Offbeat European Children’s Books For Adults

I have a confession to make: with nearly half a century behind me, I still read children’s books. The best are truly ageless—think Alice in Wonderland, The Little Prince, Winnie-the-Pooh. No other genre, to my mind, is as consistently capable of reawakening our sense of wonder and joy, of brushing the dust off our somewhat faded vision of the world.

The Charmed Wife by Olga Grushin

In fact, I drew on my lifelong love of fairy tales and nursery rhymes in my own fourth novel, The Charmed Wife, a genre-bending mix of fantasy and realism that plays with storytelling conventions as it upends the familiar narratives of Cinderella, Sleeping Beauty, Bluebeard, and many other childhood favorites. True, my book features talking mice and divorce proceedings alike, and is decidedly not for the little ones, but I myself continue to find something deeply soothing in settling down with a cup of tea and a proper children’s book—and even more so now, during these anxious days of health worries, political unrest, and isolation.

So, if, like me, you gravitate toward more innocent pleasures as your comfort reads but have already exhausted all the old staples, here are some lesser-known offerings that may appeal both to the children in your family and to the child in you. Fair warning: many of these are darker, sadder, or odder than your regular boy-wizard, unicorn-princess fare. All are very good.

The Moomin Series by Tove Jansson

Quite simply, these are the best children’s books I know. I grew up in Russia, and the Moomin trolls were a vital part of my childhood, as they have been for every child in Scandinavian countries since their appearance some three-quarters of a century ago. They are beginning to gain a devoted following in the U.S. too, but are not a household presence yet. By all rights, they should be.

Written and illustrated by the Finnish Tove Jansson (1914-2001) and inspired by her bohemian upbringing, these books—eight novels, a collection of short stories, and a number of picture books and comics—cover the adventures of the easy-going, fun-loving Moomins and their quirky friends. The stories celebrate family, openness to new things and new people, love of nature, simplicity, hospitality—the most important things in life, in short—and they do so with subtle humor, charm, and wisdom.

The earlier books (Finn Family Moomintroll, Moominsummer Madness) are filled with summery pleasures, as delicious as strawberries savored amid carefree laughter at a June picnic. The later (Moominland Midwinter, Moominpappa at Sea, and Moominvalley in November) are more somber in spirit, with a distinct vein of wintry sadness running through them, but, in my opinion, they are the most rewarding of the lot. Oh, and whatever book you choose to start with (and once you start, you will read more), it is very important to remember: Moomins are NOT hippos.

Mio, My Son by Astrid Lindgren

Mio, My Son by Astrid Lindgren, illustrated by Ilon Wikland, translated by Jill Morgan

The Swedish writer Astrid Lindgren (1907-2002) is celebrated as the creator of the spirited Pippi Longstocking and the mischievous Karlsson-on-the-Roof, but she wrote many other books besides. In Mio, My Son, an orphan boy is whisked off to a faraway land where he discovers that he is a long-lost son of the king and it is his destiny to fight the sinister Sir Kato with a heart of stone.

Published in 1954, the same year as The Fellowship of the Ring, it too features a struggle of good versus evil and a villain who lives in a fortress with the evil red eye roaming over the land, but it has the singsong rhythm of a folktale. Children will enjoy an ancient well that whispers fairy tales every night, a forest full of flying horses, and a flock of bewitched birds, while adults will doubtless see that the story is not as straightforward as it appears and will appreciate the courage of a boy who uses imagination to escape his life of loneliness and heartbreak.

The Milk of Dreams by Leonora Carrington

The Milk of Dreams by Leonora Carrington

Leonora Carrington (1917-2011) was a British-born surrealist painter of starlit gardens, bird-filled mazes, and magnificent horses in bloom, a one-time partner of Max Ernst, and a writer of wonderfully enigmatic stories. At the age of 26, after a bout with madness, she moved to Mexico where she eventually married and had two children. This slim volume is filled with fantastical drawings Carrington painted on the walls of her sons’ nursery and fragments of dreamlike tales she told them, with math-minded monsters, headless boys, and just the right amount of nasty scatological humor to make you gasp and giggle.

Gallows Songs and In the Land of Punctuation by Christian Morgenstern

The German writer Christian Morgenstern (1871-1914) wrote haunting, pensive poetry in the vein of nonsense rhymes of Lewis Carroll, Edward Lear, and Mervyn Peake. His immense popularity in German-speaking countries has not waned to this day, but he was long considered untranslatable here. Today he can be found in several different English editions.

For a quick introduction, pick up the short picture book In the Land of Punctuation. A witty story of commas and periods going to war against semicolons, it is ostensibly aimed at younger readers, but adults will not fail to discern sinister political overtones in the plot. A longer collection of poems, Songs from the Gallows, is overall less gruesome (its name notwithstanding) and wildly inventive. You will meet creatures walking on their noses, the mysterious moonsheep, a cold that catches people, a lamp that darkens the daylight, an architect who has built a house out of empty spaces, and many other delirious creations. And if you happen to stumble upon an illustrated vintage copy, you will see that Morgenstern’s poems inspired, among others, H. A. Rey (famous as the creator of Curious George) and—drumroll, please—Paul Klee.

The Wonderful Adventures of Nils by Selma Lagerlöf

Another Swedish writer on the list—just what is it, I wonder, about those stark Scandinavian seascapes that predisposes one toward the best kind of children’s writing?—Selma Lagerlöf (1858-1940) was the first woman to win the Nobel Prize in Literature. This book was commissioned by a teachers’ association and intended as a geography lesson for Swedish children: Lagerlöf used the narrative to introduce various provinces of the country. If this sounds didactic and tedious, it is not. The story is simple. A boy is unkind to an elf, the elf punishes him by shrinking him to a tiny size, and the boy then joins a flock of wild geese in their seasonal migration.

This tale of growing up (both metaphorically and literally) glows with a great love of nature and is filled with much excitement—rat battles in medieval castles, wooden statues of old sailors that come alive, enchanted towns at the bottom of the sea, stately bird dances, and, best of all, the stern and wise leader of the geese, the old Akka from Kebnekaise. A childhood friend of mine used to say that she wanted to be Akka when she grew up. Because Akka is that kind of goose.

The Bears’ Famous Invasion of Sicily by Dino Buzzati

The Italian author of the existentialist masterpiece The Tartar Steppe, Dino Buzzati (1906-1972) also wrote a strange children’s book about a war between bears and humans that features a great snowball fight, a kidnapped cub, a bevy of ghosts, some ursine gambling and carousing, terrifying Marmoset the Cat, and enchanting illustrations by the author. Oh, and much of the narrative is in verse. It is certainly eccentric and quite dark in places, but it is also very moving and unlike anything else on your shelves.

Phantastes, “The Light Princess,” “The Golden Key,” and other fairy tales by George MacDonald

George MacDonald (1824-1905) probably needs the least introduction of anyone on this list. The Scottish poet and minister was a pioneer of modern fantasy and, as such, a great influence on C. S. Lewis and J.R.R. Tolkien, among others. True, many of his stories seem rather old-fashioned today, their symbolism a trifle heavy, their overtones preachy, the poetry, generously sprinkled throughout the texts, clumsy and sentimental; but the best of them—“The Light Princess” and “The Golden Key,” to name but two—are still striking in their beauty, and the experience of reading Phantastes: A Faerie Romance for Men and Women (1858) is much like a dreamlike, meandering sojourn along the hazy border between the mundane and the magical, absolutely worth undertaking.

King Matt the First by Janusz Korczak

A classic in its native Poland, this book was written in 1922 by physician and educator Janusz Korczak (1878-1942), who for years served as the director of a Jewish orphanage in Warsaw and, during the Nazi occupation, refused several offers of sanctuary and perished at Treblinka along with all his students. The story of an orphaned child who becomes a king and tries to change the world for the better reflects the harshness of its times and is not for the faint-hearted, filled as it is with ten-year-old cognac-swilling soldiers, grim depictions of war, and much grief. Also, while undoubtedly generous in spirit, it does suffer from some cringeworthy stereotypes borne of the period. That said, it takes children and their rights with the utmost seriousness, brilliantly explores the themes of personal responsibility and social justice.

The Secret of Platform 13 and Which Witch? by Eva Ibbotson

Everything I have read by Eva Ibbotson (1925-2010) has been delightful—charming, lightly told, but with plenty of serious issues lurking beneath the fun. My personal favorites are the hilarious Which Witch?, about a dashing dark wizard’s tournament-style search for a bride, and The Secret of Platform 13, in which the old trope of an ordinary child transported to a fairy-tale kingdom is turned on its head. Here, a magical boy finds himself trapped in the mundane world of London for nine years, and the rescue party—consisting of an invisible giant, a batty fey, an old wizard, and a girl hag—set out to find him and bring him back to his royal parents. 

The Dolls' House by Rumer Godden

The Doll’s House by Rumer Godden

“It is an anxious, sometimes a dangerous thing to be a doll. Dolls cannot choose; they can only be chosen.” Rumer Godden (1907-1998) was a prolific English author who wrote both for children and for adults. The Doll’s House, published in 1947, concerns a mismatched family of dolls that belong to two little sisters who inherit an old dollhouse, and a precious but cruel china doll to go with it. Told with great sensitivity and beauty, the tale celebrates mindfulness toward the weaker and the less fortunate, and will appeal even to readers who—like myself—do not care for dolls at all. And you will never look at dolls the same way again.

The Book of Dragons by E. Nesbit

The Book of Dragons by E. Nesbit

E. Nesbit (1858-1924) wrote over sixty children’s books, including such classics as The Railway Children and Five Children and It. Her complicated life has not only been the subject of a couple of excellent biographies but also served as the inspiration for A.S. Byatt’s luminous novel The Children’s Book. This whimsical collection of eight stories, all united by the theme of dragons, is not particularly deep, but it is highly amusing and can be enjoyed in small doses. My twelve-year-old daughter, who has been prone to nightmares of late, keeps it under her pillow along with a flashlight, and swears it is the best remedy she knows for calming down after a bad dream. Sometimes you can ask nothing more of a book.

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Bambi, A Life in the Woods by Felix Salten

If you thought the Disney movie was overly sad, do not pick up the original book, written in 1923 by the Swiss writer Felix Salten (1869-1945)—it will break your heart. If you do brave it, however, it will stay with you as one of the most powerful coming-of-age stories you are likely to read, as a child or an adult. A true classic.

The Three Golden Keys, Tibet, and The Wall by Peter Sís

Since it seemed wrong to conclude the list without someone currently alive being included on it, here is Peter Sís, a wonderful Czech artist and writer. Among his many picture books, The Three Golden Keys (1994)—about a man’s walk through his deserted childhood city much like Prague—and Tibet: Through the Red Box (1998)—about a fantastical Tibetan journey that starts with a father’s diary and its secrets—are visually arresting, intricate, and atmospheric. The Wall: Growing Up Behind the Iron Curtain (2007) is very different in mood, and will introduce younger readers to what it was like to be a child in another place and at another time—a vivid lesson in both history and empathy.

Let Us Be Negative Role Models for Each Other

For me, reading Torrey Peters’s debut novel Detransition, Baby is akin to listening to your favorite hometown band headlining their first stadium concert. You end up marveling over how experiences you thought you knew well are rendered in utterly unexpected ways, and realize how patterns from your own life are deeply enmeshed in the concerns of a much larger world around you.

