I Am a Man, but I Am Not

It had been four years since the air had hit me like this, heavy and warm. Coming out of the airport felt like stepping back in time, everything concrete, tinged with green. I was in Malaysia, a place that feels like home, although I’ve never lived there. I’d been deprived of my childhood tropics since early 2019. Now that I was back, escaped from Europe’s wintry entrails, I dedicated myself to plowing through every sensory culinary experience that I could: like an obsessive, covetous demon, I raked up guava pieces sprinkled with sour plum powder, fried king oyster mushrooms, brinjal stewed in thick red sauce. 

But the durian—no condiments, no utensils, no plate even—trumped all these. I could smell it before I saw it, like a death or a thunderstorm on the horizon, a smell that leaves superstitions and pinched noses in its wake. Visually, the durian is spiky, large, hard, and green on the outside; creamy, sweet, buttery on the inside: back home they call it the king of fruit, partly because of its high price and addictive nature. During durian season, you can buy the fruit in white polystyrene boxes with the hard shell removed. You must eat it with your hands, tearing into the doughy yellow mounds that cover a hard seed. The flesh is a dense, heavenly concentration of pungent, fibrous honey. This is a very heaty fruit (energizing or stimulating, in traditional Chinese medicine), so you must never have it with alcohol. The flavor is sweet, solid, and electric, and lingers long after eating, like something warm on your breath—according to old lore, no soap brand can wash the smell off your hands, only water poured from the husk of the fruit itself.

The flavor is sweet, solid, and electric, and lingers long after eating, like something warm on your breath…

The durian is difficult to describe to those who have never encountered it, because the experience of durian—from its myths and quirks, to its many varieties and swinging prices—goes beyond the vocabulary of orthodox Western palates and newspapers. Traditional English-language food writing—a genre that rewards taxonomy, elevation, and reinvention—thrives on finding the perfect combination of words to capture the experience of a new flavor. 

But sometimes, no word can depict an experience that is so totally foreign to the readers’ mind. Sometimes the word falls short of the thing entirely. My parents, for example, named me after a type of classic French plum. But the fruit I crave, the one I most deeply want to emulate, is the durian. 


Before going home last December for the first time in years, I had spent my last few winters dreaming of durians. I moved from the US to France in the summer of 2020. It was the middle of the beginning of the pandemic, the second movement of worldwide protests against anti-blackness and police brutality, and the end of my five-year student visa. In short, I couldn’t return home, and my legal residence was now in France, a country I had visited but never lived in.

Bureaucracy hits like that sometimes, with no respect for narrative.

My first year in France, I didn’t go out much, due to a combination of remote work, Covid-19 restrictions, and a plain, lonely lack of places to go and people to see. I spent a lot of time filling out forms and calling various administrative departments, trying to lay the foundation for the rest of my life in a new nation-state—healthcare, taxes, housing.

To comfort myself as I lumbered through bureaucratic sludge, toward another winter away from home, I turned my thoughts to the food I missed. I stuck a postcard of tropical fruits to the wall. I wrote a durian manifesto. I found shriveled versions of herbs and leaves from back home and tried to approximate dishes whose flavors I only vaguely remembered. I saw my face in the mirror, and used an old trick to change its appearance, softening my gaze so that my reflection seemed blurry. In that fuzzy indistinction, I could imagine whatever I wanted. I could imagine that the weather was different, with sunshine outside my window instead of cold grey wind. I could imagine that I was home, and that I was myself.

I saw my face in the mirror, and used an old trick to change its appearance…

When I did leave the apartment, I walked anonymously, trying to locate the pace in my step that would allow me as invisible an existence as possible. I wandered into stores and mangled conversations in French, despite the fact that nobody who hears me speak thinks I grew up anywhere other than this France. But French wasn’t—isn’t—a language that fit me. My syntax is wobbly and simple. My vocabulary dates back to the francophone middle school I attended in Singapore in the 2000s, or to the Parisian seventies that my mother grew up in. Most of the time I manage fine. After four syllables—try intersectionnalité—my tongue stumbles. And beyond struggling with the words themselves, I struggle to identify the codes to go with them. Five years in a French middle school hadn’t taught me where to place my hands when ordering something from behind a counter, or whether I should sign off all my text messages with a first and last name, or whether it was too much to smile at a cashier from behind my mask. Now, somehow, every movement made me uncomfortable. It wasn’t just the language, it was everything about the world it operated, the way it made me shrink everything, from my words to my body. At some point, I knew I would have to make an adjustment.

I don’t remember when in my life I decided that, for practical reasons, it would not make sense to start questioning my own gender identity, because in the French language there is—according to most of its speakers and institutions—only “il” and “elle.” France is the country on my passport, and in some paperwork that I fill in. French is a language that I speak, sometimes with one half of my family and, for a time, in school. I don’t remember when I intuited that France would be the country I would have to live in once I had run through all the visas I’ve collected. Once I did, though, a question sometimes sifted front of mind when giving my pronouns in well-meaning settings on my US college campus: is this right, though? The response I gave myself each time: It doesn’t matter; it can’t matter. 

Sharing pronouns became the norm while I was in college, but those parts of speech alone never seemed like the whole problem to me.  

After all, in college, like everywhere else, I was always having to find shorthands to explain who I was and where I was from, some more or less satisfactory, and none of them entirely true on their own. 

In introductory linguistics classes, I learned about symbols and referents. The symbol is the word, the phrase or language we use, and the referent is the thing itself in the real world. When we say “I am ___,” we are associating ourselves—the referent—to a name, so that others may know how to call out to us. 

…for practical reasons, it would not make sense to start questioning my own gender identity…

I enjoyed those classes, the assignments to pick apart sentences and categorize each word by its function and type. I enjoyed rearranging words to see what meaning could come out. In English, I could be as complicated and long-winded as I wanted. But I lost that precision when I moved to France and found myself submerged in a flurry of administrative Madames that left me shockingly aware of something wrong in the way that I kept having to present myself through paperwork and in official phone calls. The bureaucratic demands were tiresome and endless. I had to draw on every last form and ID number attached to my existence and send it over and over to different email addresses. I was sick of form-filling, of follow-up calls, of being asked to send my visa, which I didn’t have since I was a French passport-holder: my technical existence seemed inscribed at a weird intersection of citizen and foreigner, unable to be processed by most humans in charge of untangling public administrative requests. 

Administration is one of those tools, neutral in name and deadly in practice, that the capitalist state has historically wielded against minorities to exclude them from political and economic life. Immigrants, gay people, and—especially today—trans people are often trapped by the paperwork limbo operated by a state with vested interests in keeping certain people in extreme precariousness. Pointing to recent anti-trans legislation in the US, trans scholar Jules Gill-Peterson has argued that the state is trying to become cisgender: “The state has, at all levels from federal to local, attempted in different ways to exclude trans people not so much from citizenship as public life,” she writes. “If trans youth and adults lose access to public education, healthcare, restrooms, and legal recognition of their gender, there is essentially no way for them to participate in public life. They are not so much legally disenfranchised as in losing the right to vote or hold citizenship as they are expelled from the public sphere, exempt from care and support, as well as vulnerable to policing and violence.” 

I was sick of form-filling, of follow-up calls, of being asked to send my visa…

Technically, when I moved to France, I wasn’t even an immigrant, I wasn’t even transitioning, and still the administrative work necessary to keep existing took a toll. There was a certain irony, I thought, in how I had been using logistics and practicality as an excuse to push back any thoughts about transition. I had worried that transitioning would make it more difficult for people to talk to me in this country, when the reality was that my very existence already seemed to be a glitch in the system, and that nobody was talking to me anyways. I would have to make myself known to the state, whether I wanted to or not.

In parallel, I could no longer deny or minimize the gap between my name and my self, the symbol and the referent. It was in my body, my words, everywhere. In this new country where so few people knew my name, I knew I would eventually have to respond to something, even if, back then, I would have rather refused any name at all.


Edouard Glissant of Martinique—philosopher and literary critic—once articulated that we should challenge the Western demand of “understanding” people, often framed in academic or journalistic contexts, and posed as a prerequisite for solidarity and compassion. While transparency and the search for knowledge are often presented as democratic, humanitarian projects, some of our differences are simply not knowable or definable to others. This shouldn’t mean we need to claim visibility as a political platform—our humanity shouldn’t need to be seen and understood in order to be respected. In Poetics of Relation, he named this “the right to opacity” and imagined a sharp ripost to his detractors: “As for my identity, I’ll take care of that myseIf.” 

In this new country where so few people knew my name, I knew I would eventually have to respond to something…

The first time I read this, I imagined saying it myself to all the people, from bureaucrats and curious passers-by, who for whatever reason requested a play-by-play of my entire life trajectory in order to process me. It made me calm. I thought about my father, who loves durians. He’ll scoff disbelievingly at anyone who doesn’t, a bit of provocation. “What? What do you mean you don’t like durian?” It’s that performative sort of response to someone who doesn’t love something indisputably amazing. In his tone, I read a challenge: How can you claim to understand, when you’ve never known the first thing?

The durian’s reputation comes mostly from its smell. Everyone has a different way of describing it; to some, it’s like gasoline, to others like a rotting carcass. To me, the smell is of home. It’s a warm day with cups of room temperature tap water and hands curled slightly, resting over a plate, fingers golden from oil and good food. 

Durian has long been a delicacy and prized fruit in the region, because it is significantly more expensive than other fruit. In his essay collection Durians Are Not The Only Fruit, Wong Yoon Wah, who grew up in rural Malaysia, explains that families often prized durian trees for this reason, as they could be an important source of income. Today, an entire transnational industry has evolved around the fruit. Demand has grown particularly in China, which imported US$4 billion worth of fruit from Southeast Asian countries last year (four times the volume in 2017), leading to competition and intranational squabbles over “durian diplomacy.” Certain variants are more expensive and sought after than others. No longer limited to polystyrene boxes sold by the road, durian can now be found in products from soap to chocolates. Thus, the durian has evolved into a veritable touristic weapon of choice in the region. At the same time, its undeniable pungency and tenacious grip in different local folklores is part of what makes it so unpalatable to a Western audience.

What does it mean today to be the king of fruit? The durian’s smell is too powerful for it to be co-opted like the jackfruit; too beloved to be eradicated or sanitized away like so much of nature has been in Singapore; every few years it causes the foreign correspondent industrial complex to show its ass when a Hong Kong-based Daniel attempts to describe it, compares the smell to death itself, and ends up getting roundly shamed on the internet. The durian has an extensive bibliography: oral, written, spiritual, extending far beyond the archives of the New York Times’ travel section. Its power comes from its polarity: either mesmerizing or repugnant to its beholders, the durian is incompatible with moderation and half-measures. It remains illegible outside its context.

When I finally managed to get myself into the national medical coverage system, I began the process of finding a doctor who would be able to prescribe hormones. This activated a whole other process of box-ticking, which required me to go from white-coat to white-coat explaining why I wanted to do this. At first, when they asked me what I wanted to get out of the treatment, I found myself spouting phrases that felt true but came out as nonsensically earnest as middle-school poetry: “I want to grow a shell,” I said. “I want to feel more solid.” 

…its undeniable pungency and tenacious grip in different local folklores is part of what makes it so unpalatable…

Eventually I learned to recite the words and phrases that would unlock access to the treatment I wanted: “more masculine,” “less pronounced hips,” “facial hair.” Some of this was true, but I didn’t know how to explain—especially in French—that I wasn’t particularly able, or keen, to envision a certain version of my body that I was trying to achieve, but that there was definitely something I wanted to move toward. I wasn’t used to thinking about my own body so much, certainly as a mechanism of self-defense. I also don’t think my earnestness in this department would have helped me get the prized prescription. 

At the same time, I kept thinking back to the durian—to how, no matter how much press and recipe development and glory and hate it receives, there is something about the fruit that people outside the region just don’t seem to understand. Durians became a defensive symbol for me then, an internal compass that I conjured to help keep my voice steady in medical appointments when I asked for what I wanted.

Durian takes us beyond the apples and oranges—the cisgenderism, the whiteness—toward the horizon of weirdness and extremity, to an unconditional solidarity with those whose existence is distant or different from our own. People from my home know: You don’t have to enjoy the taste of durian, or even understand why anyone else does. But it exists, and you certainly have to respect it.

In defending opacity, Glissant criticizes the Western demand for total transparency. He rejects that we should be explainable, and that this explainability should be linked to an essential, authentic, truth. I have been on hormone replacement therapy for over a year and when people ask me why, the answer I give often leaves them dissatisfied or confused, just like when they ask me where I am from.

I wasn’t used to thinking about my own body so much…

So often, the quest for authenticity turns into a hunt for purity, a hunt for immobility, for some truth about a culture that has somehow remained fixed in the chaos of history. Based on this metric, I feel like my identity is instantly fraudulent in almost any context, given how many of them I have moved through in my life. I am French, but I am not. I am home, but I am not. I am a man, but I am not. Sometimes this minutiae feels unfair: everything in this world is complicated if you ask questions. So many symbols we take as regional fixtures have complex origins. Why should their legitimacy need to be free from the movements of history and its humans?

Take rubber, for example, one of the primary exports from British-era Malaya in the early 20th century. Today, rubber plantations remain a local symbol in social and economic history. They are an iconic part of the landscape in Malaysia, lining highways and encasing past stories of migrants, coming mostly as low-paid laborers from colonial India to tap the smooth, grey-brown barks.

I am French, but I am not. I am home, but I am not. I am a man, but I am not.

But those trees aren’t native to the area: In 1876, a British plant collector smuggled rubber seeds out of Brazil (which had, until then, enjoyed a prosperous monopoly on rubber production) and sent them to Britain’s Kew Gardens. 1,900 germinated seeds were sent to the Peradeniya Gardens on Ceylon, which then sent twenty-two specimens to Singapore, where the first rubber plantation was developed in the Botanic Gardens. By 1920, Malaya (which then included Singapore) was producing half the world’s rubber. Wong Yoon Wah, the author of Durians Are Not The Only Fruit, grew up on a rubber plantation in Perak, Malaysia, which is also where he first encountered durians. In Wong’s essays, the sprawling diversity of plants, their legends and their origins all commingle, making for a collection that departs from clean, traditional botany and offers, instead, a portrait of life in rural mid-century Malaysia that brims with contradictions and unsolved mysteries.

I want to be truthful, which sometimes involves being complicated. But sometimes, I don’t want to explain. I don’t want my footnote to be longer than my main text. Sometimes, the explanations I could give only seem to hinder the truth more than anything.


Eventually, I started taking hormones. As I made the appointments and filled out the forms, I began to find the right cadence in my speech to ask questions, confirm dates, correct mistakes. The “honorific” box on the paper, the Madame I ticked, grew smaller as my world grew larger; I left my apartment more often. I met people, spoke to them, exchanged numbers. Ironically, once I was comfortably entered into the state’s system, I no longer felt so trapped by it.

Many trans people I know don’t trust the state. But depending on it, in many instances, is not really a matter of choice in our current capitalist system: you can’t choose to divorce yourself from the institutions that directly or indirectly provide you with the funds and care necessary to live.

…once I was comfortably entered into the state’s system, I no longer felt so trapped by it.

Gill-Peterson, who argues that the state is trying to become cisgender, posits that this is a recent narrative choice made to legitimize the states’ domination of social life. She compares this to the transformations that, in the 1940s–60s, made the US straight: “Rather than the state merely encountering gay and lesbians and then folding them into its political life (the liberal, progress narrative forwarded in mainstream LGBT activism), the state proclaimed itself straight in order to found its practices of administration and political domination on the exclusion and dispossession of homosexuality as uncivil.”

