Here is, astonishingly, some actual reportage I did. It’s a long interview I did in Urumqi when I was there in April/May. It’s about protest, violence and terrorism, and will also appear, in some form, in The Tree that Bleeds.
There is something unsettling about new books appearing from dead authors. It makes the writers seem as alive as before, because in most cases we did not know them as people: all we had, as proof of life, was the release of a new book, the barrage of reviews. But in recent years, as the situation of the major publishers has become increasingly straitened, the scouring of literary estates seems to have intensified. Since Kurt Vonnegut died in 2007 there have been several collections of previously published work, and there was recently a collection of 14 previously unpublished stories entitled Look at the Birdie. Whilst there are clear instances of writers wanting something unfinished (or simply unpublished) to appear after their death (Mark Twain, for example, did not want his autobiography published until 100 years after his death) it seems unlikely that a writer of Vonnegut’s popularity had 14 early, unpublished stories more or less kicking around. If he had wanted them published, there is little chance that anyone would have refused, whatever their relative merits. There are probably few serious writers who do not have a few novels or short stories, which although they cannot get rid of- as one cannot discard a child – they prefer to keep in the drawer.
At least the same cannot be said of David Foster Wallce’s forthcoming unfinished novel The Pale King (due April 15th 2011). Wallace is said to have taken considerable pains that the manuscript be in good order, to the point where he left in the open, with lamps shining on it, before he killed himself. The novel focuses on IRS agents in Illinois, and is said to be an attempt to engage with boredom. However, Wallace’s wishes regarding another book are far less clear. In December, Columbia University Press will publish Wallace’s undergraduate theses, entitled Fate, Time and Language. Though it may be, as the promotional material claims, ‘a brilliant philosophical critique of Richard Taylor’s argument for fatalism’, it is hard not to feel uneasy about the appearance of a work which Foster Wallace made no effort to get published during his lifetime. Though there are sound critical motives for wanting to see such a work- it would probably provide an insight into the evolution of Foster Wallace’s ideas on free will and the uses of language -it is hard to say whether these should take precedence over the author’s probable intentions. Whilst one must be glad for some refusals to follow an author’s last wishes (such as Max Brod’s unwillingness to burn Kafka’s work), in other cases it is hard not to be skeptical about a publisher’s motives for wanting to sell an obscure piece of youthful work by a recently deceased major writer.
A snippet of film of a Uighur backstreet in Urumqi. Highlights include: faces, sounds, a table of bread, sparks from metal being struck.
There have been reports (1, 2) of a protest in the western province of Qinghai, where over 1,000 students yesterday marched about plans to restrict the use of the Tibetan language in schools. The protest was peaceful, and the police made no attempt to stop the demonstration. Free Tibet said the protests were caused by educational reforms already implemented in other parts of the Tibetan plateau, which order all subjects to be taught in Chinese and all textbooks to be written in Chinese, except for Tibetan language and English classes.
I don’t have much to add, other than to say that the same thing is happening in Xinjiang, where the Uighur language will soon no longer be used in schools and universities. This is not a new phenomena- in 2001, when I taught in Xinjiang, there were already Uighur children who had gone to predominantly Han schools (‘Min Kao Han’ students) who couldn’t read or write Uighur (which is written using a modified Arabic script:
ھەممە ئادەم زاتىدىنلا ئەركىن، ئىززەت-ھۆرمەت ۋە ھوقۇقتا باب-باراۋەر بولۇپ تۇغۇلغان. ئۇلار ئەقىلگە ۋە ۋىجدانغا ئىگە ھەمدە بىر-بىرىگە قېرىنداشلىق مۇناسىۋىتىگە خاس روھ بىلەن مۇئامىلە قىلىشى كېرەك.
(‘All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood’)
Of course, this only matters if you think that language has anything to do with culture or identity. While it is a good thing for everyone to have a language they can communicate in (Chinese, English), this shouldn’t be at the expense of the language that their culture relies on.
From J.M. Coetzee’s review of Philip Roth’s latest novel, Nemesis.
How is it possible that we can knowingly act against our own interests? Are we indeed, as we like to think of ourselves, rational agents; or are the decisions we arrive at dictated by more primitive forces, on whose behalf reason merely provides rationalizations?
Ladies and gentleman, the Arnolfini Portrait by Jan van Eyck, 1434, in the National Gallery, London. It will be too small on your screen; you will need to click on it to see the carvings on the bedposts. The faces had me pretty much hooked, but then I looked in the mirror behind them, and it was like in a film when suddenly the focus of the image deepens and there is too much horizon. And then there is the green of her dress, its tumbled folds, the hat that seems about to swallow his head.
Please note the oranges.