Tag: asia

  • Life and Fate Redux

    Vasily Grossman died just over 50 years ago, on 14 September 1964. I returned recently from a conference in Moscow in commemoration of this anniversary – the first Grossman conference ever held in Russia. It is twenty-five years now since Life and Fate was first published in the Soviet Union, but Grossman’s reputation in the West remains far higher than his reputation in his own country. Many in the West see Grossman as the greatest Russian novelist of the twentieth century; few Russians would make such a claim. Western readers admire his analysis of the parallels between Nazism and Stalinism; many Russians still see such thoughts as almost blasphemous.  Russian nationalists are still more enraged by Grossman’s discussion in his short novel Everything Flows of what he calls ‘the Russian slave soul’.

    Its title and length give Life and Fate a somewhat nineteenth-century air, and Grossman is not a writer who sets out to dazzle the reader with stylistic innovations.  Perhaps for these reasons, or perhaps simply because Grossman was never – like Pasternak or Solzhenitsyn – caught up in international political controversy, literary critics have been slow to give him his due. In the Anglophone world, it has been a historian, Antony Beevor, who has done most to bring him to the attention of readers.  And in this respect, at least, things seem similar in Russia; the best talks at the Moscow conference were those given by historians.

    Oleg Budnitsky (from Moscow), spoke about Grossman’s wartime notebooks.  Historians, he said, are usually trained to make as much use as possible of official documents. Soviet documents, however, can be misleading. Documents relating to medals awarded for bravery often mention the number of Germans killed by an individual Soviet soldier; if one adds together the numbers from all these documents, one arrives at a total far higher than the number of soldiers in the entire German army…  Budnitsky sees Grossman’s notebooks as an important historical resource, and he hopes to bring out a new, and more complete Russian text of them within the next 2-3 years.

    Jürgen Zarusky (from Munich) spoke interestingly about For a Just Cause, the first of Grossman’s two long novels centered on the battle of Stalingrad, saying that this and Life and Fate should be considered as two halves of a dilogy. The fact that Grossman managed to publish For a Just Cause in the Soviet Union has – at least in the eyes of Western readers – counted against it. The only real difference between the two novels – Zarusky argued convincingly – is that in the earlier novel Grossman had to ‘encode’ certain themes. Official Soviet antisemitism made it impossible, in the last five years of Stalin’s life, to mention the Shoah overtly. Grossman, however, has one of his Russian heroes walk into the centre of Kiev – just before the city falls to the Nazis – along precisely the route that the Jews, soon afterwards, would be forced to follow on their way to Babi Yar, the ravine that was the site of one of the worst of the Nazi massacres. Each street of this route is named.

    One of the conference’s several sponsors was the human rights organization Memorial. Irina Sherbakova, the educational director of Memorial, pointed out that, other writers, when begging the authorities to allow their work to be published, often made self-centered statements along the lines of ‘You are destroying me as a writer’; Grossman’s emphasis, however, was different. In his letter to Khrushchev after the confiscation of Life and Fate he wrote, ‘Give my book to the reader!’ He genuinely believed that the collective historical memory embodied in the novel could help people make sense of their lives.

    Grateful though I am to all these historians, I would have liked to hear more about the artistry of Grossman’s very last works, Everything Flows and the short stories he wrote in the three years before his death. I was pleased therefore when Irina Sherbakova, talking to me during a coffee break, mentioned the story ‘Mama’. This is based on the true story of an orphaned girl who was adopted in the mid-1930s by Nikolay Yezhov and his wife. Yezhov was the head of the NKVD between 1936 and 1938, at the height of the Great Terror; Russians often refer to this period as the Yezhovshchina. All the most prominent Soviet politicians of the time used to visit the Yezhov household. These figures, including Stalin himself, appear in ‘Mama’, but the reader sees them only through the eyes of the orphaned girl, or of her good-natured but politically ignorant peasant nanny. Grossman leads us into the darkest of worlds, but with compassion and from a perspective of peculiar innocence – the nanny is described as the only person in the apartment ‘with calm eyes’.

