Deux langues dans la bouche: Vanina Marsot’s “Foreign Tongue”


Foreigntonguecover Guest post! Dear readers, please welcome Julie Kleinman, who is a Paris-based writer, a PhD candidate in anthropology at Harvard, and my frequent partner-in-crime. In one of those weird intuitive moments that I can never justify, I thought it would be great to get her together with the writer Vanina Marsot, whose novel
Foreign Tongue I had just read and loved. What follows is Julie's take on the book and their chat. 

Vanina Marsot divides her time between Paris and LA.  Foreign Tongue, her first novel, is about a Franco-American woman working as a translator in Paris, and ironically, it has the great distinction of being an untranslatable novel.

Over to Julie.

When
I tell people that I live in Paris, people often gush, “You're so lucky! Paris
is so romaaaantic!” I never really got it. Why romantic? Because it's pretty?
So is Budapest.  At some point,
when Paris became the place where I live and work, where I take the metro to
and from my apartment, along more or less fixed trajectories, at some point I
must have stopped noticing. What made the city so beautiful, that juxtaposition
between the intricately detailed and the slightly worn and dingy, faded into
the background. Something that can wake up this sagging attention for a moment,
like the April light over the Seine in the evening, until it gets lost again in
the metro-work-sleep routine.

Vanina
Marsot's debut novel, Foreign Tongue,
is the rare kind of book that shakes you out of this torpor, inspires
you, gets you to notice the beauty of details and interactions around you, long
after you've finished it. It's one of the few books I have insisted on reading
in the crowded number 4 line at rush hour, before excitedly walking up the rue
de Seine to a dinner party a block from the café where Anna, our protagonist,
flusters and blushes her way through a first interaction with tall, dark, and handsome
Olivier. The intense precision and originality of the scene are the kind of
things Marsot does so well, and makes the book stand out from almost everything
I have read by and about Anglophones in Paris.

I
was lucky enough to have coffee with Vanina Marsot at a bar called Le Carillon
in the 10th, to talk about Foreign Tongue,
life in Paris, and how to translate “bobo” into
English. The novel is an untranslatable story about translation, a love story
about language. Anna, American-French and recently heartbroken, moves to Paris
from L.A. (Marsot's other residence), where her aunt lends her an apartment.
There, she meets up with old friends, including an older man she calls Bunny,
who suggests she find some translation work to make ends meet. She ends up
translating a mysterious erotic novel, whose anonymous author is the subject of
speculation and interest. She starts translating the rather misogynistic, heavy
prose, before she meets Olivier, a French actor-director. Suddenly the
novel-within-the-novel doesn't seem so horrible to Anna. Paris seems brighter.

 Although a big plot line in the book involves
Anna's romantic entanglement with Olivier, this story becomes significant not
as the center of the book but by how it relates to the larger arc of Anna's
life and the translation she is working on. Nonetheless, her excitement over
Olivier and the enticing world of the Parisian literary and theatre scene he
introduces her to allow us a glimpse at Parisian intimacy and high society,
where Ministers rub elbows with the literary elite (in France, as Marsot shows,
they are sometimes the same; many politicians publish books on things like the ancien
regime
or the early history of the
E.U.).  It also offers another take
on a story that will not be so unfamiliar to my fellow Americans who have
fallen for a certain kind of French man. 
He is at once intrigued and baffled by Anna, this American woman, and we
have the impression that Olivier just can't get his head around her independent
behavior. You might have the urge to tell her to stop being tugged around by
him, but you can feel the beauty of the morning light in her apartment, imagine
the taste of the cafe-creme and croissants he's brought up from the bakery, as
they read Liberation
and do the
crossword together.

