Ziad Shihab

Paris Review - The Art of Nonfiction

Paris Review - The Art of Nonfiction No. 4

SourceURL: https://www.theparisreview.org/interviews/6073/the-art-of-nonfiction-no-4-janet-malcolm?ref=refind
Author: Ziad Shihab
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Janet Malcolm, The Art of Nonfiction No. 4

Though I will make the trip up the ele­vator to Janet Malcolm’s stately town-­house apartment, overlooking Gramercy Park, three times in the course of this unusual interview, the substance of our exchange will take place by ­e-mail, over three and a half months.

The reason for this is that Janet Malcolm is more naturally the describer than the described. It is nearly impossible to imagine the masterful interviewer chatting unguardedly into a tape recorder, and indeed she prefers not to imagine it. She has agreed to do the interview but only by e-mail: in this way she has politely refused the role of subject and reverted to the more comfortable role of writer. She will be writing her answers—and, to be honest, tinkering gently with the phrasing of some of my questions.

So the true setting of this interview is not the book-lined walls of her living room, where we sit having mint tea, but screens: Malcolm’s twenty-one-and-a-half-inch desktop Mac, with its worn white keyboard; my silver seventeen-inch MacBook, my iPad sometimes. The disadvantage of e-mail is that it seems to breed a kind of formality, but the advantage is the familiarity of being in touch with someone over time. For us, this particular style of communication had the reassuring old-fashioned quality of considered correspondence; it is like Malcolm herself—careful, thorough, a bit elusive.

Malcolm was born in Prague, in 1934, and immigrated to this country when she was five. Her family lived with relatives in Flatbush, Brooklyn, for a year while her father, a psychiatrist and neurologist, studied for his medical boards, and then moved to Yorkville, in Manhattan. Malcolm ­attended the High School of Music and Art, and then went to the University of Michigan, where she began writing for the school paper, The Michigan Daily, and the humor magazine, The Gargoyle, which she later edited. In the years after college she moved to Washington with her husband, Donald Malcolm, and wrote occasional book reviews for The New Republic.

She and her husband moved to New York and, in 1963, had a daughter, Anne. That same year Malcolm’s work first appeared in The New Yorker, where her husband, who died in 1975, was the off-Broadway critic. She began writing in what was then considered the woman’s sphere: annual features on Christmas shopping and children’s books, and a monthly column on design, called "About the House."

Later, Malcolm married her editor at The New Yorker, Gardner Botsford. She began to do the dense, idiosyncratic writing she is now known for when she quit smoking in 1978: she couldn’t write without cigarettes, so she ­began reporting a long New Yorker fact piece, on family therapy, called "The One-Way Mirror." She set off for Philadelphia with a tape recorder—the old-­fashioned kind, with tapes, which she uses to this day—and lined Mead composition notebooks with marbleized covers. By the time she finished the long period of reporting, she found she could finally write without smoking, and she had also found her form.

Her ten provocative books, including The Journalist and the Murderer, Psychoanalysis: The Impossible Profession, The Silent Woman: Sylvia Plath and Ted Hughes, In the Freud Archives, and Two Lives: Gertrude and Alice, are ­simultaneously beloved, demanding, scholarly, flashy, careful, bold, high­brow, and controversial. Many people have pointed out that her writing, which is often called journalism, is in fact some other wholly original form of art, some singular admixture of reporting, biography, literary criticism, psychoanalysis, and the nineteenth-century novel—English and Russian both. In one of the more colorful episodes of her long career, she was the defendant of a libel trial, brought by one of her subjects, Jeffrey Masson, in 1984; the courts ultimately found in her favor, in 1994, but the charges shadowed her for years, and both during the trial and afterward the journalistic community was not as supportive as one might have thought it would be.

In part this might be because Malcolm had already distanced herself from them. "Every journalist who is not too stupid or too full of himself to notice what is going on knows that what he does is morally indefensible," she wrote in the now-famous opening lines of The Journalist and the Murderer, and in much of her writing Malcolm delves into what she calls the "moral problem" of journalism. One of the most challenging or controversial elements of her work is her persistent and mesmerizing analysis of the relationship between the writer and her subject. ("Writing cannot be done in a state of desirelessness," she writes in The Silent Woman; and she exposes, over and over, the writer’s prejudices and flaws, including her own.) When The Journalist and the Murderer came out in 1990, it created a stir in the literary world; it ­antagonized, in other words, precisely those people it was meant to antagonize. But it is now taught to nearly every undergraduate studying journalism, and Malcolm’s fiery comment on the relationship between the journalist and her subject has been assimilated so completely into the larger culture that it has become a truism. Malcolm’s work, then, occupies that strange glittering territory between controversy and the establishment: she is both a grande dame of journalism, and still, somehow, its enfant terrible.

Malcolm is admired for the fierceness of her satire, for the elegance of her writing, for the innovations of her form. She writes, in "A Girl of the Zeitgeist," an essay about the New York art world, "Perhaps even stronger than the room’s aura of commanding originality is its sense of absences, its evocation of all the things that have been excluded, have been found wanting, have failed to capture the interest of Rosalind Krauss—which are most of the things in the world, the things of ‘good taste’ and fashion and consumerism, the things we see in stores and in one another’s houses. No one can leave this loft without feeling a little rebuked: one’s own house suddenly seems cluttered, inchoate, banal."

No living writer has narrated the drama of turning the messy and meaningless world into words as brilliantly, precisely, and analytically as Janet Malcolm. Whether she is writing about biography or a trial or psychoanalysis or Gertrude Stein, her story is the construction of the story, and her ­influence is so vast that much of the writing world has begun to think in the charged, analytic terms of a Janet Malcolm passage. She takes apart the ­official line, the accepted story, the court transcript like a mechanic takes apart a car engine, and shows us how it works; she narrates how the stories we tell ourselves are made from the vanities and jealousies and weaknesses of their players. This is her obsession, and no one can do it on her level.

Personally, though, she exhibits none of the flamboyance of her prose. Over the course of the interview, Malcolm appears to lack entirely the ­writer’s natural exhibitionism, the writer’s desire to talk endlessly about herself. If at all possible she will elegantly deflect the conversation away from her journalism to journalism in general; she will often quote, elude, glide over my question, responding instead to something she is comfortable answering. She is, not at all surprisingly, the kind of person who thinks through her revelations, who crafts and shines them so that the self revealed is as graceful and polished as one of her pieces.

Malcolm herself is slight, with glasses and intense brown eyes, something like Harriet the Spy would look like if she had grown to the venerable age of seventy-six and the world had showered her with the success she deserved. Her ambience is controlled, restrained, watchful. You will not, no matter how hard you try, be able to measure the effect of your words on her, and you will never be able to tell, even remotely, how she is reacting to anything you say. Around her it is hard not to feel large, flashy, blowsy, theatrical, reckless. Even though I ostensibly am interviewing her, I am still nervous about what impression I am making on her, still riveted and consumed by the idea of the three penetrating sentences she could make of me should she so desire.

Later, she will write to me, "Before I try to answer your question, I want to talk about that moment in our meeting at my apartment last week, when I left the room to find a book and suggested that while I was away you might want to take notes about the living room for the descriptive opening of this interview. Earlier you had made the distinction between writers for whom the physical world is significant and writers for whom it scarcely exists, who live in the world of ideas. You are clearly one of the latter. You obediently took out a notebook, and gave me a rather stricken look, as if I had asked you to do something faintly embarrassing."

I opened the notebook and took out a pen, but I already know that a large part of what is going on in the room, between the journalist, say, and the murderer, won’t quite make it onto the page.

INTERVIEWER

I’ve often noticed how much work your physical descriptions do in your writing, how they make us feel we know and understand the subjects before they begin to speak, and how you impose your very singular interpretation in such an authoritative way that it feels organic, like anyone walking into a room couldn’t help but see it exactly as you do. So how would you describe your apartment if you were the journalist walking into your living room?

MALCOLM

My living room has an oak-wood floor, Persian carpets, floor-to-ceiling bookcases, a large ficus and large fern, a fireplace with a group of photographs and drawings over it, a glass-top coffee table with a bowl of dried pomegranates on it, and sofas and chairs covered in off-white linen. If I were a journalist walking into the room, I would immediately start composing a satiric portrait of the New York writer’s apartment with its standard tasteful objects (cat included) and general air of unrelenting Culture.

INTERVIEWER

Interesting, given my own blind spots with visual detail. I would have mentioned the cat, and maybe the decorative French dishes, and the view of the park, but I wouldn’t have gone to satire. I guess if I were doing a close reading of the room I would have gotten "orderly and precise, carefully unpretentious, somehow perfect and comfortable." I got the impression of a room where no uncivilized scenes occur (revealing, I guess, more about myself than the room).

MALCOLM

You underestimate your powers of description. I admire "carefully unpretentious." That "carefully" has a nice sting. I’m not sure it’s fully merited. The cat deserves some of the credit for the look of shabby chic—the stuffing that is coming out of the sofas and armchairs is entirely his doing. Did you ­notice the place where I pinned a patch over one of the most viciously clawed ­places? But, seriously, your generous and appreciative words only confirm my sense of the difficulty of autobiographical writing. If I had said these things about my living room ("somehow perfect and comfortable") I would have sounded conceited and complacent. The autobiographer works in a treacherous terrain. The journalist has a much safer job.

INTERVIEWER

It seems to me that for a journalist you use yourself, or the persona of "Janet Malcolm" anyway, more than most journalists. You use and analyze your own reaction to and relationship with many of your subjects, and often ­insert yourself into the drama. How is this "safer" than a more straightforward or autobiographical portrayal of self?

MALCOLM

This is a subject I’ve thought about a lot, and actually once wrote about—in the afterword to The Journalist and the Murderer. Here’s what I said:

The "I" character in journalism is almost pure invention. Unlike the "I" of autobiography, who is meant to be seen as a representation of the writer, the "I" of journalism is connected to the writer only in a tenuous way—the way, say, that Superman is connected to Clark Kent. The journalistic "I" is an overreliable narrator, a functionary to whom crucial tasks of narration and argument and tone have been entrusted, an ad hoc creation, like the chorus of Greek tragedy. He is an emblematic figure, an embodiment of the idea of the dispassionate observer of life.

It occurs to me now that the presence of this idealized figure in the narrative only compounds the inequality between writer and subject that is the moral problem of journalism as I see it. Compared to this wise and good person the other characters in the story—even the "good" ones—pale. The radiant persona of Joseph Mitchell, the great master of the journalistic "I," shines out of his works as perhaps no other journalist’s does. In the old days at The New Yorker, every nonfiction writer tried to write like him, and, of course, none of us came anywhere near to doing so. This whole subject may be a good deal more complicated than I made it seem in the afterword. For one thing, Superman is connected to Clark Kent in a rather fundamental, if curious, way.

INTERVIEWER

I think that passage is lovely and convincing, but I wonder if that "I" as overreliable narrator is true of your journalism, or journalism in general. It seems to me that you very deliberately present yourself as something other than "the dispassionate observer." You often give yourself (or the character of Janet Malcolm in your work) flaws and vanities, and interrogate your own motives and reactions as fiercely as you interrogate other people’s. I make no presumptions, of course, as to how close to you is the Janet Malcolm in your work—who envied Anne Stevenson at college, who is disappointed in Ingrid Sischy. But it does seem to me that the "I" in your work is very deliberately more Clark Kent than Superman.

MALCOLM

You’re right that "dispassionate observer" doesn’t properly describe the character I assume in my nonfiction writing—especially in the writing of recent years. When I first started doing long fact pieces, as they were called at The New Yorker, I modeled my "I" on the stock, civilized, and humane figure that was the New Yorker "I," but as I went along, I began to tinker with her and make changes in her personality. Yes, I gave her flaws and vanities and, perhaps most significantly, strong opinions. I had her take sides. I was influenced by this thing that was in the air called deconstruction. The idea I took from it was precisely the idea that there is no such thing as a dispassionate observer, that every narrative is inflected by the narrator’s bias. Edward Said’s Orientalism made a great impression on me. And yes, probably this did add to the character’s authority.

INTERVIEWER

Is it possible that your construction of an "I," and your method in general, is also influenced by psychoanalysis? You have chosen psychoanalysis as the subject of several of your books. How has it informed your voice and general approach?

MALCOLM

Although psychoanalysis has influenced me personally, it has had curiously little influence on my writing. This may be because writers learn from other writers, not from theories. But there are parallels between journalism and clinical psychoanalysis. Both the journalist and the psychoanalyst are connoisseurs of the small, unregarded motions of life. Both pan the surface—yes, surface—for the gold of insight. The metaphor of depth—as in depth psychology—is wrong, as the psychoanalyst Roy Schafer helpfully pointed out. The unconscious is right there on the surface, as in "The Purloined Letter." Journalism, with its mandate to notice small things, was always congenial to me. I might also have liked being an analyst. But I never would have gotten into medical school, because I couldn’t do math, so it wasn’t an option. I never went to journalism school, either. When I started doing journalism, a degree from a journalism school wasn’t considered necessary. In fact, it was considered a little tacky.

INTERVIEWER

Interesting. I do wonder, though, if psychoanalysis might be somehow ­involved in your unearthing of the hidden aggressions involved in the writing process. One of the most striking elements of your work is the preoccupation with the relationship between the writer and her subject. In a recent New Yorker piece, you say of journalism that "malice remains its animating impulse." This type of motive searching seems to me to be somehow connected to the habits of mind we associate with psychoanalysis.

MALCOLM

I think you are asking me, in the most tactful way possible, about my own ­aggression and malice. What can I do but plead guilty? I don’t know ­whether journalists are more aggressive and malicious than people in other professions. We are certainly not a "helping profession." If we help anyone, it is ourselves, to what our subjects don’t realize they are letting us take. I am hardly the first writer to have noticed the not-niceness of journalists. Tocqueville wrote about the despicableness of American journalists in Democracy in America. In Henry James’s satiric novel The Reverberator, a wonderful rascally journalist named George M. Flack appears. I am only one of many contributors to this critique. I am also not the only journalist contributor. Tom Wolfe and Joan Didion, for instance, have written on the subject. Of course, being aware of your rascality doesn’t excuse it.