Detransition, Baby by Torrey Peters

Yes, Detransition, Baby is centrally about the complex relationship between two trans women, Reese and Amy, as the latter detransitions and renames himself Ames, then gets his boss Katrina pregnant. The trio ends up trying to figure out whether it’s possible for them to form a family together, as they also navigate the limits and expanses of their genders. What may seem like a niche, insider-baseball trans narrative ends up being a novel that simultaneously nods toward and hilariously subverts the central concerns of classic cis, white, middle-class American fiction: the relationship between genders, the aftermath of pregnancy, the meaning and composition of family. As a result, Peters performs the kind of magic trick that’s the hallmark of great art, writing a novel that feels simultaneously familiar and utterly new at the same time.

Peters and I sat apart in our own spaces and typed in a Google Doc for an hour together, which felt like an erudite version of another familiar experience for many trans women of a certain era: typing anonymously in chat rooms as we try to figure out who we are. Though unlike back then, we now live in the world where it’s increasingly possible for narratives and ideas such as Peters’s not just to belong in the open, but to be admired and celebrated.


Meredith Talusan: So how are you dealing with the irony that as a person who had such a public position of trans authors not being served by mainstream publishing is now also the author who is arguably bringing trans women’s fiction into a particular kind of mainstream by working with a major publisher? How has your position with regards to these issues evolved in the time that you wrote and went through the editorial process for Detransition, Baby?

Torrey Peters: It is something of an irony! When I gave away my novellas for free (or pay what you want) online to trans women because I believed that “the publishing industry doesn’t serve trans women,” as I put it on my website, I was largely correct in holding that belief. But! A lot has happened in five years. A couple years ago, I looked around at the media landscape and Transparent was on TV, POSE was on TV—there were trans editors at major publications. I remember, Meredith, when you were named the editor at a new Conde Nast publication. How could I go on and on about publishing not serving trans women, when, like, here’s Meredith at THEM? I would look out of touch! So, I thought about it and I took a chance at One World and Penguin Random House. They listened to me and they treated me well. Trans writing is in an interesting place—there’s the potential for a renaissance, and if I want to be part of that, it means getting my work into the hands of readers in the most efficacious way for a particular moment. Earlier it was free novellas, now I think it might be a big press. 

MT: It is true that publishing has evolved and yet it’s also true that particular kinds of narratives still raise eyebrows even among the trans community. Detransition, Baby is coming at a time when the conversation around the “realness” of trans women is very much live with J.K. Rowling and her TERF crew. How do you see this novel in terms of those discussions that are going on right now?

TP: I remember that Toni Morrison said something like “the serious work of racism is distraction.” And something similar is happening with transphobia and the conversations of TERFs. The fight they want to have is a distraction. It is shallow. If I even acknowledge the terms they set, I walk into a distraction. Trans women are out here making really incredible art—I know so many trans artists doing mind-blowing things, making profound statements about what it means to be alive—and you’ve got this crew going “BATHROOM! TRANS! WHERE U GO POOPOOPEEPEE?” Or whatever they say. That is a distraction. Even as a fight, it is frankly a boring and undignified fight. I’ve got better things to do. I cannot control the conversations that other people insert Detransition, Baby into, but I can control my own participation, my own liability to be derailed by a bad faith distraction, you know? 

MT: Right, absolutely, and the thing is that what makes those conversations so difficult are the imbalances of social power, and how cis women aren’t used to seeing themselves as oppressors, especially when they’re positioning themselves in relation to “former men.” One of the things that really struck me about Detransition, Baby is precisely this way that it’s very much a political book, but its politics are not immersed in the cis-centered conversations that the Twitter-Tumblr Industrial Complex, as you call it in your book, are having. I love how for the space of the novel it really does feel like the political fights are between trans women and the people who care about us. To what degree is that deliberate and to what degree does that just come out of your own unconscious?

TP: I see Twitter encouraging a particular type of politics. An attack or defend mindset. Fiction is a space for a different kind of mindset. A slower more meditative mindset which may still be political, but in a different mode. When politics are slower and more personal and there is less need for rapidly deployable defenses, I sink into my own way of seeing the world.

I know so many trans artists making profound statements about what it means to be alive—and you’ve got this crew going ‘BATHROOM! TRANS! WHERE U GO PEEPEE?’

I say things in this novel that I would never air on Twitter, and then I get to watch how those statements land with different characters. So it becomes very personal, very open. It was less a deliberate thing or an unconscious thing, just that I think fiction as a mode allowed me to not be anticipating my attacks and defenses. I could write a sentence or joke and know that no one would read it for years. And that space and time allowed for watching and feeling. And because my vantage is a trans vantage, that became the natural vantage of the book—I didn’t choose it for political reasons, but because it was simply the vantage from which I see, although that has political implications, of course. But the emphasis on that vantage arose from a mode of fiction that encouraged an impulse to share and see what happens, rather than an impulse to attack or defend politically. Long-form fiction has been for me, in the age of Twitter, a refuge of honesty and openness and even a different kind of humor.

MT: And there’s also this wonderful way that seeing something represented in fiction allows readers to be able to think through issues and actions that have a relationship to reality. For instance, with the central relationship of the two trans women in your novel (one who subsequently detransitioned), I just really love how messy Amy and Reese’s relationship is, and how you gave them so much space and complexity to both love and dislike and compete with each other. I wonder how you think of messiness operating in your fiction, and whether you think all types of trans messines are productive to depict especially to a broader audience or if there are some types that might be tougher? I was thinking actually of the scene where the characters see a poster for [the Laura Jane Grace memoir] Tranny and the narrative perspective criticizes it for not being helpful for trans women. Do you think of that as an instance of unproductive mess? 

TP: Hmm. That’s an interesting question. I think for me to answer it, I’d like to define a couple of different sorts of messiness, because I think they work differently. When I wrote the book, I felt pretty emotionally messy, and that reflected in the characters—but in order to examine that messiness with clarity, I felt like I needed to figure out ways to write it in a technically orderly fashion. So writing their relationship was about finding orderly techniques and schemas to lay out their emotional messiness for examination. That process, the choice of how to order messiness, what to emphasize, and in what sequence, has, of course, political repercussions.

When the characters (somewhat separate from my actual feelings) lob a critique of the title “Tranny,” I think their complaint is that it’s not a technically orderly understanding of an emotionally messy word. The word was thrown at them in a jumble, with no context or order, no map for figuring out how it was meant. It was a technically messy deployment of an emotionally messy word. I prefer when people do the work to pair emotional messiness and technical clarity. Or at least some technique at all. 

MT: Right. And it’s a different manifestation of trans as spectacle I think, especially when it’s performed for a broad audience. It’s wonderful that you brought up technique because even though I’m not particularly steeped in American minimalist fiction (Carver, Hemingway, etc.), my professors did try to indoctrinate me during my MFA.

I don’t know if you would agree, but there’s this wonderful way that Detransition, Baby subverts a particular kind of American domestic novel, which I haven’t read too much of but I’ve heard talked about in hallowed tones by many people, except that instead of divorce or alcoholism, the central issue is still the birth of a child, but one that involves a very different type of family than one would associate with such fiction. I know that you got an MFA at Iowa. Did that exposure affect the book and how or am I overreading even though you do refer to Hemingway’s “Hills Like White Elephants” hilariously in the book at a certain point?

TP: I think you are correct to feel that! I self-consciously wrote this novel as a bourgeois domestic novel in the grand American tradition. I don’t write minimalist sentences, and I like to think of myself as having a sense of humor, but otherwise, totally.

I saw the domestic novel as a place where artistic form and politics could meet up. Like, what happens when you write about the preoccupations of Franzen or Eugenides or whomever—and practitioners of the grand domestic novel certainly also includes women—Mary McCarthy or Elizabeth Strout or Annie Proulx etc—, only you put trans women at the center? What are the repercussions for basic domestic concepts like the nuclear family? Motherhood? Adultery? I think many readers don’t think of trans people belonging in those novels. But we have families, and often (given how many married men I know who have slept with trans women) those families are in fact the very same families as Cheever/Franzen/McCarthy families. We’re not actually siloed separately. It’s only in art that I see that siloing. So I was like, why not write them together as we all actually are? Using the same form in which families have historically been addressed in fiction? 

MT: And I have to say, it was fascinating for me to also see how much the novel acknowledges the racial divisions within the trans community and how hard they are to get over. There’s this way that the novel circumvents a racial critique by being open about how tough it is for trans women and femmes of different races to be in community a lot of the time, in large part because cis, white supremacist society converges upon us differently and so our experiences end up being so different. Were you at all concerned about primarily depicting white characters given the plethora of issues surrounding trans folks of color?

TP: Yes, I am very concerned about issues of race in the trans community. But I think for me the question you’ve asked deals with what gets addressed inside the text and outside the text. Inside the text, I feel comfortable telling my story as a white trans woman. And in fact, I think most trans women of color are not that eager for me to attempt to represent their experience inside of my texts. They write their own stories and can represent themselves just fine without my help. The problem occurs when my story, as a white woman, becomes the story of “being trans” full stop. When my voice occludes other voices or represents them. This is obviously terrible for Black trans women and other trans women of color. But it is also terrible for me as a white woman writer. Because it means that I don’t get to be a bitch, or make jokes, or air dirty laundry—because those statements will all misfire. Making fun of trans white girls who feel sorry for themselves lands really badly when that same joke gets applied to black trans girls. It’s a question of ethics and politics, but it’s also a question of art. Me making white girl jokes which are also understood as applying to Black trans girls is most often simply bad art. The distinctions are necessary for the jokes to be good. 

So the work I do on race occurs largely outside the text. The more other voices stand on a stage with me, the more my voice has the freedom to simply be itself. The more my voice is seen to represent simply my own idiosyncratic vision. Therefore, I won’t go on a panel which is made up of only white trans girls. I won’t read at a reading with only white trans girls. I try to help trans women of color get published. (Any Black trans girl reading this interview that might like a blurb from me—let me say it now: ask me, I will write you one). I do these things because I know some immensely skilled trans women of color, but also, because if their voices aren’t out there, my own white voice lands wrong: too loud, cumbersome, and arrogant. As a voice in a cacophony of published work, however, it lands well. 

MT: And to a large extent we all have limited abilities as individuals to affect generations and centuries of minority oppression. Speaking of potentially oppressive tropes, one of the things that struck me reading the book is that the trans characters it depicts, including the two central characters, are for the most part attractive, even if they’re not always necessarily attractive according to established cis standards. I was wondering if that was something you thought about (it’s something I think about in my work) and I’m wondering if you think of that as in any way an issue to think through, and whether there can be more space to depict, not even ugliness, but ordinariness of appearance in trans literature? 

I saw the domestic novel as a place where artistic form and politics could meet up.

TP: I agree with you. Some of my choices had to do with the genre I was working in: domestic bourgeois fiction. There are constraints to that. However, that is not to dodge the question by claiming genre as a defense. Often when I hear how people—including other trans people—speak about the attractiveness of a trans woman, cis-passability and attractiveness are deeply linked. That’s an incredibly complex linkage and one that is very emotionally fraught for me. It’s a painful thing to contemplate: trans people can’t see themselves as attractive on their own terms. I think I could write a whole book about that. There is so much to parse, and so much of that parsing is hurtful and requires care. When I address attractiveness, I would like to address it head on—and to do so in Detransition, Baby it would have hijacked a lot of the story. However, I would like to contemplate it, and soon. Actually, I have written some chapters of a story that takes on the question of passability and attractiveness. A Western! But since Detransition, Baby is merely my debut, I don’t think that I yet have the eminence necessary to be a writer who charmingly contemplates in interviews her unfinished works, and I’ll stop there. Suffice to say, I hope I get a chance to write more books! 

