What do you do? he finally said once we were in the taxi, my aunt between us in the back seat.
My aunt looked at me with great reproach and said, I see my nephew has said nothing about me. I’m an editor.
Editor? I almost said it out loud but stopped myself, for I was supposed to know who my aunt was. In seeking a sponsor for our departure from the refugee camp, I had written to her—not in code this time—because she was the only one I knew who was not an American. She would likely inform Man of my arrival, but I preferred that certainty over returning to America, where I had committed crimes of which I had never been convicted but of which I was not proud.
She named a publishing house I had not heard of. I make my living in books, she said. Mostly fiction and philosophy.
The noise in Bon’s throat indicated how he was not the kind that read, except for the army field manual, tabloid newspapers, and the notes that I stuck on the refrigerator door. He would have been more comfortable with my aunt if she were actually a seamstress, and I was thankful that I had told Bon nothing about her.
I want to hear about everything you’ve been through, my aunt said. The reeducation and then the refugee camp. You are the first ones I’ve met who went through reeducation!
Perhaps not tonight, dear aunt, I said. I did not tell her of the confession I had written under great duress in reeducation, hidden in my leather duffel’s false bottom, along with a disintegrating copy of Hedd’s book, its pages yellowing. I was not even sure why I bothered to hide my confession, for the last person who should read it, Bon, showed no interest in its existence at all. Like me, he had been tortured into writing his own confession many times in the reeducation camp; unlike me, he did not know that it was Man, his blood brother, who was the commissar of the camp. How could he, when the commissar did not have a face? What Bon did know, he said, was that a confession extracted under torture was nothing but lies. Like most people, he believed that lies, no matter how often you told them, never became truth. Like my father, the priest, I was the kind who believed quite the opposite.
My aunt’s apartment was in the 11th arrondissement, abutting the Bastille, where the French Revolution started. A spire that we drove by in the darkness marked the Bastille’s place in history. If I was once a communist and a revolutionary, then I, too, was a descendant of this event that decapitated aristocracy with the finality of a guillotine. Off the highway and into the city, I now felt truly in France, or, even better, Paris, with its narrow streets and its buildings of uniform height and design, not to mention the charming lettering over the storefronts, instantly recognizable from postcards and movies like Irma la Douce, which I had seen in an American movie theater soon after I arrived in Los Angeles as a foreign student. Everything about Paris was charming, as I would eventually discover, even its prostitutes and even on Sundays, in the early morning, after lunch, and in August, when everything was closed.
Over the next few weeks, I would never exhaust myself of that word: “charming”! Neither my homeland nor America could ever be described as charming. It was too moderate of an adjective for a country and a people as hot and hot-blooded as mine. We repulsed or seduced, but we never charmed. As for America, just think of Coca-Cola. That elixir is really something, embodying as it does the addictive, teeth-decaying sweetness of a capitalism that was no good for you no matter how it fizzled on the tongue. But it is not charming, not like freshly brewed dark coffee served in a thimble-sized cup on a miniature plate with a doll’s spoon, delivered by a waiter as assured in the value of his profession as a banker or an art collector.
The Americans owned Hollywood with its loudness and swagger, its generous brassieres and cowboy hats, but the French waged the charm campaign. It was evident in the details, as if Yves Saint-Laurent had designed all of France, from how our taxi driver actually wore a beret, to the name of my aunt’s street, rue Richard Lenoir, to the peeling blue paint on the steel door of my aunt’s apartment building, no. 37, to the echoing darkness of the hallway with its malfunctioning light, to the narrow wooden steps that led, four stories up, to my aunt’s apartment.
