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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"You devil, what brings you here?" he asked.

"It's really great that I've found you, but it's impossible to give you a one-word answer!" Baozi, king of the urchins in the alleys and lanes in those days, had now learned to sigh.

He unlocked the padlock and opened the door to his room. The retired old man next door also had his door open and poked out his head.

"He's a schoolmate from my old home down south."

Now that he, too, wore a red armband, he took no notice of the old bugger and stopped him with one sentence. The old man's face wrinkled up into a smile that exposed his sparse teeth as he chuckled approvingly before retreating into his room and closing the door.

"I escaped without a towel or toothbrush and have been posing as one of the hordes of students who have come to Beijing. Do you have something for me to eat? I haven't eaten properly for four days and nights. I've only got a handful of loose change and don't dare spend any of it. By pretending to be a student, I've been able to get a couple of steamed buns and a bit of thin gruel in hostels."

As soon as he came into the room, Baozi slapped on the table a few Mao-head banknotes and some coins he had taken out of his pockets. He went on to say, "I escaped through the window the day before I was to be denounced by the whole school. A sports teacher, denounced for feeling a student's breasts during gymnastics, was dragged out as a bad element and beaten to death by Red Guards."

Baozi's forehead was creased with anxiety and he looked utterly wretched. Where was that mischief-making devil that went around stripped to the waist in summer as a child? Baozi could tread water, swim under water, and stand upside down like a dragonfly with his feet sticking up above the surface. When he went off to the lake to learn to swim without telling his mother, he had this companion to bolster his courage. Baozi was two years older, more than a head taller, and when it came to fighting he was really tough, so if he ran into boys looking for a fight, as long as Baozi was tJiere, he was not afraid. It was unthinkable that this intrepid desperado would today travel so far to seek him out for protection. Baozi said that after graduating from teachers' college he was sent to teach language at a county school. At the start of the Cultural Revolution, the Party secretary used him as a scapegoat.

"I didn't compile the teaching material, so how could I know which essay was problematical? I'd told some anecdotes and stories to liven up the teaching and I was attacked for doing most of the talking in the classroom. Could language classes be taught without talking? I was locked in a classroom and guarded day and night by Red Guards. I've got a wife and a child, and if there was a tragic outcome, even if I wasn't killed but just maimed, how would my wife bring up a baby that was not even one month old? I got out through a window on the first floor and scaled down a drainpipe without any trouble. I did not go home, because I didn't want my wife implicated. The train was crammed with students all the way here and it was impossible for tickets to be inspected. I've come to lodge a grievance, you've got to help me find out whether a low-level teacher like me with the significance of a sesame seed, and not even a Party member, could possibly be a member of the black gang within the Party."

After dinner, he took Baozi to the reception office for the masses located on the street to the right of the west gate of Zhongnanhai. The gate was wide open and the whole place lit up. The main court-yard was teeming with people who were pushing and shoving, and they were moved along slowly by the crowd. In a shed in the middle of the courtyard, military officials with cap and lapel badges were sitting at rows of desks, listening and taking notes, as people from all over the country lodged complaints. Baozi stood on his toes as he strained to hear in between people's heads about the "thinking of the Party Center," but it was too noisy. As soon as people got to the desks, they started shouting to be heard as they struggled to ask questions. The receptionists gave brief, discreet, standard responses, and in some cases simply took notes and answered without even looking up. The two of them were pushed away before they got anywhere near the desks, and were pushed, helpless, all the way into the corridor downstairs.

Posters protesting against persecution and extracts of speeches by important officials covered the walls. The speeches of these Party Center leaders who had been newly appointed or had not yet fallen from power were full of malice and hidden meanings, and also contradicted one another. Baozi started to panic and asked if he had pen and paper with him. He told Baozi not to worry about copying it all down because he had collected lots of these notices as well as stenciled copies of speeches. When they got home, they could go through them carefully.

All the offices in the building were open and officials here were also dealing with complaints. It was not as crowded, but there were queues outside the doors. In one of the offices, a youth, holding an old army cap that was white from washing, wept loudly as he related his grievance; tears streamed down as he spoke in thick, almost incomprehensible Jiangxi or Hunan dialect. He was telling about a local massacre. Men and women, old people and even babies, had been herded onto the threshing square and, group after group, beaten to death with hoes, meat cleavers, and metal-tipped carrying poles. The corpses were thrown into the river, and there was a terrible stench. The youth, almost certainly a descendant of one of the Five Black Categories, clutched the old army cap as his credential, otherwise he would not have dared come to the capital to report this grievance. The people crammed inside and outside the door of the office listened in silence as an official took notes.

After leaving the reception office and coming onto Chang'an Avenue, Baozi wanted to go to the Ministry of Education to see if there were directives for middle-school teachers. The Ministry of Education was located in the west of the city, just a few stops away, but blocking the road at the bus stop were schoolchildren from out of town, each carrying a school bag with an embroidered five-point red star. When the bus arrived, even before it came to a stop, they started surging on. The bus had already been full, so those getting off and those getting on had to grapple with one another. The doors unable to close, the bus started to move off with people caught in the doors. Although Baozi could scale drainpipes and jump out of buildings, he could not squeeze past these children who were as agile as monkeys.

They made their way by foot to the Ministry of Education. The whole of the building had been converted into a hostel for students from out of town. From the main hall downstairs to the corridors of every floor, all the offices had been vacated, and everywhere there were wheat stalks, grass mats, gray blankets, plastic sheeting, and disorderly rows of bedding. Enamel basins, bowls, chopsticks, and spoons were strewn all over the floors, and there was an all-pervasive stench of sweat, preserved radishes, shoes, and unwashed socks. Boisterous students with nowhere to go in the harsh winter cold had fallen fast asleep from exhaustion as soon as they lay down. They were all waiting for the Commander-in-Chief's seventh or eighth review the following day or the day after. There were around two million at each review, and youngsters started assembling in the middle of the night, first filling Tiananmen Square and then both sides of the square for ten kilometers from east to west along Chang'an Avenue. The Commander-in-Chief, accompanied by Deputy Commander-in-Chief Lin Biao holding his little red book of Mao's Sayings, would drive in an open jeep past walls of frozen students, many layers deep on both sides. These youngsters, waving the precious little red book, hot tears streaming down their faces, screamed themselves hoarse, wildly shouting "long live" to wish a long life to Chairman Mao. Then, fired with revolutionary zeal, they all went home to smash up everything that was old-wrecking schools, destroying temples, and attacking workplaces.

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