It’s not just the US. It’s not just France. I know I can’t be too sloppy with my metaphor and my angst against the West: Durians are banned in most public transit in Singapore. As I wrote this, politicians in Singapore were arguing about the constitutional definition of marriage. They, leaders of a state dependent on an extreme neoliberal free market, have been speaking for years now about the import of “cancel culture” and “Western values,” because apparently queerness is intrinsically related to those things. 

In response to these attacks, one reaction is to cling on to historical truth, to show that state-sanctioned homophobia is in fact a colonial export: 377A, the code outlawing gay sex in Singapore and many other countries formerly under British rule, was instated under colonial rule. Gender remains a colonial construct, and many pre-colonial cultures, including the Indigenous Bugis people in Southeast Asia, have a recorded history of a wide diversity of genders. 

But while these histories are precious, they remain understudied, and their contexts quite culturally specific in a region that is replete with differences and exchanges over time. More importantly, they should not mean that our present, breathing lives mean anything more or less. If we didn’t have an explanation, we would still be here. If we didn’t have a past, we would still be here. Shouldn’t that count for something?

If we didn’t have a past, we would still be here. Shouldn’t that count for something?

I know I may have to go back to some institutions and ask, again, for new corrections to be issued. For now, I’m able and content to live my life outside of forms. My body is changing like a new season. Maybe it is this, or maybe it is this burgeoning idea of the durian, like a charm or newfound spirituality, that has made it easier to know how to walk. You’re not a freak, I tell myself now in public spaces, listening to Prince and moving my hips and shoulders both. You’re just holding a durian. Logically, it is incumbent on the durian to be disliked, if what Westerners dislike is good food. That’s just what it is. A durian doesn’t come timidly through the door. A durian doesn’t feel shame. A durian is just a durian. Why get so mad about a fruit?

“The apple does not fall far from the tree,” is a saying in countries where many trees are limited by the feeble power of their temperate context to produce anything more interesting than apples. I prefer to think instead of rubber seeds, which can lie dormant for years after they have fallen, until one day in the future, they explode, with a sharp, riotous noise.


This essay, by M Jesuthasan, is the sixth in Electric Literature’s new series, Both/And, centering the voices of transgender and gender nonconforming writers of color. These essays publish every Thursday all the way through June for Pride Month. To learn more about the series and to read previous installments, click here.

—Denne Michele Norris

How Do We Reckon With the Art of Problematic Artists?

Claire Dederer’s Monsters: A Fan’s Dilemma offers no easy answers when considering the art of wrongdoers. Across thirteen chapters, Dederer unpacks the complex legacies of a variety of artists—Woody Allen, Roman Polanski, J.K. Rowling, Picasso, Michael Jackson, and many more—with unfailing wit and nuance. Threaded throughout this exploration of genius, creation, and monstrosity is her own history as a consumer, student, critic, mother, and writer in her own right. As Dederer openly wrestles with questions of fandom and morality, Monsters serves as an undeniable reminder that our biographies are inextricable from our experience of the art we love.

Monsters provides a roadmap for readers who are interested in thinking through the subtleties of Dederer’s questions and willing to sit with the resulting discomfort. “The way you consume art doesn’t make you a bad person, or a good one,” she writes. “You’ll have to find some other way to accomplish that.” As Dederer’s own biography shapes her considerations of capitalism, criticism, and time itself, Monsters offers a deeply personal testament of one fan’s multifaceted relationship to the art of imperfect people.

I spoke with Dederer over Zoom about her experience of going viral, fame’s relationship to art, and the thorny intersections of capitalism and love.


Abigail Oswald: How did the viral response to your Paris Review essay “What Do We Do with the Art of Monstrous Men?” feed into the way you crafted Monsters

Claire Dederer: Every writer knows that having a viral piece is both a dream and a nightmare. Here’s the deal with that piece, I wrote this book called Love and Trouble about predation of young women—girls, really—in the 1970s, and a theme of the book was sort of “What is it like to be an adult who had that experience, and how did it affect my sexuality?” And in that book I really engaged with Roman Polanski. He’s used in the book as a kind of straw man, and also as kind of a person I’m in dialogue with. So by the time I’d finished that book, I really knew everything there was to know about Roman Polanski’s rape of the young girl, and yet I was still watching the films. So I started writing Monsters, I’m gonna say in 2016. And just really sitting with this question of what is happening when I consume this work. What do I feel like? What’s my experience of it? How does my idea of him alter me as an audience member? 

So that essay was never conceived as an essay. It was always conceived as the first chapter of the book. I had really approached the subject with curiosity, without an axe to grind, without something I was trying to prove, but with this very exploratory mindset, and I think that’s why the essay did well. I think it was because it was nuanced, and the nuance didn’t come from me being some genius, the nuance came simply from the fact that it was something I’ve been working on for years. But it looked like it was in response to the moment, and so for me that was a really interesting experience—almost more as a citizen than as an artist myself—because it was really heartening, actually, to have something in the current information economy that was super nuanced and had a really strong positive response, right. I don’t mean to be Pollyanna-ish or like, bright side of miserable topic, but that made me feel both excited about my work, but also excited that there was a potential for a more complex dialogue. And so that was my initial response. 

Then I had this experience of the ways in which there were feminists who had a problem with the essay. There was a response that was like, don’t totalize these kinds of offenses. And I was like, well, clearly I didn’t make that point clearly enough. So that was great, I could take that on board and think about it for the final book, which, as you’ve seen, I feel like I’ve wrestled with it. And there was just this constant barrage of Woody Allen defenders and men’s rights people and accounts being set up to attack me. Which speaks to my larger point, which is there’s something about our subjective emotional collapse with this work that is undeniable and profound, which I saw in all these accounts being set up to attack me. 

So, as I proceeded working on the book, [I was guided by] the knowledge that nuance and a really deep exploration was going to be my watchword. It took me five years to write the book.

AO: Part of the modern rise in this conversation about the artist’s biography can be attributed to changes in media consumption and the sheer contemporary accessibility of said biography. How would you say the more widespread accessibility of biography has affected our sense of responsibility as consumers? 

CD: One of the central ideas of the book is the idea that we don’t strive for biography, it happens to us. That biography is like an ongoing natural disaster—just befalls us, right? And that we don’t really get to choose that. So in terms of how I personally approach knowing things about the people whose art I consume, I feel like choice is not part of it. It just happens. The plight of the audience member, as I see it in this book and as I explore it in this book, is this person to whom the knowledge has already happened. So then, what do you do with it? 

What effect do I think that has on our experience of art? I think that the answer to that is, first of all, taking a step back and saying it does have an effect on our experience of art. The initial question that sort of comes up over and over—or used to, I think it’s slightly more nuanced now—is “Can you separate the art from the artist?” And that’s one of the first principal questions this book asks. And because I believe that biography befalls us, and because I believe we can’t pull out our response to the biography, I think the decision to separate is a flawed decision. It’s a failure before it begins. I think my first response is that we respond with that biography on our minds, whether we want to or not. And then the question for the audience is what do you do with that knowledge? Do you acknowledge it and consume the work anyway? Do you not watch the work because it’s too painful? Do you not watch the work because you’re making an ethical stand? And I think there’s as many answers to that question as there are viewers, readers, listeners… 

AO: You write at length about the difficulties women encounter in their efforts to make art, even touching on your own personal feelings: “When I do the writing that needs to be done, I sometimes feel like a terrible mother.” Monsters is primarily about men, but you do discuss a few women—Anne Sexton, for example, whose daughter detailed their fraught relationship in her memoir, Searching for Mercy Street. Can you talk more about how you considered women’s relationship to monsterhood while working on this book? 

The idea of what is unforgivable in a woman isn’t a sin of commission—it isn’t an action—but it’s a sin of omission.

CD: So one of the early things I do in the book is start to interrogate this word “monsters.”…I sort of move through this idea of the monster and then explore the idea of “the stain,” which is this inevitable coloration of our experience of the work—which to me is more interesting, because I like how it suggests the inevitability, and I also like that it sort of has less name-calling to it. It’s just, this thing has happened. And so I was thinking about what the stain is for women. And when I explored it and really thought about it, it had to do with abandoning children. 

So I explored this idea of abandoning children through the lens of several female artists, and what became so fascinating to me about it was the fact that the notion is a continuum, right. I write in the book about how I went away on a fellowship and I was thinking about like, well, how long do I stay at this fellowship before I’m abandoning my teenage child, right? I was gone for five weeks, which was a very long time for me. And so that experience of being away and living that distance really brought home to me this idea that there’s no set answer, right? And then that notion of abandonment gets refracted in several different ways, you know? It’s like, Sylvia Plath killing herself and locking the door against her children is a kind of abandonment as a mother. Would her story feel the same if she was not a mother? Or Doris Lessing leaving two of her children behind in Africa, or Joni Mitchell giving a child up for adoption. These are all life choices that don’t bear necessarily, don’t deserve the word monstrosity, but they color our view. And it just seemed like the idea of what is unforgivable in a woman isn’t a sin of commission—it isn’t an action—but it’s a sin of omission, where you fail to nurture. And as somebody who is a mother and feels like I’m never quite—my kids are grown, and it’s like, am I doing enough? I feel that to this day…

AO: In your writing on Hemingway, you explore the idea that he might have felt trapped, even tormented by his performance of masculinity. There’s this idea that some artists who reach a certain level of celebrity begin to feel hemmed in by their public persona, or otherwise responsible for maintaining a certain audience perception. Were some of the artists you discuss acting out in an attempt to fight that public image, while others’ bad behavior was an attempt to reinforce it?

CD: I think it’s less of a monstrous question than a problem of great fame and great success. Anytime you have such a successful image… What do you do with it? I think a really creative genius, a really great artist, will figure out a way to continue to make their work. But they’ll have to either decide not to engage with the persona, or bring the persona into play, right? And I think that’s part of, you know, Woody Allen at his greatest is engaging with his own persona, right? I mean, I think that in Stardust Memories he does that hilariously. I think that sense of play about it is really interesting. And I think someone like Hemingway, obviously he was trying to play with it in The Garden of Eden—I mean, maybe not even consciously—but he’s undermining some idea about his own masculinity. But maybe if you’re that masculine of a man in a culture that venerates masculinity so powerfully—maybe it’s a dead-end street, you know? Maybe it’s harder to get out. Whereas Woody Allen, you know, his persona was one that was other, right? He’s the weakling, the kid—there’s so much about that that was other as he was coming up. And then I think there’s also brilliant artists who just do everything in their power to not engage with their persona and stay out of it.

Turn Signals and Turn-Ons at the DMV

“Chicken-Flavored and Lemon-Scented” by Katherine Heiny

Colette has been a driving examiner for twelve years—she’s thirty-six—and yet it only occurs to her today that Ted Bundy had had a driver’s license. And that means that some driving examiner had taken him for a road test. Think about it: some driving examiner had willingly clambered into Ted’s VW bug and driven off with him. Maybe the driving examiner had even been a woman. A woman who never knew she had ridden next to Death, never knew she had docked Death points for improper clutch control.

Why has Colette never thought of that before? But she thinks of lots of things lately that she hasn’t thought about before.


It is early February in Maryland, the day as bleak as a pen-and-ink drawing done on old gray paper—bare trees, muddy snow, the road clear but scored with white salt stains like the scars from old injuries. Colette parks behind the DMV building and walks up the sidewalk to the employee entrance. She’s a little late and the other driving examiners are already there: Vic, Gregg, and Alejandro. Vic is a pointy-faced man of about forty with slicked-back dark hair who looks like a weaselly sort of hood, or maybe just a weasel, with his small eyes and vicious smile. Before landing here at the DMV, Vic worked as a bouncer, a roadie, a security guard, a fitness trainer, an auditor, and a head cook—name a job where you got to intimidate people and Vic has held it.

Gregg is an older man with bushy salt-and-pepper hair, a bushy salt-and-pepper beard, and horn-rimmed glasses. He looks like a retired history teacher and is, in fact, a retired history teacher. He likes to do cryptograms between examinations. No one knows why Gregg works as a driving examiner instead of enjoying his retirement and doing unlimited cryptograms at home in his underwear. Colette worries that Gregg has been unwise with his pension and is short of money but Vic says it’s undoubtedly that Gregg doesn’t want to stay home with his wife. Gregg’s wife packs him the most elaborate lunches Colette has ever seen, with all the food in undersized portions: tiny sandwiches, miniature quiches, itty-bitty salads in old baby food jars, cupcakes no bigger than a quarter. “Can you imagine living with the woman who packs those lunches?” Vic asked. “His choices are probably to come here or stay home and help her organize her toothpick collection.” Colette thinks he might be right.

Alejandro is a compactly built man in his late twenties with close-cropped black hair, bright brown eyes, an easy smile, and chiseled features. Not chiseled as in especially strong or sharp, but chiseled as in some sculptor had apparently chiseled them especially for Colette, had known what Colette would find handsome before she herself knew it.

Alejandro had started work here six months ago. Colette had been out on a road test when he arrived—she’d come back to the office and there he was. He rose to shake her hand and introduce himself and Colette dropped her clipboard. “Sorry I’m so distracted,” she said, leaning down to retrieve it. “My last road test drove the wrong way down a one-way street.”

That was true. Colette had never been so grateful to have an excuse for looking flushed and out of breath.


The driving examiners work at four metal desks in a room with cinder-block walls painted the color of curdled cream. The only window is one-way glass and the view is not of outside but of the four scuffed blue plastic chairs in the hall where test-takers wait to take their road tests. (The person who accompanies them—usually a parent—has to wait over in chairs on the other side of the building.)

A moment or two after the test-taker sits down, Trina or Gina from Written Tests pops open the door to the driving examiner’s office, tosses the test-taker’s folder into the tray on top of the filing cabinet, and retreats.

Vic always volunteers for the morning’s first test, and today it’s a burly guy in a maroon sweatsuit.

“Okay, I’m headed out for coffee,” Vic says. What he means is that he’s going to make the burly guy go through the McDonald’s drive-thru as part of the road test. He does it every single day, and no test-taker has ever thought to complain, not even the lady who chipped the Ronald McDonald statue and had to pay three hundred dollars in repairs.

“None for me,” Colette says.

Vic frowns. “Why the fuck not?”

“It gives me headaches.”

“What, after decades of drinking coffee, it suddenly gives you headaches?”

“It’s possible to develop an allergy at any time in your life,” Gregg says.

Vic looks at him, annoyed. “Now you don’t want one, either?”

“No, I want a premium blend, black with two sugars.”

“Alejandro?”

“Americano, with an extra shot of espresso. I’ll make up for Colette’s lack of caffeine.” He winks at Colette. The wink doesn’t cause her heart to leap with hope anymore. She thinks that must be a good sign.


The driving examiners are supposed to work in strict rotation, like a batting order lineup: the first available driving examiner taking the next test-taker. But Colette and Vic and Gregg have long ago developed their own system where they assess the test-taker through the one-way glass (and study the paperwork in the test-taker’s folder) and make their own assignments.

Rules apply, obviously. No one is allowed to strike every undesirable test-taker who comes their way because that would basically mean no one except pretty girls, men with kind faces, and librarians would ever get driver’s licenses. But they can pick and choose to some extent.