INTERVIEWER

I wonder if you are subtly separating yourself from the herd of journalists who don’t examine or reflect on the matter, as Didion does with that line that suggests that talking to journalists runs counter to one’s best interests. When you admit to your rascality, it certainly creates the impression that you are being honest in a way that readers are not accustomed to in their journalists and critics.

MALCOLM

When I wrote The Journalist and the Murderer, I guess I was (not all that subtly) separating myself from the herd of journalists, and a lot of them got mad at me for breaking ranks. There was something deeply irritating about this woman who set herself up as being more honest and clear-sighted than anyone else. My analysis of journalistic betrayal was seen as a betrayal of journalism itself as well as a piece of royal chutzpah. Today, my critique seems obvious, even banal. No one argues with it, and, yes, it has degenerated—as critiques do—into a sort of lame excuse.

INTERVIEWER

Much of your work concerns court cases and trials. Can you explain what it is about legal proceedings that interests you, and in what particular ways they lend themselves to your kind of writing?

MALCOLM

Trials offer exceptional opportunities for the exercise of journalistic heartlessness. The antagonists in trials lend themselves to the kind of cold scrutiny that few people can withstand. Trial transcripts are cruel documents. The court stenographer dutifully records everything she hears and what appears on the page often reads like something from the theater of the absurd. The court scenes in The Journalist and the Murderer and The Crime of Sheila McGough are based entirely on transcripts. I wrote about the trials after they were over. It is only in my new book, Iphigenia in Forest Hills, that I wrote about a trial I actually attended. But I also relied heavily on the transcript. One of the most interesting parts of a trial are the sotto voce sidebars or bench conferences in which the attorneys and judge take off the masks they have put on for the jury and spectators. These conferences are recorded by the court stenographer and appear in the transcript, to which they often contribute a note of high comedy.

INTERVIEWER

Do you ever read thrillers? Courtroom dramas? Mysteries?

MALCOLM

Your question brings to mind Edmund Wilson’s essay with the wonderful title "Who Cares Who Killed Roger Ackroyd?" and I have just reread it. It’s in the collection Classics and Commercials. Wilson despised detective fiction. He had written a previous put-down of the genre called "Why Do People Read Detective Stories?" which "brought me letters of protest in a volume and of a passionate earnestness which had hardly been elicited even by my occasional criticisms of the Soviet Union." (Wilson was writing in 1945.) The protesting letter writers told him he had not read the right detective novels, so he went and read Dorothy Sayers and Margery Allingham and Raymond Chandler and others—who bored and repelled him even more than Rex Stout and Agatha Christie had. "The reading of detective stories is simply a kind of vice that, for silliness and minor harmfulness, ranks somewhere between smoking and crossword puzzles," he wrote. I first read Wilson in the fifties and took his pronouncements very much to heart, as many other ­writers-to-be of my generation did. He was (and remains) a ­writer of tremendous authority. After reading "Who Cares Who Killed Roger Ackroyd?" it was years before it occurred to me to determine the ­answer for myself. I eventually came to like a number of the writers he hated, though his dim view of Dorothy Sayers stuck.

INTERVIEWER

I am curious which writers you came to like that he hated. Many critics have commented on the thriller-like pacing or detective-story suspense of your journalism. You manage to infuse a sort of page-turning energy into subjects that might otherwise be dry or academic, like the Freud archives or biography writing. Is there anything you have consciously taken from mysteries or thrillers, in terms of pacing, or is there some other way to account for this quality in your work? Is there any other fiction that influences your journalism? What novels do you like to read?

MALCOLM

I am puzzling about how to answer your question. I can’t think of anything I have consciously taken from mysteries and thrillers, but maybe I have been influenced unconsciously. The mystery writers that Wilson hated that I came to like were Margery Allingham, Ngaio Marsh, and Agatha Christie. What novels do I like to read? I love the great nineteenth-century English, American, and Russian novels and short stories. Jane Austen, George Eliot, Trollope, Dickens, James, Hawthorne, Melville, Tolstoy, and Chekhov are among my favorites. Among twentieth-century novelists and short-story writers, there are Proust, Dreiser, Fitzgerald, Nabokov, Updike, Roth, and Alice Munro. I can’t imagine a nonfiction writer who wasn’t influenced by the fiction he or she had read. But the "thriller-like pacing" you find in my writing may come more from my own beat than from thrillers. I walk fast and am impatient. I get bored easily—no less with my own ideas than with those of others. Writing for me is a process of constantly throwing out stuff that doesn’t seem interesting enough. I grew up in a family of big interrupters.

INTERVIEWER

Your journalism has the rich descriptions and characterizations that we associate with fiction, especially nineteenth-century fiction, as well as the story­telling qualities of a novel. In your wonderful piece on Vanessa Bell in The New Yorker, you write that you have conveniently forgotten that you are not writing a novel. Have you ever written fiction?

MALCOLM

I tried writing fiction in high school and college, the way bookish kids did then and perhaps still do. In college—the University of Michigan—I took a creative-writing course with the novelist Allan Seager, who gave me a C for the term. It was mortifying but probably helpful. I never tried to write fiction again. A kinder teacher might have permitted me to delude myself about my abilities as a short-story writer. Seager’s brutal frankness probably spared me a lot of hopeless effort. I can report, but I cannot invent. What nonfiction writers take from novelists and short-story writers (as well as from other nonfiction writers) are the devices of narration. Made-up and true stories are narrated in the same way. There’s an art to it. But I’m not all that conscious of what I am doing as I do it. I just know that something has to be done to turn my notes into a readable text. This something is what you teach, isn’t it?

INTERVIEWER

This is what I teach, and that’s why I am a little shocked by the story about the fiction class. But I am interested in your use of the phrase "brutal frankness" for this probably misguided teacher. It seems to me that you use that phrase admiringly, and that you admire a kind of frankness that you also perceive as brutal. Am I right? And can you explain your relation to that particular mode of perception?

MALCOLM

That is such an interesting observation. It never occurred to me that "brutal frankness" was such a charged phrase. Of course it is. But it takes someone of your generation to look at it askance. At the time of Allan Seager’s C—the early fifties—a male-chauvinist teacher like Seager (he clearly preferred the boys in the class) was nothing unusual. I came to feminism late. Women who came of age at the time that I did developed aggressive ways to attract the notice of the superior males. The habit of attention getting stays with you. This is just a stab at trying to answer your question, but perhaps it makes sense? Here is something else: during my four years of college I didn’t study with a single woman professor. There weren’t any, as far as I know.

INTERVIEWER

Tell me more about this attention-getting habit. It’s not a hundred percent clear to me what you mean.

MALCOLM

It’s not a hundred percent clear to me, either. In that piece about Vanessa Bell you mentioned earlier, I quote a young Virginia Woolf on the subject of her gay friends. What she called "the society of buggers" has "many advantages—if you are a woman," she wrote in a memoir called Old Bloomsbury. "It is simple, it is honest, it makes one feel . . . in some respects at one’s ease." But "it has this drawback—with buggers one cannot, as nurses say, show off. Something is always suppressed, held down. Yet this showing off, which is not copulating, necessarily, nor altogether being in love, is one of the great delights, one of the chief necessities of life." Showing off to straight men remained a delight and necessity to women of my generation. Those of us who wrote, wrote for men and showed off to them. Our writing had a certain note. I’m not sure I can describe it, but I can hear it. You have led us into deep waters. This is a complex and murky subject. Perhaps we can cut through the haze together.

INTERVIEWER

I wonder if part of that note you are talking about is a kind of dazzling sharpness. George Bernard Shaw wrote that Rebecca West wielded a pen as brilliantly as he and "much more savagely," and H. G. Wells said that she "wrote like God." Along those same lines, Elizabeth Hardwick writes about how Mary McCarthy is not constrained by feminine "niceness." Is that fierceness in both West and McCarthy, and even, say, Susan Sontag, part of what you mean by that "showing off" and that "certain note"? Is there something about being a woman writer in a very male field that leads to a kind of brilliant aggression on the page?

MALCOLM

The aggression is coupled with flirtation. That way you get the guys to say you write like God. Maybe we should move on to a new subject.

INTERVIEWER

How about editing? Have you had editors you liked working with? Can you tell me about how you edit your own work, and the welcome or unwelcome editing from the outside world?

MALCOLM

I’m so glad you’ve asked this question, because it allows me to correct an omission. When I answered your question about the pace of my writing I should have gone on to mention someone with an even shorter attention span than my own, namely, my husband, the late Gardner Botsford, who was my editor at The New Yorker. By way of answering your question about editing, let me quote some things I said about Gardner at his memorial service in 2005:

He hated it when people went on and on. Much of his work as an editor was devoted to the elimination of superfluous words—often of superfluous paragraphs—sometimes even of superfluous pages . . .

He did many other things as well—his taste, his ear for language, his passion for clarity—were apparent in each of his editorial interventions. I remember the first time I was edited by him. I read the page proof that was the result of the many pencil marks he had made on my manuscript, and I felt the kind of pleasure one feels when coming upon a wonderful painting or on hearing a gorgeous aria. In the most dazzlingly deft way, without in any way changing its meaning, Gardner had transformed bumpy writing into polished prose. Over the years, I became more blasé about his editing, as one does about indoor plumbing, but I treasure the memory of my first encounter with its almost uncanny delicacy and potency. A.  J. Liebling put it most bluntly and best when he said to Gardner—whose editing he had at first stubbornly resisted and finally gratefully accepted—"you make me sound like a real writer."

Manuscripts have been preserved with Gardner’s markings on them, and on first sight it looks as if someone had taken an axe to a helpless piece of writing. But on closer scrutiny, you see the tact with which each intervention was made. Gardner always said that an editor’s first obligation was to the reader, but he had a remarkable feeling for every writer’s form of expression, so that his changes on behalf of the reader always read as if the writer rather than some crass interloper were making them. If Gardner were here, I don’t think he would disagree with what I have said, but chances are he would be looking at his watch.

INTERVIEWER

I think that is the most romantic or lovely account of editing I have ever encountered. Is it difficult to write without him? I know with some of my great editors, I sometimes think of what they would say in my head as I am writing. Do you have that relationship with his editing?

MALCOLM

Yes, I do. When Gardner was alive I wrote more sloppily than I do today; I knew he would be there to clean up after me. Now I try to pick up after myself as I go along. But I am hardly without help. I have a brilliant editor at The New Yorker, Ann Goldstein, who has the ear for language and delicate pencil that Gardner had. I depend on her for what I depended on Gardner for: she puts the same shine on sentences that he did. Where Gardner is irreplaceable—where Ann and I can only try to equal him—is in his fearless cutting and rearranging. One writer at The New Yorker, who was too in love with every word he wrote to get the point of Gardner’s editing, called him "The Ripper." I would get Gardner’s point most of the time, though here and there—rightly or wrongly—I disagreed with him, but not often.

INTERVIEWER

Could you could say a bit about the mechanics of your writing process? Do you work regular hours or in bursts of inspiration? Do you edit yourself? Do you approach writing in a workmanlike way? Are you are a cabinetmaker making a cabinet, or is there more drama or torment?

MALCOLM

I’m definitely more a cabinetmaker than a tormented artist. Not that writing comes easy. I don’t know about cabinetmakers, but I often get stuck. Then I get sleepy and have to lie down. Or I make myself leave the house—walking sometimes produces a solution. The problem is usually one of logic or point of view. I keep regular morning hours. The first hour is the most productive one. The two or three others are less so—they can even be completely fruitless. I sometimes work in the afternoon as well, but the morning is the obligatory work time. As for the "mechanics" of composition, all I can say about them is that the machinery works slowly and erratically and I am ­always a little nervous about it, though by now I’m pretty used to it. I guess I trust it more.

As for self-editing: when I turn in a piece, I expect that there will be suggestions for changes, and I am not bad at using these suggestions to improve the text. But I need the hint that something isn’t right.

INTERVIEWER

Are there any of your books that you found harder to write than the others?

MALCOLM

I found the world of The Crime of Sheila McGough harder to enter than those of any other of my other books. It was the world of business fraud. It was a great struggle for me to grasp the intricacies of the fraud I was writing about. I resented studying such a stupid subject. I felt I could have learned German or flamenco dancing in the time I spent trying to get a handle on the crooked business deals of a con man named Bob Bailes. Sheila McGough was his lawyer and his victim, in the sense that she was accused and convicted of being his coconspirator. In fact she was just a strangely overzealous advocate. She was an innocent Catholic girl who lived with her aged parents and didn’t have a dishonest bone in her body. But a skillful prosecutor was able to persuade the jury of her guilt. The book was the least successful of my books. I have many boxfuls of it in my basement. I happen to like it a lot—perhaps the way you like the runt of the litter. But it may be that readers didn’t want to be in this world, either. I may not have succeeded in getting the tedium out of it. Then again, I may have.

INTERVIEWER

Which of your books, in contrast, came the most naturally?

MALCOLM

I don’t recall having any special trouble with my latest book, Iphigenia in Forest Hills. But—to quote the title of Nora Ephron’s new book—I remember nothing.

INTERVIEWER

In Iphigenia in Forest Hills, it seems that the logic of the plot is leading to the idea that Mazoltuv Borukhova received an unfair trial, and might be innocent, and yet at the end you don’t seem to think she is innocent. Did you think she was innocent at any point, or did you want her to be innocent? She’s altogether a fascinating character, at the center of the book. Can you talk a little bit about how you felt about her as you were writing?

MALCOLM

Somewhere in the book I write that "Borukhova’s otherness was her defining characteristic." As I went along I felt I understood her less and less. She seemed more and more alien, as did her sisters and mother. I had hoped to interview her but was never able to. She was like a wild animal who couldn’t be lured into the have-a-heart trap. Both her defense lawyer and her appeals lawyer held out the possibility of an interview, but it never happened. So there is a kind of hole in the center of the book. She becomes who you imagine she is. The prosecutor led the jurors to imagine her as a thoroughly bad person. The defense lawyer did not succeed in substituting a different characterization. Her appearance on the stand only permitted the prosecutor to flesh out his portrait of her as an evil liar. His was a heartlessly lethal trap.

