Mark Twain's "nigger"

The cowardice of removing the n-word from Huckleberry Finn.

If ever there was need to demonstrate the willingness of some Americans to downplay their country's undeniably racist history, this latest act of cultural revisionism should suffice. Fearing "pre-emptive censorship" at the hands of readers deemed too sensitive to make "textual encounters with this racial appellative", the Mark Twain scholar Alan Gribben has put together a new edition of The Adventures of Huckleberry Finn that replaces the word "nigger" with the supposedly less "demeaning" term "slave". Its publisher, NewSouth Books, has uploaded on its site an excerpt from Gribben's introduction, in which he explains: "We may applaud Twain's ability as a prominent American literary realist to record the speech of a particular region during a specific historical era, but abusive racial insults that bear distinct connotations of permanent inferiority nonetheless repulse modern-day readers."

That this repulsion -- blind to context or artistic validity -- is indicative of the US's still unresolved attitudes to race should not be lost to Gribben, who, for 40 years, has "led college classes, bookstore forums and library reading groups in detailed discussions of Tom Sawyer and Huckleberry Finn". He recounts how students and audience members "seemed to prefer" his expurgated readings of Twain's work to the originals: "I could detect a visible sense of relief . . . as though a nagging problem with the text had been addressed." Yet surely the problem is not "with the text" but with the uncomfortable realities that the text cannot help but bring to the surface. If, as Gribben states, "the n-word remains inarguably the most inflammatory word in the English language", it demands to be asked why that is the case. Making it easier for readers to skirt the issue can only be a bad thing.

In his defence, Gribben cites the Harlem renaissance writer Langston Hughes and his 1940 plea for omitting the "incendiary word" from all literature. "Ironically or seriously, of necessity for the sake of realism, or impishly for the sake of comedy, it doesn't matter . . . [African Americans] do not like it in any book or play whatsoever, be the book or play ever so sympathetic." Yet it is disingenuous of Gribben to take Hughes so literally on this point, especially since Hughes's own well-known poem "Ku Klux" uses the word to devastating effect:

A Klansman said, "Nigger,
Look me in the face --
And tell me you believe in
The great white race."

In his memoir, The Big Sea, Hughes wrote: "The word nigger, you see, sums up for us who are colored all the bitter years of insult and struggle in America." By erasing it from Huck Finn, Gribben isn't erasing "insult and struggle" from the soul of America so much as papering over the cracks. To obscure the word "nigger" by euphemism, the Harvard law professor Randall Kennedy once argued, is to "flinch from coming to grips with racial prejudice":

Given the power of "nigger" to wound, it is important to provide a context within which presentation of that term can be properly understood. It is also imperative, however, to permit present and future readers to see for themselves directly the full gamut of American cultural productions, the ugly as well as the beautiful, those that mirror the majestic features of American democracy and those that mirror America's most depressing failings.

In Huck Finn's speech, Twain himself was subverting the traditional racial categories of "white" and "black" -- something that other writers (including Shelley Fisher Fishkin, author of Was Huck Black? Mark Twain and African American Voices) have explored in more depth than I can go into here. The character and book are inclusive of high life and low life, north and south, "sivilisation" and the "territories". It is this spirit of barrier-breaking inclusivity that marks out the work as distinctively American.

It boggles the mind that Gribben, an academic so clearly passionate about Twain and his achievements, should be willing to pander to the kind of readers who would unthinkingly allow his masterpiece to become the fifth most banned book of the 1990s. It would be a shame if schools in the US ever adopt his version into their curriculums.

Yo Zushi is a contributing writer for the New Statesman. His latest album, It Never Entered My Mind, is out now on Eidola Records and is on Spotify here.

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The Sad Part Was: this story collection puts the real Bangkok on display

Thai author Prabda Yoon descends into the voices and minds of a small cast of characters.

In Bangkok’s budding literary scene, Prabda Yoon sits at the centre. Born in 1973, he’s the scion of a well-known family (his father Suthichai Sae-Yoon is the co-founder of the Nation newspaper) and is known in Thailand as not only an enfant terrible of letters but as an illustrator, screen-writer and director (his first film, Motel Mist, was shown at European festivals in 2016).

