This awareness impels us to strive to reunite with nature. There is a part of nature — the male sex — which turns against itself. The breakdown appears terrifying but also creative in expressing other possible selves with different boundaries and alternative relations with the environment. This is not so much a collapse of the self, as a dis- or reordering of relations to a world no longer standing under the domination of reason. These passages suggest a breakdown of differentiation between subject and object, and the opaque language and images suggest that nature cannot be translated into categories of the mind.
The experience does not just express nostalgia for unity with nature and Being; instead nature retains its otherness, which the narrator does not wish to master. She senses that their relation to the filecardbox replaces energy and passion. The scientists are both male and female, so that the type of consciousness they represent is not related to one sex alone. They do not explore alternative modes of thinking the subject-object relation; chaotic or extreme passions are blocked by the mode of relating to themselves and their environment.
The narrator assumes that the scientists can easily forget the surrounding environment, the breath of nature and the darkness of night, whereas at night she perceives the darkness as too dark and the light inside as too bright and suddenly feels as if her actions were being watched from outside. She cannot think of herself as on her own, but feels like an object under invisible watching eyes.
Whereas the scientists clearly did not feel troubled by night and nature surrounding the house because they have not hung any curtains up, she becomes anxiously overaware of her body and its movements. A contrast is implied, then, between the narrator and the scientists. They do not turn to nature outside to discern an imaginary gaze, whereas the narrator is acutely aware of different points of view from outside.
The text suggests an allegory of culture-nature relations. Mind and culture do not transcend, but appear as part of nature, or even as produced by nature. Thus the spatial model of the ego as located inside the seamless container of the body and opposed to objects outside is questioned. Her mind is not contained within the boundaries of her head but is outside in the dark nooks and crannies of the house and corners of the garden. It becomes impossible to think of the narrator as occupying a series of stable places as the boundaries between narrator, room, house, garden and nature become fluid.
The crisis is conveyed through a succession of images of distortions to the mind and body, to time and to instable, moving space. When the narrator begins to merge with the unfathomable sounds of the night, the images suggest a fragmented body, flooding between spaces. The tenor is of an encounter with something real but beyond the full grasp of the mind. Metaphors highlight the movement of the senses which collapse space and distance. Sounds surrounding the narrator are allowed inside her body until there is pure movement between her, the house, and the outside world.
Towards the end fragmentation and mutating relations with the environment attain a voice. Komm sofort hier raus. However, an alternative reading is possible: given the dominant violent modes of oppositional subject-object relations, re-arrangements that suggest movements beyond this split appear mad and may only be explored in marginal spaces like the avant-garde work of art. Nature, Bodies and Breakdown 47 Masculinity, Untergang and Death in Regenroman Such moments suggesting openness to changing relations to the natural environment are harder to locate in Regenroman.
Commonplace violence is embodied in menacing characters, such as Pfitzner, from the seedy Hamburg underworld of strip clubs, pimps and boxing, who has commissioned Leon to write his biography. Cruelty and antagonism seemingly underpin the whole social order, including human treatment of nature. In one episode Leon encounters a truck driver transporting rusty containers, hinting at environmental pollution.
Antagonism and violence between man and nature is mirrored by the violence humans inflict on each other. Later in the penultimate chapter the police show Leon a whole selection of photos of murdered women. The natural environment appears from early on as contaminated and controlled. Fruit rots before it has had a chance to ripen. Leon reads about widespread crop failures and slug infestations in the newspaper.
At several points the narrative suggests that the violent state of human affairs may reflect violence inherent in nature. This idea appears in a typically laconic exchange between Leon and Martina. She does not anthropomorphise, but evokes nature without projecting meaning or ethical concepts upon it. Another more unsettling example of the anthropomorphisation of nature is the depiction of the nature programme about giant lizards that Harry and Leon watch on TV. The two seem linked; the underbelly of the city appears as having reverted to an older, more natural state, the human reverting to supposedly natural dog-eat-dog behaviour, which civilisation attempts but fails to tame.
Regenroman thus implies that society valorises violence as natural and as an excuse for not having to think critically about human behaviour. Thus people are brought to experience nature as having intrinsic meaning — as prefiguring social phenomena. This process of re-enchantment covers over the effects of human reason and control and contradicts the original goal of the demythologising process of the Enlightenment, which was to disenchant nature. Regenroman conveys a mixture of disenchanted and re-enchanted nature: the weather forecasts that precede every chapter allude to the desire to predict and control nature, but the sense of superiority over nature is undermined by the content of the chapters.