INTERVIEWER

I certainly see what you mean that she is a cipher who becomes whoever you imagine her to be (not unlike Sylvia Plath in The Silent Woman). But it seems from your language here that you have some sympathy for her. I guess my question is, what would you have done if you were on the jury? And did you feel some sympathy for her otherness, for her being, as you say—and it definitely came across in the book—an animal in a trap?

MALCOLM

I felt great sympathy for her as a mother. But I was puzzled by her willingness to accept the judge’s terrible ruling that her child go live with the father she feared. In her situation, I would have defied the order. I would have ­taken my child and gone to live in another state or country under an assumed name. I think I would have. None of us knows for sure what we are capable of, how we will behave when tested.

What would I have done if I had been on the jury? I think I would have voted for acquittal. The ninety telephone calls connected Borukhova to Mallayev—who does seem to have done it—but did not conclusively prove that she had hired him to kill her husband. It looked as if she had, but is that enough? The prosecutor evidently thought it wasn’t—that to get his conviction he needed to blacken her character. Verdicts are not reached in a state of detachment. My interviews with two of the jurors showed how much their verdict was determined by their dislike of her and their wish to find her guilty.

INTERVIEWER

In the book you attribute at least some of Borukhova’s mysterious "otherness" to her being part of an immigrant community and being new to the system, so to speak. Obviously you are from a very different world, but I wonder whether coming to this country as a child gave you any sense of otherness, or if you think that experience, of having to take in new systems, in any way affected your identity as a writer.

MALCOLM

I came here at the age of five and knew no English. Many of the memories I have of the time are about my confusions and misperceptions in a kindergarten in Brooklyn to which my parents had casually and probably unwisely sent me. For example, there was a class trip from which I was ­excluded because I hadn’t grasped in time that I was supposed to bring ­money from home in order to go on it. Another memory is of the kindergarten teacher saying, "Good-bye, children," at the end of the day, and my envy of the girl whose name I assumed to be Children. It was my secret hope that someday the teacher would say, "Good-bye, Janet." I have never connected these ­pathetic struggles with a language I didn’t know to later struggles with the language I tried and try not to disgrace myself in as a professional writer, but there may be a connection after all. Your question gives me much to think about.

INTERVIEWER

To return, for a moment, to what you were saying about Borukhova as a mother: did you find having a child a conflict with your writing? It may be telling that I am keeping a list, but I’ve noticed that all of the women writers I most admire have had no children, or at the most, only one. I wonder if you ever felt a pull between ambition and the child, if the ruthlessness of the writer was ever in conflict with the instincts of the mother?

MALCOLM

I have indeed felt the pull between the ruthlessness of the writer and the instincts of the mother. But this may be too deep a subject for an e-mail exchange on the art of nonfiction. Probably the place to discuss our struggles with the art of mothering is a dark bar.

INTERVIEWER

You’re probably right. I notice in your answers to my questions a kind of collage element. You will often paste in long quotations, and that is also true of your nonfiction and criticism. Can you explain your attraction to this technique?

MALCOLM

Well, the most obvious attraction of quotation is that it gives you a little vacation from writing—the other person is doing the work. All you have to do is type. But there is a reason beyond sloth for my liking of quotation at length. It permits you to show the thing itself rather than the pale, and never quite right, simulacrum that paraphrase is. For this reason I prefer books of letters to biographies. I am tempted to quote myself on this subject—I wrote about it in the Vanessa Bell piece we talked about earlier—but you have made me feel self-conscious, maybe even a little guilty, about this practice, so I will resist the impulse.

INTERVIEWER

Can you tell me about your interviewing style? How do you elicit stories from your subjects, and what have you observed over the years about interviewing in general, and about how people respond to journalists’ questions?

MALCOLM

I wrote about this in The Journalist and the Murderer. A Newsday reporter named Bob Keeler had given me a book containing the transcripts of his interviews with Joe McGinniss and Jeffrey MacDonald, prefaced by lists of the questions he planned to ask.

When I got home, I leafed through the book and put it aside. I had not asked for it, and I felt there was something almost illicit about having it in my possession. To read Keeler’s interviews would be like eavesdropping on someone else’s conversation, and to use anything from them would be like stealing. Above all—and cutting much deeper than any concern about eavesdropping and stealing—was the affront to my pride. An interview, ­after all, is only as good as the journalist who conducts it, and I felt—to put it ­bluntly—that Keeler, with his prepared questions and his newspaper ­reporter’s directness, would not get from his subjects the kind of authentic responses that I try to elicit from mine with a more Japanese technique. When I finally read Keeler’s transcripts, however, I was in for a surprise and an illumination. MacDonald and McGinniss had said exactly the same things to the unsubtle Keeler that they had said to me. It hadn’t made the slightest difference that Keeler had read from a list of prepared questions and I had acted as if I were passing the time of day. From Keeler’s blue book I learned the same truth about subjects that the analyst learns about patients: they will tell their story to anyone who will listen to it, and the story will not be affected by the behavior or personality of the listener; just as ("good enough") analysts are interchangeable, so are journalists.

As you must be thinking, I am reverting to my habit of self-quotation—and perhaps enacting the "truth" of the passage? I put in the question mark, ­because I’m suddenly not all that sure about any of this. After my book came out, several readers wrote and asked, "What is the Japanese technique?" Perhaps I underestimated its power. Some part of your persona is surely hovering over this interview and affecting if not shaping my answers.

INTERVIEWER

Let me ask you a question you might think is unrelated. I love the passage in BUtterfield 8 where John O’Hara writes that Gloria’s outgoing, butter­flyish adult personality is a compensation for being a shy child. Were you a shy child?

MALCOLM

Yes, I was. But you’ve met me. Do I really strike you as outgoing and butterflyish?

INTERVIEWER

Well, no. But the formalized social aggression of the reporter does seem in its own way a manifestation of "outgoing." I also wonder: do you carry your journalist’s scrutiny and habits into normal social life, say, at a party or a lunch, or are they confined to the interview situation?

MALCOLM

I think I’m pretty much the same all the time. I don’t talk a lot and I look as if I’m interested in what people are saying. Of course, this isn’t always the case. I like to use a tape recorder when I interview—mainly to capture the interviewee’s characteristic habits of speech, but also because it ­allows me to let my mind wander and later recover the interesting things he or she may have said. At lunches and parties there is no second chance for the daydreamer.

INTERVIEWER

You write in The Silent Woman that the subject and the interviewer "are always being distracted and seduced by the encounter’s outward resemblance to an ordinary friendly meeting." Do you feel that distraction and seduction as an interviewer, or have you moved beyond that?

MALCOLM

One day last year during Passover I spent a lot of time at the Whole Foods store trying to decide which of their packaged kosher cookies to bring to the house of the Bukharan Jewish family I was interviewing that night. I wanted to bring something nice and none of the cookies looked great, but there was nothing else suitable. When I got home, I examined the packages of cookies and thought of going back and exchanging the chocolate bark, which looked particularly unappetizing, for more macaroons. Then I thought that maybe it would be better—more "professional"—not to bring anything. I consulted a friend, who said decisively, "You can’t visit a Jewish family and not bring anything." So I brought the cookies to the interview. Throughout the evening I was distracted by the question of whether the mother of the house would open the packages and pass around the cookies.

I think that one never completely moves beyond the pull of the personal in any human encounter. But I think that when journalists remember that the interview is a special sort of encounter, and withhold some of their natural friendliness, they don’t lose anything by it. The subject doesn’t notice. He wants to tell his story. And when the journalist retells the story in a way the subject cannot anticipate, he doesn’t feel like such a rat.

INTERVIEWER

Can you analyze a little the response in the world of writers and journalists to the libel trial that was brought against you and The New Yorker by Jeffrey Masson? It seems to me surprising that the larger community didn’t rally to support you in a more emphatic way. You wrote later that you found the notebook that contained the handwritten version of some of the quotations he claimed you fabricated, in your country house, while your granddaughter was playing near a bookcase. I still occasionally hear people saying they don’t believe you found the notebook, or who believe there was no libel but have some vague sense there was some tricky journalistic wrongdoing. Why do you think people, especially journalists, reacted the way they did?

MALCOLM

When I wrote The Journalist and the Murderer, I did so in the, as it proved, foolish belief that Jeffrey Masson’s lawsuit against me and The New Yorker—which had been dismissed by a California court—was permanently over. I should have known, having written his portrait, that Masson wouldn’t give up so easily. He appealed, and soon after the two-part New Yorker article came out as a book he succeeded in overturning the decision and getting his day in court. The journalistic community, which (as I noted earlier) was irritated with me for my remarks about journalism, was naturally delighted by this turn of events. Who could blame it? Who hasn’t felt pleasure in the fall of the self-styled mighty? That it was a New Yorker writer who was ­being dragged through the mud only added to the wicked joy. At that time, the magazine was still wrapped in a fluffy cocoon of moral superiority that ­really got up the noses of people who worked at other publications. I didn’t help myself by behaving the way writers at The New Yorker thought they ought to behave when approached by the press: like little replicas of the publicity-phobic William Shawn. So instead of defending myself against the false accusations Masson made in interview after interview, I maintained my ridiculous silence. Eventually I was able to convince a jury that I was telling the truth and had not made anything up. But by refusing to tell my side of the story to the press, by acting as if I didn’t have to tell my side of the story, since who could doubt its truth, I lost in the court of public opinion.

Another mistake I made was to take the lesson of Jarndyce v. Jarndyce to heart and pay as little attention as possible to Masson’s lawsuit; I thought, Let the lawyers handle it and I will live my life and do my work and not end up like those miserable court-obsessed wretches in Bleak House. But this was the wrong lesson. Years later I realized that the lawyers had mishandled the case. They had got it dismissed—through a legal mechanism called summary judgment—on grounds that I would never have consented to if I had been paying attention. The judge granted my lawyer’s plea that the three quotations at issue (for which I had lost my handwritten notes) were so similar to quotations that were on tape that even if they had been made up, Masson still didn’t have a case. This is completely wrong! (As the Supreme Court rightly saw.) Similar is not same. In the press, the "even if" got translated into a "that is so"—into an admission of guilt. I am not surprised to hear that there are people who still think I did something wrong.

One final thought about the lawsuit. It was not pleasant to be sued and it was painful to be pilloried by my fellow journalists, but it was an experience I wouldn’t have missed. It wasn’t life threatening, and it was deeply interesting. It took me out of a sheltered place and threw me into bracingly icy water. What more could a writer want?


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Dany Laferrière, The Art of Fiction No. 237

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Laferrière with his eldest daughter, Mellissa.

Dany Laferrière was born in Port-au-Prince in 1953. After his father, a former mayor of the city, was forced into exile in 1959, Dany was raised by his grandmother in the coastal village of Petit-Goâve. He returned to Port-au-Prince five years later and eventually became a culture reporter for Le petit samedi soir and Radio Haiti-Inter. When his colleague and friend Gasner Raymond was assassinated in 1976, Laferrière fled to Montreal, where he supported himself with a series of odd jobs. In 1985, he published his first novel, How to Make Love to a Negro Without Getting Tired, which chronicled those first years of his exile. But it wasn’t until 2009, when he received the Prix Médicis for his nineteenth book, The Return, that Laferrière reached a wide readership in France. Like his other books, The Return is drawn from his real-life experience, in this case the journey he made to bury his father’s ashes in Haiti.

Laferrière has written in prose and verse (The Return contains both); apart from his novels, he has published books for children and books that could be described as un-self-help, such as L’art presque perdu de ne rien faire (The Almost Forgotten Art of Doing Nothing, 2011) and Tout ce qu’on ne te dira pas, Mongo (Everything They Won’t Tell You, Mongo, 2015), a guide for newly arrived immigrants to the First World. All of his books are interconnected and autobiographical: his oeuvre, approaching thirty volumes, is one long book about his writing of that book. He lives in Montreal with Maggie Berrouët, his wife of thirty-eight years, and their three daughters.

Before this interview began, Laferrière warned me that he is notorious for speaking at length: "I’m not a reticent Evan S. Connell type—je me ­raconte." Which proved true. He is open, warm, ironic, and quick to contradict himself as need be. Our interview took place over five sessions and several phone calls. The first meeting occurred on a lawn at Middlebury College in Vermont, where he was writer in residence; the second at a tavern near carré Saint-Louis, in Montreal, the setting of many of his books; the third in the back room of a Montreal bookstore; the fourth in his dining room and study. The final meeting took place at a restaurant in Paris, over a shared order of cervelle—that is, we shared a brain, an experience that will be familiar to many of his readers.

INTERVIEWER

In 2013, you were elected to the Académie française, the first-ever Haitian or Quebecois writer to join their ranks.

Laferrière

Yes, but first they had to sort out whether I was even admissible. You are supposed to be French. It turns out this wasn’t a written rule. At the time the rules were written, they couldn’t even imagine including someone not born in France or a French colony or département, or a naturalized Frenchman. A Haitian in Montreal is none of the above. To be eligible, you also have to live in France—which I did not. So the question became, is it the Académie française as in the French language? Or as in France? The president of the République decided the question—it’s the Académie of the French language. This decision permitted my candidacy to proceed. It was what they call "une belle élection." I was received with enthusiasm, in the first round of voting. It took Victor Hugo something like four rounds, Voltaire three!

INTERVIEWER

What do you actually do there, beneath the dome?

Laferrière

I am part of several commissions, involving the dictionary, literature, and francophonie. I attend the weekly grandes séances on Thursdays. We discuss académie business, we grant literary awards and prizes, we revise definitions of words, all sorts of things.

INTERVIEWER

How do you discuss a word?

Laferrière

If a word that was used by Flaubert or Césaire falls into desuetude, if it becomes passé, we still keep it in the dictionary because it was used by an important writer. The dictionary strives to recognize the creative usage of writers. Our commission not long ago tackled the word sexe. So we looked at how writers use a word like sexe—all the different notions, phrases, and implications that have come up over the years. The Marquis de Sade doesn’t have the same thoughts on the matter as, say, the Marquise de Sévigné. An ordinary word can take up half a page in the dictionary. A word like sexe can run to six or seven pages.

INTERVIEWER

How did you contribute to defining that particular word?

