Yo Man, Mo Yan
When's the last time you wondered about Alice Munro's political stances?
The Nobel prize-winning author Mo Yan 莫言 was recently targeted by a nationalist influencer with the nom de guerre “A Single Spark of Truth” (说真话的毛星火)1 who asked the Beijing Procuratorate to remove Mo Yan’s books from circulation and fine him RMB 1.5 billion for violating the 2018 Law on the Protection of Heroes and Martyrs (英雄烈士保护法). The Procuratorate rejected the suit, but Sparky has vowed to milk this for all the content it’s good for. Alex Colville has a good run-down on the whole affair over at the China Media Project, and Cindy Carter has more on the decision over at China Digital Times.
I apologize for doing this again so soon after last week’s brush with the last century, but if you heard any bitter laughter at any point in the last week, that was me, and I’m sorry, and you deserve an explanation. Most of the time I’m happy to remain out-of-date on anything that’s going on in the PRC — on my good days I’m seventeenth century out-of-date — but I’m out-of-date enough to remember the absolutely rancid discourse around Mo Yan’s Nobel win back in 2012, when the line outside the PRC was that Mo couldn’t be a real writer because he hadn’t been banned. I even wrote something about it, on a long-gone group blog called Rectified.name:
(Originally published October 15, 2012)
Is Mo Yan a Stooge for the Chinese Government?
(No. The more interesing question is, why are people insisting that he is?)
Yo, man, Mo Yan. Even before the Swedish Academy announced Mo Yan as the 2012 Nobel Literature Prize winner, the Chinese internet was abuzz with discussion of his work and his relationship with the Chinese government. (Raymond Zhou’s October 9 piece in the China Daily gives a good, even-handed overview of the discussion.) The announcement on Thursday night that Mo had become the first Chinese citizen to win the Nobel for literature set off a miniature firestorm of criticism, almost all of it from liberal-minded Chinese Twitter users, that seems mostly to have centered on several issues: Mo’s silence (now broken) on Liu Xiaobo, his vice-chair position in the China Writers’ Association (作协), his role in an unbeliev– all-too-believably boneheaded event in which 100 authors copied out Chairman Mao’s Talks at the Yan’an Forum on Literature and Art, his behavior at the 2009 Frankfurt Book Fair, and a bit of Weibo doggerel that he allegedly wrote in support of Bo Xilai. Some of the criticism is fair, but much of it isn’t, and I feel honor-bound, as a translator and as an EU citizen and fellow Nobelist, to point out which is which. [The 2012 Nobel Peace Prize was awarded to the European Union. This joke was riotously funny at the time; you had to be there.]
There’s no question that Mo’s win was welcomed by the Chinese government. CCP propaganda chief Li Changchun wrote a letter to the CWA congratulating Mo on the win, coverage occupied front pages of newspapers across the country, and foreign media coverage of the win was translated in Cankao Xiaoxi (albeit in censored form, as Bruce Humes shows). Given China’s Nobel complex, however — or, more charitably, China’s sense that a country with more than 2,000 years of literature under its belt should have a slightly higher profile on the international literary stage than China currently does — a win by any novelist not banned outright would in all likelihood have been welcomed just as warmly.
Mo may not be a ‘dissident’ in the model of Liu Xiaobo or Vaclav Havel, but his work is filled with depictions of the venality, cruelty, and stupidity of power and authority. The Garlic Ballads (天堂蒜苔之歌) opens with a farmer who organized a protest against the corrupt local government being arrested in front of his blind daughter. In The Republic of Wine (酒国), one of Mo’s more experimental works, the protagonist is invited by Diamond Jin, the corrupt Vice-Minister of the Liquorland Municipal Party Committee Propaganda Bureau, to a boozy banquet at which the pièce de résistanceis braised child. The still-untranslated Frogs (蛙), whose heroine is a midwife turned abortionist, is an explicit critique of China’s one-child policy. Red Sorghum (红高粱家族), the novel that made Mo Yan (and Zhang Yimou) famous more than 20 years ago, depicts the Communist guerrillas in a decidedly unflattering light, and they don’t come off much better in his 1996 novel Big Breasts and Wide Hips (丰乳肥臀). His more recent Life and Death are Wearing Me Out (生死疲劳) begins its survey of the past 50 years of Chinese history with the protagonist Ximen Nao being unjustly shot in the head in the land reform struggles that followed the establishment of the PRC in 1949. One of the recurring themes in Mo’s novels is the juxtaposition of personal tragedy with the long, slow-motion tragedy of history, and whether you think he does this successfully or not, it’s hard to imagine coming away from his novels thinking that they are encomia to the Communist Party.
