Enter Electric Literature’s #DressLikeABook Instagram Contest

Show off your best literary-inspired outfit and you could win one of our Read More Women tote bags

Spring is here! The flowers are blooming, the iced chai lattes are flowing, and the people are finally hauling out warm-weather clothes from bins under their beds. To celebrate this glorious season, we’re challenging you to put your spring wardrobes to work. Dress up to match the cover of a book, and you could win a Read More Women tote bag and a deck of Literary Aces playing cards!

To enter, post a photo of you dressed to match a book cover on Instagram, and use #DressLikeABook. Remember to follow Electric Literature and tag us. The best photos will be featured in a post on Electric Literature. For some inspiration, here is the EL team serving you their best literary inspired looks because we’re extra like that.

Executive director Halimah Marcus and editorial intern Erin Bartnett always coordinate their outfits to match the books they’re reading. #LiteraryFashion

Assistant editor Jo Lou perfecting her hypnotizing act so she can run away from her office job and join the circus (shh, no one tell Halimah).

Editor-in-Chief Jess Zimmerman serving you sunshine, sunflowers, and happiness, but if you’re mean to her, she’ll put a hex on you.

Senior Editor Lucie Shelly and her rescue pet rock, The Batu, that she saved from a construction site in Mexico City and hauled up three flights of stairs to its forever home.

Viet Thanh Nguyen makes blue and yellow look good; contributing editor Jennifer Baker makes it look better.

Recommended Reading Commuter editor Kelly Luce considers her socks (on the porch of the actual historic 19th-century grist mill she lives in).

Kelly got really into this challenge and we couldn’t pick a favorite.

Social media editor and cigar model Michael J Seidlinger contemplating his next quippy tweet. m/ m/

Dog-in-Residence Billy with his favorite chew toy, a hardcover book.

Forget the Sexbots, ‘Westworld’ Is Really About the Power of Reading

There may be no more overused simile, at least about reading, than “a book is like a door.” “Books and doors are the same thing,” Jeanette Winterson states in a widely-circulated quote I’ve yet to accurately source. “You open them, and you go through into another world.” This is the promise of all good novels. Whether they transport you to a Wonderland or to Middle Earth, back to Southern plantations or forward into dystopian theocratic regimes, they hold within them the promise of a journey. You may be cramped against fellow weary commuters on the subway, but your Kindle holds the key to take you somewhere else.

This sustained imagery of books as sites of exploration necessarily invokes the other key prospect we find in books: in these journeys you’ll learn not just about the novel’s subjects, but about yourself. The conceit of HBO’s Westworld, where wealthy patrons can enter the eponymous world and entertain their wild wild west fantasies surrounded by “hosts” that look and act just like humans, holds a similar promise. Westworld may call to mind video games or amusement parks, but the storytelling devices it depends on (both as a park and as a television show) are decidedly literary.

Westworld may call to mind video games or amusement parks, but the storytelling devices it depends on are decidedly literary.

When young William (Jimmi Simpson), the audience surrogate for much of the first season, is welcomed into Westworld, he’s escorted by his soon-to-be-brother-in-law Logan (Ben Barnes). A seasoned parkgoer, Logan encourages William to let himself go and use his time there as a way to explore who he is. The storylines the park makes available to them — and this is the language its characters use to describe these immersive experiences, “storylines” — range from the family-friendly to the R-rated. They’re designed to cater to those base desires you wouldn’t indulge anywhere else. You can practice your shooting skills in scenarios that team you up with the Sweetwater’s sheriff, head up into the mountains to help facilitate an armed robbery instead, or even visit Pariah, the aptly-named town where you’re encouraged to join a never-ending orgy.

The park, we soon learn, is the brainchild of two visionary engineers: Dr. Robert Ford (Anthony Hopkins) and the mysterious Arnold, who died in an accident that nearly derailed Westworld’s opening decades before we enter the story. Not only did they envision an immersive environment that would allow guests to roam the Old West, but they were committed to creating life-like robots that could believably inhabit the roles of saloon madame, heroic cowboy, rancher’s daughter and so on. The “hosts” — the robots — are programmed to function as characters, trapped in narrative loops that the guests can dip into and out of at will. Logan finds plenty of the storylines rather boring; he almost refuses to accompany William when the latter decides to take on a bounty hunt mission, claiming the better narratives are found the further you stray from the park’s entrance, the sleepy town of Sweetwater.

The show gives us William as an entry point into the way guests experience Westworld, but it also moves away from his viewpoint to introduce us to the inner workings of the park. We follow Ford and his associates as they service malfunctioning hosts, deal with the bureaucratic nightmares that plague such an expansive corporation, and dream up new narratives designed to wow guests and shareholders alike. Where the unseen Board (and some sulking employees) would like Westworld to be simpler, Ford often speaks about his work in ways that echo Logan’s words to William: the purpose of the park is to help guests discover who they are. It is in the details of the storytelling that the beauty and possibility of the park come through: “The guests don’t return for the obvious things we do,” he says, “the garish things” — presumably the violence and sex that so dominated discussions of the show’s first season, which served up enough gore and nudity to leave viewers wondering about the kind of humanity its creators (both Westworld’s and Westworld’s) were trying to represent. “They come back because of the subtleties, the details. They come back because they discover something they imagine no one has ever noticed before, something they fall in love with. They’re not looking for a story that tells them who they are — they already know who they are. They’re here because they want a glimpse of who they could be.”

Westworld isn’t just an IRL choose-your-own-adventure; it’s also an attempt at making those books-are-doors metaphor as literal as can be. When William, finally dressed in full cowboy attire, steps through the door at the end of the dressing room provided to him by a Westworld employee, he’s thrust into a moving train taking him to Sweetwater. He’s immediately transported to another time, another place where his story is about to unfold. Choices about whether he’ll be a dashing hero to the sweet rancher’s girl Dolores (Evan Rachel Wood) or a roguish client of the saloon run by Maeve (Thandie Newton) become crucial decisions about how he envisions himself.

Westworld isn’t just an IRL choose-your-own-adventure; it’s also an attempt at making those books-are-doors metaphor as literal as can be.

But what’s merely a game of role-playing for the guests becomes the ontological question that plagues the hosts. The more time we spend with them, the clearer it becomes that their own lives are bound by storytelling tropes. Literary metaphors, in fact, are embedded into the very technology that makes them slaves to Ford’s stories and orders. Created not merely as people who would populate Westworld but as characters who would bring to life its many narratives, the hosts were designed with backstories (often tragic; those worked best, Arnold found) that would anchor their motivations and guide their semi-scripted lives in accordance with the role they’re made to play. “The self is a kind of fiction, for hosts and humans alike,” Ford explains. “It’s a story we tell ourselves. And every story needs a beginning.” Trauma colors many of the inhabitants of Westworld. It makes Maeve, for example, a vocal spokesperson for the freedom Westworld provides its hosts. “This is the new world,” she tells unsuspecting guests she’s trying to lure into taking one of her girls upstairs, “and in this world, you can be whoever the fuck you want.” It’s a lesson she learned when she decided to leave her life across the pond and brave it in the New World. That’s the backstory that dictates much of her actions throughout the story. Like literal characters in a novel, Ford’s hosts all have key moments in their life that explain who they are.

And like characters in a novel, they are there to serve a purpose; their programming reduces them to characters in someone else’s (presumably the guests’) story. When Ford wants hosts to do something, he uses what he deems his “narrative voice,” enacting the authorial control that his code embodies. Maeve, who slowly begins to question the nature of her reality, becomes aware that she’s merely a cog in a giant storytelling machine, and tinkers with her code to be able to similarly persuade other hosts to do as she pleases, uses those same kind of commands: “The sheriff judged the riders to be upstanding, God-fearing citizens,” she narrates in the town square, and the authorities turn away from their quarry (including her lover, a wanted man in the process of stealing a safe). “The marshals decided to practice their quickdraws with each other,” she adds, creating even more chaos and allowing for his escape. Maeve, like Ford, becomes God in the most literal of senses: she’s an author making the characters around her do her bidding. Her motivation, then, once she awakes from her programmed slumber (it’s no surprise we see plenty of shots of her and Dolores waking, ready to re-live the same day over and over again with only minor variations), is to rid herself of the story that’s been laid out for her.

Maeve, like Ford, becomes God in the most literal of senses: she’s an author making the characters around her do her bidding.

Decades later, when William has exhausted all the stories Ford has concocted for guests and hosts alike, he’ll become obsessed with the inner narrative layers he knows exist within the park. “This whole world is a story,” he growls. “I’ve read every page except the last one. I need to find out how it ends. I want to know what this all means.” But time and time again he’s told that the story of the mysterious maze he’s become fixated on is not meant for him. The maze, which we (and William) encounter all over the park (on a tarot card, plowed into a field, carved onto a tabletop, imprinted on the inside scalp of a host), is also a hidden narrative of Westworld. The goal, William correctly ascertains, is to make it to the middle—though he doesn’t quite know what he’ll find if he makes it there. As it turns out, the maze (“The Maze” is, incidentally, the title of Westworld’s season one) was created not for a guest at all but for one host in particular: Dolores, the rancher’s daughter.

More than merely giving viewers a chance to ponder on the idea of identity as a narrative we need to tell ourselves, Westworld also portrays the very process by which reading contributes to self-discovery and self-fashioning. Dolores doesn’t just wake up one day wishing to embark on a journey away from her predetermined life in Sweetwater. She’s coached to do so with a steady diet of classics. Viewers of the show may easily identify her blond hair and powder-blue dress as winking nods to her status as Westworld’s very own Alice, but they don’t need to: the connection is made rather bluntly early on. The very first episode opens with a technician asking Dolores is she knows where she is: “I’m in a dream,” she obediently answers. Those hours she spends naked being upgraded or patched up by nameless engineers and tech guys are explained away as “dreams” she’ll soon forget — like Alice’s adventures in Wonderland, a place she cannot quite comprehend but which acts as a warped mirror of her real life back in England. Dolores is even encouraged to read Lewis Carroll’s novel by Bernard, the leader of Westworld’s Programming Division.

“Dear dear, how queer everything is today and yesterday things went on just as usual. I wonder if I’ve been changed in the night,” she reads out loud to him at his behest. We gather that she’s been slowly making her way through several books already when she remarks that these texts they’ve been dealing with on their one-on-one sessions are always about change. This prompts Bernard to note that “people read about the things they want the most and experience the least.” The suggestion is that Dolores cannot experience change; she’s trapped in narrative loops, in someone else’s behavioral codes. But Westworld is a place that offers people the chance to experience precisely the kinds of the things they usually would only be able to read about. Bernard’s epigrammatic quip suggests that, in Westworld’s wholly immersive storylines, the line between reading and experiencing the things we most want has been blurred altogether. It explains why the glitch that eventually makes hosts self-aware about their own enslavement is triggered by hearing a Romeo and Juliet line (“these violent delights have violent ends”) — as if Westworld were acknowledging not merely the “books are doors” metaphor, but that thing we all know is true of great (and sometimes not-so-great) literature: that it can will you into being a person you didn’t know you could be.

Dolores’s journey through Arnold’s maze leads her inward to where the sweet young woman will find herself. But it’s also a journey outward, where she’ll soon see her own consciousness bloom from within the rigid parameters set out by her own programming and in turn put the wheels in motion to explode her gilded cage. By the time she’s fully in control of her consciousness, no longer beholden to Ford’s narratives, she becomes the most dangerous host in all of Westworld. “You said people come here to change the story of their lives,” she explains. “I imagined a story where I didn’t have to be the damsel.” HBO’s show may bill itself as a dystopian take on AI technology, but it’s also become perhaps the most probing exploration of the power of literature available on television today.

Why Korean American Writers Love Alexander Chee

Like many writers, I grew up not just loving books, but also living in books, through books. This meant that, for years, I never encountered people on the page who looked anything like me. It wasn’t until right after college that I started coming across Korean American writers, and Alexander Chee was one of the very first I read. At the time, there weren’t many who’d published books, especially novels, but I chased down what I could find: Chee’s extraordinary Edinburgh, as well as fiction by Susan Choi and Chang-rae Lee. The experience was nothing short of a revelation. People like me could be found in anglophone books; therefore, I might be found not just in life — which often paled in comparison to the more satisfying realm of words — but also in the books I loved.