The fact that none of this besides the beret was intrinsically charming indicates how the French had an enormously unfair advantage in their charm offensive, at least for those like me who had been, despite our best efforts, nearly completely colonized. I say nearly because even as I was charmed huffing up those stairs, some small, reptilian part of my brain—the savage native in me—resisted the charm long enough to recognize it for what it was: the seduction of subjugation. It was that feeling that made me all but swoon at the shapely baguette that graced my aunt’s dining table. Oh, baguette! Symbol of France, and hence symbol of French colonization! So spoke one side of me. But the other side said, at the same time, Ah, baguette! Symbol of how we Vietnamese have made French culture our own! For we were good bakers of the baguette, and the banh mi we created with baguettes were far tastier and more imaginative than the sandwiches the French fashioned from them. That dialectical baguette, along with a cucumber salad in a rice wine vinaigrette, a pot of chicken curry with potatoes and carrots, a bottle of red wine, and, eventually, a caramel flan in a dark brown puddle of caramelized sugar, was the repast prepared by my aunt. How I had longed for these dishes or anything like them! Fantasies of food had beckoned to me during the endless months spent in the reeducation camp, located somewhere in Hell’s inner circle, and then in the refugee camp in Hell’s outer fringes, where the best that could be said about our diet was that it was insufficient and the worst that it was rancid.
My father taught me how to cook Vietnamese food, my aunt said as she spooned the curry into our bowls. My father was a soldier like the two of you, but a forgotten one.
The very mention of a father caused my heart to pause. I was in the land of my father, the patriarch who had rejected me. Would my life have been different if he had recognized me as his son and claimed my mother as his mistress, if not his wife? Part of me yearned for his love, and the other part of me hated myself for feeling anything for him besides scorn.
The French drafted my father to fight in the Great War, my aunt went on. Both Bon and I sat on the edges of our chairs, waiting for her to pick up her spoon or tear into the baguette, the signal to attack the meal lying so provocatively before us. Eighteen years old and swept from tropical Indochina to the metropole, along with tens of thousands of others. Not that he saw Paris until well after war’s end. And he never returned home. His ashes sit in my bedroom, on top of my bureau.
There’s nothing sadder than exile, poor Bon said, fingers trembling on the tablecloth. For most of his life, he would never have said anything remotely philosophical, but his own exile and the tragic loss of his wife and son had made him increasingly ruminative. Bring the ashes home, he continued. Only then will your father’s spirit truly know peace.
You would think such talk might blunt our appetites, but Bon and I were desperate to eat anything besides the subsistence rations of a nongovernmental organization tasked with keeping refugees alive but nothing more. Besides, the French and the Vietnamese shared a love for melancholy and philosophy that the manically optimistic Americans could never understand. The typical American preferred the canned version of philosophy found in how-to manuals, but even average Frenchmen and Vietnamese cherished a love of knowledge.
So we talked and ate, but just as important, we drank and smoked and thought freely, indulging three of my bad habits, all of which reeducation had denied me. To satisfy those habits, my aunt not only opened successive bottles of red wine but also uncapped a Moroccan canister on her dining table that held two kinds of cigarettes, with and without hashish. Even “hashish” sounds charming, or at least exotic, in comparison to “marijuana,” America’s drug of choice, despite how both come from the same plant. Marijuana was what hippies and teenagers smoked, its symbol the terminally unfashionable band called the Grateful Dead, whom Yves Saint-Laurent would have
lined up and shot for popularizing tie-dyed T-shirts. Hashish evoked the Levant and the souk, the strange and the exciting, the decadent and the aristocratic. One might try marijuana in Asia, but in the Orient, one smoked hashish.
Even Bon shared one of the potent cigarettes, and it was then, hunger sated, bodies and minds relaxed, feeling more than a touch French in our smug post-supper bliss, which was for refugees nearly as pleasurable as postcoital bliss, that Bon noticed one of the framed pictures on the mantel.
Is that—he stood up abruptly, staggered, caught his balance, and then walked across the fringes of a Persian rug to the fireplace. It’s—he pointed a finger at the face—it’s him.
When I said to my aunt that it seemed that they knew someone in common, she said, I can’t imagine who.
Bon turned from the mantel, red with rage. I’ll tell you who. The devil.