    ‘Mama’ is one of Grossman’s most laconic and perfectly written works. What Sherbakova emphasized, however, was the almost prophetic intuition Grossman had shown by homing in on the first chapters of a life story so painfully emblematic of Russia today. Natalya Khayutina (the real name of Yezhov’s adoptive daughter, who is still alive and living in the region of Kolyma, in the far north east) has remained fiercely loyal to a father she remembers as kind and indulgent. She has petitioned several times, so far unsuccessfully, for his official ‘rehabilitation’. The adoptive daughter of Stalin’s chief executioner, she sees herself as the daughter of one of Stalin’s victims – and there is, of course, truth in her view. Yezhov, like most high-ranking NKVD officers, was eventually executed himself.

    Many, many Russians, if to a less extreme degree than Natalya Khayutina, can be considered the children of both victims and executioners. We should not be surprised that it is proving difficult for the country to come to terms with its recent past.

    Robert & Elizabeth Chandler’s translation of ‘Mama’, along with eleven other of Grossman’s short stories, his 1944 article ‘The Hell of Treblinka’ and much biographical information, is included in The Road (MacLehose Press, 2011).

    You can buy Life and Fate by Vasily Grossman, translated by Robert Chandler, through our book partner Foyles.

    For more information about Vasily Grossman, please see his author page at Random House.

  • The five stereotypes of Tibet

    The main protagonist of my new novel, Champa, is a young, modern, Chinese-speaking Tibetan man. He grew up in the cosmopolitan city of Lhasa, the capital of the Tibet Autonomous Region of China. The novel in this sense is about Tibetan and Han relationships, but it will defy easy stereotyping. It is one of the intentions of the novel to be as uncompromisingly realistic and anti-romantic as possible. 

    Aside from the Han Chinese, the only Chinese ethnic group that I have some familiarity with is the Tibetans. I knew very little about Tibet until 1989, when I was commissioned by an American company to produce a movie based on the life of the 13th Dalai Lama and an Englishman called Charles Bell. The movie never got to production stage, but during pre-production, I met my Buddhist teacher Dzongsar Rinpoche, and that led me to visit different diasporic Tibetan communities in India, Nepal, Bhutan, Europe and North America. Since 1992 I also started visiting Lhasa and other Tibetan areas in China and over the years developed friendships with Tibetans in Lhasa and Beijing. I always wanted to write about Tibet and the Tibetan-Han relationship – a poignant and sometimes difficult co-dependent relationship seldom reflected realistically in literature.

    My last novel, The Fat Years, was a dystopian political novel about present-day China, a genre that allows discussion of big issues. But I didn’t touch the ethnic issue in China at all in The Fat Years, because I wanted to save it for another novel. Right after I finished The Fat Years, I started working on a saga entitled The Conformist. It was about an idealist-turned-cynic Han Chinese cadre stationed in Tibet for 30 years who witnessed all the vicissitudes of relationships there.

    I dropped The Conformist and by 2012, I started to work on a new story, Luo Ming or ‘Naked Life’, renamed for its English edition as The Unbearable Dreamworld of Champa the Driver. The year 2012 was difficult for Tibetans in China, and I wanted a raw and pungent way to express my feelings, and the main protagonist needed to be a Tibetan.

    Champa, the main protagonist, has two very different but equally bumpy relationships with Han women (over 90% of Chinese are Hans; Tibetans belong to one of the 55 official minority groups in China). He was a tourist driver before he became the ‘kept man’ of an attractive, affluent middle-aged Han businesswoman in Lhasa. Life was good for Champa until he fell for an enigmatic young woman, an event which made him give up on his cushy Lhasa life and drive to Beijing, his dream city. Nothing in Beijing turned out as expected.

    I intended to capture at least a fraction of the complicated relationships between the Han Chinese and Tibetans and cut across five kinds of stereotypes when it comes to Tibet and Tibetans:

    The romantic stereotype –Tibet as Shangri La, an exotic, timeless touristy region of simple, peaceful folks.

    The spiritual stereotype – Tibet as the spiritual Buddhist holy land. Tibetan Buddhist gurus have many followers in other parts of China.