 

In the novel, we discover a new side of Paris. What other book about Paris discusses a things like
a Senagelese feminist collective weaving clothes in Barbes with the same ease
as a libertine sex club? Sitting in a Saint-Germain cafe, and then collecting
marabout cards at the Gare du Nord? The magic of Foreign Tongue
lies in the details, as Marsot brings you a Paris you
may not have expected, which includes African marabouts and exaltation at the
supermarket Monoprix. I asked her how much she invented: a few cafes, she
admits, including one whose unlikely name foreshadows the twist at the end.
Still, she says, “I wanted it to be like the Paris I know. Paris is an informal
hobby,” which she keeps working on. She's lived in so many arrondissements, from
the 11th to the 16th, the 2nd to the 5th,
so this knowledge keeps expanding. (Which one is the best? “The 11th.”)

 

Marsot's Paris is both a Paris recognizable to
visitors and one that only a connoisseur of the city knows. Between these two
Paris-es exist many foreigners who make this their home: on the one hand, they
have their neighborhood, what Marsot to me described as the “villages that make
up Paris, each with their own bakery, restaurants. Of course everyone thinks
their village has the best ones.” On the other, they have the landmarks to remind
them they live in something bigger, and the walking itineraries that take them
between these two.

 

But
it's a whole city too, she explains, not just a mosaic of villages: “My dad
[he's French], doesn't know Paris like I do, so I got to discover it for
myself. And rediscover places he knows, like Caveau de la Huchette, where he
went in the 50s and appears in the novel. Walking is so central to knowing
Paris. Every year I do the same walk, from the Marais through the Seine
islands, the Latin Quarter to Saint Germain and then back across the river to
the Palais Royale. I check to see if my favorite places are still there, what
the new places are. I've been doing the same walk for ten years, and my favorite
places are still there.”

 

Can we say, then, that Paris doesn't change
much? Some people call it a “Museum-city.”

“No,” says Marsot, “I don't think that's right.
It's definitely not as bad as Venice, where the city is all tourists and cats!
In France they are obsessed with public works, with construction, and that
keeps Paris functioning and evolving. It's not fixed, so it's not a museum.
Parisian urban planners are very practical, very aware of tourists.” If
anything stays the same, she says, “It's the pride in doing things well.
Like having great bread. Really excellent food is
accessible here, it's more democratic, everyone can eat well. You don't have to
go to Guy Savoy, you can go to the market. “ So is Paris expensive like people
say? “You can live really well her for not very much, or you can spend a lot
for luxury. It's the best city in the world for films, never mind L.A. In
Paris, I feel like I'm living in the center of things, whereas in L.A. I feel
like I'm living on the edge. Here I have everything within a walk from my
house: a Chinese neighborhood, Polish cheesecakes, Algerian mint tea and
pastries.”

 

What about the right-wing nostalgia for an
earlier, more "pure" Paris, before immigration?

“It's like they want to make “Mad Men” for
Paris. In that, people satisfy a nostalgia for things like three-martini
lunches and male superiority. It's silly. I like the idea of different
ethnicities mixing, which happens less in L.A.”

 

How do you translate “bobo” for your American
friends?

“I just say Bourgeois Bohemian and then explain
a bit and they see. We all like to make fun of bobos and bobo cafes and
neighborhoods, but in the end, I go to those places and live in that
neighborhood, and I'm probably a bobo. I translate neighborhoods. In L.A. they
don't know anything if it's not the Marais. 'The 11th? Where's
that?' I tell them it's Silver Lake. The 15th is the suburbs. I
don't care if it's technically in Paris.” 
I learned from Vanina that wealthy kids who live in the 16th
and like to display brand names on their jeans and sweaters are now called “les
chalala,” or “les chal” for short. This is post-BCBG, nouveau riche.

 

Has
her perception of Paris had changed since she first came here as a student in
the 80s?

“When
I first lived here, I worked for Gaultier. I read that he had said, 'Je suis un
mangeur d'images.' I felt like that too, but I wanted to eat up Paris and its
ideas. When I lived here as a student, I remember being in a club, seeing Serge
Gainsbourg and Princess Stephanie there and thinking, this is the coolest place
ever. I can't imagine thinking that now, my idea of fun is having a nice dinner
with a bunch of friends. But there's a constant pleasure in novelty, in
discovering what's new, whether a new restaurant you haven't noticed before, a
new cocktail, or some liqueur you've never heard of that someone's grandmother
made, with its handwritten label.”

