Navigating New Orleans in Vietnamese

“Hương, 1978” from Things We Lost to the Water by Eric Nguyen

Hương and her sons had been in the country for only a month, but already they were having problems.

Their sponsor, a white Catholic priest, paired them with the Minhs. “Both thirty-two,” he said while driving. “You will like them.”

The priest—she never remembered his name—was old and serious and restrained. He walked with his hands behind his back as he took long, sweeping strides and had a habit of keeping his head slightly bent forward as if he were listening to something everyone else could not hear, giving him a look of arrogant superiority. He reminded her of the priests who came to her childhood village with hard European candies and boxes of Bibles in hopes of converting someone in their bad Vietnamese. She remembered one priest who couldn’t pronounce bạn and instead said bàn and they made fun of him behind his back, calling him Father Table. Still, Hương did not not like this New Orleans priest. She was lucky, she told herself. She was alive. She made it to America.

The priest took an exit onto another highway. He didn’t use his blinker.

They had been on and off highways all morning, dropping off other “refugees”—the word still felt strange in her mouth, in her mind—at temporary homes. Earlier that morning, the priest dropped off a couple from Vũng Tàu at a tall building. Then a single Saigonese girl at a short house painted pink. Another family of three was given to an American fisherman and his wife, and they greeted each other with hugs as if they had known each other all their lives; the wife gave their son a pink stuffed elephant. Hương and her boys were the last to be dropped off.

Bình slept in an infant seat as Tuấn kneeled by the window and watched as the world slipped by, pointing and calling out the names of everything he saw: xe hơi, xe đạp, cây, nhà. What Hương noticed the most was the concrete—the buildings, the roads, the sidewalks, the fountains, the statues. So much concrete, she thought. She imagined them rubbing against her, scraping her knees and hands, leaving bruises and scrapes and marks. She was thinking that way nowadays: what can hurt her, what can leave a scar.

The priest turned onto a road, and just like that, the hardness of the city disappeared, replaced by flat plots of parched grass and a traffic light. Beyond that, a billboard advertised a deep red sausage with rice grains inside.

As they waited, the priest glanced up into his rearview mirror and smiled. “Gần tới rới,” he said, Almost there, in an accent Hương found oddly charming, like the way the Australian English teachers at the refugee camp spoke, and that gave her something to latch on to, a type of comfort. The van continued down the long stretch of road for another five minutes before slowing down into a turn. In front of a house, a fat Vietnamese man waited.

“Mr. Minh!” the priest chuckled. Mr. Minh waved when he saw them.

“Welcome to America!” Mr. Minh shouted as the priest parked the car. He pulled the door open and bowed extravagantly, making a show of the gesture. His large hands came at her next and grabbed her wrists. He shook them furiously. “Chị will like it here very much!” he said. “It’s America! We’re all friends here!” His face glowed red. How unlike her husband he was. Công was thin and suave, bookish and reserved, and, above all, neat; this man was chubby and rude, drunk and loud—above all, loud. She could have pictured Mr. Minh spending his time at bars and his poor wife coming to get him at three in the morning. She thought, not without bitterness, that they never would have been friends in Vietnam. They were two different types of people; a friendship had little chance.

“We’re all friends here!” Mr. Minh repeated, confidently, caressing her sloppily, stupidly. It made Hương feel little, like a bug waiting to be squashed. She held on to her baby boy and motioned for her other son to stand closer. The wife—Hương noticed her now—stood aside as if this were the regular order of things.

“He used to be a police officer,” the wife said in her scratchy voice. “Now, he drinks!” She laughed and Hương didn’t know if she was supposed to laugh out of courtesy or just nod sadly in agreement. She decided on doing neither and stayed silent and stiff.

“Very well,” the wife said. Then, in English, she said something to the priest, shook his hand, and grabbed Hương’s suitcase. The priest drove away.

“This way,” she said.

Hương walked up the porch steps and crossed the threshold. Right away, she smelled the rotting wood, disarming at first but only because it came so suddenly. The lights were off, and in the darkness, the room felt vast and empty. As her eyes adjusted, she realized the room was small and arranged at its center were a floral fabric sofa, a white plastic chair, and a small television. A fan spun lazily above.

The wife told Hương it was called a “shotgun house.” Ngôi nhà súng, she clarified. “See?” she said. She placed the suitcase down and mimed the shape of a gun with one hand. With her other, she held her wrist. Closing one eye, she looked through an invisible scope and the appearance of intense concentration fell onto her face. For a few seconds, she stood silently, so focused on something in the distance that Hương looked toward where the wife stared, too. Then “Psssh!”—the imitated sound of gunfire. It was so unexpected but also so childish, Hương jumped back and felt stupid for doing so. Like a child tricked in a schoolyard, she immediately hated the Minhs, their poverty, their obnoxiousness, their immaturity.

“See?” the wife said. “A house for guns.” She made the motion of dusting off her hands. “But you don’t have to worry about that here. No war, not here, not ever.”

“Of course,” said Hương, composing herself. 

“That’s all in the past now,” the wife said. 

“Yes,” said Hương, “the past.”

“Just stay out of the doorways to be on the safe side.” She broke out into a cackle, though Hương didn’t find any of it funny. Nothing in America was funny. Mrs. Minh’s tricks weren’t funny, their situation as người Việt wasn’t funny, and Hương felt outraged that people like the Minhs should even think about laughing.

“Let me show you more,” said the wife. She led Hương through the doorways and into the kitchen and the couple’s bedroom in the back. “You’ll sleep up front. The phòng khách,” said Mrs. Minh.

The next morning, the priest arrived to take Hương downtown, dropping her off at the church. Before coming to America, Hương had never been inside a church. In Mỹ Tho there was none. In Saigon, only a handful. But here they were everywhere, and all the other Vietnamese seemed grateful for that. The first few weeks, as they slept in the pews, they seemed at peace. Hương, for her part, slept uneasily under the watch of the statue of Jesus on the cross. His sad, pleading eyes made her want to cross herself like all the other Catholics did. She knew Công would have laughed at her for it, so she didn’t.

“Here,” the priest said before letting her go. He tore out a sheet of yellow paper from a legal pad he carried everywhere. For the last week they had been finding her a job. “Because you need money to survive in New Orleans,” he said as if he thought life in other countries were any different. They had often gone out in groups, but today was her first day alone. Franklin’s Seafood, said one line, followed by an address. Poydras Street Dry Cleaners, said another.

“Franklin’s looking for cashiers,” he said, “and Poydras a clothes folder. Oh, and…” He wrote something else down and gave another sheet to Hương. “Be on the lookout for signs that say HIRING.” She held the loose sheet of paper and sounded out the word with her lips.

“Hi-Ring,” she whispered. 

“Hi-er-ing,” he said.

“Hi-yering.”

“Hi-er-ing.” Hương mouthed the words and folded the paper away. The priest gave her directions and she was on her way, pushing the stroller she’d borrowed from the church for Bình with one hand and leading Tuấn with the other. By the time she was on Magazine Street, she looked up and wondered how a city could be so empty. Down one way, a driver had parked his school bus and was reading the newspaper and eating a doughnut. Down another, two women talked to each other in smart business skirts.

As she walked, Hương reached into her purse for a pocket-sized notebook, a gift from the church. Từ vựng căn bản, she had written at the top of the first page, followed by the phrases she had remembered from her English lessons:

Hello.

How are you?

I am fine.

Thank you.

She practiced the words aloud, repeating them in whispers, analyzing the pronunciation, the tones. English was such a strange language. Whereas in Vietnamese, the words told you how they wanted to be pronounced, in English the words remained shrouded in mystery.

She scanned the priest’s list, then returned to the notebook. So many words, so many ideas, so many meanings. If only Công could see her now! She imagined that she spoke English the way he spoke French, like he was born there. She saw them sitting together on a porch looking out on a garden—maybe like one of the gardens she’d passed here in New Orleans, with immaculate flower beds and sprinklers and birdbaths—and she’s holding up the words, helping him pronounce them. What she would tell him then, when they were settled, successful, American, reminiscing of all that life threw at them, the improbability of their survival, and yet nonetheless…

Suddenly, Tuấn pulled her arm. “Look!” he said. “A cat!”

“Tuấn!” Hương grabbed him before he stepped into the street. A car passed by. A horn sounded.

“But it was a cat,” her son said, “and it wasn’t like any other cat. Didn’t you see it?”

“Stay with mẹ,” she said.

They walked two more blocks before finding the first address on the list. A cartoon fish with huge eyes stared back at her from a tin sign. Leaning her forehead against the glass, she peered inside and imagined herself holding a tray of drinks and chatting with customers.

A girl at the front counter waved at Hương to get her attention. When Hương didn’t come in, the girl came to the door and asked her something she couldn’t understand. Hương reached for the notebook in her purse then, but it was gone. A sense of panic came over her. After emptying everything into her hands, she realized she must have dropped it while Tuấn was running into the street. She found the note the priest gave her—there at the bottom of her purse, a piece of shining gold—and handed it over.

“Please,” Hương said in an almost whisper, unsure if it meant làm ơn. Surely, it meant làm ơn! She forced a smile and hoped it didn’t appear too eager. Then she stopped smiling altogether to avoid any possibility of looking desperate. She remembered the women in their business suits. How confident they were. How successful.

The girl looked at the word, then at Hương. She did this several times, confused. “No,” the girl said. “No,” she said again, this time more forceful, like the word was a pebble and she was flicking it toward what must have been a strange Vietnamese woman, a woman who did not belong here, a foreigner. “Do you want to eat?” the girl continued, slow and loud. “We serve food. Do you want to eat?”

“Eat?” Hương asked. She didn’t know what that meant. It sounded like a hiccup, one that you tried to suppress. Eat! Eat! Eat! What was the girl talking about?

The girl became impatient, angry even, pointing inside, where people were enjoying their grotesquely large meals.

“I am sorry,” Hương said, giving up, using the phrase she knew by heart: I am sorry. It was a good phrase to know. This was what the Australian English teachers taught her at the refugee camp. I am sorry for what happened.

Before the girl could say anything else, Hương turned around and walked away with a steady stride. She didn’t know what had just happened, but she felt, in the pit of her stomach, that she had done something wrong. The last thing she saw on the girl’s face was a grimace. She was being told, she was sure, that she had done something rude, against the country’s laws. They would arrest her. They would arrest a woman and her children for not knowing the rules. Would they even let her stay because she was arrested? What would happen to them all then? They crossed the street and took another corner. She walked faster.

She didn’t know what had just happened, but she felt, in the pit of her stomach, that she had done something wrong.

“Mẹ, what’s wrong?” Tuấn asked. He looked back toward where they had come from.

“Don’t look back,” said Hương. She pushed the stroller and led Tuấn away. “Don’t you look.”

Suddenly, she noticed, all around her people were talking. There were couples talking, groups talking, children talking, a woman held a dog in her arms and she, too, was talking to that small animal. Yet the words they were saying didn’t make any sense. She repeated the words she knew in her head, a chaotic mantra of foreign sounds that contorted her mouth comically, strangely, like a puppet’s—Yes, no, thank you, please, yes, no, sorry, hello, goodbye, no, sorry. The important part was to keep moving. She knew that much. She saw a fenced-in and empty park across the street and without looking ran toward it, but before she reached the gate, a man with beads around his neck and oversized sunglasses bumped into her. She could smell the alcohol on him. All of a sudden, the whole city smelled of alcohol and everyone everywhere was drinking and smiling and laughing. What was wrong with these people? What was wrong with this place?