MT: I’m confident you will! Okay, last question: It strikes me as we’re discussing these questions of attractiveness and relationships between trans women that your book also discusses how hypercompetitive we can be and how so many of us did not come into our transness with any meaningful mentorship (I certainly didn’t). I went through a semi-stealth phase when I didn’t hang out with trans women for a while, and then emerged from it in 2014 with a sudden sense that the climate had changed while I was away, that there was much more of a culture of mutual support and trans women being really happy for each other’s accomplishments, etc. I was wondering what your experience has been around those issues and also who were some of the trans folks who helped you along your path to being the fantastic author you are.

TP: In 2014, I met Casey Plett, Sybil Lamb, Imogen Binnie, Morgan M Page, Jackie Ess, and other writers in the Topside orbit. That scene totally imploded. However, I think they articulated an ethos that lived on after. Roughly, that ethos is just what people now call t4t. Topside people didn’t call it that, the word arose a little adjacent to it (in literature, and for me personally, I think T Fleischmann) but I think the Topside social scene articulated the contours of the concept extremely well. They addressed how most problems we have as trans women aren’t unique or special to us as individuals, and that any of us isn’t likely to be the first person to think about how to solve those problems. That actually, confronting the problem of how to live as a trans woman needs to be a group endeavor in the most concrete, non-abstract sense. It’s a series of logistical solutions that we can just hand to each other, and that can’t be compiled by any one individual. Although in literature, one individual author can write the vibe or context. The context being the collective knowledge of a group. Go to this clinic. Hang out at this bar. Buy this kind of jacket. Do your makeup like this. Don’t talk shit about each other in these ways. Avoid this kind of man. Etc. etc. Like, basically, spare yourself the pain of making all our mistakes. Let us be negative role models for each other. And then, when we were negative role models for each other for long enough, we became positive role models for each other. 

10 Climate Change Novels About Endangered and Extinct Species

Imagine a postcard of rural New England at the peak of fall foliage, the forest alight with color so bright your mouth waters for a stack of syrup-soaked pancakes and a mug of hot cider. That’s my farm you are imagining, nestled among the mountains and lakes of New Hampshire. Now imagine those maple trees are gone, dead because slowly rising summer temperatures forced the trees to move north. Welcome to the very probable future. Welcome to my nightmare.

I built my farm from scratch during the same years I wrote my debut novel Waiting for the Night Song, set in rural New Hampshire. By day, I dug in the dirt, observing a bump in local temperature, invasive species sneaking in, and native species, like my maples, slowly being nudged north by our changing climate. In the evenings, I worked on my novel. I imagined a story about the quiet ways a slowly shifting habitat would impact a small agricultural town—how an invasive beetle moving in and a tiny songbird disappearing—would affect the ecosystem and the people who live in it.  

The unfathomable loss of species due to the climate crisis should terrify us all, not just because of the potential loss of picturesque foliage or a missing songbird, but because of food insecurity, forest fires, land erosion, loss of habitats, climate migration, and so much more. From a tiny insect to a large mammal, every species we lose leaves a void in the ecosystem. Everything else must shift to accommodate for the missing member. My farm is in flux. So is your community, even if you don’t see it yet.

I’m not the only fiction writer fixated on the movement and loss of species due to climate change. This list brings together a wide range of novels from science fiction to literary fiction to romance, all with an eye on how the loss of species affects how we imagine the future of life on planet Earth.

The Effort by Claire Holroyde

The Effort imagines an alternate present with mass extinctions caused by climate change and habitat loss. This reality also features a comet on course to collide with Earth and possibly wipe out all species—including humans. As world leaders flee to their bunkers, scientists rise up as heroes who join together to save the planet. The Effort offers a vision for how humanity could avoid an existential crisis with international collaboration while also highlighting the environmental threats created by humans.

Hummingbird Salamander by Jeff VanderMeer

Hummingbird Salamander follows the main character Jane through a heart-pounding adventure which begins when she opens a storage unit to find a taxidermied hummingbird. Jane follows clues that lead her to a taxidermied salamander—and a lot of questions related to climate change, ecoterrorism, endangered species, and the fate of the world.

Migrations by Charlotte McConaghy

In her moving novel Migrations, Charlotte McConaghy imagines a near-future world in which most animals have gone extinct. The only stable populations include animals that humans have domesticated. This story follows Franny, a woman obsessed with following the Arctic tern’s final migration, a journey that unfolds in parallel with Franny’s journey through grief. The story may seem bleak on the surface, but at its heart, Migrations is a love story that leaves readers with a glimmer of hope when they least expect it.

Shipped

Shipped by Angie Hockman

Shipped by Angie Hockman centers on an enemies-to-lovers romance on a cruise ship exploring the Galapagos. As the characters battle for a coveted promotion at the cruise line where they both work, they contemplate the travel industry’s responsibility to protect vulnerable species and ecosystems. These relatable characters’ choices challenge readers to evaluate their own actions and how those actions might affect other species on our fragile planet.  

Gun Island by Amitav Ghosh

Gun Island follows the main character, Deen, as he travels from India to Italy to the United States in search of information about an old legend of The Gun Merchant. Deen witnesses exploitative obstacles facing climate refugees and observes species, such as bark beetles and poisonous water snakes, show up in non-native habitats. At the same time, fires scorch the Pacific Northwest in the U.S. Gun Island infuses real-world climate change with the Gun Merchant legend, which seems to be asserting itself in Deen’s life, giving this book a near-magical realism experience without ever dipping into magic.

The Bear by Andrew Krivak

The Bear by National Book Award finalist Andrew Krivak is an elegiac fable about a father and daughter who are the last remaining humans on a future Earth. Krivak presents what could be considered a dark future for the human race, yet the story is infused with compassion and hope in the understanding that the Earth can outlive humans. All endings are just beginnings. Krivak’s prose fills the reader with awe for the greatness of nature and a nostalgia for the things we have not yet lost. 

JR Burgmann

Ghost Species by James Bradley

In Ghost Species, James Bradley introduces readers to scientists trying to avert future climate disasters and reverse existing environmental damage by resurrecting extinct species via genetic engineering. Hubris pushes them too far as they bring to life a Neanderthal baby named Eve, who very clearly does not belong in this time. Ghost Species brims with moral and ethical dilemmas related to technology, genetic engineering, and how we treat our planet and the creatures we share it with. 

Oryx and Crake by Margaret Atwood

Oryx and Crake by Margaret Atwood

Oryx and Crake presents a dystopian future framed by an imbalance in nature where engineered species that should not exist thrive, and species that we would recognize are gone. Characters in the book casually play a trivia game called Extinctathon, which involves deploying trivia about the numerous plants and animals that no longer exist. The climate disaster that led to plant and animal extinction is followed by a second gut punch that will strike readers differently post-2020. Climate change did not deliver the final blow to the human race; it was a global pandemic created in a laboratory and deliberately released. 

Dawn by Octavia E. Butler

After a nuclear war devastates the human race and destroys Earth’s environment, an alien race called the Oankali rescues surviving humans and puts them in a state of suspended animation for hundreds of years while they heal the Earth’s environment. The aliens choose Lilith Iyapo to wake her fellow humans and prepare them to return to their newly re-wilded planet. As she discovers the price of merging with the Oankali, Lilith struggles with her obligations to the human race, the aliens who rescued them, and the planet humans destroyed. 

Whale Rider by Witi Ihimaera

Whale Rider is the story of Paikea Apirana, a young Maori girl descended from Kahutia Te Rangi or the “whale rider.” In every generation, a chief emerges with the gift of communicating with the great sea mammals, but in Paikea’s generation, there are no male heirs, and her community cannot envision a girl as the whale rider. When hundreds of whales beach themselves, Paikea steps forward with the gift to help her community and the whales, underscoring the interconnectedness and interdependence of species. This book was initially written for young readers but was turned into a Sundance-winning film for all ages.

A Cultural History of Racial Fraud

Before the crisis, I dined at a bistro on England’s coast with a septuagenarian white man and woman with whom I am close. As is inevitable when dining out, we eddied into the topic of favorite restaurants. I mentioned a Chinese place where Peking duck pancakes are made by hand and long noodles served free of charge on birthdays, like cake. Once, the chef violated the health code to let me bring my dog inside, where he gifted us tea and oozing salted egg buns as if we were his treasured children. It is homey because his heritage is mine.

Ha, the old man interrupted. Do they serve dog? 

In improvisational theater, an actress must not contradict her partner on stage. She must keep alive the illusion of the fourth wall so everyone, including the audience, feels secure. The joke was my prompt to yes, and… 

Instead, I kept talking as if he’d never spoken. I ate my starter, two scallops on a white plate. The old woman, anxious, reminded me of the rules. It was just a joke. By the time the mains arrived––fish fillets whose carrots had been banished to a separate dish––the woman’s insistence had brought me to tears. I escaped outside, where I came across a door without a handle. Years of blue paint smoothed its boundaries. “A door that can’t / be opened is called a wall,” writes poet Victoria Chang in Obit. I banged it with the fleshy edges of my fists. No one would see the evidence of my anger. I would leave no marks.

For whom had I been performing with no one to watch, no one to patrol the fourth wall?

“Occasionally it is interesting to think about the outburst if you would just cry out,” Claudia Rankine writes in Citizen. “To know what you’ll sound like is worth noting—” I already had an idea of what I sounded like when I didn’t cry out. As a journalist, I used to record interviews with executives. When I’d play back the tapes, I’d be surprised by my high, tense tone. My sentences were punctuated by fake giggles, as if I were supplying the laugh track to my own performance. The interviews were usually on the phone or in a small room, just myself and the interviewee, often a white man. But theater requires an audience. For whom had I been performing with no one to watch, no one to patrol the fourth wall?


Some people are gifted at improv. We have names for them: con artists, grifters, frauds. A recent favorite among millenials is Anna Sorokin, a.k.a. Anna Delvey, the daughter of a truck driver from a town near Moscow. Using fake checks, hotel tabs, and Céline spectacles, she transformed herself into the German heiress of a €60 million fortune who tipped concierges in hundred dollar bills. After she was exposed in The New York Post and arrested for grand larceny, Sorokin captured the nation’s attention as easily as she’d once taken in cash. An Instagram account documents her outfits in court; Shonda Rhimes is producing a Netflix series. 

We can relate Sorokin and other fraudsters––see Leonardo DiCaprio in Catch Me If You Can and The Wolf of Wall Street––because they’re driven by a value system we’ve been trained in since we first lodged a coin in a gumball machine. The con artist affirms capitalism’s principles and confirms its boundaries, making our own actions appear acceptable. The hedge fund manager pretends he can beat the market; the therapist pretends to be interested in our thoughts. So long as the con artist is guided by capitalism’s dictates, we admire him for his stamina. In his essay “Why I Call Myself a Socialist,” actor Wallace Shawn argues a man’s life on stage is less exhausting than on the street, where he must act out capitalism without any breaks: “He knows that when he’s on stage performing, he’s in a sense deceiving his friends in the audience less than he does in daily life.”


In 1848, Ellen Craft, a light-skinned slave from Georgia, disguised herself as a white southern man. Illiterate, she lodged her right arm in a sling so she wouldn’t be required to sign her name at hotels during her escape north. Such desperate gestures toward freedom served a second function as a “practical joke on white society,” writes Black civil rights activist James Weldon Johnson in The Autobiography of an Ex-Colored Man, his 1912 novel about a biracial man who passes as white.

