Search Results for: essay

Tea, Biscuits, and Empire: The Long Con of Britishness

CSA Images / Getty / Illustration by Longreads

Laurie Penny | Longreads | June 2020 | 21 minutes (5,360 words)

“I am strongly in favour of using poisoned gas against uncivilised tribes.”
— Winston Churchill, unpublished memorandum

“Will Mockney for food.”
— Alan Moore, The League of Extraordinary Gentlemen, vol. III

This is a story about a border war. Specifically, a border war between two nations that happen, at least in theory, to be precisely the same place. One of them is Britain, a small, soggy island whose power on the world stage is declining, where poverty, inequality, and disaster nationalism are rising, where the government has mangled its response to a global pandemic so badly that it’s making some of us nostalgic for the days when all we did was panic about Brexit. The other is “Britain!” — a magical land of round tables and boy wizards and enchanted swords and moral decency, where the sun never sets on an Empire run by gentlemen, where witty people wear frocks and top hats and decide the fate of nations over tea and biscuits.

One is a real place. The other is a fascinatingly dishonest, selective statement of fact, rather like describing how beautiful the countryside was in the antebellum American South. A truth so incomplete it’s worse than a lie.

Every nation-state is ninety percent fictional; there’s always a gap between the imaginary countries united by cultural coherence and collective destinies where most of us believe we live, and the actual countries where we’re born and eat breakfast and file taxes and die. The U.K. is unique among modern states in that we not only buy our own hype, we also sell it overseas at a markup. “Britain always felt like the land where all the stories came from,” an American writer friend told me when I asked why she so often sets her novels in Britain. Over and over, writers and readers of every background — but particularly Americans — tell me that the U.K. has a unique hold on their imaginations.

Every nation-state is ninety percent fictional; there’s always a gap between the imaginary countries united by cultural coherence and collective destinies where most of us believe we live, and the actual countries where we’re born and eat breakfast and file taxes and die.

That hold is highly profitable. Britain was kept out of recession last year by one industry: entertainment. Over the past four years, the motion picture, television, and music industries have grown by almost 50 percent — the service sector, only by 6.  So many shows are currently filmed in England that productions struggle to book studio space, and even the new soundstages announced by London Mayor Sadiq Khan in 2018 will be hard-pressed to keep up with demand. As historian Dan Snow pointed out, “[O]ur future prosperity is dependent on turning ourselves into a giant theme park of Queens, detectives, spies, castles, and young wizards.”

There is hope: the statues are coming down all over Britain, starting in Bristol on June 7, 2020. Black Lives Matter protesters pulled down a monument to slave trader Edward Colston, who is remembered for how he lavished his wealth on the port city and not for the murder of 19,000 men, women and children during the Middle Passage. In Oxford, students demanded the removal of monuments to Cecil Rhodes, the business magnate and “architect of apartheid” who stole vast tracts of Africa driven by his conviction in the supremacy of Anglo-Saxons. In Parliament Square, fences have been erected to protect Winston Churchill himself, the colonial administrator and war leader whose devoted acolytes include both Boris Johnson and Donald Trump. Young Britons are  demanding a reckoning with a history of colonial conquest, slave-trading, industrial savagery, and utter refusal to examine its own legacy.

Meanwhile, the economic disaster of a no-deal Brexit is still looming and Britain has the highest COVID-19 death toll in Europe, putting further pressure on an already-struggling National Health Service. Under Boris Johnson’s catastrophic leadership, or lack thereof, there are no signs of changing tactics on either. Fantasy Britain is having a boomtime. Real Britain is in deep, deep trouble. Read more…

Godspeed Your Journey to the Great PlayPlace In the Sky

Ronald McDonald Balloon in Macy's Thanksgiving Day Parade, New York City, New York (Photo by: Joe Sohm/Visions of America/Universal Images Group via Getty Images)

Everyone needs a break now and then, to recoup the energy needed to fight the good fight.* If you need one, spend a few minutes of your day reading Liz Duck-Chong‘s essay on the demise of Ronald McDonald in Meanjin.