In
the novel, explains Marsot, like in her own life, Paris is “a site for finding
clues.” Clues for living. “When feeling lost and misguided, you can look in the
city for signposts and tracks to help you find your way.” Currently, she is
working on a novel that takes place in part in her birthplace, Cairo (Marsot's
mother is Egyptian).

I
asked Marsot about this other, almost present language: We find out toward the
end that one of the characters is from Cairo: Although your book deals with two
languages, translation between English and French, I feel like there's also
Arabic, though it's unstated. Especially because I read you were born in Egypt!

“Eve [the character] is
from Cairo, I wanted to give her a real history, more depth. Arabic is
pre-verbal for me, it's what I've lost, even though it was the first language.
It's half-remembered, my earliest memories are connected to Arabic.” There is
also a kinship between Paris and Egypt, two very different cosmopolitan cities.
“Cairo is sophisticated, overwhelmed by conflicting emotions. It's both
magnificent and dirty. In Paris, you find traces of the past. In Cairo, layers
of the past and the present are there all at once, there's an intensity of
temporality and it's vertical. Everything is piled on top of each other, all at
once.”

Foreign Tongue, at the beginning a deceptively quotidian story of
heartbreak, reveals its layers like Paris's past, its version of a city, of
language, emerging as Anna follows the clues that Paris offers up, in order to
figure out her own heart's dilemma. It makes you want to go outside and soak it
all up. Suddenly everything is pushing at you with its significance, and the
tiny boutique on the corner you never noticed, or the red bookstore only about
the Paris Commune, or someone's forgotten and worn wristwatch on the café
table: all of these things emerge as clues as you rediscover Paris, or wherever
you happen to be.

 

 

Foreign Tongue, by Vanina Marsot, is published by Harper Collins and,
if you can't find it at your local bookstore, you can find it online.


[Please note: Vanina will be reading today, Sunday May 31st, at the Café
Etienne Marcel (32 rue Etienne Marcel, 75002), from 5-7 pm. Come on by!]

 

 

JM Coetzee at the American University of Paris

Coetzee Last week, J.M. Coetzee received an honorary doctorate from the American University of Paris, and to celebrate, AUP organized an evening in honor of the Nobel Prize-winning novelist.  Coetzee himself gave a talk about his experiences with censorship under apartheid in the 70s and 80s, but before he did, a group of students and professors from AUP spoke briefly about his work.  One of the talks in particular I thought was worth sharing here, and its author, Geoff Gilbert (co-chair of the Department of Comparative Literature and English) was kind enough to let me reprint it here.

Prosody and novel life

The work of JM Coetzee may be difficult to speak about within the discourses of literary studies; but that is perhaps because it is absolutely literature (whatever that may finally mean). It registers, I think, some elements of the singularity of human life and thought and experience. One of the reasons that his work is bearable– despite the terrible things which it sometimes witnesses–is that it does seem to believe in, or just to like, life; even if the ethical ‘unit’, the particle of valuable life is difficult to discern– is almost nothing. But when the unit becomes held in a syntax, given a meaning or a function, something goes wrong.  Gestures seem quickly to turn wrong in Coetzee’s work, once they are extended and elaborated, once they stretch into a proposition.

Thus, I think, it is good, in these works, that I yearn towards you and wish to touch you, however disastrous it is that I will then declare myself a ‘servant of eros’. It is valuable to touch a dog and feel its heart and breathing within my circuits, but empty to claim, absolutely, that it is good to care for dogs. It is almost always good to want to move towards another person’s language, to say some of their words, but no claim to have negotiated a relation to alterity can really ever stand up.

Coetzee’s work values something opening up.  The problems start when we try to formalize that impulse of openness, rather than allowing it to continue just to be open.

