China

China’s extraordinary economic and cultural ascent during the past two decades has generated significant international interest in Chinese contemporary art, especially in photography now widely promoted in the West as ‘Chinese new art’. Since it was first introduced to China in the 1840s, photography has languished somewhat, overshadowed by the traditional arts of brush painting, calligraphy, and ceramics, which have for centuries defined ‘Chinese art’. Historically, photography (and film) in China have been relegated to the status of reportage or propaganda, used by the state to instruct, indoctrinate, and unify its people.

Figures released by the International Monetary Fund on 16 August 2010 revealed that China had overtaken Japan to become the world’s second-largest economy. Within a generation it had gone from being an isolated society that could barely feed its own people to the largest producer of steel and concrete on the planet, a vital link in global production chains and, since 2008, the most important engine for global economic growth.

Patrick Holland makes his plans clear in the first sentence of Riding the Trains in Japan (his fourth book and first work of non-fiction): ‘I arrived in Kyoto in the middle of the national holiday called O-Bon, the Japanese All Souls, when Buddhists believe departed spirits may return to earth and when ancestors and the elderly are honoured.’ His subjects and themes have been identified: himself, the people and places of Asia, Eastern spirituality and tradition, and the transient nature of life and all of its cultural accessories. The opening also reveals Holland’s technical approach: a willingness to conflate personal anecdote with documentary observation, the minutiae of daily life with the grandness of tradition, and the material world with a spiritual one. Clearly, he wants to test the conventional form of travel writing.

Henry Kissinger has never seemed at home in the United States, although he has served in its highest councils and received its richest rewards. When I was one of his students at Harvard, we called him Henry, to distinguish him from professorial luminaries such as Galbraith, Riesman, and Schlesinger. He did not fit the insistent reasonableness of the Harvard faculty. His guttural voice, anxiety to please, mischievous, self-deprecating humour, and fearsome views on nuclear warfare made him an almost unbelievable figure of playful profundity.

Sometime around 1820, forty years after its Industrial Revolution began, Britain overtook China to become the world’s richest country. Sometime between now and 2020, forty years after China’s own Industrial Revolution was launched by Deng Xiaoping’s economic reforms, China is set to overtake the United States and regain its place at the top of the world’s economy.

This fascinating book tells of the friendship between two Chinese artists: the traditional brush painter Huang Binhong (1865–1955) and the Chinese writer, critic, and translator Fou Lei (1908–66). While the long tail of Modernism swept through the twentieth century, decelerating only during the two world wars, and following reductive tendencies based on the early work of either Picasso or Duchamp, cultural workers in China had to deal with the end of the old imperial order, foreign invasion, the rise of communism, and the imposition of socialist realism, quickly followed by the decade-long Cultural Revolution. Then came Tiananmen Square and its twenty-year aftermath of commercial openness and democratic closure. These were dangerous times, and just as Walter Benjamin in the West committed suicide in the shadow of the rise of totalitarianism in Europe, so too did Fou Lei in 1966, at the beginning of the Cultural Revolution.

Chinese poetry has long been lost in translation. You only have to look at a line in an ancient Chinese poem and its inscrutability is plain to see: four or five characters across the page, each with several venerable meanings and without markers of tense, speaker, conjunctions or prepositions. Every translator becomes an adventurer, one who can only haul the poem onto the shores of difference.

Imagine a street with a neo-Gothic church, a fish and chip shop, and bronze statues of Winston Churchill, Florence Nightingale, and Shakespeare. Someplace in England? No, it’s Thames Town, a satellite on the outskirts of Shanghai. German, Czech, Spanish, Scandinavian and American suburbs are also planned, to cater to the new Chinese middle class, for many of whom, like the Chinese for most of the twentieth century, ‘modern’ equals ‘Western’. Or recall your local Chinatown, with its ‘Chinese’ shops and restaurants, curved roof façades and resident diaspora, many of them convinced that they are preserving the ‘real’ Chinese culture, now lost in the mainland’s twentieth­century convulsions. How does each of these represent modern Chinese culture?

Gloria Davies quotes William Blake in the acknowledgments to her book: ‘true friendship is argument.’ When choosing that quote, I wonder if she had the Chinese concept of zhengyou in mind. That is the word Kevin Rudd chose for friendship when he spoke to the students at Peking University in April this year. Zhengyou is not just about friendship, for which there is another Chinese word (youyi); it defines a true friend as one who dares to disagree.