This narrative weaving became the primary role of Ronald, a clown fundamentally created to sell junk food to children and going on to break down the line between fiction and fact, his painted face promising to bypass the uncanny valley entirely. Not alone in his task, he was joined by a cast including fan favourites Grimace, The Hamburglar, and Birdie the Early Bird, but also The Happy Meal Gang, Mayor McCheese, Fry Kids, The Professor, Vulture and a character literally named ‘Iam Hungry’. For nearly 40 years this cast padded out McDonald’s’ worldwide ad campaigns, most famously in the fictional utopia McDonaldsland, and yet no-one quite worked magic like the king clown himself.

Unlike the denizens of greater McDonalds-land, and indeed the messy world of food mascots at large, Ronald’s position as salesperson, clown and (debatably) man, placed him in a league of his own. When Ruth Shalit talked to Anh Nguyen of General Mills about the Honey Nut Cheerios Bee, he revealed ‘he’s not a salesman who tries to sell you the product. He’s more like your best friend. A friend who interacts with you to try the product.’ But with Ronald also holding a position of corporate authority, we are expected not only to know and love him, but also to trust him. It’s in this halfway state, simultaneously not human but more than just a corporate cipher that Ronald’s true power is recognised.

But times change.

As our communal tastes have changed from the days of plastic cheese and packet-mix milkshakes, so have our appetites for how they are sold to us. Once the love-language of a brand to its audience, the place of a modern mascot has never been less sure-footed. Brands of today no longer hope to speak to us through an external force, as our friends and companions, but instead directly to us, bypassing the need for an interpreter or idol entirely.

Our interactions with companies today aren’t just a search for a product, but a method and ideal of living as well; only money stands in the way of being granted access to a mode of being.

Read the story

* FYI white folks, we get fewer breaks.

Hearing Voices

AP Photo/Jaime Henry-White

Struggling with depression and shame over his bisexual identity, a young college student smokes an excessive amount of weed, trying, he thinks, to escape what ails him. Eventually, his visual and auditory hallucinations disrupted not only his college education, but his ability to live. In the gripping essay “Some Kind of Reality” for The Threepenny Review, Andre Bouyssounouse writes about how even after he stopped smoking pot, the voices grew so loud that he had to seek professional help. What begins as story of confusion, alienation, and what the author calls “stupefying depression and anxiety” becomes a chilling, detailed account of the mind turning on itself. It’s one of the most vivid accounts of psychosis I have read. As someone who struggled with the heavy psychological effects of cannabis dependence myself, back in college, Bouyssounouse’s story hit me hard. It also begs the question: Did the cannabis permanently awaken a latent condition, or would Bouyssounouse have heard the voices without his period of over-indulgence?

For that whole day, I carried on a dialogue with the voices, mumbling to my phone under my breath. There were two distinct voices: Sarah and Michelle. Michelle was the more practical and level-headed of the two. Andre, she said. There’s something wrong with Sarah. She’s obsessed with you, and I’m scared for both of you. I think she has a brain tumor or something. She stole your phone and she’s been listening to you for months. Ever since you got back from Santa Barbara. I heard Sarah: Give me the phone, you bitch. Andre, I want you to come over here right now. You hear that? Are you a man or what? Michelle begged me not to tell anyone. She’s my friend, Andre, I can’t let this get out. There’s something wrong and I’m trying to control her but I don’t know what to do anymore. Please don’t tell anyone about this. She’s a good person, there’s just something—something’s wrong…

The essay is behind the paywall, but you can purchase the essay in the Summer 2020 issue of The Threepenny Review.

Purchase the essay

Rout the Racism From Your Very Bones

We don't need to republish another image of a traumatized Black body or a posturing white policeman, so please enjoy this glorious dancer from the Alvin Ailey American Dance Theater instead. (Munich, Germany, 2014. Photo by Hannes Magerstaedt/Getty Images.)

Trauma lives in and impacts the physical body. So does hate and white supremacy. Theater director Sarah Bellamy has spent a lifetime observing bodies and how what’s inside manifests itself physically. In this excellent, impassioned essay at the Paris Review, she implores us to pay attention to the ways racism is expressed in even the smallest physical actions and reactions — actions and reactions that seem involuntary but can be deadly, and that can be understood, interrogated, and changed.