His reputation rests mainly on a collection of short stories published in 2000 entitled in Thai Kwam Na Ja Pen, roughly translated as Probability, and it is from this early collection that most of the stories now collected in The Sad Part Was are derived. Translated with cool elegance by Mui Poopoksakul, they are among the first modern Thai stories to be published in the UK.

As Poopoksakul points out in her afterword, she and Yoon are the products of similar backgrounds and epochs: upper-middle class children of Bangkok who came to consciousness in the late Eighties and Nineties. Often foreign-educated, fluent in English and conversant in global pop culture and media – Yoon did a stint at Parsons in New York after prep school at the Cambridge School of Weston – this new generation of Thai writers and artists were born into a society changing so fast that they had to virtually invent a new language to transcribe it.

In The Sad Part Was, the result is stories that one could glibly label as “post-modern” but which, in reality, perfectly match the qualities of the megacity where they are set. Bangkok is infamously mired in lurid contradiction, but it’s also a city of subtle and distorted moods that journalism and film have hitherto mostly failed to capture. The whimsical and playful surfaces of these stories have to be read against the high-octane anxieties and surreal dislocations of what was, until recently, one of the fastest-growing cities in the world.

Yoon uses the short form of the ten-page story to descend into the voices and minds of a small cast of characters: a schoolgirl and a beautiful female teacher who form a platonic lesbian infatuation while riding a daily bus in “Miss Space”; a couple making love during a thunderstorm whose activities are interrupted by the dismantling of two giant letters, which fall onto their roof in “Something in the Air”; a young man who meets a mysterious older man in Lumpini Park called Ei Ploang, who forces him to consider the intertwined nature of good and evil. In “Snow for Mother”, a mother waits for her little boy to grow up so that she can take him to Alaska to experience the real snow, which he never knew as a little boy in the tropics.

In “The Sharp Sleeper”, a man named Natee obsesses over losing his shirt buttons and is led into a strange reverie on the nature of dreams and the competing qualities of red and yellow pyjama shirts (Thailand’s political culture is riven by two parties popularly known as Red and Yellow Shirts). The commentary slips into effortless sarcasm:

Natee has proudly worn the red pyjama shirt several times since then, and his dream personality hasn’t altered at all. On the contrary, the shirt has encouraged him to become a man of conviction in his waking life. As to what those convictions were supposed to be, Natee wasn’t quite sure. But it was safe to say that a night shirt so principled wouldn’t drop a button so easily.

Since these stories were written, Bangkok’s political schizophrenia has lost its former air of apathy and innocence, but Yoon’s tone is quietly prescient about the eruption of violent irrationality a few years later. It’s a reminder how precious the subtlety of fiction is when set against the shrill certitudes of activism and reportage.

My favorite story here is “Something in the Air”. Its dialogues are written with hilariously archaic, bureaucratic formality, while delving into the disorientation of sexual and romantic hopes in the present century. After the couple’s love-making is interrupted, the young man suggests insolently to the woman that they resume in the open air, exposed to the furious elements. She agrees. They then notice that a dead body is lying on the roof nearby, crushed by the giant letters.

While waiting for the police to arrive, the woman sits quietly and describes her future, a happily married future in which her current lover will play no part whatsoever. He listens in melancholy astonishment until the couple are called to give their testimonies about the dead man. The officers then suspect that the couple themselves have done something scandalous – and so, stung by shame, the woman considers breaking off the relationship and setting in motion her own prophesy.

The Sad Part Was is unique in the contemporary literature of Bangkok – it doesn’t feature bar girls, white men, gangsters or scenes redolent of The Hangover Part II. Instead it reveals, sotto voce, the Thai voices that are swept up in their own city’s wild confusion and energy, and it does so obliquely, by a technique of partial revelation always susceptible to tenderness.

Lawrence Osborne is a British novelist living in Bangkok. His next book, “Beautiful Animals”, will be published by Hogarth in August

The Sad Part Was
Prabda Yoon
Tilted Axis Press, 192pp, £8.99

This article first appeared in the 20 July 2017 issue of the New Statesman, The new world disorder