None of them liked to take old people. The problems with old people were endless: hearing loss, vision loss, memory loss, slowed reflexes, confusion. It broke Colette’s heart when she saw some elderly person shuffle out to take their test and knew that person had once been lithe and slender, brimming with intelligence and verve. And she knew that the old people still thought of themselves that way. They had no idea the younger, more capable versions of themselves had decamped decades ago. It was heartbreaking but it was also fucking scary. The old people led you out to their Lincolns and Buicks (they didn’t approve of foreign-made models) and the cars would be ringed with dents and scrapes, little souvenirs of the places the old person had driven. And off you went on a hair-raising road test with someone who could barely see past the hood. They straddled lanes, ignored stop signs, braked abruptly (without cause), accelerated suddenly (also without cause), pressed simultaneously on the brake and gas pedals, drove over curbs, nearly drove over people. All of them—every single one—remarked without irony about how more drivers honked their horns nowadays, how there’d been a mysterious uptick in honking recently. The old men said it was because young people are so entitled they couldn’t wait for anything; the old ladies said it just showed no one bothered to learn proper manners anymore.

No driving examiner liked to take teenagers, either. Teenagers were almost scarier than the old people. Teens had excellent vision and hearing, superb reaction times and hand-eye coordination, but their prefrontal cortexes were not fully developed. Teens were always speeding, running red lights, weaving in and out of traffic, tailgating, pulling out in front of oncoming vehicles—all this when they knew they were being tested. Shouldn’t teenagers be used to taking tests and know how to concentrate? Weren’t they beaten down by the educational system’s focus on standardized testing? Apparently not. Colette had had teenagers behave in ways she at first took to be pranks: checking their phones in the middle of the road test, answering their phones in the middle of the road test, taking their hands off the wheel to do a little victory car-dance after turns, reaching into the back seat while driving to root around for a water bottle. Nerves accounted for some of the behavior but Colette thought most of it was just plain old terrible teenage judgment.

But the test-takers weren’t all old people and teenagers. There were many other categories, and these were the ones the driving examiners were eager to volunteer for, depending on their own strengths and style.

Sometimes Colette thinks that Vic becoming a driving examiner had been like an artist picking up a paintbrush for the first time: that rush of exhilaration that comes from finding your calling. As a driving examiner, Vic can intimidate people full-time—and in the privacy of their cars. He breaks people down and enjoys doing it, like a professional torturer. He excels with aggressive test-takers: the impatient executives in power suits who carry briefcases to show how important they are, the medical professionals who wear scrubs or white coats to show how busy they are, the people who can’t stop tapping their shoes and checking their watches, the awful and angry types who shout at DMV employees. Vic meets these test-takers with a shine in his small eyes, his sharp crooked teeth bared in a predatory smile. He takes them on the most challenging routes, requests impossible accuracy in parallel parking, asks them to read road signs that have already blipped by, shakes his head and clucks his tongue just to unnerve them. Vic is a bully and a tyrant, but sometimes when Colette watches him swagger out to meet a suited, loud-voiced man who has just yelled at Trina or Gina in Written Tests, her heart swells with gladness. Justice will be meted out swiftly.

Sometimes Colette thinks that Vic becoming a driving examiner had been like an artist picking up a paintbrush for the first time: that rush of exhilaration that comes from finding your calling.

Gregg’s style is loose, casual, almost bumbling. He goes out to meet the test-takers still pulling on his coat, his clipboard fluttering with papers, a cup of coffee sloshing in one hand. He’s particularly good with people on a deadline: the young mothers who check their phones for messages from their babysitters, the housekeepers and domestic staff who have obviously called in sick to work and won’t be able to return if they fail, the anxious landscapers and construction workers whose livelihoods depend on them passing this test. They seem to understand that this cheerful, bearded man considers the test a quick disruption of ordinary life—the sooner it is over, the sooner they can get back to their jobs and he can get back to his cryptogram—and they adopt his efficient attitude.

Colette knows her own strength as a driving examiner is her ability to project calm. She’s like a kind of reverse microwave—molecules slow in her presence. She approaches test- takers with a gentle smile and a measured step, her fine blond hair smoothed into a low ponytail, her pale gray eyes free of makeup or judgment. She keeps her voice low, her gaze steady, her movements smooth. She volunteers for the extremely nervous test-takers (and all test-takers are nervous; it is just a matter of degree). She takes the teenagers whose hands shake so much they keep dropping their documents, the women who shred tissues compulsively and thin their lips into nonexistence, the men who grow unhealthily red cheeked and sweat huge amoeba-shaped stains on their shirts. And she takes the people who are not only nervous about the road test but seem nervous about life. People who come to the DMV wearing pajama pants and slippers, or cardigans with food dribbles and shoes without laces. Or—this is somehow worse—people who have dressed up. They wear clothing which has moldered unworn in their closets for years: shiny polyester blouses, corduroy blazers, mismatched suits, dresses bought on clearance with the price tag still attached. Men with crumbs in their beards, women with fearful white-ringed eyes, teenagers who swallow with loud clicks—all of them looking like they want to put their hands over their ears. Everyone hates going to the DMV but these people fear it. These people don’t function well in the world for whatever cause—anxiety, illness, trauma, abuse, or just a lifetime of having been bullied by assholes. But they still need to get places, so here they are to get their driver’s license, and Colette is here to guide them through the process as gently as possible.

“I know you’re nervous but this is no big deal,” she says to them softly. They look at her with mistrust—everything is a big deal to them. “I’m going to talk you through it. No surprises, okay? I’m not here to trick you. I’m here to help you. I want you to pass.”

She does want it. She wants them to have this triumph, this shining moment of success in a life that, for whatever unfair reason, has held precious few such moments. Some of them still fail—no amount of gentle encouragement and patient reassurance could calm them—but a lot of them pass, and Colette can share in their victories. Those victories are why she stays at the DMV.

In the beginning, Colette and Vic and Gregg had been nervous about how Alejandro would fit in. He seemed competent but lots of driving examiners are competent. But would he actually add anything to their lives, would he lighten their workloads in any way, would he find his own specialty? The answer to all of these questions was yes. Alejandro steps up to every test-taker with a welcoming smile and a very small and courtly bow. (Yes, an actual bow.) He takes the entitled people—the soccer moms and the private-school kids and the expats and the impeccably dressed rich people who disdain the blue chairs as too down-market to even sit in—and he defuses their entitlement with his apparent delight in their company. He flashes his dazzling smile at the cross, cranky older people who bristle with defensiveness and makes them goggle at him with unexpected pleasure. Alejandro also takes the “Mouths.” Mouths are people who talk so much in their professional and personal lives that they’ve forgotten how to be quiet even during a road test: hairstylists, bartenders, customer service reps, insurance salespeople, business recruiters, event planners, corporate fundraisers, backpackers who tell you how they’ve done Bangkok and it’s way too touristy and how they’re basically Buddhist now. No one likes Mouths because they talk all the way through the road test—usually they start talking before they even put the car in gear—and the test takes three times longer than normal. What’s more, Mouths usually fail the road test because they are too busy talking to hear instructions—and that means they’ll be back and the process will repeat itself. But not for Alejandro. He and the Mouth drive off and return precisely twenty minutes later, the Mouth having passed and Alejandro having somehow stayed sane. No one knows quite how he does it. He says it’s just a matter of really listening carefully to the first story, of making the Mouth feel heard and understood, but Colette knows it’s more than that. Alejandro genuinely wants to hear their stories (at least the first one) and this unfeigned interest makes the test-takers fall in love with him, just the way she had.


Vic returns, having failed the test-taker despite the drive-thru. “Sad sack didn’t use his turn signal once,” he says, setting a cardboard McCafé cup on Colette’s desk.

“Vic, I said—”

“It’s hot chocolate.”

“Oh,” she says, surprised. It’s so rare for Vic to be thoughtful. “Thank you.”

“You owe me two-eighty.”

Colette sighs.

Beyond this, the morning holds few surprises: Gregg completes a cryptogram in ninety-seven seconds, his personal best. A soccer mom impresses Vic by expertly parking her minivan and he reluctantly passes her. A Mouth tells Alejandro that dogs use eighteen muscles to control their ears. Colette takes an elderly man out on a test and then has to urinate so urgently that she forces him to do an unannounced and tricky left turn into a corner gas station so she can leap out and pee in the gas station’s horrible, sewer-smelling restroom.


Alejandro had not only lightened their workload, he had enriched their lives in a hundred ways. He was a saxophone player and he brought a portable speaker to work and played soft jazz for them from his iPod. He put up a whiteboard and wrote WE HAVE GONE _____ TESTS WITHOUT NEARLY DYING and they all changed the number after every test. (They never got higher than fourteen before going back to zero.) He printed out copies of a daily cryptogram and made all four of them solve it—the winner got whatever Gregg’s wife had packed him for dessert. He talked to Gregg about bird-watching (who knew Gregg watched birds?) and the Battle of the Somme. He talked to Vic about workout routines and how he, Alejandro, could build more muscle, and about the Hudson Hornet that Vic hoped to buy someday. Once Colette had glanced over while Alejandro and Vic were talking, and Vic’s pointy face had softened and his weaselly eyes had widened until he looked almost human, almost kind.

But Alejandro had changed Colette’s life more than anyone else’s. She realized that before he came, her life had been pedestrian—although could a driving examiner’s life accurately be called pedestrian? Maybe it was more like she had been puttering along in a school zone at twenty-five miles per hour. But after Alejandro’s arrival, her life—at least her work life—was full of excitement and adventure, great happiness and even-greater fear.

The fear came from knowing that Alejandro would move on, probably sooner rather than later—he was too smart, too ambitious, to work as a driving examiner forever—and also the constant worry that he would start dating someone. Colette learned from conversational crumbs that Alejandro had dropped (and she, mouselike, had assiduously collected) that he was single, straight, lived by himself, and spent most of his free time playing saxophone in a jazz quartet called the Jazz Merchants. (Sadly, the Jazz Merchants mostly played at private events; Colette could not just happen to show up.) He was single now but he could meet and start dating some lucky woman at any moment! He could meet someone at a jazz rehearsal or the supermarket or the gym or—this last one was terrible to consider—during a road test. What if Alejandro drove off with some beautiful girl and came back twenty minutes later in love? And so many beautiful girls came to the DMV. Vic even had a code for them: “Chicken-Flavored and Lemon-Scented.” Chicken-flavored and lemon-scented, a Chelsea, a pretty girl. Vic and Gregg had always volunteered to take the Chelseas, but last year, Gregg had been written up for asking a girl if she was on the pill—“It came up in conversation!” he’d told Colette. “It was perfectly innocent!”—and now he never takes one if he can help it. Pre-Alejandro, Colette had taken only the extremely nervous Chelseas and the ones who looked vulnerable enough that Vic might be able to bribe them into giving him a blow job, but now she takes those plus any Chelsea who she fears is Alejandro’s type. Sometimes she thinks it might actually be easier if Alejandro had a girlfriend; it’s horrible to feel you’re competing with the world.

The happiness came from knowing that every weekday would be spent in Alejandro’s presence. Forty hours of pure pleasure—although minus time spent actually doing their pesky jobs, of course. Colette prepped for conversations with Alejandro nightly alone in her apartment: she researched jazz music, she signed up for an online class about craft-beer brewing, she watched professional hockey. (That’s love for you.) But most of that was unnecessary because Alejandro was so easy to talk to.

“How are your neighbors?” he would ask. “Are they still watching Calliou every night at top volume?”

“Yes, but now I go salsa dancing most nights so it doesn’t bother me,” Colette said, although of course she didn’t—she just put on headphones like a normal person. But it wouldn’t hurt to have Alejandro think she was out dancing.

Or he’d say, “Tell me where you went hiking this weekend,” and she’d say, “Cascade Falls,” even though she’d really been hiking through Ikea, shopping for new sheets and throw pillows and framed prints to spruce up her apartment in case Alejandro ever came over.

And it seemed like he would come over; he would ask her out. He paid so much attention to her. “I watched 90 Day Fiancé,” he said once. “It surprises me that you like it—you’re so levelheaded, so smart about everything, especially relationships.”

“I’ve done my share of impulsive things,” she said quietly.

Alejandro looked at her steadily, not smiling but looking like he wanted to. A bright, hot look. “Good impulsive or bad impulsive?”

The moment stretched between them like strands of spun sugar.

“Guava!” Gregg cried abruptly, causing them both to jump. “That’s the word I couldn’t figure out.” He chuckled happily into his beard and Colette let out a long breath, trying not to sigh.


Lunch rolls around, and Colette realizes that salmon is just like the thought of Ted Bundy taking his road test: frightening and disturbing, and yet she’s never thought of it until now.

Lunch rolls around, and Colette realizes that salmon is just like the thought of Ted Bundy taking his road test: frightening and disturbing, and yet she’s never thought of it until now. Gregg’s wife has packed him a little Tupperware container of cold poached salmon and Colette can’t imagine why anyone would make this, let alone eat it. The thought of biting into it, biting into a cool wet wobbly fish, its flesh on your tongue like a cold quivering glob of mucus—she pushes her salad away, half eaten.

Alejandro comes in, unwrapping a sandwich. Before he sits down to eat, he wipes the “2” off the whiteboard.

“What happened?” Gregg asks.

“A girl took her sweatshirt off over her head in the middle of an in tersection,” Alejandro says, writing a zero in the blank.

Vic leers around a mouthful of hamburger. “How were her tits?”

“I thought I was going to be killed,” Alejandro says. “I wasn’t worried about her chest. And she had a T- shirt on underneath, anyway.”

“What are you staring at?” Vic asks Colette.

“You really are reprehensible,” Colette says to him.

“Don’t be insecure,” Vic says. “Your tits are great, and getting bigger all the time.”

Unexpectedly, Gregg comes to her rescue. “I want to keep my dessert.”

“Fair enough,” Alejandro says. “You got the best time on the cryptogram.”

“No, I mean I want to keep it every day.”

“Gregg, man.” Alejandro looks pained. “Have some decency.”

Gregg clutches his lunch bag defensively. “You guys can have some other dessert. You can go get doughnuts or buy cookies or something.”

“That’s not the same,” Vic says, and for once Colette agrees with him. She’ll miss the miniature éclairs, the cheesecake squares the size of postage stamps. But that’s February—all the joy leaks out of life.


Alejandro had hosted an office Christmas party at his apartment. He passed out the invitations, and Colette and Gregg and Vic had accepted. No one told Alejandro that their usual office Christmas celebration was ordering a party platter from Buffalo Wild Wings and having Vic bully his pre-lunch test-taker into picking it up—sometimes he even got the test-taker to pay for it. Instead they all said they’d be delighted.

Colette has a flat stomach and slender, shapely legs but square hips and no waist, which means that the khakis and green polo shirt the driving examiners are required to wear hide her body’s assets and emphasize its flaws. But for Alejandro’s party, she wore a short pale gold dress with bell sleeves and knee-high brown boots. She had wanted to wear makeup to work once Alejandro had started there, but she feared Vic’s sharp eyes and sharper comments. She wore makeup to the party, though, and styled her hair in loose waves.

Gregg had come without his wife (but with a Tupperware tray of miniature strawberry tartlets she’d made). Vic was there with a date—a woman named Shelley, who seemed nice and normal but maybe she hadn’t been dating Vic long enough to know how mean he was. Alejandro had invited Trina and Gina from Written Tests as well as people from Vehicle Registrations, Business Services, and Vision Testing. (Colette did not like the inclusion of Vision Testing, or at least not the inclusion of Lissa, with her platinum hair and low-cut blouse, but Lissa left early.)