As a stage director I am trained to watch how people move and to interpret meaning—to read their bodies. As an American I am also trained to read bodies and see race. And, like looking through a pair of binoculars, these two lenses perfectly aligned in the moment after Ahmaud fell, magnifying the embodiment of white supremacy in his murderer. The way that man bore up. The way he turned and walked back to his truck, to his father, a shotgun slung low in his hand. It was in his shoulders, his jaw, his waist, his hips. I saw it come over him and I saw him stand up in it and move with it and, though he didn’t say the words, they were all over him: Take that, nigger. I realized I was watching thousands of white men throughout American history standing over a broken Black body, their breath ragged, adrenaline cresting, spent, feeling legitimated by the proof of their violence. It is more than a rash decision; their bodies betray an assumptive birthright. Their bodies firm up and swagger into a ritualistic circle of savagery. It is a possession.

White folks, you must dig into your embodied racism, even—especially—if you think it’s not there. And this is not just to shift what you say and how you shape your arguments, questions, Facebook posts, tweets. It’s not about performing your wokeness. This isn’t about what you say—it’s about how you act; how your body might be predisposed to rely on a racial inheritance that endangers the lives of others. What’s in your guts, in your muscles, in your blood? What are you carrying dormant in your body that springs up when confronted with Black joy, Black power, Black brilliance, Black Blackness in the world? How can you train your bodies to respond differently when you are triggered, when you’re in fight-or-flight mode? How can I help you stop yourselves from killing us?

Read the essay

The Power and Business of Hip-Hop: A Reading List on an American Art Form

De La Soul, Posdnuos, Torhout/Werchter Festival, Werchter, Belgium, 1990. Gie Knaeps/Getty Images

Ever since Black and Latino Americans created hip-hop at south Bronx block parties during the 1970s, this highly original, uniquely American music has continued to evolve, while simultaneously taking root in countless countries throughout the world.

As cultural critic Harry Allen once said: “hip hop is the new jazz.” But like jazz, hip-hop is more than music. It’s a culture. “’Hip-hop,’ once a noun,“ Kelefa Sanneh wrote in The New Yorker, “has become an adjective, constantly invoked, if rarely defined; people talk about hip-hop fashion and hip-hop novels, hip-hop movies and hip-hop basketball. Like rock and roll in the nineteen-sixties, hip-hop is both a movement and a marketing ploy, and the word is used to describe almost anything that’s supposed to appeal to young people.“ Beyond marketing and corporatization, hip-hop culture has always included dance, rap, fashion, design, stretching language, reclaiming public spaces, and its creative, genre-spanning approach has allowed artists to represent their lives in a world that often ignores or misrepresents them. In the San Francisco Gate in 2003, Adam Mansbach, author of Go the F**k To Sleep described hip-hop culture as “assembled from spare parts, ingeniously and in public. Paint cans refitted with oven-cleaner nozzles transformed subway trains into mobile art galleries. Playgrounds and parks became nightclubs; turntables and records became instruments. Scraps of linoleum and cardboard became dance floors. Verbal and manual dexterity turned kids into stars, and today’s artists grew up listening to the first strains of the musical form.” As Jeff Chang, author of Can’t Stop, Won’t Stop, put it, hip-hop culture is “naturally interdisciplinary” and composed of “mix signifiers, we break everything down to bits and bytes and rebuild something new.” I love the description.
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This Week in Books: Pain and Power

Protesters demonstrate the death of George Floyd at the Lincoln Memorial on June 9, 2020, in Washington, DC. (Photo by JIM WATSON / AFP) (Photo by JIM WATSON/AFP via Getty Images)

Dear Reader,

In an essay about W.E.B. Du Bois’s apocalyptic short story “The Comet,” Saidiya Hartman pries at the edges of the plot; Du Bois, she writes, depicts black life in America as entailing a “wounded kinship” and “precarity” that results in what can seem like almost a “lack of feeling.” Summarizing the story’s bitter end, Hartman writes that Du Bois’s black survivors “are not able to live as others live, nor are their children. This rapport with death, this life-in-death, challenges any taken-for-granted aggrandizement of life and its distinction or separation from death.”

In an essay about the bordering-on-miraculous healing properties of wild lettuce, which transforms into a meditation on black pain, Harmony Holiday writes that challenging this enforced “lack of feeling” is a vital revolutionary project.

