On February 12, Chinese human rights campaigner Feng Zhenghu was allowed to return to Shanghai after a 92-day stay in diplomatic limbo at the Tokyo Narita airport. Having left China last April to visit family in Japan, Feng, who is a Chinese citizen, was repeatedly denied reentry by Chinese immigration officials; when he was sent back to Tokyo last November, he remained in the Tokyo airport in protest, waiting for the Chinese government to change its mind. The international press has portrayed Feng as a solitary figure, pursuing an admirable if somewhat flamboyant quest for his personal rights. But the point of Feng’s protest goes much, much deeper than the fate of one man, and Feng hopes that the world will understand why.
In September 2008, fifteen months before he died, David Levine met with New York Review editor Sasha Weiss at his apartment in Brooklyn to talk about his caricatures. Over a period of more than four decades, he made some 3,800 drawings for the Review, ranging from Albert Camus in 1963 to Barack Obama in 2007. We hope the following narrated slide show, drawn from that conversation, will go some way toward capturing the wildly varied imagination of this remarkable artist.
Rereading J.D. Salinger after his death on January 27, I am struck by an improbable connection between his work and that of Jack Kerouac. Both were writing in the late Forties and Fifties, from opposite ends of the social spectrum, but with a relentless ethos of non-conformism at the center of their fiction. Salinger, however, has none of Kerouac’s easy American Romanticism, much less his patriotic celebration of the open road. Salinger’s world is one of constricted New York spaces: bathrooms, restaurants, hotel rooms, buses, a tiny obstructed table in a piano bar where one barely has room enough to sit down. The high cost of not conforming is far more palpable in Salinger than in Kerouac. For Salinger’s characters, to be different isn’t a choice but a kind of incurable affliction, a source of existential crisis rather than social liberation.
When I was a student in Moscow in the late 1980s, open debate raged in the press and in public about the nature of state and society in the Soviet Union. A dramatic upheaval soon followed: the Communist system collapsed and the Soviet Union broke apart. Twenty years later, Russia is again in a situation of profound political and social malaise, but the tightly controlled press has largely avoided questions about large-scale reform. The Internet, however, has begun to show promise as a platform for challenging the status quo. Can Russia’s bloggers and online news sites start a transformation similar to the one that took place in the Soviet Union two decades ago?
I was born in England in 1948, late enough to avoid conscription by a few years, but in time for the Beatles: I was fourteen when they came out with “Love Me Do.” Three years later the first miniskirts appeared: I was old enough to appreciate their virtues, young enough to take advantage of them. I grew up in an age of prosperity, security, and comfort—and therefore, turning twenty in 1968, I rebelled. Like so many baby boomers, I conformed in my nonconformity.
Not all writers share the same sense of whom they are writing for. Many may not even think they are directing their work at any audience in particular. All the same, there are clearly periods of history when, across the board, authors’ perceptions of who their readers are change, something that inevitably leads to a change in the kind of text they produce. The most obvious example is the period that stretches from the fourteenth to the sixteenth century when writers all over Europe abandoned Latin for the vernacular. Instead of introducing their work, as before, into an international arena presided over by a largely clerical elite, they “descended” to local and national languages to address themselves to an emerging middle class.
When I was about eleven my father gave me James Ramsey Ullman’s book High Conquest. This was Ullman’s romantic and occasionally inaccurate account of the history of mountain climbing, published in 1941. I was fascinated by the fact that Everest, the highest mountain in the world, had not yet been climbed. But what made the most impression on me were the Mountains of the Moon, a range on the border between Uganda and the Democratic Republic of Congo—then the Belgian Congo. I was struck by how difficult they were to access, and by the fact that although they were on the equator, they were covered with snow. Two officers in Henry Stanley’s 1887 expedition to East Africa were the first Europeans to see them; Stanley named the range “Ruwenzori,” an anglicized version of the Rukonjo name “Rwenjura” meaning “hill of rain.”
I have a collection of Buster Keaton’s films I bought in the late 1980s when they first became available on video. It’s made up of nineteen half-hour shorts and his nine full-length films, all made between 1920 and 1928. Every few years I take a look at some of them, and recently, being thoroughly depressed by our wars and our politics, I watched a dozen of his shorts to cheer myself up. Almost ninety years old, these shorts are still very funny and visually beautiful. They make the Dada and Surrealist pranks everybody was scandalized by in that era seem dated and tame in comparison.
Stalin is guilty. On January 13, four days before the first round of Ukraine’s presidential elections, a Kiev court condemned him and six other Soviet high officials for genocide committed against the Ukrainian nation during the famine in 1932-1933. All seven men, of course, are long dead—but the history at issue in the case is very much alive.
Standing in the passport line at the Gare du Nord in Paris before boarding the Eurostar to London, I become aware of anxious rustling behind me. A family party includes a woman wearing the niqab, the tent-like veil worn in Arabic and Gulf countries that covers the face and head and has a slit for the eyes. I am relieved the woman is behind me in the queue. While she may have no problem passing the police booth marking the exit from France, the UK border control, which has its own booth just a few feet away (an arrangement that saves travelers from having to show their passports on arriving in London), tends to be more exacting. There may be further blockages at the X-ray machines, where passengers are expected to remove their outer garments. In Western Europe, such Muslim attire has long raised understandable—if awkward—security concerns; but in France, it has also provoked a much broader controversy about the nature of French society.