Alejandro was as charming a host as he was a driving examiner. He circled among them with a wine bottle in his hand, topping up drinks, asking questions, loosening knotted conversations. When he got to where Colette stood listening to Bertha from Business Services talk about how she might update her phone’s data usage plan, he winked.

Twelve guests, eleven departures. Colette waited the others out by lingering in the bathroom and then letting Alejandro refill her glass while they waited for Gregg’s Uber to arrive. As soon as he was gone, Colette said, “I should call my own Uber,” and Alejandro said, as she had hoped he would, “Why not stay for another drink?”

They sat on the sofa and Alejandro said, “Okay, now that I have you alone, tell me about Bertha’s phone plan.” They laughed and sipped their wine. They laughed and sipped their wine. They laughed and sipped their wine until there was no wine left. And then Colette leaned forward and kissed Alejandro. He kissed her back and she felt an actual thump as they crossed the barrier from coworkers to more-than-coworkers, just like the thump when a speed bump took a test-taker by surprise. Thump, the front wheels go up; whack, the back wheels come down; and the whole car shakes. The room shook, or at least Colette shook, and then they were undressing and then Colette was straddling him naked.

Alejandro said, “Is this okay?”

She sensed that a pause would be fatal. So she’d whispered into his ear, “It’s perfect. Don’t stop.”


Colette is busy on her computer when Vic says, “Look up. Chicken-flavored and lemon-scented.”

Colette’s stomach lurches again—she imagines chicken soaked in cleaning spray—but it’s only Vic using the code. She looks out the window at the test-taker chairs.

The girl standing there uncertainly is definitely a Chelsea: very slender with tawny skin, light eyes in a small elfin face, and long light-brown hair that she has straightened and smoothed into shiny panels, like silk curtains. She’s wearing black leggings and a gray sweater topped by a raspberry-colored down jacket that matches the color of her lips. But even through the window, they can all see the nerves rippling over her in waves. Nervousness is actually distorting her expression—it’s like looking at someone on a television with faulty wiring.

“She’s yours, Colette,” Vic says regretfully.

“Yes, I guess she is.” Colette checks the folder. The girl’s name is Seraphina because of course it is. She turned sixteen in May and passed driver’s ed back in August, so why is she here on a school day in February?

Colette walks out to the chairs and shakes hands with Seraphina. The girl’s fingers tremble even when she’s grasping Colette’s hand.

“You look pretty nervous,” Colette says. It helps if you can get them to admit that. “Is that how you feel?”

Seraphina’s eyes are huge, like someone using the big-eyes filter on Instagram. “Yes,” she whispers.

“Everyone’s nervous when they do the road test,” Colette says. “It’s totally normal to feel that way. Let’s get started and you’ll see that it’s no big deal.”


On the day after Alejandro’s Christmas party, Colette got to work early, wearing khaki pants but with a green silk polo shirt instead of her usual cotton one, and dangly gold earrings. She sat at her desk and tried to busy herself with paperwork but every time she heard voices in the hall, her head lifted as though pulled upward by strings. And yet Alejandro didn’t show.

Finally, at ten, she said to Vic and Gregg, “Where do you think Alejandro is?”

“Took himself a personal day,” Gregg said. “Gina told me.”

“He’s probably in bed balls-deep with Lissa,” Vic said. Colette could not keep her gaze from flicking instantly to Vision Testing, but there was Lissa, working as usual.

“Made you look,” Vic sneered. “I don’t know where that bastard is. Aren’t you cold as fuck in that shirt?”

Colette was indeed cold as fuck, and not just from the shirt. She shivered at her desk or else huddled frozen on test-taker passenger seats, breathing on her fingers to warm them, giving instructions robotically, staring out the window when she should have been watching the road. That day, a Thursday, wore on interminably, like some horror-movie monster who won’t die. She replayed the moment of leaving Alejandro’s apartment over and over: She had dressed quietly and leaned over to kiss him. “I’m going now.” She was too hyped up to think about sleeping there.

Alejandro had stirred sleepily. “I should drive you home.” His voice was slurred.

“Just rest,” she’d whispered. “See you tomorrow.”

“Safe journey,” he said. He was asleep a moment later.

Should she have stayed? Should she have texted him when she got home? Should she have called him in the morning? Stopped by with coffee and doughnuts? Why didn’t Alejandro call or come by with doughnuts? Why was she left to sort through every exchange for meaning, like a seventh grader?

Alejandro was there on Friday, same as always, friendly and smiling. But by then Colette understood that the previous day had been a buffer, a cooling-off period, a time to let her hopes diminish. Perhaps it had been a kindness; Alejandro had not seen the silk shirt, or the dangly earrings, or her eager face. Her fever had broken; she no longer glowed like a coal. Friday was just a day indistinguishable from thousands of others that had come before it.

But as she trudged through the snowy parking lot after work, Alejandro called to her. “Colette, wait a second!”

She stopped, heart rising like a balloon, and he caught up to her, pulling a wool hat on and hopping from foot to foot in the cold. He told her that he really liked her and valued their friendship enormously, but she had failed to use the mirrors correctly when changing direction and she had not responded appropriately to traffic lights and she showed confusion at four-way stops and she had driven too fast for the conditions and he was so sorry not to have better news, but she had failed to pass.

Or something like that.


Seraphina leads Colette through the double glass doors to where a Subaru Forester SUV is parked. They get in and Seraphina grips the steering wheel so tightly that Colette thinks her hands might sink into it, that the steering wheel might puff up around her fingers like Play-Doh.

“You can relax a little, Seraphina.” She wishes the girl’s name was shorter. “We’re not going to drive just yet. I want you to turn the headlights on. Can you do that? Good job. Now the hazard lights. Excellent. Now turn them off. You’re doing really well. Now I want you to start the car and drive up to that stop sign and turn left.”

Seraphina turns the ignition on and puts the Forester in gear. They drive up to the stop sign and Seraphina stops properly—which is excellent. Many, many people do a rolling or improper stop at this first stop sign and fail their test less than ten seconds after it had started. This stop sign has caused more tears and anguish than the ending of Charlotte’s Web.

Seraphina turns left and Colette instructs her to follow the access road up to the intersection near the shopping plaza. Seraphina is doing well. She guides the Forester smoothly, following Colette’s directions, and she’s able to read the signs when asked. But she’s still holding on to the steering wheel like someone clinging to the wreckage of a sinking ship.

“Now, make a right turn here at the intersection,” Colette says.

Seraphina pulls to a stop at the red light, and looks to her left, where three lanes of traffic are coming toward them. The oncoming cars—two sedans and a pickup—are all red and Colette has just enough time to think the cars look bright and angry on the dull winter-gray road and then Seraphina pulls out into the intersection.

She doesn’t do it slowly or hesitantly but she’s not panicking or rushing, either. She just swings the Forester around the corner and into the right lane as though she has a green light and not a single care. The pickup truck is behind them in the right lane and the driver hits his horn and doesn’t let up—an endless, furious howl.

“Go!” Colette shouts to be heard over the horn. “Go! Go! Go!”

Obediently Seraphina presses the gas pedal. The Forester surges forward but not fast enough. The pickup truck is closing up on them faster than an adrenaline rush. The snarling metal mouth of its grille is almost filling up the rear window.

Colette grabs for the steering wheel and pulls to the right, trying to get the car over to the right shoulder. Seraphina steers with her and presses even harder on the gas pedal and the Forester shoots across the shoulder and up the grass embankment. Colette sees white sky through the windshield and then abruptly black asphalt as they head down the other side of the embankment and then—shake, rattle, and roll, just like the song—the Forester comes to a stop in the (thankfully empty) outer parking lot of a shopping plaza. The wail of the pickup’s horn peaks and then dies away as it races by on the other side of the embankment.

Colette yanks the emergency brake up, then she reaches over and slams the car into park and pulls the key out of the ignition. She leans back in the passenger seat, panting, her hand resting on her stomach. Not this. Please not this. She won’t be able to stand it. But maybe it will be okay—it’s not like they went on a roller-coaster ride. The impact was minimal. Their seat belts didn’t even lock.

Her head is shaking and her arms are shaking and her hands are shaking and her fingers are shaking, but all separately, all to an independent beat.

She opens her eyes and turns to Seraphina, who is trembling all over in a weirdly disjointed way—her head is shaking and her arms are shaking and her hands are shaking and her fingers are shaking, but all separately, all to an independent beat. She looks like she might jitter apart completely.

Her panic makes Colette calmer. She steadies her voice. “Are you hurt?”

Seraphina shakes her head. “I didn’t see the cars,” she says. “Just didn’t see them. I mean, I saw them but they didn’t seem real.”

“That happens sometimes,” Colette says. Amazingly, this is true. Sometimes test-takers get so nervous that they experience a sort of cognitive dissonance—they blow through very visible stop signs or make right turns from the left turn lane.

Seraphina moans. “I feel like I’m going to throw up.”

That made two of them. “If you need to, just open the door. I’ll check the car,” Colette says. She gets out and walks around the Forester, looking for damage, but it seems to have emerged unscathed, and even the embankment doesn’t look too chewed up.

She gets back in the car. Seraphina has stopped shaking and her color’s better, but her eyes are still enormous. She pushes back the panels of her hair and Colette sees how small Seraphina’s face is, how thin her neck. She’s a childlike sixteen, despite her prettiness.

“I know that was really scary,” Colette says gently. “But we’re okay. The car’s okay, I’m okay, you’re okay.”

Seraphina looks at her strangely, intensely, her eyes blazing, and shakes her head. “No, I’m not. I’m not okay. I’m pregnant.”

“Ohhhhhh,” Colette says slowly, making a number of mental adjustments. “I see. Are you sure?”

“Took three tests in the CVS bathroom last week,” Seraphina says. She talks in a strangely precipitous way, like she’s just filling in details of a story everyone already knows, and maybe she is. “I knew even before the first one but I kept taking them, hoping for, like, different results.”

“How far along are you?”

“Seven weeks.” Her tone is a little impatient, like Colette should know all this.

“And the father—”

“Brayden Shaw.”

“Does Brayden know?”

Seraphina makes an impatient gesture. “Yeah, like I’ll just call Brayden Shaw and say, ‘Remember your little sister’s caroling party? Well, I got some follow-up news for you.’”

“But isn’t he your boyfriend?”

“Nope.” Seraphina shakes her head at Colette’s ignorance. “Because, guess what? He has a girlfriend.”

“Oh, Seraphina, I’m sorry—”

Seraphina keeps talking, evidently warming to her story. “What happened was his mom hired my friend Tia to help her with her daughter’s caroling party and Tia couldn’t do it so she asked me. But when I get there—no mom, no kids, just Brayden. I didn’t really know him. He goes to private school, so it’s not like we’ve talked. Tells me the party’s canceled because, like, the neighborhood association is against caroling and his mom is having everyone meet at the ice rink instead. I say, ‘Okay, well, I’ll just go back home,’ and he’s like, ‘Aw, come in and have some cocoa first.’ He said it like if I didn’t do it, he would be so let down. He made it sound like he was lonely and wanted to have cocoa with someone, like cocoa doesn’t taste good if you’re having it alone, and that’s true. Plus, you know Brayden, who wouldn’t want to have cocoa with him?”

Colette doesn’t know Brayden but she realizes she doesn’t need to—she knows the type. Handsome, arrogant, charming when it suits them. The type who whistle at you and then give you a stupid who me? look. The type who cock an eyebrow sexily at the camera even for their driver’s license photo.

“So in I go and we really did have cocoa because his mom had bought all these supplies for the party,” Seraphina says. “Then we went down to the basement and played Dark Souls III on the PlayStation and then we had sex on this giant beanbag thing his dad bought when he had back trouble. Although, I mean, a lot of stuff happened between the PlayStation and the beanbag.”

“What kind of stuff?”

Seraphina shrugs as though the details don’t concern her. “Talking. Kissing. More talking. I mean, one thing we talked about was that I asked him if he wanted to have sex with me.”

“And you, um, didn’t use protection?” Colette asks gently. (So Gregg was right— this kind of conversation can happen organically!)

“Brayden said he didn’t have any condoms,” Seraphina says. “And I didn’t have any—who brings condoms to a kid’s caroling party? So then we heard his mom and little sister come home and we got dressed really quickly. His mom was super sorry about the mix-up and paid me for babysitting anyway. Brayden stood behind her and did this”—Seraphina holds a thumb-and-pinkie phone to her ear—“but he didn’t call me the next day or the next. Finally I sent him an emoji of a penguin waving hello and he texts right back and says he has a girlfriend and can’t be talking to me. Says ‘I’m sorry if that wasn’t made clear to you.’ Those were his exact words. Like, you know, someone else should have made it clear to me. Like ‘Oh, I thought the Department of Girlfriends had informed you.’ When were they gonna inform me? When we were on the beanbag?”

Colette tries to steer the conversation back on track. “What about your parents? Have you told them you’re pregnant?”

“Tell my parents?” Seraphina asks. “Tell my parents? Listen, I can only have thirty minutes of screen time a day. My mother has a boxed set of Touched by an Angel. I can never tell my parents. The only person who knows is Tia.”

Colette is getting cold but she doesn’t want to give the keys back to Seraphina or ask her to turn on the car. “Do you know what you’re going to do?”

“I’m going to get an abortion,” Seraphina says firmly. “That’s why I need to get my license, so I can drive there. I can’t take an Uber because my parents would see it on the credit card and none of my friends can drive me because they only just turned sixteen. I’m the only one old enough to get my license now.”

How strange—the course of your whole life could hinge on your birth date, or a neighborhood association, or staying late at an office party.

“Seraphina, it isn’t legal to get an abortion in Maryland without your parents’ consent.”

“It is in Connecticut,” Seraphina says. “I googled it. I’m going to drive there and Tia’s going to come with me. We’re going next Wednesday when there’s no school because of a professional day.”

The madness of this plan fills the car like static suddenly, crackling and hissing. Colette pitches her voice low, in hopes of reaching Seraphina through it. “You can’t do that, Seraphina. Even if you had a license, it’s an extremely bad idea to drive yourself. Your reaction times could be very slow after the procedure, or you could even black out. They probably won’t even let you leave if they know you’re driving yourself.”

“Tia’s coming with me and we’re going to say she’s driving me.”

“No.” Colette sighs. She rubs her forehead, thinking. “No, you’re not. Give me your phone and I’ll put my number in it and we’ll figure something out.”

“Will you drive me to Connecticut?”

“No. But I’ll find someone who can help you.”

“Help me get an abortion?”

“Yes, if that’s what you want.” Colette has a friend who used to work at Planned Parenthood. She’ll know where to refer Seraphina, and how to help her tell her parents.

“I want it.”

“Okay,” Colette says. “Give me your phone.” She’s never given her number to a test-taker before and supposes she might come to regret it, but what else can she do?

“Thank you,” Seraphina says. She closes her eyes and whispers, “Thank you, thank you, thank you.” She sounds like she’s thanking the universe more than she’s thanking Colette.

“You’re welcome,” says the universe in the form of Colette. (Because surely the universe arranged this particular road test.) “Okay, let’s trade places and I’ll drive you back to the office.”

“Wait.” Seraphina opens her eyes. “Did I pass or not?”


