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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"Those are my private letters and have nothing to do with my work," Wu said.

"We're going to examine them. They will be recorded, and if there are no problems they will be returned," he retorted.

What he wanted to say, but did not, was that they had actually been very polite.

"This is… the second time in my life!" Wu hesitated as he said this.

"Have Red Guards already been here?" he asked.

"I am referring to forty years ago. When I was an underground agent for the Party…" Wu's eyelids wrinkled as he gave a bitter smile.

"But didn't your people also search homes when you tyrannized the masses? I doubt that your people were as polite as us," he said with a grin.

"That was the doing of Red Guards in your workplace. Our Party committee did not decide all that!" Wu insisted.

"But the name lists were supplied by the political department! Otherwise, how would they have known whose homes to search? Why didn't they search your home?" he asked, staring at Wu.

Wu kept quiet. He was, after all, experienced in the ways of the world and he even silently escorted them to the gate of the courtyard. But he knew Wu Tao hated him and that, if reinstated, the old scoundrel would have him sent to hell straight away. He had to find enough evidence to get Wu branded as the enemy.

After returning to the workplace building, he spent the whole night going through Wu's letters and found a family letter referring to Wu as his elder cousin. The letter said, "The People's Government is magnanimous and has been lenient in meting out punishment. However, it is hard for me, because I am sick and have old folks and young children at home. I hope that you, Elder Cousin, will be able to speak on my behalf to the local government authorities." Clearly, this relative had problems with his political history and was seeking Wu's help, but he put the letter into a document envelope and wrote on it "examined." Something had psychologically prevented him from taking the matter further.

In those times, he hardly went home, and just slept in the office that served as the headquarters of their rebel group. Day and night, there were big and small meetings, liaising with, then breaking off with various people's organizations, and endless internal squabbles within their rebel group. Everyone seemed to be like ants in a hot frying pan, frantically running around and advocating rebellion. The old Red Guards announced they had rebelled against the Party committee and were now known as the Red Revolutionary Rebel Column, and even the political cadres had established their own Battle Corps. However, as people scrambled to find some way out, they were all much the same in their switching of loyalties, betrayal, opportunism, revolution, and rebellion. Once the original network of order and authority had been thrown into disarray, restructuring occurred in all parts of this beehive-like workplace building, and countless secret plots were not confined to this one floor.

At all the denunciation meetings of the various people's organizations, Wu Tao would, without fail, be hauled out for criticism. Daman 's crowd was savage. Not satisfied with Wu Tao just having to wear a placard, bowing, and hanging his head, they pulled back his arms, forcing him to his knees until he fell flat on the ground-just as they had dealt with Ox Demons and Snake Spirits a few months earlier. Robbed of their political authority by the rebel group, they were reduced to asserting their authority on the person of Wu Tao, this old Party secretary who, discarded by the Party, had become a useless old dog whose bad odor, people feared, might rub off onto them.

One day, after a snowfall, he saw Wu Tao at the back of the workplace building. He was digging up snow that had become packed solid from people walking on it. Wu heard someone coming and quickly moved out of the way. He stopped and asked, "How are you?"

The old man held onto his hoe, and, panting for breath, repeated, "Fine, fine. You don't use physical violence, but they do."

Wu had put on a miserable look just to get on good terms with him, he thought at the time. It was a year later that he began to pity this old man for whom nobody dared to show any concern. The old man swept the yard with a big bamboo broom every morning, always head bowed and wearing a dirty, old, blue jacket with patches. Nobody who went by even so much as glanced at him. Obviously, he had aged a great deal, his shoulders drooped and the skin around his eyes and on his cheeks had become flaccid. It was only then that he began to feel sorry for Wu Tao, although he didn't ever speak to him again.

The struggles that allowed for only one survivor turned everyone into enemies, and hostility blanketed people like an avalanche. Waves of intensifying winds pushed him to confront one party bureaucrat after another. He did not hate them as individuals, but he wanted to have them branded as the enemy. Were they all enemies? He could not decide.

"You are being too soft on them! They showed no mercy when they oppressed the masses. Why don't you have the whole lot of those accomplices hauled onto the dais?" Big Li was reprimanding him at an internal meeting of the rebel group.

"Can you overthrow all of them?" He paused, then retorted, "Can one totally reverse things so that every person who had unjustly denounced others is branded the enemy? People have to be allowed to correct their errors. To win over the masses, some thought has to be given to a strategy for differentiating how people are to be treated."

"Strategy, strategy, you're just an intellectual!" Big Li, bad-tempered and pushy, said this with derision.

"Why are we joining up with and taking in just about anyone who comes along? The rebel group isn't a plate of stir-fried vegetables!

That's the rightist opportunist line, and it will snuff out the revolution!" This older sister, a Party member, had recently joined their command department and she was challenging him. She had studied the history of the Party and was quite radical. The "correct line" struggle had started within the rebel group. "The revolutionary leadership authority must be firmly controlled by authentic leftists and not by opportunist elements!" This Party-member older sister of the rebel group was all worked up and her face was like a red rag.

"What are you getting up to!" He banged the table. Being in this motley group had made him tough, but he was worried.

He could not remember how he got through those days and nights of so much endless argument, righteous anger, inflammatory revolutionary words, lust for personal power, stratagems, plotting, collusion and compromise, indignation with ulterior motives, unthinking recklessness, and wasted emotions. Unable to resist, he allowed himself to be manipulated into arguments to challenge the conservative forces and also into endless quarrels within the rebel group.

"Political power is vital for the revolution. If we don't seize power, our rebelling will be so much wasted effort!" Big Li, enraged, also banged the table.

"Can you hold onto power if you don't unite with the majority?" he retorted.

"Unity will only last if it is unity created by struggle!" Little Yu held up Mao's little red book of Sayings to shore up his own weak class origins. "We can't listen to you, because at critical times the intellectuals will always waver!"

They all regarded themselves as blood-lineage proletariat and believed that this red country should belong to diem. Revolution or rebellion, it finally came down to seizing power. This fact was so simple that it surprised him. But, at the time, he did not know what he wanted, and even his rebelling was a path he had strayed onto by mistake.

"Comrades, Chen Duxiu failed to seize political power at a critical point of the revolution! He was a rightist opportunist!" The Party-member older sister dismissed him with this reference to Party history, then began shouting slogans to the people at the meeting.

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