The Japanese critic Ukai Satoshi has spoken very strangely about translation, and his words help me think about reading these gestures and the relations between gestures in Coetzee’s work.  He says that while ‘being translated might be an honor for their author, the words themselves are not necessarily giddy with joy as they await their transposition into other languages.  The words that are aware of being translated are [anxious and tense].’ Why do the words of the proud author not share that pride? Because in translation their finitude will be discovered.  The translation must say ‘these words mean thus’; and they are exposed as thin and bare.  It is, says Satoshi, shameful for the finitude of words to be discovered, as they are by translation.  But the shame must be shared between the two sides of the translation; shame described the relation between the written text and the text read, both increasingly aware of their finitude (words just mean thus; we as beings are finite too). And shame opens up novel life.

I wonder how this works in a novel. Here’s a moment from Disgrace, a terrible moment, where David Lurie is in the midst of the burglary of his daughter’s home, and realizes how very badly this will get, bad to death and to rape, for him and for her.  His words begin as the methylated spirits that have been poured on him are set alight, and ‘at once he is bathed in cool blue flame.’

So he was wrong! He and his daughter are not being let off lightly at all! He can burn, he can die; and if he can die, then so can Lucy, above all Lucy!

These are words in a moment of life, and it seems at first that David Lurie has been startled towards a thought which is also an experience, which is a gesture in words. This is something of a lambent cry: ‘so can Lucy, above all Lucy.’ It is concentratedly prosodic; almost operatic.

Prosody takes the rhythms of our world, as they are held in the ordinary rhythms of our prose speech, and pits them against the ghost of an ideal rhythm.  Our performance of a poem is pulled in two directions– in one way towards the dictates of the matter of our language, and in the opposite, towards the ideal of a form which is not of the world at all.  It offers us a kind of thought about the world, and a kind of active being in the world.

When David Lurie is on fire, his thoughts come out with Wordsworth, as poem.  I do not know if that means he is most fully present here or most fully alienated.  It is very embarrassing to find oneself still in the space of literature when you are burning, and when you fear for your daughter.  Perhaps more embarrassing as it is the literature which has not connected to his students, or with which he has clumsily seduced them.  But here, in this novel, the moving into literature no longer indicates an untimely proposition– this is not the mont-blanc moment which he wishes his students to see, but something terribly finite.

Rather I think here that I hear something which I can be ashamed of, and that opens novel life.

–Geoff Gilbert

Parisians

Well, I'm finally catching up with my poor neglected blog– if it's any excuse, I've been traveling a bit (to Oxford, to the south of France) and, well, you know how the end of the semester goes.

I did manage to squeeze out a review of Graham Robb's latest book a couple of weeks ago for Bookforum. It's up here. 

In his 2007 book, The Discovery of France,
historian Graham Robb argued that the idea of a homogeneous people
called "the French" was a myth carefully constructed to bring political
and cultural unity to a "vast encyclopedia of micro-civilizations." Now,
in his new work, Parisians: An Adventure History of Paris, Robb
depicts a Paris that is similarly "a composite place built up over the
ages, a picture book of superimposed transparencies," where "even the
quietest street is crowded with adventures."

Robb tells the tale of the city through a
parade of key figures, from the infamous (Napoleon, Marie Antoinette,
and Baron Haussmann), to the obscure (Eugène-François Vidocq, the
ex-convict who became head of Paris's centralized police bureau in the
early nineteenth century; and Pascal, "The Black Prince," a mysterious
1980's motorcyclist who's rumored to hold the record for the fastest
ride around the Périphérique—eleven minutes and four seconds). "The
idea," Robb writes, "was to create a mini-Human Comedy of Paris, in
which the history of the city would be illuminated by the real
experience of its inhabitants."

A commenter on the site suggests that Vidoc is not actually as obscure as all that– and s/he is certainly right, given that Vidoc was Hugo's inspiration for Jean Valjean, and Balzac's for Vautrin; still, in a collection of anecdotes about Napoleon, Marie-Antoinette, and Haussmann, I do think Vidocq remains decidedly on the "obscure" side, at least for the common reader…