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Disassociation, Co-Habitation, and Intrusion in French Literature’S Corporeal Spaces

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Disassociation, Co-Habitation, and Intrusion in French Literature’S Corporeal Spaces EXILE’S SHIFTING NARRATIVE: DISASSOCIATION, CO-HABITATION, AND INTRUSION IN FRENCH LITERATURE’S CORPOREAL SPACES Angela Lynn Ritter A dissertation submitted to the faculty at the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Romance Studies (French) in the School of Arts and Sciences. Chapel Hill 2018 Approved by: Dominique Fisher Lydie Moudileno Georges Nzongola-Ntalaja Donald Reid Jessica Tanner © 2018 Angela Lynn Ritter ALL RIGHTS RESERVED ii ABSTRACT Angela Lynn Ritter: Exile’s Shifting Narrative: Disassociation, Co-habitation, and Intrusion in French Literature’s Corporeal Spaces (Under the direction of Dominique Fisher) Migration has touched French-speaking countries and has inspired a large body of literature recounting migrant experiences in the francophone world. Much of the scholarship on this literature has focused on questions of exile and foreignness in relation to geographical border-crossing as well as on France’s policies toward immigrants in relation to philosophies of hospitality. Yet, authors are also thinking about “home” in ways that transcend geopolitical borders. My dissertation, “Exile’s Shifting Narrative: Disassociation, Co-habitation, and Intrusion in French Literature’s Corporeal Spaces,” examines a set of creative works that displace and theorize the politics of exile and of welcome in terms of the borders of the human body. Considering contemporary French and francophone literature, performance, and film by authors Claire Denis, Wajdi Mouawad, Jean-Luc Nancy, and Marie NDiaye whose works are linked through their staging of dispossessed bodies, my dissertation offers a reconsideration of what it means to have or own a body, demonstrates the blurred boundaries between the Self and the Other, and reveals the possibility of being exiled from one’s own body or to someone else’s body. Furthermore, I present the body in these works as a space that can be entered and serve as a place of encounter, which thus also renders it a potential space for reconciliation, which leads me to argue that culture, past events, and memories—traumatic or not—may be shared between Selves and bodies, as part of a radical, embodied hospitality, and that he healing that needs to occur when reconciling trauma cannot happen in isolation. iii To those who came before me and left a legacy of strength and determination, thank you. To my sweet, smart, kind, loving, beautiful, extraordinary Ella, may you continue to live out this adventure of life with grace, beauty, and love. I love you and your Daddy so very much. iv ACKNOWLEDGEMENTS I am so thankful for the experience I had at UNC and for the inspiring, supportive community I have there. First, I would like to extend my sincere thanks to my director, Dominique Fisher, for her guidance and for her generosity and dedication in advising me. I would also like to thank my committee members for their direction and support: Lydie Moudileno, Georges Nzongola-Ntalaja, Donald Reid, and Jessica Tanner. I am so thankful, too, for Ellen Welch and Hassan Melehy who graciously offered help and encouragement throughout the process and for Hannelore Jarausch and her mentorship and encouragement as I continue to grow in my instruction of French. My sincere thanks and appreciation also to the incredible ROMS office staff who, with smiles and generous hearts, answered all my questions, gave constant encouragement and much help. The support I have received in this PhD journey is amazing, and I am thankful to know it will only continue. Thank you, Olivia Choplin, Holly Collins, Patrick Leroux, Jane Moss and so many more for your mentoring friendships. You are amazing scholars, teachers, and sources of inspiration for me. I am also eternally grateful to the ROMS graduate students. You are extraordinary not only in your brilliance but also in warmth, friendliness, support, and encouragement. Thank you for not only loving and embracing me but also Ella. I am so thankful that she, too, found a family in ROMS and could grow up with such amazing people. Special thanks and so much love to Anna, Sam & Chelsea, April & Giuliano, Thomas & Caleb, Drew, Maury, Mary, Mercedes, and Gloria & Peter; you have been by my side since the beginning and continue to be a source of strength and support. Thank you, too, to Che, David, Wendy, Martha, Kate, and Hannah for your v friendship and help along the way. The list of people for whom I am so thankful continues on and on; I am so thankful for the loving, accepting community we have here and for all that each of you have done to support me. I am also grateful to have landed in the larger Chapel Hill/Carrboro/Durham community, with its great places to spend hours reading and writing or just hanging out (Gray Squirrel, Weaver St., Speakeasy and Linda’s) and its extraordinary people. Finally, I am ever grateful for my family, especially for my husband and daughter. Thank you