In the years since college, as increasing numbers of Korean American writers have published their words, I’ve read a lot more of us. In no particular order, except one of hallelujah, here’s a necessarily partial list of some other living Korean American writers whose work or person, or both, I’ve had the great good luck of encountering:

Marie Myung-Ok Lee, Tracy O’Neill, Min Jin Lee, Christine Hyung-Oak Lee, Catherine Chung, Krys Lee, Crystal Hana Kim, Nami Mun, Patty Park, Paul Yoon, Jenny Han, Katherine Min, Erinrose Mager, Don Lee, Gene Kwak, Victoria Namkung, Alex Sujong Laughlin, Mary-Kim Arnold, Steph Cha, Jimin Han, Sonya Chung, Patty Yumi Cottrell, Alex Jung, Janice Lee, Mike Croley, Suki Kim, Darley Stewart, Jane Yong Kim, Jay Caspian Kang, Janice Y.K. Lee, Jung Yun, Christine No, Timothy Moore, Robert Yune, Emily Jungmin Yoon, Victoria Cho, Lee Herrick, Marci Calabretta Cancio-Bello, Wancy Young Cho, Cerrissa Kim, Chiwan Choi, Don Mee Choi, Suji Kwock Kim, Che Yeun, Wesley Yang, Franny Choi, Nancy Jooyoun Kim, Young Jean Lee, Sung J. Woo, Ed Bok Lee, Jennifer Hope Choi, Minsoo Kang, Jennifer Kwon Dobbs, Su Hwang, Hairee Lee, Joseph Han, Cathy Park Hong, Leonard Chang, Alison Roh Park, Mark L. Keats, Mary H.K. Choi, Eugenia Kim, Yuliana Kim-Grant, E.J. Koh, Julayne Lee, Leah Silvieus, Michelle Lee, Margaret Rhee, Paula Young Lee, Sueyeun Juliette Lee, James Han Mattson, Nicky Sa-eun Schildkraut, Grace Sobrenome, Angie Kim, Yoojin Grace Wuertz, Monica Youn, Sun Yung Shin, and…!

But back to Chee, whose new essay collection, How to Write an Autobiographical Novel, is unique and powerful, insistently itself. I think back to that girl who, because I had no idea how to wish upon what I’d never experienced, didn’t even know to miss the lack of Korean American writing. I wish I could tell her what riches were coming her way.

I convened a few Korean American writers I admire — Nicole Chung, Alice Sola Kim, and Matthew Salesses — to talk about How to Write an Autobiographical Novel, and what he and his writing have meant to us.

(R.O. Kwon, Alice Sola Kim, Nicole Chung, Matthew Salesses)

R. O. Kwon: I think we’ve all known Alex awhile, and I wonder how you first came across his work.

Nicole Chung: I believe I read Edinburgh and found Alex’s essays close to the same time. When I read Edinburgh, I was really struck by the uniqueness of that novel and the fact that he was a Korean American writer, and that was when I started looking for every essay of his I could find. I had the chance to interview Alex for The Toast not long after he wrote a “Future Queer” cover story and hosted a related conversation for The New Republic, and we talked about how he writes and the balance of fiction to nonfiction.

Image result for Alexander Chee

He said something I won’t forget — that while some publishers thought he should publish The Queen of the Night before Edinburgh, he felt he had to publish Edinburgh first. Later, in another conversation, he would tell me, “I felt I had to publish Edinburgh in order to prove I could exist — that I could make a space for myself in this life.” Obviously, the character isn’t him, but it’s still one of the only novelistic treatments of the life of a Korean American gay man. Alex said he “wanted to plant that flag in the culture,” and until he said that I don’t know if I’d thought about it as a reason to write. The need to exist in the canon, in the literary world. I found that very powerful, and very brave.

Alice Sola Kim: For a long time he was only someone I knew of, as a literary personage and New York man-about-town. I remember really liking his blog, and of course being intrigued by his being a Korean American writer, because I was so thirsty for more of those. At some point I read Edinburgh — and if you’re reading this roundtable I probably don’t need to go on about what a beautiful book it is but, it is! — and then I moved to New York and finally met him. I really appreciated how authoritative yet not at all complacent he was. It felt like he was open and glad to meet new people (chuckleheads like me, in this instance), and to give them a chance, to lift them up. I admired how he was (and is) so open to the new, ideas and books and people, while also being hella opinionated and firm in his convictions.

Matthew Salesses: I can barely remember! I think I must have found him through his blog, Koreanish. It was the first time I’d seen a blog that came even close to my life. It’s possible I found the blog through my friend Laura van den Berg, indirectly, because of her husband, Paul Yoon, whose work Alex recommended. (Alex was how I came to Nami Mun’s writing and Catherine Chung’s writing, too, and many others.) I read Edinburgh either before or after that, and I wanted to interview him. Edinburgh was the first book I’d read like that and maybe the only one still. We met when I interviewed Alex for Redivider in 2009. He was working on The Queen of the Night.

Kwon: Did you grow up reading many Asian people? I mean, I seek out Asian writers’ work, and even so, while reading Alex’s book, it occurred to me that I don’t know the last time I’ve seen a jesa ceremony depicted in English words, on a page. It’s possible I haven’t encountered a jesa ceremony outside of my parents’ house. There was so much I found powerful in Alex’s collection, but that was an utterly unexpected moment for me.

Chung: As a kid, I didn’t really. I remember reading Amy Tan, but in terms of, say, children’s books, I didn’t grow up reading a lot of Asian American writers. I remember very clearly the first YA novel I read by an Asian American author about an Asian American family — they lived in Seattle, and the title was April and the Dragon Lady. That was one of the very few. I didn’t read a lot of Asian American writers until, as an adult, I actively sought them out.

I remember reading Amy Tan, but I didn’t grow up reading a lot of Asian American writers.

Kim: Yeah, I also read Amy Tan! I was probably way too young for The Joy Luck Club. But my mom brought home this paperback copy, and I remember flipping through it and being like, Oh my god, there’s all this sex in it! So of course I had to read the whole thing. I’m sure I was hugely impressed that it was written by an Asian American author, and that it seemed for real popular — it didn’t have that “eat your vegetables” vibe that I was already sensitive about, surrounding so much literature by POC (whether it warranted that or not). When I was older, I really liked Marie Myung-Ok Lee, who was writing contemporary YA about Korean Americans. Such a special, rare find. Otherwise, I didn’t read many Asian American authors growing up.

Salesses: I read Amy Tan in high school and some other immigrant narratives. There were a lot of boats. None of them really connected with me. They seemed just like everything else I read in high school, like they had nothing to do with my life in its immediate surroundings.

Kwon: To dig into Alex’s book a little: are there parts of How to Write an Autobiographical Novel that particularly resonated with you? Last night, I was up late because I couldn’t stop reading it. This part toward the end of “The Guardians,” for one, had me in tears: “You imagine that the worst thing is that someone would know. The attention you need to heal you have been taught will end you. And it will — it will end the pain you have mistaken for yourself. The worst thing is not that someone would know. The worst thing is that you might lay waste to your whole life by hiding.”

Chung: I don’t know how I’d pick a favorite essay, or even one that resonates the most. What I love about Alex’s writing is the craft — every piece is so beautifully written and structured. I’ve taught his essays because they’re stunning examples of the form. One of my favorite pieces of his is “Girl,” kind of a master class in description and scene-building. He makes it seem effortless, but it’s very difficult to construct scenes from years ago. To make yourself vulnerable, to serve your memory, and to still get across what you want to get across. He builds gorgeous scenes and gives you these moments when things change, or go in a different direction, or surprise you.

I feel like a lot of his essays are honest, true impressions of who he was and who he is: compassionate, and generous to the people he writes about, and so sharp when necessary. I think, too, that Alexander is a very generous writer — that comes through when you talk to him, or meet with him. He really cares about writers, and about building community among writers. He’s been honest and open with me, and, I assume, with you and all the other writers he interacts with. He takes the time to answer writers’ questions and offer his advice, and not every writer is that open or generous. It means so much to me, and I’m sure it means a lot to other writers.

Alex’s essays have been there for us at many different stages of our lives.

Kim: I loved the way he writes of his younger self, things his past selves did — even when they were dumb things, or mistakes, or just things he’d do differently now — without malice. I don’t quite know how to describe it. It felt like you could trust what he was saying about his younger self. You could see into his past selves and experiences in a much more fascinating and illuminating way because there wasn’t all this regret or condescension fogging everything up.

Salesses: I like “Girl” too. “The Writing Life” meant a lot to me at one point in my life. Same with “The Querent.” Alex’s essays have been there for us at many different stages of our lives.

Kwon: Both with his writing and with the way he is in the world, there’s incredible generosity, but he’s also often been, for me, an inspiring example of someone who takes no shit.

Chung: Yes, and he really uses his social media platform for good. I’ve told him this before — it’s not like you want to give up, ever, but fatigue is a very real thing since the election, and more than once Alex has posted something that pulled me back into the fight, shown me something I needed to do. I’ve really appreciated that.

When you’re starting out, early on, you don’t know what you’re worth or deserve, especially as a writer of color.

Kim: I’ve also appreciated his saying one-on-one and online, “Writers, get that money.” When you’re starting out, early on, you don’t know what you’re worth or deserve, especially as a writer of color. I’m grateful that he’s kept telling writers something they really do need to hear over and over again — that we deserve to get paid for our writing and our precious time unless there’s something we really want to for love, but don’t do it too often for love, but also don’t forget to do it for love. Once in a while.

Salesses: He’s a moral compass for writers who understand that people live in the real world with real world problems.

Chung: He’s very honest about what a hard process it can be, how long a writing project can take. And also the fact that just because you’re an artist, working on something that matters deeply to you, that doesn’t mean you’re not a human being with real material needs. You need health insurance and you need dental coverage and you need people to support and see you as human. It helps to hear great, successful writers talk so frankly about the struggle.

Kwon: You’re also all magnificently generous writers, and humans, and I wonder how you think about this question of what and how we give back. Alex is truly one of my models for the kind of writer-human I want to be, and I’m curious how you approach the idea of literary responsibility outside of the day-to-day writing of sentences.

Chung: I’ve been on the receiving end of so much generosity as a writer and as an editor. It means a lot to me that writers trust me with their stories. It’s a great privilege. There are people — and though Alex is one of them, he’s not the only one, obviously — who have been extremely generous and open; who cared. They’ve given me advice when I didn’t know what to do.

I think there’s no way to pay back that generosity. The only thing you can do is pay it forward. In that sense, Alexander has been one of my role models, but there have been so many others, too. I’ve felt really lucky in that sense. So it’s my responsibility to be open and helpful, too. Sometimes it’s easier than at other times — you need to take care of yourself, too — but yeah, I am glad when people reach out for advice, or for help. As much as I can, I try to keep an open door for writers, whether they want to write for me or whether they just want to ask questions.

Presumably we’re writers because we love writing by other people too. So for me it’s important to support and lift up the writers we love.

Kim: Alex did not pull up the ladder after himself, it’s so true! I don’t have any editorial responsibilities, so I find it very easy to imagine that no one is looking up to me or needs anything from me. But actually that’s a lie — as writers, or, I guess, just people, we often forget our own accomplishments, we downgrade ourselves mentally and forget that we’ve written stuff that people like, and that we possess power and connections and things that lots of other people don’t. It’s extremely possible to inadvertently be a dick to people just because you’re too busy hating yourself! So I’m working on that — recognizing my own power, and with even a low-medium level of power comes some amount of responsibility, and thinking about what those responsibilities are to myself and others. And same as Nicole, I’ve received so much generosity over the years that I want to pay it forward as well.

Also, it’s not a cute look to act like you’re the only writer who exists in the whole world. It makes me think of that amazing quote from Garth Marenghi’s Darkplace, where Garth Marenghi says, “I’m one of the few people who’s written more books than they’ve read.” Presumably we’re writers because we love writing by other people too. So for me it’s important to read a shit-ton, to support and lift up the writers we love. To keep being a fan.