    The patronising stereotype – Tibet is pre-modern, China is modern. The Communist Party liberated Tibet from medieval backwardness. Tibet depends on aid from the Chinese state. China’s affirmative action policies are beneficial to the Tibetans, maybe too generously so.

    The statist stereotype – Tibet has always been a part of China from time immemorial. Foreign imperialists are always there trying to encourage Tibetan separatists to divide the Chinese motherland.

    The victim stereotype – Tibetan culture is under threat, all because of the Chinese rule: non-Tibetan migrants, ‘Han-ification’, assimilation policies, bureaucratic nepotism and state violence. But traditional culture is also changing inside Tibet because many Tibetans want modernisation and welcome economic growth. Many Tibetan families urge their children to learn Chinese and young Tibetans love hybridised popular culture. (Though, of course, I am not unsympathetic to this victim stereotyping because Tibetans are now indeed a minority culture under stress.)

    It was one of my wishes to write a novel that defies and examines stereotyping about Tibet, Tibetans and Tibetan-Han relationship and I hope that through Champa and his complicated adventures, I managed to shed some light on this difficult issue.

    Chan Koonchung was born in Shanghai and raised in Hong Kong. He was a reporter at an English newspaper in Hong Kong before he founded the influential magazine ‘City’ in 1976, where he was the chief editor and then publisher for 23 years. He is also a screenwriter and film producer of both Chinese and English-language films. Chung is a co-founder of the Hong Kong environmental group Green Power and was a board member of Greenpeace International from 2008 to 2011. He recently founded the NGO, Minjian International, which connects Chinese public intellectuals with their counterparts in East Asia, Southeast Asia, South Asia and Africa. His google account is often blocked. He is fluent in English, and now lives in Beijing. Chan Koonchung’s novel The Fat Years, set in a China of the near-future where a dark moment of history has been erased from public memory, has never been published on the mainland. The book released in 2009 presents a dystopian vision of 2013 in which China’s rise coincides with the economic weakening of the West.  The Unbearable Dreamworld of Champa the Driver has just been published in the UK by Doubleday.

    The Unbearable Dreamworld of Champa is translated by Nicky Harman.

    You can buy The Unbearable Dreamworld of Champa at our partner, Foyles Bookshop.

    You can also buy Chan Koonchung’s previous novel, The Fat Years.

    Chan Koonchung appeared, alongside Bi Feiyu, at ‘Chinese Fables’ at the Free Word Centre, London. You can read about the event at the English PEN website.

     

  • Russian déjà vu at Sochi 2014 – who lost the games?

    Mikhail Shishkin writes our second PEN Atlas dispatch on the Sochi Winter Olympics, a story of billion-dollar corruption, Soviet-style propaganda, and a regime bent on hiding opposition and urban decay behind sports kitsch and a new coat of paint

