The Nobel Lecture 2017

by Kazuo Ishiguro

  The story I’d just finished was about an English butler who realises, too late in his life, that he has lived his life by the wrong values; and that he’s given his best years to serving a Nazi sympathiser; that by failing to take moral and political responsibility for his life, he has in some profound sense wasted that life. And more: that in his bid to become the perfect servant, he has forbidden himself to love, or be loved by, the one woman he cares for.

  I’d read through my manuscript several times, and I’d been reasonably satisfied. Still, there was a niggling feeling that something was missing.

  Then, as I say, there I was, in our house one evening, on our sofa, listening to Tom Waits. And Tom Waits began to sing a song called “Ruby’s Arms.” Perhaps some of you know it. (I even thought about singing it to you at this point, but I’ve changed my mind.) It’s a ballad about a man, possibly a soldier, leaving his lover asleep in bed. It’s the early morning, he goes down the road, gets on a train. Nothing unusual in that. But the song is delivered in the voice of a gruff American hobo utterly unaccustomed to revealing his deeper emotions. And there comes a moment, midway through the song, when the singer tells us that his heart is breaking. The moment is almost unbearably moving because of the tension between the sentiment itself and the huge resistance that’s obviously been overcome to declare it. Tom Waits sings the line with cathartic magnificence, and you feel a lifetime of tough-guy stoicism crumbling in the face of overwhelming sadness.

  As I listened to Tom Waits, I realised what I’d still left to do. I’d unthinkingly made the decision, somewhere way back, that my English butler would maintain his emotional defences, that he’d manage to hide behind them, from himself and his reader, to the very end. Now I saw I had to reverse that decision. Just for one moment, towards the end of my story, a moment I’d have to choose carefully, I had to make his armour crack. I had to allow a vast and tragic yearning to be glimpsed underneath.

  I should say here that I have, on a number of other occasions, learned crucial lessons from the voices of singers. I refer here less to the lyrics being sung, and more to the actual singing. As we know, a human voice in song is capable of expressing an unfathomably complex blend of feelings. Over the years, specific aspects of my writing have been influenced by, among others, Bob Dylan, Nina Simone, Emmylou Harris, Ray Charles, Bruce Springsteen, Gillian Welch and my friend and collaborator Stacey Kent. Catching something in their voices, I’ve said to myself: “Ah yes, that’s it. That’s what I need to capture in that scene. Something very close to that.” Often it’s an emotion I can’t quite put into words, but there it is, in the singer’s voice, and now I’ve been given something to aim for.

  In October 1999, I was invited by the German poet Christoph Heubner on behalf of the International Auschwitz Committee to spend a few days visiting the former concentration camp. My accommodation was at the Auschwitz Youth Meeting Centre on the road between the first Auschwitz camp and the Birkenau death camp two miles away. I was shown around these sites and met, informally, three survivors. I felt I’d come close, geographically at least, to the heart of the dark force under whose shadow my generation had grown up. At Birkenau, on a wet afternoon, I stood before the rubbled remains of the gas chambers—now strangely neglected and unattended—left much as the Germans had left them after blowing them up and fleeing the Red Army. They were now just damp, broken slabs, exposed to the harsh Polish climate, deteriorating year by year. My hosts talked about their dilemma. Should these remains be protected? Should Perspex domes be built to cover them over, to preserve them for the eyes of succeeding generations? Or should they be allowed, slowly and naturally, to rot away to nothing? It seemed to me a powerful metaphor for a larger dilemma. How were such memories to be preserved? Would the glass domes transform these relics of evil and suffering into tame museum exhibits? What should we choose to remember? When is it better to forget and move on?

  I was forty-four years old. Until then I’d considered the Second World War, its horrors and its triumphs, as belonging to my parents’ generation. But now it occurred to me that before too long, many who had witnessed those huge events at first hand would not be alive. And what then? Did the burden of remembering fall to my own generation? We hadn’t experienced the war years, but we’d at least been brought up by parents whose lives had been indelibly shaped by them. Did I, now, as a public teller of stories, have a duty I’d hitherto been unaware of? A duty to pass on, as best I could, these memories and lessons from our parents’ generation to the one after our own?

  A little while later, I was speaking before an audience in Tokyo, and a questioner from the floor asked, as is common, what I might work on next. More specifically, the questioner pointed out that my books had often concerned individuals who’d lived through times of great social and political upheaval, and who then looked back over their lives and struggled to come to terms with their darker, more shameful memories. Would my future books, she asked, continue to cover a similar territory?

