When his short-story collection The Question of Bruno was published in 2001, the Sarajevo-born writer Aleksandar Hemon earned enthusiastic comparisons to Vladimir Nabokov, which had less to do with the particulars of Hemon’s fiction than with the fact that he began writing in English only after he arrived in the United States at the age of 27. What’s remarkable about Nabokov is his perfect icy fluency in a borrowed language. The joy of Hemon’s English, however, lies in the humor and vitality of its imprecision—its exuberant lack of fluency. His bizarre locutions and unusual sentences make The Question of Bruno a memorable collection of stories, but The Lazarus Project (2008)—his compact, hilarious, enraged novel about returning to Sarajevo after the siege—is one of the great English-language novels of the last two decades. It is a splendidly orchestrated and unconventional performance of rage, a book not about accepting pain and loss, but about letting them darken the rest of your days.
With only a few exceptions, the war in the former Yugoslavia and its transformative effect on the material and metaphysical circumstances of Hemon’s life is also the subject of the essays collected in The Book of My Lives. But his new book is not a book, properly speaking, in its own right. It is what used to be called a volume of occasional writing, and no effort has been made to avoid repetition or to give the collection a shape of its own. Even so, and as occasional and incidental as they are, these essays have a beguiling intimacy and reveal the urgent necessity of writing—not as a vocation but as a way of thinking, of experiencing the world, of explaining how, if not why, the inexplicable could have happened. As Hemon writes, “I have spent time trying to comprehend how everything I had known and loved came violently apart.”
An omission haunts the book. When the siege of Sarajevo began, Hemon was in the United States, on a visit sponsored by the US Information Agency. He planned to be away for a month; he ended up settling permanently in Chicago. There is a story here that he does not tell, and he is uncharacteristically evasive about this important moment. Hemon says that he “had no way of knowing at the time that [he’d] return to [his] hometown only as an irreversibly displaced visitor.” But by his own account, everyone in Bosnia knew that war was coming—at one point Hemon says that it had already arrived—and so he had to have known that he might be gone longer than he planned. Then why doesn’t he say this? He is elsewhere perfectly forthcoming about what he perceives to be his personal failures, so his decision to avoid this issue undermines the tone of the whole book. And there’s no reason for it: Hemon was a 27-year-old man in a terrible situation. How could anyone blame him now if he revealed that he took advantage of the USIA’s invitation in order to make his escape?
In any case, he did miss the war. While his family and friends were struggling for their lives, he was safe in Chicago. The guilt he feels is obviously substantial—it is one of the central themes of The Lazarus Project—but guilt is not all. There is also anxiety. In the space of a month, Hemon went from being a young intellectual from cosmopolitan Sarajevo to being a refugee who had lost his language, his city, his country and his culture, though without witnessing the event that transformed his life. For this reason, the war seems to retain an intangible, almost conjectural character, as if the loss it entails is partly an act of imagination. If Hemon has since been “busy obsessively parsing the details of the catastrophe to understand how it could have taken place,” maybe he’s also been trying to convince himself that it really did take place.