Kwon: Alice, oh, I know so many people who love your writing, who greatly admire it and look up to you and your work.

Salesses: I think one thing is just trying to recalibrate who I’m writing for and trying to find a space to make something happen. Okay, maybe two things. One of the things I love about Alex is that he doesn’t separate the writing from the life.

Kwon: I find the way Alex writes about his ambition, too, to be wonderful. I know more than a few Asian American writers, including me, who have a B.A. in economics for no good reason, but also for the very good reason that we wanted stability, health insurance, little things like that. When I was in college, it was harder for me to let myself reach for that dream of being a writer — it was less present, I think, less visible, than other life options. In How To Write an Autobiographical Novel, there’s a certainty in Alex’s voice, and in the way he saw himself, that I loved.

Good girls go to heaven and Alex goes everywhere.

Kim: When you read someone’s work over the years, and you speak to them at parties and events, and you read their interviews — even all that, you get a haphazard, cobbled-together picture of them. Reading How To Write an Autobiographical Novel gave me such a fuller impression of Alex’s life and background, and I was like, Damn, you do a lot of cool stuff. Good girls go to heaven and Alex goes everywhere. It was so wonderful to read, not just for the breadth of experience and perspective, but also to show the lie of the dictum that you can’t live while being committed to art.

Kwon: Is there anything else you want to say about this book and Alex’s writing?

Chung: I appreciate how fiercely protective he is of artists. He wants more people to have access to an artistic life. I feel like that comes through, how honest he is — how he writes frankly about money, or about diversity in publishing. I think it comes from this well of good intentions, because there’s a lot that still needs to get better for artists and for writers, and for writers of color in particular. I believe when you look at Alexander’s career, you see someone who wants others to also have access to a fulfilling artistic life.

Kim: I love the ways in which he’s a nerd, like a science fiction and fantasy nerd, on top of everything else. In these essays he is so wonderfully unbothered about his passions and obsessions, about whether they match or not, about whether they’re “acceptable” or not.

Salesses: I just want to join the conversation Alex has made and is making. We have to remember what conversations we’re already in.

How BMG’s Music Club Made Me a Better Reader and Broke My Mother’s Heart

The BMG music logo was the thing that first drew me to the four-by-five card embedded into the spine of a Rolling Stone magazine. Album titles and the occasional colored pop-out images of recording artists like Sting and Chris Isaac littered the two-page spread. And there at the bottom, surrounded by blank space and perched above the music club return address, a dog was looking curiously down the horn of a phonograph with its head cocked. The image resonated with me.

I fell for music the summer after my freshman year of high school. Up until then, I spent my free time devouring stories. A year-round latchkey kid, I read a regular rotation of Louis Sachar, Beverly Cleary, and Judy Blume. The pages of Tiger Eyes and Island of the Blue Dolphins had been fingered so many times, their corners were sheer as onion skins. My first year of high school English had left me enamored of American literature: A Separate Peace, The Catcher in the Rye, To Kill a Mocking Bird, The Grapes of Wrath. Borrowing copies from the library, I read them again that July along with my grandmother’s Danielle Steele novels and a Stephen King/Richard Bachman catalogue I inherited from my aunt. Before I’d finished working my way through a long bookshelf of self-help books in my mother’s bedroom though, television revealed for me a new kind of story obsession. Previously, songs were something I heard by accident on the car radio or as a soft background soundtrack at Kmart. But that summer, MTV and VH1 shocked me into a fascination with music videos. Packed with the same kind of storytelling I lived for, they unfolded in a fraction of the time. Songs, even those I’d been listening passively to for years, were also for the devouring.

Following my parents’ catastrophic undoing, I spent a tremendous amount of time by myself while my mother worked full time and cleaned houses on the side for extra money. My school friends seemed to live in another dimension filled with summer camps, vacations, and long days at their neighborhood swim clubs. I mostly spent my time worried about my mother. For a long time, I tried hard to figure out how I fit into everything: my family, high school, myself. I was petrified of peers discovering my strange universe: how even at fifteen, I still built television sitcoms sets out of Legos and spent most all my time swirling inside my imagination. I could see myself in stories, but I could also see the self I wanted to be. Stories gave me company, but they also gave me access to a different reality.

Dwarfed by our giant hand-me-down Panasonic console television, I observed how music videos broke the rules of sitcoms, soap operas, and novels, but were still driven by what I loved most: busted-up scraps of language. I could take the narrative the video offered or I could construct my own. I could love the entire composition or just a single line that pinched my insides. Music videos showed me the narrative potential of songs.

I could take the narrative the video offered or I could construct my own. I could love the entire composition or just a single line that pinched my insides. Music videos showed me the narrative potential of songs.

The problem was that I couldn’t return to videos over and over like I did books. I was at the mercy of someone else’s choosing, an orchestrated mix-tape I had no autonomy inside of. Maybe it would be the boys and mall escalators, Tom Petty’s free falling skateboarders dropping into swimming pools like a pair of cherries pitching themselves from a tree, or Sinead O’Connor’s shorn head and sad eyes, a cantaloupe tear rolling down her cheek in “Nothing Compares 2 U.” But it might also be a block of hair bands, Garbage, or Supergrass. The list of the songs I coveted grew by the day, and that BMG dog seemed to peer down the phonograph’s hole at a deep fulfillment. Owning the songs I saw on TV meant I could revisit the same stories over and over the way I read my books on loop. Albums would give me access to new video-less songs by the same artists.

The offer seemed simple enough: pay for one compact disc and enjoy three more at no additional cost. I fingered the ecru cardstock and considered my lack of a regular allowance, how quickly I spent birthday money on books. I knew my mother wouldn’t approve — she’d repeatedly lectured my sister and me on the dangers of credit card debt and mail scams, and I knew intimately the scrupulousness with which she had to manage finances. The year before, I had given up youth basketball after sitting for an afternoon rolling change from her closet jar into bank coin rolls to pay the league fees on my second season. Those spare quarters and dimes usually meant extras like donuts on Sundays, movie rentals at Blockbuster, licorice whips before matinees. When the jar came up empty before we’d even considered the cost of uniforms or team pictures, it became clear I wouldn’t be playing basketball after all.

Owning the songs I saw on the screen meant I could revisit the same stories over and over the way I read my books on loop.

A music club was a luxury, but still, I tried reasoning with myself: surely I could dredge up the $14.95 from somewhere. I was good at solving problems. I carefully tore the perforated edges of the card away from the page, checked the “pop/soft rock” preference box, and made my first initial selections from the small catalogue of albums:

1) Prince’s The Hits 1: Singing from a plastic tube in the “7’s” video, Prince and his belly dancer circled one another with swords, blindfolds, doves. The video’s story of revenge was alluring and mysterious, but in the foreground, the electric currents shooting through his body seduced me. There was nothing I wanted more than unbound cosmic love.

The Artist Formerly Known As

2) Talking Heads’ Speaking In Tongues: The visages on houses and suspended on road surface markings in “Burning Down the House” reminded me of Twin Peaks, a show my mother loved. Might I get what I was after? All I was doing those days was holding tight. The album promised to incinerate the past.

3) Oasis’ (What’s the Story) Morning Glory?: The light patterns in the “Champagne Supernova” video were a Spirograph; the lava lamps and colors smeared together like wet paint. The spinning camera angles hypnotized me. Liam Gallagher lay on a bed begging the same question I was asking myself: where was I? He promised I could find him.

4) Jimi Hendrix’s The Ultimate Experience: An indulgence. I had never seen a Jimi Hendrix video before, though I recognized his face from the record covers in my former childhood bedroom. He was a sad burned-out light. I was drawn to that sorrow.

Liam Gallagher lay on a bed begging the same question I was asking myself: where was I? He promised I could find him.

Those days my father appeared a few times a month, mostly for meals of greasy chicken chow mein or triangles of pepperoni pizza. My sister and I would sit opposite him in the restaurant booth while he read the Penny Saver. In his house — in the room that had been mine ten years before my mother left with us — my mice village wallpaper had been painted over and covered by floor-to-ceiling record shelving, the edges of albums aligned in the same way my treasured books were: strips of color, thin rectangles of worn-down spines. In place of my four-poster bed were bongos and guitars, and a drum kit sat on the nut-brown carpet where I had once played Barbies. An American flag and three purple hearts from my father’s tour in Vietnam hung in a shadow box frame where a mouse baker had sold sleeves of baguettes from a wheelbarrow to other mouse chefs. I didn’t go into the room much in the years that followed, but I knew that music was everywhere where I had once been.

In the cab of his Chevy step-side, he turned the knob of the radio dial as far as it would go. ZZ Top and the Rolling Stones were favorites, but anything that clanged or smashed together did the job. In the ten years since the divorce, my father’s was the story I couldn’t figure out despite my hours studying the narratives of sitcoms, daytime television, and novels. What was going on in there? Where was he when the volume was up so loud? The BMG music club offered stories, but it also provided an opportunity: my father liked music. Maybe I could find him somewhere inside of it.

The BMG music club offered stories, but it also provided an opportunity: my father liked music. Maybe I could find him somewhere inside of it.

In my memory the CDs took months to come, though it couldn’t have been more than a few weeks. My mother and sister worked during the days, so I got our mail and kept my purchase concealed from my mother. I planned while I waited: after the delivery, I would round up the cash, pay for the single album as advertised, and receive the second batch with her none the wiser.

The package was right angles and brown cardboard. I pulled the tape creases back and the box unfolded completely, revealing four plastic jewel cases enclosed in sleeves of transparent cellophane. I peeled them open one by one, slipping the liner notes from each cover. I studied the album covers. Prince in sepia, a flash of light slicing across his right eyelid and the pout of his bottom lip. I snapped the disc from its compartment and loaded it into my hand-me-down boombox . Talking Heads was a curled ring of blue like a beaded periwinkle shell; Oasis a block of letters and curious punctuation, and finally, Jimi — his hands at his waist, confidently eyeing me, the other hand resting over his heart. “When Doves Cry” started up, its streaking knife-edge before the thudding drum arrangement. I didn’t know how to answer all the questions Prince asked, but I knew I had the potential to. The answers were resting on my tongue.

I don’t remember paying those first dues though I must have — four more albums came soon after but so did others — Siamese Dream, What’s the 411?, Automatic for the People, August and Everything After, Pablo Honey, Ready to Die, CrazySexyCool. I tucked the narrow white envelopes that accompanied each arrival into a corner of my dresser drawer and put the additional fees for bonuses, shipping, and monthly selections out of my mind: I was busy falling in love.

I tucked the narrow white envelopes that accompanied each arrival into a corner of my dresser drawer and put the additional fees for bonuses, shipping, and monthly selections out of my mind: I was busy falling in love.

The lyrics hit. Music brought up feelings that words couldn’t articulate. I felt less lonely. I tramped across our apartment’s mustard-colored carpeting while Oasis, Prince, and Talking Heads validated every experience I’d ever had and still wanted. Music gave me a new lexicon for feeling and I was drunk on it, dancing wildly alone for the remainder of the summer with the volume turned all the way up. I still read my books. If anything, music made me a better reader. I began to see books as mixtapes — suddenly Holden Caulfield was R.E.M’s “Everyone Hurts,” Biggie’s “Juicy,” Tina Turners’ “I Can’t Stand the Rain.” Each song cracked me open and tested my edges. I was learning myself.

I memorized all the songs on The Ultimate Experience, but kept a certain distance from them as well. They didn’t spark inside me like the others, but I admired them nonetheless. I turned each one up as my father did, the bass vibrating my bedroom’s single-paned windows. I got to know them through feeling. Once, my grandmother took my sister and me to my father’s house for an evening visit. The music in his living room was turned up so loudly he couldn’t hear her fists against the front door. My sister looked on with her arms crossed, but I smiled, recognizing the familiar lyrics to “Purple Haze”: Lately things they don’t seem the same/Don’t know if I’m comin’ up or down/Am I happy or in misery?/Help me/Help me.

