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384 pages, Hardcover
First published January 1, 2003




She said that inside her she had a frantumaglia, a jumble of fragments. The frantumaglia depressed her. Sometimes it made her dizzy, sometimes it made her mouth taste like iron. It was the word for a disquiet not otherwise definable, it referred to a miscellaneous crowd of things in her head, debris in a muddy water of the brain. The frantumaglia was mysterious, it provoked mysterious actions, it was the source of all suffering not traceable to a single obvious cause...Often it made her weep, and since childhood the word has stayed in my mind to describe, in particular, a sudden fit of weeping for no evident reason: frantumaglia tears.
I haven't written two books in ten years, I've written and rewritten many. But Troubling Love and The Days of Abandonment seemed to me the ones that most decisively stuck a finger in certain wounds I have that are still infected, and did so without keeping a safe distance. At other times, I've written about clean or happily healed wounds with the obligatory detachment and the right words. But then I discovered that is not my path.
In my experience, the difficulty-pleasure of writing touches every point of the body. When you've finished the book, it's as if your innermost self had been ransacked, and all you want is to regain distance, return to being whole. I've discovered, by publishing, that there is a certain relief in the fact that the moment the text becomes a printed book it goes elsewhere. Before, it was the text that was pestering me; now I'd have to run after it. I decided not to.
...I wrote my book to free myself from it, not to be its prisoner.
The suffering of Delia, Olga, Leda is the result of disappointment. What they expected from life - they are women who sought to break with the tradition of their mothers and grandmothers - does not arrive. Old ghosts arrive instead, the same ones with whom the women of the past had to reckon. The difference is that these women don't submit to them passively. Instead, they fight, and they cope. They don't win, but they simply come to an agreement with their own expectations and find new equilibriums. I feel them not as women who are suffering but as women who are struggling.
Olga, on the other hand, is an educated woman of today, influenced by the battle against the patriarchy. She knows what can happen to her and tries not to be destroyed by abandonment. Hers is the story of how she resists, of how she touches bottom and returns, of how abandonment changes her without annihilating her.
Ferrante: The need for love is the central experience of our existence.However foolish it may seem, we feel truly alive only when we have an arrow in our side and that we drag around night and day, everywhere we go. The need for love sweeps away every other need and, on the other hand, motivates all our actions.
Individuals and cities without love are a danger to themselves and others.
I think our sexuality is all still to be recounted and that, especially in this context, the rich male literary tradition constitutes a huge obstacle [...] We, all of us women, need to build a genealogy of our own, one that will embolden us, define us, allow us to see ourselves outside the tradition through which men have viewed, represented, evaluated, and catalogued us - for millennia. Theirs is a potent tradition, rich with splendid works, but one which has excluded much, too much, of what is ours. To narrate thoroughly, freely - even provocatively - our own "more than this" is important: it contributes to the drawing of a map of what we are or what we want to be.
My mother left me a word in her dialect that she used to describe how she felt when she was wracked by contradictory sensations that were tearing her apart. She said that inside her she had a frantumaglia, a jumble of fragments. [...] It was the word for a disquiet not otherwise definable, it referred to a miscellaneous crowd of things in her head, debris in a muddy water of the brain. [...]
It's impossible now to ask my mother what she really meant by the word. [...] What in fact frantumaglia was I didn't know and don't. Today I have in my mind a catalogue of images, but they have more to do with my problems than hers. The frantumaglia is an unstable landscape, an infinite aerial or aquatic mass of debris that appears to the I, brutally, as its true and unique inner self. The frantumaglia is the storehouse of time without the orderliness of a history, a story.
It's this credulity not of citizens but of the audience that I find narratively interesting. If I were capable of writing about our Berlusconian Italy not through allegories, parables, and satires, I would like to find a plot and characters that could represent the mythology within which the symbol Berlusconi is dangerously encysted. I say symbol because the man will disappear, his personal troubles and those of his management have their power, one way or another the political struggle will remove him from the scene, but his ascent as supreme leader within democratic institutions, the construction of his figure as a democratically elected economic-political-television duce, will remain a perfectible, repeatable model. [...]
Berlusconi the statesman is possible only thanks to his tendentious monopoly of the medium that best realises and imposes that suspension of disbelief. The great protagonist (what an abuse of greatness the media have accustomed us to) in effect has completed the transformation of citizens into an audience and is for now the most unprincipled exponent of the reduction of democracy to imaginary participation in an imaginary game.
Fiori: Anonymity in a time of total exposure has something heroic about it, but doesn't success now oblige you to 'show your face'?
Ferrante: Our prime minister often uses that expression, but I'm afraid that it serves to conceal rather than to reveal. The limelight does that: it conceals, it doesn't reveal, it disguises democratic practice. It would be nice if, instead - not in a few months or years but now - we could evaluate clearly what is coming and avoid disasters. Yet we have no works to examine but faces, which beyond the clamour of television are all by their nature like that of Frye's Shakespeare, whether they've written King Lear or are touting the Jobs Act. I, success or not, know enough about mine to choose to keep it for myself.