Mo’s position in the China Writers’ Association is discomfiting to observers, but the CWA is a big and diverse organization containing talented, edgy authors as well as Audi-riding talent vacuums. Mo has written movingly about growing up as a hungry, lonely child in an impoverished backwater, and his novels show a keen awareness of the smallness of individuals in the face of forces beyond their control. Given this, it seems unsurprising that Mo would prefer the security of a position that offers him some kind of official cover. As Mo said in 2009:
“很多人说莫言是官方作家，我在中国文化部艺术研究院有一份工资，余华、苏童都有，享受福利医疗。这是中国现实。国外无论在哪都有保险，在中国如果没有职业，生病我治不起啊。”
In the NYT’s translation:
“A lot of people are now saying about me, ‘Mo Yan is a state writer.’ It’s true, insofar as like the authors Yu Hua and Su Tong, I get a salary from the Ministry of Culture, and get my social and health insurance from them too. “That’s the reality in China. Overseas, people all have their own insurance, but without a position, I can’t afford to get sick in China.”
He is, of course, not just talking about health insurance here.
Mo Yan’s role in the CWA likely explains his public silence (until the day after the Nobel announcement) on Liu Xiaobo and his copying-out of Mao’s Yan’an Talks on Literature and Art. It most certainly explains his leaving the stage at the Frankfurt Book Festival when Dai Qing tried to ask a question. CWA authors, even very well-known ones, are told in no uncertain terms what they are and are not to say internationally — so much so that at the London Book Fair earlier this year, one normally brash author was almost comically careful not to be photographed with the dissident author Ma Jian — and Mo said as much in the 2009 Chinese interview linked above, immediately before the “health insurance” remarks:
没有办法。我看有的人说秦晖教授怎么没有离席，他是单独由德方邀请的。我是新闻出版署和作家协会他们让我去的，我属于代表团团员。
I didn’t have any choice. Some people have said that [historian and public intellectual] Qin Hui didn’t leave the stage — but he was invited on his own by the German organizers. I was sent there by GAPP and the CWA as a member of their delegation.
Some of the strangest criticism is revolving around a snippet of doggerel that Mo posted on his microblog on November 8, 2011. The verse, addressed to one or more “literary friends” (文友) in Chongqing, is being cited as a sign that Mo was a fan of Bo Xilai, the unbelievably corrupt, fantastically twisted former Party secretary of the municipality. Seeing Red in China has a translation of the poem, but the translator’s reading is based on the assumption that the poem is in fact in praise of Bo. I’ll put up [ha ha, I did not] a longer post about the poem with an alternative gloss within the next couple of days, but for now I’ll just say that the poem can be read, Rorschach-like, either as a paean to Bo Xilai or as a suggestion that the reader not get mixed up with either the pro-Bo or anti-Bo crowds. The latter reading would seem more consistent with Mo’s personality.
T.S. Eliot was a stone-cold anti-semite. Ezra Pound was a fascist-sympathizer who spent the end of WWII in a cage. Roald Dahl was mean to just about everybody. If we’re willing to accept The Waste Land and the Cantos and Charlie and the Chocolate Factory as the works of flawed men, men who were subject to all of the limitations of their condition, then it seems grossly unfair to condemn Mo Yan for the lesser sin of keeping his head down. The fact of the matter is that there are many excellent Chinese authors who are not banned or in jail. They choose to work within the confines of officially acceptable discourse, pushing at the boundaries wherever they can, because the alternatives are banning, or jail, or at best an honorary professorship in Berlin and the lonely irrelevance of the exile. The people insinuating that Mo and other CWA members are lightweights incapable of writing lasting or eternal literature seem to be saying that such privations are a prerequisite for literary legitimacy — for Chinese authors, at least.
Exceptional courage is a rare quality. It may be admired and praised in others; it cannot be demanded of them. People might feel better about Mo Yan if he were more publicly outspoken, but I wonder if the people now calling Mo a lapdog of the Chinese government have given much thought to the very real costs that he would pay were he to do so. His remarks on Liu Xiaobo’s case may be a sign that the Nobel will inspire him to speak up on behalf of Liu and other censored or imprisoned writers, but it seems unfair to demand that he join their number in order to make himself more immediately appealing to outsiders.
Mo Yan is a serious writer with a substantial body of work, much of it dealing with Chinese social and historical issues as directly as he dares. We might wish as readers that he were more daring, but we don’t get to make that call — he does. He has chosen to ensure that he will have the freedom to keep writing and publishing. Mo’s novels and stories do his speaking for him, and they do so eloquently and forcefully.
Looking back at this piece almost 12 years later, I think it mostly holds up pretty well — but I was so focused on rebutting the accusations against Mo that I didn’t spend nearly enough time on the more important point, which is that white First-World writers don’t get evaluated on the basis of how critical/adulatory they are of whatever government happens to be in power. (In 2013, nobody suggested that Alice Munro be denied the Nobel because her short stories failed to address the environmental impact of tar sands.) Meanwhile, writers like Mo are stuck in an impossible position: too critical for the nationalists, who read with eagle eyes and malice in their hearts, and not critical enough for the international crowd, who weren’t going to read them anyway.
I don’t know what the solution is, but there’s plenty of room in the seventeenth century.
China Media Project translates this name as “Mao Xinghuo Who Speaks The Truth,” and China Digital Times and the Global Times both do it as “Truth-Telling Mao Xinghuo.” These are both fair enough, but the name 毛星火 makes me suspect a reference to the Chairman Mao line, “a single spark can light a prairie fire” (星星之火，可以燎原).
Bonus points for Rectified.name callout. That's really unearthing the clay tablets.