  I found myself giving a quite unprepared answer. Yes, I said, I’d often written about such individuals struggling between forgetting and remembering. But in the future, what I really wished to do was to write a story about how a nation or a community faced these same questions. Does a nation remember and forget in much the same way as an individual does? Or are there important differences? What exactly are the memories of a nation? Where are they kept? How are they shaped and controlled? Are there times when forgetting is the only way to stop cycles of violence, or to stop a society disintegrating into chaos or war? On the other hand, can stable, free nations really be built on foundations of wilful amnesia and frustrated justice? I heard myself telling the questioner that I wanted to find a way to write about these things, but that for the moment, unfortunately, I couldn’t think how I’d do it.

  One evening in early 2001, in the darkened front room of our house in North London (where we were by then living), Lorna and I began to watch, on a reasonable quality VHS tape, a 1934 Howard Hawks film called Twentieth Century. The film’s title, we soon discovered, referred not to the century we’d then just left behind but to a famous luxury train of the era connecting New York and Chicago. As some of you will know, the film is a fast-paced comedy, set largely on the train, concerning a Broadway producer who, with increasing desperation, tries to prevent his leading actress going to Hollywood to become a movie star. The film is built around a huge comic performance by John Barrymore, one of the great actors of his day. His facial expressions, his gestures, almost every line he utters come layered with ironies, contradictions, the grotesqueries of a man drowning in egocentricity and self-dramatisation. It is in many ways a brilliant performance. Yet, as the film continued to unfold, I found myself curiously uninvolved. This puzzled me at first. I usually liked Barrymore, and was a big enthusiast for Howard Hawks’s other films from this period—such as His Girl Friday and Only Angels Have Wings. Then, around the film’s one-hour mark, a simple, striking idea came into my head. The reason why so many vivid, undeniably convincing characters in novels, films and plays so often failed to touch me was because these characters didn’t connect to any of the other characters in an interesting human relationship. And immediately, this next thought came regarding my own work: What if I stopped worrying about my characters and worried instead about my relationships?

  As the train rattled farther west and John Barrymore became ever more hysterical, I thought about E. M. Forster’s famous distinction between three-dimensional and two-dimensional characters. A character in a story became three-dimensional, he’d said, by virtue of the fact that they “surprised us convincingly.” It was in so doing they became “rounded.” But what, I now wondered, if a character was three-dimensional, while all his or her relationships were not? Elsewhere in that same lecture series, Forster had used a humorous image, of extracting the storyline out of a novel with a pair of forceps and holding it up, like a wriggling worm, for examination under the light. Couldn’t I perform a similar exe
rcise and hold up to the light the various relationships that crisscross any story? Could I do this with my own work—to stories I’d completed and ones I was planning? I could look at, say, this mentor-pupil relationship. Does it say something insightful and fresh? Or now that I was staring at it, does it become obvious it’s a tired stereotype, identical to those found in hundreds of mediocre stories? Or this relationship between two competitive friends: Is it dynamic? Does it have emotional resonance? Does it evolve? Does it surprise convincingly? Is it three-dimensional? I suddenly felt I understood better why in the past various aspects of my work had failed, despite my applying desperate remedies. The thought came to me—as I continued to stare at John Barrymore—that all good stories, never mind how radical or traditional their mode of telling, had to contain relationships that are important to us; that move us, amuse us, anger us, surprise us. Perhaps in future, if I attended more to my relationships, my characters would take care of themselves.

  It occurs to me as I say this that I might be making a point here that has always been plainly obvious to you. But all I can say is that it was an idea that came to me surprisingly late in my writing life, and I see it now as a turning point, comparable with the others I’ve been describing to you today. From then on, I began to build my stories in a different way. When writing my novel Never Let Me Go, for instance, I set off from the start by thinking about its central relationships triangle, and then the other relationships that fanned out from it.

  Important turning points in a writer’s career—perhaps in many kinds of career—are like these. Often, they are small, scruffy moments. They are quiet, private sparks of revelation. They don’t come often, and when they do, they may well come without fanfare, unendorsed by mentors or colleagues. They must often compete for attention with louder, seemingly more urgent demands. Sometimes what they reveal may go against the grain of prevailing wisdom. But when they come, it’s important to be able to recognise them for what they are. Or they’ll slip through your hands.

  I’ve been emphasising here the small and the private, because essentially that’s what my work is about. One person writing in a quiet room, trying to connect with another person, reading in another quiet—or maybe not so quiet—room. Stories can entertain, sometimes teach or argue a point. But for me the essential thing is that they communicate feelings. That they appeal to what we share as human beings across our borders and divides. There are large glamorous industries around stories; the book industry, the movie industry, the television industry, the theatre industry. But in the end, stories are about one person saying to another: This is the way it feels to me. Can you understand what I’m saying? Does it also feel this way to you?

