Iisetingi ze-Scaraffia zizaliswe ngabalinganiswa abadumileyo. Kwaye kunye nabo mission Scaraffia kukwenza i assayo kunye nembali luhlobo lwemetatera apho ubunyani bogqitha intsomi ngasekunene. Ngenxa yokuba ukuthetha ngeengqondi kubugcisa, uncwadi, i-cinema okanye nayiphi na enye intsimi yomntu obalaseleyo kukuhlawula intsomi ngomsebenzi, ukugqiba ukuqulunqa enye imbali apho ababhekiseli boluntu njengempucuko bahlala khona.
Ngaphandle kokuba kwimeko ye-Scaraffia kukho rhoqo iimeko ezikwabelwana ngazo (eziqondakalayo kuqeqesho lwakhe kwiincwadi zesiFrentshi). Izithuba apha naphaya kwezona Fransi zibalaseleyo. Ngamanye amaxesha, ukudibana okungenakwenzeka apho ixesha kunye nendawo zirhoxisa ukuze zivuselelane ngeendlela ezimangalisayo ezinokuthi mhlawumbi zichaze uninzi lwezinto ezingaziwayo ukuba zenzeke ngokwenene. Iikhonsepthi ezibanzi ezivulekileyo malunga nobuchule, ubukrelekrele kunye nokufutshane kwengqondo.
Mhlawumbi yinto yesiFrentshi njengombono ozalwa phakathi kwe-melancholic kunye nomdla wolu phawu lolwimi lwakhe. Inqaku lelokuba i-Scaraffia iyabhengeza kuloo mbono yokumisa amaxesha ahlala kumavumba kunye nokuchukumisa. Ngaloo ndlela ukuphumeza ukuba ihlabathi linokuhlalwa liguqulwe libe yisimilo saloo mini.
Iincwadi ezi-3 ezicetyiswayo nguGiuseppe Scaraffia
Esinye isiqingatha seParis
IParis ibufanele ubuninzi ubunzima, njengoko omnye ukumkani ebeya kuthetha, ecinga ukuba ukuchithwa kweParis kuthetheleleka nasiphi na esinye isigqibo ngecandelo lokufunda okungahleliwe okanye kwe-ad hoc. I-Scaraffia iyazi kakuhle le nto ngokusekwe kumelo olungenakuthelekiswa nanto alwenzayo lweParis ekude kodwa ehlala ibambeka emsebenzini wakhe.
Ngamanye amaxesha sidibanisa iParis kunye nomfanekiso we-bohemian webhanki ekhohlo le-Seine, i-rive gauche eyaziwayo. Kodwa, ngexesha lemfazwe, inqanaba eliphambili lobugcisa, uncwadi kunye nobomi bemihla ngemihla yeSixeko soKhanya yayilolunye unxweme: i-rive droite ekhohliweyo. Emva kwentlekele yeMfazwe Enkulu, umoya wemvukelo wawuvuthuza kumasiko nezobugcisa. Leyo yayiyiminyaka yokukhululwa kwabasetyhini, imijuxuzo enesiphithiphithi kunye nentshukumo yezopolitiko, yokucaphukisa i-surrealist kunye nokuzalwa kwenoveli yanamhlanje.
Iminyaka kaHenry Miller noAnaïs Nin, uRaymond Roussel, uMarcel Duchamp, uElsa Triolet, uSimone de Beauvoir, uAndré Malraux, uMarcel Proust, uColette, uVita Sackville-West, uLouis-Ferdinand Céline, uJean Genet, uCoco Chanel, uJean Cocteau, uSonia. UDelaunay, uMarina Tsvietáeva, u-Isadora Duncan, uStefan Zweig… Kwaye nabanye abaninzi abajike ibhanki ekunene yaba sembindini wehlabathi. Ngesakhiwo sesikhokelo sokuhamba esikhethekileyo esityhila ihlabathi eliye lanyamalala.
Esinye isiqingatha seParis singena ezitratweni nakwizindlu, iihotele kunye neekhefi, amathala eencwadi kunye neeklabhu zasebusuku ezihlala kule galari ididayo yabantu baseParisi (kuba bonke babe, ngokuzalwa okanye ngokuzalwa ngokutsha). Kwaye udibanisa iimpawu ezenze uGiuseppe Scaraffia waba ngumbhali wehlelo elixabisekileyo: i-erudition engaqhelekanga, i-radical vitalism, kunye ne-pulse, phakathi kokuhlekisa kunye nethenda, yombalisi wamabali olungileyo. Ngamafutshane, le ncwadi asiyomephu nje yesixeko okanye yexesha elidlulileyo, kodwa yimbonakaliso ecacileyo yendlela yokuqonda ubugcisa njengobubomi obunzima, kwaye ngokuphambene.
Ulonwabo olukhulu
Ngelixa ababhali abazincedayo bezikhathaza ezincwadini nakwiincwadi ezimalunga neyona ndlela ilungileyo yolonwabo, iScaraffia isithatha isise kobunjani ubuntu obuvezwa bubuntu njengeyona ndlela ilungileyo yokuya kolo lonwabo. Ngengcamango ethobekileyo yokuba akukho mntu uyazi ngokuqinisekileyo.
Umbhali ongumFrentshi uJules Renard wathi ekuphela kolonwabo lufumaneka kukulufuna. Ukungabikho kwabo lolona hlobo lubalaseleyo "lokungenanto", kwaye ngamnye uyakhathalela ukubonelela obo buze, bokubugcwalisa, nokuba banakho. Abanye banezinto, abanye banamava kunye neemvakalelo; nangento esiyibiza ngokuba luthando. Ukususela kwi-mystic ukuya kubalandeli bemidlalo yamathuba, ukusuka kwi-guerrilla fighter ukuya kumqokeleli, bonke basukela into efanayo; njengoko uSomerset Maugham wayesazi, "izinto esizikhumbulayo zibaluleke ngakumbi kunezinto esinazo."