If the weather forecasts suggest a disenchanted nature ordered through science and no longer through mythology or religion, other aspects of the text, such as the references to the biblical Great Flood, allude to residual enchanted views of nature. Given the centrality of Leon and his gradual demise, the focus is not, however, on modernity or society, but masculinity. Leon is differentiated from the criminal Pfitzner and Harry. However, his behaviour towards women, the moor and bodies implicates him and his sex in the whole spectrum of violence.
Moreover, his admiration of macho values combined with his cowardice, his patronising attitude towards Martina and the local people in Prieznitz, and his failure to defend Martina all cause him to appear in a negative light. This reveals an extreme objectifying attitude of mastery over the body, nature and death. Aber was konnte man schon mit einer Landschaft anfangen.
In an early episode he loses his way in the moor and falls into the quickmud. The first of many falls symbolising his gradual demise, it is described as a terrifying, near-death experience. He is submerged in mud and is able to pull himself free only at the last minute. This experience does not lead to a new awareness of the power of nature. Chapter 4 features the battle with the slugs and what disturbs him most is the constant procreation: the sight of a slug filled with eggs fills him with disgust, suggesting an underlying fear of birth and of nature as the source of its own generation which is not subject to human control.
His inability to control the slugs leads him to conclude that nature is fundamentally antagonistic towards the human world. Leon thus has a dual view of nature — as something to be longed for but also a cruel force which undermines all his striving. Subsequent descriptions reinforce her connection to nature and the maternal, but also to death. Hers is an extremely fat, fleshy body, she has intimate knowledge of the mud and the moor, her bed is made out of a tree, and she eats slugs. Childhood desires are also evoked in the description of climax which is likened to falling off a fairground ride.
Es war so … — so weich. So viel. R In the sexual encounter with Isadora Leon experiences a dissolving of self as he imagines mingling with the shitting, procreating animals and with nature as a whole through the suggestion that he feels part of the whole water cycle. But fear and disgust are evoked at the same time as pleasure. The whole experience is linked to a loss of a boundary between self and other, where the male ego is positioned as self, and the earth-woman as other.
This produces in Leon not an acceptance of the body and nature, but violent rejection. Isadora war besonders schlimm, aber eigentlich waren alle Frauen so, jedenfalls nicht viel besser, nicht einmal Martina. R Duve evokes here the classic horror of castration in this description of female genitalia. He is unable to move, make love, or work; images of his physical decline suggest that he is turning into a slug.
He is 52 Teresa Ludden now pitted against his body as a new kind of enemy. This rejection of the corporeal is stressed in a further sexual encounter with Isadora, while he is lying semi-paralysed on the floor. Here he thinks there is a radical separation between himself and his penis. Several experiences lead ineluctably towards death. Leon gets lost in the drowned wood wearing only a dressing gown. Like the forest in fairytales, the wood is a symbol for the unknown, the uncanny, and a loss of self. Instead he meets his death in the marshy moor. Violence is down-played as the experience contains elements of pleasure, alluding perhaps to a death-drive; giving in to the desire to fill himself with mud and nothingness appears as a final, Schopenhauerian, release.
Wie gut es war, Moder unter Moder zu sein. The life-giving properties of nature lose out to the perspective that links nature to death. Thus Leon does not find unity or Being; instead there is a simple loss of consciousness. Duve has stated that, while there is no hope for the male sex in Regenroman, there are signs of change on the female side.
Martina, we are led to believe, has by the end attained some self-knowledge. But the other side of her bulimia is an extreme selfishness. Her vomiting is linked to an obsessive desire to control her body. In the final chapter she returns home and sets fire to the secondhand car which was the scene of her first disgrace.
Her father had caught her with a boy in the back seat when she was a teenager and it has remained in situ outside the house ever since. The car going up in flames might be meant to symbolise a new beginning for Martina, but the gesture is unconvincing and superficial, reminiscent of the solutions offered by the self-help books that Martina is depicted reading throughout the text. And so Regenroman itself appears trapped in a cycle of repetition: compulsively drawn to representing violence, it diagnoses dominant cultural relations yet repeats the problems associated with that culture.