Laferrière

The dictionary doesn’t have individual contributions. It’s like building a cathedral. The workers are unknown. But one of the things I tend to do is suggest that it might be interesting to have examples of things that aren’t from France. If it’s a wind, which we worked on recently, does it always have to be the mistral? What about the winds of elsewhere? How about zephyrs or siroccos? In French, there exists an enormous variety of classifications, proverbs, and witticisms about winds. There are winds that push ships as well as winds that come from the gut—the noisy, bodily winds of Rabelais. All shadings have to be in the dictionary. And in circumstances like this, you realize that people always remain, in a way, children—even august adults. Words that concern the inner workings of the human body can still provoke a smile or a laugh, even within the Académie française.

INTERVIEWER

You are known for your memorable titles, which are often playful. Did I Am a Japanese Writer really start with the title?

Laferrière

It certainly did. My publisher in Paris was interested in the ways that Caribbean and Creole writers treat the question of identity. I wasn’t at all interested in that. What interested me was, if literature belongs to everyone, if books belong to everyone, if anyone can go buy any book at a bookstore as soon as they get some money together—and if you can even buy a book without being able to read—then why can’t we be whatever kind of writers we want to be?

INTERVIEWER

The book essentially imagines what the outcome would be if you wrote a book called I am a Japanese Writer. To be clear, the plot is about you—or your narrative stand-in—contemplating writing a book by that title. But it never actually gets written.

Laferrière

That’s right. Except in reality I actually did write a book called I Am a Japanese Writer. And now it’s coming out in a Japanese translation!

INTERVIEWER

In the book, you mention that Kurt Vonnegut once called you "the fastest ‘titler’ in America." What is the importance of a title to you?

Laferrière

A title is important to me, but it is not important for all writers. The greatest writers are the only ones allowed to have bad titles. A medium or only slightly good writer should above all strive to attract attention with a striking title. Once you have a title, the bulk of the work of writing a book is complete. A title gives a book its ambience. One could say that a title like Le goût des jeunes filles [translated as Dining with the Dictator] is an effective title. The same with How to Conquer America in One Night or Cette grenade dans la main du jeune nègre est-elle une arme ou un fruit? [translated as Why Must a Black Writer Write About Sex?]. A good title should warm the reader’s heart in a bookstore, creating an immediate empathy with the book and giving the writer the chance to avoid too much explanation.

INTERVIEWER

What do you mean by "explanation"?

Laferrière

Only a truly great writer can call a book something like Man’s Hope, as Malraux did. A lesser writer would have to spend countless pages explaining the title, which Malraux doesn’t have to do because he’s Malraux. If you aren’t a great writer, you have to find another way. That’s the thing with a title like How to Make Love to a Negro Without Getting Tired. I don’t need to explain it. That very first title was a gift from the gods.

INTERVIEWER

Humor plays a part in the title, but is there also an element of mockery to it?

Laferrière

No, no, not at all. It was more about having a rapport with literature, but in a casual, unconventional way. It was more about what sort of writer I wanted to be—laid back. And racism wasn’t at the center of the book either. Because of the title, I knew I’d get into it, but not in a frontal, direct way. The racism in the book is a hedonistic racism, which is to say, a celebratory one.

INTERVIEWER

Hedonistic racism? Celebratory racism?

Laferrière

The character is thrilled to be misunderstood, to be looked down upon. He comes off as "just" a young Negro, but then you speak with him and he can talk about Marguerite Duras, James Baldwin, Gabrielle Roy, Hölderlin, Swinburne, Leonard Cohen—plus, he can speak about them with a sense of detachment. It’s as though he says, From a distance, you may see me as a Negro, but when you get closer you’ll be ashamed to not have believed that this young man could have so many layers. And then you feel bad that you misjudged him.

INTERVIEWER

You intended for the book to be misjudged?

Laferrière

I saw it as being in the vein of Basquiat. At first, it just seems like graffiti—but then you see all the traces of Western culture within the images. You see Leonardo da Vinci, you see Cubism, but drawn with very contemporary lines, as though Picasso were tagging with spray paint. That’s what I wanted to do. Here was a character talking about Montreal without hiding his true nature. He’s a reader, an immigrant, but also a man who knows the city. We weren’t in the ghetto, or lost in any nostalgia for the country he left behind, or in a slum in his newly adopted homeland.

INTERVIEWER

The book opens with two young Haitian friends in a rathole of an apartment arguing that Freud invented bebop, as proven by their readings of Totem and Taboo in the meter of Koranic verse over Charlie Parker records.

Laferrière

That first book is a factory of fantasies of all kinds. Not necessarily sexual—fantasies of freedom. People who were scraping by have told me that, in reading the book, they realized that they were actually living like princes. The glory of poverty is that rich people can’t experience it. Their possessions get in the way. Some readers notice that the book is an evocation of freedom, but often people don’t notice that—they see only stories of sex.

INTERVIEWER

There is sex—the protagonists seek to hook up with white McGill girls, and they can hear their neighbors fornicating loudly at all hours, and Kant’s Critique of Pure Reason gives them hard-ons—but it isn’t pornographic.

Laferrière

There are three pages of sex, in fact. Yet the book is imbued with sensuality.

INTERVIEWER

A reviewer once said of you, "Laferrière is totally without respect for any kind of sexual morality."

Laferrière

I’ve always loved that someone once wrote of Dangerous Liaisons that it gave its century its bad reputation. I would gladly accept all the negative articles that have been published about me just to have a phrase like that said about my work. But the theme that dominates the book is freedom. And friendship as well. It’s about the freedom you can only enjoy if you live in a place where you weren’t born. The narrator says, The fact of being in a place we don’t know, where we can’t situate ourselves—it’s a dream! And in a dream, we do what we want. We feel what we want to feel. We dream what we want to dream.

INTERVIEWER

You’ve written three children’s books. Is it fair to say that they echo the themes of your grown-up books?

Laferrière

Like all of my books, they are about my life. And they are also about the questions that are most important for children—love, death, and politics. Politics are pivotal to all of us, especially those who spend their childhood under a dictatorship. My childhood had a lot to do with dictatorship, with power, with the effects of power on myself. The question of race, by contrast, didn’t affect me at all.

INTERVIEWER

How did you experience dictatorship as a child?

Laferrière

Living in a dictatorship meant that at certain moments of my life, my parents worried and stopped us from going out. So for me, as I made clear in La baiser mauve de Vava, my book on politics, it was the monster of dictatorship that kept a little boy from seeing the girl he had a crush on. That’s what dictatorship felt like. Prohibition. But it wasn’t dictatorial 24-7. We had school, we had classes, we attended them. There were Tonton Macoutes in the street—and you had to be aware of them, and be careful—but we kids didn’t really know about all that. We didn’t know what it could be like if you spoke your mind. We weren’t interested in being for or against Duvalier. Like kids everywhere, we went anywhere we wanted and did whatever we pleased. For me, being in a little rural place like Petit-Goâve was no different than it was for any other kid. I had homework. I wanted to see movies, go dancing, play. As a child born into a dictatorship, you know you need to be careful, but you still manage to live.

INTERVIEWER

Your mother once compared you to your father by saying that you have a terrible appetite for life.

Laferrière

Yes. My father was a politician and a political activist and a dandy. He would change shirts at least twice or three times a day. He was the youngest-ever mayor of Port-au-Prince.

INTERVIEWER

Dany is your nickname, but in fact you and your father share a name—Windsor Klébert Laferrière.

Laferrière

That’s right. And he, too, had to flee for his life. At the time, he was undersecretary of commerce. There were big protests going on—it was at the beginning of Duvalier’s rule. The big food merchants were in the habit of starving the populace by withholding merchandise. Most major protests, which could lead to the overthrow of the regime, started in the open-air markets, which were the heart, the stomach of Port-au-Prince. Anyway, my father went on the radio, and, sounding like a Marxist, declared, If the bourgeois merchants are stockpiling merchandise, the people have the right to break into shops. He was the undersecretary of commerce, in charge of those very shops! Advocating for pillaging! So they forced him into exile. He was somewhere in his late twenties when he left.

INTERVIEWER

Where did he go?

Laferrière

He ended up in New York. He became ill. Meaning, to be clear, that he lost his mind. He lost everything, and he ended up a complete recluse. He walked. He would do Manhattan to Brooklyn every day, by foot. He was cut off from society, but people respected him because they considered him someone who could have done something for Haiti. That’s how they talk in Haiti.

INTERVIEWER

And how old were you when you left Haiti?

Laferrière

Twenty-three. I had to flee the country as well, just like him.

INTERVIEWER

Because of the assassination of your friend.

Laferrière

Yes, Gasner was my best friend. We wrote for the same paper and were always together. He was a militant and a subversive. He wasn’t afraid of anything. He was a character out of a novel, a romantic. He would tell people, Dany and I, we know we are going to die before the age of thirty. I would think to myself, Not me. But I couldn’t tell him that because he was so enthusiastic. I was the prudent one.

INTERVIEWER

In what way?

Laferrière

My articles didn’t have sentences in code denouncing the regime. His did. He did a series on prostitution and its connection to political corruption. I wrote about literature, film, painting. But then, we did a series of articles together on the cement-industry strike. We interviewed the factory workers. I knew what we were doing was extremely dangerous. The article was published. There was a picture of Gasner with the strikers. The news director hit the ceiling. I didn’t understand why he was so furious. Two weeks later, Gasner was killed. Then there were rumors that I was going to be next. So I left for Montreal.

INTERVIEWER

You left right away?

Laferrière

No, there was the funeral. One or two days later, a week? I had no sense of time. I was there but I couldn’t be a pallbearer, even though we were best friends. I had always taken one basic precaution in Haiti, which was not to get myself killed by being an idiot. As for rebellion, it’s better to talk about an interesting movie and that people go see it. You don’t need to die. For me, being political is discussing literature.

INTERVIEWER

What do you mean?

Laferrière

It’s writing books. It’s the fomenting of ideas. It’s to be free and accessible, to meet people and travel. For me, writers are what the priest has been throughout history, this person we pay to talk about spirituality. I’ve always loved the figure of the priest—a guy who is paid tax-free. All we ask of him is that he speak of the soul. Three times a day. And give mass and be in charge of the rituals, blessing the newborn and the dead, marrying people. For me, the writer is the modern equivalent of that.

INTERVIEWER

Would you call yourself a spiritual person?

Laferrière

Only in the way most everyone else is. Let’s say we’re in Haiti, we have no medicine, no money, and we have very serious problems, but then our friend tells us a story and we start to laugh. For me, that’s spirituality. It’s as though lifted out by that peal of laughter. "Grace under pressure," as Hemingway put it.

INTERVIEWER

In his Paris Review interview, Hemingway was asked what he thought about the idea of being politically engaged as a novelist. He said he had no problem with being a political writer but that readers will end up skipping a book’s political parts, if the work lasts. They’ll no longer relate.

Laferrière

Yes, it’s as simple as that. For me, a writer who is too engaged politically is a writer who has forgotten the energy that came over them when they read their first major book, Les misérables or Moby-Dick. For me a writer too engaged in the concrete realities of politics is a writer who doubts his or her own talent, because the writer should be able to touch everyone everywhere at all times.

INTERVIEWER

One of your recent books, The World Is Moving Around Me, is a firsthand account of the 2010 earthquake in Haiti.

Laferrière

During the earthquake, I faced the question everyone ultimately has to face—What will you do when confronted with death? How will you behave? Will you panic completely, or will you be a pillar for others? At that time, it seemed to me, all of Port-au-Prince behaved impeccably. Port-au-Prince really deserves its name. They are princes. It’s rare to see people take forty-eight hours to pick themselves up after a catastrophe that kills three hundred thousand people. It took them two days. In my case, I started writing a book.

INTERVIEWER

You picked up a pen as soon as the earthquake happened?

Laferrière

Yes, right after the first tremors. And I started with a poetic instinct. The first thing I did was see if the flowers in the hotel’s courtyard were broken. They had long stems. Not a flower was broken. The thing that helped me survive was going to see if the flowers had fallen or not. It’s an extravagant idea, but fundamental to my aesthetic. And it has nothing to do with a love of flowers. If the flowers survived, I thought, the people would survive. The concrete had crumbled, but the flowers survived.

INTERVIEWER

In The Return, you write about returning to Haiti after thirty-three years in Montreal. The French title, L’énigme du retour, is a reference to Naipaul’s The Enigma of Arrival, which refers, in turn, to a painting by de Chirico that was named by Apollinaire.

Laferrière

Yes! For me, there was also a linguistic and philosophical aspect behind the title that attracted me. I found that the enigma of arrival is not all that enigmatic. It’s in fact relatively normal to feel displaced when you arrive somewhere for the first time, whether it’s New York or Bombay. On the other hand, I found that the experience of returning somewhere after years in exile, returning to the place we came from and realizing we don’t understand the rules of life there—that I found to be enigmatic.

INTERVIEWER

Naipaul’s book could be seen as a precursor to yours—a Caribbean expat’s description of life in his adopted home, in his case, rural England.

Laferrière

What really interested me was Naipaul’s insolence. A Trinidadian writer arrives in England and starts to discuss the country with the same hauteur as a Brit going on about a little tropical island. I found it formidable. He encounters the seeming orderliness of provincial England and finds it beneath him. I don’t remember the book as much as I remember its effect on me—to realize the possibility of speaking from that position.

INTERVIEWER

It is also a book about writing, like so many of yours.

Laferrière

That is a constant with Naipaul, that reflection on literature and on the act of writing. He writes as though stunned that he is a writer. In his astonishment, he keeps analyzing that occurrence, turning it over, looking at it from all angles. As if it weren’t supposed to happen—and yet it has.

INTERVIEWER

A theme in all of your books is the desire to make borders vanish. Does that apply in terms of race as well?

Laferrière

In Haiti, according to our constitution, everyone who lives there is a Negro. So there’s no problem. Even if you’re blond or Japanese, if you are Haitian, you’re a Negro. That’s that. Some of my readers may read me as a black writer, but I wasn’t black for the first twenty-three years of my life. We are all equal under the dictator. In Montreal, it’s one way. In France, it’s another—and they’re deeply involved in the question of identity. In America, yes, they’re still trapped in it. No group can say that the debate over race is over in America. But to read me based on skin color is to read me incorrectly.