The lyrics described my reality. I was learning that music was not a thing you listened to, but a thing you communicated with. It came alive inside you, reshaping memories and feelings and experiences. It showed you all you were and also what might be ahead. My father’s silence, his intense quiet, the loud drumbeat, was finally beginning to make some sense to me. He too had feelings he couldn’t put into words.

I was learning that music was not a thing you listened to, but a thing you communicated with. It came alive inside you, reshaping memories and feelings and experiences. It showed you all you were and also what might be ahead.

But the envelopes in my dresser had become a deck and the messages stamped on them had changed. Due dates passed and charges for monthly selections accrued as more of my lovers arrived — Chris Isaac, Jodeci, Credence Clearwater Revival. I told myself I deserved them. I counted off everything I didn’t have: a basketball team, summer camp, vacations in Hawaii, clarinet lessons. I had become possessive of music and how it made me feel. I drowned out the worry of disappointing my mother by turning up the volume, distracting myself with Mary J. Blige’s meditations on real love, Adam Duritz’s beautiful black-haired flamenco dancer. It’s me, I thought. Me. I could help him believe in anything, and he could believe in me.

One day an envelope arrived with the word “COLLECTIONS” stamped across the front. I knew that word — it was one my mother cautioned about when she lectured us about credit cards. A first, a second, and then final version of an official-looking letter came, formed in a boilerplate template quite different than the others and lacking the excess of exclamation marks, check-box options and catalogue selections. No Sting. No Chris Isaac. I was in trouble.

I dreaded telling her, but my mother’s reaction was far more punishing than anything I ever could have imagined: she didn’t yell or admonish me. I wasn’t grounded or denied privileges. These were not things she was used to doing anyway; I followed directions, I was responsible and trustworthy. Instead she listened quietly as I explained what I had done, leaving out the parts about how the music had changed me, how it made me less lonesome. How I actually didn’t regret it. I did apologize to her, and I meant it. I knew I was breaking her heart. When I was done showing her the paperwork, the final balance in a slew of additional charges and fees, she quietly went to her closet. She fished out the change jar, the bank sleeves.

She listened quietly as I explained what I had done, leaving out the parts about how the music had changed me, how it made me less lonesome. How I actually didn’t regret it.

I don’t remember how it was finally settled — or even at what cost. I just remember the feeling of sitting on her bedroom floor next to her, slipping a deck of dimes into those paper coin rolls. No song could have put words to my disappointment and shame.

Soon, I would get to college on a tuition scholarship through my father’s veteran benefits. I would swim one night in the sea bordering Santa Barbara drunk on shots of spiced rum, my body tossing dangerously into the frothy central coast waves. I would turn on my back, stars stippled like needlework in the sky and hum R.E.M’s “Nightswimming.” The sea rocked me, but the contours were different than how I had always imagined it in the song. I held it close anyway. It was a story I had been telling myself for years.

I keep listening, I still devour music as I do books. I see myself in the words — the you I was, the you I haven’t quite been yet. Now, when my father comes to visit, we talk about music. Over our shared standard order of fried eggs and crispy hash browns we discuss Kamasi Washington and Kind of Blue.

As for the logo that drew me in — I realized after it was over, when the albums stopped coming, when I sat on the floor in front of MTV, my ear at the Panasonic speaker, that the dog with the phonograph wasn’t just listening to the music. It was looking at it, peering down into the darkness, into the stories it didn’t quite understand.

The Lake Where My Uncle Drowned

Mourning, An Excerpt

by Eduardo Halfon

His name was Salomón. He died when he was five years old, drowned in Lake Amatitlán. That’s what they told me when I was a boy, in Guatemala. That my father’s older brother, my grandparents’ firstborn, who would have been my uncle Salomón, had drowned in Lake Amatitlán in an accident, when he was the same age as me, and that they’d never found his body. We used to spend every weekend at my grandparents’ house on the lakeshore, and I couldn’t look at that water without imagining the lifeless body of Salomón suddenly appearing. I always imagined him pale and naked, and always floating facedown by the old wooden dock. My brother and I had even invented a secret prayer, which we’d whisper on the dock — and which I can still recall — before diving into the lake. As if it were a kind of magic spell. As if to banish the ghost of the boy Salomón, in case the ghost of the boy Salomón was still swimming around. I didn’t know the details of the accident, nor did I dare to ask. No one in the family talked about Salomón. No one even spoke his name.

It wasn’t hard to find the lake house that had once belonged to my grandparents. First I drove past the same unchanged entrance to the hot springs, then the old gas pump, then the same vast coffee and cardamom plantation. I went by a series of lake houses that looked very familiar, though all or almost all of them were now abandoned. I recognized the rock — dark, huge, embedded in the side of the mountain — that as kids we thought was shaped like a flying saucer. To us, it was a flying saucer, taking off into space from the mountain near Amatitlán. I drove a bit farther along the narrow winding road that skirts the lake. I came to the curve that, according to my father, always ended up making me nauseous, making me vomit. I slowed down at another curve, a more dangerous, more pronounced one, which I recalled was the last curve. And before I could hesitate, before I could become nervous, before apprehension could make me turn around and hurry back to the city, there it was before me: the same flagstone wall, the same solid black metal gate.

I parked the sapphire-colored Saab on the side of the road, in front of the stone wall, and remained seated in the old car that had been loaned to me by a friend. It was midafternoon. The sky looked like a heavy mass, russet and dense. I rolled down the window and was hit immediately by the smell of humidity, of sulfur, of something dead or dying. I thought that what was dead or dying was the lake itself, so contaminated and putrid, so mistreated for decades, and then I thought it best to stop thinking and reached for the pack of Camels in the glove compartment. I took out a cigarette and lit it and the sweetish smoke began restoring my faith, at least a little, at least until I looked up and discovered that there before me, standing motionless in the distance on the asphalt road, was a horse. An emaciated horse. A cadaverous horse. A horse that shouldn’t be there, in the middle of the road. I don’t know if it had been there the whole time and I hadn’t seen it, or if it had just arrived, had just manifested itself, an off-white apparition amid all the green. It was far away, but close enough that I could make out each bone of its ribs and its hips as well as a repeated spasm along its back. A rope hung from its neck. I presumed that it belonged to someone, to some peasant from that side of the lake, and that perhaps it had escaped or gotten lost. I opened the door and climbed out of the car to get a better look, and the horse immediately raised one of its front legs and began to paw the asphalt. I could hear the sound of its hoof barely scraping the asphalt. I saw it lower its head with difficulty, with too much effort, perhaps with an urge to sniff or lick the road. Then I saw it take two or three slow painful steps toward the mountain and disappear entirely into the underbrush. I tossed my cigarette at nothing in particular, with rage as much as indolence, and headed toward the black front gate.

My Lebanese grandfather was wandering in the backyard of his house on Avenida Reforma, beyond a swimming pool that was now disused, now empty and cracked, as he smoked a cigarette in secret. He’d recently had the first of his heart attacks and the doctors had forced him to quit smoking. We all knew he smoked in secret, out there, around the pool, but no one said anything. Perhaps no one dared. I was watching him through the window of a room right beside the pool, a room that had once served as dressing room and lounge, but which now was nothing more than a place to store boxes and coats and old furniture. My grandfather paced from one side of the small yard to the other, one hand behind his back, concealing the cigarette. He was dressed in a white button-down shirt, gray gabardine trousers and black leather slippers, and I, as ever, imagined him flying through the air in those black leather slippers. I knew that my grandfather had flown out of Beirut in 1919, when he was sixteen years old, with his mother and siblings. I knew that he’d flown first to Corsica, where his mother had died and was buried; then to France, where at Le Havre all of the siblings had boarded a steamship called the Espagne, headed for America; to New York, where a lazy or perhaps capricious immigration official had decided to chop our name in half, and where my grandfather also worked for several years, in Brooklyn, in a bicycle factory; to Haiti, where one of his cousins lived; to Peru, where another of his cousins lived; to Mexico, where yet another of his cousins was Pancho Villa’s arms dealer. I knew that on reaching Guatemala he’d flown over the Portal del Comercio — back when a horse-drawn or mule-drawn tram still passed by the Portal del Comercio — and there opened an imported-fabric outlet called El Paje. I knew that in the sixties, after being kidnapped by guerrillas for thirty-five days, my grandfather had then flown home. And I knew that one afternoon, at the end of Avenida Petapa, my grandfather had been hit by a train, which had launched him into the air, or possibly launched him into the air, or at least for me, forever, launched him into the air.

My brother and I were lying on the floor among boxes and suitcases and old lamps and dusty sofas. We were whispering, so that my grandfather wouldn’t discover us hiding there, rummaging through his things. We had been living at my grandparents’ house on Avenida Reforma for several days. Soon we’d leave the country and go to the United States. My parents, after selling our house, had left us at my grandparents’ and traveled to the United States to find a new house, to buy furniture, to enroll us in school, to get everything there ready for the move. A temporary move, my parents insisted, just until the whole political situation here improved. What political situation? I didn’t fully understand what they meant by the whole political situation of the country, despite having become used to falling asleep to the sound of bombs and gunfire; and despite the rubble I’d seen with a friend on the land behind my grandparents’ house, rubble that had been the Spanish embassy, my friend explained, after it was burned down with white phosphorus by government forces, killing thirty-seven employees and peasants who were inside; and despite the fighting between the army and some guerillas right in front of my school, in Colonia Vista Hermosa, which kept us students locked in the gym the entire day. Nor did I fully understand how it could be a temporary move if my parents had already sold and emptied our house. It was the summer of ’81. I was about to turn ten years old.

As my brother struggled to open an enormous hard leather case, I timed him on the digital watch I’d been given by my grandfather a few months earlier. It was my first watch: a bulky Casio, with a large face and a black plastic band, which jiggled on my left wrist (my wrists have always been too thin). And ever since my grandfather had given it to me, I couldn’t stop timing everything, and then recording and comparing these times in a small spiral notebook. How many minutes each of my father’s naps lasted. How long it took my brother to brush his teeth in the morning versus before bed. How many minutes it took my mother to smoke a cigarette while talking on the phone in the living room versus while having coffee in the kitchenette. How many seconds between flashes of lightning during an approaching storm. How many seconds I could hold my breath underwater in the bathtub. How many seconds one of my goldfish could survive outside the fishbowl. Which was the faster way to get dressed before school (first underwear, then socks, then shirt, then pants, then shoes versus first socks, then underwear, then pants, then shoes, then shirt), because that way, if I figured it out, if I found the most efficient way to get dressed in the morning, I could sleep a few extra minutes. My whole world had changed with that black plastic watch. I could now measure anything, could now imagine time, capture it, even visualize it on a small digital screen. Time, I began to believe, was something real and indestructible. Everything in time took place in the form of a straight line, with a start point and an end point, and I could now locate those two points and measure the line that separated them and write the measurement down in my spiral notebook.

My brother was still attempting to open the leather case, and I, as I timed him, held in my hands a black-and-white photo of a boy in the snow. I’d found it in a box full of photos, some small, others larger, all old and the worse for wear. I showed it to my brother, who was still kicking the lock on the case, and he asked me who the boy in the photo was. I told him, examining the picture up close, that I had no idea. The boy looked too little. He didn’t look happy in the snow. My brother said there was writing on the back of the photo and gave the case one final kick, and suddenly it opened. Inside was an enormous accordion, dazzling in reds and whites and blacks (so dazzling that I actually forgot to stop timing). My brother pushed the keys and the accordion made a terrible racket at precisely the moment I read what was written on the back of the photo: Salomón, New York, 1940.

From the pool, my grandfather shouted something to us in Arabic or perhaps in Hebrew, and I threw the photo on the floor and ran out of the room, wiping my hand on my shirt, and dodging my grandfather, who was still smoking in the backyard, and wondering if maybe the Salomón who had drowned in the lake was the same Salomón in the snow, in New York, in 1940.

There was no doorbell, no knocker, and so I simply rapped on the black gate with my knuckles. I waited a few minutes: nothing. I tried again, knocking harder: still nothing. There were no sounds, either. No voices. No radio. No murmurs of anyone playing or swimming in the lake. It struck me that the house that had belonged to my grandparents in the sixties might be abandoned and dilapidated as well, like so many of the lake houses, all vestiges and ruins from another time. I felt the first drops of rain on my forehead and was about to knock again, when I heard rubber sandals approaching slowly, on the other side of the gate.