She turned back and was stepping into the street, pushing the stroller with both hands, when a car slammed its brakes and the driver pressed down on his horn. It stopped before hitting her or the stroller. She looked down at her shaking hands: she had let go. In the surprise of the car coming and its horn sounding, so suddenly and so loudly—she had let go. The first sign of danger and her first instinct was to let go and she’d nearly killed her son and the man pressed down on his horn again and she realized she was still in the middle of the street and she felt ashamed, the most shame she’d ever felt in her life. She held back tears, but Bình cried. She clasped the handlebar of the stroller more tightly.

“Stupid fucking lady!” the driver screamed.

“What did he say?” Tuấn asked.

“Let’s go home,” she replied. “He said we should go home.” They crossed the street and headed down another.

“But home is so far away,” said her son. “I’m tired.”

“What?” She had forgotten what she told him. She looked around for anything that might have been familiar.

“Home is far away,” her son repeated.

“I know,” she said, more to herself than to him. “I know.”


The Minhs were home when Hương returned. After dinner, Mrs. Minh left for a job cleaning at a university. Hương’s sons slept peacefully. She kept a watchful eye on Bình. Did he understand that he’d nearly died today? Did he know he had a horrible, reckless mother? She would have to tell Công, wouldn’t she, about all that had happened? She would confess it to him, everything she’d ever done—if only she were given the chance, an opportunity to talk to him, to learn what had happened, to get him to America and plan a way forward. For that she would confess it all.

At the camp, she had written him and mailed the letter to their home in Mỹ Tho. When she received no answer, she wrote to their old home in Saigon. She wrote as soon as she was able to. She must have sent a letter every day. Noticing how many letters she had been sending off, another woman at the camp reprimanded her.

“Are you so stupid?” the woman asked.

“What do you mean?”

“The Communists, when they see the letters, they’ll know you escaped and they’ll know who to punish: your husband!” Hương stopped writing then.

As the sun rose, Mrs. Minh arrived home, smelling of detergent and rubber gloves. Without a word, she joined Hương on the couch and watched TV, which Hương had turned on for its soft glow. From her seat, Mrs. Minh would glance at her temporary guest every few minutes as if to say something important but ended up talking only about the shows. In this show, a witch causes havoc by her misunderstandings but her husband loves her anyway. In this one, there’s a magical talking horse. Here, a group of Americans are shipwrecked.

They settled on the shipwreck show, or at least Mrs. Minh did. In black and white, it looked far away, a different place, a different time. Even if it was a different language, it was easy to laugh at, easily understood.

Except Hương wasn’t laughing. It didn’t even look like she was paying attention. The light on the screen bounced off her eyes.

This would happen multiple nights: Hương staring blankly at the screen in the dark while Mrs. Minh sat on the edge of the couch in contemplation. It made the air heavy, both of them knew, but neither one knew how to fix it.

Then one night Mrs. Minh asked, “What do you think of America?”

“Dạ thích,” Hương said. “It’s not Vietnam, but it’s not bad, either.” She coughed to clear her throat. All day she hadn’t been talking to anyone in Vietnamese except her sons. It felt so strange after so much silence, and the words came out muddy and sticky.

“The priest said you left on a boat,” the wife continued. “Is that true?”

“Vâng.” Hương wanted to tell the wife about the way the water moved, how you never got used to it, about the men on the boat and their constant fighting, about the uneasy sense of knowing only water, knowing that it connected the entire world—one shore to another—yet not knowing when you might see land. There were so many things to say, and finally she decided to ask a question, the most important question she could ask, the only one that mattered—“Do you know how to get a message back to Vietnam? I have a husband. He was left behind…”—but Hương stopped short of finishing when there was shuffling noise in the bedroom, the rustling of sheets, the bouncing of bedsprings.

She bit her lips and held her breath. Something was coming; she could feel it. Mrs. Minh’s eyes wandered to the back of the house. Then came a scream and the sound of glass hitting wall, one clash of impact followed by the rain-like sound of hundreds of shards falling. The baby woke with a cry and Hương got up to calm him. Tuấn stirred from his corner of the couch and asked what was going on.

“Nothing,” she told him. “Nothing to be afraid of.” She bounced the baby as footsteps made their way across the hardwood floor and the bathroom door closed and the shower turned on. The baby leaned his head on her chest and quieted.

“I’ll go check on him,” Mrs. Minh said, standing up. “Yes. I’ll go do that.”

The couple would fight into the morning. Something else would break. At one point, Hương thought she heard a smack on skin but she wasn’t sure.

By eight, Mr. Minh had left, slamming the door so hard Hương was sure the house would fall down. Mrs. Minh mumbled as she prepared breakfast, “Damn that man. Worthless…”

The next afternoon, Hương left the Minhs. With Bình in her arms and Tuấn following behind, she walked several blocks until she saw a motel. The word, she remembered, meant place to stay. She would stay at the motel for a week, find a way to get in touch with Công, and get him here to New Orleans. No one told her how to, but, she decided, no more waiting. It was time for action. She paid in cash. The room was twenty-five dollars. She put the thirty dollars she had left in her front pocket, holding her hand over it to make sure it was secure.


After she called him, the priest arrived the next morning. He sat in his van as Hương led the boys out. The radio played gospel hymns, but he turned it off as they made their journey downtown.

He had been searching for her all morning, he said when they were on the highway. The window was down and the wind was more hot than cool. The Minhs had told him she “just up and left,” without telling them where she was heading. She hadn’t even left a note about where she was going, how to reach her, or what her intentions were. She could have “dropped off the face of the earth”— she had no idea what that could possibly have meant.

“I nearly had a heart attack,” the priest said. Did she know New Orleans could be a dangerous place? he went on. People get murdered here. Robbed. Beaten. She was a recent immigrant, and people could have taken advantage of her. Why did she leave?

She didn’t answer him right away. It could have been a rhetorical question. But he didn’t have to live with them. He didn’t have to live with Mr. Minh’s night terrors or his drunkenness. Or the couple’s arguments. He didn’t have to live as if in a nightmare, where everywhere she turned something was strange, askew, incoherent. That was what her time in New Orleans had been like. He couldn’t have understood any of this. His life wasn’t complicated. He was a priest, for God’s sake! He didn’t know a thing about suffering.

At the church, they filed into his office. The priest turned on the air-conditioning and searched through the mess on his desk.

“They don’t like us,” she said finally. She didn’t know what she expected him to say or do. Anger bubbled inside her. “You don’t understand,” she managed to say before taking a seat.

She realized she was less of a person and more of a test to this man. She was a puzzle to figure out, a jigsaw, a number among other numbers.

The walls of the room were lined with certificates with fancy writing and gold seals; crosses, some plain wood, others decorated with gold; and there were photos, mostly of him—here with a group of nuns, there with a youth baseball team, another a group portrait with other priests. And among all this, a framed cream-colored piece of paper. An emblem sat in the middle and below it, a motto: In service to One, in service to All.

Finally the priest said, “I’ve been a priest for ten years.” He took off his glasses, rubbed them with a cloth, and put them back on. “And I don’t think I’ve ever taken on more than I have this year.” He went on to talk about God, bringing up Bible stories about tests and hardships. God was testing him, he told her.

For the first time since she’d met him, she realized she was less of a person and more of a test to this man. She was a puzzle to figure out, a jigsaw, a number among other numbers. He lived to serve not humanity but his ideas and career. In that way, she thought, Catholics were not too dissimilar from the Communists. She had been hoping this man was different. How foolish she was to put her life in his hands.

“Don’t you understand?” he asked, rhetorically. He smiled dumbly, as if he had reached an epiphany.

She breathed in and exhaled. She was exhausted. “Yes,” she said and left.

As she closed the door, a woman’s voice, somewhere, squealed, “Trời ơi!”

Hương looked up. She scanned the pews to see if anyone was there, and her eyes stopped at a closet door left ajar, a thin strip of light streaming out. She paused at the threshold. Inside, Thủy, a girl younger than Hương whom she knew from the church, was bent over a table.

“Chị Hương!” Thủy opened the door and cried out her name again. The girl jumped up and down and reached out for Hương’s hands. “Come! You have to hear this!” she said. Hương didn’t know how to react as Thủy moved aside and showed her the cassette player on the table. She pressed a button and it began to click. Soon, through the static, a man spoke.

“Thủy ơi!” said the grainy voice. “How I miss you so! It is raining here again, my love. Can you hear the water? The heavens cry.” The voice quieted to the sound of water pelting against mud.

The man was probably a young boy Thủy’s age. Hương wanted to laugh at their young, naïve love. Instead, she took a step closer, inspecting the cassette player—the spinning of the tape reel, the clicking of the movement, the smooth buttons with their colorful symbols on top. She focused on the spinning of the wheels. For a moment, there was no other sound except that clicking as it echoed in that small closet.

“Thủy?” the man’s voice came on again. Hương stepped back.

“There he is!” Thủy squealed and clapped her hands in excitement. She hugged Hương, and then, embarrassed, restrained herself. 

“Thủy, when you return home, we should get married! I know that’s not what your parents want, but…”

Thủy turned down the volume and Hương left the girl to her tape message.

Walking down Camp Street, Hương thought about the ease of making a cassette. Unlike the letter, its content wasn’t obvious; instead, it was hidden, unless the tape was played. But people would play it only if it looked suspicious. If she were to label it “Uncle Hổ’s Teachings” or maybe just “Communism,” they would not even bother looking any further into the matter. Yet there was the cost of sending it. And would she mail it to their Mỹ Tho address or their Saigon one? Would Công still be there? Was Công safe? What if the Communists captured him? No, she had to wipe those uncertainties from her mind. She needed to think positively; it was the only way. She would have to ask the priest about the tape recorder. After apologizing for her behavior that morning, she would say politely, “Cha, cho con mượn cái này.” Coyly, she would add, “I will return it, I swear. Just one night.”

Công would be reached. They would be reunited. New Orleans looked brighter and happier then. She smiled. It was the first time in weeks. Perhaps even months.

Illness and Disability Don’t Make You Obsolete

The last painting my father did before he got sick is a picture of me. In it, I’m posed with my hands resting atop my head, so that my arms create the shape of an eye with my face standing in as the pupil. The background of the painting is a wash of blue so dense it swirls around me like the deepest parts of an ocean. My head is shaved (a visual clue that dates the piece to my college days when I decided to cut off all my hair) and centered within a ring of honey yellow, flowers cut out around the edges like lace. It is the last work he completed before his heart failure diagnosis changed everything. Now, my father no longer paints, his fingers too stiff from fluid retention. He can no longer swim in the ocean, and if he wants to take a shower, he must thoroughly secure his LVAD—an electrical device that pumps his heart for him—in a waterproof bag to keep it from getting wet. He is a man attached to a machine, a tiny electrical box that controls revolutions of the pump buried in his torso, attached to his heart. When I put my head to his chest to hug him, I can hear its electric whir. 

I worry that he sees himself as an obsolete machine, something to store away in a drawer or prop up in a corner to collect dust.

He often mentions all of the things he can no longer do. His brushes and paints are packed away in boxes. He sold his fishing poles. He no longer owns a bike. He spends the days seated in a recliner chair in his living room, only getting up to move between the kitchen, the bathroom, and back to the chair, and he sees his days as one long continuation of an After that’s forever unwilling to let him return to the Before. Despite all of this—his slowing, his increasing need for help—when I look at him, all I see is my father alive, still in possession of his own, unique, self-contained radiance. Even so, I know he often contemplates his body’s newly altered flexibility, and I worry that he sees himself as an obsolete machine, something to store away in a drawer or prop up in a corner to collect dust. Sometimes I catch him shaking his head in disbelief when trying to accomplish seemingly simple things like opening a can of soda or pinching a tissue from the Kleenex box. He tells me he doesn’t want to be a burden and warns me, almost apologetically, about all the things he cannot do anymore.      