Abanye, njengoVoltaire, bayavuma ukuba ngokusisiseko ekuphela kwento ofanele uyenze kukulima isitiya: apho siya kufumana uhlobo olusulungekileyo lolonwabo; abanye baya kuyifumana kwizinto ezithile, nokuba zithobeke kangakanani na, apho ubuhle bubonakala bufakwe emzimbeni. Wonke umntu uneresiphi yakhe kwaye kaninzi eyona nto idityanisiweyo ibonakala ilumke kakhulu. Kukho abaninzi abakholelwayo, kwaye bakholelwa, ukuba ulonwabo olukhulu (kwanolonwabo "olulula" lokufuna) lusinika olona hlobo lubalaseleyo lolonwabo, ekuphela kwendlela eneneni.
Kukho izikhokelo ezininzi kule ncwadi kunye neengcaphuno ezininzi, zombini kubafazi abakhulu kunye namadoda amakhulu (ababhali, abaculi, abenzi befilimu ...). Ezinye iziyolo zalo sele zezexesha elidlulileyo, nangona siya kukunandipha ukufunda ngazo; kodwa uninzi, ngethamsanqa, alunamhla wokuphelelwa. Njengokwanga kunye neebhayisekile, ikofu kunye netshokholethi, iihambo kunye neentyatyambo.
Inoveli yeFrench Riviera
I-microcosm ebalisayo kule noveli iba yindalo iphela eneenkwenkwezi. Asize sidinwe kukufumanisa iigloves apha naphaya phakathi kwabalinganiswa abaninzi abaye bashiya indlela yabo yehlabathi njengomzila onomtsalane wenkwenkwezi edubulayo.
Eli libali elinika umdla lendawo yasentsomini kunye nabalinganiswa abangaphezu kwekhulu basentsomini ababehlala kuyo kangangexesha elithile. Ukusuka ku-Anton Chekhov ukuya kuStefan Zweig, waseScott noZelda Fitzgerald ukuya kuCoco Chanel; ukuhamba ngeGuy de Maupassant, uFriedrich Nietzsche, uPablo Picasso, uAlma Mahler, u-Aldous Huxley, uKatherine Mansfield, uWalter Benjamin, u-Anaïs Nin, uSomerset Maugham okanye uVladimir Nabokov, phakathi kwabanye abaninzi.
Kangangeenkulungwane, iCôte d'Azur yayingekho ngaphezu kwalo naluphi na unxweme, indawo yokuqalisa okanye ukwehla. Enyanisweni, ekupheleni kwenkulungwane ye-XNUMX, kwakukho abahlali baseNgesi abangamashumi amahlanu anesixhenxe kuphela eNice. Nangona kunjalo, sele sele ekuqaleni kwekhulu lama-XNUMX, uJean Lorrain wabhala oku kulandelayo: «Bonke abantu abaphambeneyo behlabathi badibana apha ... Bavela eRashiya, bevela eMelika, bevela kumzantsi Afrika. Elinjani lona iqela leenkosana namakhosazana, iimarquises kunye neenkosi, yinyaniso okanye bubuxoki ... ookumkani abalambileyo kunye nookumkanikazi abangenamali ...
Imitshato engavumelekanga, iinkosikazi zangaphambili zabalawuli, yonke ikhathalogu ekhoyo ye-ex-favourites, yama-croupies atshate nama-millionaires aseMerika ... Wonke umntu, wonke umntu ulapha ». Nangona kunjalo, kuninzi lwababhali kunye nabaculi, iCôte d'Azur yayichasene nje: indawo yokuhlala yedwa, indalo, ukucinga; Indawo yokuphumla kwisixeko esikhulu. "UNxweme", utshilo uCocteau, "yindlu eluhlaza apho iingcambu ziphuma khona; IParis yivenkile apho kuthengiswa khona iintyatyambo.
Okwangoku, elo khadi leposi leparadesi eliyintsomi alisikhumbuzi nje kuphela kwezona ntengiso zintsonkothileyo zeMartini okanye iCampari, kodwa kunye nokunethezeka okuhle kweebhulukhwe zepalazzo ezineespadrilles (ezi ziphefumlelweyo, njengeehempe ezinemigca kunye nomnqwazi omhlophe, kwiimpahla zoomatiloshe. kunye nabalobi kulo mmandla).
Kuloo ntelekelelo inye, "ulutsha olulahliweyo noluqaqambileyo" lukaFrançoise Sagan kunye noBrigitte Bardot ngamanye amaxesha ukoyisa inkumbulo kaSimone de Beauvoir kunye nezithandwa zakhe okanye ngaphezulu kukaMarlene Dietrich ofunde iinoveli zommelwane wakhe uThomas Mann kanye apho. UGeorges Simenon, kunye nokuqonda kwakhe okungapheliyo, wachaza ngokugqibeleleyo ukuba iCôte d'Azur yayinjani ngexesha lakhe: «I-boulevard ende eqala eCannes kwaye iphele eMenton; ibhoulevard eneekhilomitha ezingamashumi amane eneendawo zokuhlala, iikhasino kunye neehotele zodidi».
Eminye yavela kuyo nayiphi na incwadana yentengiso: ilanga, ulwandle oludumileyo oluluhlaza, iintaba; imithi ye-orenji, iimimosa, isundu kunye nepayina. Iinkundla zayo zentenetya kunye namabala egalufa; iindawo zokutyela ezixineneyo, imivalo kunye namagumbi eti.