INTERVIEWER

While preparing for this interview, it didn’t occur to me that we would end up talking about race.

Laferrière

It would be more noteworthy if we didn’t discuss it—if we didn’t feel the need to discuss it. I wrote a book about this, called Je suis fatigué, "I am tired." It’s about how tired I was of being seen as a Caribbean writer, as a Quebecois writer, as an ethnic writer, as an exiled writer—instead of as a writer tout court. We all know nationalist cultures are boring. We all come from a place where we were born, we all have a connection to our childhood and what happened then, and all of that affects how we write.

INTERVIEWER

How would you say that coming from Haiti has shaped your writing?

Laferrière

In Haiti, I think the memory of being warriors, the memory of independence, lives on. People are proud to have made it through, to have survived. They define themselves based on their resilience. That’s the memory of the slave who has become independent through warfare. "Don’t forget—I’ve already broken these chains before. Just because I happen to be poor doesn’t change anything."

INTERVIEWER

Is writing hard for you?

Laferrière

There’s nothing more tiring than an opening sentence. Yes, writing is a strenuous physical exertion. But it’s also easy. Some of my books wrote themselves. Or they were written in around a month’s time, in a month-long uninterrupted state of orgasm. Writing is not suffering. It’s living faster, or with a greater intensity.

INTERVIEWER

Where do you write?

Laferrière

In bed. And yes, in the bathtub. Also walking around, wherever I may be, with a notebook.

INTERVIEWER

And how do you write? No longer with your Remington 22—the one that used to belong to Chester Himes.

Laferrière

No, no more Remington. By hand. And then on the computer. I take notes by hand, sketching out what it is that I’ll be writing. It can be quite detailed. "I’m going to talk about this—one, two. Then A, from one, then B, from two." I do that in the bathtub. I think, I dream. And when I’m full of that, I start writing on the computer. At that point, I forget all the notes. The notes aren’t there for me to follow them. They’re to provide coherence—then I can get delirious again.

INTERVIEWER

Are all your books written in the present tense?

Laferrière

Yes. Even the books about my childhood. It’s a continual present. It’s a very hot present. Burning in the present indicative. It’s because I find that it’s the only time that exists. The past is found in memory, and I don’t trust memory. And the future is a hope of people who live in countries where life expectancy is very long. I was raised by my grandmother in a place where each day we looked to find what we would eat. Each day had to be lived. At the end of the day, as we were going to bed, we would thank the Lord for having allowed us to live such a full day all the way to the end—we are not dead, we were not hungry. I wrote about it in The Return. We’re born in the morning, we grow up at noon, and we die in the evening.

INTERVIEWER

What were the first books you loved?

Laferrière

It seems to me I started reading without knowing how to read. Kids do that sometimes. They recognize groupings of words from when others read to them. They start connecting images and they end up repeating phrases. In that way, I learned how to read quickly. I read all the books in the house, going rapidly from children’s books to fairy tales to any book at all. My aunt Renée was the librarian at the small library in Petit-Goâve, and I would bring her food and we’d chat. I remember our conversations. And the stunning fact that there was almost never anybody at the library. But Aunt Renée didn’t mind. It was mainly a medical library, with some very theoretical works on literature and literary criticism. I was young, so I didn’t understand anything—but I read. I read books by Maurice Blanchot, but I read them without caring, as though they were fables. I remember an academic book about poetry. I couldn’t understand why somebody would write a book to explain a poem. I still don’t get why you’d want to explain a poem. The idea for me in poetry is that the pleasure is shamanic. The sound of the words we pronounce puts us in a state. I was impressed because I didn’t understand.

INTERVIEWER

The idea of not understanding is important in much of your work. The senses seem to be what really matter in your writing.

Laferrière

Yes, absolutely. Vision, scent, touch. The idea of the senses is what permitted me, as a writer, not to produce logical literature based on rationality and intelligence, but rather to produce something that aimed to seduce, not to convince. The aim was for the reader to be encircled by these perfumes I’m trying to describe—in activating senses that aren’t logical—so that he or she abandons the need to judge. I wanted to reduce as much as possible the distance between the reader and the odors and colors produced by the book. The reader can no longer analyze it or look at it critically, he or she is simply caught in the profusion of colors and perfumes. Though it isn’t that organized. When I try to put it into words, it sounds like a scam.

INTERVIEWER

There’s a moment in How to Make Love to a Negro Without Getting Tired where you speak about the smell of poverty, how it’s hard to get it out of your clothes. And the protagonist decides to hang out in front of an Italian fast-food chain restaurant called DaGiovanni to take on the smell of spaghetti.

Laferrière

Yes, it’s very physical. When I go to Port-au-Prince, one of the first things I do is stock up on mangoes. It’s my favorite smell. On my deathbed, they should put a bowl of very ripe mangoes next to me, to fill the room with the smell of childhood.

INTERVIEWER

In The Return, you alternate between prose and verse. Why?

Laferrière

Because it is, first and foremost, a poetic book. Whether the sections are in verse or in prose, it is poetic throughout. I initially wrote it all in verse. I wrote it in Port-au-Prince—standing up, walking down the street, in the car, sitting at friends’ places. But in transcribing the notebooks, I realized that the text I wrote then needed some context and some explanation, and so the prose sections are more to give context. The prose is the jewel box, and the verse is the jewel. Also, I’d have fewer readers if it had been only verse. I would’ve had maybe five hundred readers—under a thousand for sure. But as is, it had a hundred thousand readers. Readers see it as a novel, not a book of poetry. I wanted people to not really notice that it is made up of poems. I wanted them just to read it as they would a novel.

INTERVIEWER

Do you care about the size of your readership?

Laferrière

Yes and no. I always wanted readers. Not a lot, just some. Enough readers to win my freedom. When you have too many of them, you have to answer to another boss—the reader. As soon as you sell below a certain preordained number of books, you’re in trouble.

INTERVIEWER

We’re currently in a part of Montreal that figures prominently in your life and in your books, on rue Saint-Denis near carré Saint-Louis, at the sort of tavern you describe in The Return as a "crummy bar where you could spend all day over a warm beer." Why here?

Laferrière

It’s where I invented myself. This is where I had to define who I was. Was I an exile? An exile is someone who remembers himself but who cannot return to the place where much of his life happened, where his sensibilities were formed, where people live that he knows, that he loves or hates. I needed to invent a new universe. So I wrote my first book, a novel where the word Haiti isn’t pronounced a single time.

INTERVIEWER

At one point in that book, someone asks the main character, your authorial stand-in, where he’s from, and he responds that he is from Madagascar—on Thursday nights.

Laferrière

Yes, he’s erasing his traces. He says he’s from Harlem or the Côte d’Ivoire or Madagascar on Thursday nights. To be from Haiti, to be imbued with coffee, the scent of mangoes, the taste of avocados, the smell of leaves, of jasmine, of ylang-ylang—those things came from my birth. They weren’t things I decided. But I could decide what to be in Montreal. I severed my ties with Haiti to break the great sorcerer’s spell—that of the dictator, who says, You will be obsessed with me, and you will think only of me. I can do other things, but you, you will think of avenging yourself, of getting worked up, and you will think of nothing but me.

INTERVIEWER

What is a writer’s biggest enemy?

Laferrière

Ultimately, for me, the writer’s enemy, his adversary, is money. And I believe that literature can eliminate money.

INTERVIEWER

How so?

Laferrière

For me, the promise of literature was to make money disappear. I’m going to be doing six or seven trips all over the world in the next two months. Everything is paid for. And that’s it. I don’t abuse it. I just do it. It’s the order of things, it’s part of my priestly function. I don’t deal with money. Literature allowed me to cross borders and to make money vanish.

INTERVIEWER

What was it like when you first arrived here in Montreal, as an immigrant? What sort of jobs were you able to find?

Laferrière

I was at Dorval airport, doing maintenance work from midnight to eight A.M. I also worked as a janitor downtown. And then I had a job making rugs out of cows. We had to operate a kind of guillotine to cut their heads off. The cows arrived from Alberta. They were dead, but we had to cut the meat from the skin and cut the heads off their bodies. My job was to remove their skin. A cow is heavy. I’d put its head under the guillotine, and then skin it. It had to be done really fast—I nearly lost an arm. Some people wanted me to get my arm cut off because the guy I replaced lost an arm. My coworkers were sure that if two people lost limbs, they’d have to replace the machine, which was slightly defective. We were illegal workers getting paid under the table. We slept in a trailer in the middle of a field in winter.

I also worked for one of those companies that sends people to do a different job everyday and then takes a cut of your salary.

INTERVIEWER

A temp agency?

Laferrière

Yeah, that’s it. They sent me everywhere. I did a lot of things in between 1976 and 1986. Then I got my refugee papers and was able to get my first real job, working in television.

INTERVIEWER

As a weather presenter. You were popular. You once delivered the weather report in the nude?

Laferrière

Yes. I told people that if they wanted to know the weather, they should just open the window!

But in my head, I was always a writer who had a job. I saw it as a learning opportunity. Before Montreal, the worst job I ever had was at a bank in Haiti.

INTERVIEWER

A bank?

Laferrière

I had no idea what a bank even was. Banks are wary of poor people. I was the opposite. So I quickly gained a reputation among poor people and prostitutes as the cashier to see. There was always a line of people to meet with me because they’d heard that I didn’t need to see any paperwork. My guiding principle was that poor people don’t cheat. It wasn’t a romantic idea—it’s simply that it’s too complicated for them to cheat. They can’t cheat a bank. Only rich people can cheat at the bank. And in the whole time I worked at the bank, I never had a single problem or a bounced check or a bad deposit. They would come and deposit or withdraw their tiny sums with their bankbook. All the prostitutes from the crossroads would come see me to send money to the Dominican Republic to their families and children. Those people never cheated. But because I wasn’t a good banker, I never managed to balance my own numbers. It always took me so long that I’d end up going home late in the evenings, well after everybody else.

INTERVIEWER

So what happened?

Laferrière

They started having to pay me overtime for those extra hours, so I ended up making almost as much money as the bank director! All because they didn’t understand how incompetent I was. If you don’t know how to do things properly, I learned, you will be paid better than those who know how to do it and who go home on time.

INTERVIEWER

That is a classic Laferrière life lesson.

Laferrière

First off, you need to not do things. Second, you need to not know how to do things. By writing and by not trying to make any money or even touch it, I became rich. I don’t believe in the action of receiving money. If Basquiat hadn’t been able to sell his paintings, he might still be alive. A junkie who can sell a painting for sixty thousand dollars is a dead man. I often talk about a girl I met in Haiti way back when. She was a young woman who was a semi-prostitute. She told me, I’m not a prostitute. I don’t want money—but I want everything that money can buy. And that’s maybe my definition of myself as well.

INTERVIEWER

You describe yourself in an extremely unguarded way in your books. That must sometimes be difficult for those around you.

Laferrière

They’re novels. My wife, for example, knows that she’s reading a novel. She’s been living with me since 1979, after all, so she doesn’t try to understand me by reading my books. Realism isn’t real. And the more I try to get close to myself, the more I’m hiding something. There is nothing more false than real life.

INTERVIEWER

In Journal d’un écrivain en pyjama, you write of how, at the outset, you were aware that suffering plays a part in writing and that literature requires struggling and pain—but you decided that for you it wouldn’t be like that.

Laferrière

I heard writers speaking on the radio about the pain of writing, and I always thought they were laying it on a little thick. I figured that I knew something, at least a little, about suffering—that I knew people who had suffered. I’d been in some difficult situations, and I knew that those situations would always be harder than writing. I’m not saying that the anguish of writing is false. It is real for those who don’t have a memory of true suffering. But when you have the memory of loss, of arriving in a city where you know no one, of being seen as the lowest of the low . . .

INTERVIEWER

What do you remember of that time?

Laferrière

To watch someone see you, when you are begging or homeless, and the person isn’t scandalized. He’s not happy about it, but he is thinking if someone has to be homeless, it might as well be you. If you saw that someone you went to school with had become homeless, you would be scandalized. You’d say to yourself, It can’t possibly be! But for all the others who are homeless, it can’t possibly be either! But it’s like that when you don’t know the person—you are categorized by race, or as a part of society that we accept seeing in a miserable situation. Native Americans drinking on a street corner or blacks in dire circumstances—these are things society thinks are normal. I’m not saying they accept it, but it’s something they’ve always seen. Well, I’ve been in that situation. I’ve been seen that way—He’s an immigrant and not white, and he’s in dire straits, that’s normal. There is nothing more extraordinary than seeing compassion in someone’s eyes, but not the slightest surprise at your situation. That is what it is to be a desert island, with no one to protect you—which could plunge some people into despair, bordering on insanity. But for a writer, it can be interesting. Because you can observe society, since you are completely invisible. No one sees you. People will say and do anything in front of you.

INTERVIEWER

Is there anything impossible in literature?

Laferrière

Vengeance is impossible. It’s impossible to avenge yourself. To avenge yourself means that you are still within a situation. The only vengeance that is possible is to forget the affront that has been committed, to be so satisfied in other ways that whatever the difficulty was gets erased. You may even come to realize that it was a good thing it happened to you, as it permitted you to get to where you are. That’s revenge. Our only revenge is the number of people who’ve done us in that we’ve forgotten.

INTERVIEWER

But is there not a certain element of vengeance that fuels your writing?

Laferrière

There are interior fires. But they don’t all have a source in something negative. Or at least, I don’t see it that way. I’m not a writer dominated by bitterness, by acidity, or even by lucidity. If I sometimes irritate European writers because I describe a childhood that was happy under dictatorship, I tell them that they’re being just as annoying by describing their extremely unhappy childhoods. André Gide said that happy feelings are not literary. I don’t find this to be true. Why can’t happiness be just as valid as bad feelings?

INTERVIEWER

You’ve said, in speaking about Haitian poets, that writers have a duty to promote work they admire.