Klara and the Sun by Kazuo Ishiguro

When I recently read Kazuo Ishiguro’s new book Klara and the Sun, I was struck by how much the narrator Klara, an extremely advanced robot known as an AF or Artificial Friend, reminded me of my father. In order to function properly, Klara must get her energy from the sun. If deprived from sunlight for too long, she begins to slow down and “get short.” Much like my father, she is reliant on an unconventional outside energy source to fuel her. For my father, his energy comes from electrically charged batteries that must be switched out every few hours on a controller that hangs in a bag permanently slung around his neck. If the controller stops, the pump stops, which stops his heart, which stops everything. Like Klara, he is a sort of hybrid human—a part of him operates by machinery, and he occasionally refers to himself as “the Bionic Man”—and as with Klara, this machinery often creates limitations. 

Klara is a B2 model robot, meaning her programming and abilities only extend as far as her specific model allows. She does not possess the agility or basic sense of smell that the newer B3 model AFs have been designed with, and she is constantly aware of these shortcomings in relation to her role as AF to Josie, a young girl with a mysterious, undefined sickness. As an AF, it is Klara’s job to be a companion to Josie, helping her through the ups and downs of childhood, much like my father did with me in his role as “parent.” If my father were an AF, he would be a B2, or maybe even a B1, not quite as dexterous as the newest models and lacking a defined sense of smell. Still, like Klara, his humanity is both separate from and not dependent on the mechanical device that keeps him alive. 

Within the world of Klara and the Sun, illness and disability are seen as weaknesses, and much like ours, Klara’s world values productivity and efficiency over everything else. Parents subject their children to a dangerous, undisclosed gene editing process in the hopes of giving them a better chance at achieving success, and those who haven’t been “lifted” in this way are viewed as deformed and uncivilized. Josie’s best friend and neighbor, Rick, is one of the “unlifted,” and when in the presence of lifted children, he is ridiculed and treated with apprehension. Rick’s mother is living with an undefined mental health condition that keeps her locked in the house, occasionally experiencing bouts of mania. Other parents regard her with uneasiness and ostracize her from their groups. Josie herself is ironically unwell from the gene editing designed to enhance her biology, and she often tries to mask her sickness from everyone, always aware of the fact that it limits her in the eyes of those around her. We understand all of this through Klara’s imperfect and sometimes confused perception—but she is crystal-clear on her own limitations as an outdated model. Both Klara and her owners frequently reference her status as inferior to the B3 AFs, and she occasionally wonders “how much [Josie] really did wish she’d chosen a B3” over her. Unlike her owners, though, Klara typically understands her B2 capabilities to be fact rather than misfortune. Being a B2 doesn’t make her inferior—it just makes her not a B3. The mechanical body her artificial intelligence inhabits is a structure unique to her, one that gives shape to her entire consciousness. To Klara, bodies, whether physical or mechanical, are just as unique as the minds that inhabit them. They are to be appreciated as-is, and to swap one’s identity from one body into another would be to risk dilution of the very thing that makes each person uniquely human. 

Often, our society measures human worth by a person’s output, and we praise those whom we see as defying the odds.

Klara exhibits significant growth over the course of the book, but her body, by design, is intended to be static. She will not age like a real human, and she will only ever be as efficient as the B2 capabilities allow. The more the AF models are updated to include better technology, the further away Klara will get from her marketed usefulness. Eventually, she will experience a “slow fade,” a term used to denote the decline of a robot’s technological ability. She will no longer be able to keep up with the needs and wants of the fast-paced lives of human beings. When this happens, she will be discarded, much like everything society comes to label, however falsely, as obsolete. I think about my father sitting in his easy chair. Like Klara, his machinery—heart and LVAD—is deteriorating, but his essence, the things that make him quintessentially my father, are still here. The heart failure is a diagnosis, yes, but it is not his entire personality. Often, our society measures human worth by a person’s output, and we praise those whom we see as defying the odds. I struggle with this notion of “overcoming” and the way it allows for illness and disability to be viewed like hurdles that should be cleared gracefully so a person can get back to the business of living. The life my father lives now looks very different from the one he led prior to his heart failure, but it is still his life. 

There is a part in the novel where Josie is explaining to Rick the importance of “having society.” She describes it as “when you walk into a store or get into a taxi and people take you seriously,” and she deems it necessary to “have society” if you want to succeed. By this definition, society is something to be possessed, a personality or appearance that immediately grants you respect and visibility. Josie tells Rick that his mother does not have society and that if he’s not careful, he will be just like her. It is implied that society is something to be gained and lost, and that Rick’s mother has lost it by living with a mental health condition. Society, then, leaves little room for inclusion of those living with illness and disability. To be taken seriously, one must be considered “functional,” and like Klara and her eventual outdated technology, illness and disability have the potential to render a person obsolete in the eyes of civilization.

Humanity is more than just being a productive cog in the machine.

When my father’s heart failed, he lost many of the things that defined him. He lost his job, his driver’s license, his ability to climb up and down an average flight of stairs without difficulty. By society’s standards, he is no longer contributing, and yet he is still here. I’m not sure if my father, by Josie’s definition, “has society” any longer. I’m made acutely aware of this fact during doctor’s appointments where nurses ask me questions instead of him. So often, I fear the world views my father as an object to quickly skirt around. There is a refusal to stop and address, to look him in the eye. I balk at the disrespectful distress I often observe people experiencing when interacting with my father. Just talk to him, I think. Ask him his name instead of me. Ultimately then, “having society” is solely dependent on the opinions of others, a shallow concept that is significantly less meaningful than having humanity. Humanity is more than just being a productive cog in the machine, and even though Klara’s journey might end in obsolescence, it is her humanity that elevates her and sets her apart from everyone else. 

The LVAD has changed many things for my father—or more accurately, the end stage heart failure determines everything about his days. He is fragile now, his world revolving around his access to electricity. He spends his days watching the news and taking frequent naps. I suppose you could say he, like Klara, has begun his slow fade. When I call to ask him how he’s doing, he says things like, Not so steady on my pins today, or I’m just here, sitting in the museum. In his mind he has become put on display, relegated to a glass cabinet pushed against a wall as the rest of the world moves past, stopping on occasion to peer in. Like Klara sitting in the window of the AF store, he watches as the sun’s nourishing rays wash over the houses on his street. 

Recently, we’ve begun talking about color, and when I ask him to tell me about yellow, he comes to life. Yellow to me is like the color of the desert, the warmth of it, he says. But it’s also the color of the sun when you close your eyes in the summer. You’re outside and you close your eyes and you see yellow. I bask with him in this memory, this notion of sunlight filtering through closed eyelids. Like Klara, we believe, however briefly, that the sun’s rays will be kind to us, and for a moment it’s as if we’ve transcended our bodies so that all we are feeling, all we are thinking about is that blazing light, lemon-y and soft as it nourishes our skin. What a moment to exist in. What a gift. What a way to be alive. 

How to Be a Terrible No-Good African Daughter

Make sure to keep the broth. No melons, just broth. It’s Christmas and I am writing the recipe for my favorite food. My mother is cooking the melons, boiling the seeds over the stove to make egusi soup, a red-orange thick stew with a chunky, gritty consistency—or what I, a terrible no-good African daughter with no good cooking skills, mistakenly thought to be “African peanut soup.” What I would like to do is to produce a heartfelt story that will precede my recipe for egusi soup. 

My goal is to tell you how to be a terrible no-good African daughter before I get to the actual recipe.

My goal here is not to be one of those cooking blogs like “Casey’s Cooking Corner” (a name I make up for a clever take on clunky alliteration). Casey’s Cooking Corner would tell you all about my seven-year-old son and our day making my famous Casey’s Chocolate Cupcakes before I get to the actual recipe. Instead, my goal is to tell you how to be a terrible no-good African daughter before I get to the actual recipe.

1. Allow Toto to kill your dreams of Africa. 

Never in my life did I hear the song “Africa” by Toto until I moved to Ohio. After that, I heard it more times than I could count. Once when I was at a small Midwestern dive bar, the song played in the background as a friend of mine (knowing that my parents were Nigerian immigrants) asked me how I felt about it. Since I hadn’t heard the song much until then, I had never paid much attention to the lyrics. 

I hear the drums echoing tonight
The wild dogs cry out in the night
I bless the rains down in Africa
Gonna take some time to do the things we never had (ooh, ooh)

At first, I wasn’t sure what she was getting at by asking me what I thought of it. A way to capitalize on the mythical nature of Africa? Perhaps I had bought into the whole thing, joining my white friends in humming the tune. When I hear the song on the radio I can’t help but think of that conversation, one that pretty much sparked my latest identity crisis.

2. Allow your killed dreams to manifest in a need for approval by possible Toto fans.

In one of my literature classes, we read Nnedi Okorafor’s Who Fears Death. Days before, I sit across from a friend who speed reads the first 20 chapters in two hours. Meanwhile, I am only reaching chapter 10 or so. I don’t tell my friend that the reason for this is because I struggle to read the names of the Nigerian characters. I go syllable by syllable, making sure to pronounce them the way my dad would in his thick accent—though it’s waned after 30 years spent in the United States. I often tell people how I wish I, too, had an accent where I call for my “bruddah” to bring up a plate of Insallah from downstairs.

While we discuss the book, I’m conscious of being the only person in the room with a direct connection to an African heritage. My white classmates stumble over Okeke and Binta, Mwinta and Onyesonwu. Mwinta is also always a struggle for me. I trip between the “m” and “w.” After a few attempts, I realize that the “m” makes an “mmm” sound and the “wi” reads as “we.” “Mmm-we-tah,” I say slow and steady.

While we discuss the book, I’m conscious of being the only person in the room with a direct connection to an African heritage.

My name is pronounced “Free-duh Eyy-poom.” For my entire life I have pronounced my last name as “Eee-pum.” It was what I was instructed to do when I was a kid. My dad would answer to “Eyy-poom” in our house, but outside it just felt more natural to me to go by “Eee-pum.” It was easier for non-Africans to say and since they were who I interacted with on a daily basis, that’s how it was. I never questioned it. I never felt any sense of whitewashing. I never felt like I was lying to myself or disrespecting my parents until I heard actress Uzo Aduba speak about her mother and the pronunciation of her name: “I went home and asked my mother if I could be called Zoe. I remember she was cooking, and in her Nigerian accent she said, ‘Why?’ I said, ‘Nobody can pronounce it.’ Without missing a beat, she said, ‘If they can learn to say Tchaikovsky and Michelangelo and Dostoyevsky, they can learn to say Uzoamaka.’” Having read and studied Michelangelo, I knew that I did not want to be a Zoe or an Eee-pum. At an awards ceremony, they called my name (pronouncing it correctly) and all of my friends noted how the announcer called my name out incorrectly. Perhaps that was how much I unconsciously was ashamed of my culture. My curly-haired other half would kiss my hand and call me “Free-duh Eyy-poom,” earnestly knowing how much it meant to me. Still, when I leave messages on the phone, the Eee-pum escapes like a Freudian slip. I bet you know how to pronounce Freud.

3. Add in a few pleasant adolescent memories based on interactions with the children of Toto fans.

I flashback to high school and middle school where boys and girls in English class study the Iliad, play tetherball in gym class, and eat the circle-shaped pizzas. Then I hear it loud and clear: “CLICK.” The Xhosa language of the Bantu people in South Africa is oh-so-very-humorously adapted by sweaty seventh graders as a follow-up greeting after I tell them my parents are from Nigeria. It’s made to represent all Africans in America. If a sweaty seventh grader happened to be a bit more worldly, he’d ask me if I “speak Nigerian.” No, I do not “speak Nigerian,” TJ, because in Nigeria alone there are over a hundred languages given the diversity of each tribe. No, I do not speak the language of my parents, grandparents, or great-grandparents. It is quite possible that my language will die with me, as I am unable to extend it to my children or children’s children. I become an island with no bridge to other generations.