In particular, the repeated association of the female, the feminine and the maternal with nature conceived as inimical and death-like is problematic. The becoming visible of death and the female body functions as a warning sign that all is not well; the repressed elements in culture are returning to the surface. The trope of the female corpse has come to stand in literature for the otherness which masculinity must reject in order to maintain stability. Femininity and death are brought together in the figure. Consideration of humour and elements of pastiche might produce a different reading.
Fischer Verlag: Frankfurt am Main, , pp. For a Peaceful Revolution, trans. Sketch of a Possible Felicity in History, trans. Death, femininity and the aesthetic, Manchester University Press: Manchester, , p. This page intentionally left blank Elizabeth Boa Lust or Disgust? Comic travesty of myth is a key weapon in conveying a feminist-inflected green agenda. A decisive intervention by a woman author in the history of male-authored representations of dead female bodies and of violence upon women, Regenroman also offers a provocative reflection upon the pleasure in violence pervading contemporary popular culture.
Halb zog sie ihn, halb sank er hin, 1 Und ward nicht mehr gesehn. Goethe was writing in , the meeting point of late Enlightenment and early Romantic stirrings. At such a moment, the water world perhaps symbolises the enchanted realm of poesy in contrast to dry rationalism. It is a metaphor for poetic metaphor which reflects yet transforms the real world and uncovers hidden truths and unacknowledged desires below the prosaic surface. The poem contains the metaphoric other world within a regular metric order, however, and frames the uncanny encounter within folk tradition.
Regenroman too draws us into a metaphorical other world, like the real world, but a bit off the edge and down the muddy track to somewhere else. But at the end of Regenroman, squelchy mud penetrates bodily orifices, glugging down into throat and lungs. Three main techniques feed into the heightened realism which makes Regenroman so intriguing: extended metaphor intertwines with precise detail of contemporary life, while, conversely, metaphoric motifs, slugs for instance, are rendered with naturalistic precision; the ostensibly impersonal narration is full of perspectival shifts so that we see the world at one point or another through the eyes of most of the characters including the dog Noah; mood and mode shift ambiguously between the comic and the horrific, the parodic and the straight, between realism and traces of the fantastic, of fairy tales, of myth, or of comic-book violence.
This kaleidoscopic perceptual field is disorientating, but enlivening, for the blurring of boundaries between the literal and the metaphoric and between literary moods and modes contributes to the import of Regenroman as an intervention in contemporary cultural politics, especially in the fields of gender and aesthetics. These locations have a retro flavour: they reprise the contrast between the city and the countryside in Heimat literature around , but with a contemporary twist in that the city is west German whereas the countryside is east German.
Hans survives the snow, though he may later drown in the mud of the trenches, but Leon gets definitively lost in the east German mud. The Lust or disgust? The hero who strays too far out is often an intellectual, who hopes through contact with nature to stimulate his creative gifts.
But nature can crush instead of inspiring and the landscapes generally bear human traces. The comic-sinister motifs prompt reflection upon what sort of civilisation is leaving its ugly traces in the east German landscape and draw attention self-reflexively to the aesthetics of a novel by a writer who may, like the choleric artist, be angry about something.
Inside the story, the would-be writer is Leon. Leon wants to return to nature, which you can do more easily in the east where property is cheap, while parading a Mercedes, an emblematic symbol of western capitalism. The representation of locations in Regenroman thus bundles together environmentalist critique with wry sideways swipes at west German postWende arrogance and east German lust for consumer goods.
Two borders are crumbling in this dreary scenario: the rubbish-strewn countryside is turning into a dumping ground no longer distinct from the city; the once iron curtain dividing different world views has vanished. Such juxtaposition of disappearing environmental and vanished political borders obliquely conveys the longing for an alternative to the seemingly inexorable advance of environmental depredation, and while Regenroman does not mourn the passing of state socialism, the canine dramatis personae associated with East and West respectively Noah v.
Rocky suggest sympathy for Ossi underdogs over Wessi triumphalism. Leon is a hero engaged in a miniature repeat of the great project to conquer nature, draining his land, drying out his house, 60 Elizabeth Boa protecting his woman. Noah, a carpenter and builder, is a culture hero in the mould of homo faber. Underlying their political differences, socialism did share with the liberal ideology of capitalism a common purpose: the scientific understanding and technological exploitation of nature to human ends.