    In 1980, I was studying linguistics in Moscow. During the Olympics my colleagues and I were expected to work as guides and interpreters. Our training course included a class with a ‘professor’ in plain clothes who drilled us on how to answer provocative questions from Western guests. For example: ‘Why are foreigners allowed to buy everything in special shops with foreign currency while local shops are empty?’ We immediately felt uneasy; this was a good question – why? The right answer was: ‘Yes we still have some shortages, but when we have guests we treat them the best we can, even if we have to deny ourselves.’Today, the Olympics have again turned into a huge Potemkin village: newly painted and front-facing our foreign guests, and showing a dirty backside to its own people.The Games haven’t even started yet and already the moveable ‘Feast of Sport’ has become the immovable feast of embezzlement, the festival of irresponsibility, and the visiting card of the Putin regime.Someone had whispered in Putin’s ear about holding the Winter Olympics in the subtropics of all places – and so here he is, the Father of the Nation, a stone’s throw away from Greece, building his own eternal Olympus! And the cost doesn’t matter. The money is coming from the pockets of pensioners, teachers and doctors. The real Sochi winners will be those Russian officials and oligarchs who populate in their dozens the rich-lists of the world. The cost of constructing these Olympics is twice as much as the world average. Half of the fantastical $50billion now sits in the offshore bank accounts of the officials in charge. This means that more has been stolen in Sochi than the previous cost of all Winter Games combined. Here we should remind ourselves that these multi-billion-dollar efforts are disposable. These monster edifices will fall into decay and end in ruins…The official propaganda, as before, celebrates the Olympics as ‘a Feast of Sport’. And as before, we are being told: ‘Sport is beyond politics!’ In the Soviet Union sport was always politics. Of course, it’s natural to root for sportspeople from your own country. But how can I root for the victory of a country of which I’m ashamed? Does this sound unpatriotic to you? But what does it mean – to be a patriot in Russia?In the past, in our inside-out country, the attitude towards patriotism was also inside-out. We were against the Soviets, and on the side of the Czechoslovakian hockey team, because their democratic ‘spring’ had not so long ago been crushed by the tracks of our tanks. Now those times have indeed returned.I wish I could be proud of my country, root for its sports team. But how can sport be ‘beyond politics’ if when the Russian teams win, the old Stalinist national anthem will be sung worldwide? The anthem that was reintroduced by Putin: the anthem of dictators and slaves.The athletes and politicians now preparing for their journey to Sochi should keep in mind that they will all be playing a part, as ‘backing singers’ for the global PR campaign of the regime, that the Sochi ‘Feast of Sport, Peace and Friendship’ is intended as a personal feast for the Supreme Skier and is being used by his teammates as a way to transfer public money into their already bulging pockets.This gang of criminals falsified the elections and they usurped state power, taking the whole country hostage. To participate in the Olympics means to show solidarity with the dictator, to help him make the Games a triumph and legitimise his regime. In 1980, democratic countries boycotted the Games in Moscow, showing solidarity not with the regime but with its victims. Though we all appreciate that the Olympics are an opportunity for any sportsperson, boycotting the Games means showing solidarity with those who are being held hostage.Do you really believe that the long Olympic torch relay was a celebration for the country? When people were driven together under the threat of punishment to meet the policed cortege carrying the torch with its constantly dying flame, it evoked nothing but feelings of shame and humiliation. In Saratov, manholes were welded shut and rubbish bins were removed from the torchbearer’s route. To prevent people from throwing away rubbish in the usual places, policemen were placed there instead. In accordance with the old Soviet tradition, ruins were covered with colourful facades glorifying sport. As in 1980, only the houses with dirty entrances and holes in their roofs were repaired. It’s all painfully recognisable – again, they’re putting a golden crown on a decaying tooth! And all this useless window-dressing is done by local authorities for a single man in the Kremlin. Again, it is the clammy fear of an official – scared of not satisfying the boss – that governs the country.And now the Games are becoming a real disaster for the population of Sochi. They feel discriminated against and robbed. Some people’s land and property has been seized, some people have been forced out of their homes. Their protests have been brutally suppressed. Just read some of the blogs coming out of Sochi: the local population already execrates the Olympics.One can only get into Sochi with a special permit – the so-called ‘fan-passport’. Human rights activists who apply for one are simply turned down. The city has turned into a ‘zone’: going south by car one sees along the highway, starting soon after Rostov, large banners saying ‘Sochi is closed’. Who are the Olympics for then, if not for the citizens of the country?And who will be responsible for the barbarian destruction of nature in Krasnaya Polyana and the whole unique Mzymty valley? Meanwhile the regime is busy prosecuting protesting ecologists…The clemency that’s been given to other political prisoners before the Games doesn’t exonerate the regime – instead, it anticipates new arrests and new imprisonments once the Games are over. And then the only hope will be for more clemency before the football World Cup, to be held in Russia in 2018. This gang has already spoiled the Olympics. Will they spoil football for us as well?I don’t know who’ll win medals, but the Russian population has already lost the Games. One can sum up the Winter Games even before they have started: the regime, with help from the Olympics, has raped the country yet again: Russian déjà vu.But now there arises one more analogy: after the 1980 Olympics, the USSR lasted only a decade. How long can Putin’s Russia last?I hope that Russia can change. It is such a great feeling not to be ashamed, but proud of one’s country. It is only in a future democratic Russia that sport will, at last, be beyond politics. About the authorBorn in 1961 in Moscow, Mikhail Shishkin is one of the most prominent names in contemporary Russian literature, and is the only author to have won all three major Russian Literary Prizes. He divides his time between Moscow, Switzerland and Germany.Additional informationFor more on Mikhail’s criticism of the Russian government, please see his interview with the New York Times.Read reviews of Mikhail’s novel Maidenhair, available at Good Reads.Mikhail Shishkin’s latest book, The Light and the Dark is published  by Querus and out now.  

