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Gao Xingjian: One Man

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Gao Xingjian One Man

One Man: краткое содержание, описание и аннотация

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One Man's Bible is the second novel by Nobel Prize-winning author Gao Xingjian to appear in English. Following on the heels of his highly praised Soul Mountain , this later work is as candid as the first, and written with the same grace and beauty. In a Hong Kong hotel room in 1996, Gao Xingjian's lover, Marguerite, stirs up his memories of childhood and early adult life under the shadow of Mao Zedong and the Cultural Revolution. Gao has been living in self-imposed exile in France and has traveled to this Western-influenced Chinese city-state, so close to his homeland, for the staging of one of his plays. What follows is a fictionalized account of Gao Xingjian's life under the Communist regime. Whether in "beehive" offices in Beijing or in isolated rural towns, daily life is riddled with paranoia and fear, as revolutionaries, counterrevolutionaries, reactionaries, counterreactionaries, and government propaganda turn citizens against one another. It is a place where a single sentence spoken ten years earlier can make one an enemy of the state. Gao evokes the spiritual torture of political and intellectual repression in graphic detail, including the heartbreaking betrayals he suffers in his relationships with women and men alike. One Man's Bible is a profound meditation on the essence of writing, on exile, on the effects of political oppression on the human spirit, and on how the human spirit can triumph. *** One Man's Bible belongs to that sad class of books sold on the strength of their authors having won a prize. But a prize is rather a thin argument for reading it, especially in a wooden English translation. Does one want to know more about Gao Xingjian than his first novel translated into English, Soul Mountain, told? That book had just enough exotic colour to survive its translation; from its portentous title onwards, One Man's Bible has much less going for it. It needs more story, structure, people, situations, atmosphere, ideas – anything strong enough to come through the obscuring veil of alien words. When, in 2001, Gao became the first Chinese writer to win a Nobel prize for literature, it came as a surprise. The Chinese literary bureaucrats – today's counterparts of the strange Soviet creatures in Bulgakov's The Master and Margarita – had long been pushing for one of their trusties to win. Gao was certainly not one of those, but neither was he prominent in any of the exiled literary cliques. Since being driven to leave China in the 1980s he had been living in France, writing supposedly experimental, sub-Beckettian plays with Chinese characteristics that some critics in the Chinese-speaking world thought worth discussing. These plays also suited small, subsidised European theatre companies in search of uncommercial exotica full of the timeless wisdom of the east. While still in China, Gao was best known for Bus Stop, a one-acter about people waiting for a bus that never came. What delighted audiences and infuriated the authorities when the play appeared some 20 years ago was its apparent implied message: the never-arriving bus was the wonderful future that the regime promised but could not deliver. Soul Mountain was fiction in the form of an autobiography (or vice versa) that told a fragmented tale of a writer on the run in the wilder reaches of the Yangtze valley. The background chimed with Gao's own flight from the thought police, as well as being a celebration of "authentic" China surviving 40 years of the party state in remote and picturesque areas. There was quite a lot of sex, too. One Man's Bible also invites us to read its central character, again an author, as an alter ego of Gao's. As he looks back from cosmopolitan exile in the present – the book was written in the late 1990s – on his life in China, this author makes much of feeling uncomfortable, and wallows in sententiousness. The book starts with a bourgeois childhood before the Communists seized power in 1949 (when the real Gao was eight or nine), moving on to his family's and his own troubles in the unending series of political campaigns that ran through the Mao era and its aftermath. Much of it deals with the cultural revolution, with our hero as participant as well as victim in a hellish process, and with how all this made him what he is now. Between the earlier life and the recent past there is a gap where Soul Mountain might fit. Like Gao, the central figure in One Man's Bible is an exile based in France who writes fiction and drama in his own language. He enjoys the freedom not to be caught up in politics, and wonders how he came to be what he is. Invitations to events on the international cultural circuit give us scenes in Hong Kong, Sydney, New York, Perpignan and elsewhere, all of which are much the same. None of it seems to matter very much in comparison with the seriously deranged political movements of his youth which, though hindsight tells him they were wrong, he savours the discomfort of remembering. If Soul Mountain explored China and Chineseness, One Man's Bible is all about enjoying feeling guilty, but not too guilty. It is about not being at home anywhere, not even in your own skin, and making the best of it; about the middle-aged worry over what you were when you were younger. As the central figure looks back over his life, he tries to accept the great realisation that it hasn't meant anything. Yet for all his attempts to be sophisticated, he can't help but feel disappointed at the pointlessness of life. He has not got over the Maoist urge to preach, though it is now a different sermon. In the past 20 years, having a hard time under the Communist party dictatorship has been the stuff of a commercially flourishing genre of autobiographical writing in English by people, especially women, who have got out. Gao is not into that sort of soppy stuff. His fiction has rather more in common with a newer popular sub-genre of Chinese fiction for foreign readers: unillusioned fucklit, by younger women writers. The China his central character has left was an awful place, but one that gave him access to plenty of women's bodies. The west has given him freedom and more women for his bed, but not happiness or meaning. It has allowed him to hold forth on life and art, even if what he has to say is banal. As a self-conscious follower of European modernism, Gao does not give us this fictional life in a chronological sequence. He assumes that readers can find their way through the cut-up narrative of the cultural revolution, picking up references as Chinese people of his generation will be able to. Yet most foreigners will simply be confused. They are more likely to follow the novel through the unending couplings with which its subject tries to fill the voids in his past and present lives. We start with a German-Jewish woman in Hong Kong, where one of his plays is being staged. There is another in France, and others collected elsewhere on his travels, as well as the various sexual partners in his earlier life in China. But on the whole, the bodies do not seem to have brains. The ideas in One Man's Bible are commonplace, its characters are ciphers, and it is not redeemed by wit, grace or self-mockery. Its solipsism is banal. I hope we will not have to endure a third novel in this series on the splendours and miseries of being a Nobel prize-winner. WJF Jenner is a translator and expert on Chinese writing.