Marx and Engels envisaged a utopia of hunting in the morning, fishing in the afternoon, farming in the evening and writing criticism after dinner. The historical subject of the Marxist grand narrative is male. Promethean Woman displaces failed male technics. All this is a comic appropriation of historical agency for women in the manner of a cartoon. Regenroman thus offers a twist to post-Enlightenment cultural criticism of Western Civilisation.
The episode conveys the repression upon which Western Civilisation is supposedly built and warns of the return of the repressed in the guise of irrational myth. In Regenroman myth returns with a vengeance when the hero falls victim to a female monster who like the Sirens is still half sunk in the watery element. It revalues slimy things that creep upon the earth and regenders key players or awards victory to the female: Promethean Woman triumphs; Siren outwits Odysseus.
Even Noah, human master over the animals, is replaced by a dog who comes across as the most sensible character in the novel. Bodily Topographies Regenroman not surprisingly follows a critical programme rather different from that of Horkheimer and Adorno in the s. It is a Lust or disgust? The house and garden provide a small-scale model of the borderland arena of struggle between man and nature conveying, if not a programmatic assertion of animal rights, then at the least a plea for change in the prevailing relations between human beings and other animals.
The novel also promotes an aesthetic shift from predominant notions of clear-cut elemental distinctions and proper body shapes in an intervention in cultural politics which may not be wholly successful for all readers especially if they are gardeners. If Noah defends Martina, though he also has the sense to surrender or flee when necessary, the most heroic figures in the novel are the slugs who resist the human coloniser and suffer a terrible massacre, yet keep returning to claim their right to life and a habitat.
The slugs, slimily wettish creatures in alliance with the ground water which creeps up the walls, transgress the division between liquid and solid. Slugs commonly induce disgust because of their soft, squelchy dampness, but when, out of their element in a motorway lay-by, they are squashed into a spurting mash by the wheels of a lorry, pity mixes with horror and laughter.
Rather than looking away with a shudder from the slimily animalesque, we are forced to see and admit the difference but also the secret likeness to our own slimier surfaces. The slugs thus serve a double function. Literally, they may extend human sympathy with animals beyond noble hairy beasts such as dogs or horses; metaphorically they belong in a motivic field concerned with the elements, with primitive sensations of touch, and with bodily boundaries between inside and outside, which challenges dominant aesthetic norms concerning body shape and sexual difference.
Belonging slimily between dryness and wetness, slugs blur a seemingly elemental distinction, as do the mucous membranes lining the 62 Elizabeth Boa passages into and out of the body, which are ambiguously neither clearly inside nor outside. When Isadora swallows a slug, as one might slurp down an oyster, she provides another example of contact with the disgusting which is liable to induce horrified laughter.
Note too, swallowing one slug signals a quite different relation to the creature than a mass slaughter. Yet bodily border-crossings through slimy passageways, whether by gases, fluids or more solid items enveloped in mucous, are essential to life: exiting the womb; breathing; eating, drinking and expelling body waste; copulating. From antiquity on, however, gender ideology has tended to allocate dampness unequally between the sexes in a discourse of bodily difference. Lust threatens the simple oppositions, however, inducing uncontrollable tumescence, then satiety and detumescence.
Leon feels post-coital disgust of the sticky, clammy, smelly female body yet it is his fluids that most make moist. This is what Isadora teaches him in a striking lesson in erotics. But Leon fails to remember the magical best climax of his life. The meanings attributed to sexual difference, it is implied, generate a comingling of lust and disgust which is largely impervious to rational argument.
A proper man should be a technologist of sex who retains control over the body he skilfully works upon as well as over his own body as implement. Disgust masks lust incompatible with proper muscular manhood: Leon offers a dire case study of masculinity in Lust or disgust? Horror of the female body is not limited to men, however.
Secretly bulimic Martina is beautiful by the standards of contemporary body culture. To achieve her slim beauty and punish any incipient over-swelling, Martina eats then purges herself; like a plumber cleaning out a blocked pipe, she uses her finger as a tool to induce a flow in bursts of saliva and vomit. A gruesome metaphoric equivalence links the gobbets of stuff and brownish liquid Martina convulsively sicks up with the balls of waste and rusty water gurgling out of the plumbing.
