Posts featuring Truman Capote

Return to the Prodigal Country: Gilbert Ahnee and Ariel Saramandi on the Mauritian Novel

February 26, 2025  |  in Interviews  |  by Alton Melvar M Dapanas

As a writer, translator and most of all reader, I appreciate it tremendously when I see characters speaking in a way that feels true to themselves.

In 1989, Gilbert Ahnee, a then-rising figure of Mauritian journalism, ventured into the world of fiction with the release of Exils (Exiles), his first and only novel to date. Published by Éditions du Centre de Recherches Indianocéanique, Exils is an intimate inquiry into self-banishment and belonging, described by Charles Bonn and Xavier Garnier in Littérature francophone: Le roman (Éditions Hatier, 1997) as a largely autobiographical novel that was written upon Ahnee’s return to Mauritius after a period of study in France, illustrating the sense of exile that is felt even by those living in the very heart of the homeland—the novel being an explicit cri d’amour, or cry for love, for the French language.  

Thirty-five years later, in 2024, Exils was introduced to the Anglosphere when The White Review, a London literary magazine, included a translated excerpt in an anthology celebrating fiction and nonfiction prose from across the world. The translator, Ariel Saramandi, is a British-Mauritian essayist whose book Portrait of an Island on Fire (forthcoming from Fitzcarraldo Editions this June 2025) was described as ‘a searing account of Mauritius’. Her translation offers a delicate rendering of Ahnee’s prose, sustaining its emotional nuances while opening it up to a new audience. 

In this interview, I spoke with Ahnee and Saramandi, both in Mauritius, on the resonances of Exils in today’s world and the evolving legacy of exile in Francophone Mauritian novels.

Alton Melvar M Dapanas (AMMD): The excerpt of Exils (Exiles) published in The White Review’s ‘Writing in Translation’ anthology (in Ariel Saramandi’s translation) bespeaks alienation—cultural, geolinguistic, spiritual—mixed up with indifference, boredom, and frustration. I love that we have the character Jean Louise, in his quarter-life crisis, who embodies how exile gnawingly takes on different shapes:  

But I felt that true apathy of not being able to share in their pleasures. I was indifferent to the sea. The sea and its transient vehemence, always the same.

Gilbert, could you take us back to the years leading up to the novel’s publication in 1989? Could you share insights into your creative process?

Gilbert Ahnee (GA): When Mauritius gained independence in 1968, I was 16. I felt, deeply, that my generation would make an unprecedented, but as yet undefined, contribution to our country’s evolution. As a matter of fact, the most groundbreaking changes of the time—political, societal, cultural—were brought about by those who came back from university.  My high school classmates were preparing to go abroad, but my family couldn’t afford to sponsor my university education and so I landed a secondary teaching job as an undergraduate physics teacher. In class I taught physics to young boys and adolescents, but in the staff room I benefited from senior colleagues’ advice as regards to literature. I first started by reading nineteenth-century authors: a few English writers, but many more French and Russian novelists such as Zola, Balzac, Stendhal, Dostoevsky, and Tolstoy. That was my first real exposure to the novel. Over the years, I kept on consolidating that interest for novels from around the world, from Truman Capote to William Boyd, Mark Behr to Chimamanda Ngozi Adichie, Mario Vargas Llosa to Gabriel García Márquez, Orhan Pamuk to Pierre Lemaitre. My curiosity for novels is unquenchable. I’m happy that readers noticed, in Exils, allusions to the world of Camus and Proust.

AMMD: Ariel, what inspired you to translate Exils, a French novel published nearly four decades ago, into English? What significance does the novel hold for you as a British-Mauritian writer who grew up in Mauritius?

Ariel Saramandi (AS): This is such a wonderful, intricate question! So perhaps, to start: I’ve used ‘British-Mauritian’ a lot in describing myself abroad, not so much out of a sense of dual nationality—though I am indeed both British and Mauritian—but because all the essays I produced until November 2024 were written under an autocratic government regime. Saying I was ‘British’, even if I never really felt British, was a way for me to signal—hopefully!—that I couldn’t be charged with defamation or imprisoned without the British embassy knowing about it. Asserting my dual nationality in that way felt like a ‘word of warning’ to Mauritian authorities, a ‘technique’ that felt ridiculous—I’ve never been to the British embassy in my life or know anyone who works there. But I’ve also never been troubled, politically, for my work. READ MORE…

Seas Otherwise Too Treacherous To Navigate: Mario Aquilina on the European Essay and Its Planetary Histories

December 4, 2023  |  in Interviews  |  by Alton Melvar M Dapanas

. . . the essay sustains a tension between experience and the attempt . . . to derive ideas or abstractions from experience . . .