“…we outsource our pain…Black pain for sale as song, film, scream. Black people are the Western world’s Christ consciousness. We have been sacrificed, made sacred, so that the rest of the society can play dumb and numb and profane, enacting the sad fairy tale demanded of consumers under capitalism, wherein happiness and comfort are the apotheosis— rooted in the material, in accumulation of commodities and clout while the soul flails and atrophies….The supreme commodity here is numbness. From its vantage Blackness is cannibalized and treated as evil, pain, sorrow, exegesis.”

She exhorts her reader, again and again, to ask the question: “what hurts?”

“When we who have Black bodies learn to be ruthless with our testimony, to weaponize our honesty about what hurts, when we decide to live as if we do not deserve constant dull aches and pains and traumas and phantoms, when we stop being the willing unconscious scapegoats for all the brutalization this culture harnesses as fuel, the whole construct will crumble. And it will hurt, but we won’t be the ones doing all of the feeling, finally.”

Naming what hurts requires an expanded vocabulary; new tools for fighting power: “defund” instead of “reform.” In an essay ruminating on the Wounded Knee Massacre and the murder of George Floyd, Layli Long Soldier writes that once, when she was in pain, “without the words to define and make sense, there was no revelation, no epiphany, no shimmering thought to release me from the pain and let go.” She goes on to say that without words, she can always trust instinct: “[Instinct] is all I have sometimes and it is always, enough… Instinct tells me when danger is here, even when everyone tells me it is not.” Presenting fragments of the archival records of the Wounded Knee Massacre, she asks the reader to read carefully, to rely on their instinct. She asks, again, for us to reread the passages about the day of the massacre, to linger on certain turns of phrase. She writes,

…you may sense an old, yet very present energy when you read, “A herald cried out that the soldiers would take us to the agency and take good care of us.”

You may taste that present energy in, “They gave us rations of sugar, coffee, crackers and bacon.”

You may see it in, “While we were doing this, the soldiers guarded round our camp. Then they put Hotchkiss guns where the cemetery is now. There were so many guns all around us I could hardly sleep.”

Hear it in, “The guns seemed to get quiet. In the meantime, we moved to the north, and a child was asking for water […] there were wounded crying out.”

Feel it in, “It was very cold when the storm came on.”

This is instinct.

I felt a spike of this dreadful instinct when I read about protestors being kettled by police — surrounded and brutally beaten; and when I read again this week about Vincent Bevins new book The Jakarta Method, which is about the largely suppressed history of the global massacre of communists in the 60s and 70s. This kind of thing seems far away, but it is not. It is closer than I like to think. Find words for your pain that disarm power; but when words fail, trust your instincts.

1. “The End of White Supremacy, An American Romance” by Saidiya Hartman, Bomb

Saidiya Hartman is the author of the lyrical and inventive Wayward Lives, Beautiful Experiments (you can read an excerpt on Longreads). In Wayward Lives, Hartman seeks out the fragmentary bits of information available about the lives of black young women and girls living free and revolutionary lives in the second and third generations born after slavery; crucial to her story are several historical figures, including W.E.B. Du Bois. In this essay for Bomb, Hartman visits with Du Bois again, strolling through his short story “The Comet,” about a black man who finds himself the only survivor in a post-apocalyptic New York, and which is the penultimate chapter of Du Bois’s 1920 collection Darkwater: Voices from Within the Veil, “written after the pandemic of 1918, after the Red Summer of 1919, and in the context of colonial expansion and atrocity”; it is “an ur-text of afropessimism, but its mood is more tragic.”

2. “A Little Patch of Something” by Imani Perry, The Paris Review

Imani Perry, author of Looking for Lorraine: The Radiant and Radical Life of Lorraine Hansberry, reflects on the sustaining power of a small patch of earth. “Black people gave birth in the cane, died in the cotton, bled into the corn. But out of little patches of something, carefully tended to because beyond survival is love, came reward. The earth gave moments of pleasure: Latching onto a juicy peach—your teeth moving from yellow to red flesh. Digging up a yam, dusting off its dirt, roasting it so long the caramelized sweetness explodes under your tongue.”

3. “An Artist’s Guide to Herbs: Wild Lettuce” by Harmony Holiday, Bomb

While expounding on the remarkable and easily accessible healing properties of wild lettuce, poet Harmony Holiday, author of Hollywood Forever, returns over and over to the root of the problem: “what hurts?