Like car maintenance or clearing drains, the normative aesthetics of female beauty require a technology of beauty maintenance which divides the smooth visible surface of the body from its innards and taboos bodily functions which our culture renders even more shamefully secret for women than for men. The shameful secrets of the body which conventional aesthetics mask leak out most disgustingly in death. For a dead woman can inspire without distracting interruptions as no live person can.
Drowned Ophelia is such a recurrent motif in post-Romantic painting and poetry. That Leon, a male writer who at the beginning of the novel displayed an obscene curiosity about a female Wasserleiche, should at the end become a Schlammleiche marks a decisive intervention by a woman author in the long history of male-authored representations of dead female bodies. Representing Violence A primary borderland between self and other is the surface of the body. A dead body is helplessly open to curious probing whereas a live person generally is not, unless by mutual agreement or through violence. Poking a corpse with a stick to see how easily the skin tears is not the same as knifing or raping someone.
But as the memorable first episode of Regenroman signals, Leon stands on a line which leads in the direction of readiness to do violence against the bodily integrity of another. Leon refuses to think of the corpse as the mortal remains of a person, but is moved by a mix of impersonal scientific curiosity and perverse pleasure, like a schoolboy doing a lab experiment on a female human body rather than just a frog. Without simply equating them, the episode subliminally associates scientific curiosity, lust and violence.
Drawing on the tradition of post-Enlightenment critique of the violent potential within technological and scientific culture, these suggested affinities also signal a critical exploration of pleasure in violence as a pervasive aspect of contemporary popular culture. Quasi-scientific discourse first appears with the weather forecasts. The authoritative tone and specialist jargon suggest scientific objectivity, but from the start science is overlaid with the pathetic fallacy.
The increasingly awful forecasts are funny, sinister and prophetic. The prospect of catastrophe provides a real page-turning impetus. Like the Lust or disgust? Of course the men are not watching the real thing but a representation. Yet television animal programmes deploy the medium of film — the deer really did get torn apart. Regenroman does not directly address the contentious issue as to whether representation of violence for entertainment and the prevalence of violent crime are causally linked. Rather it draws the complicit reader through a sequence of blackly comic representations pushed to a point, however, where pleasure may falter.
For some moments of violence threaten to break through the controlling metaphors and conventions, provoking shock, in some readers perhaps rejection, but judging by the reviews, prompting many readers to at least reflect upon the nature of the violence and the manner of its representation. The comic travesty of myth already commented on goes along with pointed deviations from the standard plotting of popular fiction: the female victim finds allies and fights back; personal revenge is not punished in turn to signal a restoration of order; the prime suspect is not guilty and the murder mystery is not solved; the ending is not happily reassuring; and so on.
Feminists have long argued that representations of women as victims of male violence reinforce the powerful effects of gender stereotypes in shaping differing behavioural propensities in men and women, if not directly causing specific actions.
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But the women fight back. The violence is not gratuitous, it is about women attempting to wrest back a form of control. But it is tied into the text as a whole through metaphors which link up with earlier motifs. How, or whether, such textual integration of the rape and the subsequent revenge by blowtorch 66 Elizabeth Boa works to render the representation of violence acceptable is crucial in evaluating Regenroman as an intervention in cultural politics.
Regenroman is a good read yet it provocatively challenges readerly pleasure in fictional violence which the popular genres cater to. Representations of violence in fiction aimed at a wide reading public must steer between Scylla and Charybdis if they are to keep an ethically minded yet pleasure-seeking readership on board. But too sanitised or too aestheticised a representation may be judged to trivialise or to glorify violence.
Popular work treading such a tightrope will always be controversial, since different readers have different thresholds at which pleasure gives way to distress, rejection or critical reflection. It is not violence as such, but the disgustingly graphic details of vaginal and anal rape and enforced fellatio which make Regenroman provocative as an intervention in a contested cultural field and so liable to divide readers. Kant does not explain further this ambiguous double response of lust impulse to consume and disgust impulse to reject.
