It could have been the setting of any Cambodian notable’s funeral. There was a large wooden house. There was a tall, terraced pyre in the dirt yard. The case for the coffin was topped with a silhouette of Angkor Wat. But this was Malai, a tidy little town in Cambodia’s northwest that for many years has been an enclave for Khmer Rouge holdouts. And the elder being commemorated was Ieng Sary, Pol Pot’s foreign minister and a member of his standing committee, who died last month at eighty-seven while on trial for assorted mass crimes before a UN-backed tribunal.
Why was I invited to Margaret Thatcher’s funeral? I had never been a parliamentary journalist. My career was as a foreign correspondent in China and Hong Kong. Her visits to China were brief and unsatisfactory. But I did have a little history with Mrs. Thatcher, including four personal encounters. Here’s how they happened.
Runners who have completed the historic race from the village of Hopkinton, in Massachusetts’s Middlesex County, to downtown Boston, 26.2 miles east, invariably have their own favorite parts of the course and those they dread. But it seemed beyond any runner’s imagination that the Boston Marathon finish line itself—the final moment of triumph—could turn into a nightmare, a zone of horror and devastation that stood the entire logic of the race on its head.
The only surprising thing about the Museum of Modern Art’s announcement in April that it intends to demolish Tod Williams and Billie Tsien’s American Folk Art Museum of 1997–2001—an architectural gem that abuts the Modern’s campus on Manhattan’s West 53rd Street—to make way for yet another MoMA addition is that this deplorable decision took so long to occur. When in 2011 the Folk Art Museum was compelled to sell its decade-old building because of the worldwide economic crash that had caused its default on $32 million in bonds that financed the $18.4 million scheme, seasoned observers fully expected that the superb structure’s days were numbered.
Swept away in the 1940s by a Japanese version of chauvinistic ethnography, the photographer Hiroshi Hamaya embarked on his extraordinary documentation of rural life in the so-called Snow Country of northeastern Japan. The results, however dubious in origin, were astonishing. A world that is now lost forever still lives in his photographs. And it has a stark beauty that is utterly distinctive. In the ice and snow of Niigata prefecture, Hamaya found the style that would make him famous. One of the main themes, apart from rice farming and Shinto rituals, is the snow itself.
For nearly two decades after the 1950 Chinese takeover of Tibet, the CIA ran a covert operation designed to train Tibetan insurgents and gather intelligence about the Chinese, as part of its efforts to contain the spread of communism around the world. Though little known today, the program produced at least one spectacular intelligence coup and provided a source of support for the Dalai Lama. On the eve of Richard Nixon’s historic 1972 meeting with Mao, however, the program was abruptly cancelled, thus returning the US to its traditional arms-length policy toward Tibet.
Before John O’Hara’s Appointment in Samarra, sex in American novels—polite novels, anyway—was mostly adulterous, not something that proper married women engaged in, or if they did, they weren’t known to enjoy it. Appointment is a genuine love story, charged with eros but stripped of sentimentality, and the relationship between the Englishes is more convincing and more satisfying than that of, say, Gatsby and Daisy in The Great Gatsby, or Henry and Catherine Barkley in A Farewell to Arms. Though unfaithful to her, Julian can’t stop loving Caroline, and after O’Hara devotes a whole chapter to her intimate thoughts and sexual explorations before marriage, the reader can’t help falling a little in love with her, too. Caroline, for her part, reflects at the end of the book: “He was drunk, but he was Julian, drunk or not, and that was more than anyone else was.”
In China in the 1980s, the word renquan (“human rights”) was extremely “sensitive.” Few dared even to utter it in public, let alone to champion the concept. Now, nearly three decades later, a grassroots movement called weiquan (“supporting rights”) has spread widely, and it seems clear that China’s rulers are helpless to reverse it. Even people at the lowest levels of society demand their rights. No one brought about this dramatic change single-handedly, but arguably no one did more to get it started than Fang Lizhi, the Chinese astrophysicist, activist, and dissident, who died a year ago this week. We were friends for many years; here are eight of my favorite memories of him.
In 1966, a little-known young Egyptian named Sonallah Ibrahim self-published his experimental first novel, That Smell, at a small printing press in downtown Cairo. It was a time of crisis and change in Egypt, as the country negotiated a transition from British occupation to Nasserism, much as today it struggles to deal with a shift from the Mubarak era to an emergent Islamist authoritarianism. Ibrahim, a former student activist and journalist who had spent five years in prison on charges related to his activity in the Communist party, was sensitive to the omnipresence of the state in everyday life, but also to the inability of Arabic literature to express and capture that reality. That Smell—now published in English in a brilliant new translation by Robyn Creswell—was Ibrahim’s breathtakingly subversive answer to this problem and met with immediate censorship.
Today, when the acquisition of wealth, quickly and in large amounts, is admired above any other human endeavor, every medical emergency or catastrophic illness is seen as an opportunity for some to enrich themselves beyond their wildest dreams. It’s no wonder that our healthcare is so much more expensive than that of every other developed country in the world, where the costs are not only much lower, but people also live longer than we do. Unlike us, other countries have the peculiar notion that profit has no place in any situation in which the basic decencies that human beings owe to one another ought to be the first consideration, and for that reason regulate the cost of lifesaving drugs and operations. In other words, they are less greedy than we are and far more humane.