But racial fraud can take many forms. What is for some a matter of survival and necessity is in other cases a ruse undertaken for personal gain. Those already protected by whiteness pick aspects of non-whiteness that don’t threaten their safety: a new name, a new vocation. At the turn of the century, Archibald Stansfeld Belaney moved from England to Canada, renamed himself Grey Owl, and launched a career as a First Nations environmentalist. Segregationist speechwriter and Klansman Asa Earl Carter reinvented himself in the 1970s as Forrest Carter, a Cherokee memorist. In the 21st century, genealogy center librarian Michael Derrick Hudson submitted a poem under the name of a former high school classmate, Yi-Fen Chou. 

These women, once unmasked, can relax offstage, returned to whiteness. But a person of color has no break, because her stage is every space with a white person.

The latest trend is a white woman, estranged from family, who adopts what she perceives to be markers of Blackness: curly hair, spray-tanned skin, a mishmash of dialects. She changes her name: Rachel Dolezal becomes Nkechi Amare Diallo, Jennifer Benton becomes Satchuel Paigelyn Cole, Jessica Krug becomes La Bombalera. She surrounds herself with friends of color, goes to Howard University, assumes the presidency of her NAACP chapter. Having dedicated herself to the role, she begins to reap the benefits. A book by Krug was a finalist for a prize for books on slavery. Benton tried to inherit the estate of a deceased black friend by claiming to be her sister. 

These women, once unmasked, can relax offstage, returned to whiteness. But a person of color has no break, because her stage is every space with a white person. After the dinner with the septuagenarian couple, I privately played out what I imagined to be their conception of the Chinese. I’m going to eat you, I’d tease my dog. When the couple came to stay, I concocted a plan I wish I’d been reckless enough to execute: I’d place my dog in a kennel without informing them, then serve a mysterious meat dish and apologies about how special guests deserve special sacrifices. When I told friends, they cry-laughed. At least I’d entertained one audience.


Stage lights only illuminate if what’s offstage stays obscure. The audience’s view is made possible by the darkness in which the audience sits. In an interview with New York Magazine’s Vulture blog, novelist Kaitlyn Greenidge says, “The thing about whiteness is, of course, if you’re not white, you know whiteness and the rules of whiteness better than white people do, because you have to to survive.” Color, then, can be a tool for whiteness to understand itself. In the 1961 nonfiction book Black Like Me, journalist John Howard Griffin masquerades as Black in the Jim Crow South. His revelations of the treatment of Black Americans by white ones (probably not revelatory to Black readers) are less interesting than Griffin’s confrontation with his newly alien self, one created through skin dye, up to fifteen hours of daily tanning, and doses of the anti-vitiligo drug methoxsalen. In order to understand whiteness, he must transition through darkness. “Turning off all the lights, I went into the bathroom and closed the door,” Griffin writes. “I stood in the darkness before the mirror, my hand on the light switch. I forced myself to flick it on. In the flood of light against white tile, the face and shoulders of a stranger––a fierce, bald, very dark Negro––glared at me from the glass. He in no way resembled me.” A journalist maintains objectivity through distance from his subject; Griffin, distanced from this new body, can now be objective about what happens to it. Tellingly, the text of Black Like Me was first published in serial form under the title “Journey Into Shame.” Shame is the emotion that limps after trauma; victims feel they are to blame for things that were done to them, rather than things they did (which evokes the often confused emotion of guilt). Griffin’s text was written for whites. Their shame stems from the trauma white people experience when they lose the safety of whiteness, when they can no longer look in the mirror and identify themselves as human.

Their shame stems from the trauma white people experience when they lose the safety of whiteness.

Griffin wore blackface to expose trauma; others wear it to escape it. In the 2014 novel Your Face in Mine, writer Jess Row spins the tale of a Gatsby-like figure who transforms himself from white high school hipster to Black business mogul, all through a series of surgeries conducted at a clinic in Thailand specializing in gender confirmation surgery. The implication is that wishing for another racial identity is analogous to gender dysphoria. But the character undergoes this transformation––complete with a Black wife and children––less out of a feeling he is Black inside and more out of a desire to escape his life as it was when he was white: a lonely childhood with a paranoid single parent, an adolescence marred by a friend’s death. This character is revealed through the eyes of a white Nick Carraway-like narrator who is himself familiar with cross-racial cosplay, having studied Chinese, married a Chinese woman, and been invited by her parents to come live in China as their son. “Was I fleeing from something?” the narrator asks. “Was I certain why I loved this new language, with its four tones and eighty thousand characters, its unshakable alienness, its irreconcilability with any language, any world, I knew?” In popular culture, we are fascinated by aliens––the green-bodied, spaceship kind––not because of their own qualities, but because we want to know how the aliens see us with their big, googly eyes. The aliens can see us clearly because they come from the incomprehensible darkness of space.


During Queen Victoria’s reign, when Britain consolidated its power over a fifth of the earth’s surface, tea was a trade secret: its seeds, cultivation, and roasting were kept under the equivalent of intellectual property law by the insular Chinese government. The British fought two wars to force China to accept imports of Indian opium, the good that kept the British-Chinese trade balance in check. But Britain feared the Middle Kingdom would legalize opium farming within its borders and jeopardize its access to affordable tea. So in 1843 it dispatched to China a Scottish botanist, presciently named Robert Fortune. 

Like many on-the-ground agents of empire, Fortune came from a humble background, born to a hedger in the Scottish Borders. Thanks to a thirst for exotic flora, the working-class labor of gardening had been elevated to a science. Imperial botanists, also called plant hunters, travelled on ships to colonies and often held degrees for the practice of medicine on humans. This blending of human and plant body played out in science with Carl Linnaeus’s sexual system, which posited that flora could be categorized by their number of reproductive organs. Shortly before Fortune’s birth, Sarah Baartman, named the Hottentot Venus for her breasts and buttocks, was installed at Piccadilly Circus. For two shillings a head, visitors could marvel at “THE GREATEST PHOENOMENON Ever exhibited in this Country.” People also paid to ogle plant bodies; around the time Fortune was uprooting 250 plant species for British import, the sixth Duke of Devonshire spent the equivalent of today’s £10,000 for a Filipino orchid.

In For All the Tea in China: How England Stole the World’s Favorite Drink and Changed History, journalist Sarah Rose writes that Fortune initially viewed China “as an enigmatic society” and “himself as a missionary for the Western way of life,” but “the country inevitably began to assume a human face for him.” That face was first embodied in the Chinese staff who steered his ship, translated his deals, and carried his loot. Then Fortune transformed himself. His memoir, once of the period’s popular diaries of empire, recounts his entrance to the forbidden city of Suzhou: “I was, of course, travelling in the Chinese costume; my head was shaved, I had a splendid wig and tail, of which some Chinaman in former days must have been extremely vain; and upon the whole I believe I made a very fair Chinaman.” That fair Chinaman’s legacy was to bring Chinese tea to Indian terraces, end the British addiction to Chinese caffeine, and introduce new flavors of colonialism to the Indian subcontinent. The plant bodies Fortune displaced solidified his position in London as an educated man, far from his Scottish working-class roots. He had conned two populations: first the Chinese into thinking he was one of them, then the English into believing he belonged. 


Decades after Fortune’s visit, my great-grandfather was born in China during its “century of humiliation,” the period that began with the Opium Wars and ended with the expulsion of Japanese and French forces after World War II. My great-grandfather finagled a job as a cook on a U.S. military ship while the West fretted over Yellow Peril. Earlier, anti-Chinese riots had swept 200 American towns, including what some scholars call the largest lynching in the country’s history. Chinese were targeted for immigration bans by the U.S., Canada, and Australia, while Great Britain passed a special Chinese deportation act. Chinese men who did find a way in, often by forging documents, faced restrictions on where they could live, whom they could marry, and where their children could go to school. Such rules, crafted to protect the jobs and women of white men, excluded those deemed “undesirable” in a similar fashion to today’s points-based systems in Canada and Australia, due to be launched in the U.K. in January. 

My great-grandfather passed all the tests and settled in Cincinnati, where he opened a restaurant-nightclub credited with the discovery of a blonde singer dubbed the Shanghai Bird, later known as Doris Day. By many standards, he was secure, or he would have been if he were white. He performed the next best thing: patriotism, so often conflated with whiteness. When outside his household, my great-grandfather edited out his birth country and parents; in the revision presented to reporters, he had grown up in a California orphanage. When World War II broke out and the U.S. organized the mass theft of freedom and resources from other Asian Americans––those of Japanese descent––he tried to reenlist in the Navy. After they rejected him because of his age and his eight motherless children, he lobbied politicians and won a consolatory post as a guard at an Army depot where, according to an obituary in The Cincinnati Post, he was “always was half an hour to an hour early for work, and stayed well past quitting time.” He donated all his Army earnings to military non-profits such as the United Service Organizations. Congressman Robert Taft Jr. called him a “devoted American.” 

These prolonged performances are exhausting.

I would call him a desperate American. The white racial fraudster, faced with unmasking, drops her act to plead for forgiveness. Jessica “La Bombalera” Krug, realizing she was on the verge of being revealed, outed her “napalm toxic soil of lies” in a Medium article: “I am not a culture vulture. I am a culture leech.” Confession allows the fraudster to be rehabilitated. But no such option existed for my great-grandfather. To admit he was born in China would endanger his right to live in the U.S.; to not work for the Army for free would endanger right to live. Once he began his act, the backstage vanished; only he and the audience remained. And an audience exists only as long as an actor can hold its attention, which requires playing to its desires. Non-white Americans are praised for being “hardworking,” another way of saying they’re not Communist and therefore foreign; they are applauded for making sacrifices to send their kids to school, a site of inculcation and assimilation. These prolonged performances are exhausting. I’ve seen in my great-grandfather’s bloodline the signs of John Henryism, a phenomenon first documented among Black men in North Carolina who suffered unusually high rates of hypertension. Its namesake, John Henry, is depicted in folklore as a railroad worker who, fearing a new steam-powered rock drilling machine would devalue his labor, challenged it to a contest in front of an audience. Henry won, according to legend, but later died from the stress. A statue of him stands at the mouth of the 6,450 foot-long tunnel that was his final project. He holds a ten-pound hammer, his body tilted forward as if about to pound at rock. But his back is to the tunnel. He faces out, forever on stage. 

The Occupational Hazards of Hardboiled Eggs

“A is for artful (adj.),” Chapter 1 of The Liar’s Dictionary by Eley Williams

David spoke at me for three minutes without realizing I had a whole egg in my mouth.

I had adopted my usual stance to eat my lunch – hunched over in the stationery cupboard between the printer cartridges and stacked columns of parcel tape. Noon. It can be a fine thing to snuffle your lunch and often the highlight of a working day. Many’s the time I’ve stood in Swansby House’s cupboard beneath its skylight lapping soup straight from the carton or chase-licking individual grains of leftover rice from a stained piece of Tupperware. This kind of lunch will taste all the better when eaten unobserved.

I popped a hard-boiled egg into my mouth and chewed, reading a dozen words for envelope printed in different languages down the side of some supply boxes. To pass the time I tried memorizing each term. Boríték remains the only Hungarian I know apart from Biró and Rubik, named after their inventors – the penman and the human puzzle. I chose a second hard-boiled egg and put it in my mouth.