The analysis comes close to the common view that pornography similarly breaks through disinterested contemplation to stimulate sexual arousal. Hence pornography may offer an umbrella category covering representations stimulating either lust or disgust. Anxiety about pornography, whether arousing lust directly or indirectly via disgust, turns on the fear that just as soft porn may induce arousal followed by sexual activity, so hard porn might, if not induce directly imitative behaviour, then at least weaken inhibition.
In considering representations of violence, then, the category of the disgusting becomes problematic. Rather than serving critical ends, it may covertly pander to forbidden desires. In effect, the passage comically deflates any tendency to indulge polymorphously perverse desires and it promotes understanding of animal behaviour, not just deer but even giant lizards, a theme developed in the different reactions of Martina and Leon to the salamander.
Comic deflation is here the key device in representing violence to critical rather than pornographic effect. The episode of the rape, however, moves out of the prevailing comic mode. But it does continue the through-running technological metaphors. The plumbing metaphor is thoroughly de-eroticising. One radical tradition in modernist writing celebrates violent breakthroughs from conventional aesthetic control as the post-Kantian sublime, the hyper-real thing in itself, the ultimate breaking asunder of the repressive order which generates the discontents of civilisation.
Women were marginal, whether as maternal guardians of repressive order or a distraction from male bonding, or else their tabooed bodies served as the field of breakthrough. This is no breakthrough, but just an exercise in power more demeaning to the obedient agent than the hapless victim.
During the rape, Martina too feels a saving distance from her body, as if it were a machine, not her essence as a woman. When Harry condescendingly strokes her head, as if she were a dog, and congratulates her on being a truly beautiful woman, Martina does not care whether she is beautiful; this marks a shift from feminine subordination to an internalised, controlling male gaze.
Mirror, mirror on the wall, who is the fairest of us all? Martina no longer cares. Normally nymphs flee the pursuit of the god Pan or his goaty minions. Leon ends up as an overweight nymph in flight who falls victim to the female deity of the marshland. Both are alienated conditions.
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The cross-overs do, however, subvert the imaginary power of age-old misogyny and the polarised meanings attributed to sexual difference under which men and women both suffer. Whether the readership divides along gender lines in finding different bits of Regenroman unassimilable — rape, blowtorching, drowning in mud — would be an interesting question. The effects of texts depend heavily on the contexts different readers bring to bear; animal rights activists might find the bludgeoning, then drowning of Rocky hardest to take.
The gendered reading proposed here suggests that Regenroman cools down or comically deflates the representation of violence performed by men upon women. The representation of violence performed by women upon men can likewise be seen as counteracting female victimhood, though some readers may see merely a reinscription: a vigilante with a flame thrower is not the answer even if she is female. The sheer preposterousness of the revenge by blowtorch is, however, in my view grounds for defence.
The femme fatale is another figure with a long history. Steamily sexy, her transgressive violence is always finally punished in a restoration of patriarchy, often by the police; The Postman Always Rings Twice or Double Indemnity are classic examples. That the women here get away with murder counteracts such a tradition. Again the devil is in the detail: there is nothing steamily sexy about Kay, or the clumsy Lust or disgust? The only femme fatale is Isadora whose energetic love biting briefly lends her the bloody aspect of a fat vampire.
That she looks so different from the Hollywood vamp, however, comically subverts a powerful tradition. It is therefore satisfying that he gets his comeuppance. He serves too as a token male author done down by the female author of Regenroman, to the satisfaction of an implied female readership. Transvestite Kerbel turns out not to be a serial killer but nor is he much of a draw to experimentation with alternative lifestyles. Kay, a sympathetic but unsexy figure, does not do much for a lesbian continuum.
More technically experimental, Entmannung does share some points of comparison with Regenroman, notably wholesale subversion of sexist culture, the theme of female violence, and a drastic representation of rape which unsettles the prevailing comic mode. Reinig achieves such a break more radically than Duve, in an intervention in cultural politics with a lesbian tendency.
But the primary focus on matters erotic remains heterosexual. There is no real blurring of that boundary. The novel offers a comic parody of chivalric romance. Throughout, the reader has a shimmering sense of two worlds, the imaginary world of high romance and a prosaic world of today. A fantastical cultural geography proffers occasional familiar glimpses, which disappear again. Fleeting intertextual echoes and myriad moments of mockery of romance and the chivalric code of honour intertwine. The perpetrator of the nastiest violence is not a man, however, but a queen. Like the Red Queen in Alice in Wonderland, she is a mistress of the garden who ruthlessly pursues horticultural wonders, though the best practical gardener is the dwarf Pedsi.