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6

A man you don't know has invited you for lunch at noon. The secretary said on the phone, "Our chairman of the board, Mr. Zhou, will pick you up punctually in the hotel lobby."

You arrive in the lobby, and, immediately, a fashionably dressed man walks up to you; he has broad shoulders and a solid build, a broad face and a square jaw. He presents his business card to you in both hands.

"I've been wanting to meet you for a long time." The man says he's seen your play and has boldly ventured to take up a bit of your time by inviting you to share a meal with him.

You get in his big Mercedes limousine, an obvious sign of wealth.

The chairman of the board drives the car himself and asks what you would like to eat.

"Anything's fine. Hong Kong is a paradise for food," you say.

"It's different in Paris, the women there are all so wonderful."

Mr. Zhou is smiling as he drives along.

"Not all are, some in the subways are tramps," you say. You start believing that the man really is a boss.

The car drives past the bay and enters the long underwater tunnel to Kowloon.

Mr. Zhou says, "We'll go to the racecourse, it'll be quiet at lunchtime and good for talking. It's not the racing season. Normally, if you go there for a meal, you have to be a member of the Jockey Club."

So, a wealthy man in Hong Kong likes your play. You start feeling curious.

The two of you are seated, and Mr. Zhou orders some plain food, stops joking about women, and becomes serious. Only a few of the tables are occupied in this spacious, comfortable dining room, and the waiters stand some way off quietly in the courtyard. It's not like most Hong Kong restaurants that are bustling and packed with customers all the time.

"I'm not bluffing. I swam here illegally from the Mainland. During the Cultural Revolution, I was doing hard labor on a military farm in Guangdong province. I had finished middle school, I wasn't stupid, and I wasn't going to sacrifice myself like that for the whole of my life."

"But crossing illegally was dangerous."

"Of course. At the time, both my parents were in prison, the house had been ransacked, and whichever way you looked at it, I was a mongrel offspring of the Five Black Categories."

"What if you came across sharks-"

"That wouldn't have been so bad, at least I'd have had a chance to fight it out to see if I was lucky. It was people I was frightened of, the searchlights of the patrol boats were sweeping the water all the time. When they found anyone trying to cross illegally, they'd just open fire."