There was the usual degree of snaffling, face-in-trough rootling when the door opened and editor-in-chief David Swansby sidestepped into the cupboard.

It was only etiquette that gave David this title, really. He came from a great line of Swansby editors-in-chief. I was his only employee.

I stared, egg-bound, as he slipped through the door and pressed it shut behind him.

“Ah, Mallory,” David said. “Glad I’ve caught you. Might I have a word?”

He was a handsome seventy-year-old with a spry demonstrative way of using his hands which was not suited to such a small cupboard. I’ve heard people say that dog owners often look like their pets, or the pets look like their owners. In many ways David Swansby looked like his handwriting: ludicrously tall, neat, squared-off at the edges. Like my handwriting, I was aware that I often looked as though I needed to be tidied away, or ironed, possibly autoclaved. By the time afternoon tugged itself around the clock, both handwriting and I degrade into a big rumpled bundle. I’m being coy in my choice of words: rumpled, like shabby and well-worn, places emphasis on coziness and affability – I mean that I looked like a mess by the end of the day. Creases seemed to find me and made tally charts against my clothes and my skin as I counted down the hours until home time. This didn’t matter too much at Swansby House.

David Swansby was not a physically threatening presence and it would be unfair to say I was cornered by him in the cupboard. The room was not big enough for two people, however, and a corner was involved and certainly in that moment I was directly relevant to that noun becoming a verb.

I waited for my boss to tell me what he needed but he insisted on small talk. He mentioned something mild about the weather and recent sporting triumphs and dismays, then mentioned the weather again, and when he had got that out of the way I began to panic, mouth eggfulsome: surely now he must be expecting me to offer some response or to vouchsafe or confess or at the very least contribute a thought of my own? I considered what would happen if I tried to swallow the egg whole or chew it and speak around it, act as if this was normal behavior. Or should I calmly spit it, gleaming and tooth-notched, into my hand and ask David to spit out what it was he wanted, as if it was the most casual thing in the world?

David twiddled the handle of a label dispenser on a shelf near his eye. He straightened it a touch. This is editorial behavior, I thought. He glanced up at the skylight.

“I can’t get over this light,” he said.

“Can you? So clear.” I mumbled.

“Just look at that.” He switched his gaze from the skylight to his shoes in their weak pool of sunlight.

For my part, appreciative noises.

Apricide,” David said. He pronounced it with fervor. People who work with words like to do this: enunciate with admiring flourishes as if a connoisseur and to show that here was someone who knew the value of a good word, the terroir of its etymology and the rarity of its vintage. Then he frowned, paused. He did not correct himself, but unfortunately I remembered this word from Vol. I of Swansby’s  New Encyclopaedic Dictionary. David meant apricity (n.), the warmness of the sun in winter. Apricide (n.) means the ceremonial slaughter of pigs.


You might spot a volume of Swansby’s New Encyclopaedic Dictionary moldering somewhere as a prop book on a gastropub mantelpiece or occasionally see one being passed from church fete bookstall to charity shop to hamster-bedding manufacturer in your local area. Not the first nor the best and certainly not the most famous dictionary of the English language, Swansby’s has always been a poor shadow of its competitors as a work of reference – from the first printed edition in 1930 to today it has nowhere near the success nor rigorousness of Britannica and the Oxford English Dictionary. Those sleek dark blue hearses. Swansby’s is also far less successful than Collins or Chambers, Merriam-Webster’s or Macmillan. It only really has a place in the public imagination because Swansby’s is incomplete.

I don’t know whether people are endeared to an almost-complete dictionary because everyone enjoys a folly, or because of the Schadenfreude that accompanies any failed great endeavor. With Swansby’s, decades’ worth of work was completely undermined and rendered inconsequential by an ultimate inability to deliver a too-optimistic promise.

If you asked David Swansby about the nature of Swansby’s as an incomplete project and therefore a failure, he would draw up to his full height of circa two hundred foot and tell you he would defer to Auden’s quotation: that a piece of art is never finished, it is just abandoned. David would then check himself, escape to a bookshelf and come back ten minutes later and say of course that particular quotation belonged to Jean Cocteau. Another ten minutes would pass and David Swansby would seek you out and would clarify that line was actually first and best said by Paul Valéry.

David Swansby was a man who liked to quote and did so often. He was at pains to show he cared about quoting correctly. He would also not think twice about gently upbraiding people who misuse the verb quote in place of the noun quotation to which I would say, pick your battles, but I was only an intern.

I nodded once more. The egg in my mouth was Jupiter, the egg was my whole head.

Maybe the nation is fond of Swansby’s New Encyclopaedic Dictionary because it holds artistic or philosophical allure as an unfinished project. Not in the way David wanted to style it – Swansby’s is not the textual equivalent of Schubert’s Symphony No. 8, Leonardo da Vinci’s Adoration of the Magi or Gaudí’s Sagrada Família. You could certainly admire the work that went into it. The Swansby’s New Encyclopaedic Dictionary spans nine volumes and contains a total of 222,471,313 letters and numbers. For anybody who has the time or patience for mathematics, that is approximately 161 miles of type between the dictionary’s thick green leather-bound covers. I did not have the patience for mathematics, but on this internship I certainly had the time. When I was starting my role at Swansby House, my grandfather told me that the most important quality of a dictionary is that it could fit in your pocket: that would probably cover all the important words anyway, he said, and would be slim enough to go with you wherever you went without distorting good tailoring. I wasn’t sure that he understood what was involved in an internship (“Did you say internment?” he hollered down the phone, to no real response. He tried again: “Interment?”) but he seemed pleased for me. Never mind a bullet – the nine volumes of Swansby’s New Encyclopaedic Dictionary (1930) first edition could probably stop a tank in its tracks.

In the nineteenth century, Swansby House in London employed over a hundred lexicographers, all beavering away in the vast premises. Each worker, famously, was gifted a regulation Swansby House leather attaché case, a regulation Swansby House dip ink pen and Swansby House headed notepaper. God knows who bankrolled this operation, but they certainly appreciated uniform brand identity. The prevailing myth is that these lexicographers were coralled fresh from university, recruited for well-funded positions to bring about the British encyclopaedic dictionary. I thought about them occasionally, these young bucks probably younger than me, plucked from their studies and put to work on language in this same building over a century ago. They were under pressure to bring out the first edition before the Oxford English managed it, because what are well-defined words and researched articles if they are not the earliest to be acknowledged as great? David Swansby’s great-grandfather presided over the operation from the mid 1850s. He had the forename Gerolf, which always struck me as worth another round of spellchecking. His heavily-bearded, patrician portrait hangs in the downstairs lobby of the building. The word be-whiskered was made for such a face. Gerolf Swansby looked like his breath would be sweet. Not bad breath, just not good. Don’t ask me why I would think that or could possibly guess just by looking at a portrait. Some things just are possible to know to be true for no good reason.

I had been on this internship for three years. On my first day, I was given a run-down of the company’s history on my tour of the building. I was shown the portraits of its initial subeditors and funders who had vied to keep the business going both before and after the wars. It all began with Prof. Gerolf Swansby, a wealthy man who seemed to attract unctuous funding for his lexicographical enterprise. By the late nineteenth century, he had accumulated enough for building works to commence at an address overlooking St James’s Park. The property was built for purpose, and for its time was state-of-the-art, designed by architect Basil Slade and fitted with features such as a telephone, electric lift and synchronome master clock which used electrical impulses to ensure that all clocks in the building kept uniform time. Prof. Gerolf Swansby named the building after himself. The “state-of-the-art” lift was designed in order to go down to the basements of the building which housed huge metal steam presses, bought and installed from the outset by David Swansby’s be-whiskered great-grandfather to sit in readiness for the dictionary to be completed AZ and go to print. From the beginning, the enterprise hemorrhaged money.

The dictionary exists in an incomplete published form as a sad, hollow, joyless joke.

Before a single edition of the Dictionary was printed, before they had even reached the words beginning with Z, work came to an abrupt halt. All this early, costly industry on Swansby’s Encyclopaedic Dictionary was interrupted when its lexicographers were called up and killed en masse in the First World War. Every day I walked past a stone memorial to these young men on the side of Swansby House, their names chiseled alphabetically into its marble index.

The unfinished dictionary, its grand hopes for a newly ordered world truncated, potential never fully realized, was considered an appropriate memorial to a generation cut short. I get that. It makes me feel deeply uncomfortable, for various reasons, but I get it. The dictionary exists in an incomplete published form as a sad, hollow, joyless joke.

The original presses were melted down to make munitions for the World War. On my tour of the premises, I just nodded at this detail. My mind was solely on the fact that I would finally be making a living wage.

David and I worked in shabby offices on the second floor of Swansby House. Given its prime location close to St James’s Park and Whitehall and its wonderful period details and space, the lower floors and large hall of the building were leased out as venues for launches and conferences and weddings. It was all kept pretty plush and impressive for visitors, and David employed various freelance events managers to add marquees and banners and floristry according to various clients’ various tastes. The uppermost story was not open for events – while downstairs was kept spick and span, its brass fittings polished daily and dust kept at bay, the abandoned higher floors above our offices were untouched and unused. I imagined there must be enough dustsheets up there to keep a village of ghosts in silhouettes, with cobwebs hanging from the rafters as thick as candyfloss. Occasionally I heard the scuttle of rats or squirrels or unthinkable somethings running above my office ceiling. Sometimes this caused plaster to drift down onto my desk. I did not mention it to David. He never mentioned it to me.

The rooms we used were sandwiched between the prospectus-ready, glossy and celebratory eventeering of downstairs and these ghost-rat, deserted upper floors. Our offices had been reupholstered in a drab, blank, modern fashion: my room was the first one that any lost visitor might come across if they made their way up the stairs. It was next door to a dingy photocopying room, then there was the stationery cupboard, and finally David Swansby’s office at the end of the passage. It was the largest, but still felt cramped with books, filing cabinets and document folders.

These rooms were all that was left of the vast Swansby scope and ambition. I counted myself lucky that I had an office of my own, however tiny. The sole employee in such a large, formidable house. I should have felt glad to have the run of a place, even one that was state-of-the-art and now slipping into disrepair.

You may know the expression weasel words – deliberately ambiguous statements used in order to mislead, performing a little bait and switch of language. I think about weasel words whenever I hear the phrase state-of-the-art. It begs the question of which art and what state. For example, “my office has state-of-the-art air-conditioning” as a phrase does not specify that disrepair is technically a “state” and that the art in question might refer to “weird humming from a box above your head that drips rigid yellow sap into the printer every two weeks.”

The idiom weasel words apparently comes from the folklore that weasels are able to slurp the contents of an egg while leaving the shell intact. Teaching your weasel how to suck eggs. Weasel words are empty, hollow, meaningless claims. My reference and CV for this internship contained some weasel words concerning focus and attention to detail, as well as a misspelling of passionate.


It was my job to answer phone calls that came every day. They were all from one person, and all threatened to blow the building up.

I suspected the calls were the reason for my internship: it was not as though Swansby’s had any money to spare to lavish on “experience-hungry” (citation needed) twenty-somethings. My last job had paid £1.50 less per hour and involved standing by a conveyor belt and turning un-iced gingerbread men by 30 degrees. I did not mention this fact in my interview with David nor on my CV — at least being at Swansby’s meant no more dreams of faceless, brittle bodies.