Back at the DMV building, Colette parks the Forester and hands the keys to Seraphina. “Just tell your mom you didn’t pass. Say you need to work on your left turns. Call me tonight.”

“Okay,” Seraphina says, reaching for the door handle.

“And don’t drive anywhere. It’s not safe.” It occurs to Colette that Seraphina is probably more dangerous than Ted Bundy right now, at least as far as road tests go. Okay, so that’s her new rule: no serial killers or insane teenagers, at least for the next few months. Vic and Gregg and Alejandro will have to take them.

They walk back into the building and Seraphina heads off to the waiting section. Colette goes into the driving examiner room where Alejandro and Vic are leaned back in their roller chairs, watching something on Vic’s phone.

Colette looks at Alejandro. “We need to talk.”

“About what?” Vic smiles like a velociraptor. “You pregnant or something?”

“It doesn’t concern you, Vic.” She keeps her eyes on Alejandro. “Are you free after work?”

He hesitates only a moment and then nods. “Sure. Let’s go get a drink.”

“Good.” Colette feels the speed-bump jolt again as she passes from one part of her life to another. Bump up, bump down, a little shake, and the world changes. But it’s no big deal, she tells herself.

People do it all the time. She’ll be a good mother. She just knows it.

8 Novels About Middle Eastern American Women

My mother was born and raised in Istanbul, then moved to the U.S. alone when she was twenty-four years old. Turkish, like many Middle Eastern ethnicities, is not white, nor is it part of a large minority group in the United States. It is a hazy, ambiguous ethnicity that feels stuck between two continents and two eras, mostly because it is. It is a country that on one side borders Syria, Iraq, and Iran; and on the other, Greece and Bulgaria. As a second-generation Turkish American, I’ve witnessed and felt the fear, confusion, and discrimination that my mother experienced throughout her half-life in the United States, especially post 9/11. I’ve watched, countless times, the way people’s faces change in line at the supermarket or the shopping mall when they hear her accent—one often immediately profiled as “Muslim” or the vague, fictitious term “Middle Eastern.” I later learned that “the Middle East” was a distinction coined in 1901 by a US Naval Officer and popularized by more white men during the First World War. In reality, the label is an amorphous, imaginary line simply drawn around a war-torn region with precious oil reserves. Giving it a name gave English-speaking men control over yet another thing and place they couldn’t understand. 

Today, calling someone “Middle Eastern” instantly lumps them into a group of religions and nationalities which are worlds apart, yet the people that come from a certain set of countries in Eastern Europe, Western Asia, and North Africa do seem to share something: their arduous experiences of immigration and their children’s feeling of displacement, alienation, and loneliness while growing up in America. 

In a small attempt to reclaim that fictitious border as something more than the stereotype of pita bread, hijabs, hummus, and Friday prayers, this is a list of eight novels that accurately and beautifully portray the complicated perspectives of American-identifying children of “Middle Eastern” immigrants. (They also, serendipitously, all happen to be written by women.)

The Four Humors by Mina Seçkin

During the summer of 2017, 20-year-old Sibel temporarily moves to Turkey to take care of her grandmother (who has recently been diagnosed with Parkinson’s) and to spend three undisturbed months studying for the MCAT. Her American boyfriend, Cooper, accompanies her, but soon their relationship is tested by Sibel’s family secrets, her mind-numbing headaches, the country’s political trauma, and her obsession with the ancient medical practice known as humorism. Halfway through the summer, Sibel finds herself the one needing to be taken care of by her family rather than the one taking care of them

In The Four Humors, Mina Seçkin eloquently conveys the feeling of being caught between two countries and believing that you don’t belong in either. Throughout this compelling novel, she philosophically questions the ideas of conservative nationalism, the various ways to express female independence, and how much börek one can eat from their grandmother’s kitchen until they can no longer move.

The Other Americans by Laila Lalami

Told through a multitude of perspectives, The Other Americans revolves around the aftermath of the death of Driss Guerraoui—father, husband, and Moroccan immigrant. His daughter Nora pauses her career as a jazz composer to return to her hometown in Mojave, California where she’d hoped she’d left for good. On the other hand, her mother, Maryam, yearns to return to her hometown in Morocco and is shaken by the hostility they face in America. Other characters emerge to tell their story, including a man named Efraín—who was a witness to Driss’s death but is afraid to speak up due to his undocumented status; Jeremy, an old friend of Nora’s and a recent Iraqi War veteran; Coleman, a detective trailing secrets; and Anderson, a neighbor trying to save his disintegrating family.

The novel contains a tapestry of voices, perspectives, faiths, upbringings, and accents which all come together to make sense of one tragedy. In a country where belonging is as much a mystery as the book’s central murder, Lalami masterfully integrates a family saga and a love story within the harsh realities of existing inside a foreign home on American soil. 

Savage Tongues by Azareen Van der Vliet Oloomi

The past ruthlessly confronts and distorts the present in this mesmerizing novel about Arezu, an Iranian American woman, who returns to Spain for the first time since living there as a teenager. During a summer on the cusp of adulthood, Arezu had expected to reunite with her father in Marbella, but when he never showed up, she instead began a haunting affair with an older Lebanese man. The passionate, mercurial, and traumatic encounter between the two (and its rippling effects) remain unforgettable for her. Twenty years later, Arezu is back with her Israeli American best friend to excavate the apartment where the affair first occurred along with the ghosts that stole her innocence. Weaving themes of Edward Said’s Orientalism with a modern-day Lolita in a narration reminiscent of the voices of Rachel Cusk and Marguerite Duras, this book tears you apart—while keeping you just intact enough to continue turning the next page. 

A Woman Is No Man by Etaf Rum

This powerful debut by Etaf Rum explores the experience of Deya—an 18-year-old Palestinian American woman—as she prepares to choose a husband for her undesired arranged marriage. Her conservative grandparents push this tradition, even though it is 2008 and they live in Brooklyn, and Deya finds this particular inherited fate unjust and insufferable. The narratives of Deya’s mother and grandmother are also intertwined throughout the novel. Deya notices the oppressive patterns that repeat for all the women in her family. Until one day, something changes. Believing that her parents died in a car accident when she was a girl, Deya’s world is turned upside down when a stranger drops a note on their Brooklyn doorstep, unveiling long-held family secrets that betray everything she thought she knew. 

You Exist Too Much by Zaina Arafat 

Zaina Arafat’s stunning debut follows a “love-addicted” Palestinian American protagonist navigating life in Brooklyn. When she comes out to her traditional mother, she is faced with shame and the response, “You exist too much.” The young woman’s yearnings contrast with her religious and cultural upbringing and spill over into her art—until her reckless obsessions get her admitted into a treatment center called The Ledge, where she is forced to reconcile with her past and her present desires. Collecting vignettes from New York to Jordan, Lebanon, and Palestine, Arafat writes this restless and relatable character’s story into one that becomes unforgettable and extremely profound. 

The Skin and Its Girl by Sarah Cypher

Betty, a queer Palestinian American woman living in the Pacific Northwest, has always been a miracle in her family. On the same day that her family’s soap factory in Nablus exploded in an air strike, Betty was stillborn but came back to life with permanent cobalt blue skin. Decades later, as a young woman, she’s faced with a life-altering decision: should she stay in the U.S. or follow the woman she loves (but in doing so continue her family’s burden of exile)? When Betty discovers her great-aunt’s notebooks, she thinks she might have found the answer, along with a pandora’s box of hidden feelings and confessions that span generations as much as continents. 

The Idiot by Elif Batuman

This list wouldn’t be complete without The Idiot. Perhaps one of the most popular works with a recognizable Middle Eastern American narrator, Elif Batuman’s novel records Selin’s first year at Harvard University. Told in a vulnerable, philosophical, political, and diaristic voice, The Idiot follows a young and naive Turkish American protagonist as she navigates the historic halls of her dorm, learns as much Russian as possible, pines for an older Hungarian student who studies mathematics, exchanges emails with him (their version of modern-day love letters), and follows him across the world with the hope that he’ll finally confess his secret love for her. 

Either/Or by Elif Batuman

Batuman’s sequel to The Idiot traces the older (but still naive) Selin during her sophomore year as she meets Ivan’s ex-girlfriends, attends dorm parties, investigates the mystery of her virginity, and travels across Turkey in the summertime, contemplating and conspiring against the ethical implications of becoming an artist. 

Judy Blume Taught Me What My Parents Wouldn’t

Growing up in the early 1980s with an obstetrician-gynecologist mother, one would imagine that I would be well informed when it came to issues like puberty, reproduction, sex, and sexuality. Instead, I was quite sheltered and restricted when it came to these topics. As the child of Indian immigrant doctors, we didn’t talk about any of these issues, and it was tacitly understood that they were taboo and off limits. What’s even stranger is that my parents would talk to each other and their doctor friends about bodily medical issues — often in our midst — but didn’t talk to us, their children, openly about our own bodies. Since they were strict disciplinarians, I didn’t dare broach these subjects with them, despite burning with questions, struggling to understand myself and my body.

Thankfully, as a curious kid living in Queens, New York City, I was exposed to children and families different from my own, so I was aware that there was a lot I didn’t know. Girls in school would talk on the playground and in the lunchroom about boys they liked and about what happens between boys and girls when they like each other. But I wasn’t sure whether to believe them — what was true, what was made up?

In 5th grade, one of my classmates brought in her copy of Judy Blume’s Are You There God? It’s Me, Margaret. Over lunch, we huddled around her as she read from pages of the book including a scene where Margaret, the eleven-year-old protagonist, and her friend Nancy talk about practicing kissing boys by kissing their pillows. We talked about which boys in our class were cute and which ones we had crushes on and wrote their names onto our paper fortuneteller games. Then she read from another scene where they talk about getting their period:

“What’s it feel like?”

“Mostly I don’t feel anything. Sometimes it feels like it’s dripping. It doesn’t hurt coming out – but I had some cramps last night.”

“Bad ones?” Janie asked.

“Not bad. Just different,” Gretchen said. “Lower down, and across my back.”

“Does it make you feel older?” I asked.

“Naturally,” Gretchen answered.

I was shocked and scared to learn that girls start bleeding once a month and wondered what it would be like but tried to act like I was in the know since the other girls seemed unphased except for scrunching up their noses exclaiming, “Eeewww!” 

Unlike my older sister, I wasn’t much of a reader; most books that we were made to read in school were about people who were so unlike me, a brown girl, child of immigrants. Also, my parents were more interested in us reading “schoolbooks” — books we needed to study for school — rather than whiling away our time on “storybooks,” books we read for our own pleasure. Hearing the passages from Blume’s Are You There God? It’s Me, Margaret., I was amazed that there was a book written for kids that so openly portrayed topics like crushes and the changes that happen to girls’ bodies. And I knew I needed it. I asked my friend if I could borrow her copy of Are You There God? It’s Me, Margaret. for a few days, and she agreed. I smuggled the book home in my backpack, worried about what would happen to me if my parents ever discovered it. If they found it, I suppose I could tell them it was about a girl named Margaret who talks to God and is trying to understand religion (incidentally, this is true). My devoutly Hindu parents couldn’t fault me for reading about a girl seeking to be closer to God and religion. 

Over the next few days, I read Are You There God? It’s Me, Margaret. surreptitiously in my bottom bunk bed before my parents came home from work. Through the story of Margaret and her friends, I came away with a better understanding of what to expect as I moved from being a child to a teenager. Although Margaret and I didn’t share an identity, as a ten-year-old short Indian American girl, I related to her bumpy journey from girlhood to womanhood and her quest to understand herself and her body. However, whereas Margaret’s parents were generally open and supportive of her as she transitioned to adolescence, I grew up in a house where I wasn’t empowered to broach topics that were crucial to my own personal development, like puberty and sex.

My devoutly Hindu parents couldn’t fault me for reading about a girl seeking to be closer to God and religion.

When I got to 6th grade, we were told that we would be covering reproduction the following week in science class; our teacher gave us a parental consent form that we had to get signed in order to attend. I heard boys around me saying, “Yeah! We’re going to learn about sex!” and girls giggling as we all stuffed the consent forms into our book bags. Meanwhile, I was panicking — how could I possibly ask my parents to sign a form that told them that I would be learning about sex? They would never let me. For the next week, I fretted about which would be more humiliating — having to ask my parents for permission to attend “sex class?” Or, being the only kid in my grade to have to spend “sex class” in the library? I decided the latter. For a moment, I considered forging their signature and even determined that my mother’s more straightforward signature would be easier. However, the possibility of getting in trouble for forging their signature scared me even more than asking them. 

On the last possible day to submit my consent form, I shoved it in front of my father just as I was running out the door to catch the bus. He looked it over and yelled “You think you can give this to me at the last minute and I’ll sign it? I won’t!” Smarting from his scolding and dreading the humiliation of being the only kid spending “sex class” in the library, I grabbed my backpack and lunch and headed for the bus. Suddenly, my mother came to the door with the signed form in her hand. “Thank you,” I said. She didn’t respond but she had a bit of a smirk on her face. 

“Sex class” turned out to be very sexless and much less captivating than Blume’s Are You There God? It’s Me, Margaret. Instead of learning about the impact of puberty on the lives of girls I could relate to, characters who felt like they were my own friends and frenemies, we got a lesson in reproduction with drawings of headless figures. But the upside was that I now understood the basics of puberty and the mechanics of reproduction. In contrast, when the girls in Margaret’s class watched a film about puberty, Margaret already knew the information because her mother had filled her in:

Nancy passed me a note. It said, Here we go — the big deal sex movie.

When I asked her about it she told me the PTA sponsors it and it’s called What Every Girl Should Know.

When I went home I told my mother, “We’re going to see a movie in school on Friday.”

“I know,” my mother said. “I got a letter in the mail. It’s about menstruation.”

“I already know all about that.”

“I know you know,” my mother said. “But it’s important for all the girls to see it in case their mothers haven’t told them the facts.”

“Oh.”

I couldn’t imagine having such a frank conversation with my own mother about menstruation despite the fact that she had these conversations with her patients every day. Blume’s book not only filled a void of crucial knowledge, it filled an even more crucial emotional void.  


Just before 7th grade, we moved out of New York City and into the suburbs of Westchester and I found myself the new kid in a new school, much like Margaret at the beginning of the book. I remember my first day vividly. All I saw was a blur of green through the school bus window. More trees than I’d ever seen. The bus pulled up to the school and, instead of a single building, it was a sea of yet more green, dotted with several buildings connected by covered walkways. As a 7th grader — a very short one at that — I’d get to roam these halls alongside towering high school seniors. It was a huge change from the concrete schoolyards glittering with broken glass I was used to. Instead, this school seemed like it had leapt off the screen of Sixteen Candles, which I had finally watched in secret that past summer through the miracle of cable TV. Disoriented, I tried to decipher the campus map handed to me as I stepped into the main building. 

I found myself the new kid in a new school, much like Margaret at the beginning of the book.

After some wrong turns, I made my way to my homeroom, which would also be my first period class, Health. At the end of a long hallway stood a beacon of shaggy blond curly hair hugging a broad, smiling face. “Seventh Grade Health with Mrs. Smith, right here!” Heaving a sigh of relief, I walked up to her and introduced myself. “Welcome,” she said, then looking at my cast, she asked, “how’d you do that?” “Monkey bars.” She gave me a sympathetic nod and told me to take any seat I liked.