  • Our man in Berkhamsted

    Kaya Genç introduces PEN Atlas readers to Şavkar Altınel: travel writer, inspiration for a famous literary character, translator of famous British poets and resident of Berkhamsted, Hertfordshire. But above all Altınel is a poet in his own right, comparable with Larkin for his ‘dry lyricism’ and nostalgia

    Şavkar Altınel, arguably the most talented contemporary poet in the Turkish language, lives in Berkhamsted, a small town near London, the birthplace of Graham Greene and William Cowper. He earns a living as a translator and interpreter. Turkish speakers who use his services are lucky to have him translate their words: after all he has rendered poems by the greats – ranging from Geoffrey Chaucer to Philip Larkin – into Turkish. 

    Born in Istanbul in 1953, Altınel made Britain his home more than three decades ago. He sends his Turkish manuscripts to his editors in Istanbul where they are sought after by a small but devoted circle of readers. To date Altınel has published four poetry collections, a book of literary criticism, and four not easily classified books in prose which appear in the “Travel” section of his publisher’s catalogue, but are, in each case, so carefully organised around a set of themes that they are more like novels in disguise. His translations from English, meanwhile, include From an Island in the North: Fifty Poems by Fifty English Poets from the Middle Ages to the Twentieth Century, which he selected and turned into Turkish single-handedly, and a verse translation, complete with internal rhymes, of The Ancient Mariner. In 2011 he was awarded the prestigious Erdal Öz literary prize for “his devotion to literary values and his bridging of different literatures”. Like the mysterious and often unnamed speaker in his poems, Altınel indeed bridges different cultures but that experience may be said to turn him into a ghostlike figure, drifting between British, Turkish and European cities (with the odd excursion to China or the Australian Outback thrown in to collect material for his travel books). It is difficult to define Altınel, whose surname means ‘the golden hand’ in Turkish, so constantly does he wander as a cloud.

    SavkarIn person Altınel is a reticent figure. When I met him after his award ceremony in Istanbul, we talked about Joseph Conrad, one of our shared obsessions, before he pointed to the crowd composed of Turkey’s biggest city’s literati and culture journalists. “I have to say I don’t know any of these people,” he said. The ignorance was mutual: a significant number of the Turkish journalists and critics I met that evening were embarrassed to admit they had never read Altınel’s poems. Although Altınel had written all his works in Turkish, it seemed as if he was somehow lost in translation, even though his output doesn’t need translation to be enjoyed by his Turkish readers. I remember leaving the building that evening with a sense of fascination by the idea of a writer who had managed to become a foreigner both in England and Turkey.

    I wondered how Altınel achieved this status of the solitary foreigner, not exactly desirable for authors, who want to inhabit a place where they can produce works safe in the knowledge that they are at home. His poems, which I have been reading for more than a decade now, partly explain his position. They describe the strange sense of pleasure their speaker’s experience alongside darker feelings of loss and alienation. 

    When I first read his poetry, returning to Istanbul after a year away in Amsterdam, I was particularly impressed by Altınel’s sense of nature and weather. The centrepiece of his poetical constructions is the lansdscape in all its solitary beauty. People and their feelings are left in the background, portrayed as insignificant when compared to the sublime feelings evoked by the visible world.  The first stanza of ‘Before Going to Bed’, a poem which is part of his collection Cities Traversed at Night published in 1992, is about the nocturnal observations of a man who is just about to go to bed:

     

    Looking out of the window,

    I see the valley enveloped in darkness,

    the silhouettes of houses and trees

    are almost impossible to make out,

    even the glow of London

    which always tints the clouds on the horizon

    has lost its strength:

    Everything’s strange, distant, alien now.