"Then how did you get across?"

"I equipped myself with two basketball bladders, basketballs used to have a rubber bladder with a tube that one blew into."

"I know them, children used them for floats when they were learning to swim, plastic products weren't widely available in those days," you say, nodding.

"If boats came along, I'd let out the air and swim underwater. I practiced for a whole summer. I also took some drinking straws with me." Mr. Zhou has a smile on his face but it doesn't seem genuine.

You sense that he is sad, and he no longer looks like a rich man.

"The good thing about Hong Kong is that you can somehow get by. I suddenly got rich and now no one knows my past. I changed my name a long time ago and people only know me as Zhou such-and-such, the chairman of the board of the company." A hint of arrogance plays at the corners of his mouth and eyes and once again he has the look of a rich man.

You know this is not directed at you. You're a total stranger and he hasn't hesitated to tell you all about his background. This arrogance has developed because of his present status.

"I liked your play but I don't think it can really be understood by Hong Kong people," he says.

"When they do understand, it will be too late." After a pause, you say, "One needs to have had a particular sort of experience."

"It's like that," he confirmed.

"Do you like plays?" you ask.

"I don't usually see plays," he says. "I go to the ballet and concerts, and I book tickets for famous singers, operas, and symphony groups from the West. I'm starting to enjoy some artistic things now, but I've never seen a play like yours before."

"I understand." You give a laugh, then ask, "Then why did you think to come and see this play?"

"A friend phoned and recommended it," he says.

"Does that mean that there are some Hong Kong people who do understand the play?"

"It was someone from the Mainland."

You say that you wrote the play when you were in China but that it can only be performed outside China. The things you're writing nowadays don't have much to do with China.

He says it's much the same for him. His wife and son were both born in Hong Kong and are genuine Hong Kong people, and he's been here for thirty years and also counts as a Hong Kong resident.

His only dealings with the Mainland have been in business, and that was getting more and more difficult. However, for better or worse, he has managed to extract a big amount of capital from the place.

"Where are you thinking of investing?" you can't help asking.

"Australia," he says. "Seeing your play made me even more certain."

You say that your play doesn't really have a China background, it's about ordinary relationships between people.

He says he knows that. Anyway, he needs somewhere to go, just in case.

"But won't Australia have an aversion for Chinese if masses of Hong Kong people flood there?" you say.

"That's what I want to talk to you about."

"I don't know how it is in Australia, I live in Paris," you say.

"Then how is it in France?" he asks, looking right at you.

"There's racism everywhere, and naturally it occurs also in France," you say.

"It's hard for Chinese in the West…" He picks up his half glass of orange juice, then puts it down again.

You feel some sympathy for him. He says he has a small family, born and bred in Hong Kong, and his business would be able to keep operating. Of course, there's no harm preparing for a way out.

He says he is honored that you agreed to have this very ordinary meal with him, and that, like you as a person, your writing is very frank.

You say, it is he who is frank. All Chinese live behind masks and it's quite hard to take off the masks.

"It's probably when there's no profit or loss for either party that people can become friends."

He says this incisively; he has clearly been through many ups and downs in his dealings with people.

A journalist is to interview you at three o'clock, and you have arranged to meet at a coffee shop in Wanchai. He says he can take you, but you say he is a busy man and there is no need for him to do this. He says should you come back to Hong Kong to feel free to look him up. You thank him for his kindness, say this is probably the last time you will put on a play in Hong Kong, but that in future you are sure to meet again, though, hopefully, not until he is in Australia.

He quickly says no, no, if he goes to Paris he will certainly look you up. You leave him your address and telephone number, and he immediately writes his mobile phone number on his business card and gives it to you. He says to give a call if you need any help and that he hopes there will be an opportunity to meet again.

The journalist is a young woman wearing glasses. She gets up from a seat by the window overlooking the water as soon as you enter and waves to you. She takes off her glasses and says, "I normally don't wear glasses, but I've only seen your photographs in the papers and was afraid I wouldn't recognize you."

She puts her glasses into her handbag, takes out a tape recorder and asks, "Is it all right to use a tape recorder?"

You say that it doesn't bother you.

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