Can I help you? in a soft, shy female voice. Good afternoon, I said loudly. I’m looking for Isidoro Chavajay, and I was interrupted by thunder in the distance. She didn’t say anything, or perhaps she did say something and I couldn’t hear it because of the thunder. Do you know where I might find him? She was silent again as two fat drops fell on my head. I waited for a pickup truck that was roaring past on the road, full of passengers, to get farther away, behind me. Do you know Don Isidoro Chavajay? I asked, hearing a dog come running up on the other side of the gate. Sure, she said. He works here.

I wasn’t expecting that reply. I wasn’t expecting Don Isidoro to still work here, forty years later. I’d thought that maybe the new caretaker or gardener could help me find him, locate him in town; and if not locate him, Don Isidoro himself, because he’d died or perhaps moved to another village, then at least his wife or his children. And standing at the black gate that had once been my grandparents’, getting a little wet, it occurred to me that this house had had several owners, who knows how many owners since my grandparents had sold it in the late seventies, but always with Don Isidoro there for everyone, in the service of everyone. As though Don Isidoro, more than a man or an employee, was one more piece of furniture, included in the price.

And is Don Isidoro here? I asked, drying my forehead and seeing the dog’s snout appear under the gate. Who is it that’s looking for him? she asked. The dog was frantically sniffing my feet, or possibly frantically sniffing the scent of the white horse in the underbrush. Tell him that Señor Halfon is looking for him, I said, that I’m the grandson of Señor Halfon. She didn’t say anything for a few seconds, perhaps confused, or perhaps waiting for me to provide a bit more information, or perhaps she hadn’t heard me very well. Who do you say is looking for him? she asked again through the front gate. The grandson of Señor Halfon, I repeated, enunciating slowly. Pardon? she asked, her voice muffled, somewhat timid. The dog seemed more frenzied now. It was barking and scratching the gate with its front paws. Tell Don Isidoro, I said desperately, almost shouting or barking myself, that I am Señor Hoffman.

There was a brief silence. Even the dog went quiet.

I’ll go see if he’s here, she said, and I stood motionless, anxious, simply listening to the sound of her sandals and of the rain on the mountain and of the dog now growling at me again from under the front gate. Sometimes I feel I can hear everything, save the sound of my own name.

I don’t know at what point English replaced Spanish. I don’t know if it truly replaced it, or if instead I started to wear English like some sort of gear that allowed me to enter and move freely in my new world. I was just ten years old, but I may have already understood that a language is also a diving helmet.

Days or weeks after having moved to the United States — to a suburb in South Florida called Plantation — and almost without realizing it, my siblings and I began speaking only in English. We now replied to our parents only in English, though they continued speaking to us in Spanish. We knew a bit of English before leaving Guatemala, of course, but it was a rudimentary English, an English of games and songs and children’s cartoons. My new schoolteacher, Miss Pennybaker, a very young and very tall woman who ran marathons, was the first to realize how essential it was for me to appropriate my new language quickly.

On the first day of class, already in my blue-and-white private school uniform, Miss Pennybaker stood me up before the group of boys and girls and, after guiding me through the pledge of allegiance, introduced me as the new student. Then she announced to everyone that, each Monday, I was going to give a short speech on a topic that she would assign the previous Friday, and that I would prepare and practice and memorize over the weekend. I remember that, during those first months, Miss Pennybaker assigned me to give speeches on my favorite sorbet (tangerine), on my favorite singer (John Lennon), on my best friend in Guatemala (Óscar), on what I wanted to be when I grew up (cowboy, until I fell off a horse; doctor, until I fainted when I saw blood on a TV show), on one of my heroes (Thurman Munson) and one of my antiheros (Arthur Slugworth) and one of my pets (we had an enormous alligator as a pet; or rather, an enormous alligator lived in our backyard; or rather, an enormous alligator lived in the canal that ran behind our house, and some afternoons we saw it from the window, splayed out on the lawn, motionless as a statue, taking the sun; my brother, for reasons known only to him, named him Fernando).

One Friday, Miss Pennybaker asked me to prepare a speech on my grandparents and great-grandparents. That Saturday morning, then, while my brother and I were having breakfast and my father was having coffee and reading the paper at the head of the table, I asked him a few questions about his ancestors, and my father told me that both of his grandfathers had been named Salomón. Just like your brother, I blurted out, almost defending myself against that name, as though a name could be a dagger, and the distant voice of my father said yes, Salomón, just like my brother. He explained to me from the other side of the paper that his paternal grandfather, from Beirut, had been named Salomón, and that his maternal grandfather, from Aleppo, had also been named Salomón, and that that’s why his older brother had been named Salomón, in honor of his two grandfathers. I fell silent for a few seconds, somewhat afraid, trying to imagine my father’s face on the other side of the paper, perhaps on the other side of the universe, without knowing what to say or what to do with that name, so dangerous, so forbidden. My brother, also silent beside me, had a milk mustache. And both of us were still silent when my father’s words struck like a thunderbolt or a command from the other side of the paper. The king of the Israelites, he proclaimed, and I understood that the king of the Israelites had been his brother Salomón.

That Monday, standing before my classmates, I told them in my best English that both of my father’s grandparents had been named Salomón, and that my father’s older brother had also been named Salomón, in honor of them, and that that boy Salomón, in addition to being my father’s brother, had been king of the Israelites, but that he’d drowned in a lake in Guatemala, and that his body and his crown were still there, lost forever at the bottom of a lake in Guatemala, and all of my classmates applauded.

The golden ratio. That was the first thing I thought on seeing Don Isidoro’s face after so many years: the golden ratio. That perfect number and spiral found in the vein structure of a tree leaf, in the shell of a snail, in the geometric structure of crystals. Don Isidoro was standing on the old wooden dock, barefoot, smiling, his teeth gray and rotten, his hair totally white, his eyes cloudy with cataracts, his face wrinkled and dark after a life in the sun, and all I could think of was that the total length of two lines (a + b) is to the longer segment (a) as the longer segment is to the shorter (b).

Briarcliff.

That was the name of the camp where we spent our summer vacation in ’82, after our first year of school in the United States. Each morning a girl named Robyn, with brown hair and a freckled face, would come pick us up — in her egg-yolk yellow Volkswagen van — and then bring us back at night, after a whole day of playing sports and swimming at the Miami park where Briarcliff was located. Like the other camp employees, I imagine, Robyn helped transport all the kids. My sister generally fell asleep on the way there, and my brother kept quiet, slightly embarrassed each time Robyn looked at him in the rearview mirror and told him he had the perfect smile. I, on the other hand, awoke each morning already anxious to see her, to speak to her for the fifteen or twenty minutes it took to drive to the park, and Robyn, for those fifteen or twenty minutes, with the grace and patience of a teacher, would correct my English. Eddie, she’d call me, or sometimes Little Eddie. I remember we talked almost entirely about sports, especially baseball. She told me that her favorite team was the Pirates (mine, the Yankees), and her favorite player Willie Stargell (mine, Thurman Munson). She told me that she played first base, like Stargell (and me, catcher, like Munson, until Munson died in a plane crash), on an all-women’s team. She told me that soon, close by, in Fort Lauderdale, they would start filming a movie about baseball, and that she was the main actress. I wasn’t sure if I’d understood properly or if maybe she was kidding me, and so I simply smiled warily. A couple of years later, however, I was surprised to see her on the movie screen at the theater, the main actress in a film, with Mimi Rogers and Harry Hamlin and a young Andy García, about a girl whose dream was to play professional baseball in the big leagues. Robyn, I read on the screen, was actually named Robyn Barto, and the movie — the only one she ever starred in — was Blue Skies Again.

One morning, while we Briarcliff kids were swimming in the pool and sliding down the park’s huge slide, a man drowned.

I remember the adults shouting, telling us all to get out of the water, then the younger kids crying, then the sirens of the ambulance, then the lifeless body of the man laid out beside the small maintenance pool where he’d drowned, two or three paramedics around him, trying to resuscitate him. I was somewhat far from the scene, still wet and in my bathing suit, but for a few instants, through the paramedics’ legs, I could make out the blue-tinged face of the man on the ground. A pale blue, washed-out, between indigo and azure. A blue I’d never seen before. A blue that shouldn’t exist in the pantone of blues. And seeing the man on the ground, I immediately pictured Salomón floating in the lake, Salomón faceup in the lake, his face now forever tinged the same shade of blue.

That night, on the way home in the Volkswagen van, I waited until my brother and sister were asleep to ask Robyn what had happened to the man. She kept quiet for a good while, just driving in the dark of the night, and I thought that she hadn’t heard me or that perhaps she didn’t want to talk about it. But eventually she told me in a hushed tone that the man had gotten trapped underwater in the small maintenance pool. That the man’s right arm had gotten caught, she told me, while he was cleaning the filter for the slide. That the man had died, she told me, without anyone seeing.

When we were kids, we believed Don Isidoro when he told us that what he was drinking from a small metal canteen — which smelled like pure alcohol — was his medicine. And we believed him when he told us that the rumblings of hunger our tummies made were the hisses of an enormous black snake slithering around in there, and that it went in and out through our belly buttons while we slept. And we believed him when he told us that the ever more frequent gunfire and bomb blasts in the mountains were only eruptions of the Pacaya volcano. And we believed him when he told us that the two bodies that turned up one morning floating by the dock were not two murdered guerillas tossed into the lake, but two normal boys, two boys scuba diving. And we believed him when he told us that, if we didn’t behave, at night a sorceress would come for us, a sorceress who lived in a cave at the bottom of the lake (my brother — I don’t know if by mistake or as a joke — called her the Shore-ceress of the Lake), a dark cave where she waited for all the spoiled little white boys and girls she stole from the lake houses.

When we were kids, we used to help Don Isidoro plant trees around the property. Don Isidoro would open up a hole with a pickax and then move to one side and allow us to put in the sapling and then fill the hole back up with black earth. I remember that we planted a eucalyptus by the gate, a row of cypresses along the line bordering our neighbor’s land, a small matilisguate by the lakeshore. I remember Don Isidoro telling us that, before we filled each hole with earth, we had to bring our heads in close and whisper a word of encouragement into the hole, a pretty word, a word that would help the tree take root and grow properly (my brother, invariably, whispered good-bye). The word, Don Isidoro told us, would remain there forever, buried in the black earth.

Carly Rae Jepsen’s Queer Renaissance

The first thing to know about Carly Rae Jepsen is that she isn’t really there. Her glossy pop hooks seem crafted for ubiquity, step one in the inevitable march toward her knighthood as a central pop figure alongside the likes of Ariana Grande. But even the song of the decade, “Call Me Maybe,” a cultural sensation that Carrie Battan wrote in The New Yorker was “so sticky and ubiquitous that it transcended the term ‘hit,’” could not color in her invisibility. No one remembers Jepsen, the 2007 Canadian Idol third-place finalist whose debut album Tug of War released quietly in 2008 — they remember the synth beats, the lyric-inspired parodies, the sheer ecstasy of shouting, “Hey, I just met you” with a group of friends as the chorus kicks in.

It’s that feeling, that ecstasy, that Jepsen has made the protagonist of her music — a fact most apparent in the title of her 2015 album, E•MO•TION. As E•MO•TION’s narrative unfolds, Jepsen’s desires tug the listener forward. She, the person, the artist, recedes beneath the depth of her feelings.

Survey your Carly Rae Jepsen-obsessed friends, and you might find something surprising: a disproportionate share of them are queer. While her recent albums have sold so poorly that most audiences know her post-“Call Me Maybe” releases by little more than the saxophone riff in “Run Away With Me” that briefly dominated Vine, in queer circles, Jepsen is a cult hero. Numerous queer club nights are thrown in her honor, and sentiments like “only gays can hear carly rae jepsen songs” and “carly rae jepsen created gay people when she released Run Away With Me (2015)” abound on the internet.