4. Allow your killed dreams to manifest in an Identity Crisis ™. Leave with an idea for a new band name— Identity Crisis ™.

No, I do not ‘speak Nigerian,’ TJ, because in Nigeria alone there are over a hundred languages given the diversity of each tribe.

Months ago, I travelled to Boston after I was awarded a scholarship to attend a conference on getting your book published. I spent much of the three-day conference alone, too shy to ask many questions after embarrassing myself in front of an intimidating type-A agent from a large agency.

“I’m a nobody MFA student trying to get published. Where do I start?” I had asked.

“Your first mistake is describing yourself as a nobody.”

As she made this remark, adding that putting oneself down first was the type of thing that only women do, her biting confidence stung. Just a little. She was beautiful. A self-assured Black women who I wanted to stand closer to so I could better smell what must have been some expensive brand of perfume that I hoped I could purchase at the nearest #blackgirlmagic store in hopes that a little bit of the magic would rub off on me. I would soon find that this trip would reveal a lot more than my lack of publishing knowledge. It revealed a different sense of lack that I had in myself. A lack of blackness. A lack of Africanness. A lack of proximity to community.    

A few days ago I was reading about the late Kenyan author Binyavanga Wainaina. I had only heard of him after his death upon reading his piece “How to Write about Africa,” a satirical critical examination of the way the continent is often shrunken down to a country filled with tropes of “taboo subjects: ordinary domestic scenes, love between Africans (unless a death is involved), references to African writers or intellectuals, mentions of school-going children who are suffering from yaws or Ebola fever or female genital mutilation.” A critique that could only be written by a real African, I thought to myself.

My entire life I have been plagued by the question of what makes A Real African™ and how can I become one. I found myself often relating to other first-generation immigrants like myself, often not of African descent. There weren’t many families that spoke with the recognizable Igbo accent of my parents while I was growing up in Arizona. By the time I reached 25 years old, I had no friends with whom I could share my life experiences without having to explain nearly every aspect of myself. I felt different from my friends who were Korean American, Japanese American, Taiwanese American, Mexican American, and Palestinian American, all of whom had deep ties to their places of origin through language, food, living relatives, or community. I had none of these things. I could not speak Igbo, I could not cook Nigerian food—not fufu, jollof rice, egusi, insallah, puff-puff. I had no living grandparents to connect me to another generation, I did not grow up around other Nigerians or other Africans, I had never walked the same land my parents walked for the first 22 years of their lives. When I meet others, I often say that “my parents are from Nigeria.” It took the insistence of a stranger for me to actually say: “I am Nigerian.” Maybe because when I hear these three words that declare my Naija pride, I also hear another set of three words: I could not, I had none, I am not. 

How could I ever possibly write about Africa when I couldn’t possibly be a real African?

After all, wasn’t I just like the people that Wainaina was critiquing? “Always use the word ‘Africa’ or ‘Darkness’ or ‘Safari’ in your title.”  How could I ever possibly write about Africa when I couldn’t possibly be a real African? Was I still the same little girl that would play in her dad’s wicker hat pretending to be on a safari because that’s all she knew of Africa? 

5. Thank Toto for allowing you to wax lyrical about your relationship inspired by Mark Zuckerberg.

I thought of how different my racial upbringing has been from that of my parents. I thought of my dad who told me that the first white man he ever saw was a Christian missionary in church when he was about six years old. Yet here I am fucking what Black Panther’s Shuri would call a colonizer. And yeah, love is love and all of that crap (good crap, but crap nonetheless) they tell you in the West, but I still couldn’t stop wondering what it would be like if I brought my avid jort-wearing, Pokemon Go enthusiast, Mark Zuckerberg-look-alike boyfriend to the motherland. 

A possible future mini Zuckerberg-Epum’s 4th grade family tree project would have to begin with Tinder. And though a mini version of the two of us was not yet a blip in the radar, now two years into our relationship, we were making plans to deepen our commitment to one another by moving in. I’m a bit of an obsessive media consumer, and it just so happened that our planning coincided with my recent binge-watching of the new Netflix show Tuca and Bertie, about two anthropomorphic animal BFFs in their thirties going through life together. Bertie, a bird (unsurprisingly), had just moved in with her boyfriend and was having a bit of a crisis as she was forced to come to terms with the notion that she was settling down. And so as I watched this talking songbird struggle with the idea of marrying Steven Yeun, I was forced to come to terms with the realities of my own interracial relationship. 

Blended families, like all families, are beautiful, though I struggled with the idea that maybe my children would face their own inner turmoil over their “lack.” I struggled with the idea that I would somehow feel as though I was the one who erased Nigerian culture from my own lineage. Little Zuckerberg would be gaining a life filled with goetta breakfasts and Midwestern manners, but would they too feel “I am not?” If my siblings and I all grew to have white partners (not yet a reality, but a possibility), what would that say about us? Is there any real point in trying to place blame on the situation? Shouldn’t I just be with the individual that makes me the happiest? But then again, even Bertie only dates other birds.

I had a friend who also indulged in colonizer-fucking (though I would not say this out loud myself, sometimes humor helps). She was about to marry her white fiancé, an adorable nerd like my Mr. Zuckerberg. Interracial dating had always been a strange occurrence for me. Somehow I ended up dating white people from the least diverse states in the U.S. While on a trip to Philadelphia, walking hand in hand with a white boy from Iowa, I walked past a group of Black men who broke into applause. Were they clapping for him? A very masculine congratulations on getting with a “pretty Black girl.” Was it for me? For assimilating to whiteness (in bed, I joke in my head)? Was it for both of us given the hypothetical situation of producing a mixed-race child? It wasn’t the first time that I had heard the narrative that mixed-race women were better—“good hair,” “light-bright,” “redbone.” All of the rappers sang of their conquests with mixed-raced women. I think back to my friend and her relationship. She, too, was on the street holding hands with a white boy when a man walked up to her to say: “You will ruin your family.” As I am getting older, I suddenly am thinking about babies. There are fucking babies everywhere now. My uterus is about ready to jump out of my skin and pop out a slimy little freeloader while walking down the street. Is it true that my friend and I would be ruining our families? Lightening our deep roots to the homeland of our parents? To the ephemeral home of myself?

Mr. Zuckerberg and I were starting to get pretty serious. It had been months since we said the big “I love you,” after deciding to get an apartment together in Cincinnati. Him, one night apparently when I was sleeping. Me, during an argument about the prospect of me moving away after finishing my graduate degree. I was used to difference in my relationships. Him, a German, Scott-Irish, American (read: white). A nerdy small town boy from Kentucky with dreams of becoming a rich and famous writer. Me, a Nigerian American from Arizona who had already left home by seventeen.

I felt resentment towards my parents, grateful for their sacrifice but resentful for what I felt deprived of: a sense of self.

During one late night drunk with nose kisses, uninhibited burp contests, and flirty smiles, I once asked him if he would come with me to Nigeria for a year. It had become a part of my five-year plan, to spend a year in Nigeria hopefully on a Fulbright scholarship to work on my next book project about a girl’s trip home for the first time. To my surprise, he said yes, with a sharp nod that pushed his full head of curls forward. Our love was some pretty good crap. 

When I talked to my mom on the phone about my plans of going to Lagos and possibly to the villages where she and my dad grew up, she sounded concerned. Her tone of voice was of perpetual concern. Whether I had graduated from college or gotten my first job, always a hint of concern. “Why would you go back if you don’t know anyone there?” That stung, more than a little. I felt resentment towards my parents, grateful for their sacrifice but resentful for what I felt deprived of: a sense of self. I asked her: “How would you feel if you knew nothing of the place your parents were from? If you always felt disconnected wherever you went?” She was quiet for a beat. “I don’t know.” Though it felt fruitless to try to explain what I knew she would never understand, her concern-tinged voice still comforted me as I laid in my bed 2,000 miles away from the only home I had known and 6,000 miles away from the home I had never known. 

6. Cook your recipe for delicious egusi soup with the intensity of 1000 Arizona summers. Somehow email Toto the recipe so they too can be terrible no-good African daughters.

But what was I even hoping to find there? Was I like every other Black American that claimed a desire to go to “the motherland,” the ever-expansive land that was taken from them? I joke with Mr. Zuckerberg that it’s his job to grab the umbrella during our trip to the beach while I’m too lazy to do so because it’s my reparations. The joke lands and we both laugh at the taboo whilst glossing over the fact that my family would be unlikely to receive reparations due to the fact that we haven’t endured generational racism. A Black American friend’s teasing over my lack of real Blackness (the kind attached to the Transatlantic Slave Trade) rings in my ear. Again I hear the “I am not.” I remember Wainaina’s words: “Readers will be put off if you don’t mention the light in Africa. And sunsets, the African sunset is a must. It is always big and red. There is always a big sky. Wide empty spaces and games are critical—Africa is the Land of Wide Empty Spaces.” Oh, how I wished to see an African sunset just like the Arizona sunsets I watched growing up. Blending maroon with red hot orange with pale pinks. Maybe that would be the only place I felt real, with the sun.   

Egusi Recipe

Ingredients: Egusi (melon seeds) from the African market; bell peppers; chicken broth; diced can tomatoes; onions; habanero peppers; beef (cut into small portions); chicken thigh; salsa; spinach

Directions: Cook and add the sweat of one terrible no-good African daughter while listening to the musical sensations of Toto.

7 Books About the Partition of India and Pakistan

In 1947, after 200 years of control, the British finally quit the Indian subcontinent. Before leaving, the colonizers drew a line in the sand that formed two new dominions: Muslim-majority Pakistan and Hindu-majority India. Some 15 million people migrated (the largest human migration in history) and one to two million perished in the communal violence that followed. 

Several decades passed before a widespread effort was made to document survivors’ testimonies about their experiences. One of the first, the Oral History Project by the Citizens Archive of Pakistan, began collecting stories in 2007. A few years later, others, like the 1947 Partition Archive, followed.

The Parted Earth

Thankfully, there were also books. Partition literature encompasses a wide variety of fiction and nonfiction published in multiple countries and multiple languages. They capture some of the most harrowing events of the era, but also the courage, sacrifice, and generosity of the human spirit.

Urvashi Butalia, author of The Other Side of Silence: Voices from the Partition of India, writes:

“How do we know this event except through the ways in which it has been handed down to us: through fiction, memoirs, testimonies, through memories, individual and collective?”

The focal point of my own debut novel, The Parted Earth, is about how survivors’ stories are either passed down or forgotten, and the importance of preserving them. The book spans 70 years, from 1947 to 2017, and centers two main characters: Deepa, a 16-year-old living in Delhi in 1947, and Shan Johnson, her estranged 41-year-old granddaughter, living in Atlanta in the present day. What I hoped to convey is how Partition has lived on. It is not so much an event in the past, but one that continues to influence the descendants of those who survived it.

The Other Side of Silence

The Other Side of Silence: Voices from the Partition of India by Urvashi Butalia 

This groundbreaking book was one of the first I came across with in-depth firsthand testimonies of Partition survivors. Butalia’s family members were Sikh refugees from Lahore, a city in the new Pakistan, who were forced to escape to India. One of the survivors she interviews is her own uncle who stayed behind. Her family did not have contact with him for 40 years until she reached out. 

