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61 pages 2 hours read

Roberto Bolano

2666

Fiction | Novel | Adult | Published in 2004

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Symbols & Motifs

The Murders

Across all five parts, 2666 documents the murders of hundreds of women in Santa Teresa in the 1990s. In this city, women are killed at a ratio far higher than the rest of Europe. Most of these murders remain unsolved. The sheer quantity of the murders represents an unknowable evil at the heart of society as depicted in the novel. Everyone is aware of the prevalence of these femicides, the novel suggests, but the extent of the violence has driven them into a state of numb alienation. The murders are not so much tolerated as they are a part of the ambient violence of modern existence. According to the residents of Santa Teresa, the murders are a force of nature that cannot be reckoned with rather than the product of brutal violence against women. The murders symbolize the state of the society as depicted in the novel, to the extent that the characters have internalized the violence and murder as a part of existence over which they have no control. They do not feel that they are able to stop the murders, just as they feel that they have no agency over their existence. Whether women are killed for sexual reasons, because they are organizing unions in their workplace, for money, or because they are targeted by a serial killer, most people in Santa Teresa feel helpless to do anything. The murders, in this sense, represent a form of social helplessness and alienation that leads to even more killing.

Part 4 of 2666 is punctuated by descriptions of the murdered women. In a section of the novel with no clear protagonist, the murdered women are finally given primacy. The society may have forgotten about them, but the narrative brings their names, lives, and deaths to the forefront. Strikingly, many of these accounts are similar. The women are physically similar, they are killed in similar ways, and they are victims of disconnected instances of men’s violence. These women are bound together by the brutal social tissue of violence against women, across space and time. The foregrounding of the murders in Part 4 symbolizes the extent to which women in Santa Teresa are united in their suffering at the hands of men. Whether they are married, single, young, old, or whether they have taken measures to protect themselves, there is no way to hold back the tide of violence against women. By detailing each murder, the novel uses the murders to symbolize the precarity of womanhood, particularly at the hands of men.

Most of the murders are unsolved. Even when Klaus is arrested and accused of being a serial killer, the murders continue. The real killer, the novel suggests, is the institutional failure and social apathy that afflicted Mexican society in the 1990s. Evidence is lost or purposefully destroyed. Police officers and prison guards are in the pay of drug lords. Experts lack the finances and resources to correctly process evidence, and journalists are discouraged from investigating. As a result, the murders continue. The novel ends, but there is no resolution to the prevalence of femicide in Santa Teresa: The identity of the killer becomes irrelevant because there is no individual killer. 2666 uses the murders to symbolize the extent to which institutional failure is the real killer.

Archimboldi

Benno von Archimboldi is the pen name of Hans Reiter, a reclusive German author. Through his commitment to anonymity, the world only knows Hans Reiter through his pseudonym. As such, the name Archimboldi functions as a mystery and a symbol in 2666. This is particularly evident in Part 1 of the novel, in which a group of literary critics is brought together by their shared interest in the mysterious author. These four literary critics, as well as the academic circles in which they operate, are separated by age, gender, nationality, and constitution. They are very different people, brought together by a shared fascination with an unknown and seemingly unknowable author. To them, Archimboldi means more than just the name on the dust jacket of their favorite novels. The mystery of the author’s identity and the debate surrounding his novels gives the critics’ lives purpose. Archimboldi is a great mystery that brings people together, a symbol of their shared desire to understand the world better in some small but meaningful way. They have a Hunger for Meaning in Life that is caused by failed romantic endeavors and various mistakes, yet the search to understand Archimboldi adds essential contours of meaning to their existence.

In this sense, the idea of Archimboldi functions as a metaphor for Literary Criticism as a Mode of Understanding Interpersonal Relationships. At their various conferences and lectures, the critics gather to swap their ideas about Archimboldi. Since they have very few snippets of actual history about the author, they must discern their meaning from the texts. They study the novels in Archimboldi’s bibliography and try to come to some understanding of Archimboldi the man. They use their skills as literary critics to try to construct an identity for Archimboldi in reverse, using the prose to inform their understanding of the person, rather than the traditional, and reverse, way of understanding an author’s work through their life events. The critics’ attempts to reverse engineer a biography for Archimboldi are a symbolic indictment of the nature of literary criticism: They come no closer to contacting him but, they develop better understandings of themselves. Their criticism, for all the effort and money spent, is futile. They cannot use their talents as critics to turn into detectives, no matter how much they assure themselves that can. Literary criticism in the text has its purpose and its limits. The critics, in trying to bring life to the blankness of Archimboldi, only succeed in showing the limits of their talents. The paucity of information that they uncover about Archimboldi represents the extent of their failures and the misdirection of their talent.

The desire to know Archimboldi ends in failure for the critics. Lotte, however, reads one Archimboldi novel and immediately recognizes her life. She knows that her brother wrote the book and, when she writes to Mrs. Bubis, she discovers a meaningful, personal connection. The casual way in which Lotte cuts through the mystery surrounding Archimboldi represents the futility of the critics’ quest. Their academic bluster, their money spent traveling across the world, and their shared efforts to uncover anything about the life of their favorite author ends in failure, yet the book read by an elderly German woman in an airport succeeds in deconstructing the pseudonym of Archimboldi. Lotte recognizes her brother, and she recognizes her own childhood in his words. This personal connection is far stronger and more meaningful than a lifetime spent studying Archimboldi’s works. Lotte’s story, therefore, symbolizes the power of lived, organic experience rather than a formal process of seeking meaning through forced experiences of exaggerated significance.

Borders

2666 is set in the Mexican town of Santa Teresa, near the border between Mexico and the US. The border is relatively porous: The characters cross from one country to the other with regularity and apparent ease. They cross the border due to the different laws, languages, and cultures that govern each respective country. For Americans, Mexico represents a lawless descent into a world of vice, a chaotic sprawl of decadence fueled by American dollars. For Mexicans, America represents a way to make money and elevate oneself from poverty, either by crossing over legally to start another life or by becoming involved in various cross-border crimes. The border divides these two worlds in meaningful ways, yet the border itself is an abstraction. On several occasions, the characters venture out into the country and reach the border fence. The unimpressive chain link fence is, in effect, the border between two different worlds. On each side of the fence, the land is essentially the same. The border is a modern creation, a symbol of how institutions divide and separate people. The border only has meaning because people accept that a symbolic fence erected in recent decades divides a land that has existed for millennia. The symbolism of the border is, in effect, a symbol of the abstract ways in which humans are divided.

Hans Reiter grows up in the aftermath of World War I and reaches maturity in time to serve in World War II. Though he was born in Prussia, the vestigial remnants of this traditional country dissolve by the time he is an adult. Hans Reiter, in this sense, is a product of the shifting borders of Europe during a time of great upheaval. He emerges from a world where nothing is fixed and permanent, a notion that helps explain how easily he becomes lost in the pseudonym Archimboldi. Hans is a German man who fights for the Nazis in World War II, yet he never considers himself German as an essential part of his identity. Many years later, one literary critic remarks that he seems like a quintessentially non-German writer. World Wars I and II were fought, in part, due to a determination to police and push national borders. Hans takes part in this expansionist movement, fighting in Romania and Russia as the Nazi forces drive east. Unlike the seemingly fixed America/Mexico border, Hans experiences firsthand the extent to which borders are in a constant state of flux, determined only by the willingness of any one state to police their existence with violence. The shifting borders of Europe are juxtaposed against the static border of the Americas, symbolizing the extent to which seemingly fixed institutions are abstract creations that society invests with meaning.

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