The roots of this fandom likely date back to the “Call Me Maybe” video in which Jepsen’s crush is revealed to be interested in a man. But her career is riddled with nods to queerness, including in her video for E•MO•TION’s “Boy Problems” (2015) — a slumber party that centers on women choosing each other over the men in their lives, complete with a glittery final dance sequence. Writer and Carly Rae Jepsen prophet Jia Tolentino has argued that “Boy Problems” can be read as a song about coming to terms with love for a woman, writing, “Carly Rae’s boy problems aren’t between her and boy, they’re between her and girl.”

A f/f twist probably wasn’t Jepsen’s intention. But her anonymity within her own music allows all kinds of desire to permeate into it. In a music world in which spaces for queer people, especially queer women, are so limited, there is a revolution in that.

Jepsen’s concern is with celebrating desire in all of its forms, especially desire that lacks an endpoint — she captures the excitement, the fear, the stomach twisting that comes with impossible love. In “Run Away With Me,” for instance, she revels in the privacy of her feelings: “Baby, take me to the feeling / I’ll be your sinner in secret / When the lights go out.” When Jepsen sings, she’s letting you in on a secret, a feeling so big she can’t contain it. “I need to tell you something,” she whispers on “I Really Really Like You,” her 2015 attempt to re-capture the audience of “Call Me Maybe,” which also features a slick video starring Tom Hanks. After a beat, the breathless chorus: “I really really really really really really like you. / And I want you, / do you want me, / do you want me too?”

Jepsen’s concern is with celebrating desire in all of its forms, especially desire that lacks an endpoint — she captures the excitement, the fear, the stomach twisting that comes with impossible love.

The intensity of her feelings belies their internality. You get the sense that while her mind hums with visions of a sprawling romance with the person across the room, she is in reality static: huddled in the corner several feet away, terrified to walk over and talk to them. “I’m so in my head,” she repeats, again and again, on “I Really Like You.” It’s the essential undercurrent of her music. She feels and feels and thinks and overthinks, but rarely do her desires manifest in the real world.

The axis around which Jepsen spins, then, is longing. “I want what I want, do you think that I want too much?” she asks on “Gimmie Love.” She wrestles with the secrecy of her feelings, that push-and-pull of wanting to tell the whole world about her new crush and wanting to bury it. Do they like me? Is it even worth asking if they like me?

Queer audiences might recognize another wrinkle — the struggle to express a desire that isn’t supposed to exist. When so many spaces remain hostile to queer longings, wanting itself is a negotiation: you mention a pronoun, or a celebrity crush, and wait to see if it’s safe to share more.

Queer audiences might recognize another wrinkle — the struggle to express a desire that isn’t supposed to exist.

Jepsen choreographs that silent signaling in “I Didn’t Just Come Here To Dance.” She can’t say outright what she’s feeling, but she waits for a potential lover to pick up her cues: “I didn’t just come here to dance / If you know what I mean / Do you know what I mean?”

It evokes the ways in which queer people search each other out in public. How we read your hair, your clothes, the music that makes you yank your friends to the dance floor, all in service of finding one of our own in a crowded room.

When I first listened seriously to Carly Rae Jepsen, in 2013, I was a high school sophomore mapping out other boys’ bodies but telling myself it was purely platonic. I stared at them, I thought, because I wanted to look like them.

My Butch Lesbian Mom, Bruce Springsteen

Late at night, I played Kiss, Jepsen’s 2012 album, as I scrolled through an assortment of Tumblr blogs, all titled some offshoot of “Cute Boysss.” While Jepsen struggled to resist her attraction in the dance-pop “This Kiss” (“You make me so detrimental / And I wish it didn’t feel like this”), I enlarged pictures of shirtless boys and stared until that disgust, that you can’t, lurched upward and I slammed out of the browser.

I chose Jepsen because she understood that duality, the way desire can burst and bloom but still remain impossible. Her odes to emotion — not to romance, not to relationships, but simply to the primacy of feeling — offered something I couldn’t find elsewhere. Long before I was in a place to share my sexuality, much less have a relationship with another boy, “This Kiss” and then “Gimmie Love” and “Let’s Get Lost” on E•MO•TION reveled in the beauty of an attraction I knew only to hate. I wanted to scrub away those feelings; Jepsen wanted me to embrace them.

Her odes to emotion — not to romance, not to relationships, but simply to the primacy of feeling — offered something I couldn’t find elsewhere.

In Jepsen’s world, you don’t have to act on a crush for it to matter. Even something that never leaves your imagination deserves its own bouncy pop chorus. Hers is a universe in which skipping heartbeats are not clichés and angels soundtrack falling in love, in which newfound attraction matters more than where — or who — it gets you. Desire, in the Jepsen formulation, extends beyond a simple relationship: in many of her songs, she may as easily be discussing a fumbled hook-up or a platonic longing for intimacy.

Our pop culture revolves around romantic endpoints. In movies, feelings invariably turn into relationships, and there is little room for longings that will never be fulfilled. But lots of queer people cannot come out, much less find someone to partner with, and that doesn’t mean they’re unhappy, or lacking, or in need of agency. Wanting without having is not tragic, and Jepsen is one of the few celebrities telling a queer community plagued with a complicated relationship to “outness” that we are whole no matter how much of ourselves we choose to share.

Wanting without having is not tragic, and Jepsen is one of the few celebrities telling the queer community that we are whole no matter how much of ourselves we choose to share.

Since I was a kid, I buried a lingering desiring of mine to wear colorful makeup because I understood enough about masculinity to know it was forbidden. Then, in my freshman year in college, a friend opened up her selection of golden eye-shadows to me. I remember fast walking to my dorm room on the night in October when I wore purple lipstick in public for the first time, so giddy I bounced along to the beats of my Jepsen of choice: “I Didn’t Just Come Here To Dance.” And I thought about that, how this thing I knew to be out of reach suddenly wasn’t.

There is nothing wrong with impossible.

In an essay for Pitchfork, Chris Stedman highlighted the phenomenon of queer fans clinging to albums from once-popular artist deemed to have “flopped,” citing the likes of Ciara, Britney Spears, and Jepsen. “Perhaps we see our own challenges reflected in our favorite flops, feel defensive of them as people who have also been maligned,” he mused. But the correlation goes deeper: part of flopping is being measured against your former self, blurring the space between pervasive and invisible.

Jepsen, as the secondary character in her music, is the most extreme example of this phenomenon. Her name recognition rivals that of today’s most successful artists, but to most people, she is a blank slate. There is something queer about that duality. She is at once seen and unseen, lost in the orbits of her own desires. In a culture in which one-sided longing is tethered to tragedy, she finds identity and fulfillment in wanting, in feeling simply because feeling is great.

Her name recognition rivals that of today’s most successful artists, but to most people, she is a blank slate. She is at once seen and unseen, lost in the orbits of her own desires.

Many critics have dismissed Jepsen’s earnestness as childish, but it’s precisely what makes her so radical. At 32, she still hasn’t burnt out on joy. Her voice radiates an unwavering idealism in which queer communities, and for that matter any marginalized community long beset with tragedy, can find a home, and her glittery lyrics are unabashed in their ambition to make the listener — whoever you are, whatever you desire — get up and dance.

On her most recent single, “Cut To The Feeling” (2017), Jepsen’s feelings catapult her into the stars. “I wanna cut through the clouds, break the ceiling / I wanna dance on the roof, you and me alone,” she says, her voice rising. It’s classic Jepsen. Every line in the chorus opens with her signature phrase, “I wanna”: “I wanna play where you play with the angels,” “I wanna wake up with you all in tangles,” “I wanna cut to the feeling.”

Listening to the song, you don’t wonder whether those feelings come true. There is a fullness to them already. Carly Rae Jepsen is in love, and that’s what matters.

Give Your Money to Libraries, Jeff Bezos

I n an interview published in Business Insider on April 28, 2018, Amazon founder and world’s richest man Jeff Bezos revealed a relatable problem: He has so much money he can’t think of what to do with it. “The only way that I can see to deploy this much financial resource is by converting my Amazon winnings into space travel,” he told fellow CEO Mathias Döpfner. “Because you’re right, you’re not going to spend it on a second dinner out.”

I am not standing on top of Money Mountain, I am not even really in what you would call the Financially Stable Foothills, but I can see and list many more ways Jeff Bezos could deploy said financial resource.

Jeff Bezos could house the homeless of more than one city.

Jeff Bezos could buy out and forgive student debt, and/or medical debt.

Jeff Bezos could pay his own workers a livable wage that accounts for inflation, and make their working conditions not only fair but comfortable.

Jeff Bezos could do something about the homes and businesses in Puerto Rico that are still without power after six months.

Jeff Bezos could pay to get clean water into Flint, Michigan.

Jeff Bezos could wipe out the bond fees of people all across America and send them home to their families.

Jeff Bezos could drop a seriously weighty feather on the scale of Anubis, one that would make any heart seem light.

I think Jeff Bezos should do every one of these things but also I think Jeff Bezos should fund the hell out of libraries, in perpetuity. What libraries? All libraries. Public libraries. School libraries. Any library that’s ever had to wonder if it will still be there tomorrow if the funding isn’t renewed.

I think Jeff Bezos should do every one of these things but also I think Jeff Bezos should fund the hell out of libraries, in perpetuity. What libraries? All libraries.

Every so often, when working the reference desk or the circulation desk, I find myself confronted by a very specific sort of person. I’m gonna call him an Obviously Well-Off White Guy. Obviously Well-Off White Guy will take a sweeping look around the children’s stacks, the public internet terminals (always in use), the New Books!, the DVDs, and say something like, “I don’t know, do people even use libraries anymore? I mean, we have the internet now.” This person turns up in every library I’ve ever been in, even though they think people don’t use libraries anymore. Public libraries are especially under threat, but this guy shows up in university libraries as well. Probably this guy turned up in enough school board meetings and that’s why there are hardly any school libraries anymore, or why the ones that do exist are often unstaffed. This guy can buy all the books and movies and video games he wants. This guy has no idea what it’s like to not have the internet at his fingertips at all times. He doesn’t know what it is to need a public computer at the library in order to fill out an eligibility form for public housing or apply for a job or to get his kids into a high school that he desperately hopes will give them a chance at a good college.

What Are the Rules for Lending Your Books to Friends?

That’s some bare bones shit as to why we should have libraries, but libraries are also non-commercial nodes of human connection. Libraries are full of writing groups and anime clubs and knitting circles. Libraries have comic books and video games and poetry for everyone. Libraries are for young parents and kids and teenagers and old people. You can walk into a public library and get things you need, and things you want, and you can matter to other people. The simple truth is we don’t have enough places like that, and we should protect the ones we have. We should ensure their future. We should build more of them.

(Especially, Jeff Bezos, if we happen to have achieved our fantastic wealth specifically by selling books to those who can afford them.)

To the Obviously Well-Off White Guys of the world, to the billionaires having trouble spending their money, I’ll just say, give it to libraries. Give it to the arts. Give it to the schools. Give it to make sure people have roofs over their heads, and that they know those roofs are secure. Come talk to me, or honestly, any librarian. We’ll form a committee to help you see more than one way to do this. Give more than you do. Give on a stupendous scale. Give shockingly. Endow the hell out of some shit. Fund some things into a future so distant we might all be digitally conscious by then. Do a pilot program to save the universe and then save the universe.

Endow the hell out of some shit. Do a pilot program to save the universe and then save the universe.

This part is just for you, Jeff Bezos.

I understand, Jeff Bezos, that you are always thinking about the future. I am always thinking about the future myself. When I am not working at one or more libraries, I write stories about the future. In my stories about the future, we all get there together. I think it’s great, honestly, that you are thinking so much about how humanity will survive into the distant future. (Have you read Seveneves, by Neal Stephenson? That is a bang-up book about civilization surviving in space.) I just wish you would also think about the very immediate future, and the very immediate survival of the humans who are here, hoping to see tomorrow.

In the interview with Business Insider, you said, “You can explain things to someone, but you can’t understand things to them.” I wish I could understand to you the things I see every day in a public library that could absolutely, easily, be made better with not even a lot of your space money. And I also wish I could understand to you that while you deliberate and ask yourself what the very best way is to spend your massive wealth, the lives of ordinary people are passing, crushed under worry and scarcity, and you could make their lives infinitely better.