for supporting me, encouraging me, believing in me, and loving me every step of the way. Your hugs and smiles and all our laughter make every moment wonderful. Thank you to my family who always sees me as a better, smarter version of myself and who has always instilled in me a love for learning. Mom, thank you for moving down here and helping us out so much -not sure what we’d do without you. Thank you, Bubby and Tata for also moving close by and for all your love. Thank you, Dad, Jane, Nicole, and Britt for love and support from afar, and to all my wonderful in-laws, especially Granny--thank you for helping care for Ella while I’ve travelled for research and conferences. We are so blessed to have you all. vi TABLE OF CONTENTS CHAPTER 1: INTRODUCTION ………………………………………………………..……….1 CHAPTER 2: CORPOREAL INTRUSIONS- CLAIRE DENIS AND JEAN-LUC NANCY’S DISCUSSION OF FOREIGNNESS AND BORDER CROSSINGS …………………………...27 Introduction ……………………………………………………………………………...27 Nancy’s Corpus …………………………………………………………………………33 Vers Nancy ………………………………………………………………………………42 Adoption and Filiation …………………………………………………………………..54 Jean-Luc Nancy’s Intruder.……………………………………………………………...58 Strangers are Always Intruders …………………………………………………………60 Tactility and Touch – A study on fragmentation and distance………………………….70 CHAPTER 3: DISEMBODIMENT: THE UNCLASSIFIABLE AND INHABITED BODIES AND THE NON-CORPOREAL ENTITIES IN THE WORKS OF MARIE NDIAYE ………..82 Introduction ……………………………………………………………………………...82 Unclassifiable bodies- Characters………………………………………………………..92 Portraying Bodies……………………………………………………………………….112 Inhabited/ing Bodies……………………………………………………………………127 CHAPTER 4: WAJDI MOUAWAD’S EXILED IDENTITIES: FRAGMENTATION, DISASSOCIATION, AND RECONCILIATION ……………………………………………..135 Introduction……………………………………………………………………………..135 vii Fragmented Identities and The Relational Self ………………………………………...142 Towards Healing………………………………………………………………………..154 Community……….…………………………………………………………………….161 CHAPTER 5: CONCLUSION…………………………………………………………………172 WORKS CITED………………………………………………………………………………..181 viii Chapter 1 – Introduction To dare say welcome is perhaps to insinuate that one is at home here, that one knows what it means to be at home, and that at home one receives, invites, or offers hospitality, thus appropriating a space for oneself, a space to welcome the other, or, worse, welcoming the other in order to appropriate for oneself a place and then speak the language of hospitality. Derrida Adieu to Emmanuel Levinas 15-16 What does it mean to be at home? What does it mean to be at home in an epoch marked with rapid movement across and within national borders? Is being at home dependent on relations to others? If feeling at home requires a sense of belonging and authenticity, can one ever find home; and what does humanity do with the isolation and alienation of permanent exile from a home? This dissertation examines a set of creative works that theorize the politics of exile and welcome in terms of the borders of the human body, positing the human body as a potential home, space of hospitality, and of exile. Considering contemporary French literature, performance, and film by authors Claire Denis, Wajdi Mouawad, Jean-Luc Nancy, and Marie NDiaye, my dissertation offers a reconsideration of what it means to have or own a body, demonstrates the blurred boundaries between the Self and the Other, and reveals the possibility of being exiled from one’s own body or to someone else’s body. New notions of exile appear in both film and literature; yet, these specific authors work in-between genres. Their various modes of representation— “staging”, theater, but also filmic performance—overlap and offer nuanced representations of bodies as sites of dispossession, colonization, and exil. My dissertation shifts exile’s focus from the nation to the Self and the body and thus speaks of corporeal exile. This notion leads me to examine how the representation of the body and the Self in the works of the 1 authors mentioned above treat hospitality and dispossession. I revisit the requirements and risks associated with current theories of hospitality and underscore the tension between the need for others and the protection of a sense of the Self in creating a feeling of home. No longer is exile always the loss of country and home as it was for Edward Said or Chinua Achebe; exile has become a move towards something better, safer, freer. Questions of belonging and identity become a central, and often overwhelming, aspect of existence for exiles. The diminishing role of the nation-state has been a central force in our conception of the Self and community. Questions, such as these posed by Julia Kristeva, have plagued the existence of exiles, of those who do not find refuge in the “home” of a country: “Entre l’homme et le citoyen, une cicatrice: l’étranger. Est-il tout à fait homme s’il n’est pas citoyen ? Ne jouissant pas des droits de citoyenneté, possède-t-il des droits d’homme ? Si consciemment, on accorde aux étrangers tous les droits des hommes, qu’en reste-t-il réellement lorsqu’on leur enlève les droits du citoyen ?” (Kristeva 142-143).
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