Some traditionally nasty figures also get thoroughly revalued. The most lovable characters in the novel are a horse and a dragon. Here the horse, Kelpie, and Grendel, the dragon, are best of friends. In Scottish folklore a kelpie is a demonic water-horse and Grendel is the slobbering, man-eating monster in Beowulf. Feminist cultural criticism has deconstructed the threat dragons pose to virgins, seeing in the killing of the dragon by a phallic spear jabbed down into the open mouth or nostril a mythic conquest of nature and a taming of female sexuality.
But virgin and dragon briefly begin to coalesce, rather as Martina has a lizard backbone. Patriarchy divides the female into wild monster and tamed virgin. If menfolk go on imprisoning princesses under dragon guard, the princesses will turn into dragons and the dragons will turn against Man. Both novels belong in the field of highly readable popular fiction, the first as a provocative intervention in cultural politics, the latter as a witty parody.
Notes Lust or disgust? Hamburger Ausgabe, vol. Auflage , , p. Theorie und Geschichte einer starken Empfindung, suhrkamp taschenbuch: Frankfurt am Main, , p. Weiblicher Tod als motivische Konstante von der Mitte des Recent German literature seems increasingly drawn again to stories about mermaids, salamanders and other mythical beings.
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Willi Seitz Freunde, das Leben ist lebenswert 4. Gaby Albrecht Gott sei Dank 8. Die Jungen Zellberger Mit meiner Lederhos'n 9. Angela Wiedl Erhalte, was Gott uns geschenkt Stefan Mross Serenade der Liebe Do liegt mei Dorf in der Sonn' Reiner Kirsten Du da oben Mara Kayser Immer wenn Du denkst, es geht nicht mehr Geraldine Olivier Bitte tanz doch noch einmal mit mir CD 2 1.
Eberhard Hertel Daheim ist daheim 3. Stefanie Hertel Ich bin immer da, wo die Musi spielt 4. Sandra Weiss Ich suche nicht das Paradies 5. Oswald Sattler Amore mio Napoli 6. Geschwister Hofmann Es war einmal ein Traum 7. Bergfeuer Und die Adler der Cordilleren 8. Brigitte Traeger Seit es den Himmel gibt 9. Mara Kayser Nimm mich einfach in Deine Arme Duo Herzklang Mach' Dir keine Sorgen Margret Almer Was man mit Liebe tut Klostertaler Oh la la AlpenRebellen Gemmas An Eberhard Hertel Der liebe Gott sieht alles Seller Inventory More information about this seller Contact this seller 2.
Condition: New. First Trade Paper Edition. Language: English. Brand new Book. In this brilliant, multilayered, espionage thriller, the Ian Fleming Steel Dagger Award winner Henry Porter captures the tense final moments before the fall of the Berlin Wall. September The Communist government in East Germany is on the brink of collapse. Even the Stasi, one of the most formidable intelligence agencies of all time, can't stop the rebellion that ends in the fall of the Berlin Wall.
Rudi Rosenharte, formerly a Stasi foreign agent, is sent to Trieste to rendezvous with his old lover and agent, Annalise Schering, who the Stasi believe Annalise has vital intelligence. The problem: Rudi knows she's dead. He saw her lying in her own bloodied bathwater, and then kept her suicide a secret. As collateral for this mission, the Stasi have imprisoned Rosenharte's family. But the Stasi is not the only intelligence agency using Rosenharte.
Soon the British and Americans encircle him, forcing him to choose between abandoning his beloved brother to a torturous death and returning to East Germany as a double agent. As the political pressures against the East German government rise, Rudi must face his own crises. Brandenburg Gate shows Henry Porter at the top of his game. Seller Inventory AAC More information about this seller Contact this seller 3.
Published by Kinderbuchverlag, Berlin From: Versandantiquariat Wenzel Vierkirchen, Germany. About this Item: Kinderbuchverlag, Berlin, Auflage, Einband etwas abgegriffen. Deutsch fester Einband. More information about this seller Contact this seller 4. More information about this seller Contact this seller 5. Published by Der Kinderbuchverlag, Berlin,
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