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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Once again, you are plunged into the darkness evoked by the sound of her voice. As if in a dream, with one foot heavy and one light, you stagger about in broad daylight through this noisy crowd while fresh and old memories weave together.

You say Margarethe-speaking to her in your mind-the story of the new people is terrifying, but you no longer need to wash your heart and change your face to cleanse your errors and misdeeds. The pristine kingdom of that brand-new society was nothing but a huge fraud. People who did not understand, were confused, could not explain their own actions-that is, living human beings-were subjected to interrogation about themselves to such an extent that they lost the very basis for their existence.

What you want to say is that Margarethe does not need to purify herself, there is no need for her to repent, and, moreover, rebirth is impossible. She is, she is just like you!

A woman had given you life. Heaven is a woman's womb, whether it is the womb of one's mother or a prostitute. You would prefer to sink into the dark chaos rather than have to pretend being a virtuous man, a new person, or the follower of some religion.

You are on an overhead bridge with an endless stream of cars speeding below. On Sunday, there are few people on this normally busy thoroughfare between the tall buildings and the shops. You lean on the rail and look down on the road below. You are really tired. There are still two more performances of your play and there is more than an hour to the matinee show at two o'clock. The evening show is at seven o'clock, and after that performance there will be photo ops with the actors, and then dinner, which will go on until quite late. You should catch up on some sleep but are reluctant to go back to the hotel. She still pervades your senses, that wild frenzy before parting, the smell of her body with your semen smeared on her heaving breasts.

You go down to the street and come to a movie theater, and, without finding out what is playing, you buy a ticket and go in. You need to be alone in the darkness, to be engrossed in your thoughts about her. It is a Hong Kong slapstick comedy. Your eyes close, you understand little Cantonese, and this is just the thing for taking a nap. The seat is soft and comfortable, and you stretch out your legs. It is your good fortune to have won the freedom to express yourself, there are no taboos, and you can say whatever you want to say and write whatever you want to write. Maybe, as she had suggested, you should write all this down for yourself as a record. You should look with transcendent eyes upon yourself, a man who is an animal with a consciousness, an animal stranded in a human forest.

You have nothing to complain about. To be able to enjoy life, you have paid a price, but, apart from lies and bullshit, what doesn't come at a cost? You should articulate your experiences in writing, leave traces of your life, just like the semen you ejaculate. Surely blaspheming the world will bring you joy! It has oppressed you, and you have the right to seek revenge like this.

There is no hatred. Margarethe, do you hate? You asked her if she hated you, and she shook her head as she laid it on your belly. You stroked her tangled mass of soft hair and let her suck you. She said she was your slave and you were her master, she belonged to you. You were less generous and just kept taking.

You should regain your equilibrium, look at the world, including yourself, with normal eyes. The world is like this, and will continue to be like this. A person is so insignificant, and one can achieve nothing more than making such a gesture.

When you wake up, the lights are on, and people are quickly getting up and leaving. You come out of the theater, hail a cab, and return to the hotel. When the woman at reception hands you the key, there are two telephone messages for you, to return calls. They are probably for dinner appointments, but at night, you have a farewell dinner with the actors and you can't go off somewhere else.Back in your tidy room, there are no items of her clothing on the bed, floor, or desk; it is as if a woman had not stayed here with you. You can't help feeling sad, and lie down fully clothed on the bed. The freshly changed, newly laundered sheets and pillowcases smell clean, and the air conditioner is humming. Not a sign of her or a trace of her smell remains, and, unfortunately, no surveillance camera to prove she had made love with you and that you had not been hallucinating.

Margarethe, you are calling out to a real woman, this is not just the sound of your inner mind. She has aroused your past, and it stands there before your eyes. She is already fused with your memories, and you can't help wanting to retrieve both your fresh and almost forgotten memories.

Right now, she is on a plane, and by tomorrow, this week will have passed. And, as she said, she will again be her boss's lover, and, as she had with you, she will make love with her boss. You have already fallen in love with this sadomasochistic prostitute and can't help thinking of her, her moistness and smell, which arouse your lust. Was she telling the truth when she said she had been raped at thirteen, or was that a strategy of seduction? Should you just treat her as a slut? Or should you let her accompany you in your thoughts, be a companion in your heart, so that you can share with her your loneliness and suffering?

Maybe you should make up your mind to write down the memories and experiences she has summoned up, but is it worth doing? You no longer need to waste your life doing such utterly meaningless things, but then, what is meaningful? Is that play of yours, which is banned on the Mainland but has been staged here and due to go on stage again tonight, meaningful? Was it worth the suffering it brought you? If you had not written that play, wouldn't your life have been much easier? Why, then, do you write?

If it is only through expressing yourself that you exist, then is that the reason for your existence? Does this then mean that you are a book-writing machine, driven by vanity to squander away your life? Perhaps she is right, just sink into carnal lust so that you can savor the pain. Since it is impossible to extricate yourself from it, simply sink into it. What need is there for you to promote morality, and where, in fact, can morality be found? That you are no match for the world and can only take refuge in the written word for a little solace and joy is like Margarethe's telling you about her suffering in order to exorcise it, even though doing this is unbearable.

You take a hot bath, then a cold shower, and feel refreshed. You must return to reality by going to see the final performance of your play. With the young actors, you will eat, drink, joke, make lofty pronouncements about human beings, then leave them with the perplexities of being human.

17

It was a tailor-made new society, brand new and shiny, in which everyone was a glorious worker. People were organized into work units so that they could serve the people, even the barefoot peasants who worked in the fields and the bathhouse workers who pared the calluses from people's feet. Outstanding workers were selected as model workers and commended in the newspapers. There were no idlers, begging and prostitution were banned, and grain was allocated according to the number of mouths to be fed so that not a single bowl of rice would be wasted. The sense of personal gain was eradicated and everyone relied upon a wage or salary. Everything was the shared property of society, including the workers who were rigorously managed so that they would be perfect. There was no escape for the bad, and those not executed were sent to prison or to a farm to be reformed through labor. Red flags fluttered everywhere and, although it was only the first stage, a human ideal of a heavenly kingdom had come into being.

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