I leaped to my feet. If the devil was here, I wanted to meet him! But on closer inspection . . . That’s not the devil, I said, looking at a colorized photo of a man in his prime, white-haired and goateed, a halo of soft light around his head. It’s Ho Chi Minh.
Once I had been a dedicated communist like him, my mission continuing even in America, where I had worked to support the revolution at home by doing my best to scupper the counterrevolution abroad. I had kept this secret from nearly everyone, especially Bon. The only ones who knew my communist sympathies were my aunt and her nephew, Man. He, Bon, and I were blood brothers, the Three Musketeers, or perhaps, as history may judge us, the Three Stooges. Man and I were spies, secretly working against the anticommunist cause that Bon held so dear, the subterfuge squeezing us into all manner of difficult situations, our method of escape usually involving someone’s death. Even now Bon believed Man to be dead and me to be as anticommunist as he was, for he had seen how the communists had scarred me in reeducation, something he thought they would only do unto their enemies. I was not an enemy to communism, merely someone with a near-fatal weakness in being able to sympathize with communism’s actual enemies, including Americans. What reeducation had taught me was that dedicated communists were like dedicated capitalists, incapable of nuance. Sympathy for the enemy might as well be sympathy for the devil, tantamount to betrayal. Bon, devout Catholic, fervent anticommunist, certainly believed this. He had killed more communists than anyone I knew, and while he realized that some of those he had killed were perhaps only mistaken for communists, he had faith that both History and God would forgive him.
Now he aimed his finger at my aunt and said, You’re a communist, aren’t you? I grabbed his hand out of reflex, knowing that if his finger were on a trigger, then my aunt might be dead in a moment. Bon slapped my hand away, and my aunt raised an eyebrow and lit a cigarette of the unlaced kind.
I’m a fellow traveler rather than a communist, she said. I have enough humility to know that I’m not a real revolutionary. Just a sympathizer. She was as nonchalant about her politics as only the French could be, a people so cool that they had almost no use for the air-conditioning that Americans demanded. Like my father, I’m more Trotskyist than Stalinist. I believe in power for the people and international revolution, not a party running the show for its own country. I believe in the rights of man and equality for all, not collectivism and the revolution of the proletariat.
Then why have a picture of the devil in your home?
Because he’s not the devil but the greatest of patriots. When he lived in Paris he even called himself Nguyen the Patriot. He believed in the independence of our homeland, as do you and I, as did my father. Shouldn’t we celebrate what we have in common?
She spoke calmly and with reason. She might as well have been speaking a foreign language to Bon. You’re a communist, Bon said conclusively. When he turned to me, he had the wild and frantic look of a wounded tomcat backed into a corner. I can’t stay here.
I knew then that my aunt’s life was safe. In Bon’s rigid honor code, repaying hospitality with murder was immoral. But it was nearly midnight and we had nowhere else to go.
Sleep here tonight, I said. Tomorrow we’ll find the Boss. His address was in my wallet, written down in the Pulau Galang camp before the magicians in charge of the camp’s departures had teleported the Boss to Paris a year ago. The mention of the Boss calmed Bon down, for the Boss owed him his life and had promised to take care of us if we ever made it here.
All right, he said, hashish, wine, and exhaustion blunting his murderous instincts. He looked again at my aunt with something like regret, the closest he might ever come to actual regret. It’s not personal.
Politics is always personal, my dear, she said. That’s what makes it deadly.
My aunt retired to her bedroom, leaving us in the living room with a sofa and a pile of bedding on the Persian rug.
You never told me she was a communist, Bon said from the sofa, his eyes bloodshot.
Because you never would have agreed to stay here, I said, sitting down next to him. And blood’s more important than belief, isn’t it? I raised my hand to him, the one with the red scar on the palm, the mark of our blood brotherhood, sworn back in Saigon one night in a grove on the grounds of our lycée. We had sliced our palms and gripped each other’s hands, mingling our blood then and forever.