Butalia is a feminist activist and scholar, and in the book, she highlights the violence against women during Partition. Some 75,000 women were raped, she writes, though some sources put this figure closer to 100,000. In order to keep them from being kidnapped, raped, and converted, men killed the women in their families to “martyr” them. Butalia writes about the fustrating silence around Partition’s gendered violence, and the inaccurate ways it is often described:

“Killing women was not violence, it was saving the honour of the community; losing sight of children, abandoning them to who knew what fate was not violence, it was maintaining the purity of the religion; killing people for the other religion was not murder, it was somehow excusable…seldom has a process of research I have been engaged in brought me more anger, and more anguish.”

Press – Bhaswati Ghosh

Victory Colony 1950 by Bhaswati Ghosh

This engrossing debut novel begins in 1950, three years after the formation of what was then East Pakistan (now Bangladesh). Amala Manna and her younger brother Kartik owe their lives to a local Muslim family who hid them when rioters were roaming their village. They escape only to be separated at a train station in Calcutta. Amala must build a new life in a refugee camp in the new India with strangers who share similar, unimaginable losses.

Ghosh is a journalist, a translator of Bengali and English, and the granddaughter of a Partition survivor. In an interview with The Rumpus, the Canadian author talked about the general lack of awareness about how Partition played out along the eastern border: “There was tremendous loss on the eastern border, too, perhaps not the same in scale but definitely huge psychological and sociocultural losses, the effects of which continue to impact subsequent generations.”

Midnight's Furies: The Deadly Legacy of India's Partition: Hajari, Nisid:  9780544705395: Amazon.com: Books

Midnight’s Furies: The Deadly Legacy of India’s Partition by Nisid Hajari

Hajari’s book is a who’s who of political operatives leading up to the cracks and fissures of the subcontinent. The author deftly dissects the intentions and flaws of the nations’ first two leaders, India’s first Prime Minister Jawaharlal Nehru and Pakistan’s first Governor-General Muhammad Jinnah, both of whom were ill-prepared for what was to come.

Hajari asks an essential question of how two nations with so much in common become enemies so quickly. He answers it by piecing together personal correspondence, including notes, letters, and diaries of political and military leaders, as well as reports of spies, economic data, and governmental gossip. 

The Pity of Partition: Manto’s Life, Times and Work Across the India-Pakistan Divide by Ayesha Jalal

There may be no more prolific a writer of Partition fiction than Saadat Hasan Manto, whose short stories captured every aspect of Partition, including the irony of it. One of the most translated Urdu writers, Manto fled to Lahore in the new Pakistan during Partition. His 700-page collected stories, Bitter Fruit, can be purchased through second-hand sellers. It’s well worth the effort to locate a copy.

If you’re looking for a less hefty read, and one that can be more easily purchased in the U.S., try Jalal’s engaging biography of Manto, which examines Partition through the lens of his letters, essays, and short stories. A Pakistani American historian at Tufts, Jalal nimbly spotlights the seemingly limitless creative energy of a writer who produced over twenty short story collections, a novel, and several plays, before his death at only age 42.

“With his no-holds-barred critique of society and his unshakable belief in the inherent goodness of people, however lowly and despicable they may seem to others, [Manto] makes the postcolonial moment come alive in all its ambivalences and contradictions.” 

Partitions by Amit Majmudar 

Poet Amit Majmudar’s debut novel is a sweeping story about four characters uprooting their lives to cross the new border. They include Keshav and Shankar, six-year-old twins who become separated from their mother when boarding a train to Delhi; Simran Kaur, a teenage Sikh girl whose survival depends on her first escaping her own family, and Ibrahim Masud, a Muslim doctor, who, while trying to make his way to Pakistan, heals others along the way.

The urgency of their journeys is conveyed through the twins’ long-deceased father who has seen the future and knows what awaits the fates of his sons and his widow. He is present not as a guide, but as a witness in the afterlife to their grief and suffering, and help them feel less alone. Majmudar’s dazzling novel highlights the very best of human nature in the midst of the horrific violence. 

Bapsi Sidhwa Pdf Download | Fsea.paunokaen.site

Cracking India by Bapsi Sidhwa

Originally entitled Ice Candy Man, Cracking India is told through the eyes of eight-year-old Lenny, a polio survivor, who lives in Lahore with her Parsi family when her nursemaid is kidnapped. Sidhwa adroitly unspools how Lenny comes to understand the escalating violence between Hindus, Sikhs, and Muslims, and what people who once lived together peacefully are capable of doing to one another. 

The New York Times deemed Sidhwa, born in Karachi in 1938, “Pakistan’s finest English language novelist.” Like her character Lenny, she is a survivor of both polio and Partition. In an interview for Dawn, she recalls a memory of that time:

“I was seven or eight. And I remember the roar of the mob from a distance. I couldn’t make out the words. But later, I was able to decipher the ‘Hare Hare Maha Dev,’ the ‘Allahu Akbar’ and the ‘Sat Siriye Kaal.’ Even back then, I could understand that they are killing each other. I knew it was evil.”

Train to Pakistan by Khushwant Singh

Singh’s classic novel was first published in 1956, only nine years after Partition. It takes place in Mano Majra, a predominantly Muslim and Sikh village that sits near the northwest border. The communities have been living in harmony for generations, but eventually, the villagers—who have always treated one another like family regardless of faith—are suddenly thrust into a bloody socio-political war that threatens to rip their village apart. 

A lawyer in Lahore during Partition, Singh escaped alone via car to India, eventually settling in Delhi. As a journalist and editor of the Hindustan Times, he reported on the long aftermath of Partition. And though he lived to see the reissue of his novel in 2006 at age 91, he died before a memorial or a museum devoted to Partition was established. Singh’s wish, the same wish of many other survivors of this era, was that the stories of Partition would never be forgotten. “People should know this thing happened,” Singh said in a New York Times interview. “It did happen. It can happen again.”

An Epic Mother-Son Reunion in Italy

You Over There, You

 
 There you were on my ancient doorstep, late, or early, unannounced, 
 in the thick black coat I bought you for Christmas. Of course, 
 you were on your way, but when would you arrive? As always, 
  
 no phone. Me, no extra-key or place to hide it, only two days into 
 my teaching abroad, Florence sodden, dark, full of shadows 
 and confusion. But you convinced the smoking college students 
  
 on the cobblestone street—who knew me as professor mom—
 to let you through the first two doors, and then you were at mine, 
 a one, two knock. Bearded, cold, smiling. It was February, and you’d 
  
 landed at Heathrow, taken a bus to the City of London airport. 
 Then the flight and travel path went something like Frankfurt 
 to Macedonia. Macedonia! You huddled on a frozen hill in the coat 
  
 and in a down sleeping bag. Then to a rickety communist era train 
 to Thessaloniki and on to Athens. Next a port town I can’t remember, 
 maybe Patras, and a night ferry to Ancona and another train 
  
 to Bologna and back to Florence until you found my building 
 with directions jotted on a ragged scrap of ferry napkin. Long ago, 
 you and I were alone together in the small house, your father student 
  
 teaching in another town, coming home on weekends. It was you 
 and me, day after day, me too young to mother properly, me 
 in charge of you, already smarter with a wicked baby smile. 
  
 But there we were in the dark mornings, the slog of the day. 
 We went to every free Wednesday at the merry-go-round, every 
 park. You and me together in the nighttime with fevers. Here, 
  
 in Florence, in the medieval building, in the odd apartment, you 
 and me again, planning meals of roasted eggplant and 
 brocolo romanesco, walking to the store pulling the cart 
  
 behind us. You and me in Pisa, Lucca, Roma, and Napoli. The ferry 
 trip to Procida, the walk across the island to eat at the restaurant 
 where Il Postino was filmed. Then the journey around and back 
  
 to the dock, the man who opened the bag of oranges, beckoned 
 us to take one, two, more, both of us eating while we strolled 
 to the boats. Wandering Florence’s churches, the nunnery, 
  
 that half hour of echoing song. The Zeffirelli Museum, no other 
 patrons on that rainy afternoon, we two sitting in Dante’s Inferno, an 
 animated show drawn by the director. Hell was wild with color, fluid, 
  
 beautiful. The Uffizi, Boboli Gardens, finally getting you a phone. 
 One Sunday walking up the hill to Fiesole, each of us eating a whole
 pizza at the crossroads bar. Walks before bed to get the water 
  
 from the Piazza della Signoria spigots, fresh and con gas, talking 
 about free will and metaphors. You are a man now, not a baby, 
 grey in your hair, a man caught up in his life. Italy could never 
  
 happen again, me free for months, without husband, you free, always, 
 throwing off rules, our expectations, searching only for love. 
 Late in the trip, that day in April, you brought your newly beloved 
  
 to the apartment, we three hiking to the Piazzale Michelangelo, 
 you both looking out toward the city, your arm around her thin 
 shoulders, me behind you now, taking the shot. Me still behind 
  
 you, remembering, holding this precious cup of time, you, as you’ve 
 always been, so unique, so impossible, so wonderful, you and me 
 over there, you and me over, you over there, you.

7 Novels About Very Dysfunctional Families

It’s our families of origin that usually know us best. After all, we share decades of history that accommodate a hundred minor, and sometimes major, offenses. We have plenty of chances to observe each other, to know exactly where the other person’s weak spot resides, to know how to manipulate them if needed, and, more happily, to know the right thing to do at the right time if our family members need help. One of the things I love about dysfunctional family novels is that we join a story like a stranger walking into a party where everyone else already knows each other too well. Not only do we get to watch the party unfold, we get to slowly understand what led each of the characters there—a central mystery amplified exponentially.

Olympus, Texas

My novel Olympus, Texas was sparked by this idea: wouldn’t it be fun to combine Greek myth and its bold and troublemaking pantheon of gods with Texas, a state besotted with its own mythology and its larger-than-life sense of self? It was only after working on the book for a couple of years and fleshing out my fully human iterations of Zeus and Hera and their offspring that I realized what I had on my hands was really a novel about a rowdy dysfunctional family. It shouldn’t have been a surprise, though, as so many of my favorite novels fall into this category.

And though, before writing my novel, I had never specifically thought of the Greek gods as being a big dysfunctional family, they really aren’t that different than the families in my favorite novels below. (Well, aside from their transforming people into animals, and smiting those that displease them, and, you know, being immortal. But honestly, doesn’t Athena push Hera’s buttons in the way only a daughter can?) Here are some of my favorite families and favorite tales of them making each other miserable:

The Turner House

The Turner House by Angela Flournoy

Another novel in which the large size of the family plays a prominent role is Flournoy’s brilliant structured The Turner House. In this novel, which begins with a helpful family tree, we move not just between multiple points of view but multiple time periods, getting inside the heads of three of the 13 Turner children while also seeing their father’s life forty years earlier. Set in Detroit, this book illustrates how while we have problems rooted in the baggage of our past, we also have all new problems solely related to our present. Eldest son Cha Cha crashes the truck he is driving after being visited by a literal ghost from his childhood while his sister Lelah struggles with her gambling addiction and his brother Troy, a policeman, considers involving his family in real estate fraud. Their childhood home, though it sits empty, still plays a pivotal role in their lives in this beautiful evocation of family ties.  

The God of Small Things by Arundhati Roy

The God of Small Things by Arundhati Roy

Emily Dickinson wrote, “If I feel physically as if the top of my head were taken off, I know that is poetry.” When The God of Small Things debuted, my B.A. in English was just a year or so old, and all my classes in Shakespeare and the Romantic Poets and even British modernism didn’t prepare me for this kaleidoscopic puzzle-box of a poetic novel, with its leaps in time and explorations into the politics, religions, and caste system of India. It did indeed feel as if the top of my head were taken off, even if I still recognized the complex organism of the dysfunctional family that was at its center.