  So we come to the present. I woke up recently to the realisation I’d been living for some years in a bubble. That I’d failed to notice the frustration and anxieties of many people around me. I saw that my world—a civilised, stimulating place filled with ironic, liberal-minded people—was in fact much smaller than I’d ever imagined. 2016, a year of surprising—and for me depressing—political events in Europe and in America, and of sickening acts of terrorism all around the globe, forced me to acknowledge that the unstoppable advance of liberal-humanist values I’d taken for granted since childhood may have been an illusion.

  I’m part of a generation inclined to optimism, and why not? We watched our elders successfully transform Europe from a place of totalitarian regimes, genocide and historically unprecedented carnage to a much-envied region of liberal democracies living in near-borderless friendship. We watched the old colonial empires crumble around the world together with the reprehensible assumptions that underpinned them. We saw significant progress in feminism, gay rights and the battles on several fronts against racism. We grew up against a backdrop of the great clash—ideological and military—between capitalism and communism, and witnessed what many of us believed to be a happy conclusion.

  But now, looking back, the era since the fall of the Berlin Wall seems like one of complacency, of opportunities lost. Enormous inequalities—of wealth and opportunity—have been allowed to grow, between nations and within nations. In particular, the disastrous invasion of Iraq in 2003, and the long years of austerity policies imposed on ordinary people following the scandalous economic crash of 2008, have brought us to a present in which Far Right ideologies and tribal nationalisms proliferate. Racism, in its traditional forms and in its modernised, better-marketed versions, is once again on the rise, stirring beneath our civilised streets like a buried monster awakening. For the moment we seem to lack any progressive cause to unite us. Instead, even in the wealthy democracies of the West, we’re fracturing into rival camps from which to compete bitterly for resources or power.

  And around the corner—or have we already turned this corner?—lie the challenges posed by stunning breakthroughs in science, technology and medicine. New genetic technologies—such as the gene-editing technique CRISPR—and advances in Artificial Intelligence and robotics will bring us amazing, lifesaving benefits, but may also create savage meritocracies that resemble apartheid, and massive unemployment, including to those in the current professional elites.

  So here I am, a man in my sixties, rubbing my eyes and trying to discern the outlines, out there in the mist, to this world I didn’t suspect even existed until yesterday. Can I, a tired author, from an intellectually tired generation, now find the energy to look at this unfamiliar place? Do I have something left that might help to provide perspective, to bring emotional layers to the arguments, fights and wars that will come as societies struggle to adjust to huge changes?

  I’ll have to carry on and do the best I can. Because I still believe that literature is important, and will be particularly so as we cross this difficult terrain. But I’ll be looking to the writers from the younger generations to inspire and lead us. This is their era, and they will have the knowledge and instinct about it that I will lack. In the worlds of books, cinema, TV and theatre I see today adventurous, exciting talents: women and men in their forties, thirties and twenties. So I am optimistic. Why shouldn’t I be?

  But let me finish by making an appeal—if you like, my Nobel appeal! It’s hard to put the whole world to rights, but let us at least think about how we can prepare our own small corner of it, this corner of “literature,” where we read, write, publish, recommend, denounce and give awards to books. If we are to play an important role in this uncertain future, if we are to get the best from the writers of today and tomorrow, I believe we must become more diverse. I mean this in two particular senses.

  Firstly, we must widen our common literary world to include many more voices from beyond our comfort zones of the elite first-world cultures. We must search more energetically to discover the gems from what remain today unknown literary cultures, whether the writers live in faraway countries or within our own communities. Second, we must take great care not to set too narrowly or conservatively our definitions of what constitutes good literature. The next generation will come with all sorts of new, sometimes bewildering ways to tell important and wonderful stories. We must keep our minds open to them, especially regarding genre and form, so that we can nurture and celebrate the best of them. In a time of dangerously increasing division, we must listen. Good writing and good reading will break down barriers. We may even find a new idea, a great humane vision, around which to rally.

  To the Swedish Academy, the Nobel Foundation and to the people of Sweden who down the years have made the Nobel Prize a shining symbol for the good we human beings strive for—I give my thanks.

  THE WORKS OF KAZUO ISHIGURO

  A Pale View of Hills

  An Artist of the Floating World

  The Remains of the Day

  The Unconsoled

  When We Were Orphans

  Never Let Me Go

  Nocturnes

  The Buried Giant

  Kazuo Ishiguro was born in Nagasaki, Japan, in 1954 and moved to Britain at the age of five. His eight works of fiction
have earned him many awards and honors around the world, including the Nobel Prize in Literature and the Booker Prize. His work has been translated into more than fifty languages. The Remains of the Day and Never Let Me Go were made into acclaimed films. Ishiguro also writes screenplays and song lyrics. He lives in London with his wife and daughter.

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