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As Wayne Booth points out, ¡°most works contain disguised narrators who are used to tell the audience what it needs to know, while seeming merely to act out their roles¡± (152). In this story, Grandmother actually plays the role of a disguised narrator. As a senior woman living in the town, she certainly has experienced more things than the young, as makes her a suitable candidate to act as the disguised narrator relating the past story of Mu and her husband. As ¡°I¡± was told, Mu had once been raped by a group of Russian soldiers and left on the riverbank afterwards. It was Meng Su, the man who became her husband later, who sneaked there, carried her back, and looked after her for a whole winter till she recovered.

Booth points out further that though disguised narrators are seldom labeled so explicitly as God in Job, they often speak with an authority as sure as God¡¯s (152). According to Booth¡¯s perspective, the disguised narrator often acts as the agent of the implied author and more often than not, his voice represents the authorial voice of the implied author that should be taken seriously. In this sense, the view of Grandmother can be interpreted as part of the norm of the implied author. Through the voice of Grandmother, the implied author is not condemning Mu, the wife, but tries to confirm the truth that Meng, the husband, is indeed a good-hearted man, and he deserves a better outcome than that in the story. The implied author has placed his great sympathy on that poor man.

As a unique existence of the times, the Red Guards, an organization that was initiated among young students all over the country to ¡°protect¡± the red socialist power during the Cultural Revolution, play an important role in the story. It is the Red Guards who caught Mu at home and organized the session of public denunciation. The author writes, ¡°God knew how they came to know there was a bad woman in our town¡± (Jin 4). This actually constitutes a suspension in response to the narrative behind.

In the atmosphere of hailing all ¡°revolution enthusiasm,¡± from publicly denouncing teachers at school to intervening various trifling matters in the neighborhood, the Red Guards was entrusted an unlimited power to take whatever ¡°revolutionary action¡± that was necessary in their eyes. Assuming to be holders of truth and justice, they shouldered spontaneously the great responsibility for removing any thoughts and practices that might ¡°harm¡± the socialist cause. Naturally, they would not mind traveling seventy kilometers to come and denounce Mu, the ¡°demon¡± and the ¡°snake¡± in the town, whom they did not know at all.

As a group of juveniles that had been brainwashed by the extremely Left trend of thought, the Red Guards never realized that their dehumanizing means of punishment like planting paper hat on people¡¯s head, cutting their hairs, or parading them against their will, were flagrant violation of their human rights, and that they were against the law of protecting people¡¯s basic rights of living. They were just afraid that what they did was not ¡°revolutionary¡± enough.

The most noticeable point in the story is the wording of the Red Guards towards Mu, ¡°the criminal,¡± and the three visitors of her house. They asked her first, ¡°Why do you seduce men and paralyze their revolutionary will with your bourgeois poison?¡± (Jin 7). Obviously, the word ¡°seduce¡± is connotative of vicious intention and spiteful behavior while ¡°bourgeois¡± is a sensitive label to which nobody would like to have any relation during the Cultural Revolution. Contrarily, the frequenters of her house become people with ¡°revolutionary will.¡± Ironically, the Red Guard asked the question ¡°solemnly,¡± without any awareness of the ideological color in his wording. Mu is further depicted as the ¡°parasite that sucked blood out of a revolutionary officer¡± and the ¡°snake¡± that swallowed the money of a peasant; whereas the peasant who visited her house became the object of sympathy¡ª¡°a poor peasant who worked with his sow for a whole year and got a litter of piglets. That money is the salt and oil money for his family, but this snake swallowed the money in one gulp¡± (Jin 12). Nobody in the town takes the trouble to think why Mu is the sole culprit that is condemned.

When Mu confessed that the third man that visited her house was a Red Guard, who led the propaganda team that passed there last month, the crowd broke into laughter. This might be the response to the sentence above, ¡°God knew how they came to know there was a bad woman in our town¡± (Jin 4). As readers, we cannot say for sure, but it is not any wrong to guess that the Red Guard, who had been beaten black and blue, may have plotted behind the scenes such a ¡°revolutionary action¡± against Mu. Deploying this incident, the implied author launched a satire on the Red Guards as a whole, who assumed to be removers of bourgeois practices, while some of them were doing something against which they are denouncing. More importantly, they were taking advantage of the ¡°revolution¡± to revenge their personal enemies. The implied author seems to highlight that the Red Guards are human beings that may err, not saints or sagas that they assume to be. Naturally, their motives, values and practices are questionable.

Nevertheless, the leader of the Red Guards is skillful and experienced, who distracted the public attention with the following remarks: ¡°We all have heard the crime Mu Ying committed. She lured one of our officers and one of our peasants into the evil waters, and she beat a Red Guard black and blue. Shall we let her go home without punishment or shall we teach her an unforgettable lesson so that she won¡¯t do it again?¡± (Jin 14; with my emphasis). With his words, the denunciation was directed again at Mu; and meanwhile, the introspection incurred by the episode of the Red Guard was interrupted successfully.

As a central focus of the public denunciation, Mu appeared to be ¡°rather calm¡± when she was caught at home. She neither protested nor said a word, but followed the Red Guards quietly. In her eyes, these Red Guards were only a group of children. She did not expect that the join forces of the Red Guards and the ¡°revolutionary masses¡± in the town would be tremendous enough to put her in destruction; more importantly, she did not think that her behavior had violated any rule or law. When her husband appealed to the Red Guards, she stared at him without a word, and a faint smile passed the corners of her mouth. In her eyes, the behavior of her impotent husband is pedantic and ridiculous. When the Red Guard asked her why she ¡°seduced men and paralyze heir revolutionary will,¡± she responded ¡°rather calmly¡± with a rhetorical question, ¡°I¡¯ve never invited any man to my home, have I?¡± When several women hissed in the crowd, she even tried to persuade them by citing her own experience: