Lessing has described her childhood as an uneven mix of some pleasure and much pain. The natural world, which she explored with her brother, Harry, was one retreat from an otherwise miserable existence. Her mother, obsessed with raising a proper daughter, enforced a rigid system of rules and hygiene at home and then installed Doris in a convent school, where the nuns terrified their charges with stories of hell and damnation. Lessing was later sent to Salisbury, the capital of Southern Rhodesia, where she briefly attended an all-girls high school before dropping out. She was thirteen, and it was the end of her formal education.
But like other women writers from southern Africa who did not graduate from high school, such as Olive Schreiner and Nadine Gordimer, Lessing made herself into a self-educated intellectual. She once commented that unhappy childhoods seem to produce fiction writers: “Yes, I think that is true. Though it wasn’t apparent to me then. Of course, I wasn’t thinking in terms of being a writer then— I was just thinking about how to escape, all the time.” The parcels of books ordered from London fed her imagination, laying out other worlds to escape into. Lessing’s early reading included Dickens, Scott, Stevenson, and Kipling; later she discovered D. H. Lawrence, Stendhal, Tolstoy, and Dostoyevsky. Bedtime stories also nurtured her youth; her mother told them to the children, and Doris herself kept her younger brother awake, spinning out tales. Doris’s formative years were also spent absorbing her father’s bitter memories of World War I, taking them in as a kind of “poison.” “We are all of us made by war,” Lessing has written, “twisted and warped by war, but we seem to forget it.”
In flight from her mother, Lessing left home when she was fifteen and took a job as a nursemaid. Her employer gave her books on politics and sociology to read, while his brother-in-law crept into her bed at night and gave her inept kisses. During that time she was, Lessing has written, “in a fever of erotic longing.” Frustrated by her backward suitor, she indulged in elaborate romantic fantasies. She was also writing stories, and sold two to magazines in South Africa.
Lessing’s life has been a challenge to her belief that people cannot resist the currents of their time, as she fought against biological and cultural imperatives that fated her to sink without a murmur into marriage and motherhood. “There is a whole generation of women,” she has said, speaking of her mother’s era, “and it was as if their lives came to a stop when they had children. Most of them got pretty neurotic—because, I think, of the contrast between what they were taught at school they were capable of being and what actually happened to them.” Lessing believes that she was freer than most people because she became a writer. For her, writing is a process of “setting at a distance,” taking “the raw, the individual, the uncriticized, the unexamined, into the realm of the general.”
In 1937 she moved to Salisbury, where she worked as a telephone £ operator for a year. At nineteen she married Frank Wisdom, with g whom she had two children. A few years later, feeling trapped in a persona that she feared would destroy her, she left her family, remaining in Salisbury. Soon she was drawn to the like-minded members of the Left Book Club, a group of Communists “who read everything, and who did not think it remarkable to read.” Gottfried Lessing was a central member of the group; shortly after she joined, they married and had a son.
During the postwar years, Lessing became increasingly disillusioned with the Communist movement, which she left altogether in 1954. By 1949, Lessing had moved to London with her young son. That year, she also published her first novel, The Grass Is Singing and began her career as a professional writer.
Lessing’s fiction is deeply autobiographical, much of it emerging out of her experiences in Africa. Drawing upon her childhood memories and her serious engagement with politics and social concerns, Lessing has written about the clash of cultures, the gross injustices of racial inequality, the struggle among opposing elements within an individual’s own personality, and the conflict between the individual conscience and the collective good. Her stories and novellas set in Africa, published during the fifties and early sixties, decry the dispossession of black Africans by white colonials and expose the sterility of the white culture in southern Africa. In 1956, in response to Lessing’s outrageous outspokenness, she was declared a prohibited alien in both Southern Rhodesia and South Africa.
Over the years, Lessing has attempted to accommodate what she admires in the novels of the nineteenth century—their “climate of ethical judgment”—to the demands of twentieth-century ideas about consciousness and time. After writing the Children of Violence series (1952-1959), a formally conventional bildungsroman (novel of education) about the growth in consciousness of its heroine, Martha Quest, Lessing broke new ground with The Golden Notebook (1962). This novel was a daring narrative experiment, in which the multiple selves of a contemporary woman are rendered in astonishing depth and detail. Anna Wulf, like Lessing herself, strives for ruthless honesty as she aims to free herself from the chaos, emotional numbness, and hypocrisy afflicting her generation.
Attacked for being “unfeminine” in her depiction of female anger and aggression, Lessing responded, “Apparently what many women were thinking, feeling, experiencing came as a great surprise.” As at least one critic noticed, Anna Wulf “tries to live with the freedom of a man,” a point Lessing seems to confirm: “These attitudes in male writers were taken for granted, accepted as sound philosophical bases, as quite normal, certainly not as woman-hating, aggressive, or neurotic.”