To stop me going mad, I passed the time between calls by reading the dictionary, skipping through an open volume on my worktop. Diplome (n.), I read, “a document issued by some greater esteemed authority;” diplopia (n.), “an affection of vision whereupon objects are seen in double;” diplopia (n.), “an affection of vision whereupon objects are seen in double;” diplostemonous (adj., Botany), “having the stamens in two series, or twice as many stamens as petals.”

Use those three words in a sentence now, I thought. And then the phone would ring again.

“Good morning, Swansby House, how may I help you?”

“I hope you burn in hell.”

The nature of my duties had not been mentioned in my interview. I can appreciate why. On my first day in the office, answering the phone with no idea what was to come, I cleared my throat and said brightly, too brightly, “Good morning, Swansby House, Mallory speaking, how may I help you?”

I remember that the voice newly lodged on my shoulder sighed. In discussion later, David and I decided that its speech was disguised by some mechanical device or app so it sounded like a cartoon robot. I did not know that at the time. It was a tinny noise, like something unhinging.

“Sorry?” I said. Looking back, I don’t know whether it was instinct or first-day nerves. “I didn’t catch that, could I ask you to repeat—”

The moment the phone began to ring, my body cycled through all the physical shorthands for involuntary terror.

“I want you all dead,” said the voice. Then they hung up. On some days the voice sounded male, other times female, sometimes like a cartoon lamb. You might think that answering these calls would become commonplace after the first couple of weeks, as formulaic as sneezing or opening the morning post, but it was not long before I found this was my routine every morning: the moment the phone began to ring, my body cycled through all the physical shorthands for involuntary terror. Blood drained from my face and curdled thick in whomping knots along my temples and in my ears. My legs became weak and my vision became narrower, more focused. If you were to look at me the most obvious effect was that every morning as I reached for the phone, gooseflesh and goosepimples and goosebumps stippled all across the length of my arm.


In our close-quarter cupboard that lunchtime, David kept his eyes on some shelving. “The call?” he said. “Did I hear it come through at ten o’clock?”

I nodded.

David unfolded an arm and, awkwardly, hugged me.

I muttered thanks into his shoulder. He stood back and re-realigned the label dispenser on the shelf.

“Come along to my office once you’ve finished with your –” he glanced at the now-empty Tupperware in my hands, apparently noticing it for the first time – “lunchbox.”

And then the editor-in-chief left the intern-on-guard to her cupboard and the apricity and the skylight. I stood there for a full second then looked up Heimlich maneuver on my phone as I ate my remaining hard-boiled egg. It took four attempts to spell maneuver correctly, and in the end I let Autocorrect have its way with me.

Please Stop Comparing Things to “1984”

George Orwell’s 1984 is one of those ubiquitous books that you know about just from existing in the world. It’s been referenced in everything from Apple commercials to Bowie albums, and is used across the political spectrum as shorthand for the silencing of free speech and rise of oppression. And no one seems to love referencing the text, published by George Orwell in 1949, more than the conservative far-right in America—which would be ironic if they’d actually read it or understood how close their own beliefs hew to the totalitarianism Orwell warned of. 

Following last week’s insurrection at the Capitol, Josh Hawley said it was “Orwellian” for Simon & Schuster to rescind his book deal after he stoked sedition by leading a charge against the election results. Donald Trump, Jr. (who I absolutely promise has not read a book let alone that one), claimed after his father was kicked off Twitter that “We are living in Orwell’s 1984,” then threw in a reference to Chairman Mao for good measure. Far-right voices all over Twitter lamented the “Orwellian” purge of their followers after accounts linked to the violent attack were banned from the platform. It’s enough to make an English teacher’s head spin

Although we often urge our students to resist easy moralizing, the overt didacticism of 1984 has long been part of its pedagogical appeal.

I understand why Orwell’s dystopian novel is so appealing to people who want to decry authoritarianism without actually understanding what it is. It’s the same reason I relied on the text for years in my own classroom. Although we often urge our students to resist easy moralizing, the overt didacticism of 1984 has long been part of its pedagogical appeal. The good guys are good (even if they do take the last piece of chocolate from their starving sister or consider pushing their wife off a cliff that one time). The bad guys are bad. The story is linear and easy to follow; the characters are singularly-minded and voice their views in straightforward, snappy dialogue; the symbols are obvious, the kind of thing it’s easy to make a chart about or include on a short answer section of a test. (20 Points: What does the paperweight represent to Winston, and what does it mean when, after it is shattered, he thinks, “How small…how small it always was!”) Such simplicity can be helpful when presenting complicated ideas to young people who are still developing analytical and critical thinking skills. And so, like so many other teachers, I clung to Orwell’s cautionary tale for a long time as a pedagogical tool despite its literary shortcomings.

But when Trump began his rise to political power, I started to notice the dangerous inoculating quality that the text had in my own classroom. Because the dystopia of 1984 was such a simplified, exaggerated caricature, it functioned for my students not as a cautionary tale, but as a comforting kind of proof that we could never get “that bad.” I didn’t take the step to remove the text from my curriculum, but more than in previous years, I began to feel the need to charge the students to consider how things like “doublethink” and Newspeak related to our own political moment. But beyond the intellectual pleasure of the exercise itself (they were more than ready to offer examples of these methodologies across the political spectrum), most students could not bring themselves to consider that the United States could actually sink into the kind of totalitarian control that Oceania experienced. They cited our “freedoms”—speech, press, etc.—as mitigating factors. They trusted norms, even as those norms were being continually tested and broken in real time, the goalposts moving ever closer to political collapse. 

It functioned for my students not as a cautionary tale, but as a comforting kind of proof that we could never get ‘that bad.’

High school students aren’t always known for being thorough readers, to be sure, but even reading 1984 cover-to-cover doesn’t seem to have prepared Americans for the moment in which we find ourselves. If anything, it’s allowed us to scapegoat other people (the Nazis, Stalin, Big Brother—who is, to be clear, not a real person) other places, other times. A reading of 1984 in an American classroom has almost always brought with it comparisons between our system of government and the “evil” regimes against which we’ve historically placed ourselves in relief; we read it as being about those people, not about us. I’ve watched students who align with right-wing ideologies see the text as a clean-cut repudiation of communism without any sense of self-reflection regarding America’s own tyrannical past or present, and it’s hard to argue against their reading when a large part of Orwell’s critique was directed at Stalinism, one of the great totalitarian regimes of his age. 

Because white Americans of all political stripes so instinctively view themselves as living at the epicenter of history, they usually have trouble internalizing the historical context of the book. It’s a misreading Orwell couldn’t possibly have foreseen, of course. But because he set the story in in his own near future, he inadvertently also set it in a very specific political era for America. The year 1984 was, for us, the height of the Cold War, that easy shorthand for cultural oppression, with Russia and China serving as such nearly-unchallengeable scapegoats (hence Jr.’s reference to Mao in his tweet). It’s unfortunate that Orwell’s text gained a second life in this context, but worse, it makes it even harder for us to draw parallels from the text to our own political reality. Orwell wanted us to see the tyranny that rises from within. Instead, his parable only serves to steel our minds against facing the cognitive dissonance of our own capacity for authoritarianism. Doublethink, indeed.

The population of students to whom I was teaching the text were Jewish, predominantly white, mostly sheltered from the worst of America’s evils. If anything, their Jewishness allowed them, perhaps somewhat reasonably, to much more easily view the world of 1984 as a Nazi-adjacent dystopia: something perpetrated upon us, the good guys, rather than a horror of which we ourselves are capable. There is much talk in present-day literature pedagogy about stories being both a “window” and a “mirror.” For most of us, especially when we are young and understandably see our own experience as primary, the mirror comes first. To see the window takes work; some never discover it.

1984 lets them off the hook. It’s a text that allows them to frame themselves as the victim of their own unacknowledged atrocities.

“This is just like 1984!” the right-wing mob cries as it changes the very meaning of words to suit its nefarious aims. “So Orwellian!” its leaders cry as they demand unthinking fealty to an unhinged, unquestioned leader. For those insistent on ignoring the real and present danger that America poses for Black people, immigrants, Native people, the LGBTQ community, and so many other dispossessed people within our own borders, 1984 lets them off the hook. It’s a text that allows them to frame themselves as the victim of their own unacknowledged atrocities. Winston Smith, with his varicose ulcer and thinning hair, seems like an unlikely hero, which is part of Orwell’s rhetorical point. But in the hands of a 21st-century American reader (and I use the term “reader” extremely loosely), Winston is the likeliest victim in the world: a middle-aged, middling white male cog in the machine who just can’t catch a break. What white supremacist insurrectionist wouldn’t see himself in Orwell’s hapless hero of the rebellion?

Perhaps if they’d read to the end and actually seen Winston captured, brainwashed, embracing the figurehead of a totalitarian regime, they might have seen themselves in the text in a way that would have opened their eyes to their own folly. It’s hard to say. Poisonous ideas, like viruses, travel quickly and are not easily eradicated. But even those of us who do not find ourselves in this seditious camp can reflect on our own failures, both in our understanding of America’s legacy and our own participation in its most violent acts. We can seek out texts that are true windows and allow them to move us, to change us, to make us reconsider our place in the world and our role in the march toward justice. We can smash our own paperweight, the one we’ve filled with the myths we’ve told ourselves about America’s greatness, its rightness, its inability to fall prey to humanity’s worst inclinations, and expose those myths as false and insufficient for the task ahead. “How small,” we’ll say as we see their shattered remains strewn about the floor, “how small they always were.”

10 Highly Anticipated Poetry Books to Redeem 2021

I don’t need  to say that poetry got us through 2020, because poets get us through everything. 

I don’t say this to put a burden on all of the beautiful poets out there, of course. But when we’re acutely focused on small joys and precious moments, I can’t help but think that poetry might be the perfect medium for us. This is true now, this is true always. 

I can’t help but think that poetry might be the perfect medium for us. This is true now, this is true always.

Things have been distracting; life has changed irrevocably. We feel unsure, adrift, and anxious about so many things. We’re rethinking the media we consume, the ways we communicate, what’s important. If you’re anything like me, you’ve struggled to focus on anything beyond the absolute basics in order to get by. I watched the same shows over and over. While I was reading more often, I was only able to focus on things that felt familiar, where I knew what I was getting into. I’ve been in a bubble. Maybe you have, too.

It is during these times when I feel that I need poetry the most. I think back to all of the times in my life when I’ve felt lost or stuck, and poets have always been able to shake me out of it. Poetry is there for comfort and for radicalization, for pain and joy, for when we’re feeling trapped in our own fleshy meat suits and when we’re feeling like screaming at the stars. Poems give us new ways to look at life, nudge us to feel more and deeper, remind us that there is beauty in the world. Poetry carries us through.

So, here’s to the possibilities of a new year, and the poetry that will take us there. 

The Sunflower Cast a Spell To Save Us From The Void by Jackie Wang (January 26)

Drifting in and out of dreamstates, Jackie Wang’s debut collection explores the state of unrest caused by the looming threat of climate change, the economy and, ya know, all the other things that want us dead. Life can feel like a dream when you’re living in the margins and everything seems built to exclude you and people like you, Wang’s collection takes us to all the unfathomable places we sometimes find ourselves in, and reminds us there is also hope and brightness and bravery. 

Doppelgangbanger by Cortney Lamar Charleston (February 9)

It’s strange to think that this is Cortney Lamar Charleston’s first full-length book since 2017. He’s such a staple in the poetry world, as poetry editor for The Rumpus and all-around wonderful presence in the writing community. Doppelgangbanger is an introspective look at Black masculinity and boyhood, pop culture, and how our upbringings shape us. Charleston takes us from malls to basketball courts as he interrogates the language of growing up. 