We follow the fraternal twins Rahel and Estha, at both age seven and as the adults they have become almost 25 years later, and we track the shifting path of events that lead to their cousin’s drowning and the further tragedies inside the family estate they shared as kids with their mother, uncle, grandmother, and great-aunt. Roy is a marvel at depicting moments of despair alongside moments of great joy.

A Thousand Acres by Jane Smiley

A Thousand Acres by Jane Smiley

Jane Smiley takes one of Shakespeare’s dysfunctional families, mad King Lear and his daughters, and updates them to modern Iowa in this 1991 novel. Instead of his kingdom, father Larry is dividing one thousand acres of farm land between his three daughters. Caroline, like Cordelia, questions her father’s plans and is cut out, and a chain of events leads us to a secret hidden in the family even darker than the themes found in Shakespeare. There are complicated ambiguities in how our narrator, Ginny, sees her and her sister Rose’s lives:

“Since then I’ve often thought we could have taken our own advice, driven to the Twin Cities and found jobs as waitresses, measured out our days together in a garden apartment, the girls in one bedroom, Rose and I in the other, anonymous, ducking forever a destiny that we never asked for, that was our father’s gift to us.”

The Grifters (Mulholland Classic): Thompson, Jim, Dubus III, Andre:  9780316404051: Amazon.com: Books

The Grifters by Jim Thompson

Jim Thompson matches, and perhaps surpasses, Smiley’s depiction of amoral parenting with Lilly, a tough-as-nails con artist mother to salesman son, Roy. Roy has a sideline in short cons, but unfortunately for him, he is surrounded by women—his mother and his lover, Moira—who are always playing the long con. In this chilling noir (adapted by director Stephen Frears into an equally compelling film starring Angelica Huston, John Cusack, and Annette Bening), an injured Roy tries and fails to keep his mother out of his life, with disastrous results for both him and Moira. As a child, Roy “had no liking for Lilly, but he came to admire her. She’d never given him anything but a hard time, which was about the extent of her generosity to anyone. But she’d done all right. She knew how to take care of herself.” The novel is a fascinating look at how being a survivor and being a good parent can be mutually exclusive traits. 

Adults | Worthington Libraries

Sing, Unburied, Sing by Jesmyn Ward

While there is a dysfunctional family at the heart of Sing, Unburied, Sing—Leonie takes her two children, 13-year-old Jojo and toddler Kayla, on a drug-running road trip to Parchman Farm, the Mississippi maximum security prison that is set to release their father—this novel’s reach expands so much further than that single scenario. Jojo and his sister have been living with Leonie’s parents, and the ghosts of both Leonie’s brother and Richie, a boy that Jojo’s grandfather knew during his own time at Parchman Farm, come to life in the pages of the book, both victims of violence too large and too cruel to not seep forward into the lives of the still living. Ward gives us insight into racism past and present in America, and the strength of love and family in the face of it.

Pride and Prejudice by Jane Austen

Pride and Prejudice by Jane Austen

Though Jane Austen novels are most often labeled as ironic social commentaries, they’re also loaded with dysfunctional families. Granted, the dysfunction never gets them booted out of polite society. From Anne’s family in Persuasion, whose obsession with rank puts a wrecking ball to her life, to the brother of Elinor and Marianne, whose greed kicks them to the brink of poverty in Sense and Sensibility, Austen’s plots are often put in motion by relatives behaving badly. Pride and Prejudice drops us into one of her most boisterous families. More than a story about the evolving relationship between Elizabeth and Mr. Darcy, Pride and Prejudice has always felt like a portrait of a family who does a marvelous job of magnifying each other’s faults. From Mrs. Bennet’s nerves to Lydia’s heedlessness to Mr. Bennet’s abdication of care for his family members most in need of guidance, Elizabeth’s family is the gift that keeps (dysfunctionally) giving.

The Lonely Polygamist | Brady Udall | W. W. Norton & Company

The Lonely Polygamist by Brady Udall

The Bennets, with their five daughters, may seem like a teeming family to modern audiences, but it’s downright tiny compared to Golden Richard’s family. The titular polygamist, Golden has four wives and almost thirty children. (In addition, one of the points of tension in the novel comes from a wife encouraging Golden to take an additional spouse and have even more kids.) This multiple perspective novel delves deeply into this family, one both very different and strikingly similar to an average American one. It’s also remarkably funny and compassionate, especially considering it also contains this bleak familial insight:

“…when it comes to humans, pain and suffering are passed through the generations like that unfashionable Christmas gift no one wants: disease and mutation, anger and despair, failures of intellect and character, all of it genetic damage in one way or another, all of it nothing less than the curse of the father upon the child, a curse inevitably repaid in kind.”

Trauma Has Forced Me to Become a Powerful Witch

In the introductory essay of White Magic, Elissa Washuta—a Native American author and member of the Cowlitz Indian Tribe—examines the colonization of spirituality, as well as her own reticence to describe herself as a witch:

“I just want a version of the occult that isn’t built on plunder, but I suspect that if we could excise the stolen pieces, there would be nothing left… I am not a medicine woman or a healer. I am a person with an internet connection and a credit card I can use to buy candles and charmed oils to cast the kind of spell that might rip a little hole in the world.”

The essay collection traverses heartbreak, trauma, videogames, Twin Peaks, and the spirits of Seattle (Washuta also discussed trauma and magic at a recent Electric Lit virtual salon). They are bracketed by epigraphs and tarot cards, by footnotes addressing the reader directly. “There is something I’m missing,” she writes. “Without it, I can’t exit the time loops teaching me through pain…When I pull the ten swords from my back, when I die to myself, when I am transformed—I think I will feel the snap of this riddle’s answer, and I’m close.”

The penultimate essay, “The Spirit Cabinet,” feels like an answer. Spanning over 100 pages and roughly two years, it catalogs time loops in Washuta’s life—parallel experiences occurring on the same dates, but years apart—as well as their intellectual parallels in Twin Peaks, The Prestige, and works of literature.

Reading White Magic felt like a time loop for me as well. In 2015, when we briefly met at small press book expo in Seattle, Washuta had inscribed “Wishing you beauty and magic, resilience and truth!” in my copy of her memoir My Body is a Book of Rules. We have not met in human form since. But six years later, I was fortunate enough to talk with her again. Over the phone, we discussed the Devil, Stevie Nicks, and what happens when an epigraph becomes a spell.


Deirdre Coyle: Let’s start at the end. So while reading White Magic, I was also playing Red Dead Redemption II, the subject of your final essay. While I would really like to ask you about your favorite horses and outfits in the game, I’m trying to restrain myself—

Elissa Washuta: Well that’s easy, the white horse and The Gambler.

DC: I love The Gambler. I could never capture the white horse, though. It ran away from me so hard that it fell off a cliff and died.

EW: Oh my god.

DC: It felt like a horrible metaphor, so I gave up. My actual question is, why did you decide to end the collection with this essay?

EW: I had all these unexplored research areas, things that people had recommended to me, or things I had come across, and one of those was Red Dead Redemption II

I also knew that I needed to do something with my free time, or I had to make myself some free time and stop working around the clock, which is what I used to do. I got a Playstation so I could relax in the evenings and play games. I didn’t have any serious, substantial intentions for the way I wanted [Red Dead Redemption II] to figure into the book; I didn’t think it was necessarily going to be the subject of its own essay. I thought it might fit into the research somewhere else. But as I was playing it, I saw all of the motifs that had been important to me in the process of writing the book—the motifs, the symbols that had been showing up for me again and again in various places, at various points in the process and at various points in my life, and everything felt like it was converging in Red Dead Redemption II. And at the same time, I was starting to feel different around then. I was starting to feel like I was getting over something, and getting out of some old patterns that had not been serving me. So I took notes on the lines of dialogue and the moments and symbols and images that struck me, and then arranged them all into an essay.

DC: There were a few moments, particularly where you talk about explaining the game to your therapist and your competing desires “to be loved by a dangerous man and to live” where I was just like, “Oh no, I relate to this too much…” 

EW: [Laughs.]

DC: Jumping back earlier in the book, there are two epigraphs—an Alice Notley poem and a Louise Erdrich poem—that show up a number of times. In a footnote, you say, “If you don’t like my epigraphs, let me play devil’s advocate: What if you don’t actually know what an epigraph is for? Or, at least, not here, where I am the center.” Am I cheating, as a reader, if I ask you what an epigraph is for?

There’s a process of failing to get closer to the answers to my narrative questions, and the epigraphs signal that we have not reached the answer yet: here we are again, we’re back.

EW: No, you’re not cheating. I think in this book, I don’t have a full answer for that. But I think, ultimately, epigraphs are for me. Epigraphs are enjoyable for me to choose and to apply and to see as accompanying the work I’ve done—and after I’ve done all that work, don’t I get to have a little epigraph as a treat? First and foremost, I think that’s what they’re for. But I wanted something else from them as well. Part of the reason I have them opening most of the essays in the book is to be a little bit annoying. I kind of added them as a reaction to seeing yet another conversation about epigraphs on Twitter where the general consensus was that they’re bad, and that good work shouldn’t need epigraphs, and everybody skips over them anyway. So I thought, well, if you’re just going to skip over them, I’ll put the same ones over and over, because it doesn’t matter to you, and I like those two. I like them a lot. So why don’t I just see who’s paying attention? That was how it started, as a joke. But I began to realize that they had a structural function as well, in that I had started to understand what the structural movement of the book was going to be. The structural movement of the book is looping. There’s a process of failing to get closer to the answers to my narrative questions, and I think the epigraphs signal that we have not reached the answer yet: here we are again, we’re back. There’s a pattern happening, and still we are not breaking free from it—until we do. After the entire thing was done, I did realize that by including these repeated epigraphs, in a way, I was using them like a spell.

DC: The epigraphs are often immediately preceded by descriptions of tarot cards opening some of the sections. How did you decide which cards you were going to use—did you pull them?

EW: I chose them intentionally. I looked at the essays in each section that I was creating and tried to match cards to them based on where I was on the Fool’s Journey in asking and working through these questions of the book. Of course, it doesn’t really line up like that because it doesn’t begin with the beginning of the Major Arcana [The Fool] and end with the end [The World]. But if I were thinking about my own journey in this book, there is a way to chart it in a linear way, similar to how the Major Arcana moves forward through a journey. It’s just that the pieces are scrambled; they’re not in the same order.

DC: I liked the part where you pull The Devil card for a man, and you say, “This is about fucking.” I actually laughed out loud. I was like, true enough.

EW: He was so offended.

DC: People get freaked out by that card.

EW: When he got back from his trip, he made sure to tell me that he still didn’t know what The Devil card was all about. Like, okay, it’s just tarot, dude.

DC: In “White Witchery,” you describe your reticence to call yourself a “witch,” particularly as you examine colonization of spiritual practices past and present. How do you approach a personal definition of “witchcraft” now?

Even though I don’t have the same methods as witches, the aims are ultimately the same as they ever were, and that’s the kind of witch I am. 

EW: When I finished the book, it was obvious to me that even though I’d lost interest in spells along with tarot and astrology, that was irrelevant, because through the process of becoming open to the synchronicities that propelled my writing process, I had tapped into the power I was looking for, and so I still considered myself a witch. That’s still where I’m at. My magician friends consider me a magician because our aims have so much in common; in the same way, even though I don’t have the same methods as witches, the aims are ultimately the same as they ever were, and that’s the kind of witch I am. 

DC: You write that while unable to schedule an appointment with a therapist during a crisis, “I google spells to take the PTSD out of me. But is that what I want? To stop my brain from thrashing against the wickedness America stuffed inside?” Why do you think so many of us turn to prayer or spellwork as paths to coping with trauma?