After everyone arrived, Mrs. Smith re-shuffled us into alphabetical order, and once the buzzer for first period sounded, she seated herself on her desk. She beamed at us and told us how excited she was for us because we were taking such a big step, moving on from elementary school, being on the cusp of being teenagers, our bodies changing, forming crushes and falling in love for the first time. At the mention of our changing bodies and crushes, I stared at my desk and heard awkward giggles. “We’re going to get into all of that here in Health class because it’s important. It’s how you become who you’re meant to be.” 

And with that, Mrs. Smith hopped off her desk telling us our first section would be about sex, because, as she explained, “Why leave the best stuff for last?” I remember feeling mortified but thankful that she didn’t make us get a signed permission slip for Sex Ed, like my 6th grade teacher had. 

Mrs. Smith walked to the blackboard and in the center of it wrote down the word “urinate.” Our giggles grew louder but with a nervous edge. She turned to an unsuspecting boy and asked, “Do you urinate?” to which he awkwardly replied, “yes,” and she proceeded to ask a few more kids and once she gathered several concurring replies, most accompanied by eye rolls, she declared, “I urinate too. All of us do. And yet we’re so embarrassed to talk about it. It’s just a natural body function, an important one, like eating and sleeping. So why be embarrassed?” She had a point. I eased into my seat and allowed myself to look up from my desk.

Mrs. Smith returned to the blackboard and asked us to name all the different ways we use to say “urinate.” At first, we sat in silence. Then, a girl with a cool asymmetrical haircut, double ear piercings, and two Swatch watches on her wrist piped up with “pee pee.” “Good!” Mrs. Smith replied,  and wrote it on the board. Some girls giggled as they chimed in with “tinkle,” “go number one,” and “powder my nose,” then some boys laughed as they offered up “piss,” “take a leak,” and “go to the john.” 

The rare conversations in our home about bodily issues were often filled with medical jargon.

Mrs. Smith looked over at Tej, a quiet Sikh boy, who had remained calm even as the rest of us lost our composure, laughing and giggling. She asked Tej if there was a slang expression for urinating in his culture. I wondered what he’d say. I hadn’t raised my hand to volunteer any answers. The rare conversations in our home about bodily issues were often filled with medical jargon. And we certainly didn’t talk about sex or what goes on “down there,” unless there was a medical problem, and then talk turned to medication, surgery, and possible outcomes, which made me squeamish. 

We referred to our bottoms as “boom booms;” we called going number one “hishi” and number two “kakoo.” My parents warned us to keep our “boom booms” clean, and to make sure to do “hishi” before we left the house. I realized I had no idea where any of these terms came from. Had they migrated with my parents from India, or were they a strange mashup of Indian and American cultures? 

I waited for Tej’s response, determined to keep my own family’s terminology to myself. No need to invite a nickname as a new kid — Kavita “Kakoo” Das. He was pensive for a second, and then quietly replied, “su su.” As she added “su su” to the many other phrases that filled the blackboard, Mrs. Smith asked him where he thought this expression came from, to which Tej matter-of-factly replied, “I think it’s because of the sound it makes when it comes out.” 

After a second’s hesitation, we all gave in to laughter — even Mrs. Smith, even Tej. We left our first class a little less uncomfortable talking about our bodies and the way they work. I cherished being in Mrs. Smith’s class and finally having an adult who would talk to my classmates and I openly and honestly about puberty and sex. Being in Mrs. Smith’s class was like having Judy Blume as a teacher and as if Are You There God? It’s Me, Margaret. had come to life and instead of reading about these issues, I was finally beginning to experience them.


A new job brought my father to suburban New Jersey, and my family ended up moving again, at the end of 7th grade. I was once again the new kid in a new school, and for the first time, I was one of the only nonwhite kids in my entire school. As a brown girl, I stood out from the sea of white girls carrying designer handbags and wearing brand name everything. 

I’m determined to be the kind of mother who has open and honest conversations with my daughter.

I soon learned that the 8th grade boys loved to snap the bra straps of the 8th grade girls. They would take the seat behind us in class and pretend to pick something up off the floor and then reach out and snap the bra strap of the girl seated in front of them. I was terrified: I didn’t wear a bra yet. I would wager that I was the only girl in my 8th grade class who wasn’t yet wearing a bra. And, once again, it was because I couldn’t go to my mother to ask her to buy me one. I hadn’t developed much physically, but it was still high time, given that I was now thirteen and technically a teenager. 

Desperate to not be found out and ridiculed by the 8th grade boys — and probably everyone else, given the way middle school rumors spread — I raided my sister’s underwear drawer and stole two of the smallest bras I could find. Every day I would leave the house wearing my undershirt under my clothes and then as soon as I got to school, I would run to the girls’ bathroom and change into one of the two bras I kept tucked in my schoolbag. And once home, I would change out of it and stash it away before my parents returned from work. Meanwhile, in Are You There God? It’s Me, Margaret., even though Margaret is a bit squeamish to ask her mother for a bra, she does and is met with support — both from her mother and her first training bra:

All through supper I thought about how I was going to tell my mother I wanted to wear a bra. I wondered why she hadn’t ever asked me if I wanted one, since she knew so much about being a girl.

When she came in to kiss me goodnight I said it. “I want to wear a bra.” Just like that — no beating around the bush. 

My mother turned the bedroom light back on. “Margaret … how come?”

“I just do is all.” I hid under the covers so she couldn’t see my face

My mother took a deep breath. “Well, if you really want to we’ll have to go shopping on Saturday. Okay?”

“Okay.” I smiled.

A year later, when I was fourteen years old, I got my first period. Thanks to Judy Blume and Are You There God? It’s Me, Margaret., I was prepared and since I shared a bathroom with my older sister, I just helped myself to her sanitary pads. A few days later my mother mysteriously found out and decided to talk to me about it and show me how to use sanitary pads. Even as I listened, I felt embarrassed yet resentful. Her intervention was literally too little, too late.


Nearly forty years since I first read Judy Blume’s breakthrough Are You There God? It’s Me, Margaret., I’m now the forty-eight-year-old mom to a three-year-old daughter. I’m determined to be the kind of mother who has open and honest conversations with my daughter, the kind that says “ask me anything,” and actually means it. After growing up as a child who could count on two hands the books she read for pleasure, including Blume’s Are You There God? It’s Me, Margaret., I’m now an adult who loves books and has written two of them. My most recent book, Craft and Conscience: How to Write About Social Issues, is a writing guide on how to write about fraught social issues. 

Re-reading Blume’s Are You There God? It’s Me, Margaret. now — first published almost fifty years ago — not only does the book hold up by today’s social standards, it strikes me as a masterclass on how to write honestly and compellingly about fraught and still-taboo subjects, like puberty and sex, for teens and tweens who are grappling with these issues as they transition from children to adolescents. It is a testament to Blume’s incredibly progressive view — decades ahead of its time — that young people deserve honest books written about their personal struggles with adolescence and identity, books that don’t pull punches when it comes to crushes, periods, training bras, first kisses, sex, generational conflict, and religion. 

On April 21st, the documentary, Judy Blume Forever will be released; just a week later, the first adaptation of Are You There God? It’s Me, Margaret comes to the big screen on April 28th. Although criminally overdue by decades, perhaps there is no more perfect moment than now for spotlighting and celebrating the vast contributions of 85-year-old Judy Blume on young people’s literature and lives, especially given all that young people are facing today. For my part, I’m celebrating Blume’s pivotal role in creating a book that helped me, as a young girl with little access to crucial information, understand and navigate my way from childhood to adolescence, by stocking up and reading as many of her works as I can this year. As a young person of color who felt scared to read Blume’s books and had to read them in secret, I can speak to how crucial a book like Are You There God? It’s Me, Margaret. was to my personal development. And when she needs it I will make sure the book is tucked into my daughter’s bookshelves, waiting for her to discover it, and herself.  

Evie Shockley Searches for Humanity During These In-Between Times Through Her Poems

We live in an era of precarious conflict: highly-fragmented, hyper-connected, the world both smaller and painfully far apart, in combat geographically, and with our own bodies, from rogue cells to drone wars.

Book cover on beige background with a sitting figure growing roots from their head

Evie Shockley’s suddenly we is a visually exciting, linguistically dynamic, and altogether thrilling shapeshifter of a collection that is both a response and antidote to these times. Beyond its experimental, polyphonic, modern architecture, at its core, it’s a nuanced and sensitive exploration of collective and individual identity, within the context of broader societal, historical and environmental obstacles. 

Throughout the collection, there are multitudes and multiplicities, emphasizing the urgency of language now, and what it can and can’t encompass, yet the power of the collection is in the personal and intimate contemplations of voice, identity and agency. In “the lost track of time” she writes:

“i’ve measured out my life in package 

deliveries and what’s in bloom. the time is now 

thirteen boxes past peonies. if you can locate my 

whenabouts on a calendar, come get me. i don’t 

know where i’m going, but i need a ride.”

suddenly we offers readers that necessary ride, and this collection underscores why Shockley was recently named the winner of the Poetry Society of America’s 2023 Shelley Memorial Award which “recognizes poetic genius.” I spoke with Shockley over email about what it is to be human, and seek humanity in these in-between times, through verse and vision.


Mandana Chaffa: Might you talk about the genesis of these poems, a number of which speak to or engage with other creators? Who and what guided you through the process of interlacing them?

Evie Shockley: With the exception of the series of poems in “the beauties: third dimension,” each poem had its own genesis in one of the myriad occasions, ideas, and emotions that constitute the vast territory I (we) have traversed in the past six years. To even gesture towards it—the international #BlackLivesMatter protests following the murder of George Floyd, the multiple signs of US democracy’s frailty, the unfolding of the coronavirus pandemic, the increasing numbers of mass shootings, and the further evidence of climate change, along with all the sometimes encouraging and sometimes horrifying ways that people and institutions have responded to such events—is to remind myself of how difficult it often was finding the energy to write, let alone discovering the forms that could carry what my poems needed to carry. 

MC: Many of these pieces point to forced societal roles that imprison the individual into a tight container, in poems that break through traditional forms, underscoring the friction of form and content.

From “can’t unsee”:

“a woman is innocent until proven 

angry. a man is innocent until

he fits the profile. a child is
innocent until she sees her mother
or father in cuffs. can’t unsee…”

This idea of innocence, individually and collectively (and who gets to define that), is a thread that runs through the collection. There’s the personal aspect (and elsewhere you reframe the lost innocence of Eve gorgeously). And of course, the political power structures that commit harm and (mis)use language to their own ends, stealing one’s innocence, one’s individual Eden.

Language is both tool and terrain in this racialized ‘loss’ (theft) of innocence.

ES: Indeed. Others more eloquent than I am have talked about the seemingly instinctive need of the powerful to grasp the garment of innocence and wrap it around them like a shield. The US could not simply be the victim of the 9/11 attacks on the World Trade Center; it had to be an innocent victim, as though it had played no role in creating the conditions that made its financial epicenter a target. Or, for an example that I take up explicitly in the book, the US government and many of this country’s people seemed desperate to locate the blame for the pandemic on people or causes that were outside our national boundaries or that, if within the US, could be othered, alien-ated, as the spike in anti-Asian violence made manifest. By the same token, innocence is denied—rhetorically, ideologically—to the disempowered, as I highlight in the lines you quoted. When activists or scholars call attention to the criminalization of Blackness and Black people in the US (and many other places), they are pointing to the way we are denied the presumption of innocence, time and again, in the courts and in the court of public opinion. Language is both tool and terrain in this racialized “loss” (theft) of innocence.

MC: Similarly, I feel so much hope in this collection’s embrace of the “we.” Many works of literature are first or second-person narratives, but we, that is of the populace, of the movement, of a forward motion: we the people, we will get to the promised land, we are the world. Of course, the other side of that “we” is we the mob, we the unquestioning masses, but there’s a deep sense of connection in many of these poems. So much motion: evolving, or turning, throughout the collection. From the poem “perched”:

“…i poise  

in copper-colored tension, intent on 

manifesting my soul in the discouraging world.

i am

black and becoming.” 

ES: One of my main interests in the book is how our understanding of ourselves as individuals interacts with, informs, limits, or opens up the ways we imagine ourselves in relation to others—groups of others. The poem “perched” is an important one for signaling this interest, if quietly, in ways that are suggestive for lots of other poems in the book. Like so many poems in the African American tradition, it uses what some have called “the i that means we,” which allows an individual experience to stand in for a widely shared or generic Black experience. The poem is ekphrastic, thus its i is plural in a more specific sense: it is the young girl figured in the sculpture, “Blue Bird”; it is something I imagine or sense in the experience or emotional repertoire of the sculptor, Alison Saar; and it’s some aspect of myself. 

Moreover, the sculpture itself, which appears on the book cover, seems at first to be of a single figure but includes as well the blue bird that gives the piece its name. What kinds of connection between the girl and the bird does the sculpture enable us to envision? The poem suggests one or two of many. Other points of possible connection are animated, I hope, by the invocation of the “world” in which this i (these i’s, we) must “become.” What the book makes a space for thinking about are all the things that play a role in shaping who an individual may see herself in community with or in solidarity with: the tiny personal or large historical events, the emotional openings or obstructions, the largely random or carefully cultivated interpersonal encounters, and so forth. The title is partly tongue-in-cheek, in that only rarely does one’s sense of collective belonging or connection with others happen “suddenly.” The major social formations (divisions) we are living with today—racial, national, religious, economic, regional, etc.—have been building / being built for a long time. In many of these poems I’m wondering, pondering, how we can make our actions today the pre-history of new or different forms of collectivity.

MC: There are so many layers in the collection, including lush poems like “fruitful,” in which “you grow my garden no you are / the whole of it” followed by a verdant list of nature’s glory in which “here, i become my best self, i exist / at peace with birds and bees, no knowledge / is denied me”. This poem is followed by “dive in” which is an equally sumptuous engagement with desire and intimacy.

Both in terms of content and craft, how did such a range of poems come about? Do you find yourself writing in sections, as it were? Or is the personal and political so entwined in your aesthetic that you’re writing about a range of themes, multiple styles, all the time? 

And perhaps more philosophically, how do we embrace our personal selves and desires, with the political demands of being a human being at this time? How does the heightened awareness and immediacy of reactions co-exist with the being of human being, which runs on a completely different temporality?

One of my main interests in the book is how our understanding of ourselves as individuals interacts with the ways we imagine ourselves in relation to others.

ES: One thing your question suggests to me, regarding range and stylistic variety, is that this is the flip side of the “unruliness” or “uncategorizable-ness”. That is, the heterogeneity I used to fear was a failing—or used to fear would be seen as a flaw—in my work, might actually be one of its strengths. Because I write poems, not books of poetry, I don’t approach the page with any sense that what I write today must be “like” what I wrote yesterday. I try to avoid my default modes and attune myself closely to what the ideas, language, or feelings giving rise to a poem seem to want to become. The decision about what poems speak to each other enough to co-exist generatively in a collection comes later. But I’m always pushing myself to think about my experiences as holistically as possible. The tools I’ve amassed as a literary scholar steeped in Black feminist thought, the Black radical tradition, and oppositional poetics, among other analytical approaches—prepare me to bring critical, intersectional, associative thinking to my daily life, as well as to the structures and language I use in writing poems. Unfortunately, that doesn’t mean I’ve figured out how to balance or reconcile all the demands of my being (as a person with insistent bodily needs and messy, complex emotional desires) with all my political commitments. Rather than attempting to offer sage advice or one-size-fits-all pronouncements, I’ll just say I try to keep my wits and my tools about me, and use them in making the most ethical choices I can in the moment.  Half of the battle is recognizing when such a choice is before me.