“We need to learn how to notice pain before it becomes morbid and desperate and bitter and inconsolable. This will mean addressing generational pain too, not to roil in it like victims, but so that naming what hurts becomes as common as pretending nothing does. Naming pain means not being afraid of it, not running from it and allowing it to abuse and hunt us, it takes away its power over our imagination and makes us braver in our vulnerability, and more alive, because you can’t be completely present if you’re pretending to feel nothing…We need to know about the remedies that are so simple they seem unreal, because those are the ones that usually help break chronic cycles….”

4. “On Wounded Knee and the Murder of George Floyd” by Layli Long Soldier, Lit Hub

“This country, the structure—if it were a dinner table, I’d flip it,” writes poet Layli Long Soldier, author of Whereas, in this reflection on the Wounded Knee Massacre, ancient star maps of Minneapolis, family, and instinct. “I must do something, that elder-instinct says. But I don’t know what, I answer. Forgive me, elder, the only way out of my desperation is to write. And forgive me for the gaps in this essay, there’s so much I don’t know and much more to include. Though I believe the adage that ‘the pen is mightier than the sword,’ I also believe that words are meager. For my paradoxes and contradictions, forgive me. But I empty my pockets—here are personal memories, something from our ancestors words and Lakota history, knowledge about this land, a nod to our modern-day AIM warriors, love for my daughter and family, mention of a pitiful love life, my experience as a woman—it’s all that I have. Even if it’s meager, I give it to Mr. Floyd, his family and anyone affected.”

5. “Policing Won’t Solve Our Problems” by Alex S. Vitale, The Paris Review

An excerpt from Alex S. Vitale’s The End of Policing, which has now been made available as a free ebook. “…reforms must be part of a larger vision that questions the basic role of police in society and asks whether coercive government action will bring more justice or less. Too many of the reforms under discussion today fail to do that; many further empower the police and expand their role. Community policing, body cameras, and increased money for training reinforce a false sense of police legitimacy and expand the reach of the police into communities and private lives. More money, more technology, and more power and influence will not reduce the burden or increase the justness of policing. Ending the War on Drugs, abolishing school police, ending broken-windows policing, developing robust mental health care, and creating low-income housing systems will do much more to reduce abusive policing.”

6. “The Spirit of St. Louis” by Elias Rodriques, Bookforum

Elias Rodriques reviews Walter Johnson’s The Broken Heart of America: St. Louis and the Violent History of the United States, which is both the story of white settler violence (a long history of “eviction and extraction”) in St. Louis as well as the city’s legacy of revolutionary resistance. “In the decades before the Civil War…the city’s proximity to Illinois and the states of the former Northwest Territory, all of which had outlawed slavery, made it the site of ‘low-intensity open war’ against enslaved and freed black people…The vanguard opposing slavery was a coalition of white immigrants and enslaved people. In St. Louis, the new Republican Party, founded on an antislavery though pro-settler platform in 1854, was radicalized by German immigrants arriving from Europe after supporting the 1848 anti-monarchist revolutions….When a Confederate militia gathered to seize St. Louis’s arsenal (the second largest in the nation), the Union army deployed several regiments, one led by Henry Boernstein, a publisher of Karl Marx….The coalition of the war years reemerged in the city’s 1877 general strike, when a railroad strike in the East set off work stoppages all across St. Louis. Black and white workers took over the city government and demanded an eight-hour workday and an end to child labor. Strikers reopened the flour mill to provide bread for the people. ‘It is wrong to call this a strike,’ complained the Missouri Republican, ‘it is a labor revolution.’ ”

7. “Where America Developed a Taste for State Violence” by Andre Pagliarini, The New Republic

Andre Pagliarini reviews Vincent Bevins’s The Jakarta Method, about the vast global anti-communist massacres of the 1960s and 70s. I shared an excerpt of the book in the newsletter a couple weeks ago; this review gives an overview of the whole book, and really reinforces the horror of it all—both the scale of the massacres and the fact that Americans are almost entirely unaware of them. “By the early 1970s, the name of the Indonesian capital was being used as a chilling shorthand for political violence, painted on walls and typed in anonymous postcards to left-wing government officials and members of the Communist Party—‘Jakarta is coming,’ they proclaimed.”

