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 into bed, then," Xiao Xiao said, heaving a sigh.

He sat on the edge of the bed and watched the woman bolt the door. The switch was by the door, but the light hanging from the ceiling pasted with yellowing old newspaper did not go out. Xiao Xiao ignored him, and, straight away, stripped. He gave a start; for a moment, he did not see the scar in the shadow at the base of her breast. While he was untying his shoelaces, Xiao Xiao got on the bed, spread the bedding, then lay on her back and covered herself.

"Aren't you married?" the woman said, staring with her eyes wide open.

He made no response. He felt humiliated and wanted revenge, but he couldn't understand why. He roughly pulled away the bedding and threw himself on the woman's body. What came into his mind was the body of that other girl in the production-brigade storehouse by the road, all his repressed violence poured into this woman's body…

Her eyes closed, Xiao Xiao said, "You can relax, even if I were to become pregnant you wouldn't need to worry about it. I'm used to abortions."

He examined the skin and flesh of this woman who was a stranger to him. The pink nipples and the protrusions dotting the dark-brown aureoles were hard, but the breasts were white and soft. It was then that he saw the inch-long, pale-brown scar below the breast. He didn't touch it, and stopped himself from asking how she had got it.

Xiao Xiao said nothing frightened her anymore, and it didn't matter to her if the neighbors wanted to talk. However, he said he was married, and if the neighborhood committee reported him to his work unit, his application for divorce would fall through. When he put on his clothes, Xiao Xiao was still lying in bed, she seemed to be smiling, but the corners of her mouth were turned down.

"Will you come again?" Xiao Xiao asked. "I never see any of my former school friends and I'm very lonely."

He didn't ever go back to Xiao Xiao's home and even avoided going past Drum Tower. He was afraid of bumping into her and not knowing what to say to her.

56

It was with difficulty that he pulled off the mask he had put on his face. This false skin was a sheath of molded plastic, mass-produced to standard specifications, elastic, and able to stretch and contract as required. Wearing it gave the appearance of an upright, correct, positive character, which could be deployed in various roles-whether for the masses, such as workers, peasants, shop personnel, university and office personnel, or intellectuals, such as teachers, editors, and reporters. By putting on a stethoscope, one became a doctor, by replacing the stethoscope with a pair of glasses, one became a professor or a writer. The glasses were optional, but the mask was obligatory. Only bad elements in society, such as thieves, hooligans, and public enemies of the people, were entitled to rip off this mask. This was the most commonly used mask, probably made of high-density polyethylene and indestructible even if hammered.

He toyed with the mask, scrunched up his eyes, uncertain if he was still capable of normal human expressions. However, he refused to put on some new mask, such as political dissident, cultural broker, prophet, or member of the new rich.

Having removed the mask, he could not help feeling somewhat awkward. He was tense and didn't know what to do, but, for better or worse, he had discarded hypocrisy, anxiety, and unnecessary restraint. He had no leader, because he was not controlled by the Party or some organization. He had no hometown, because his parents were dead. And he had no family. He had no responsibilities, he was alone, but he was free and easy, he could go wherever he wanted, he could drift on the wind. As long as others did not create problems for him, he would resolve his own problems, and if he could resolve his own problems, then everything else would be insignificant, everything else would be inconsequential.

He no longer shouldered any burdens, and had cancelled emotional debts by purging his past. If he again loved or embraced a woman, it would only be if this was what she wanted, and she accepted him. Otherwise, at most, it would be going for coffee or beer in a cafe, having a chat, a bit of a flirt, then each going their separate ways.

He wrote because he needed to. It was the only way he could enjoy total freedom; he didn't write for a livelihood. He also did not use his pen as a weapon to fight for some cause, and he didn't have a sense of mission. He wrote for his own pleasure, talking to himself so that he could listen to and observe himself. It was a means of experiencing those feelings of the little life that remained for him.

The only thing in his past he didn't break with was the language. He could, of course, write in another language, but he didn't abandon his language, because it was convenient and he didn't need to look up words in a dictionary. However, conventional language did not suit him, and he had to look for his own voice. He wanted to listen intently to what he was saying, as if he were listening to music, but he found language always lacking in refinement. He was certain that one day he would abandon language and rely on other media to convey his feelings.

He admired the agile bodies of some performers, especially dancers. He would love to be able to use his body to freely express himself: to casually stumble, fall over, get up, and go on dancing. However, age was unrelenting, and he could very well end up injuring himself. He was no longer capable of dancing, and could only somersault about in language. Language was light and portable, and it had him under its spell. He was a carnival performer in language, an incurable addict, he had to talk, and even alone he was always talking to himself. This inner voice had become the affirmation of his existence. He had already formed the habit of transforming his feelings into language, and not to do so left him feeling unfulfilled, but the joy it brought him was like groaning or calling out when making love.

He is sitting in front of you, looking right at you, and laughing loudly in the mirror.

57

The place is New York. On the first day, it is ten degrees below zero, and snowing, and the very next, it suddenly turns warm. Dirty lumps of ice are everywhere, your shoes become soggy, and you have to buy a pair of heavy boots because of the lousy weather… You prefer the mild Paris winter. There are large numbers of Chinese here, and, from time to time, on the streets, you hear the speech of Beijing, Shanghai, Shandong, and even the He'nan village dialect spoken near the reform-through-labor farm where you were once sent. Also, there is every kind of Chinese food you can think of, even crab-roe dumplings and hand-shaved noodles. Chinatowns are everywhere, whether downtown in Manhattan, or in Flushing, Queens.

This is China, more Chinese than China, as Chinese New Yorkers construct their own virtual hometowns.

You don't have a hometown, and, in America, you do not have to put on a play with Chinese actors. You wanted local Western actors, and had hoped they would find a uniquely American woman to play the lead role. But it was after the premiere that you again saw the beautiful Linda. She was one-quarter Turkish, and you first met her at a drama festival in Italy, at the dinner following the performance of your play. She came over to your table, embraced you, kissed you passionately on both cheeks, and said, "I loved your play. If you ever come to New York to put on a play, don't forget to look me up!"

You were delighted to see her so visibly moved, and had not forgotten to give the theater group her telephone number and address.

However, nobody called her, and she also missed the advertisement for auditions. There are just so many beautiful women in New York, and plenty of good actors. She came to the performance, and wept after it had ended, but you were not sure whether it was because she had seen you, or the play, or because she was sorry she had missed the chance to perform in the play. In any case, you, too, were deeply moved.

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