In the 1970s and 1980s, Lessing began to explore more fully the quasi-mystical insight Anna Wulf seems to reach by the end of The Golden Notebook. Her “inner-space fiction” deals with cosmic fantasies (Briefing for a Descent into Hell, 1971), dreamscapes and other dimensions (Memoirs of a Survivor, 1974), and science fiction probings of higher planes of existence (the series Canopus in Argos: Archives, 1979-1983). These reflect Lessing’s interest, since the 1960s, in Idries Shah, whose writings on Sufi mysticism stress the evolution of consciousness and the belief that individual liberation can come about only if people understand the link between their own fates and the fate of society.
Lessing’s other works include The Good Terrorist (1985) and The Fifth Child (1988); she also published two novels under the pseudonym Jane Somers (The Diary of a Good Neighbor, 1983, and If the Old Could . .. , 1984). In addition, she has written several nonfiction works, including books about cats, a love since childhood. In the last decade of the twentieth century, Lessing published a variety of books, including The Real Thing (stories, 1992); African Laughter (reportage, 1992); two volumes of autobiography, Under My Skin (1994) and Walking in the Shade (1997); and the novel Mara and Dann: An Adventure (1999).
Ben, in the World, the poignant sequel to The Fifth Child, was published in 2000, followed by the novels The Sweetest Dream (2002), The Grandmothers: Four Short Novels (2003), The Story of General Dann and Mara’s Daughter, Griot and the Snow Dog (2006, sequel to Mara and Dann), and The Cleft (2007). In 2008 she published Alfred & Emily, an exploration of the lives of her parents through both fiction and memoir.
In 2007, Lessing was awarded the Nobel Prize in Literature.
About the book
On Not Winning the Nobel Prize The Nobel Lecture
Doris Lessing was awarded the Nobel Prize in 2007. Owing to back problems, she was unable to deliver her lecture in person. The lecture was delivered by her British publisher, Nicholas Pearson, at the Swedish Academy, Stockholm, on December 7, 2007.
I AM STANDING in a doorway looking through clouds of blowing dust to where I am told there is still uncut forest. Yesterday I drove through miles of stumps and charred remains of fires where, in ’56, there was the most wonderful forest I have ever seen, all now destroyed. People have to eat. They have to get fuel for fires.
This is northwest Zimbabwe in the early eighties, and I am visiting a friend who was a teacher in a school in London. He is here “to help Africa,” as we put it. He is a gently idealistic soul, and what he found in this sch
ool shocked him into a depression, from which it was hard to recover. This school is like every other built after Independence. It consists of four large brick rooms side by side, put straight into the dust, one two three four, with a half room at one end, which is the library. In these classrooms are blackboards, but my friend keeps the chalks in his pocket, as otherwise they would be stolen. There is no atlas or globe in the school, no textbooks, no exercise books or biros. In the library there are no books of the kind the pupils would like to read, but only tomes from American universities, hard even to lift, rejects from white libraries, or novels with titles like Weekend in Paris and Felicity Finds Love.
There is a goat trying to find sustenance in some aged grass. The headmaster has embezzled the school funds and is suspended, arousing the question familiar to all of us but usually in more august contexts: How is it these people behave like this when they must know everyone is watching them?
My friend doesn’t have any money because everyone, pupils and teachers, borrow from him when he is paid and will probably never pay him back. The pupils range from six to twenty-six, because some who did not get schooling as children are here to make it up. Some pupils walk many miles every morning, rain or shine and across rivers. They cannot do homework because there is no electricity in the villages, and you can’t study easily by the light of a burning log. The girls have to fetch water and cook before they set off for school and when they get back.
As I sit with my friend in his room, people drop in shyly, and everyone begs for books. “Please send us books when you get back to London,” one man says. “They taught us to read but we have no books.” Everybody I met, everyone, begged for books.
I was there some days. The dust blew. The pumps had broken and the women were having to fetch water from the river. Another idealistic teacher from England was rather ill after seeing what this “school” was like.
On the last day they slaughtered the goat. They cut it into bits and cooked it in a great tin. This was the much anticipated end-of-term feast: boiled goat and porridge. I drove away while it was still going on, back through the charred remains and stumps of the forest.
I do not think many of the pupils of this school will get prizes.
The next day I am to give a talk at a school in North London, a very good school, whose name we all know. It is a school for boys, with beautiful buildings and gardens.
These children here have a visit from some well-known person every week, and it is in the nature of things that these may be fathers, relatives, even mothers of the pupils. A visit from a celebrity is not unusual for them.
As I talk to them, the school in the blowing dust of northwest Zimbabwe is in my mind, and I look at the mildly expectant English faces in front of me and try to tell them about what I have seen in the last week. Classrooms without books, without textbooks, or an atlas, or even a map pinned to a wall. A school where the teachers beg to be sent books to tell them how to teach, they being only eighteen or nineteen themselves. I tell these English boys how everybody begs for books: “Please send us books.” I am sure that anyone who has ever given a speech will know that moment when the faces you are looking at are blank. Your listeners cannot hear what you are saying; there are no images in their minds to match what you are telling them—in this case the story of a school standing in dust clouds, where water is short, and where the end-of-term treat is a just-killed goat cooked in a great pot.
Is it really so impossible for these privileged students to imagine such bare poverty?
I do my best. They are polite.