Laferrière

Yes, it’s even more important than writing, to help another writer become known. There’s nothing charitable or Christian about it. When I write about someone I like and then someone says, Hey, I didn’t know about that writer, and now I’m quite happy to know them—at that moment, I feel as though I maybe wrote that author’s books. It was me who wrote that! For me, making a great writer better known is a way of being that great writer. It isn’t just poets I love, like Ida Faubert, Magloire-Saint-Aude, Davertige, and Carl Brouard. It’s also Borges, who made me learn about so many writers—not only French writers but also Locke, Kant, Schopenhauer, countless others. Borges used to say that originality is a modern superstition. Instead of trying to be original, we should just try to make known what already exists.

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Paris Review - The Art of Fiction No. 237

SourceURL: https://www.theparisreview.org/interviews/7040/the-art-of-fiction-no-237-dany-laferriere
Author: Ziad Shihab


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Dany Laferrière, The Art of Fiction No. 237

Laferrière with his eldest daughter, Melissa.

Dany Laferrière was born in Port-au-Prince in 1953. After his father, a former mayor of the city, was forced into exile in 1959, Dany was raised by his grandmother in the coastal village of Petit-Goâve. He returned to Port-au-Prince five years later and eventually became a culture reporter for Le petit samedi soir and Radio Haiti-Inter. When his colleague and friend Gasner Raymond was assassinated in 1976, Laferrière fled to Montreal, where he supported himself with a series of odd jobs. In 1985, he published his first novel, How to Make Love to a Negro Without Getting Tired, which chronicled those first years of his exile. But it wasn’t until 2009, when he received the Prix Médicis for his nineteenth book, The Return, that Laferrière reached a wide readership in France. Like his other books, The Return is drawn from his real-life experience, in this case the journey he made to bury his father’s ashes in Haiti.

Laferrière has written in prose and verse (The Return contains both); apart from his novels, he has published books for children and books that could be described as un-self-help, such as L’art presque perdu de ne rien faire (The Almost Forgotten Art of Doing Nothing, 2011) and Tout ce qu’on ne te dira pas, Mongo (Everything They Won’t Tell You, Mongo, 2015), a guide for newly arrived immigrants to the First World. All of his books are interconnected and autobiographical: his oeuvre, approaching thirty volumes, is one long book about his writing of that book. He lives in Montreal with Maggie Berrouët, his wife of thirty-eight years, and their three daughters.

Before this interview began, Laferrière warned me that he is notorious for speaking at length: "I’m not a reticent Evan S. Connell type—je me ­raconte." Which proved true. He is open, warm, ironic, and quick to contradict himself as need be. Our interview took place over five sessions and several phone calls. The first meeting occurred on a lawn at Middlebury College in Vermont, where he was writer in residence; the second at a tavern near carré Saint-Louis, in Montreal, the setting of many of his books; the third in the back room of a Montreal bookstore; the fourth in his dining room and study. The final meeting took place at a restaurant in Paris, over a shared order of cervelle—that is, we shared a brain, an experience that will be familiar to many of his readers.

INTERVIEWER

In 2013, you were elected to the Académie française, the first-ever Haitian or Quebecois writer to join their ranks.

Laferrière

Yes, but first they had to sort out whether I was even admissible. You are supposed to be French. It turns out this wasn’t a written rule. At the time the rules were written, they couldn’t even imagine including someone not born in France or a French colony or département, or a naturalized Frenchman. A Haitian in Montreal is none of the above. To be eligible, you also have to live in France—which I did not. So the question became, is it the Académie française as in the French language? Or as in France? The president of the République decided the question—it’s the Académie of the French language. This decision permitted my candidacy to proceed. It was what they call "une belle élection." I was received with enthusiasm, in the first round of voting. It took Victor Hugo something like four rounds, Voltaire three!

INTERVIEWER

What do you actually do there, beneath the dome?

Laferrière

I am part of several commissions, involving the dictionary, literature, and francophonie. I attend the weekly grandes séances on Thursdays. We discuss académie business, we grant literary awards and prizes, we revise definitions of words, all sorts of things.

INTERVIEWER

How do you discuss a word?

Laferrière

If a word that was used by Flaubert or Césaire falls into desuetude, if it becomes passé, we still keep it in the dictionary because it was used by an important writer. The dictionary strives to recognize the creative usage of writers. Our commission not long ago tackled the word sexe. So we looked at how writers use a word like sexe—all the different notions, phrases, and implications that have come up over the years. The Marquis de Sade doesn’t have the same thoughts on the matter as, say, the Marquise de Sévigné. An ordinary word can take up half a page in the dictionary. A word like sexe can run to six or seven pages.

INTERVIEWER

How did you contribute to defining that particular word?

Laferrière

The dictionary doesn’t have individual contributions. It’s like building a cathedral. The workers are unknown. But one of the things I tend to do is suggest that it might be interesting to have examples of things that aren’t from France. If it’s a wind, which we worked on recently, does it always have to be the mistral? What about the winds of elsewhere? How about zephyrs or siroccos? In French, there exists an enormous variety of classifications, proverbs, and witticisms about winds. There are winds that push ships as well as winds that come from the gut—the noisy, bodily winds of Rabelais. All shadings have to be in the dictionary. And in circumstances like this, you realize that people always remain, in a way, children—even august adults. Words that concern the inner workings of the human body can still provoke a smile or a laugh, even within the Académie française.

INTERVIEWER

You are known for your memorable titles, which are often playful. Did I Am a Japanese Writer really start with the title?

Laferrière

It certainly did. My publisher in Paris was interested in the ways that Caribbean and Creole writers treat the question of identity. I wasn’t at all interested in that. What interested me was, if literature belongs to everyone, if books belong to everyone, if anyone can go buy any book at a bookstore as soon as they get some money together—and if you can even buy a book without being able to read—then why can’t we be whatever kind of writers we want to be?

INTERVIEWER

The book essentially imagines what the outcome would be if you wrote a book called I am a Japanese Writer. To be clear, the plot is about you—or your narrative stand-in—contemplating writing a book by that title. But it never actually gets written.

Laferrière

That’s right. Except in reality I actually did write a book called I Am a Japanese Writer. And now it’s coming out in a Japanese translation!

INTERVIEWER

In the book, you mention that Kurt Vonnegut once called you "the fastest ‘titler’ in America." What is the importance of a title to you?

Laferrière

A title is important to me, but it is not important for all writers. The greatest writers are the only ones allowed to have bad titles. A medium or only slightly good writer should above all strive to attract attention with a striking title. Once you have a title, the bulk of the work of writing a book is complete. A title gives a book its ambience. One could say that a title like Le goût des jeunes filles [translated as Dining with the Dictator] is an effective title. The same with How to Conquer America in One Night or Cette grenade dans la main du jeune nègre est-elle une arme ou un fruit? [translated as Why Must a Black Writer Write About Sex?]. A good title should warm the reader’s heart in a bookstore, creating an immediate empathy with the book and giving the writer the chance to avoid too much explanation.

INTERVIEWER

What do you mean by "explanation"?

Laferrière

Only a truly great writer can call a book something like Man’s Hope, as Malraux did. A lesser writer would have to spend countless pages explaining the title, which Malraux doesn’t have to do because he’s Malraux. If you aren’t a great writer, you have to find another way. That’s the thing with a title like How to Make Love to a Negro Without Getting Tired. I don’t need to explain it. That very first title was a gift from the gods.

INTERVIEWER

Humor plays a part in the title, but is there also an element of mockery to it?

Laferrière

No, no, not at all. It was more about having a rapport with literature, but in a casual, unconventional way. It was more about what sort of writer I wanted to be—laid back. And racism wasn’t at the center of the book either. Because of the title, I knew I’d get into it, but not in a frontal, direct way. The racism in the book is a hedonistic racism, which is to say, a celebratory one.

INTERVIEWER

Hedonistic racism? Celebratory racism?

Laferrière

The character is thrilled to be misunderstood, to be looked down upon. He comes off as "just" a young Negro, but then you speak with him and he can talk about Marguerite Duras, James Baldwin, Gabrielle Roy, Hölderlin, Swinburne, Leonard Cohen—plus, he can speak about them with a sense of detachment. It’s as though he says, From a distance, you may see me as a Negro, but when you get closer you’ll be ashamed to not have believed that this young man could have so many layers. And then you feel bad that you misjudged him.

INTERVIEWER

You intended for the book to be misjudged?

Laferrière

I saw it as being in the vein of Basquiat. At first, it just seems like graffiti—but then you see all the traces of Western culture within the images. You see Leonardo da Vinci, you see Cubism, but drawn with very contemporary lines, as though Picasso were tagging with spray paint. That’s what I wanted to do. Here was a character talking about Montreal without hiding his true nature. He’s a reader, an immigrant, but also a man who knows the city. We weren’t in the ghetto, or lost in any nostalgia for the country he left behind, or in a slum in his newly adopted homeland.

INTERVIEWER

The book opens with two young Haitian friends in a rathole of an apartment arguing that Freud invented bebop, as proven by their readings of Totem and Taboo in the meter of Koranic verse over Charlie Parker records.

Laferrière

That first book is a factory of fantasies of all kinds. Not necessarily sexual—fantasies of freedom. People who were scraping by have told me that, in reading the book, they realized that they were actually living like princes. The glory of poverty is that rich people can’t experience it. Their possessions get in the way. Some readers notice that the book is an evocation of freedom, but often people don’t notice that—they see only stories of sex.

INTERVIEWER

There is sex—the protagonists seek to hook up with white McGill girls, and they can hear their neighbors fornicating loudly at all hours, and Kant’s Critique of Pure Reason gives them hard-ons—but it isn’t pornographic.

Laferrière

There are three pages of sex, in fact. Yet the book is imbued with sensuality.

INTERVIEWER

A reviewer once said of you, "Laferrière is totally without respect for any kind of sexual morality."

Laferrière

I’ve always loved that someone once wrote of Dangerous Liaisons that it gave its century its bad reputation. I would gladly accept all the negative articles that have been published about me just to have a phrase like that said about my work. But the theme that dominates the book is freedom. And friendship as well. It’s about the freedom you can only enjoy if you live in a place where you weren’t born. The narrator says, The fact of being in a place we don’t know, where we can’t situate ourselves—it’s a dream! And in a dream, we do what we want. We feel what we want to feel. We dream what we want to dream.

INTERVIEWER

You’ve written three children’s books. Is it fair to say that they echo the themes of your grown-up books?

Laferrière

Like all of my books, they are about my life. And they are also about the questions that are most important for children—love, death, and politics. Politics are pivotal to all of us, especially those who spend their childhood under a dictatorship. My childhood had a lot to do with dictatorship, with power, with the effects of power on myself. The question of race, by contrast, didn’t affect me at all.

INTERVIEWER

How did you experience dictatorship as a child?

Laferrière

Living in a dictatorship meant that at certain moments of my life, my parents worried and stopped us from going out. So for me, as I made clear in La baiser mauve de Vava, my book on politics, it was the monster of dictatorship that kept a little boy from seeing the girl he had a crush on. That’s what dictatorship felt like. Prohibition. But it wasn’t dictatorial 24-7. We had school, we had classes, we attended them. There were Tonton Macoutes in the street—and you had to be aware of them, and be careful—but we kids didn’t really know about all that. We didn’t know what it could be like if you spoke your mind. We weren’t interested in being for or against Duvalier. Like kids everywhere, we went anywhere we wanted and did whatever we pleased. For me, being in a little rural place like Petit-Goâve was no different than it was for any other kid. I had homework. I wanted to see movies, go dancing, play. As a child born into a dictatorship, you know you need to be careful, but you still manage to live.

INTERVIEWER

Your mother once compared you to your father by saying that you have a terrible appetite for life.

Laferrière

Yes. My father was a politician and a political activist and a dandy. He would change shirts at least twice or three times a day. He was the youngest-ever mayor of Port-au-Prince.

INTERVIEWER

Dany is your nickname, but in fact you and your father share a name—Windsor Klébert Laferrière.

Laferrière

That’s right. And he, too, had to flee for his life. At the time, he was undersecretary of commerce. There were big protests going on—it was at the beginning of Duvalier’s rule. The big food merchants were in the habit of starving the populace by withholding merchandise. Most major protests, which could lead to the overthrow of the regime, started in the open-air markets, which were the heart, the stomach of Port-au-Prince. Anyway, my father went on the radio, and, sounding like a Marxist, declared, If the bourgeois merchants are stockpiling merchandise, the people have the right to break into shops. He was the undersecretary of commerce, in charge of those very shops! Advocating for pillaging! So they forced him into exile. He was somewhere in his late twenties when he left.

INTERVIEWER

Where did he go?

Laferrière

He ended up in New York. He became ill. Meaning, to be clear, that he lost his mind. He lost everything, and he ended up a complete recluse. He walked. He would do Manhattan to Brooklyn every day, by foot. He was cut off from society, but people respected him because they considered him someone who could have done something for Haiti. That’s how they talk in Haiti.

INTERVIEWER

And how old were you when you left Haiti?

Laferrière

Twenty-three. I had to flee the country as well, just like him.

INTERVIEWER

Because of the assassination of your friend.

Laferrière

Yes, Gasner was my best friend. We wrote for the same paper and were always together. He was a militant and a subversive. He wasn’t afraid of anything. He was a character out of a novel, a romantic. He would tell people, Dany and I, we know we are going to die before the age of thirty. I would think to myself, Not me. But I couldn’t tell him that because he was so enthusiastic. I was the prudent one.

INTERVIEWER

In what way?

Laferrière

My articles didn’t have sentences in code denouncing the regime. His did. He did a series on prostitution and its connection to political corruption. I wrote about literature, film, painting. But then, we did a series of articles together on the cement-industry strike. We interviewed the factory workers. I knew what we were doing was extremely dangerous. The article was published. There was a picture of Gasner with the strikers. The news director hit the ceiling. I didn’t understand why he was so furious. Two weeks later, Gasner was killed. Then there were rumors that I was going to be next. So I left for Montreal.

INTERVIEWER

You left right away?

Laferrière

No, there was the funeral. One or two days later, a week? I had no sense of time. I was there but I couldn’t be a pallbearer, even though we were best friends. I had always taken one basic precaution in Haiti, which was not to get myself killed by being an idiot. As for rebellion, it’s better to talk about an interesting movie and that people go see it. You don’t need to die. For me, being political is discussing literature.

INTERVIEWER

What do you mean?

