The Committed. Viet Thanh Nguyen
quite wobbly, taking comfort from the first and then the second bottle of wine that the visitors had brought, the conversational freight train rushing past me and revealing only glimpses through its windows. Smoking my aunt’s cigarettes, gazing at the ceiling, the carpet, the polished toes of the men’s shoes, I knew I was not just a clown but a dunce.
When my aunt offered hashish, I accepted with relief, unsure of how to exit gracefully from their ménage à trois. But under the spell of the hashish it was all perfectly normal that later in the evening, when the Maoist PhD said farewell, even to me, BFD stayed seated. My aunt closed the door behind the Maoist PhD and said, What a very nice evening. Until tomorrow . . .
She nodded at BFD, who rose, inclined his head to me somewhat mockingly, and followed her into her bedroom. I could hear them laughing behind the door, undoubtedly at me. I laughed with them. I was, after all, the refugee, not the revolutionary, the hick from the hinterlands, the nitwit nephew from the colony, the dumb bastard who was so provincial and prudish that even floating on hashish he was shocked at the idea of his aunt making love to a politician, or any man, even if he was a socialist.
Later that evening, a time bomb of a lesson finally exploded in my head as I lay on the sofa. I was trying to sleep when I suddenly recalled a professor at the lycée who had earned his degree in Paris in the 1930s. We students worshipped and envied him. Indeed, worship and envy pervaded our steamy colony, as they do any colony. Colonizers imagined themselves as divine, and the native middlemen who served them, like my professor, fancied themselves as priests and disciples. Not surprisingly, the colonizers looked down on us as savages, infants, or sheep, while we looked up at them as demigods, masters, or brutes. The danger with worshipping human beings, of course, is that eventually they reveal their flawed humanity, at which point the believer has no choice but to kill the fallen idols or die trying.
Some of us loved the French, our patrons, and some hated the French, our colonizers, but all of us had been seduced by them. It is difficult to be loved by someone, as the French imagined their relationship with us, or to be abused by someone, though the French pretended otherwise, without being shaped by their hand and touched by their tongue. Thus we learned French literature and language under the tutelage of this professor who had actually stepped foot on the soil of la Gaule, our fatherland, as a scholarship student dispatched to absorb the best of French culture. He returned as a sopping wet sponge to us benighted natives, applying himself to foreheads that might be feverish with revolution.
Ah, the Champs-Élysées, the Sponge rhapsodized. Oh, the Eiffel Tower!
And we all swooned, just a little, and dreamed that one day we, too, could board a steamer ship for the metropole with nothing more than a suitcase, a scholarship, and an inferiority complex.
Ah, Voltaire! the Sponge effused. Oh, Descartes! Oh, Rousseau!
In truth, we delighted in reading these masters in the original French for the Sponge’s classes, and we believed what the Sponge told us, that the greatest of literature and philosophy was universal, and that French literature and philosophy was the greatest of the greatest, and by learning French literature and philosophy and language we, too, could one day be Frenchmen, although our lessons in the canon were complicated by our context of a colony. From Descartes, for example, I learned that because I think, therefore I am! But I also learned that in a world divided between the body and the mind, we Vietnamese were ruled by our bodies, which was why the French could rule us with their minds. From Voltaire, I learned that it was best to tend to my own garden, which might mean many things, but when taught to us by the French meant to mind our own business and be happy with our little plots, while the French took care of our entire colony and inflicted Candide-like horrors on us. As for Rousseau, perhaps I learned the most from him, for as I wrote my confession under Man’s heavy-handed guidance in the reeducation camp, the beginning of Rousseau’s own confession came back to me in a flash:
I am resolved on an undertaking that has no model and will have no imitator. I want to show my fellow-men a man in all the truth of nature; and this man is to be myself . . . As to whether nature did well or ill to break the mould in which I was cast, that is something no one can judge until after they have read me.
Thank you, Jean-Jacques! By you I was inspired to be true to myself, for even if myself was a rotten bastard, I was like no other rotten bastard in history, before or since. I learned to love confessing and have never stopped acknowledging my crimes of violence, torture, and betrayal, all of which our French masters had taught us through the violence and torture they had inflicted on us as they betrayed their own ideals.
These complicated lessons were only reinforced each time I left the hallowed grounds of the lycée and walked the streets of Saigon with a French book under my arm, where, on occasion, I would be abused in the language of Dumas, or Stendhal, or Balzac. Any Frenchman or -woman or child, rich or poor, beautiful or plain, could call us anything he or she wanted and, occasionally, did. Yellow-skinned bastard! Slanty-eyed chink! The most perfectly formed lips and the whitest teeth, borne about by the nicest shoes and daintiest footwear, could spit these seeds at us, ones that would take fertile root underneath our tainted skin, as happened to Ho Chi Minh, who put it best when he wrote about how we, the colonized of Africa and Asia, were to our masters “only dirty niggers and dirty Annamese, good at the very most for pushing rickshaws and receiving the blows of our administrators.”
Some of us ignored the insults, wanting only for our masters to love us.
Some of us could not forget the insults and wanted to slay our masters.
And some of us—me and myself most of all—loved and hated our masters at the same time.
Loving a master who kicks you is not a problem if that is all one feels, but loving and hating must be kept a dirty little secret, for loving the master one hates inevitably induces confusion and self-hatred. That was why I never threw myself as wholeheartedly into the study of French as I did with English and why, ever since leaving the lycée, I had hardly ever spoken a word of French. French was the language of our enslaver and rapist, whereas English was a novelty, heralding an American arrival that spelled the end of our French debasement. I mastered English without ambivalence because it had never mastered us.
Now, in Paris at last, the land of my father, in the company of the socialist BFD and the Maoist PhD, it suddenly struck me that I was not just seen as an other by white people. They also heard me as other, for when I opened my mouth and broke the beautiful china of their French language, they heard what the poet, boy wonder, gun runner, and slave trader Rimbaud must have heard and then plagiarized from some nameless African or Oriental traveler: I is an other.
There was no need for the French to condemn us. So long as we spoke in their language, we condemned ourselves.
I, the other, woke from sleep, but it was as if me, or I, was still dreaming, for I could see through my eyes but I could also see me and myself through the eyes of my aunt and BFD. They walked out of the bedroom rumpled yet elegant, but they saw me as just rumpled. BFD was clad in a blue velvet robe, like a boxer after a victorious round in the ring, a postcoital costume kept for all my aunt’s visitors. My aunt wore a gray satin robe with a turban of the same material wrapped around her hair, an outfit a movie star from the black-and-white era might wear between scenes. They chatted amiably as they smoked and drank civet coffee while skimming the newspapers. BFD had sniffed at the coffee before dipping his tongue in it and then laughing, which made me fantasize about strangling him. Never mock another culture’s food or drink; it is a mortal sin. Brooding over my coffee and toast, I barely paid attention to their conversation, except to note the mentions of le haschisch and les boat-people.
The mention of the latter was prompted by an item in L’Humanité, my aunt’s newspaper of choice (BFD preferred Libération, but L’Humanité, he said, would do). BFD held it up and pointed to the headline about les boat-people and a photograph of a trawler floating in the ocean, as crowded with my countrymen as a metro train at rush hour. But while a rider endures the train’s conditions for only a number of minutes, my countrymen endured their conditions for days and weeks, under full exposure to the sun, wind, and rain, pirates dropping in periodically to select the most succulent parts of the cargo and sharks swimming alongside to window-shop, gazing longingly at the fresh