8. “I Am a Willow Tree” by Can Xue, Lit Hub

A story from Can Xue’s latest collection in translation, I Live in the Slums. Can Xue is a pseudonym; the name, as I understand it, means something like “leftover snow,” which could mean either the dirty snow on the ground at the end of winter, or the snow that never melts on a mountain peak. The story, like many of Can Xue’s stories, is told from a non-human perspective: a willow tree trying to understand the arbitrary whims of authority. “The gardener’s face was expressionless. None of us could figure out what was going on in his mind. The grass, flowers, and shrubs all had a high opinion of this man. I was the only one whose views about him wavered. For example, one day when he was near me he suddenly brandished a hue and excavated. He dug deeper and deeper. With one blow, he chopped off part of my roots. I shook violently from the pain. Guess what he did next? He filled in the hole he had dug and evened it out, and then went elsewhere to dig. He often engaged in this puzzling excavation. Not only did he injure me, he also hurt other plants in the rose garden. The strange thing was that as far as I could tell, none of the other plants complained about him. Rather, they considered their injuries badges of glory. I heard all kinds of comments at night.”

Stay safe out there,

Dana Snitzky
Books Editor
@danasnitzky
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How Generations of Black Women Artists Are Lost to Institutional Racism

Longreads Pick

“All of my most cherished conversations on [Kathleen] Collins have been with Black women. My introduction to her came via the work of the first female editor I worked with. Her stunning meditation on both Collins and her daughter opened my eyes to a woman whose late arrival to my canon was one I couldn’t understand. As often as I’ve come back to her writings, I’ve also come back to this introductory essay which touched on art, secrets, love, and illness.”

Source: Catapult
Published: May 7, 2020
Length: 9 minutes (2,402 words)

Your Wilderness Is Not Permanent

Longreads Pick
Source: Longreads
Published: Jun 3, 2020
Length: 14 minutes (3,746 words)

Your Wilderness Is Not Permanent

Photo courtesy of the author / UGA Press

Sejal Shah | UGA Press | excerpted from This Is One Way to Dance | June 2020 | 14 minutes (3,746 words)

 

“I think we’d like to make love now.” The words repeated: a murmur, a shimmer, a cat walking across covers. The woman saying these words had red hair and very pale skin. She wore sparkly eyeliner, purple. She lay next to a man beneath a brown sleeping bag. It seemed like a reasonable request. My eyes flickered open. I looked at their bare shoulders and collarbones. (Why were they saying this to me?) The night, absent of stars, wound itself around us. I lay curled near their blanket-covered legs. I closed my eyes and fell back to sleep.

I opened my eyes. The night lifted, a navy-blue scrim rising. The white man had dreads. The white woman told me that she had been a sixth-grade teacher. “I was a teacher, too,” I said. The man grinned. He reminded me of a former student who often argued with me and liked to talk. A lot. My student was tall but hunched over, always wore an olive-colored jacket, and something about him seemed oddly animal-like, but not in an unpleasant way. I paused. Then: “What am I doing in your car?”

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This Week in Books: Bullets and Gas

A protester reads a book with the title "Why i'm no longer talking to white people about race" during a spontaneous Black Lives Matter march at Trafalgar Square to protest the death of George Floyd in Minneapolis and in support of the demonstrations in North America on May 31, 2020 in London, England. (Photo by Hollie Adams/Getty Images)

Dear Reader,

The books newsletter seems a little irrelevant at the moment; it’s Monday night, and I’m pretty sure the president just pulled a reichstag. Ah, but ok, books, yes, that’s my job. So, first of all, I think you should read Ibram X. Kendi’s Stamped From the Beginning and his follow-up How to Be an Antiracist. The former is a harrowing intellectual history of antiracism in America, and the latter is a how-to manual for antiracist living today.

Over at Jacobin, Robert Greene II wrote about how this moment feels like an echo of the Red Summer of 1919, which was a series of pogroms against blacks perpetrated by whites, and which also followed on the heels of a global pandemic. His article reminded me that we ran an interview with Eve Ewing last year about her book 1919, a collection of poetry written in response to the Red Summer attacks. “These kinds of violent histories are all around us,” Ewing said in the interview. “We have to take the time to stop and seek them out if we’re ever going to have any hope at social reconciliation.”

