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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"Get the people of the political department to come forward!"

"Get the people of the political department to come forward to testify!"

"Hand over the blacklist of people targeted for criticism!"

"Only allow leftists to rebel! Don't allow rightists to overturn things!" The person who had shouted this was already charging up to the dais. It was Danian.

"Revolution is not a crime! It is right to rebel!" It was Big Li shouting this slogan, his face red, and he was standing on his seat. He, too, stood up. The meeting had turned into a riot and everyone was standing up.

"I have had thirty-six years in the Party, I have never been anti-Party, and the Party and the people can investigate my history-"

Before Old Liu finished, Danian had jumped onto the dais and seized him.

"Get the hell down! An anti-Party careerist like you, with a landlord father hidden away, has no right to speak!"

Danian had grabbed Old Liu by the shoulders and was pushing him off the dais.

"Comrades! My father is not a landlord. During the War of Resistance he supported the Party and the Party has a policy toward enlightened gentry. This can be checked in the archives-"

The Red Guards who had torn off the armband from the arm of Old Liu's son were on the dais and Old Liu, shoved off the dais, fell to the floor.

"Beating up people is not allowed! It is futile to repress revolutionary mass movements!" He was worked up and could not help shouting out.

"Let's go!" Big Li waved an arm as he gave a yell and, leaping over the backs of seats, charged up to the dais. Their group had also surged onto the dais.

The two groups confronted one another, each shouting slogans and on the brink of fighting. The meeting was a total shambles.

"Comrades, Red Guard comrades, Red Guard comrades on both sides, please go back to your seats-"

Wu was tapping the microphone but nobody took notice, and the cadres of the political department were too afraid to intervene.

Everyone at the meeting was standing up and feverish with excitement. He was on the dais and somehow had grabbed the microphone from Wu's hand and was shouting into it, "If Wu Tao won't capitulate then let him be destroyed!"

The meeting instantly responded in agreement, and he took the opportunity to declare, "The Party committee no longer has authority to hold such meetings to intimidate the masses; if meetings are to be held, they must be convened by us, the revolutionary masses!"

Below the dais everyone was clapping. He had ended the stalemate in the confrontation between the Red Guards and seemed to have become the leader needed by the unruly masses.

The Party secretary who had been deprived of his power to terrorize had become the target of the masses. To protect himself, the senior cadre of the Party Center had dissociated himself from Wu Tao and could not be contacted by telephone. Comrade Wu Tao who had given "wrong instructions," too, had thus become a pawn in the gamble at a higher level of politics.

22

And how is Margarethe? She had dragged you into a quagmire with writing this damn book. It is hard going forward or backward, but there is no stopping. People are no longer interested in those worn-out stories, and you yourself are fed up with being tormented. Each of her letters to you is signed with a yellow star of David. She never forgets that she is a Jew, but you want to erase the imprints of your suffering.

You phoned her seven, eight, or even ten times but the tape always repeated the same string of long convoluted sentences. You could only make out one German word, bitte… no doubt it was asking you to leave a message, but she didn't ever phone back. In her last letter, she said find yourself a happy woman, she can't live with you. It would be too painful, doubly painful, because she wants a secure family, a child, to be a mother. Can a Jewish child of a Chinese father be happy? The Chinese in her letters was odd, and the characters with strokes missing gave an unfamiliar feeling that was unlike her fluent spoken Chinese, which was intimate and sensual, even in the choice of words. When she talked about the body and sex, she was so natural you could feel her warmth, her moistness.

However, her letters were cold and pushed you away from her flesh and her feelings; they were sarcastic and you couldn't help feeling hurt. As far as you could understand, she was over thirty and couldn't drift through the world not knowing if you would meet next in Paris or in New York, while you, an eternal Ulysses, were on your modern odyssey. Just treat it as a beautiful chance encounter, a beautiful encounter among many. She had given you everything you wanted, so let it stop there, she can not be your woman. Like friends, you simply parted, and maybe it's possible for you to remain friends for a long time, but she doesn't want to be your lover. So, find yourself a French filly to play sex games that will gratify your fantasies, someone who will give you inspiration without adding to your suffering. It won't be hard for you to find such a woman, a prostitute, who takes your fancy. But what she wants is peace and security, a home that can give her warmth and love. She is not searching for suffering, but she can't get rid of it, because she lacks security, and it is this, which you can't provide for her.

But you can't find a woman like her, who will listen to you talk about the hells of the world. People don't want to listen to those rotten old truths and would prefer watching made-up disaster and horror films produced in Hollywood. If you were writing a story about sadistic sex, the lovemaking would excite, and you would enjoy a climax, even if there were no one to talk to and you were just talking to yourself. So you may as well continue by yourself in this observation, analysis, reminiscence, or dialogue.

You must find a detached voice, scrape off the thick residue of resentment and anger deep in your heart, then unhurriedly and calmly proceed to articulate your various impressions, your flood of confused memories, and your tangled thoughts. But you find this is very difficult.

What you seek is a pure form of narration. You are striving to describe in simple language the terrible contamination of life by politics, but it is very difficult. You want to expunge the pervasive politics that penetrated every pore, clung to daily life, became fused in speech and action, and from which no one at that time could escape. You want to tell about an individual who was contaminated by politics, without having to discuss the sordid politics itself. Nevertheless, you must return to his state of mind at that time, and to describe this accurately is even more difficult. The many layers of accreted, intersecting happenings in memory can be easily made to capture the attention of readers, but you want to avoid impurities, because it is not your intention to write stories of suffering. You seek only to narrate your impressions and psychological state of that time, and to do this, you must carefully excise the insights that you possess at this instant and in this place, as well as put aside your present thoughts.

His experiences have silted up in the creases of your memory. How can they be stripped off in layers, coherently arranged and scanned, so that a pair of detached eyes can observe what he had experienced? You are you and he is he. It is difficult for you to return to how it was in his mind in those times, he has already become so unfamiliar. Don't repaint him with your present arrogance and complacency, but ensure that you maintain a distance that will allow for sober observation and examination. You must not confuse his fervor with his vanity and stupidity, or hide his fear and cowardice, and to do this is excruciatingly difficult. Also, you must not become debauched by his self-love and his self-mutilation, you are merely observing and listening, and are not there to relish his sensory experiences.

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