EW: For me, in that moment, it was somewhat of a last-ditch effort to find some relief when forms of treatment were unavailable to me because it’s basically impossible to find a therapist in this city who can work effectively with PTSD sufferers and takes my insurance. There was nothing I could think to do but appeal to whatever force might be out there beyond my understanding.

DC: There are some meta moments where you describe what you could do with an essay, and then explain that you aren’t going to because it’s boring. My favorite was in “Little Lies,” where you say that the essay “could end with a look back at my entire drinking history and my triumphant recovery, but that’s boring. Anyway, I only want to talk about Stevie.” So let’s talk about Stevie. Which of her songs would you put on the soundtrack to White Magic and why?

EW: Let me look at my playlist, because I actually made a little soundtrack and then abandoned it in ADHD fashion. First and foremost, “Silver Springs.” That song was so important to me at the time when this book really started to get on its true course, and I knew what it was going to be, and I began writing really quickly after years of struggling. That song is such a subject of that essay, “Little Lies,” and is so much about a failed romance and not letting go of the idea of it and the idea of the person who’s gone away. 

That’s what my essays are about, my thoughts. And all of my thoughts are about the internet now. That’s where I live, as many of us do.

“Stop Draggin’ My Heart Around” is another one that is in the book, because I sang that at karaoke and it was very on the nose as far as what was happening at that time with the now-ex-boyfriend—or, then-ex-boyfriend, too—the ex-boyfriend who is the subject of so much of the book—was draggin’ my heart around. 

“The Chain” was a really big one, as a—I think that was, part of it was written by Stevie, and part of it was written by Lindsey. 

I really like “Wild Heart” as well. The line in the chorus, “Don’t blame it on me, blame it on my wild heart,” really speaks to the problem that was driving the writing of so many of these essays. I was writing them at a time when my irrational heart would not let me get over this person, and logically, I certainly should have moved on from him as soon as he broke up with me, or even before then. But, you know, my heart isn’t a thinker. It’s wild and it’s irrational. And this book was really an attempt to explain that, to show why that happened and why I was acting in confounding ways.

DC: And how it led you into becoming a powerful witch, right?

EW: It did, surprising myself and everyone else. Something good came out of all of this heartbreak.

DC: The internet is an important character, especially regarding its many opinions about witchcraft and things like ancestral healing and hedge witches. How did falling into internet holes shape your work on this collection—if it did?

EW: It absolutely did. It’s a central element of my process at this point. You know, at some point, I began letting my curiosity really drive my process. I think it was in writing “Little Lies,” as I started finding more and more things. That really picked up in writing “The Spirit Corridor” which I wrote right after “Little Lies.” I had no idea where that essay was going to go. I really had no sense of anything that was going to come out of it, I just had the starting point and kept putting things together and following Wikipedia links to Wikipedia links to Wikipedia links.

This is still part of my process as I’m moving into writing other things, following my curiosity through the World Wide Web is just what’s most interesting to me. I’ve gone over the same old events of my life so many times now, and it’s not bad subject matter—it’s not that it’s stale or that I can never write about it again. I write about things multiple times all the time. But when it comes to some of the things in my past, some of my trauma, I’m not having any new insight about it. It’s not completely resolved; I haven’t totally moved on from it, but I don’t have any new thoughts about it. And that’s what my essays are about, they’re about my thoughts. And all of my thoughts are about the internet now. That’s where I live, as many of us do. All of my thoughts are in some way related to the internet.

DC: Very relatable. When you were working on “The Spirit Cabinet,” where so many different time loops are spiraling together, were you folding things in as they came to you, or did you begin with a baseline of things you wanted to include in the essay?

EW: I started that essay sometime around July 17th, 2018, when I got back from Seattle. I had just spent a pretty good amount of time with Carl [the aforementioned “ex-boyfriend who is the subject of so much of the book”]. He was both interested in me and not at all interested in me. During my time there, on that visit—maybe during the previous visit, too—we both noticed that things were happening that had happened on or near the same date a year before, or two years before. So I thought that seemed like something I should investigate in writing—how does it really line up? I wanted to write out these events and see if there was anything there. 

I started putting really short phrases on index cards and putting dates on them, and started researching: gathering events and dates from my calendar, from old emails and various places where I could find my trail of breadcrumbs back to my old self from the past few years. I just wrote down everything that was significant in my memory from our relationship and when everything happened. At the same time, I kept thinking about quotes from Twin Peaks and The Prestige and Carl Jung, and I wrote those on notecards, too. Partway through and then at the end, I looked through all of the index cards to see what the shape of the whole thing looked like if I were to make it a narrative starting on January 1 and ending on December 31 with the years overlapping. It was much more interesting than I even expected. So everything that happened in the last half of 2018 I was noting as it happened. That makes for a little bit of entanglement between book and life, but really, that was the case for all of this.

DC: In your essay about being writer-in-residence at Seattle’s Fremont Bridge, you talk about wanting to tell a story linking the present and the past—and you’re talking about, of course, what you’re working on while you’re at the residency—and you ask, “Does the collecting of details get me any closer to meaning? What is my research question? How will I know when I’m done?” So in this collection, how did you know when you were “done?

EW: It was when I got to that line that you mentioned earlier, “I go back to my house-cave and talk to no real men until I can resolve these competing desires in me: to be loved by a dangerous man and to live.” When I got to that line, I remember feeling that epiphany feeling, that I guess had been obvious from the outside. I mean, I knew that I was choosing the wrong men, and I knew that I was choosing men who were not good for me, and I knew that the men that I was with didn’t, ultimately, care that much about my well-being, or care at all. But that realization was what put the brakes on that happening. That came to me while I was writing. I knew I just had to finish that essay, and then I was done. I was going to exit.

7 Books That Will Make You Think About Motherhood in New Ways

When I was thinking of pursuing single motherhood, I sought out books—fiction and nonfiction—about motherhood and parenting. What I ran into, again and again, were variations on the same story: white woman (most of the time), partnered or married (always to a man), usually upper-class, who gets pregnant easily and is more or less happy about the outcome. The stories typically end happily, with no prolonged rounds of IUI or IVF, no worries about insurance or tens of thousands of dollars spent and not winding up with a viable pregnancy – these stories were mostly absent six years ago. The boundaries of what we think of when we think about motherhood can be exclusionary and narrow. What we need are new representations of what motherhood—parenthood, really—is, and what it can look like. 

Recently I read two books that especially got me thinking about this: Detransition, Baby by Torrey Peters, and The Natural Mother of the Child: A Memoir of Nonbinary Parenthood by Krys Malcolm Belc. Belc in particular dissects the motions and intricacies of parenthood and all of the societal constructs around it. He carried his son Samson, and the experiences of conception, pregnancy, and nursing helped to clarify his gender identity as a nonbinary, transmasculine parent. Yet on the birth certificate, Belc is listed as the “natural mother of the child.” We haven’t yet made the space for parents who don’t fit the assumed binary. (You’ve probably gotten a hundred emails about discounts and promotions for Mother’s Day this weekend, but I bet you didn’t get any for the nascent Nonbinary Parents’ Day in April). And we haven’t made room for other motherhood and parenthood narratives that don’t fit our assumed ideal, or the conventional paradigm. These books are starting to turn the tide.

Catalogue Baby: A Memoir of (In)fertility by Myriam Steinberg 

Shortly after turning 40, Myriam Steinberg decided to pursue single motherhood. After picking a sperm donor, she figured the rest would be straightforward. This engrossing graphic memoir details Steinberg’s journey through procedures, pregnancies, losses, and all of the cultural and societal taboos we have around these things. Without language and shared experience, these are harder and more isolating—but Steinberg found solace in the support she did have. This book takes an unflinching look at how we frame motherhood and loss, and is a quiet call for more openness, while providing camaraderie for those who have gone through something similar. 

Revolutionary Mothering: Love on the Front Lines edited by Alexis Pauline Gumbs, China Martens, and Mai’a Williams 

This anthology, centering marginalized mothers and mothers of color, focuses on those recreating the motherhood space. These mothers discuss capitalism, revolutionizing the practice of motherhood, single motherhood, queer motherhood, collective mothering, adoption, teen motherhood, and more. These pieces dare to imagine and set forth a new look at what mothering and parenting can be, and how we can work together to get to that place. 

The Other Mothers: Two Women’s Journey to Find the Family That was Always Theirs by Jennifer Berney

When Jennifer Berney and her wife Kelly decided to start a family, they assumed they’d go to a fertility clinic and proceed from there. When they went, they realized that medical facilities just didn’t know how to handle couples that weren’t heterosexual. There was no space on the forms for them, the doctors and nurses were uncomfortable or downright rude, and the process didn’t take them into account. Turning to alternatives, Berney researches fertility and family-building in the LGBTQ+ community, and pursues her own path to starting a family with her wife. 

Motherhood So White: A Memoir of Race, Gender, and Parenting in America:  Austin, Nefertiti: 0760789275357: Amazon.com: Books

Motherhood So White: A Memoir of Race, Gender, and Parenting in America by Nefertiti Austin

In this hybrid memoir/cultural exploration, Nefertiti Austin tells her story about adopting as a single Black woman. She looks at the history of adoption, especially in the Black community, breaks down the stereotypes and assumptions of single mothers—particularly Black single mothers—and writes about what it’s like raising Black children in today’s world. It is an honest look at her experience of single motherhood and the intersections of race and parenting, which all-too-often are ignored in most parenting books. 

With Teeth by Kristen Arnett

With Teeth by Kristen Arnett

Sammie and Monika are raising their son Samson, and motherhood isn’t quite what Sammie expected. She is downright scared of her son, a sullen boy prone to outbursts and creepy behavior. Working from home, she tries her best to manage her life and mother Samson, but starts to resent her wife Monika. As the years go by, Sammie’s frustration keeps building and her relationship with Monika starts to unravel. When Samson’s aggression can no longer be ignored, Sammie is confronted with her own responsibility in the situation. What follows in this story is a look at the shifting roles in a family, the changing dynamics of marriage, and the narratives we tell ourselves. 

Red Rock Baby Candy by Shira Spector 

Spector describes herself as “an infertile, high-femme, low-income, non-biological Jewish mom, dyke drama queen and ectopic pregnancy survivor.” This oversized, lush graphic memoir draws you in to follow Spector over a decade of her life, including trying to get pregnant, infertility, her father’s illness and death, and relationship dynamics. It is a brash, personal look at Spector’s story, reminiscent of getting a peek into a chaotic and beautiful personal sketchbook. 

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I Had a Miscarriage: A Memoir, A Movement by Jessica Zucker

Pregnancy isn’t part of every parenthood story, but for many people who have wanted to become parents by giving birth, miscarriage is a common but underdiscussed experience. Zucker is a psychologist who specializes in reproductive and maternal mental health. She’s seen countless women struggling with infertility, miscarriage, pregnancy and parenthood, and everything in between—but when she miscarried her second pregnancy at 16 weeks, home alone, she wasn’t prepared for just how much it would change her life. She found that people didn’t know how to react afterward. There is still a stigma around miscarriage, and Zucker realized how important and necessary it was for people to start speaking up. She uses her own story, and those of others, to create a call for change. 

Electric Literature Is Hiring an Editor-in-Chief

The editor-in-chief of electricliterature.com drives the editorial vision of the website and is responsible for all content on electricliterature.com, excluding our weekly literary magazines, Recommended Reading and The Commuter. The EIC reports directly to the executive director, and will work with the ED to ensure that every piece published on electricliterature.com contributes to Electric Literature’s mission to make literature more relevant, exciting, and inclusive. This will include expanding the purview of what constitutes literary work, fostering lively and innovative literary conversations, elevating emerging writers, and making extraordinary writing accessible to new audiences.