Laferrière

It’s writing books. It’s the fomenting of ideas. It’s to be free and accessible, to meet people and travel. For me, writers are what the priest has been throughout history, this person we pay to talk about spirituality. I’ve always loved the figure of the priest—a guy who is paid tax-free. All we ask of him is that he speak of the soul. Three times a day. And give mass and be in charge of the rituals, blessing the newborn and the dead, marrying people. For me, the writer is the modern equivalent of that.

INTERVIEWER

Would you call yourself a spiritual person?

Laferrière

Only in the way most everyone else is. Let’s say we’re in Haiti, we have no medicine, no money, and we have very serious problems, but then our friend tells us a story and we start to laugh. For me, that’s spirituality. It’s as though lifted out by that peal of laughter. "Grace under pressure," as Hemingway put it.

INTERVIEWER

In his Paris Review interview, Hemingway was asked what he thought about the idea of being politically engaged as a novelist. He said he had no problem with being a political writer but that readers will end up skipping a book’s political parts, if the work lasts. They’ll no longer relate.

Laferrière

Yes, it’s as simple as that. For me, a writer who is too engaged politically is a writer who has forgotten the energy that came over them when they read their first major book, Les misérables or Moby-Dick. For me a writer too engaged in the concrete realities of politics is a writer who doubts his or her own talent, because the writer should be able to touch everyone everywhere at all times.

INTERVIEWER

One of your recent books, The World Is Moving Around Me, is a firsthand account of the 2010 earthquake in Haiti.

Laferrière

During the earthquake, I faced the question everyone ultimately has to face—What will you do when confronted with death? How will you behave? Will you panic completely, or will you be a pillar for others? At that time, it seemed to me, all of Port-au-Prince behaved impeccably. Port-au-Prince really deserves its name. They are princes. It’s rare to see people take forty-eight hours to pick themselves up after a catastrophe that kills three hundred thousand people. It took them two days. In my case, I started writing a book.

INTERVIEWER

You picked up a pen as soon as the earthquake happened?

Laferrière

Yes, right after the first tremors. And I started with a poetic instinct. The first thing I did was see if the flowers in the hotel’s courtyard were broken. They had long stems. Not a flower was broken. The thing that helped me survive was going to see if the flowers had fallen or not. It’s an extravagant idea, but fundamental to my aesthetic. And it has nothing to do with a love of flowers. If the flowers survived, I thought, the people would survive. The concrete had crumbled, but the flowers survived.

INTERVIEWER

In The Return, you write about returning to Haiti after thirty-three years in Montreal. The French title, L’énigme du retour, is a reference to Naipaul’s The Enigma of Arrival, which refers, in turn, to a painting by de Chirico that was named by Apollinaire.

Laferrière

Yes! For me, there was also a linguistic and philosophical aspect behind the title that attracted me. I found that the enigma of arrival is not all that enigmatic. It’s in fact relatively normal to feel displaced when you arrive somewhere for the first time, whether it’s New York or Bombay. On the other hand, I found that the experience of returning somewhere after years in exile, returning to the place we came from and realizing we don’t understand the rules of life there—that I found to be enigmatic.

INTERVIEWER

Naipaul’s book could be seen as a precursor to yours—a Caribbean expat’s description of life in his adopted home, in his case, rural England.

Laferrière

What really interested me was Naipaul’s insolence. A Trinidadian writer arrives in England and starts to discuss the country with the same hauteur as a Brit going on about a little tropical island. I found it formidable. He encounters the seeming orderliness of provincial England and finds it beneath him. I don’t remember the book as much as I remember its effect on me—to realize the possibility of speaking from that position.

INTERVIEWER

It is also a book about writing, like so many of yours.

Laferrière

That is a constant with Naipaul, that reflection on literature and on the act of writing. He writes as though stunned that he is a writer. In his astonishment, he keeps analyzing that occurrence, turning it over, looking at it from all angles. As if it weren’t supposed to happen—and yet it has.

INTERVIEWER

A theme in all of your books is the desire to make borders vanish. Does that apply in terms of race as well?

Laferrière

In Haiti, according to our constitution, everyone who lives there is a Negro. So there’s no problem. Even if you’re blond or Japanese, if you are Haitian, you’re a Negro. That’s that. Some of my readers may read me as a black writer, but I wasn’t black for the first twenty-three years of my life. We are all equal under the dictator. In Montreal, it’s one way. In France, it’s another—and they’re deeply involved in the question of identity. In America, yes, they’re still trapped in it. No group can say that the debate over race is over in America. But to read me based on skin color is to read me incorrectly.

INTERVIEWER

While preparing for this interview, it didn’t occur to me that we would end up talking about race.

Laferrière

It would be more noteworthy if we didn’t discuss it—if we didn’t feel the need to discuss it. I wrote a book about this, called Je suis fatigué, "I am tired." It’s about how tired I was of being seen as a Caribbean writer, as a Quebecois writer, as an ethnic writer, as an exiled writer—instead of as a writer tout court. We all know nationalist cultures are boring. We all come from a place where we were born, we all have a connection to our childhood and what happened then, and all of that affects how we write.

INTERVIEWER

How would you say that coming from Haiti has shaped your writing?

Laferrière

In Haiti, I think the memory of being warriors, the memory of independence, lives on. People are proud to have made it through, to have survived. They define themselves based on their resilience. That’s the memory of the slave who has become independent through warfare. "Don’t forget—I’ve already broken these chains before. Just because I happen to be poor doesn’t change anything."

INTERVIEWER

Is writing hard for you?

Laferrière

There’s nothing more tiring than an opening sentence. Yes, writing is a strenuous physical exertion. But it’s also easy. Some of my books wrote themselves. Or they were written in around a month’s time, in a month-long uninterrupted state of orgasm. Writing is not suffering. It’s living faster, or with a greater intensity.

INTERVIEWER

Where do you write?

Laferrière

In bed. And yes, in the bathtub. Also walking around, wherever I may be, with a notebook.

INTERVIEWER

And how do you write? No longer with your Remington 22—the one that used to belong to Chester Himes.

Laferrière

No, no more Remington. By hand. And then on the computer. I take notes by hand, sketching out what it is that I’ll be writing. It can be quite detailed. "I’m going to talk about this—one, two. Then A, from one, then B, from two." I do that in the bathtub. I think, I dream. And when I’m full of that, I start writing on the computer. At that point, I forget all the notes. The notes aren’t there for me to follow them. They’re to provide coherence—then I can get delirious again.

INTERVIEWER

Are all your books written in the present tense?

Laferrière

Yes. Even the books about my childhood. It’s a continual present. It’s a very hot present. Burning in the present indicative. It’s because I find that it’s the only time that exists. The past is found in memory, and I don’t trust memory. And the future is a hope of people who live in countries where life expectancy is very long. I was raised by my grandmother in a place where each day we looked to find what we would eat. Each day had to be lived. At the end of the day, as we were going to bed, we would thank the Lord for having allowed us to live such a full day all the way to the end—we are not dead, we were not hungry. I wrote about it in The Return. We’re born in the morning, we grow up at noon, and we die in the evening.

INTERVIEWER

What were the first books you loved?

Laferrière

It seems to me I started reading without knowing how to read. Kids do that sometimes. They recognize groupings of words from when others read to them. They start connecting images and they end up repeating phrases. In that way, I learned how to read quickly. I read all the books in the house, going rapidly from children’s books to fairy tales to any book at all. My aunt Renée was the librarian at the small library in Petit-Goâve, and I would bring her food and we’d chat. I remember our conversations. And the stunning fact that there was almost never anybody at the library. But Aunt Renée didn’t mind. It was mainly a medical library, with some very theoretical works on literature and literary criticism. I was young, so I didn’t understand anything—but I read. I read books by Maurice Blanchot, but I read them without caring, as though they were fables. I remember an academic book about poetry. I couldn’t understand why somebody would write a book to explain a poem. I still don’t get why you’d want to explain a poem. The idea for me in poetry is that the pleasure is shamanic. The sound of the words we pronounce puts us in a state. I was impressed because I didn’t understand.

INTERVIEWER

The idea of not understanding is important in much of your work. The senses seem to be what really matter in your writing.

Laferrière

Yes, absolutely. Vision, scent, touch. The idea of the senses is what permitted me, as a writer, not to produce logical literature based on rationality and intelligence, but rather to produce something that aimed to seduce, not to convince. The aim was for the reader to be encircled by these perfumes I’m trying to describe—in activating senses that aren’t logical—so that he or she abandons the need to judge. I wanted to reduce as much as possible the distance between the reader and the odors and colors produced by the book. The reader can no longer analyze it or look at it critically, he or she is simply caught in the profusion of colors and perfumes. Though it isn’t that organized. When I try to put it into words, it sounds like a scam.

INTERVIEWER

There’s a moment in How to Make Love to a Negro Without Getting Tired where you speak about the smell of poverty, how it’s hard to get it out of your clothes. And the protagonist decides to hang out in front of an Italian fast-food chain restaurant called DaGiovanni to take on the smell of spaghetti.

Laferrière

Yes, it’s very physical. When I go to Port-au-Prince, one of the first things I do is stock up on mangoes. It’s my favorite smell. On my deathbed, they should put a bowl of very ripe mangoes next to me, to fill the room with the smell of childhood.

INTERVIEWER

In The Return, you alternate between prose and verse. Why?

Laferrière

Because it is, first and foremost, a poetic book. Whether the sections are in verse or in prose, it is poetic throughout. I initially wrote it all in verse. I wrote it in Port-au-Prince—standing up, walking down the street, in the car, sitting at friends’ places. But in transcribing the notebooks, I realized that the text I wrote then needed some context and some explanation, and so the prose sections are more to give context. The prose is the jewel box, and the verse is the jewel. Also, I’d have fewer readers if it had been only verse. I would’ve had maybe five hundred readers—under a thousand for sure. But as is, it had a hundred thousand readers. Readers see it as a novel, not a book of poetry. I wanted people to not really notice that it is made up of poems. I wanted them just to read it as they would a novel.

INTERVIEWER

Do you care about the size of your readership?

Laferrière

Yes and no. I always wanted readers. Not a lot, just some. Enough readers to win my freedom. When you have too many of them, you have to answer to another boss—the reader. As soon as you sell below a certain preordained number of books, you’re in trouble.

INTERVIEWER

We’re currently in a part of Montreal that figures prominently in your life and in your books, on rue Saint-Denis near carré Saint-Louis, at the sort of tavern you describe in The Return as a "crummy bar where you could spend all day over a warm beer." Why here?

Laferrière

It’s where I invented myself. This is where I had to define who I was. Was I an exile? An exile is someone who remembers himself but who cannot return to the place where much of his life happened, where his sensibilities were formed, where people live that he knows, that he loves or hates. I needed to invent a new universe. So I wrote my first book, a novel where the word Haiti isn’t pronounced a single time.

INTERVIEWER

At one point in that book, someone asks the main character, your authorial stand-in, where he’s from, and he responds that he is from Madagascar—on Thursday nights.

Laferrière

Yes, he’s erasing his traces. He says he’s from Harlem or the Côte d’Ivoire or Madagascar on Thursday nights. To be from Haiti, to be imbued with coffee, the scent of mangoes, the taste of avocados, the smell of leaves, of jasmine, of ylang-ylang—those things came from my birth. They weren’t things I decided. But I could decide what to be in Montreal. I severed my ties with Haiti to break the great sorcerer’s spell—that of the dictator, who says, You will be obsessed with me, and you will think only of me. I can do other things, but you, you will think of avenging yourself, of getting worked up, and you will think of nothing but me.

INTERVIEWER

What is a writer’s biggest enemy?

Laferrière

Ultimately, for me, the writer’s enemy, his adversary, is money. And I believe that literature can eliminate money.

INTERVIEWER

How so?

Laferrière

For me, the promise of literature was to make money disappear. I’m going to be doing six or seven trips all over the world in the next two months. Everything is paid for. And that’s it. I don’t abuse it. I just do it. It’s the order of things, it’s part of my priestly function. I don’t deal with money. Literature allowed me to cross borders and to make money vanish.

INTERVIEWER

What was it like when you first arrived here in Montreal, as an immigrant? What sort of jobs were you able to find?

Laferrière

I was at Dorval airport, doing maintenance work from midnight to eight A.M. I also worked as a janitor downtown. And then I had a job making rugs out of cows. We had to operate a kind of guillotine to cut their heads off. The cows arrived from Alberta. They were dead, but we had to cut the meat from the skin and cut the heads off their bodies. My job was to remove their skin. A cow is heavy. I’d put its head under the guillotine, and then skin it. It had to be done really fast—I nearly lost an arm. Some people wanted me to get my arm cut off because the guy I replaced lost an arm. My coworkers were sure that if two people lost limbs, they’d have to replace the machine, which was slightly defective. We were illegal workers getting paid under the table. We slept in a trailer in the middle of a field in winter.

I also worked for one of those companies that sends people to do a different job everyday and then takes a cut of your salary.

INTERVIEWER

A temp agency?

Laferrière

Yeah, that’s it. They sent me everywhere. I did a lot of things in between 1976 and 1986. Then I got my refugee papers and was able to get my first real job, working in television.

INTERVIEWER

As a weather presenter. You were popular. You once delivered the weather report in the nude?

Laferrière

Yes. I told people that if they wanted to know the weather, they should just open the window!

But in my head, I was always a writer who had a job. I saw it as a learning opportunity. Before Montreal, the worst job I ever had was at a bank in Haiti.

INTERVIEWER

A bank?

Laferrière

I had no idea what a bank even was. Banks are wary of poor people. I was the opposite. So I quickly gained a reputation among poor people and prostitutes as the cashier to see. There was always a line of people to meet with me because they’d heard that I didn’t need to see any paperwork. My guiding principle was that poor people don’t cheat. It wasn’t a romantic idea—it’s simply that it’s too complicated for them to cheat. They can’t cheat a bank. Only rich people can cheat at the bank. And in the whole time I worked at the bank, I never had a single problem or a bounced check or a bad deposit. They would come and deposit or withdraw their tiny sums with their bankbook. All the prostitutes from the crossroads would come see me to send money to the Dominican Republic to their families and children. Those people never cheated. But because I wasn’t a good banker, I never managed to balance my own numbers. It always took me so long that I’d end up going home late in the evenings, well after everybody else.