Another book that’s come to mind these last fews days is Anna Feigenbaum’s Tear Gas, which we excerpted a couple years ago. The book tells the story of the “full-scale multimedia marketing campaign to promote ‘war gases for peace time use’” that a few retired military grifters cooked up to pitch local governments on gassing their own citizens. And man did those local governments sure love the idea!

1. “What’s Happening?” by Elvia Wilk, Bookforum

Elvia Wilk surveys post-apocalyptic novels like Doris Lessings’ The Memoirs of a Survivor, Octavia Butler’s Parable of the Sower, and Russell Hoban’s Riddley Walker in an attempt to imagine the post-covid world. “What will ‘after’ the pandemic look like? In some ways it is the wrong question to ask, because… giving it an after implies that there was a true before. Yet as writers of dystopian novels know, there was no before, there was only a time when ‘it’ wasn’t quite so unavoidably visible.”

2. “Brit Bennett’s New Novel Explores the Power and Performance of Race” by Parul Sehgal, The New York Times

While reviewing Brit Bennett’s The Vanishing Half, Parul Seghal dwells on the “uniquely American” genre that is the “passing” story; she writes that Bennett subverts the narrative’s expectations. “Brit Bennett brings to the form a new set of provocative questions: What if passing goes unpunished? What if the character is never truly found out? What if she doesn’t die or repent? What then?”

3. “Wartime for Wodehouse” by Rivka Galchen, The New Yorker

I never realized that P.G. Wodehouse, author of the Jeeves novels, was persona non grata in the UK after the Second World War. Apparently he made a deal with the Nazis to do a little propaganda work for them in exchange for release from the camps. Rivka Galchen dives into the controversy, trying to get to the bottom of whether Wodehouse was just so irrepressibly upbeat that he couldn’t understand why his work for German broadcasters would be seen as propaganda.

4. “You Shall Also Love the Stranger” by Max Granger, Guernica

Max Granger effusively reviews John Washington’s The Dispossessed: A Story of Asylum at the US-Mexican Border and Beyond, a book that Granger says “reads like a novel… It is a beautiful and grievous tangle of history, reportage, philosophy, and testimony…” Focusing on the story of one migrant family, Washington also spins his tale outward and inward, touching on the history, philosophy, and future of migration.


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5. “Les Goddesses” by Moyra Davey, The Paris Review

A sly and delicate essay from photographer Moyra Davey that skips between the lives and letters of various literary luminaries, never quite settling before it hops again. “Sitting on the floor in sunlight and reading through eight small notebooks going back to 1998, looking for a phrase about Goethe… I never found the reference; it was something I had stumbled across on the internet, but it led me to The Flight to Italy, Goethe’s diary (recommended by Kafka, in his diary), in which G. abruptly takes leave of a turgid existence in Weimar and travels incognito to Italy for the first time in his life.”

6. “On the Many Mysteries of the European Eel” by Patrik Svensson, Lit Hub

An excerpt from Patrik Svensson’s charming Books of Eels. “This is how the birth of the eel comes about: it takes place in a region of the northwest Atlantic Ocean called the Sargasso Sea, a place that is in every respect suitable for the creation of eels. The Sargasso Sea is actually less a clearly defined body of water than a sea within a sea. Where it starts and where it ends is difficult to determine, since it eludes the usual measures of the world… The Sargasso Sea is like a dream: you can rarely pinpoint the moment you enter or exit; all you know is that you’ve been there.”

7. “A Brief History of the Codpiece, the Personal Protection for Renaissance Equipment” by Dan Piepenbring, The New Yorker

Dan Piepenbring reviews Michael Glover’s Thrust: A Spasmodic Pictorial History of the Codpiece in Art, which is, yes, a pictorial history of the codpiece. “Historians… not[ed] that it was ‘so voluminous it could serve as a pocket.’ And indeed it did, offering convenient storage for one’s hankie or a stray orange, in addition to ‘ballads, bottles, napkins, pistols, hair, and even a looking glass,’ as the scholar Will Fisher has written. With great size comes great decorative responsibility, and men of means rose to the occasion. They brocaded, damasked, bejewelled, embroidered, tasseled, tinseled, and otherwise ornamented their codpieces until they became like walking Christmas trees.”

Stay safe out there,

Dana Snitzky
Books Editor
@danasnitzky
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