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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"All of you who are not for the revolution can get the hell out of here!" the more radical among them shouted along with her. As a late-comer, she was trying to maneuver herself into a leadership position.

"If you want to be the leader, then go for it!"

He rose to his feet angrily and left the smoke-filled meeting room where forty or fifty people had been puffing on cigarettes the whole night. In the office next door, he pulled together three chairs and went to sleep. He was upset and confused. If he wasn't a fellow traveler of the revolution, was he then an opportunist rebel? Probably he was, and this was unsettling.

On the night of that New Year's Eve, the meeting thus unhappily dispersed. In the New Year, sporadic war began between Big Li's crowd and the most radical members of the Battle Corps that had announced a takeover of the paralyzed Party committee and political department.

"Smash the Party committee! Smash the political department! Revolutionary comrades, do you support or oppose the New Red Political Authority? There is a clear line of demarcation between being revolutionary or not!"

Little Yu was shouting into the broadcast system. Offices had been fitted with speakers, and the announcement of the political coup blared through all the corridors and rooms. Escorted by Big Li, Tang, and some service personnel, a group of old cadres and some young Party branch secretaries all wearing placards on their chests were paraded through the corridors of the entire building. In the lead was Wu Tao, beating on a gong.

What were they up to? Probably this was precisely how revolutions began. Those once dignified leading cadres who were the embodiment of the Party now filed past, one after the other, heads bowed, abject and wretched. The Party-member older sister led the rebel group with her fist raised and, shaking it, she loudly shouted, "Down with the capitalist road elements in positions of power! Long live the New Red Political Authority! Long live the victory of Chairman Mao's revolutionary line!"

In imitation of the national leaders at reviews, Tang waved at the people squeezed in the corridors and blocking office doorways. This made some laugh, but made others look grim.

"We know you are opposed to their seizing power-" the former field officer said.

"I don't, but I oppose their method of seizing power," he replied.

The person who approached him had transferred from the army to work as a political cadre. He was only a deputy department chief, and, in the chaos, was eager to advance himself. All smiles, he said, "You've got much more influence with the people than that mob. If you put yourself forward, we will back you. We hope that you will rally a contingent to work with us."

This conversation took place in the confidential documents room of the political department, a room he had not previously entered. The workplace documents and personnel files, including his own file with a record of his father's problem, were all kept in this place. When Big Li's crowd seized power, they pasted paper seals on the metal security cupboards as well as the locked document cupboards. The seals could be torn off at any time but nobody would dare to destroy the files.

The former field officer had sought him out in die main dining hall and said he wanted to exchange ideas with him. However, his arranging to meet in this room indicated another motive and, entering the room, he somehow sensed this. He knew who was behind the former field officer, because a few days earlier, the Party-committee deputy secretary, Chen, had given him a signal by putting a big bony hand on his shoulder. Chen formerly headed the workplace political department and seldom spoke or laughed; after being denounced, he had turned stony and cold. Chen had come up to him from behind and, as no one was around, had actually called his name and even addressed him as "comrade." Chen put his hand on his shoulder for one or two seconds, gave a nod, and walked past. This seemingly casual act, however, intimated extraordinary closeness, a pretense of having forgotten that it was he who had denounced Chen at a big meeting. This man far outstripped that motley crowd of rebels in political experience and meanness, yet here he was, stretching out a hand to him. He was by no means an old hand at playing politics, and was not as cunning as this man, but he knew he could not stand in their ranks. He reaffirmed his position, "I don't condone how they have seized power, but that doesn't mean that I am opposed to the general direction of those who have seized power. I definitely support rebelling against the Party committee."

This pleased the former field officer, who was silent for a while before saying with a nod, "We're also rebelling."

It sounded as if the man were saying "We're also drinking tea." He laughed, but said nothing.

"We were just having a casual chat, treat our conversation just now as having never occurred." Having said this, the former field officer stood up.

He left the confidential documents room, declined their deal, and severed links with them.

Less than ten days later, in February, after the New Year, the old Red Guards and some political cadres again organized a corps to oppose the seizure of power and smashed the workplace broadcasting station that was controlled by the rebels. The first armed conflict broke out between the two sides, and there were some injuries, but he was not present at the time.

24

Is it worth writing pure literature, that pure literary form where style, language, word games, linguistic structures, patterns simply follow their own course, but which is unrelated to your experiences, your life, the dilemmas of life, the quagmire of reality, or you, who are a part of the filth? Pure literature is a subterfuge, a shield, a limitation, and there is no need for you to crawl into a cage demarcated by others or yourself.

Your writing is not in the cause of pure literature, but neither are you a fighter using your pen as a weapon to promote truth. You don't know what truth is, but you don't need someone else to tell you what is. You know you are certainly not the embodiment of truth, and you write simply to indicate that a sort of life, worse than a quagmire, more real than an imaginary hell, more terrifying than Judgment Day, has, in fact, existed. Furthermore, it is very likely that when people have forgotten about it, it will make a comeback, and people who have never gone crazy will go crazy, and people who have never been oppressed will oppress or be oppressed. This is because madness has existed since the birth of humanity, and it is simply a question of when it will flare up again. Then are you trying to play the role of a teacher? Many have worn themselves out as teachers and preachers, but have people become any better?

It is best not to strive to make yourself despair, so why go on relating all this misery? You are distressed, but even if you wanted to, you can't stop. You must have this release, it has become an affliction, and the reason, you suspect, is because you yourself have this need.

You vomit up the folly of politics, yet, at the same time, you manufacture another sort of lie in literature, for literature is a lie that hides the writer's ulterior motive for profit or fame. However, what guides or stops the pen are not utilitarianism and vanity, but a deep, instinctual, animal drive, and differences within the species are due to the persistence of this drive, which is not affected by temperature changes, whether one is hungry or not, or the seasons. It is just like shit; if there is the need to, it is discharged. But it is unlike shit in that it is discharged in different places, and what is discharged must be endowed with sensuality and aesthetic beauty-for example, linking grief to your enjoyment of language. While exposing the land of your ancestors, the Party, the leaders, the ideals, the new people, and also that modern superstition and fraud-revolution-you use literature to create a gauze curtain, so that, viewed through it, that trash can at least be looked at. Hidden on this side of the curtain, in the dark with the audience, you derive pleasure; so doesn't this provide satisfaction?

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