Gao Xingjian - One Man

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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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"We can't spend all the time in bed! If we do, you will turn into a skeleton and your friends will blame me for it."

She gets out of bed and goes into the bathroom. The door isn't shut and there is the sound of splashing water. You put down the phone and lie there lazily. It is as if she is your partner, and you can't be away from her. You can't resist calling out loudly, "Margarethe, you're a wonderful woman."

"I offered you a gift, but you didn't take it!" she shouts back above die sound of the splashing water.

You call out loudly that you love her. She also says she wants to love you but that she's afraid. You instantly get out of bed to get into the bath with her, but the door slams shut. You look at your watch lying on the table and open the curtains. It is already after four o'clock.

Coming out of the underground at Sheung Wan station, you see a line of wharves along the coast. The air is crisp and fresh. The boats in the harbor are tinged with the gold of the setting sun and there is a bright glare. A barge with the waterline almost right up the sides is cutting through the waves and churning up white foam. The texture of the concrete and steel buildings on this side of the water can be seen clearly, and the outline of the buildings seems to be shining. You want to have a cigarette to confirm that it is not an illusion, and you tell her everything underfoot seems to be floating. She draws close to you and gives a chuckle.

There is a row of food stalls below a huge Marlboro advertisement, but once through the iron gates, "No Smoking" posters are everywhere, like in America. Work has just finished, and every fifteen or twenty minutes, there is a ferry to each of the islands. Most of those going to Lamma Island are young, and there are quite a few foreigners. The electric buzzer sounds and is followed by the clatter of hurried but orderly footsteps. On board, people doze off or take out a book to read, and it becomes so quiet that only the sound of the motor can be heard. The ferry quickly leaves the noisy town, and the clusters of tall and even taller buildings gradually recede into the distance.

A cold wind starts up, and the boat gently rocks. She's tired. At first she leans on you but then draws up her legs and lies down in your arms. You feel relaxed. She is asleep in an instant, docile and peaceful, and you cannot suppress a feeling of sadness. There are no signs in the cabin apart from the "No Smoking" signs and, with its mixture of races, it does not look like Hong Kong and it does not look like it is soon to be returned to China.

Beyond the deck, the night scene gradually grows hazy, and you become lost in thought. Maybe you should live with her on some island and spend your days listening to the seagulls and writing for pleasure, unencumbered by duties or responsibilities, just pouring out your feelings.

After disembarking and leaving the wharf, some people get onto bicycles. There are no cars on the island. Dim streetlights. It's a small town with narrow streets, shops and restaurants one after another, and it's quite lively.

"If you had a tea room with music, or a bar, it would be easy to make a living here. You could write and paint during the day and open for business at night. What do you think?" Dongping, who comes to meet you, bearded and tall, is an artist who came from the Mainland a year or so ago.

"And if you felt weary, you could go to the beach any time for a swim."

Dongping points to some small fishing boats and rowboats moored in the harbor at the bottom of the stone steps down the slope; he says a foreigner friend of his bought an old fishing boat and lives in it. Margarethe says she's starting to like Hong Kong.

"You can work here; your Chinese is good and English is your mother tongue," Dongping says.

"She's German," you say.

"Jewish," she corrects you.

"Born in Italy," you add.

"You know so many languages! What company would not pay a high salary to employ you? But you wouldn't have to live here; Repulse Bay over on Hong Kong Island has many grand apartments on the mountains by the sea."

"Margarethe doesn't like living with bosses, she likes artists," you say for her.

"Great, we can be neighbors," Dongping says. "Do you paint? We've got a gang of artist friends here."

"I used to paint because I liked it, but not professionally. It's too late to start learning."

You say you didn't know she painted, and she immediately says in French there is a great deal you don't know about her. At this point, she distances herself but still wants to maintain a secret language with you. Dongping says that he didn't study in an art college and was not officially recognized as an artist: that was why he left the Mainland.

'In the West, artists don't need official recognition and don't need to have studied in an art college. Anyone can be an artist. The main thing is whether there is a market, whether one's paintings can sell," Margarethe says.

Dongping says there is no market for his paintings in Hong Kong. What the art entrepreneurs want are copies of impressionistic concoctions with a foreign signature for Western galleries, and these are bought at wholesale prices. He does a different signature each time and can't remember how many names he has signed. Everyone laughs.

On the first floor, where Dongping lives, the sitting room adjoins the studio, and the residents are painters, photographers, poets, and columnists. The only person who is not an artist or writer is a foreigner, a good-looking young American. Dongping formally introduces the man. He is a critic, and the boyfriend of a woman poet from the Mainland.

Everyone has a paper plate and a pair of chopsticks, and they help themselves to the seafood hotpot. The seafood isn't alive but it is very fresh. Dongping says he brought it all home just before you arrived, but now, in the bubbling hotpot, it's curled up and no longer moving. The crowd is very casual. Some are walking about barefoot, and others are sitting on floor cushions. The music is turned on loud, it is a string quartet on big speakers, Vivaldi's vibrant Four Seasons. Everyone is eating and drinking, talking all at once and not about anything in particular. Only Margarethe is reserved and dignified. Her fluent Chinese instantly makes the young American's Western accent and intonation sound inferior, so he starts talking to Margarethe in English. He raves on to her and makes the young woman poet jealous. Margarethe later tells you that the guy doesn't know anything, but he was taken by her and kept hovering around her.

One of the artists says that he had been uprooted from East Village or West Village-you don't remember which-in the grounds of the Old Summer Palace. In the name of urban beautification and social security, the place was closed down by the police two years ago. He asks you about the new art trends in Paris, and you say that there are new trends every year. He says that he does art on the human body. You know that he had suffered a great deal in China because of his art, so it is best not to say that his sort of art is now history in the West.

In the course of things, people start talking about 1997. All the hotels have been fully booked for the day of the handover ceremony between Britain and China, the day the People's Liberation Army would move in. There would be hordes of journalists from all over the world congregating here, some say seven thousand, and others eight thousand. On the morning of July 1, the birthday of the Chinese Communist Party, immediately after the handover ceremony, the British governor of Hong Kong would go to the naval base and leave on a ship.

"Why doesn't he take a plane?" It is Margarethe who asks.

"On the day, there will be celebrations all along the road to the airport, and it would be too sad for him," someone says. But no one is laughing.

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