The Sympathizer (The Sympathizer #1)

by Viet Thanh Nguyen

Oh, you nisei, as if knowing that one word means he knows something about me. You’ve forgotten your culture, Ms. Mori, even though you’re only second generation. Your issei parents, they hung on to their culture. Don’t you want to learn Japanese? Don’t you want to visit Nippon? For a long time I felt bad. I wondered why I didn’t want to learn Japanese, why I didn’t already speak Japanese, why I would rather go to Paris or Istanbul or Barcelona rather than Tokyo. But then I thought, Who cares? Did anyone ask John F. Kennedy if he spoke Gaelic and visited Dublin or if he ate potatoes every night or if he collected paintings of leprechauns? So why are we supposed to not forget our culture? Isn’t my culture right here since I was born here?

This sight scandalized our French overlords, who saw this childhood nudity as evidence of our barbarism, which then justified their raping, pillaging, and looting, all sanctioned in the holy name of getting our children to wear some clothes so they would not be so tempting to decent Christians whose spirit and flesh were both in question. But I digress!

Some will undoubtedly find this episode obscene. Not I! Massacre is obscene. Torture is obscene. Three million dead is obscene. Masturbation, even with an admittedly nonconsensual squid? Not so much. I, for one, am a person who believes that the world would be a better place if the word “murder” made us mumble as much as the word “masturbation.”

Weighing stupidity and irony, I picked the latter, irony lending the Americans a last shred of dignity. It was the only thing salvageable from the tragedy that had befallen us, or that we had brought on ourselves, depending on one’s point of view.

As Hegel said, tragedy was not the conflict between right and wrong but right and right, a dilemma none of us who wanted to participate in history could escape.

The majority of Americans regarded us with ambivalence if not outright distaste, we being living reminders of their stinging defeat. We threatened the sanctity and symmetry of a white and black America whose yin and yang racial politics left no room for any other color, particularly that of pathetic little yellow-skinned people pickpocketing the American purse. We were strange aliens rumored to have a predilection for Fido Americanus, the domestic canine on whom was lavished more per capita than the annual income of a starving Bangladeshi family. (The true horror of this situation was actually beyond the ken of the average American. While some of us indeed had been known to sup on the brethren of Rin Tin Tin and Lassie, we did not do so in the Neanderthalesque way imagined by the average American, with a club, a roast, and some salt, but with a gourmand’s depth of ingenuity and creativity, our chefs able to cook canids seven different virility-enhancing ways, from extracting the marrow to grilling and boiling, as well as sausage making, stewing, and a few varieties of frying and steaming—yum!)

The flawlessness of my English did not matter. Even if she could hear me, she still saw right through me, or perhaps saw someone else instead of me, her retinas burned with the images of all the castrati dreamed up by Hollywood to steal the place of real Asian men. Here I speak of those cartoons named Fu Manchu, Charlie Chan, Number One Son, Hop Sing—Hop Sing!—and the bucktoothed, bespectacled Jap not so much played as mocked by Mickey Rooney in Breakfast at Tiffany’s.

Their situations and their bodies produce a qualitatively different timbre to their voices. One must listen to them carefully to understand that while pain is universal, it is also utterly private. We cannot know whether our pain is like anybody else’s pain until we talk about it. Once we do that, we speak and think in ways cultural and individual.

They owned the means of production, and therefore the means of representation, and the best that we could ever hope for was to get a word in edgewise before our anonymous deaths.

Americans on the average do not trust intellectuals, but they are cowed by power and stunned by celebrity.

Refugees such as ourselves could never dare question the Disneyland ideology followed by most Americans, that theirs was the happiest place on earth.

As a nonwhite person, the General, like myself, knew he must be patient with white people, who were easily scared by the nonwhite. Even with liberal white people, one could go only so far, and with average white people one could barely go anywhere.

The General was deeply familiar with the nature, nuances, and internal differences of white people, as was every nonwhite person who had lived here a good number of years. We ate their food, we watched their movies, we observed their lives and psyche via television and in everyday contact, we learned their language, we absorbed their subtle cues, we laughed at their jokes, even when made at our expense, we humbly accepted their condescension, we eavesdropped on their conversations in supermarkets and the dentist’s office, and we protected them by not speaking our own language in their presence, which unnerved them. We were the greatest anthropologists ever of the American people, which the American people never knew because our field notes were written in our own language in letters and postcards dispatched to our countries of origin, where our relatives read our reports with hilarity, confusion, and awe. Although the Congressman was joking, we probably did know white people better than they knew themselves, and we certainly knew white people better than they ever knew us. This sometimes led to us doubting ourselves, a state of constant self-guessing, of checking our images in the mirror and wondering if that was really who we were, if that was how white people saw us. But for all we thought we knew about them, there were some things we knew we did not know even after many years of forced and voluntary intimacy, including the art of making cranberry sauce, the proper way o...

I said, wouldn’t it be great if I could write an article about how a Japanese sees us Vietnamese? Japanese American, she corrected me. Not Japanese. And Vietnamese American, not Vietnamese. You must claim America, she said. America will not give itself to you. If you do not claim America, if America is not in your heart, America will throw you into a concentration camp or a reservation or a plantation. And then, if you have not claimed America, where will you go?

Now that we are the powerful, we don’t need the French or the Americans to fuck us over. We can fuck ourselves just fine.

What do those who struggle against power do when they seize power? What does the revolutionary do when the revolution triumphs? Why do those who call for independence and freedom take away the independence and freedom of others?

It obscures a story about Vietnamese people, their triumphs and tragedies, by placing the United States, its imperial imperatives, its altruism and delusional exceptionalism, at the center of the narrative. But Viet Thanh Nguyen’s shimmering debut novel, The Sympathizer, calls our attention back to the war’s primary actors. It opens a complex world where no one is on the “right side” of history. Leaping with lyrical verve, each page turns to a unique and hauntingly familiar voice that refuses to let us forget what people are capable of doing to each other.