarchal practices clearly have effects

6. on the manner in which ‘unrelated’ issues such as disease, conflict, and starvation are dealt
with. This is further illustrated by See’s depiction of the Taiping Rebellion (1851-64);
wherein women are unable to sufficiently cope with long marches of escape due to their
bodily modifications.
Gruenbaum (1996) is a firm critic of Western scholars preaching against what they perceive
to be ‘ignorance’ and ‘barbaric’ cultures because they are uncomfortable with highly different
cultural practices. Lisa See, however, gives an extremely relevant cultural perspective. Far
from focusing purely on dominance of men over women, she illuminates the practices of
NuShu (women’s secret writing), which allows women to retain natal ties, giving them a
voice that travels far and wide despite their bound feet. The emotional companionship of
women is consistently held in higher regard than the love of husbands. Through Lily’s story,
we learn that love cuts through unequal relationships – as ‘worthless’ daughters and cousins
are mourned bitterly, even while singing songs of how a woman is the basest of creatures.
Lisa See also highlights Gruenbaum’s (1996) point that harmful practices are preserved
because of symbolic importance. This is shown through Lily’s determination to achieve
wealth, honour, status, but above all, protection and security. Foot binding was central to
achieving these goals, however Lily finds that in participating in this kind of culture, she
alienates and deeply hurts Snow Flower, her closest friend. In a similar vein, it is clear how
adhering to these traditions led to the reproduction of them over time. For example, years
after marriage, when Lily and Snow Flower both have daughters, they talk casually about
binding their daughters’ feet while eating sweets. This was in sharp contrast to earlier
chapters in the book where Lily gave excruciating accounts of the foot binding process.
Finally, Gruenbaum (1996) strongly argues that circumcision practices should be changed
from the inside of the Sudanese culture, not pressured from what may be perceived as
arrogant western perceptions. Just as the practice of female circumcision has become less

7. extreme in Sudan, foot binding in China was eradicated through internal cultural changes
(although the practice remained in rural areas up until the early 20th
century).
Finally, I would like to finish by briefly discussing an element of James’ (1998) essay,
“Shades of Othering, reflections on female circumcision/genital mutilation”, as it once again
highlights how arrogant Western perspectives can result in the perception that those who have
their bodies modified are victims without agency. In See’s novel, Snow Flower enters a deep
depression during the Taiping rebellion where she illustrates her agency through seriously
questioning culture and societal codes of her village life. She beseeches Lily, with the words,
“Lily… you have everything, and yet you have nothing”. Unfortunately, Lily, who has
security in the form of a good marriage, is not willing to see life though the same lens as
Snow Flower, and can only console her deepest friend through ‘practical advice’, such as to
have more sons, obey her husband, and please her mother-in-law. Understandably, Snow
Flower reacts by saying, “When you talk like that my head feels empty. I hear only the wind
rushing through the trees…”. In this way Lisa See illustrates that agency is clearly evident,
but many choose to adhere to harmful customs in order to achieve security and protection.
Conclusion
In conclusion, I have analysed the bodily modification practice of foot binding that takes
place in Lisa See’s (2007) novel, “Snow Flower and the Secret Fan”, while reflecting on
essays by Brooks (2004), Gimlin (2002), Gruenbaum (1996) and James (1998). My findings
are that there are a number of similarities between 18th
-20th
century Chinese practices of foot
binding and more recent bodily modification practices of cosmetic surgery and circumcision.
These similarities revolve around the normalisation of harmful practices; various costs
involved (such as economic, political, identity-based etc); cultural significance; and critiques.

8. All in all, the essays illuminated the issues addressed in Lisa See’s novel, providing an
interesting take on similarities between bodily modification practices through time and space.
Snow Flower and the Secret Fan: A Summary
The novel begins in 1903, when Lily is 80 years old, she recounts her life from birth through
to old age. In rural Hunan Lily and her friend Snow Flower are matched as a laotong pair,
whose relationship is closer than a husband and wife’s. They experience foot binding at the
same time, and are taught NuShu, a secret form of women’s writing, along with stories and
poems. Although Lily comes from a lowly family, she marries into a highly ranked one due to
her feet being considered ‘perfect golden lilies’. She is later known as Lady Lu, the region’s
most influential woman. Although Snow Flower comes from a formerly prosperous family,
she is not so fortunate, as she is married to a butcher, culturally considered the lowest of all
professions; and suffers beatings as well as the deaths of many of her children. Lily’s inability
to forgive what she considers to be acts of betrayal lead her to inflict harm on many people,
Snow Flower most of all, and virtually destroys her reputation. When Snow Flower is dying
Lily is called to her bedside and tends to her until the end.

9. REFERENCES
Brooks, A. (2004) “‘Under the Knife and Proud of It’: An Analysis of the Normalization of
Cosmetic Surgery” in Critical Sociology 30(2), 207-239.
Gimlin, D (2002) Body Work: Beauty and Self-Image in American Culture, University of
California Press, Chapter 3.
Gruenbaum, E. (1996) ‘The Cultural Debate Over Female Circumcision: The Sudanese are
Arguing This One out for Themselves’ Medical Anthropology Quarterly, 10 (4) pp. 455-475
James, S. (1998) “Shades of Othering: Reflections on Female Circumcision/Genital
Mutilation” in Signs 23(4), 1031-1048.
See, L. (2007) Snow Flower and the Secret Fan, London: Bloomsbury Publishing PLC