In The Essay at the Limits: Poetics, Politics and Form (2021), Mario Aquilina, a Maltese literary historian and scholar, probes through the philosophies and ethos of the genre’s figureheads—from Montaigne and Francis Bacon to Samuel Johnson and Ralph Waldo Emerson—and considers the “paradox at the heart” of the essay: “the more resistant to genre an essay is, the more properly an essay it is.” The foundations of the ever-expansive, proliferating possibilities of the essay as a genre, form, and mode can be found in its pre-Montaignean roots from Azwinaki Tshipala of 315 CE South Africa, al-Jahiz of 8th-century southeastern Iraq, and Heian Japan’s Nikki bungaku (diary literature) comprising of court ladies Sei Shōnagon, Izumi Shikibu, Lady Sarashina, and others, to the Graeco-Roman philosophers Plutarch, Seneca the Younger, St Augustine of Hippo, and Marcus Aurelius.

In the contemporary era, this obscured historico-aesthetic timeline courses through the genre, from the New Journalism movement of the 60s (Gay Talese, Joan Didion, Truman Capote, Annie Dillard, Norman Mailer, Tom Wolfe) to ‘memoir craze’ of the 90s (David Sedaris, Mary Karr, Frank McCourt), from the British life-writing movement and its American counterpart, creative nonfiction, to its present-day extra-textual permutations: essay films, graphic memoir, the imagessay, and video essays. But what of this “memoirization of the essay” and “essayification of the memoir”—to quote from David Lazar? “If we think of the ‘I’ of the essayist as collaborative, then we understand that the essay does not have to be as narcissistic a genre as it has sometimes been presented. Its value—literary or communicative—not simply expressive,” writes Aquilina for The Edinburgh Companion to the Essay (2022). 

In this interview, I spoke with Prof. Aquilina on, among other topics, the histories of the essay within and beyond the Western literary imaginary, his thoughts on Montaigne and Montaigne’s Euro-American stalwarts Georg Lukács, Theodor W. Adorno, Phillip Lopate, and John D’Agata, and the genre’s recalcitrant relationship with categorisation, alterity, and selfhoods. 

Alton Melvar M Dapanas (AMMD): I would like to begin this interview with your opinion on John D’Agata’s The Lost Origins of the Essay (2009) which was part of his trailblazing yet contentious trilogy. D’Agata follows the essay to its genesis in ancient cultures of Sumer, Greece, Babylonia, South Africa, and China: miscellanies of Ziusudra, dialogues of Ennatum, self-interviews of Azwinaki Tshipala, and biographies of T’ao Ch’ien. 

Mario Aquilina (MA): Editing an anthology is always a contentious act. Literary anthologies are political in the sense that they organise a body of knowledge in specific ways, bringing to our attention that which we might otherwise not see or something hiding from us that we should see. Anthologies establish or disrupt hierarchies of value and relevance, and they influence in decisive ways what is preserved and circulated as well as what is lost. Anthologising is inseparable from canonisation, archivisation, but also representation and social relations as shown in the well-known debate between Rita Dove and Helen Vendler in The New York Review of Books around The Penguin Anthology of Twentieth-Century American Poetry (2011). 

John D’Agata’s The Lost Origins of the Essay (2009) is provocative in the sense that, unlike some other accounts of the history of the essay, it does not begin with Michel de Montaigne. It also casts its net beyond the Western Canon. It thus stretches both the temporality and geographical positioning of the story of the essay that we often tell ourselves. It forces us to consider the possibility that the essay is not necessarily a fundamentally modern form (Jacques Rancière calls Montaigne the ‘first modern man’) and not necessarily tied to the rise of humanism and a human-centred perception of the world. However, what is perhaps even more contentious for some is that, through this alternative history of the essay, D’Agata also makes an intervention in the present by shifting the parameters within which one might think of the essay as a genre. D’Agata’s instinct in this anthology is to open the genre, to find it in places and times in which we did not see it before. The consequence of this is that as readers we are fascinated by the extent of the potential of the essay but also possibly confused by being presented with a form that is so stretched that it almost starts to incorporate everything. I personally think that D’Agata’s book does important work and I consider it to be a valuable contribution to not only studies of the history of the essay but also to its theory. 

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