MC: The collection starts with the visual and verbal vista of “alma’s arkestral vision (or, farther out)”: the “we” that is created by multiple “you”s and the lone, but necessary “me” that closes the link and makes it complete. It ends with the remarkable poem “les milles” which I’ve already referred to, which starts with this indented couplet, and ends with the one that I’ve posted right below it:


“there is no poem unless i
we can find the courage to speak

[…]

there is no poem unless you
we can find the courage to hear.”

What’s in the middle is a moving, painful contemplation about how we find it hard to move on from history, or learn from it, “map the territory of the human, / with arrows pointing in every / direction : some leading from / you, some leading to you.” 

I’m especially taken with the bookends of the first and last poems of the collection (as well as the central passages within the last poem). We live in a time that calls for great courage, though perhaps it always takes immense courage to maintain one’s humanity. I keep returning to how you entwine the lowercase and capital P of politics (and person); it feels deeply connected to many of the poetic voices of the ’60s and ’70s, yet is entirely of the moment, as you ask: “must every place-name on earth / be a shorthand for violence / on a map of grief”?

ES: Perhaps the reason the political and the personal are always intertwined in my poems is because I gain and hone my politics in community: through exchanging ideas, reading others’ arguments, learning about experiences that inform people’s commitments and critiques. I also fuel my motivation in community; insofar as I know nothing I do alone is going to create change of the magnitude needed, it’s (inter)actions with like-minded/open-minded people that inspire me to keep working to envision and engender a world that is fundamentally just and nurturing for all life (not only some humans, not only humans). Collectivities that we’ve had thrust upon us but have reshaped to serve simultaneously as our spaces of refuge, in the context of this money-driven, power-hungry world, will have to be exchanged for the collectivity that our shared planetary existence constitutes. But how on earth (pun intended!) do we get from here to there? On what terms can we forge the new solidarities that will make relinquishing our current racial, gendered, ethnic, national, class-based, religious, species-based forms of belonging (and division) even thinkable? suddenly we begins with the dream and ends with the current reality. That may seem counterintuitive or even pessimistic, but it’s not intended to be. Like good poems so often do, I hope readers will find that the book’s ending propels them back to the beginning, to re-read “alma’s arkestral vision” with a fuller sense of its stakes and a readiness to work towards the greater collectivity it imagines.

8 Books that Use Direct Address Storytelling

Writing addressed to a specific “you” generates an effect unlike the electricity of classic second-person narrativesInstead of a jolt, direct-address writing delivers a subtler charge, like opening someone else’s mail or overhearing one end of an emotionally raw monologue. 

While drafting The Skin and Its Girl, I found myself adrift in a storyline that spans 200 years across Palestine and the United States. My first-person narrator seemed inexplicably omniscient, and she was immune to revisions that tried to reel her in. In the final revision that changed everything, I placed my narrator at a gravestone and had her address the entire thing to her deceased aunt, who’d kept an important secret from the family.

As a device, a narrator who addresses a single, stable “you” creates an anchoring through-line. And as a rhetorical move, it felt intuitive—able to embrace all the worlds orbiting in the galaxy of this novel, and to contain sprawling tendrils in an intimate message.

Although capable of becoming an almost-invisible device, direct address turns up everywhere—in fiction and nonfiction, classics and contemporary books. In many of these, it enables a more powerful kind of communication, revealing a layer of the narrator’s self that can only make sense when hauled out a little ways and offered in the direction of someone beloved. Its intimacy presents the reader with an affective challenge: the conceit is that the narrator needs to tell their story to a specific listener because that person is the only one capable of understanding, yet in “overhearing,” the reader is invited not just to be a voyeur, but to crack open the narrator’s isolation.

I love this tacit challenge, love that it holds the door open for us to empathize anyway, to imagine another life, another city, another history; to enter into a form of community. These eight writer-narrators all step into a space of new power, and as they reckon with that power to shape a story through artifice, they each choose a listener who knows the stakes and who will keep them as honest as they know how to be.

The Color Purple by Alice Walker

“You better not never tell nobody but God.” With this opening line, the novel sets out its basic terms: young Celie, burdened with two pregnancies by incest, narrates from a culturally imposed silence. We soon figure out that every chapter consists of one letter from Celie to God, elevating the act of storytelling to a kind of prayer.

Across the novel, however, this initial format undergoes some (ahem) meaningful adjustments. Without spoiling it for folks who have yet to experience this classic, I’ll say that Celie addresses only chapters in the novel’s first half to God. Most of the second half, however, is addressed to her beloved-but-absent sister Nettie. (And some of the novel’s middle chapters are physical letters Celie receives, the only true epistolary material.) Celie’s dynamic relationship—to silence, to her imagined listener, to her sexuality, and to her own power as an uneducated Black woman enduring life in a violently patriarchal South—is, for me, the novel’s most electrifying structural choice. Communicating to God and then to absent Nettie allows Celie to be entirely honest about her life. She doesn’t need to alter what she says in order to protect or appease an in-the-flesh listener.

The Color Purple continues to be an influential text, in part because of the ways it uses both form and content to express skepticism toward the overwhelmingly white, heterosexual, masculine literary landscape it entered in 1982. Walker models a different set of authorial choices that shift power to her main character, giving Celie not only something that must be said, but also the force of an oral storytelling tradition, which doesn’t tell stories to thin air; there is always a listener. Like so many of the other novels on this list, Celie’s two listeners are individually and specifically capable of bearing witness to her pain, yet also safely distant from her: they are listeners-in-stasis, with limited power to steer the story’s events. This passivity is not weakness. On the contrary, it is as powerful and significant as holding open a door that might otherwise have shut the narrator in silence.

Catch the Rabbit by Lana Bastašić, translated by the author

Bastašić’s debut novel was first published as Uhvati zeca in 2018, and after winning the 2020 EU Prize for Literature, she translated it from the Serbian for its 2021 publication in English. Obsessed with reflections and doubles, the novel uses direct-address narration as the writer-protagonist Sara tells her side of the story to the addressee: her estranged childhood friend, Lejla.

Many years after the Bosnian war, Sara has emigrated to Dublin and is living with her Irish partner, pursuing literary ambitions, when Lejla calls out of the blue. Lejla’s brother, missing since the beginning of the war, is in Vienna and Lejla needs someone to drive her there from Mostar, Bosnia. It’s a bizarre favor after so many years of silence, and the resulting road trip with Lejla—who is both predictably maddening and maddeningly elusive to Sara’s first-person narrator—opens up their youth, fraught risky sexual situations, and the male gaze. Meanwhile, they are also pulled down into sharply differing versions of the events that drove them apart, centering on Sara’s police-chief father in the Serbian Christian stronghold town, and the efforts of Lejla’s Muslim family to efface their identity after her brother’s disappearance.

The narrator’s direct address is unstable, referring to Lejla as you in the childhood story but as she in the present-day road trip. The intentional wobble offers a way of exploring femininity, sexuality, and violence as it is experienced along the intimate, convoluted lines of an entangled friendship, and it also seems aware of how easily Lejla’s side of the story might shatter Sara’s own version. Acknowledging this tricky hall of mirrors, Catch the Rabbit draws from Lewis Carroll’s Alice in Wonderland, and without ever pressing the novel’s conflict themes too hard, it instead captures their fragile dynamic indirectly, in gentle but insistent fairytale undertones that put me in mind of Barbara Comyns’s The Juniper Tree.

Thirty Names of Night by Zeyn Joukhadar

Split between two direct-address storylines, this novel alternates between contemporary Brooklyn and a historical narrative footed in Ottoman Syria. As bird artist Laila Z builds a life in 1930s America, she keeps a diary of unsent letters to a woman she had loved in Syria. Almost a century later, second-generation Nadir discovers the journal in a condemned building. Laila’s letters are interleaved with his own story, which he narrates to his mother’s ghost as he struggles to come out to his friends and surviving family as nonbinary.

Both narrators are linked by their search of an apocryphal bird, Geronticus simurghus. As Laila writes about her adventures in the wilderness beyond Dearborn, where she hopes to make a sketch and prove the bird’s existence, we learn in the present-day Brooklyn storyline that Nadir’s ornithologist mother met with a fatal accident while protecting the building where she was convinced the bird was nesting. After her death, Nadir becomes intent on finding the lost Laila Z illustration of the species, setting up a structure in which these two storylines embrace the search for both the bird and its image; its living existence and its representation in the scientific record.

Like Nadir’s ornithologist mother, Joukhadar is driven by gaps in the record; he aims to add queer and transmasculine lives to America’s historical and literary archives. Direct address allows both of his queer storylines to span the gap between life and death, old world and new, and the gender binary, enlivening and embroidering the space between. That action of speaking across a mystery also parallels an important movement in the story’s content, the idea of transmigration: the east-to-west journey of Syrian immigrants to America and the migration pattern of a rare bird. This is the novel’s cardinal movement, and it trains us to identify a similar pattern in the narration itself—not only Nadir’s movement across the gender spectrum, but the voice of each character speaking to a distant listener, sounding out the shape of gorgeously wild terrain.

The Friend by Sigrid Nunez

In The Friend, we overhear a meditation addressed to the narrator’s writing mentor known for philandering with his students, who has recently died of suicide. She is part of a prickly intellectual crowd that brims with opinions about the literary world and vocation, but her focus is newly consumed by heartbreak. Also there is the mentor’s grieving Great Dane, Apollo, whom she adopts and bonds with. Like his Olympian namesake, he brings some light into her darkness, opening her attention to the substance of her love for a dog and her dead friend, as well as to the ethical dimensions of adapting real life to fiction.

As with many of the others on this list, The Friend’s narrator is a writer, bringing a keen consciousness for the universe of storytelling. She shares summaries of other stories and films, rumors and factoids she’s heard, conversations, and also nods to the form and archetypes of a fairytale. In other words: for this narrator, writing without awareness of an audience is impossible—and writing about someone’s suffering is treacherous ground too. Talking about would center only the speaker’s experience and risk flattening her mentor’s death into just something that happened, mere fodder for a new manuscript. Yet the narrator instead talks to him, implying she still has business with him, opening a place big enough for the grief necessary to buoy this novel. It makes her grief both more credible and accessible to the reader, even while the text leans into its metafictional layers.

Addressing absence is a powerful way to use this kind of “you” storytelling. The novel thrives in the one-way space where the narrator speaks without hope of getting an answer. As much a meditation on the act of turning a person into a subject, Nunez explores the shadow play of ego across others’ experience, and what it illuminates about our own feeling.

The Wrong End of the Telescope by Rabih Alameddine

Lebanese American author Rabih Alameddine, winner of the 2019 Dos Passos Prize, approaches his sixth novel from an intriguing distance: the writer is the you, and the first-person narrator, Dr. Mina, is writing his novel for him.

The situation is this. An unnamed writer has traveled to Lesbos to help the Syrian refugees there, but even after two years on his therapist’s couch, he still finds himself unequal to the task of telling “the refugee story.” Consequently, his character becomes the novel’s you, a lurker at the edges of his own project. Meanwhile, the true storyteller is Dr. Mina, a Lebanese American like the writer, and a trans woman surgeon who witnessed the same horrors on Lesbos. She says at the outset, “I’m writing now. I’ll tell your tale and mine,” and as she immerses herself in the crisis, she often addresses the writer directly to talk about what he cannot, equipped with a perspective he does not have.

The narrative finds all sorts of layers on which to explore the distance between doubles. The immigrant’s split identity is a big one—unable to inhabit one’s full identity in either Lebanon or America. So is the shadow of Mina’s boyhood, the person her family recognizes haunting the true self they will not. Dr. Mina ruminates too on the slippery motivations of Western volunteers in a crisis zone, and her own position as a volunteer who feels more at home among the refugees than among her fellow helpers. Even Lesbos itself is charged with the instability of being a borderland between one difficult place and another.

Alameddine’s wry humor can flip to a tragic tone on a dime, ideal in this war-zone novel that is in search of an elusive “right” perspective for interrogating our species at its best and murderous worst.
Besides being a device for one queer character to speak to another about a shared experience of marginality, direct address activates this essential distance between two realities, just as a telescope requires the distance between its two lenses in order to see anything at all.

In the Dream House by Carmen Maria Machado

When searching for perspective on difficult material, direct address can also be aimed at a past self. This memoir’s “house” is a haunted one, referring to the years when the author was the victim of an abusive relationship. She and her girlfriend were writers getting their MFAs, and Machado’s approach to the material is arresting and vivid, full of interplay between the content and the process of writing about it. Central to both layers is a warping instability—of self-boundaries in the story, and the chimeric quality that arises from the different genres and literary tropes Machado selects for each chapter: “Dream House as Noir,” “Dream House as Choose Your Own Adventure®.” In these, she allows the container to shape the material, mimicking the uncanny and often-terrifying quality of not being in full possession of oneself.

Our guide through this haunted house is Machado-the-narrator, the I who brings not just hindsight but cultural knowledge to the page. But it’s a you we’re following, the victimized past self: “[Y]ou are this house’s ghost.” Direct address creates both distance and compassion for oneself, a way of both closing off a series of painful events and holding open communication with a younger self.

I’ll admit to an obsession with self-aware queer writing, the kind that is an active participant in its own creation, skeptical of its authority yet blazing with a refusal to remain silent. The approach also highlights the truth that narrating the story of one’s own victimization is hard not only because it’s so personal but also because telling a trauma story means gaining the ability to be one’s own narrator, and for many queer people, it is often for the first time. 

Heavy: An American Memoir by Kiese Laymon

Direct address lights up other kinds of memoir too, even ones whose intended listener is still alive and certain to read the text. In this situation, Laymon addresses Heavy to his mother, a Mississippi intellectual committed to Black liberation. It’s a risky and deeply ambivalent text, for he also writes as a son who was beaten “for not being perfect,” for not measuring up to her standards of speech and conduct that were meant to help him survive a life in a nation with a “brutal desire for black suffering.”

“I wrote this book to you because, even though we harmed each other as American parents and children tend to do, you did everything you could to make sure the nation and our state did not harm their most vulnerable children.”

The project involves not writing “a lie.” Instead, Laymon writes through the body. He tells the story of being an obese kid and later an anorexic writing professor, marking time by his weight and age; of being an obsessive eater and then a compulsive exerciser. His experience with sexual trauma in childhood, his feminism, and his development as a writer parallels his mother’s own compulsions and the larger story of a family whose fierce intellectual drives are weighted against self-destructive tendencies.

Intentionally, however, the narrative keeps a firm elbow against a tokenized reading. Laymon’s repetition and syntax have an oratorial quality that hums with the intensity of speaking directly into one ear, resolved not to do “that old black work of pandering and lying to folk who pay us to pander and lie to them every day.” The telling lives between one body and another: such as in the thick alliteration that tugs at the mouth as it grazes over the book’s plosive repetitions. In the sound is a staccato plea for his mother to pay attention, to remember where they’ve been, to stay awake, to not forget the painful past in the same way America repeatedly forgets all its sins. 

On Earth We’re Briefly Gorgeous by Ocean Vuong

In Vuong’s best-selling debut, the narrator, Little Dog, addresses this hybrid novel-memoir to his mother, a Vietnamese manicurist in Hartford. Because she is illiterate, the pairing creates a charged space containing both safety and confession as Little Dog recounts a working-class upbringing inflected by trauma, his mother’s survival of the Vietnam War, and his first gay relationship.