     

    Altınel’s best poems create such intimate and solitary moments which evoke memories of lost friends, places and ideals. His characters move from place to place, occupied by little besides reminiscences of their youthful dreams. Altınel describes the movements of these world-weary figures in kitchens, train stations, attics and restaurants with a somewhat dry lyricism. When his characters have lovers or friends, they are often asleep or absent from the scene. His 1999 poem “The Transparent Double”, part of his collection Dull Lights, turns the reader into a spectator of its solitary speaker, asking him to become the speaker’s double:

     

    Waking up shivering in the deck-chair

    where I fell asleep while reading,

    I wonder where summer’s gone

    and at what point the years began

    to hand me over from one winter to another,

    reducing light and heat to a distant memory.

     

    I reach for my book fallen from my hands,

    but it’s already too dark

    to make out the words.

    Eventually I give up and go inside;

    my fingers find the electric switch

    and there appears outside the window

    the room’s double, transparent and unreachable.  

     

    Like the unreachable double of his living room, Altınel’s speakers wander on earth, their minds constantly occupied with the idea of an alternative life, which is the life that they had desired to live when young. Their experiences lead them to a profound sense of disillusionment that makes them incapable of living their lives. 

    Two years ago I sent an e-mail to Altınel where I posed a number of questions about his work. He replied in a matter of days. I learned that he had never tried translating his poems or publishing them in Britain. “The British literary world is more or less a closed shop,” he wrote. “It is not easy for a foreign writer to find an outlet for his work here.” I was surprised to learn that Altınel values his prose works more than his poetry. “If the Devil turned up one day and asked me to sell him my soul in return for a book deal with an English publisher, I would give him my travel books, instead of my poems. I have translated one of those books, but unless the Devil really pays a visit, I have no intention of doing anything with the manuscript.”

    Altınel had wanted to be “a prose writer and write novels in English, but somehow ended up becoming a poet writing in Turkish.” He believes that had he written his poems in English he would have written exactly the same things. “Philip Larkin, the greatest English poet since Wordsworth, wanted to be a novelist instead of a poet. He said that if he could write novels they would say exactly the same things as his poems, but would be richer and more detailed. I feel the same about writing in English: I would have been the same writer but maybe with a bigger audience.”

    In 2002, Altınel’s friend the novelist Orhan Pamuk used him as an inspiration for Ka, the protagonist of his novel Snow. Pamuk said in a throwaway line during an interview that it was his dear friend Altınel who had inspired Ka: the depressed poet who travels to Kars where he finds himself in the midst of a coup d’état. Ka composes poems throughout the novel but although their titles are revealed to us, we don’t get to read them. His presence in the novel also exemplifies Pamuk’s fascination with wordplay. In Turkish kar means snow; Snow takes place in Kars, with its protagonist named Ka; and, of course, Altınel’s first name is Şavkar.

    “I used to see a great deal of Orhan at the time he was writing Snow. He asked me to describe the experience of writing a poem. I told him it was almost a mystical experience, where the world gets illuminated and matter turns into meaning. There are traces of our conversations in Snow. And of course there is a connection between the snow crystal in the novel, and my poem, ‘Crystal’. This was a kind of in-joke he put into the book.”

    Altınel’s poems might not have yet found the audience they deserve but there is little doubt that their speaker has become famous thanks to this rather surreal postmodern page in Turkish literary history. It is about time his fellow Berkhamstedians were given the chance to read him in English.

     

    About the Author

    Kaya Genç is a Turkish novelist and essayist. He specialises in late-Victorian authors and wrote a doctoral dissertation on Conrad, Wilde and Stevenson. Newsweek Turkey named him as one of Turkish literature’s 20 under 40. His essays appeared, both in print and online, in the Guardian, London Review of Books, Songlines, Sight & Sound, Index on Censorship, the Rumpus, Los Angeles Review of Books, the Millions and many others. He translated ten books into Turkish (Tom McCarthy’s C, among others), writes both in his native tongue and in English and lives in Istanbul.