Now, a century or two after our adolescence—or so it felt after all we had suffered—in the land of our Gallic ancestors, Bon raised his scarred hand and said, So who’s sleeping on the sofa?
While lying on the floor I heard Bon on the sofa whispering the prayers he uttered every night, addressed to God and to Linh and Duc, his dead wife and son. They had died on the tarmac of the Saigon airport as we sprinted to board the last airplane out of the city in April 1975, the second of our refugee experiences. An uncaring bullet lanced them both, fired by an unknown gunman in the chaos. Sometimes he heard their mournful ghosts calling, occasionally pleading with him to join them, other times urging him to stay alive. But his hands, so adept at killing others, would not turn against himself, for committing suicide was a sin against God. Taking another’s life, however, was sometimes permissible, for God oftentimes needed the faithful to be His instrument of justice, or so Bon explained to me. He was at peace with being a devout Catholic and a calm killer, but what worried me more than how Bon contradicted himself, and how I surely contradicted myself, was that one day we might contradict each other. On that day when he learned of my secret, Bon would render justice on me, regardless of the blood we shared.
Before we left the next morning, we presented my aunt with a gift from Indonesia, a package of kopi luwak, one of four in Bon’s duffel. We had been inspired by one of the Boss’s henchmen, who had approached us the day before our departure with three packages of kopi luwak as gifts for his patron. The Boss loves this coffee, the henchman said. His quivering nose, scraggly whiskers, and black pupils made him resemble the weasellike creature on the packages, or so I had thought at the time. Boss asked for it special, the henchman said. Bon and I scraped together our money at the airport and bought the fourth package of kopi luwak my aunt now held, choosing the same brand. When I explained that the luwak, the civet cat, ate the raw beans and excreted them, its intestines supposedly fermenting the beans in a gastronomic way, she burst out laughing, which rather hurt. Kopi luwak was very expensive, especially for refugees like us, and if there was anything that the French should love, it should have been civet-percolated coffee. Given their gastronomic peculiarities for eating brains, guts, snails, and the like, the French were honorary Asians in their heroic determination to eat every kind and part of an animal.
Oh, the poor farmer! she said, wrinkling her nose. What a way to make a living. But aware now of her faux pas, she quickly added, I’m sure this is delicious. Tomorrow morning I’ll brew us a cup—or at least, I’ll make one for you and me.
She nodded toward me, as by tomorrow morning, Bon should be with the Boss. Sober in the morning light, Bon made no mention of th
e devil that had divided them, a sign that the City of Light might already have enlightened him just a touch. Neither did she, instead offering directions to the metro station Voltaire, a block away, from where we made our way to the 13th arrondissement. This was the Asiatic Quarter, or Little Asia, of which we had heard many rumors and tales in the refugee camp.
Stop crying, Bon said. My God, you’re more emotional than a woman.
I could not help myself. These faces! The people around us reminded me of home. There were a good number of them, but nowhere near as many as one would find in the Chinatowns of San Francisco or Los Angeles, where almost everyone was Asian. But as I soon came to learn, more than a handful of people who were not white made the French nervous. Hence, Little Asia offered a notable if not overwhelming number of Asian faces, most of them ugly or unremarkable, but nevertheless reassuring to me. The average person of any race was not good-looking, but while the ugliness of others only confirmed prejudices, the homeliness of one’s own people was always comforting.
I wiped the tears from my eyes, the better to see our customs and practices, which might have been out of place here but nevertheless raised the temperature of our hearts. I speak of the shuffle that Asians preferred to longer steps, and how the men typically walked ahead of their long-suffering women, who carried all the shopping bags, and how one of these same examples of chivalry cleared his nose by closing one nostril with a finger and forcibly ejecting its contents through the other, the missile narrowly missing my two feet by a foot or two. Disgusting, perhaps, but easily washed away by the rain, which is more than can be said for a balled-up tissue.
The Committed Page 2