Popular Longing by Natalie Shapero (February 16)

Natalie Shapero is the poet I’d most like to have at a dinner party, and Popular Longing is a perfect example of why. Her sharp observations of human weirdness are just unparalleled. Popular Longing is cutting, clever, and a criticism of modern culture. Shapero knows no bounds here, and it makes for a remarkable read. 

If This Is the Age We End Discovery by Rosebud Ben-Oni (March 9)

Rosebud Ben-Oni’s unique style blends physics and language, as if she is single handedly trying to break down the STEM/Humanities divide. Ben-Oni’s poems are filled with wonder for the world, causing readers to shift perspective and open up to new possibilities. This collection explores how we seek connection, love, and understanding in a way that is truly otherworldly.

Dēmos: An American Multitude by Benjamín Naka-Hasebe Kingsley (March 9)

In a superbly inventive collection, Benjamín Naka-Hasebe Kingsley’s work explores the living under the dominance of whiteness in America and the history of violence, particularly against Native communities. These poems ask: is racial violence in this country’s DNA? How far will it go, how long will this go on? It is a bold inquisition into the damage that has been done, accomplished with creative risk-taking. 

Waterbaby by Nikki Wallschlaeger (April 6)

Motherhood and family can provide a deep well of inspiration for writers, and Nikki Wallschlaeger’s new collection dives in head-first. Delving into Black womanhood, the postpartum body, and what it means to sustain love and warmth, Wallschlaeger’s work is unflinching in its honesty. It is about darkness and hope, struggle and survival, sinking and floating. 

Water I Won’t Touch by Kayleb Rae Candrilli (April 20)

With thoughtful contemplations on home, the body, and adulthood, Kayleb Rae Candrilli’s new collection is full of confidence. These poems feel secure in what they are and to whom they are speaking, and are ready to leave the past behind and move forward into their blessings. With tender words to their partner and themself, Candrilli’s new collection speaks not only to the nonbinary/trans experience, but the experience of coming into one’s own self and finding happiness. 

The Renunciations by Donika Kelly (May 4)

Donika Kelly is one of our best and brightest, and this collection is just hit after hit after hit. These poems discuss queerness, legacy, growing beyond our parentage, and finding solace in each other. This collection feels strong and rooted in the earth, and explores how we are connected, and how we can break free.

The Vault by Andrés Cerpa (June 15)

Andrés Cerpa’s sophomore collection grapples with loss, grief, and the disassociation that can come with being a survivor. Everything normal becomes slightly strange, things feel far away and unsteady. In these poems, Cerpa exhibits restraint and care, each thought purposefully positioned on the page. His work is somber, reflective, and deeply moving.

Pilgrim Bell by Kaveh Akbar (August 3)

I get genuine butterflies thinking about the fact that we’re getting a new collection of Kaveh Akbar poems to cherish this year. One of the most thoughtful and dynamic poets working today, Akbar’s work grapples with religion and godliness, addiction and Americanness, language and selfhood. Akbar’s work pulls no punches, and if “The Palace” is anything to go by, we’re about to get shaken to our very cores. 

There Are as Many Americas as There Are Pedros

“The world will come between you,” writes Marcos Gonsalez in the prologue of his memoir Pedro’s Theory: Reimagining the Promised Land. The you here refers to both the author and his father, an immigrant from Mexico, captured in a photograph from the author’s childhood. “Hundreds of years of history, conquest, migration, and survival coming together to form a point of convergence in a small town in New Jersey. One photograph can tell so much,” he writes.

Pedro's Theory by Marcos Gonsalez

Gonsalez is most interested in what we can learn from snapshots, the physical and those of memory, such as the conversations had between classmates or a parent and their child, and when they occur in relation to history. He leads readers into his childhood school, down small-town streets, life in academia, New York City queer clubs, and everywhere in between. Filled with lush prose, the resulting memoir is a layered, scathing excavation of how the seeds of white supremacy have bloomed into damages on the everyday lives of immigrants, queer people of color, and others existing on the margins in the United States. 

I spoke with Gonsalez about whiteness in educational spaces, queer clubbing in 2010s New York City, specificity against the flattening effect of Latindad, and holding space for our past and present lives.


Christopher Gonzalez: Your memoir is a thorough indictment of whiteness and white supremacy in small towns, big cities, and academic spaces. What have you learned and observed as a student, as a scholar, as an educator, about how whiteness operates in academic spaces, specifically?

For the first few years in New York, I was trying to totally erase where I come from, who I belong to, because I wanted to be as close to whiteness as I could get.

Marcos Gonsalez: I was trying to work out the ways in which white supremacy in the United States is a means of violence and violation through a kind of nurturing. We’re not meant to question our educational system, beginning from kindergarten on to higher education. These systems are not apolitical, they’re not neutral. The ways in which we learn language, are taught to write, to speak, are deeply political things. I wanted to really change how we think about whiteness, how we think about how it operates in the United States, because I think we’re only taught to understand white supremacy or racism as these open assaults against people, like racial slurs or outward, physical violence. And those are important. Those are things that happen. But I wanted to touch upon the everyday, mundane instances of the ways in which we are taught to believe in white supremacy and hold it to be true, because the educational system upholds it. 

CG: Something that I started to think about while reading your book is how whiteness is very situational. It’s always in flux. You write about life in your hometown of New Egypt, New Jersey, and how you chose to identify more with your Puerto Rican heritage, because it afforded you a closer proximity to whiteness. Then, jumping ahead to your time in New York City, your desire is one more focused on upward class mobility and not whiteness alone. That’s the trick of whiteness for people of color, right? It’s always aspirational and never obtainable.

MG: In New Egypt, I couldn’t pass as white. I was still always racialized and marked in that way. But I’d seen a lot of my Puerto Rican family idolize whiteness or try to aspire to it, because of the benefits. Whereas my Mexican family, they couldn’t do that. They were much darker skinned, and that was always an impossible mission. I had seen very early on how physical skin color, how movement could be weaponized or could not be weaponized in different ways for the privileges to be proximate to whiteness. New York was a different game, a different kind of navigating. There was still an ethnic-ness that I had to hold up and couldn’t necessarily get rid of. For the first few years in New York I was trying to totally erase where I come from, who I belong to, because I wanted to be as close to whiteness as I could get. There also was the whiteness that was about queerness. I associated being queer with white. Going to clubs, they were very white spaces. The music was always Britney Spears or other white women artists. This switch happened where, if I wanted to be queer, if I wanted to be a part of this community, I again needed to idealize and idolize the whiteness of culture, of the body, of experience. And so, New York transformed what that was. Even if you were amongst queer people of color, we still always wanted to be proximate to whiteness. And I had to break free from that at some point. I’m glad I did.

CG: Leaving home for college, your acess to a queer community is through these predominately white spaces and white disireability politics. Could you talk more about that? And where did you ultimately find community?

MG: By this point, in the 2010s, in the last ten years, queer clubs for people of color had been shuttered. One of them was Escuelita. Black and Latinx people were welcomed there. There was hip hop and music in Spanish. And so, I’d go there a lot. That was where I realized that it didn’t always have to be these Hell’s Kitchen or Chelsea spaces filled with thin or overly muscular bodies that were overly white, prototypically masculine. There were places where you would see the play that would happen with gender and body size. I would go to places in Washington Heights, in Harlem, where they were only folks of color, queer people of color, too. And you would start to see how these possibilities would happen.

The world is extremely racist, queerphobic, fatphobic, all these kinds of things. And we have to carve out spaces wherever we go, because if not, life becomes unsustainable.

But, I also needed to be able to create space in white-dominated places. It’s about the people you are around, whether they’re white or not white. How do you create a mobile community so that wherever you go, you’re in good company? We have to create these wherever we can. That’s ultimately the lesson I learned with writing this book. No matter where you’re at, whether you are in a small town in New Jersey, or you are in New York City, or you are traveling to Mexico, wherever you’re going, you have to try to create community. You have to try to create a world that can work for you, because otherwise the world will try to take it away from you. The world is extremely racist, extremely queerphobic, fatphobic, all these kinds of things. And we have to carve out spaces wherever we go, because if not, life becomes unsustainable.

CG:  I see how that plays into the main conceit of the book, the idea of Pedro’s Theory. The Pedros in your book refer to you as well as other Mexicans and Central Americans, usually field workers and service workers, some of whom may be queer, and some maybe not. I don’t want to say you’re trying to identify exactly with them, but is it accurate to say you’re seeing within this group of people who are so often violently ignored and erased in society a potential for community?

MG: That is what was really important for me to grasp onto—how to be in community with them, with all kinds of different people, who are like me and who are not like me, in a way that isn’t about identifying with them, but to be in communication, to be in solidarity, to be in a politics of care. Some of them probably wish I did not exist for being queer. Or they probably wouldn’t agree with the kind of life I live. But I still want their well being, I still want them to be free of harm and violence. That was the idea behind the theory. How are we in alignment with one another, with our similarities and with our differences? And to be able to hold onto those differences rather than quickly try to erase them or overlook them. Oftentimes we try to overlook differences for the sake of solidarity and, especially, I think, for the sake of Latinidad. For Latinx people, too, there’s this drive to just be the same or critically look for the same. The driving interest for me was how do we mobilize around our differences, how do we work within our differences and value those differences in a way that doesn’t erase or flatten who we are and who we are in relation to one another.

CG: You mentioned Latinidad, which was hanging over my head as I approached this interview. To speak to that flattening that happens, over the last year, and the last two election cycles in particular, we’ve been met with a lot of Hispandering, the idea of a “Latino vote,” or even how much of our identity is linked to Goya beans. On the one hand, Latinx people are not a monolith, but on the other Latinidad is a racist, colonial framework. So I’m curious, what are your thoughts about the potential for Latinidad, if we even need it at all?

MG: That question of Latinidad has to start with what makes us different rather than what unites us. When I was really young and little, particularly from my Puerto Rican family, there was this mentality of “we’re all the same.” We’re all Hispanic, we’re all Latinos. I have two parents who have different skin colors, who have very vastly different histories. One comes from an island, the other comes from across the border. These aren’t the same. I think I had that question in the back of my head for a very long time, but I didn’t have the tools in which to explore it until recently. I came from two different kinds of ethnic cultures and saw how there was always friction, and even when my family tried to collapse those differences, they still manifested. I think any kind of Latinidad has to begin with an acknowledgement of the way race plays out in different places in Latin America, across the literal hemisphere. But I think people don’t necessarily want to engage with that because it’s a lot of work to learn about all of these different contexts and how these different histories have been mapped out. But if we don’t want to learn to do the work, then there can’t be a Latinidad, because it just erases or flattens people’s histories and lived experiences.

CG: To build off that, your book is a shift toward specificity. Specificity within your mother’s Puerto Rican and Caribbean background, within your father’s Mexican Indigenous background, and within yourself. How did you avoid overgeneralizing either of your parent’s backgrounds? Was it something you worried about at all?