I’m sure that some of them will one day win prizes.
Then, the talk is over. Afterwards I ask the teachers how the library is, and if the pupils read. In this privileged school, I hear what I always hear when I go to such schools and even universities.
“You know how it is,” one of the teachers says. “A lot of the boys have never read at all, and the library is only half used.”
Yes, indeed we do know how it is. All of us.
We are in a fragmenting culture, where our certainties of even a few decades ago are questioned and where it is common for young men and women, who have had years of education, to know nothing of the world, to have read nothing, knowing only some speciality or other, for instance, computers.
What has happened to us is an amazing invention—computers and the Internet and TV. It is a revolution. This is not the first revolution the human race has dealt with. The printing revolution, which did not take place in a matter of a few decades, but took much longer, transformed our minds and ways of thinking. A foolhardy lot, we accepted it all, as we always do, never asked, What is going to happen to us now, with this invention of print? In the same way, we never thought to ask, How will our lives, our way of thinking, be changed by this Internet, which has seduced a whole generation with its inanities so that even quite reasonable people will confess that once they are hooked, it is hard to cut free, and they may find a whole day has passed in blogging, etc.
Very recently, anyone even mildly educated would respect learning, education, and our great store of literature. Of course, we all know that when this happy state was with us, people would pretend to read, would pretend respect for learning. But it is on record that working men and women longed for books, and this is evidenced by the founding of working men’s libraries and institutes, the colleges of the eighteenth and nineteenth centuries.
Reading, books, used to be part of a general education.
Older people, talking to young ones, must understand just how much of an education reading was, because the young ones know so much less. And if children cannot read, it is because they have not read.
We all know this sad story.
But we do not know the end of it.
We think of the old adage, “Reading maketh a full man”—and forgetting about jokes to do with overeating—reading makes a woman and a man full of information, of history, of all kinds of knowledge.
But we in the West are not the only people in the world. Not long ago, a friend who had been in Zimbabwe told me about a village where people had not eaten for three days but they were still talking about books and how to get them, about education.
I belong to an organization which started out with the intention of getting books into the villages. There was a group of people who in another connection had traveled Zimbabwe at its grass roots. They told me that the villages, unlike what is reported, are full of intelligent people, teachers retired, teachers on leave, children on holidays, old people. I myself paid for a little survey to discover what people in Zimbabwe want to read, and found the results were the same as those of a Swedish survey I had not known about. People want to read the same kinds of books that we in Europe want to read—novels of all kinds, science fiction, poetry, detective stories, plays, and do-it-yourself books, like how to open a bank account. All of Shakespeare too. A problem with finding books for villagers is that they don’t know what is available, so a set book, like The Mayor of Casterbridge, becomes popular simply because it just happens to be there. Animal Farm, for obvious reasons, is the most popular of all novels.
Our organization was helped from the very start by Norway, and then by Sweden. Without this kind of support our supplies of books would have dried up. We got books from wherever we could. Remember, a good paperback from England costs a month’s wages in Zimbabwe: that was before Mugabe’s reign of terror. Now with inflation, it would cost several years’ wages. But having taken a box of books out to a village—and remember there is a terrible shortage of petrol—I can tell you that the box was greeted with tears. The library may be a plank on bricks under a tree. And within a week there will be literacy classes—people who can read teaching those who can’t, citizenship classes—and in one remote village, since there were no novels written in the language Tonga, a couple of lads sat down to write novels in Tonga. There are six or so main languages in Zimbabwe and there are novels in all of them: violent, incestuous, full of crime and mu
rder.
It is said that a people gets the government it deserves, but I do not think it is true of Zimbabwe. And we must remember that this respect and hunger for books comes not from Mugabe’s regime, but from the one before it, the whites. It is an astonishing phenomenon, this hunger for books, and it can be seen everywhere from Kenya down to the Cape of Good Hope.
This links improbably with a fact: I was brought up in what was virtually a mud hut, thatched. This kind of house has been built always, everywhere there are reeds or grass, suitable mud, poles for walls. Saxon England for example. The one I was brought up in had four rooms, one beside another, and it was full of books. Not only did my parents take books from England to Africa, but my mother ordered books by post from England for her children. Books arrived in great brown paper parcels, and they were the joy of my young life. A mud hut, but full of books.
Even today I get letters from people living in a village that might not have electricity or running water, just like our family in our elongated mud hut. “I shall be a writer too,” they say, “because I’ve the same kind of house you lived in.”
But here is the difficulty, no?
Writing, writers, do not come out of houses without books.
There is the gap. There is the difficulty.
I have been looking at the speeches by some of your recent prizewinners. Take the magnificent Pamuk. He said his father had five hundred books. His talent did not come out of the air, he was connected with the great tradition.
Take V. S. Naipaul. He mentions that the Indian Vedas were close behind the memory of his family. His father encouraged him to write, and when he got to England he would visit the British Library. So he was close to the great tradition.
Let us take John Coetzee. He was not only close to the great tradition, he was the tradition: he taught literature in Cape Town. And how sorry I am that I was never in one of his classes, taught by that wonderfully brave, bold mind.
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