By Ida Hattemer-Higgins
A ferociously clever debut novel a few younger amnesiac's descent into insanity in modern Berlin, and a rustic wrestling with its darkish past.
A younger girl named Margaret stumbles one morning from a wooded area outdoor Berlin, arms soiled, outfits torn. she will be able to consider not anything of the evening within the woods, nor--she quickly realizes--anything of the former months. She returns domestic to her former life.
Two years later, she gets a letter from a mysterious health care provider, who summons her to an appointment, claiming to be troubled for her destiny. Margaret retains the appointment, but if she leaves the doctor's place of work, the full urban is reworked. Nazi ghosts occur as preening falcons; constructions flip to flesh; truth itself wheels.
This is the tale of Margaret's race to get better her misplaced history--the evening within the wooded area, and the chasm that opened in her existence hence. Awash in guilt, careening towards a shattering revelation, Margaret reveals her own amnesia resonating progressively more clamorously with a nation's legal earlier, as she struggles towards an awakening that would lead her via insanity to the reality, and to the unanswerable suffering of her personal actions.
Ida Hattemer-Higgins has written a unique approximately amnesia--individual, cultural, historical--about reminiscence and oblivion, fable and cause, fantasy and redemption in our time. An unforgettable tale from a daring and prodigiously proficient younger talent.
From the Hardcover edition.
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Sample text
However, his theological critique, the stricter doctrinal analysis that he presents, is misleading. A similar problem exists in Maas’s argument, which seems to take the extreme position drawn from Devreesse’s more nuanced statements. e. Constantinopolitan and North African) context in which to study Junillus, Maas relies on scholarly positions (Kihn vs. Devreesse) that are, I would suggest, both obsolete. Kihn and Devreesse, despite the great learning of their respective volumes, were engaged in dogmatic history not wholly disembedded from the contemporary theological concerns of their day.
Cox, Patricia. Biography in Late Antiquity (Berkeley and Los Angeles: 1983). Cox Miller, Patricia. ‘“Differential Networks”: Relics and Other Fragments in Late Antiquity’, JECS 6 (1998): 113–138. New Themes and Styles in Greek Literature 25 ———. ‘Strategies of Representation in Collective Biography: Constructing the Subject as Holy’, in Thomas Hägg and Philip Rousseau (eds), Greek Biography and Panegyric in Late Antiquity (Berkeley and Los Angeles: 2000), 209–254. ———. The Poetry of Thought in Late Antiquity: Essays in Imagination and Religion (Aldershot: 2001).
Constantinopolitan and North African) context in which to study Junillus, Maas relies on scholarly positions (Kihn vs. Devreesse) that are, I would suggest, both obsolete. Kihn and Devreesse, despite the great learning of their respective volumes, were engaged in dogmatic history not wholly disembedded from the contemporary theological concerns of their day. My point is important and perhaps obvious: questions of intellectual history may sometimes be resolved by thoroughly disengaging them from the preceding theological disputes which served as their original framework.