MG: It’s so easy to fall into stereotypes. I think publishing, popular publishing, or popular culture in general, wants stereotypes. They demand them. Oftentimes we’re held to that standard and, if we don’t deliver, we won’t get acknowledged for the work that we do. I didn’t want to play into that game. From the beginning, I was trying to think about how I could capture the conditions of our lives, the conditions of my life, the condition of my parents, the condition of those who came before me, in a way that wasn’t about stereotypes or icons. I looked at what structured our lives, the conditions of the Puerto Rican migrations of my family, of my dad’s migration, and thought through what pushed us into this point where the story begins in New Jersey. That was always the guiding concern of mine. Even in random parts of the book that are perhaps not as narrative based, like where I’m talking about this wrestling match between my father and the cousin. It was a moment where I was able to see how masculinity operated in this town with Mexican American people, and how they had to show their masculinity in particular ways or not show it in particular ways. This was about Mexican American experience, but it wasn’t speaking to any kind of stereotype. For me, it was about how to show these scenes and portraits of our lives. No matter how boring, mundane, or everyday they are. These really boring moments of our lives show who we are, how we got here, and what might come next for us.

CG:  I want to talk about one of those everyday moments from your book. The first time your father ever writes his own last name is when he has to sign your birth certificate. It results in the Gonsalez spelling of your name, which some might view as incorrect, but you don’t view it as a mistake. And it’s not. It’s so much more than that. You write, “The impossibility of pronouncing our names is our possibility. Call it our American dream.” Can you expand on that?

MG: Like you said, it’s a very everyday thing of just signing a paper, but the signing of the paper wasn’t just the signing of the paper. It was still speaking to this history that has shaped us, that we can’t seem to break free from. And I think often that’s the question for me. I want to break free from these things, but I also want them to be contextualized. So quickly we try to be, like, yeah, that was a mistake, it should be this way. But all of it was a mistake. The colonization of the Americas was the big thing that should not have happened. I was trying to capture in the signing of the name this very long and dense history that still to this day shapes who and what we are and even how we relate to each other. For so many of us who come from colonized locations, who are colonized peoples and colonized histories, so much of our everyday life has a context to it, has a history that is literally about the way we connect to our fathers or the way we connect to our children, the way in which we love partners and our friends. It shapes everything.

Hot Vinyasa Flow for Crushing Self-Doubt

Corpse Pose

The position has to assume you,
like a fever, or a favor, or a black hole 
swallowing its own ballistics report. 
Like trying to believe you deserved
even a single afternoon 
two years ago, with an old friend
ascending the micro-climates
of Pacific Heights eating oysters.
Your jail cell is made of harp strings.
Nothing deserves your skepticism
more than a mirror. 
If you start here, in the middle,
then any progress will grant you 
both a beginning and an end.
Open and close your eyes
and sweep the front porch of your face.
Standing on the moon, you’d weigh 
less than a toddler
where the extended forecast
calls for no weather at all
and the coffee tastes like sand,
so best to admire the majestic from afar.
You don’t have to believe
your own story, 
you simply have to believe
you’re the only one who can tell it.
Instead of deleting the digressions,
erase the precedents. Beware of any wolf 
who goes still.

Sun Salutation

It’s the needlessness to this mess that makes it feel so endless, 
and unlikely 

            I’ll live long enough to know why.
  
I love what you didn’t do with the place.
  
                                                                                     All the regrets
  
cross-matrixed to failures,
             
          the piano there to hold up the family portraits,
  
the pink apple blossoms falling to the sidewalk
  
                                                                             as if to destroy us,
  
like a wildfire jumping a break.
  
The alley to the road to the capitol runs through me,
                                                                                     and the preposterous,
  
and in the end, I got exactly what I had coming, 
  
                                                      there must be some misunderstanding
  
say it with me, there must be some misunderstanding.
  

My Life Is a Result of the Legacy of Colonialism

I first read Nadia Owusu’s debut memoir Aftershocks in June, as the United States—led by the white nationalist backed Republican administration—was several months into a still ongoing unchecked global pandemic which was disproportionately killing Black, Hispanic, and Indigenous Americans. Protests for racial justice sparked by the murders of Breonna Taylor, Ahmaud Arbery, George Floyd and so many others were taking place worldwide, even as white women like me were weaponizing the police against people who identified as Black and Brown. As a seventh-generation Mississippian descended from slave owners who now lives in a blue bubble, I was craving a book that would help me make sense of both America and the world right now.

Aftershocks

I found it in Aftershocks, which among other topics, explores the impact of colonialism and anti-Blackness worldwide. Owusu had a global upbringing, following her father, a Ghanian civil servant with the United Nations, across Africa and Europe, before settling in the United States for college. In Aftershocks, Owusu explores the mental breakdown she faced in the aftermath of complicated revelations about her father’s death. Along the way she wrestles with her own search for identity, reckoning with her early abandonment by her mother, whose family escaped the Armenian genocide, the problematic legacy of being descended from Ashanti royalty, and exploring what it’s like to live in America’s highly individualistic society when one is rooted in Ghana’s collectivist culture. 

Owusu, who is associate director of the economic racial justice organization Living Cities, is a winner of a 2019 Whiting Award. Her lyric essay, So Devilish A Fire, won the Atlas Review’s chapbook contest. Owusu and I spoke in early December and discussed global anti-Blackness, grappling with colonialism’s legacy, and rewriting narratives about mental health.


Deirdre Sugiuchi: I originally read this book this summer at the height of the protests for Black lives. You took part in the protests in New York City. How did you feel marching, knowing you had just finished a book which in part addressed global anti-Blackness?

The reasons that Black people are impacted disproportionately by COVID are very connected to global anti-Blackness and colonialism.

Nadia Owusu: Given how hard this year has been, it made so much sense that this was the moment that the uprising happened, because the reasons that Black people are impacted disproportionately by COVID, dying disproportionately—as are Native American and Brown communities—are very connected to global anti-Blackness and colonialism. These issues on the surface might seem coincidental, living through this moment of global pandemic and uprising, but I think those things can’t be more deeply connected, that in the midst of the global pandemic and the disproportionate impact on communities of color, you have the ongoing violence against Black people. It was not surprising that this was a significant moment in the movement for Black lives which has been ongoing and has been building for many years. At the same time, I think the thing that is significant is that until now white people could choose not to see, and now they could no longer.

I felt a lot of grief in terms of seeing the ongoing violence against Black people with all the loss we are experiencing already. At the same time I found a lot of hope in the radical reimagination that has been part of the movement in terms of calling out what we actually need. What we need is to actively dismantle the existing systems and create new ones. There is nothing individual Black people can do to change the systems, which are built on existing stories about who we are that are not true. It really is going to take large systemic change in order to shift the disproportionate outcomes.

Having spent all these years thinking and writing about these questions, and also in my day job working to close racial income and wealth gaps, it was a moment of deep reflection. How do I continue to interrogate myself? Although I am American, I didn’t grow up here and my Black history is not African American here. What is my role as an artist and an activist and an organizer?

DS: You write about colonial mentality and dealing with anti-Blackness at an early age, and having a father who actively taught you about Ghana and your family, yet also recognizing that colonial mentality was a fault line in the African body. How has this shaped your worldview and your writing?

NO: My life is a result of that legacy of colonialism, even the fact that my father’s siblings went to the U.K. for their education and settled there. It shaped my father’s choices as far as coming to the U.K. and going to university in the States. I literally would not exist had the world not been shaped in a different way, but that’s why that history felt important for me to reckon with. 

For Black people across the diaspora, the stories that are told about African histories and about Blackness and what our own Blackness means have been in many ways codified into the way the world is organized. It was literally the law of the land in many places in terms of what opportunities we had and didn’t have, which shaped how our families lived in the world. I think we don’t talk enough about that, which is why this most recent movement—the uprisings for Black lives and the clear pro-Black stance that people are taking—is an act of revision and correction against the stories, which, whether we like it or not, are in the groundwater, and everyone white and Black have been drinking our entire lives.

We live inside these stories. We are not always able to see them and I think at the same time they are doing a lot of destruction in Black people’s lives and in our bodies and in ourselves. I think the undoing of that in myself is going to be a lifelong project.

DS: How does coming from a collectivist culture influence how you operate in America’s highly individualistic culture? I know you studied urban planning. How does this inform your work?

What we need is to actively dismantle the existing systems and create new ones. There is nothing individual Black people can do to change the systems.

NO: I struggle with American rugged individualism. This is probably in part due to my upbringing. Trying to explain to my family in Ghana why Americans won’t wear masks is confusing. “It’s because of their freedoms.” “Freedom to do what? Kill people?” It doesn’t compute. It’s a very different worldview. Whether we like it or not we’re all, and not just human beings, every living being on this planet is linked. 

In terms of my work, that is a barrier I am constantly pushing against, because a lot of the solutions that are proposed in terms of policy have individualism baked in them. There are a lot of solutions that are proposed around supporting entrepreneurs of color, and I think those are positive things to do, but they are very focused on the individual, not so much addressing the broader system and the way we all live in community with each other. From an urban planning perspective, the focus on single family homes as opposed to affordable housing that is more communal and the zoning laws that privilege wealthier people who can afford single family homes, all of that is connected to that philosophy of individualism and its really hard because that’s what people aspire to.

If we actually shifted our idea about what’s possible when we care for each other differently and organize ourselves in society to live differently and organize ourselves to live more communally, I think there are different and more beautiful possibilities that can open up, but there is a lot of dissonance. 

DS: This book deals with the aftershocks of the death of your father as well revelations in the aftermath of his death. It also deals with maternal abandonment and a family legacy of abandonment. Did writing help resolve conflicting feelings?

NO: I started writing pieces of this book just for myself to work through some of those questions and feelings. I was coming out of a long period of depression and felt like I had avoided looking at those questions too closely most of my life. It was a personal project. Because I have always been a writer, I have always been someone who understands how I think through writing. 

Looking at the more personal aspects of my mom leaving and my dad dying and trying to contextualize our lives and their choices led me to do greater research about the history of the places they came from and their families. That also expanded my understanding of how my life was shaped and in ways that were positive and deepened my empathy. 

Because I grew up outside of my parents’ cultures, those were histories I was not familiar with. To reconnect with my ancestry and my homelands felt in some ways like writing myself home.

DS: You did an incredible job illustrating how mental health was viewed in your family as well as the culture at large, and also illustrating how in your family it was your job to keep it together. You wrote about a mental breakdown, which is typically taboo, and healing through art. Can you discuss writing about this?

NO: I think in many cultures, many of us grew up hearing this message that you cannot show weakness. There is a narrative that depression, grief, or mental illness is weakness. I think that for Black people and for Black women in particular, you do not show weakness, you have to work twice as hard for half as much. 

In my family, I felt a great deal of responsibility for holding the family together. It’s a lot of pressure to carry, particularly when I didn’t have a lot of examples in my life of how to deal with grief, depression, and anxiety that I was facing, so I tried to power through it for a very long time. What I was trying to write against was that message that mental illness was a form of weakness. We hear these stories in the Black community, that mental illness does not exist, that only white people have time to indulge themselves. I think those are really harmful messages and I understand why they came to be, it’s a product of white supremacy.

It felt really important to me to be honest. I wanted to write from inside the breakdown. I wanted to show what it feels like and present what it can feel like if we internalise different stories that are not so fear based, and that are kind and loving to ourselves and allow ourselves the space to breathe, so it doesn’t compound itself the way it did in my experience.

Art might not be sufficient in terms of healing, but I do think that the stories we tell are important in terms of what help we are willing to seek. I wasn’t willing to seek any help because of the stories I had internalized. I think it is important to use art to write ourselves different stories that we believe in, so that we can get ourselves the help and the community that we need in order to heal ourselves.