While you deliberate and ask yourself what the very best way is to spend your massive wealth, the lives of ordinary people are passing, crushed under worry and scarcity.

(I am totally on board to try any immortality tech y’all come up with, because I think you will need an immortal space librarian in this future, the one we all get to together.)

If you are a billionaire who is not Jeff Bezos and you are reading this, please just substitute your name in for his, I’m not picky. Elon Musk, I have been trying to remotely beam these ideas into your brain for years. Call me.

An Urgent Message from Electric Literature

Dear Electric Literature Members,

I am writing you today with a urgent request.

The short version of this email is: Medium is cancelling publication memberships with almost zero notice, and we need you to move your Electric Literature membership to its new home on Kickstarter’s crowdfunding platform, Drip, as soon as possible.

Please help us keep the support we depend on by moving your Electric Literature membership to Drip today: https://d.rip/electriclit

Here is the long version:

Yesterday, Medium let us know that it will be retiring publication memberships on its platform, and has given us one week to notify our members and make other arrangements. Since Electric Literature was recruited to move to Medium in 2016, the company has made several such abrupt changes, causing considerable disruption and financial hardship to all of its partners (including us).

While other publishers jumped ship, Electric Literature has stuck it out, as moving the site has not yet been an efficient use of our limited resources. In light of this latest development, we will be stepping up our efforts to find a new home for EL. In the meantime, we need your help to overcome this significant financial hurdle.

Our 450 Medium members contribute $2,100 a month, or $25,200 a year, to Electric Literature. For a small nonprofit like ours, this is an incredibly meaningful sum. We can’t get by without it.

We’ve set up an alternative membership platform on Drip, Kickstarter’s crowdfunding platform. Please continue to support Electric Literature by moving your membership to Drip today: https://d.rip/electriclit

For just $4 a month, you will receive the same benefits as you did with your Medium membership, including:

  1. Access to year-round submissions for fiction and non-fiction with a guaranteed three month response time.
  2. A monthly eBooks sampling of Recommended Reading’s rich archives, on topics such as magical cities, family conflict, gender and power, and more. (Medium’s abrupt cancellation of membership means that the full Recommended Reading archives will be temporarily unlocked, but we may lock them again in the future.)
  3. Early access to The Blunt Instrument, Elisa Gabbert’s advice column to writers, and a special members-only bonus column every other month.

And for $6 a month, you’ll get all of the above, plus a Read More Women tote bag!

Your Electric Literature membership through Medium will be automatically canceled this month, so after you have signed up for Drip, there is no need to take further action. However, if you’d like to cancel your Medium membership manually, instructions to do so are here.

As always, please feel free to email editors@electricliterature.com with any questions. We appreciate your support — it is, quite honestly, what allows us to keep going. If you’d like to make an additional donation to help ease this transition you can do so here.

Thank you for sticking with us through this upheaval!

Yours,

Halimah Marcus
Executive Director, Electric Literature

Rape, Lost in Translation

Leucothoe is only one of the many raped women of Ovid’s Metamorphoses, though she is not as famous as Daphne, Io, Persephone, or Philomela. She is collateral damage in Venus’s revenge against the Sun, who exposed the goddess’s affair with the war-god Mars. To torment the Sun, Venus enflames him with desire for Leucothoe, a mere mortal, and each day he prolongs his light by watching her — until watching her is not enough. We’re told versions of this tale time and again in the epic: a beautiful girl, caught in the gaze of a powerful male, violated, and forever transformed. Translations of Ovid often pass lightly over these violations, describing women as being “ravished” or “enjoyed.” But in Leucothoe’s case in particular, translators have so obscured and mitigated Ovid’s language that it seems almost no rape at all but a consensual sexual liaison, a woman won over by the brilliant beauty of a god.

Since translation is an art centered upon small details, I must consider what may seem minutiae in order to glean exactly what happens to her. But, as any rape victim whose every action has been parsed knows, defining rape has far too often been a matter of minutiae. Translation all too often replicates contemporary social attitudes regarding what constitutes seduction, rape, and consent — and the often problematically hazy lines we have drawn between them.


The Sun comes to Leucothoe disguised as her mother. Dismissing her slave girls, he discloses his identity:

She was frightened,
Let fall the spindle and distaff, but even her fright
Was most becoming. He delayed no longer,
Turned to his true appearance, the bright splendor,
And she, still fearful of the sudden vision,
Won over by that shining, took his passion
With no complaint.

This is Rolfe Humphries’ now classic mid-century translation. It is hard to understand here precisely what happens in Leucothoe’s bedchamber. It’s clear that the Sun will take her whether or not she is willing — but she seems almost to consent. She is “won over.” Is this, in the memorably horrific words of an erstwhile U.S. congressman, “legitimate rape?”

There is less ambiguity in the Latin. Here are Ovid’s words followed by my own translation in iambic pentameter, the meter preferred by many translators of the epic:

pavet illa, metuque
et colus et fusus digitis cecidere remissis.
ipse timor decuit. nec longius ille moratus
in veram rediit speciem solitumque nitorem;
at virgo quamvis inopino territa visu
victa nitore dei posita vim passa querella est.

She quakes, and in her fright
distaff and spindle fell from fingers slackened.
Dread made her lovely. He delayed no more,
returned to his true form and normal brightness.
But though the virgin feared the sudden vision,
defeated by the brightness of the god,
she quit her protest and endured his force.

Vim passa est (“endured his force”) is as clear a description of rape as one can find in Latin. Passa est, from the Latin word pati, has one connotation of being the recipient of sexual penetration. Seneca the Younger, for instance, describes someone penetrated by a man as “enduring (pateretur) the man.” This aspect of Ovid’s Latin is untranslatable without destroying its terse subtlety. But passa est more explicitly suggests suffering something deeply unpleasant, which makes Humphries’ “took” feel off the mark. This is, after all, the word that gives us “passion,” not only the erotic passion of lovers but the bodily passion, the suffering, of Christ or his martyrs.

The word that gives us ‘passion,’ not only the erotic passion of lovers but the bodily suffering of Christ or his martyrs.

Where “passion” appears in Humphries’ rendering, it’s not a translation of passa est, from which it’s derived, but of vim, “force,” a word that communicates aggression, not ardor. In sexual contexts this is frequently the Latin equivalent for the English “rape.” Later in the epic, Ovid tells how Vertumnus nearly rapes Pomona but wins her instead through mutual desire. In my translation:

He readies force but needs no force — the nymph,
seized by the god’s good looks, felt equal wounds.

There are parallels here to the rape of Leucothoe. Pomona is “seized” and Leucothoe “defeated.” Ovid even likens Vertumnus to the bright sun just before these lines. But whereas Ovid explicitly states that “force” is unnecessary for Vertumnus (though he was quite willing to use it), “force” is exactly what Leucothoe endures. The similarities between the two stories make the differences starker.

The same nexus of language is seen in Valerius Maximus’s description of prince Sextus Tarquinius’ rape of Lucretia, perhaps the most notorious incident of sexual violence from Rome. Here the famously chaste Roman matron is “forced to suffer (pati) sexual intercourse through violence (vim).” This rape, according to the legend, so enraged the Romans that they overthrew the kings and instituted the republican system of government.

Where is such anger on Leucothoe’s behalf? Why would Humphries downplay her brutal rape?

Two aspects of the text overly influence translators. The first is the god’s nitor, which has not only the primary meaning of “brightness” but also the secondary meaning of “beauty.” This suggests, just maybe, that Leucothoe is actually seduced by the god’s handsomeness. This detail combines with Leucothoe’s failure to complain. In this view, she consents — he is just too dreamy to resist.

There is a better explanation. Leucothoe does not protest because sexual violence silences her, as it does many rape victims both in Ovid’s epic and today. The Sun’s awesome beauty and blinding illumination combine to be undeniable proof that her assailant is a god, against whom she is simply powerless. What good would protest do? Failure to complain is hardly equivalent to verbal consent, no matter how handsome the rapist. And can she even see his gleaming nitor? Can any mere mortal look directly upon the sun? In just the previous book of the epic, another mortal, Semele, beholds the true form of a god, her lover Jupiter — and is incinerated.

Leucothoe does not protest because sexual violence silences her, as it does many rape victims both in Ovid’s epic and today.

When Leucothoe’s father discovers her loss of virginity, he flies into a rage — not at the Sun, but at her. Pointing to the Sun, she insists he raped her in what is her only direct speech: “He inflicted force on me, unwilling.” Her words vim ferre echo other rape accounts. Seneca the Elder uses precisely these words when speaking of a young woman who killed the man raping her (vim inferentem). Humphries’ “He made me do it!” fails to fully render Leucothoe’s unambiguous statement. Leucothoe’s father does not believe her and buries her alive, killing her. The Sun, in a bizarre act of pity applied too late, transforms her into frankincense.

Why do we too not take her at her word? Why do we refuse to believe Leucothoe when she insists she was raped?


I choose Humphries’ translation as my prime example because it’s widely taught and read, not because it is the most egregious in stretching Ovid’s Latin. In fact, it’s quite typical. Some translators veer from Ovid’s original language in only a few details — but details are crucial. Vim becomes “advances” (Stanley Lombardo) or even “ardent wooing” (Frank Justus Miller). It is distressing how breezily violent rape becomes insistent courting.

Some elide the key word “force,” vim, entirely. For instance, Charles Martin:

This unexpected apparition frightens
the virgin, but its radiance overwhelms her,
and she gives in to him without complaint.

Or Allen Mandelbaum:

That sudden vision finds her still afraid,
but godly radiance is just too great.
And she — unable to protest — submits.

There is no “rape” in these rapes. Others euphemize Leucothoe’s direct statement accusing the Sun of rape. A.D. Melville gives, “He ravished me against my will!” Martin, “He plundered me! I did not pleasure him!” Mandelbaum maintains the rape accusation but changes it to indirect speech: “even as she claims…that she was raped against her will.”

The Girls Who Turned into Trees

Some versions play up Leucothoe’s consent far beyond what the Latin could ever justify. David Raeburn, for instance:

Shocked as she was by this sudden appearance, the girl was utterly
dazzled. Protest was vain and the Sun was allowed to possess her.

Or Horace Gregory:

The god, revealed,
Showed her his sudden heat, his manliness,
At which she trembled, yet could not resist it;
She welcomed the invasion of the Sun.

Gregory later has Leucothoe accuse the Sun not of raping but of “dazzling” her, with no suggestion of her unwillingness.

David Slavitt, who admits to taking “all kinds of liberties” in his translation, gets far too carried away imagining the details of Leucothoe’s desire:

The distaff falls from her numb fingers and onto the floor,
making the only noise in a long and dreamy silence.
She stares in disbelief as his features blur and change
from those of her mother to new and grander proportions — it is
indeed Apollo who stands there, splendid and awesome! The girl,
meek, is in shock as he comes to enfold her in his strong arms.

These additions seem almost meant to make us feel a frisson of erotic titillation. Have we been made complicit in a rape that has been glossed over and concealed from us?

The thing is, even with these distortions, omissions, and mistranslations, the Sun still rapes Leucothoe. No other word suffices for when a man (a god!) comes to a woman (a mortal!) when she’s alone, terrifies her, asserts his power over her, then sexually penetrates her. It is indeed doubtful that clear consent can even be offered in such a situation. And what if Leucothoe had offered a vocal sign of compliance? As Monica Lewinsky points out in a recent article for Vanity Fair, such highly disparate power dynamics create “a circumstance [where] the idea of consent might well be rendered moot.”


Is such nitpicking, in the end, really valid? Isn’t this a small moment in a grand, sweeping epic? Aren’t translators meant to take liberties to make something new that stands independent of the original text? To a degree, yes. Yet the translator does a disservice by eliding or diminishing the disturbing aspects of the original, particularly when these involve sexual violence or abuse of power.

It is irresponsible, especially in our present moment, to overlook rather than interrogate the epic’s sexual violence.