INTERVIEWER

So what happened?

Laferrière

They started having to pay me overtime for those extra hours, so I ended up making almost as much money as the bank director! All because they didn’t understand how incompetent I was. If you don’t know how to do things properly, I learned, you will be paid better than those who know how to do it and who go home on time.

INTERVIEWER

That is a classic Laferrière life lesson.

Laferrière

First off, you need to not do things. Second, you need to not know how to do things. By writing and by not trying to make any money or even touch it, I became rich. I don’t believe in the action of receiving money. If Basquiat hadn’t been able to sell his paintings, he might still be alive. A junkie who can sell a painting for sixty thousand dollars is a dead man. I often talk about a girl I met in Haiti way back when. She was a young woman who was a semi-prostitute. She told me, I’m not a prostitute. I don’t want money—but I want everything that money can buy. And that’s maybe my definition of myself as well.

INTERVIEWER

You describe yourself in an extremely unguarded way in your books. That must sometimes be difficult for those around you.

Laferrière

They’re novels. My wife, for example, knows that she’s reading a novel. She’s been living with me since 1979, after all, so she doesn’t try to understand me by reading my books. Realism isn’t real. And the more I try to get close to myself, the more I’m hiding something. There is nothing more false than real life.

INTERVIEWER

In Journal d’un écrivain en pyjama, you write of how, at the outset, you were aware that suffering plays a part in writing and that literature requires struggling and pain—but you decided that for you it wouldn’t be like that.

Laferrière

I heard writers speaking on the radio about the pain of writing, and I always thought they were laying it on a little thick. I figured that I knew something, at least a little, about suffering—that I knew people who had suffered. I’d been in some difficult situations, and I knew that those situations would always be harder than writing. I’m not saying that the anguish of writing is false. It is real for those who don’t have a memory of true suffering. But when you have the memory of loss, of arriving in a city where you know no one, of being seen as the lowest of the low . . .

INTERVIEWER

What do you remember of that time?

Laferrière

To watch someone see you, when you are begging or homeless, and the person isn’t scandalized. He’s not happy about it, but he is thinking if someone has to be homeless, it might as well be you. If you saw that someone you went to school with had become homeless, you would be scandalized. You’d say to yourself, It can’t possibly be! But for all the others who are homeless, it can’t possibly be either! But it’s like that when you don’t know the person—you are categorized by race, or as a part of society that we accept seeing in a miserable situation. Native Americans drinking on a street corner or blacks in dire circumstances—these are things society thinks are normal. I’m not saying they accept it, but it’s something they’ve always seen. Well, I’ve been in that situation. I’ve been seen that way—He’s an immigrant and not white, and he’s in dire straits, that’s normal. There is nothing more extraordinary than seeing compassion in someone’s eyes, but not the slightest surprise at your situation. That is what it is to be a desert island, with no one to protect you—which could plunge some people into despair, bordering on insanity. But for a writer, it can be interesting. Because you can observe society, since you are completely invisible. No one sees you. People will say and do anything in front of you.

INTERVIEWER

Is there anything impossible in literature?

Laferrière

Vengeance is impossible. It’s impossible to avenge yourself. To avenge yourself means that you are still within a situation. The only vengeance that is possible is to forget the affront that has been committed, to be so satisfied in other ways that whatever the difficulty was gets erased. You may even come to realize that it was a good thing it happened to you, as it permitted you to get to where you are. That’s revenge. Our only revenge is the number of people who’ve done us in that we’ve forgotten.

INTERVIEWER

But is there not a certain element of vengeance that fuels your writing?

Laferrière

There are interior fires. But they don’t all have a source in something negative. Or at least, I don’t see it that way. I’m not a writer dominated by bitterness, by acidity, or even by lucidity. If I sometimes irritate European writers because I describe a childhood that was happy under dictatorship, I tell them that they’re being just as annoying by describing their extremely unhappy childhoods. André Gide said that happy feelings are not literary. I don’t find this to be true. Why can’t happiness be just as valid as bad feelings?

INTERVIEWER

You’ve said, in speaking about Haitian poets, that writers have a duty to promote work they admire.

Laferrière

Yes, it’s even more important than writing, to help another writer become known. There’s nothing charitable or Christian about it. When I write about someone I like and then someone says, Hey, I didn’t know about that writer, and now I’m quite happy to know them—at that moment, I feel as though I maybe wrote that author’s books. It was me who wrote that! For me, making a great writer better known is a way of being that great writer. It isn’t just poets I love, like Ida Faubert, Magloire-Saint-Aude, Davertige, and Carl Brouard. It’s also Borges, who made me learn about so many writers—not only French writers but also Locke, Kant, Schopenhauer, countless others. Borges used to say that originality is a modern superstition. Instead of trying to be original, we should just try to make known what already exists.

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Mary Lee Settle, The Art of Fiction No. 116

Interviewed by John Kenny Crane

Issue 114, Spring 1990

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Mary Lee Settle is best known for her five volume series of novels called the Beulah Quintet. It is a monumental work that took twenty-eight years to research and write, and it traces the evolution of the people we have become, from seventeenth-century England to contemporary West Virgina. The five books are Prisons, O Beulah Land, Know Nothing, The Scapegoat, and The Killing Ground.

Settle won the National Book Award in 1978 for Blood Tie, a novel set in Turkey, and the Kafka Prize for Fiction for The Killing Ground. All the Brave Promises, a memoir of her service in the Women’s Auxiliary Air Force of the RAF during World War II, has been called "one of the most moving accounts of war experience ever encountered." Her other novels are The Love Eaters, The Kiss of Kin, The Clam Shell, Celebration, and her latest, Charley Bland, was published last fall by Farrar, Straus and Giroux.

She was born in Charleston, West Virginia, spent her early childhood in Pineville, Kentucky, her adolescence in West Virginia, her short education in two years at Sweet Briar College, and her adulthood everywhere—London, Paris, Rome, and Turkey. She now lives in Charlottesville, Virginia.

In 1978 she married William Tazewell. He is a retired newspaper editor who writes a weekly book column and teaches writing at the University of Virginia. Her son, Christopher Weathersbee, lives in Texas.

This interview was begun in Stillwater, Oklahoma, where she was reading at Oklahoma State University. It was carried on by telephone between San Jose, California and Charlottesville, and it was completed in Charlottesville.

Settle lives in a house with a series of pointed roofs that looks like a camp castle. There are two Dalmations. Her workroom, where most of the interview took place, is an aerie that looks out into treetops. The first impression is one of brightness. The colors are primary; the sun pours in. The walls contain objects from a life of wandering that is reflected in her books—fossils called "flowers of darkness" from coal mines, a stone fragment from the Great Rift in Africa, a large photograph of a temple dragon from Kyoto, and, like Merlin’s cell in The Once and Future King, the eleventh edition of The Encyclopedia Brittanica. One wall is covered with a much-marked map of Turkey. She is working on a book called Turkish Reflections: A Biography of a Place.

After the National Book Award became the American Book Award in 1981, she started the PEN/Faulkner Award for Fiction, to be judged the same way that the National Book Award had been: by a writer’s peers and by leading critics. It will have its tenth anniversary this year at the Folger Library in Washington, D.C. It still retains its original imperative that, in her own words, it be, "an honor in an atmosphere of honor and celebration."

INTERVIEWER

You are best known for the Beulah Quintet, which ends in Charleston, West Virginia. You call it Canona. What was Charleston’s impact on you as a child, and what caused you to write about it so frequently?

MARY LEE SETTLE

I was not a child in Charleston. I was an adolescent there. I have never understood why it, of all the landscapes I have written about, is considered the font of my work. Conrad said that there is not a place of splendor nor a dark corner of the earth that does not deserve if only a passing glance of wonder and pity. Like Conrad, I chose exile for a long time, and so it was normal for me to find my places in four continents. I have written about England, Turkey, Africa, and Hong Kong. It is where, for me, the ordinary becomes luminous that I find myself, always surprised, placing a story there.

Kentucky and Florida, where I lived as a child, appear all the time in their disguises. The Beulah Quintet ends in West Virginia, but the landscape of Canona, and certainly its architecture, comes from several Allegheny cities.

It is typical of towns in the Presbyterian belt of the Alleghenies, where there are pockets of what Mencken called booboisie money and snobbery, mixed with elements of places where coal has been, in the past, the black diamond. That, too, reflects time—the time of the coal barons and their coal baron gothic architecture, the time of the first settlement, the time of modern loss and depression—all in the same mythic place that I hope reflects, beyond itself and its locality, a human condition and a shared past. The world of the coal fields is a feudal world, and I saw Canona as its reflection. And I tell you, it is more real to me than Charleston ever was.

Canona is more than Charleston, and as always in fiction, less. Somerset Maugham said that it took at least six human beings to make one fictional character. That is true of landscape as well, I think. We have to make our landscapes, change streets, create new turnings, rebuild or tear down, change time, and even nature, if need be.

INTERVIEWER

But there has to be a personal impact, and you are talking in fictional terms.

SETTLE

I think in fictional terms—memory transmuted by observation and experience. I lived in Charleston for my most sensitive and memorable years, from the time I was ten until I was eighteen, and very little after that. Someone once described the place to me years later as being surrounded by psychic mountains ten thousand feet high. The instinct for anyone of ambition and intelligence, if they are not held there by love—and I wasn’t—is to run for your life. I did. I ran to what Lily in The Scapegoat dreamed of when she got on the train in 1912—heaven or New York City—whichever the train got to first. I ran to England and war. Then I ran to dedicated poverty for years after the war, in England and, sometimes, to Paris—wherever there were two or three American intellectual refugees gathered together. We all think we escape and then spend the rest of our lives writing about our prisons. I saw those prisons in time always, and the fact that the ending of the Beulah Quintet is in Canona is only a small part of the landscape. It starts in England, goes to the Endless Mountains, then begins to concentrate on that country from Charlottesville in the Piedmont of Virginia, to the fictional valley I call the Valley of Beulah.

INTERVIEWER

Many people assume that the Beulah Quintet was written in chronological order from Prisons to The Killing Ground. I know it wasn’t. Can you talk about the composition of the quintet? I know that at one point it was a trilogy.

SETTLE

I thought at first that I was going to write a modern novel. I never can start a book until I get both a mind’s eye vision and the questions that go with it, like the question Faulkner asked himself about why Caddy’s knickers were dirty. My vision was of two men in a drunk tank on a Saturday night—one of them hit the other, a stranger. That was all I knew, and then I began the dangerous process of a half-conscious questioning. It is not an intellectual process at all. What was behind the first, what anger, what prejudice, why was one man chosen instead of another, what was the residual fury all the way to the genes? I kept on going back until I stopped first at Hannah Bridewell, an eighteenth-century convict lost in the Allegheny Mountains in 1755. Then I came forward to write the pre–Civil War volume, called Know Nothing. I made the mistake after Know Nothing of trying to come up to the modern world too quickly.

INTERVIEWER

That was Fight Night on a Sweet Saturday. You don’t even claim it on your list of books any more.

SETTLE

It was my Stephen Hero, my Jean Santeuil. One was the first draft of A Portrait of the Artist as a Young Man and the other the first attempt at A La Recherche du temps perdu. Both were fumbles. So was mine. I began what was essentially a modern novel with a section about the mine wars in 1907, which was cut. My editor at Viking said nobody was interested in coal mines. I let them cut the section and bring out a truncated book, and I have deeply regretted it ever since, although I shouldn’t because it forecast years of writing afterwards. I went through the worst reviews I have ever had, and I thought then that years of work were lost, that the Beulah books were a failure. Then I realized that they simply weren’t finished yet. What is the saying about the fortunate fall? "Oh happy sin, oh happy fault." Well, without the short section that had been lost, it was so obviously incomplete that after I had written All the Brave Promises and The Clam Shell, I went back to it. The mistake made me turn the trilogy into the quintet that exists now, at last. I had seen, years before, a Senate investigation into an incident in the mine wars in West Virginia. It was all verbatim—a gold mine of language and attitudes. I used a true incident from it about a massacre by the Baldwin Felts detective agency, during an early strike called by the United Mine Workers. So The Scapegoat was set, as the seed incident was, in 1912. I added Prisons at the beginning, which was about a true incident in the mid-seventeenth century English Civil War that led to the dictatorship of Oliver Cromwell. It was in studying that incident, a revolt of Cromwellian cavalry who refused to fight in Ireland, that I found some of the sources of our language of democracy. Prisons gave me language, and The Scapegoat gave me a whole new understanding of the parents and their effect on their children in the new last volume, The Killing Ground. There is a poignancy, for instance, in knowing that the fairly stern father in The Killing Ground is poor Mooney from The Scapegoat, or that Althea, the sexy, alcoholic sister, is the survivor and the Ancient Mariner of the last book. It gives a depth and an echo to the last volume that Fight Night on a Sweet Saturday couldn’t have. After The Killing Ground, I knew it was finished. It had taken, altogether, twenty-eight years.

INTERVIEWER

I have tried to define the genre of the quintet, and I have come up with "psychological/historical novels" as a definition. How would you describe the genre?

SETTLE

Oh lord. Psychological/historical. A label! Why not say an attempt to see the society as a character in its own time? What I tried to do was to become contemporary with the time so that I was empathetic with what people thought was happening, and who they thought they were, rather than using the knowledge that we have as hindsight. This, in a way, is a definition of our time—now we live in a world in which we think we know what is going on, but we can’t see the overall picture until we see where we came from to this moment. So if you read the quintet chronologically, you know, as a reader, more of the past of the people in it than they do. You can see its effect on them when they can’t. You also, by the definition of the time in which you are reading, know more of their future.

INTERVIEWER

In the last volume, The Killing Ground, which is contemporary, how does this work? How would you relate the understanding of your fictional people in, say, 1960, to our understanding now, twenty years later, of the 1960s?

SETTLE

Remember when Hannah goes up Lacey Creek with the Kennedys in the West Virginia primary in 1960? I am, and you, the readers, are aware that she is looking at the back of John Kennedy’s head, but Hannah, at that point, is not really conscious of it. There is a resonance for you and me that she can’t possibly know.

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