The EIC is responsible for maintaining levels of journalistic professionalism, content quality, and site performance established with the ED. This includes but is not limited to scheduling, budgeting, visual presentation, and editing, developing, and promoting content. The EIC is the direct supervisor of a small team of editors and will ensure the web editorial team fulfills their responsibilities and follows best practices established by the EIC and the ED.

This is a full-time remote position with a salary of $57,000 depending on experience. Fridays are “no meeting” days, with minimal Slack and email messaging, reserved for editing and reading as well as personal projects, time permitting. This position is eligible to enroll in any company-adopted benefits plan. Electric Lit, Inc. is an independent, 501(c)3 non-profit.

APPLICATION

To apply, please send a cover letter, resume, and published writing sample via Submittable by midnight EST on Thursday, May 20. In your cover letter, please also include links to three pieces of literary criticism or personal writing that you admire, published outside of Electric Literature. 

Submittable link: https://electricliterature.submittable.com/submit/73537821-d157-4094-a305-a26fa0f47de3/editor-in-chief-electric-literature

QUALIFICATIONS

  • At least three years of online editorial experience, including experience recruiting freelancers, managing a publication schedule, and maintaining an editorial calendar and budget.
  • At least two years of management experience and demonstrated leadership ability.
  • A regular reader of work by contemporary authors, as well as literary publications/cultural and news.
  • In-depth knowledge of electricliterature.com and the work we publish.
  • Online publications of your own non-fiction and cultural criticism, and an educational background in literature, media studies, or journalism is prefered but not required.
  • Non-profit and grant writing experience is also a plus.

CHARACTERISTICS

  • Avid reader
  • Skilled writer and editor
  • Challenges oneself and continues to set high standards
  • Believes in EL’s mission and has a vision for how the site should best achieve it
  • Organized and motivated

SKILLS

  • Experience using social media in a professional capacity (Twitter, Facebook, Instagram)
  • Familiarity with WordPress
  • Skilled at writing informative, enticing headlines
  • A keen visual eye and a knack for selecting compelling images
  • Knowledge of Google Analytics, SEO, and Google Ad Manager
  • Familiarity with Adobe Design Suite or other design programs

RESPONSIBILITIES

EDITORIAL AND LEADERSHIP

  • Work with the executive director to shape the editorial vision of Electric Literature, and to make strategic decisions about staffing, content, and programming.
  • Acquire and edit 2 to 4 essays per week; assign additional articles to editorial interns and contributing editors.
  • Regularly recruit new writers for the site; commission and edit work by freelancers; review freelancer pitches and member submissions.
  • Maintain an editorial schedule of 2 posts per day, and allocate funds to freelancers on a monthly basis according to a budget set by the ED.
  • Hold weekly editorial meetings with the web team to discuss short-, mid-, and long-term editorial plans and provide feedback on the topic, content, and angle of proposed articles, brainstorm new content ideas, strategies for improvement, review best practices, and note problem areas.
  • Top edit all articles prior to publication (excluding lit mags); rewrite headline and select new images when necessary.
  • Maintain a centralized document of best practices—including but not limited to images, tags, headlines, formatting, house style, and correction policy—and communicate them to and enforce them with the web team.
  • Closely track site analytics and discuss site performance with the executive director on a monthly basis.
  • Contribute regularly to the site, at least one post per month. This can be a mix of short form and long form pieces.
  • Supervise social media editor to coordinate promotion across platforms, brainstorm and execute promotional strategies, respond to analytics. 
  • Work with the executive director and social media editor to evaluate social media performance and set goals and strategies to increase audience engagement.

FUNDRAISING, EVENTS, AND SPECIAL PROJECTS

  • Work with ED and contributing editors to brainstorm for project-based funding opportunities.
  • Provide information and language for grant applications that concern electricliterature.com.
  • Along with the rest of the staff, help to plan and promote fundraising and other major events.
  • Contribute to other special projects as needed. This may include project management on a case by case basis.

Yahoo! Answers Was My First and Best Writing Coach

By the end of elementary school in 2008, I was awkward. I hit puberty in the fourth grade; my doctors blamed hormones in KFC or suggested I would wind up being 6’2 (I didn’t). My mom was in and out of rehab and AA and my brothers were  sending letters from jail. In all honesty, there isn’t a lot I remember from those years. Most of my recollection comes from stories of others. I scribbled out my own face in my sixth grade yearbook, and gave myself thick downturned brows and highlighted acne in my seventh. 

I didn’t like myself, but I wanted to be liked. I would practice complimenting the popular girls’ outfits, in hopes they would return the favor. I let anyone copy my homework and bought souvenirs for my entire class when I went on vacation. And in my mostly-only-child loneliness, I turned to the internet. 

I didn’t like myself, but I wanted to be liked. And in my mostly-only-child loneliness, I turned to the internet. 

If the first messaging board for millennials was AIM, for “zillennials” (1995-2000) it was Yahoo! Answers, the community knowledge market that was deleted this week after more than 15 years (much of it spent being famous for hilariously wrongheaded questions). As a sad and nerdy preteen, I didn’t think there was another person alive who could relate to me. I thrived in my English classes, often stating that my dream was to be a writer. J.K. Rowling or Stephen King were the only alive writers I knew, but they were old and had been famous my entire life. Still, there had to be other young people out there who loved reading and writing. Meeting them in college seemed likely, but that was a future hypothetical, and it seemed just as mystical as being a writer. No one I was related to had ever gone to college, but the media assured me it was filled with writers and artists. 

Still, I wanted to find a community in the moment, and I had access to an iMac G3, thick and blue and stored away in my family’s “computer room.” My mom had believed the internet would be a fad that would pass like car phones or technicolor, but my dad had worked his way into an office at a massively growing energy drink company that gifted him with a desktop and a laptop. So, after I left school, I would head straight to the desktop and onto Online.

Yahoo! Answers was one of the only sites I knew. It was attached to my email, and although it said 13+ no one checked. I branded myself as “Kiwi,” a nod to a fruit I had tried once and a viral YouTube video. Now, I understand why so many people asked if I was from New Zealand, but at 11, I only knew to not use my real name.

I frequented multiple subsections. Under Gaming, I asked about Nintendo releases, trading shiny Pokemon, and the best methods to beat gym leaders. In Relationships, I ranted about my school crushes or how to stop having dreams about kissing girls. 

I also linked to PhotoBucket images of myself, a preteen, asking if anyone thought I was pretty. On one occasion, I linked an image of my friend group and asked the strangers to rank us. I gave us fake names and ages and interests. I created an alternate world where I imagined I was well-liked and popular, but I was still begging for someone real to put me first.

In Books & Authors, I forged the perfect version of myself, cemented in my own creativity and honesty.

But in the Books & Authors section, I shone. Here, I forged the perfect version of myself, cemented in my own creativity and honesty. Although I would still lie about my age, I did read the commonly referenced books and short stories. And I was creating the poetry and short stories that propagated my love for writing.

In Books & Authors, I waited to be discovered. I thought a publisher would email me after reading the plot for my book. They would sign me immediately, lifting me out of my small beach town and into New York City. Because that’s how it happened in shows or movies. I imagined being published in The New Yorker or The Paris Review and wearing chic pea coats and scarves.

The subsection was the home for students who didn’t want to read The Great Gatsby, or for those seeking the next Harry Potter. But it was also filled with wannabe writers looking for a community. In these early days when social media was MySpace and maybe Facebook, finding other people who valued your interests still seemed daunting. 

I’m sure there were forums and niches across the Internet, but Yahoo! Answers was right there. And unlike fanfiction websites, you could talk about your original characters, poems, or grandiose novels with plot twists and magic. 

Yahoo! Answers screenshot, from kiwi, posted to Arts & Humanities>Books & Authors 1 decade ago. It reads "What is my favorite book? ? if you can guess my favorite book, you are awesome."
All ten responders guessed Twilight. The answer was Twilight.

I wasn’t actually writing these books, of course, and I doubt any of the other posters—who were probably also 11—were writing theirs. But Yahoo! Answers gave me a space to imagine the possibility of writing, and to treat it like a potential reality. I used the site to test out ideas about plot and character and setting. I would ask questions like, “What is the best name for my main character? She is 17 (like me) and has long dark hair and has a crush on her best friend but he likes the pretty blonde girl. The main character dies at the end.”

Or I would ask “Would you read my book?” and share a paragraph or two of text or the main events. Usually they were all about some tormented and sad girl who never “gets the boy” and always is surrounded by death.

But people would answer. They would respond with genuine enthusiasm and encouragement. These strangers with no icons would make good suggestions. I imagined them in their computer rooms across the world typing, “Your idea sounds so awesome! I can’t wait to read!” And then I imagined one day sending them all copies of my bound book.

Of course, I was on the other side of that desktop too. I would follow people who gave  the best tips or had beautiful fully-formed visions for their novels. I refreshed the Books & Authors page, waiting to give advice, hoping I would be crowned as “Favorite Answer.” 

This form of internet anonymity, and the storytelling that accompanied it, felt genuine—maybe even more genuine than my imaginary novel-writing.

The point of Yahoo! Answers wasn’t to develop a following, though. There was no attempt to add people I knew from real life. Instead, I invented this older version of myself, who wrote books and had boyfriends and took French in high school. This form of internet anonymity, and the storytelling that accompanied it, felt genuine—maybe even more genuine than my imaginary novel-writing. I wasn’t photoshopping myself or “lying for clout.” I used my questions and answers to embody who I wanted to become, who people listened to and respected.

Over the last few years, I’ve tried to access my old account. I would almost get in, but  would get stuck on the security questions. The answer to “What’s your favorite fruit” was, oddly enough, not kiwi. In the erasing of my puberty—deleting my middle school Facebook account, burning old photos and throwing away my diary—my account on Yahoo! Answers was one of the only things that could tell me what I was thinking back then. I never got in.

Instead I searched keywords where I knew I’d find myself. I forged a collection of misassembled queries all dating back “a decade ago.”

The search for “What do you think of my story” drew over 830,000 results. “What do you think of my book” was almost 740,000. Hundreds of thousands of queries for poetry, next reads, and literary interpretations. An outlet for writers of all ages to pass around advice on a tiny and imperfect place on the Internet. Where you could be anyone, and people didn’t look at your followers before giving earnest opinions.

Now that Yahoo! Answers shut down, the archive of that moment in time is gone. The Internet adapted in the last decade, producing better question and answer sites, community forums, and baby naming groups. 

Now that the site is gone, it takes with it the proof of my first real steps towards writing.

The naiveté of Yahoo! Answers and the stories it allowed us to craft, not just under Books & Authors but across the site and with ourselves, cemented it into infamy alongside MySpace and Chatroulette. But its ability to produce genuine interactions, regardless of following, feels lost in time. It can exist in pockets, here and there, but for a site to let users be themselves—not commodities, not chasing clout or influence—doesn’t seem feasible anymore. 

With our entire identities and data existing online, true anonymity is harder to access, maybe impossible. In any event, it’s not the default, like it was on Yahoo! Answers, where everyone chose what name they wanted to give to the world. And while on a hand that inability to hide has benefits (holding cyberbullies or racist trolls accountable), it also means kids and teens have one less place to explore being a different version of themselves. In middle school, there is nothing more terrifying than being authentic and vulnerable, and on Yahoo! Answers no one judged you for asking ridiculous questions or telling your most private secrets—or for trying to learn what it meant to be a writer, and make your creative dreams come true. 

This often silly and informative platform allowed every awkward tween to dip their toes into cultivating their digital image, not curated or for likes, just for themselves. And now that the site is gone, it takes with it the proof of my first real steps towards writing, along with all of our poorly typed and embarrassing questions.

RIP.