To quote a comment by Emily Wilson on the Odyssey that equally pertains to Ovid’s Leucothoe, “Rape culture is deeply intertwined with how this scene is read, and how it’s taught to impressionable teenagers.” It was indeed the Metamorphoses that gave rise to the trigger warning debate on college campuses when a Columbia student complained about a professor’s failure to acknowledge the ubiquitous presence of rape in the poem, instead “focus[ing] on the beauty of the language and the splendor of the imagery.” Educators and translators alike have a responsibility to do better. Rape in Ovid’s poem has indeed received renewed scrutiny in the wake of the #MeToo movement, as has rape in Greco-Roman myth and Classical antiquity more generally. It is irresponsible, especially in our present moment, to overlook rather than interrogate the epic’s sexual violence.

We must think carefully about why translators have mitigated, even erased Leucothoe’s rape. Their hedging in many ways reflects our own contemporary lack of adequate vocabulary for capturing sexual violence and our tendency to gloss over rape with language that mitigates and obscures it. We still lack clarity about what exactly constitutes consent — is it communicated with words or with the body alone? Rape remains a topic around which more questions swirl than clear, definitive answers. Even now, some think it is rape only if a woman screams. These translations echo our failure to trust women who say they have been raped, and they reenact how we downplay female victimization while exonerating male perpetrators, biases recently outlined by Kate Manne.

These mishandlings of Ovid’s tale illustrates how gender biases are reproduced in the art of translation.

These mishandlings of Ovid’s Leucothoe tale illustrate well how gender biases in society at large are reproduced in the art of translation, a phenomenon Emily Wilson has eloquently illuminated. As she has pointed out, such “biases can lead to some seriously problematic and questionable choices (such as…translating rape as if it were the same as consensual sex).” It matters that the person shedding light on such biases is the first woman to publish a translation of Homer’s Odyssey into English.

It is fitting to conclude by observing that only one woman, Mary M. Innes, has published a complete translation of the Metamorphoses into English, more than 60 years ago — Jane Alison’s 2014 Change Me comprises decontextualized selections, not including the story of Leucothoe. Here is Innes’ prose version of Leucothoe’s rape: “Leucothoe, though frightened by the unexpected sight, was overcome by his magnificence, and accepted the god’s embraces without a murmur.”

Perhaps it’s the right time for another woman to be given a try.

Rahul Mehta Is an Outsider Among Outsiders

O n my podcast Rahul Mehta—whose second book, No Other World, is recently out in paperback—spoke with me at length about the hardships of writing his next book, the reality of writer’s block (it’s really real), and how pain can be harvested from our lives and the writing process, then planted on the page. Ours was one of those conversations where our fears and struggles were laid bare in a way that didn’t seek a solution, but allowed us to recognize the inherent issues facing all creators. I was reinvigorated after speaking with Rahul about his debut novel, his pathway to writing as well as coming to terms with what it means, to him, to be a Southern writer of color from West Virginia. The full episode can be heard on the Minorities in Publishing podcast.

Jennifer Baker: It sounds like we both had some expectations thrust upon us from adults about what we should do as adults. My mother didn’t want me to become a writer either, she wanted me to go into business initially.

Rahul Mehta: Oh, yeah, absolutely, and my brother did become a doctor.

JB: Get out!

RM: I think it was very much expected. I mean, I think that’s pretty common of, sort of my parents’ generation. I think most of the Indians of my generation a lot of them ended up becoming doctors or engineers or scientists or bankers. I think that I’m still a bit of an anomaly, especially among my generation. The younger generation’s a little bit different. But my generation is really the first generation of Indians to grow up in America. I don’t know if you know about the history of immigration, but basically Indians were not allowed to immigrate to the United States until, I don’t know if it was 1957. I’m not sure, I forget the date now, but there a specific law. There had been an exclusion act — no, was it 1965? I don’t know, I’m getting the dates wrong. I’ll have to look this up. But basically there was a very strict quota system before that. The United States had very strict quotas about immigration. They basically wanted to keep the racial makeup of America the same. So the quotas were all based on who was already here.

So very, very, very few Indians were allowed to immigrate before that time. And then when it finally did open up to Indians, and again I think I’m now forgetting the year, but I think it might have been 1965 or something like that, the people who were allowed to immigrate, when they finally opened it up for immigration, the only people who are allowed to immigrate were people who were trained in math and science for the most part. They were the only ones who could get visas. And that’s sort of part of what we think of as the “brain drain,” right? The United States wanted to bring in people who were trained in these areas, and so they were the only people who were allowed to emigrate. So my parents’ generation is really the first generation of Indian immigrants. There were some before that, but they’re really the first big wave, and they were almost all doctors and scientists because those were the only people who could get visas.

JB: Wow. That’s a mindfuck, too, right? Of: this is what’s acceptable.

RM: Yeah, so, I was an anomaly as an artist among the people I knew my age who are Indian-American. And I remember this, I remember — when I grew up in West Virginia there were very few South Asians, or there was no South Asian community really. So I didn’t really have an opportunity to get to know very many South Asians, but when I went to college and went to the University of North Carolina at Chapel Hill, there’s a very big South Asian population there. But whenever I go to any of the South Asian events, I just felt like there wasn’t room for me there. I felt like that first of all as an artist, but also someone who was gay. I just, I really didn’t feel like there was any room for me there. I felt, I don’t know, I just didn’t feel at all comfortable in those kinds of spaces. It wasn’t really until I moved to New York that I discovered any South Asians who were queer or artists.

It wasn’t really until I moved to New York that I discovered any other South Asians who were queer or artists.

JB: So you were an outlier amongst outliers, so to speak.

RM: That’s how I felt. I shouldn’t say that was the case across the board, because now when I think I did know a couple people in college. For the most part I felt very sort of marginalized by what I would think of as my own community the South Asians.

JB: Do you know if there’s more of an artist community, especially like South Asian or POC community in West Virginia now that’s been building over time?

RM: Yeah. Now in my parents’ town in West Virginia there’s a nice little South Asian community. I mean, I think there are probably like [inaudible] or so, so it’s a nice little, you know, it’s a nice little group. But yeah, West Virginia, at least the part that part I’m from, is still very, very White. That’s a real challenge. I mean, I should say that I also have tremendous love for West Virginia and I think I started off by think I think of myself as a West Virginia writer. I think of West Virginia as a place that made me as a writer.

JB: It also provides the material, right? I mean, this relationship with place and identity?

RM: I studied with some really great people in grad school. I was lucky. Mary Karr was one of my teachers, and George Saunders was my thesis advisor. I was at Syracuse for my MFA. It was a great program. Anyway, Mary Karr would ask us — or, she asked us this question in this memoir class I took, and it is — I think it’s actually an adaptation of a line from a famous W. H. Auden poem, the poem that he has about Yeats. She asks this question that comes from that poem. The question is: What hurt you into writing? It’s one of those questions where I remember what I felt in my body when she asked that question in class. And she didn’t make us answer the question out loud or anything, but she just posed it. What hurt you into writing? And I felt that question on a cellular level in my body. And it’s really interesting because I had not thought of my trajectory as a writer in that way until she said that. And when she asked that question, I was like, yeah. Yeah.

She didn’t make us answer the question out loud or anything, but she just posed it. What hurt you into writing? And I felt that question on a cellular level in my body.

JB: That’s a really deep question.

RM: And I don’t think that that’s to suggest that we all write from a place of pain because I don’t think that that’s fair. But I think, for me what that question means is that, are you sort of in touch with that pain? Because we all feel pain, right? I mean, we all have that kind of pain. And, sort of like, are you in touch with that as a writer? Which is not necessarily the same as, like, that’s where you write from. But are you in touch with that as a writer? Is that something you can access as a writer? Is that something that you have allowed to shape who you become as a writer? And emotions that you plumb as a writer. I mean, that’s how I viewed it.

JB: Speaking of, in your sophomore book No Other World there are these themes of shame and choices. Everyone in this family has a choice. (And I want to also emphasize this is a multiple perspective book, as well.) It’s not just a linear tale for one person, like the son Kiran seems to be the most paramount in terms of where the story is flowing from beginning to end. But we follow members of his family. I’m wondering if those themes are something you constantly seek to explore in your work and in terms of the fluctuation of viewpoints?

RM: I think it’s not just the case in that relationship. I think it’s actually the case in many relationships from this book where people find themselves in situations where they have to hide who they are, or be diminished versions of themselves. Ways in which they’re just not fully seen by others or fully allowed to be who they are.

And I think that often leads them to behave in ways that hurt other people. So, yeah, I guess that is something that I wanted to explore. I really work from instinct as a writer. I don’t think that I’m not super analytical about what I am doing when I’m doing it, even often afterwards.

JB: I think about Kiran and Shanti’s decisions the most, because they’re kind of zeroed in on so much.

RM: I think it really was this idea of what the immigrant experience is like for people who grew up who live in rural America. I think that it’s something that actually hasn’t been written about quite as much, and I especially say that about the Indian-American experience. We have some really great writers who’ve written about — Jhumpa Lahiri, who’s amazing. I love her work. But, it’s also set in Boston or New England, and I think the experience of, the rural experience of being sort of brown, an immigrant in a rural area is really different. And that was something that was really important for me to represent. Initially, I think the first version of this book, or at least when I was initially thinking about it is, it was in West Virginia. I mean, that’s where I grew up, in West Virginia. Eventually I changed the setting to western New York State, but it was very much influenced by some of the things I felt and my family felt, you know, being brown in West Virginia at that time. And so I really wanted to sort of explore that feeling and I wanted to explore it for various members of the family, what it was like for them, so what it’s like for Nishit, who’s coming and working as a doctor in this town. But then Shanti, who’s coming over as part of an arranged marriage, she hasn’t necessarily chosen to live here, to live this life. And yet it’s sort of the life she’s ended up with. And then for the kids growing up there. I think the siblings end up taking very different routes in their lives in terms of how they deal with that early experience of being outsiders. I think Preeti does everything that she can to try to become an insider and sort of assimilate into White culture in ways that are sometimes kind of disturbing. With Kiran I think that he wanted to try to assimilate and he couldn’t. So their lives take these really different routes.

The New Voices of South Asian Young Adult Literature

JB: I’d be interested to hear what more people think as they read No Other World. The Indian-American, the rural America, I wouldn’t be surprised if someone’s like, [Rahul] do you have a sister named Preeti? Is she Christian? When I read it I was thinking: The author is a person who knows this experience and is close to it in a way that they wouldn’t be able to falsify in terms of the emotional toll it takes on a person. Whatever events occur are fictionally based, but that emotional understanding was something I felt: This is not something this author is making up.

RM: Thanks for saying that. I do have to say that I think, just on a process level, whenever I’m feeling something — whether it’s anxiety or pain or joy or whatever, whatever it is that I’m feeling — I’m very conscious about trying to channel that into whatever work I’m doing. And I think that often is especially true of whatever negative things I might be expressing. So, you know, for instance as I said, I went through some pretty dark times writing of this book. There were times when I was feeling, for instance, quite a bit of pain about something, and I would just say, okay, well let me give that pain to one of these characters and explore that. And the circumstances may have been very different. It may have been the thing that led them to their pain might have been very different than what led me to mine. But, the pain itself was, “okay, let me give it to them.” Let me explore it. Let me explore my own pain, but let me do it through this other their character and it may be this very different situation.

JB: Is that therapeutic at all? Does that work? Because I might do it right after this interview.

RM: I’d really hesitate to call this kind of writing therapy. I mean, there is writing that is therapy and I think that’s a specific thing, a specific subset. Yet, I don’t know, I do think that it’s — I definitely work through some stuff when I’m writing for sure. I mean, if nothing else, it gives me a place to put that energy. Whatever I’m sort of feeling it gives me a place to express that and put it, and I do find that really useful.

I’d really hesitate to call this kind of writing therapy. But I definitely work through some stuff when I’m writing for sure.

JB: Cool. This is becoming a very therapeutic conversation for me in all honesty.

RM: And especially if it’s the kind of emotion that is just, you know, it’s like especially with something like anxiety, for instance, which is something I feel a lot. You can either let the anxiety stop you or ruin your day or whatever. Or you’re going to have it anyway, why not use it? Find a way to use it. Just use it.