In Conversations, we find ourselves again in the protagonist’s conscious and subconscious, which is mostly likely that of Mr. César Aira and consistent with prototypical Aira style. This style never fails because each time Aira is able to develop a uniquely bogus set of facts that feels as realistic as waking up each morning and going to work, despite their fantastical and unrealistic qualities.
The protagonist opens the work by telling us that he entertains himself by remembering the daily conversations he has had with his friends. Each night, he relives those conversations while drifting off to sleep. His life goal is focused on engaging in a level of conversation that is “consistently high” to the point of obsession, leaving the reader truly concerned for his mental health.
Once the protagonist’s world is established, Aira dives into a conversation between the protagonist and his friend about a movie shown on television. The ones “they show on cable channels without commercial interruptions” prevents the viewer time to run to the restroom or kitchen, resulting in voids in the story lines which are imperative to the plot of the forgettable film. From here, the protagonist has a debate over the film starring a poor man with a Rolex watch. The protagonist’s position is that the Rolex is an atrocity to the realism of the film, while the friend argues that this is merely a minor point to be ignored. The friend posits that the protagonist should just suspend reality. Of course, this is an impossibility to the protagonist since conversations and their accuracy are of the utmost importance to him.
In typical Aira style, we go from hyper-intellectual propositions to absurdly hilarious arguments of “logic” that are deeply rooted in the protagonist’s psyche. For example, a view of the protagonist’s reaction to the friend’s view of the film:
[I]f he did not understand the difference between the actor and the character in a movie, he was an imbecile. And if he was an imbecile, I had no choice but to lose all intellectual respect for him, and which was worse, it meant that our conversations were wiped out as far as everyone about them that was good and gratifying for me. . . . In order to appreciate the magnitude of my disappointment, I should explain just how important conversations are for me. At this stage of my life, they have become the single most important thing. I have allowed them to occupy this privileged position, and have cultivated them as a raison d’être, almost like my life work. They constitute my only worthwhile occupation, and I have devoted myself to enhance their value, treasuring them through their reconstruction and miniaturization on my secret nocturnal alter. Hence, if I lose the day, I also lose the night.
From here, the novella quickly strays from “reality” and into a further level of Aira’s imagination without the reader noticing—also typical Aira. As more and more facts of the cable movie are described between the protagonist and his friend, and the protagonist continues to present bias comments of his allegedly correct interpretation of the facts, the reader suddenly finds himself watching the movie. Here the novella has shifted from the conversation to the action of the film. The film itself is incredibly unrealistic [other world being, toxic algae, secret caves, CIA] but somehow seems more realistic than the conversation among the friends. Perhaps Aira makes this shift to allow the reader to choose which party has the correct interpretation, or Aira is playing a game with the reader on the boundaries of reality. Adding to the seamless commingling of the conversation and the movie events are the protagonist’s concessions to what he maybe missed when taking a break himself. The protagonist eventually admits: “All you had to do was blink and you were lost.” Here Aira causes the reader to ponder whether the exploration of the unrealistic sheds light onto reality.
As for the translation itself, Conversations is another Aira brought to us through Katherine Silver. Her translation is beautifully composed in that I often forgot that I was reading a translation, and instead felt as if I were navigating Aira’s inner most thoughts at the point of their conception. What is particularly interesting about this translation is the premise of the text—each person can take a set of facts and interpret them differently based on their perception. So one is left to wonder whether this happened in the translation of the text from Spanish to English. I believe this question is exactly what Aira was going for, i.e., the reader should now perceive the world in a way that leaves them to question the thoughts and ideas they missed resulting in variations of interpretation. But, isn’t this inquiry an inherent byproduct of translation? “Everything is fiction. . . . Or: everything is reality. Which is the same thing.”
In closing, I agree with Owen Rowe’s statement, “An Aira novel is characterized by an intellectual obsession, usually with some abstract concept,” appearing in the last Three Percent Aira Review. Everyone has a lens through which he or she perceives the world and Aira expertly exploits this fact in each of his works.
Originally published in French in 2007, We’re Not Here to Disappear (On n’est pas là pour disparaître) won the Prix Wepler-Fondation La Poste and the Prix Pierre Simon Ethique et Réflexion. The work has been recently translated by Béatrice Mousli. . .
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