As an esoteric fusion of story and craft, the novel opens the overhearing reader to the range of language. This is a narrator who is concerned that the word laughter is trapped inside the word slaughter; one who, in most of the novel’s 70 instances of the word word ties language somehow to the body, to the physical world. It shines among these other works in the direct-address family, and yet it’s also an interesting counterexample to this list. We believe Little Dog addresses the narrative to his mother because she has the history to understand his hurts. Her illiteracy isn’t her fault, but at the same time, Little Dog has an adept hand in his own story’s composition.

The choice to embed his communication to her in a text replete with sophisticated literary techniques underscores, for me, how class markers can result in mutual difficulty. As one of the few people in a working-class family to attend college, I’ve at times gone back home and felt the dangers of this slow erosion of context from around conversations. Here, Little Dog’s barriers to being understood by his mother rise alongside the cultural and linguistic ones they faced as immigrants to Hartford. As a result, sometimes the eavesdropping literary audience gains an edge over the speaker’s intended listener, reversing the “a story only you would understand” dynamic. No single human listener can understand the whole story.

Booktails from the Potions Library, with Mixologist Lindsay Merbaum

In Wayétu Moore’s novel She Would Be King, a mysterious power draws three extraordinary people together, as “Alike spirits separated at great distances will always be bound to meet, even if only once; kindred souls will always collide; and strings of coincidences are never what they appear to be on the surface, but instead are the mask of God.” June is bullet-proof, with superhuman strength; Norman may, under the right circumstances, disappear into thin air. Lastly, a strikingly beautiful, cursed “witch” named Gbessa (pronounced “Bessa”) cannot die because she possesses the power of life. Traveling alongside a ghost, who periodically summons or urges on the protagonists, the story journeys to Virginia, Jamaica, and finally the colony of Monrovia, culminating in the foundation of the nation of Liberia. But what is freedom, the novel asks, in a world built by colonization and enslavement, maintained through institutionalized racism and patriarchal control? 

She Would Be King is an odyssey of friendship, love, and suffering, set against the backdrop of a country’s painful birth. Exploring the overlap of racism, sexism, and classism, the novel weaves magic with its language, juxtaposing the poetic and spiritual perspective of the integral, omnipresent supernatural against colonized Christian “reality.”  

This recipe is easy to execute, though it requires a little patience and forethought. In honor of fufu, sweet potato-infused vodka serves as the base. Fufu is a ubiquitous, varied, and starchy staple that accompanies soups and stews in West Africa and beyond,  a comfort food shared with June and Norman at a pivotal moment. The mild, aromatic vodka is combined with sour tamarind and smooth coconut water, a reference to June and Norman’s meeting in the jungle, where they eat fresh tamarinds, catch fish, and collect coconuts to drink, or to use as cups. Likewise, Norman falls for a captivating and ill-fated villager who smells deliciously like fresh coconut and mint. Coconut also honors the Maroon women and their nets made from coconut leaves. Mango syrup is included for the mangoes enjoyed by the wealthy families in Gbessa’s village. In a time of danger and uncertainty, Gbessa’s mother nourishes her with cooked fish, rice, and ripe mangoes. 

This booktail is presented against a split backdrop: reflective blue and sparkling gold, which complement the book’s abstract and dynamic cover. On the left, a blue mirage mimics an ocean horizon, the overall effect conjuring a beach on a distant shore, complete with craggy rock cliffs. In contrast, the flat yet textured gold on the right evokes riches, royalty, and magic. The cocktail appears in front of the book, atop a mirrored base. It’s served in a tall, icy glass, garnished with fresh mint and a blue patterned paper straw. Scattered about are pops of yellow and orange–marigolds for Norman’s mother and the “untamed yellows” present throughout the novel.  

She Would Be King

Ingredients

  • Vodka
  • 2 large sweet potatoes 
  • 2 oz sweet potato-infused vodka 
  • 1 oz coconut water
  • 1.5 oz mango syrup
  • 2 tsp tamarind paste
  • Mint garnish 

Instructions 

Wash, peel, and cut the sweet potatoes into large chunks. Place in a large jar and fill with vodka, until the potatoes are submerged. Seal and shake, then set in a cool, dry place for 4-5 weeks. Shake the jar once a day. The vodka will turn a light golden color. Once the liquor is ready, add all liquid ingredients to a shaker, along with a large ice cube. Agitate vigorously for about 20 seconds, then strain into a tall glass filled halfway with crushed ice. Garnish with fresh mint. 

American Libraries Are Taking a Stand Against Book Bans

Some of the best moments of my life have been spent in libraries, first as a patron, later as a librarian, and I have witnessed firsthand how hard the past few decades have been on libraries. As America has continued to dismantle its social safety net, libraries have been forced to pivot from being a resource for all things books to also functioning as community centers for those in need. Today’s librarians don’t just lead storytimes or maintain collections, they’re also first responders on the front lines with their own personal safety at risk. The demands of the job necessitate that library staff, particularly those serving in high-poverty communities, serve as combination mental health counselors, social workers, security guards, first responders, and babysitters while putting their personal safety at risk. 

The American Library Association (ALA) is a non-profit organization that advocates for and supports libraries, library workers, and the right to read. Their mission is “to provide leadership for the development, promotion and improvement of library and information services and the profession of librarianship in order to enhance learning and ensure access to information for all.” 

According to the ALA, American libraries are facing an unprecedented wave of censorship, with 2022 having the highest demands of book bans on record. The vast majority of the challenged books were written by or about individuals whose voices have been traditionally excluded from the national conversation, members of the LGBTQIA+ community and people of color. 

I spoke recently with the president of the ALA, Lessa Kanani’opua Pelayo-Lozada, about how to take a stand against book bans, how the ALA is working to support all patrons and library staff,  and how the American public can support our libraries. 


Deirdre Sugiuchi: I was a school librarian for many years. In 2019, before I left the profession, I had my first challenge. It was a precursor to the mass challenges brought forth by parents’ rights group Moms for Liberty (which officially formed in 2021), but it was very much part of a coordinated effort to ban books, in my case specifically targeting a book featuring a trans protagonist. Can you discuss the recent unprecedented rise in censorship and how ALA is working to address these book bans? 

Lessa Kanani’opua Pelayo-Lozada: These are organized efforts. These groups are issuing templates of letters to write to libraries. They’re issuing lists of books to ban. Our response is to get as organized as they are, to make sure that our libraries and library workers are prepared for book challenges, with strong collection development policies, as well as knowing what resources are available to them, such as ALA’s office of intellectual freedom, which can provide one on one advice and support, whether it’s legal, financial, or political. 

We also have our Unite Against Book Bans campaign, which we are asking everyone who believes in the freedom to read to sign, because we cannot, as library workers, do it alone. We have to have the public who is against book challenges to sign on with us and write letters to their editors, to their board of library trustees, to their school boards, emphasizing the positive impact that access to the books that are being challenged provide to their communities, to their personal lives, to their children’s lives, and to continue speaking out and educating their friends and family to the value of having access to ideas that we may not even agree with. 

We know also that it is a vocal minority that is pro-book challenges. In March 2022, ALA did a survey of folks across party lines— Republican, Democrat, Independent, red, blue, everywhere in between— and found that 71% of voters opposed book bans. We again know that these are organized attempts. There’s lots of different groups— you mentioned Moms for Liberty. There’s Americans for Prosperity, No Left Turn in Education, these folks have chapters popping up everywhere. Sometimes they’re not even actual parents concerned for their children’s wellbeing who are putting forth these challenges. They are just people who are caught up in this morality and this notion that they want to have power and control over how other families live their lives and raise their children.

DS: Last night I read about a library in Texas whose board would rather close the library and fire the library staff instead of including works reflecting the lives and experiences of LGBTQIA+ and BIPOC persons. I’m on the board of a literacy organization here in Georgia, Books for Keeps, which distributes twelve free books to kids every year. The children choose their own books. One county told us not to come if we wouldn’t censor our distribution list. I was raised Christian nationalist, I’m very familiar with the mindset, and I don’t think the public at large is taking these efforts to ban books seriously.

Our library workers are working very often in underfunded and sometimes unsafe conditions.

LP: I also think that people don’t understand the power of their voice. If we write letters, if we make these calls to our legislators, if we demand that we have access to these books— these are elected officials, these people technically have to listen to us. We can speak out with our votes, which we should also do. But we can speak out in a myriad of different ways. And we have to, because it’s fine for a family to determine what their family reads, but it is not okay for them to determine what another family reads or has access to. 

The Texas defunding that you’re referring to is just one example. The state of Missouri is trying to get rid of all state funding towards public libraries right now, because of the public backlash, and so we just have to remain vigilant in this fight and we have to all be in it together.

DS: Related to this, several states, including in Georgia, where I live, and Montana, have proposed bills which would fine and jail librarians for distributing books which people find obscene. Can you discuss the role of this proposed legislation and how it weakens libraries?

LP: The goal is to dismantle public institutions that promote education and access to information. Because they know that libraries are trusted institutions, that we work with parents to find the right books for their families, and that we don’t force upon any particular ideals or opinions, because we are trained to not do that—that is not our job, that is not our position—but this is the way that they will continue to have power over individuals, to erase the individuals that they don’t want to be members of their society, who have ideas that they don’t want their children to have access to, despite the research. We know that just because children read something or have access to something does not mean that they will start believing that or go to do that particular thing. I read a lot of murder mysteries— I’m not going to commit any murders.

I think that it’s really important for us to understand the political game that they are trying to play. It is a very dangerous one, because people’s lives are at stake. We know that LGBTQIA+ youth who can see themselves reflected in books and movies will have a lower chance of self-harm, so when they restrict access to these materials, they are erasing identities and people and that becomes harmful to those individuals as well as harmful to their own children, because they are not able to develop skills of empathy. They are not able to understand why someone else may love a different type of lifestyle, and ultimately they are not able to be good community members and productive members of the larger society that we all live in, no matter how hard they try to deny that. 

DS: In 2021, former librarian Amanda Oliver published Overdue: Reckoning With the Public Library, which in part addresses America’s public libraries reflect the systematic failures and social inequities of our country, and places undue burdens on library staff working in high poverty environments, forcing them to serve as mediators and mental health crisis support personnel. Have you read Overdue, and do you have any insight on how to support librarians working in challenging environments?

LP: I have not read Overdue. Our library workers are working very often in underfunded and sometimes unsafe conditions. They don’t have the resources that they need to be able to do their jobs effectively.

In the ALA-Allied Professional Association, what we’re really trying to look at is how, at the national level, we can support library workers in their home institutions. We can’t take the place of their administrations, but we can help to empower library workers, whether it’s that they need to organize, whether they need an advocacy plan for funding their library, and promoting that funding, whether they need advice and help on working in unsafe situations, and what their options are for that, like what training looks like for the library worker to be able to handle that, but also what setting boundaries looks like, and what we are and are not allowed to do within our institutions. Just because we’re a public space doesn’t mean that we’re a free-for-all for every type of behavior, right? It has to be behavior focused. We have to make sure that we are consistent in enforcing our policies and our procedures, and consistent in making sure that our library workers work in safe spaces, and that if they are not, that they have the resources that they need. 

It’s something that is very close to my heart, having worked in a number of different communities. I worked in a community where we were on lockdown once a week, where we would just have to shut the whole library down and be inside. 

It’s on all of us to make sure that our libraries are funded and to advocate for them as well. It’s a community effort. Also, because libraries now are often a replacement for so many social services, it also speaks to the dismantling of our social safety nets, and of our mental health resources. We are now the catch all for all of that. We need to speak out to stop having those cuts at all of those different levels and make sure that every part of our social fabric is fully funded.

DS: You were the first chair of the Office for Diversity, Literacy, and Outreach Services. Can you discuss the function of the library in marginalized communities? Are there specific ways that ALA wants to address the needs of marginalized patrons?

LP: We have moved from a model of equal library services and we are trying to get one of equitable library services and inclusive library services, to recognize that people are coming from different places and backgrounds and that we really have to be able to develop one on one relationships with our patrons to understand their needs. We know we can guess their needs based on some demographic information as well as the communities that they live in, but we really have to make sure that we are looking at the full intersectionality of our patrons and our communities to be able to best serve them. 

Some of the ways that we are supporting that work is by putting out things like a DEI scorecard for libraries to be able to understand where they are in their equity, diversity, and inclusion journey and to understand how they support their staff, but also how they support their communities and what types of programming is available. We also provide grants. There’s one called Great Stories Club and it focuses on book clubs for teens and adults with a variety of different topics and backgrounds. 

Through programming and through professional development, we are making sure that our library workers today understand that equity, diversity, and inclusion is a core value to our work and our profession. We are no longer the segregated classist libraries that were essentially founded by a misogynistic, anti-semitic man, Melvil Dewey. Recognizing, to be quite frank, how far we have come from that, but also recognizing how far we still have to go.

DS: When I was a school librarian I worked in a Title I school. Most of my kids were Black and brown. In my district, only two of the librarians did not identify as white, a trend that is reflected nationally— in 2020, 83% of librarians identified as white, as did 76% of library workers. Do you have any initiatives in ALA to diversify the library staff?

It’s on all of us to make sure that our libraries are funded and to advocate for them as well. It’s a community effort.

LP: The primary initiative that we have is called the Spectrum Scholarship Program. It provides library school students with tuition support, as well as leadership development. They have a cohort every year of folks who are working in libraries already and going through library school, folks who are one or two years into their program, with tools and education on how to survive, to be quite frank, in a predominantly white institution, but also how to be proactive with diversifying the field and sharing that. It is a small program. The number of individuals (with) a 50-60% acceptance ratio.

I was not a spectrum scholar. I was not accepted into the program. But there are also other supporting factors to help diversify and to help support librarians of color through ALA affiliates like the National Association of Librarians of Color, which I came up through, and the Asian-Pacific American Librarians Association, which also have mentoring programs and support for individuals who are going to library school and through every stage of their career.

 Through ALA’s programming and offerings in our professional development, there are a lot of programs and classes on how individuals can be allies, how they can assess their libraries to make sure that they are inclusive environments, not just to the community but also to staff. Because there’s also a retention issue, right? There may be an increase in folks who are going through library school, but who are we having stay? The retention issue is across the board right now in libraries, regardless of race, ethnicity, and class background for the variety of factors that we have talked about today. But also, it’s exceptionally difficult sometimes for people of color when they are the only ones in their library. They may not be able to be seen and heard and to give feedback. We’re continuing to work and look at different ways to support library workers of color and to continue diversifying the institution, but a lot of it is on the local level. It’s all very cultural. It has to start from day one and it has to start from administrations. 

DS: What do you envision as the future of libraries? Where do you see us headed?

LP: We are going to continue being responsive to our communities. We’re going to continue working our best to be proactive. The core thing that we need to really focus on is preparation for ourselves, right? It’s really difficult to predict the future, as we saw, when the pandemic hit us, but what we can do is prepare for many different outcomes and prepare ourselves for change management, and prepare ourselves to know that nothing is going to stay the same forever, and to get our institutions ready for that change, whatever it is, or whatever it may look like. 

We are going to continue thriving, we’re going to continue being trusted community centers, and places for our most vulnerable to go to and to feel safe in, regardless of book challenges—we know that the majority of people still trust us and love us. We just have to mobilize those voices to speak as loud and clear as those who oppose us.