The story’s most famous character, William Shakespeare, is never mentioned by name. History tells us that Hamnet, the son of William and Agnes (Anne Hatheway) Shakespeare, died at age 11, but little more is known. O’Farrell brings to life, and death, the 1500s in rural England. The plague comes and goes. Neighbors squabble. Relatives promote themselves and (some of) their brethren, while petty jealousies fester. For the sheer strength of O’Farrell’s characterizations, her book is Shakespearean.
But the added benefit is the authority with which she describes muddy lanes between thatched roof homes, household gardens, glove-making shops, apothecaries, market stalls, and, on the edge of town, cow fields. When illness befalls Hamnet, medical wisdom of the era recognized the symptoms and likely deadliness of Bubonic plague, but knew little of its transmission or treatments. Hamnet’s mother is broken by her son’s illness and ensuing death. William Shakespeare, speculates O’Farrell, was, too. His play, Hamlet, is a tribute to his lost son.
Just as every year is now the hottest on record, so too the number and intensity of wildfires across the planet break annual records for temperature, acreage burned, and never-before-seen fire behavior. A warming climate, low atmospheric humidity, pre-dried forests, and human habitations in previously uninhabited ecosystems are all tinder waiting for an inevitable spark.
What makes this book so insightful is its focus on fires in 2016 that demolished the city of Fort McMurry in Alberta, Canada. Fort McMurry is the home to Canada’s bitumen deposits of tar sands, the worlds least efficient and, after coal, most carbon intensive fuel. In essence, the oil extraction industry warmed the planet enough that it set itself afire.
Further, human habitations, now interspersed in forested and tree-lined communities everywhere, are constructed with fuel for fires. House fires can be contained if a single home goes up, but are uncontrollable when a wall of intense heat flows toward a neighborhood. Homes are fabricated with kiln-dried wood and filled with wooden furniture and cabinetry. The number of household items made of oil-based synthetic products is surprising: vinyl siding, carpets, sofas, pillows, clothing, electronics. To a raging fire, it is all just fuel. Then add the propane tank for the outdoor grill, the gas tank for the SUV, and cans of sprays and paints in the basement and homes tend to explode before a fire even reaches them.
Interspersed with the minute by minute account of the explosive growth of the Fort McMurry fire is a detailed, and unequivocal litany of warning about human induced climate change caused by the burning of fossil fuels. The evidence and scientific proof has been around for more than 100 years, albeit in some marginal locations. Still, by the 1950s and definitely by the 1980s, there was widespread agreement that burning fossil fuels would cause the climate to change. I was explaining this in lectures already in 1987.
What kind of evil is embodied in corporations and individuals whose internal memos acknowledge the repercussions continued fossil fuel extraction would have on the livability of our planet? Favoring profit or people, Vaillant leaves no doubt that they paid obfuscators to confuse the public and protect their profits.
This book, a National Book Award finalist, should be required reading, but it should also be read only on the first floor. At the end when the reader jumps out the window she can live to recommend the book to someone else.
Gurnah won the 2022 Nobel Prize for literature and it is evident why in Afterlives, a vision of life on the ground in East Africa under German occupation. As the 19th century was drawing to a close, the eastern seaboard of the continent was carved up and ingested by Germany, Great Britain, Italy, and France. Before swallowing they chewed up natives in ground wars that rolled across towns, ports, and villages.
Gurnah follows a family of Indian muslims and a couple of indigenous Tanzanians who we get to know on an individual basis as they go about their daily business. They get jobs, some learn to read and write, they pray in the mosque if they are religious, they have marriages (good and bad), sometimes join the Germans in their war making, and sometimes do their best to escape the dehumanization of German attacks on resistant villagers and their chiefs.
Gurnah delivers exquisitely close attention to details: the warmth of the Indian Ocean on an evening walk, the fear of isolation when a child must sleep on a dirt floor knowing that in the morning an uncaring guardian will again demand a full day of exhausting chores, and the satisfaction of finally consummating a marriage after a painfully long delay. An era, a location, and a melange of complicated people are all painted in vivid color. A leaf doesn’t fall whose importance Gurnah fails to notice and yet he never includes like a single word more than is needed.
It is no small feat to write a history of the United States. Choose any event, say, for example the Presidency of George Washington, The Civil War, the long, and ongoing struggle for Civil Rights in America and you will discover that on just a single subject there are hundreds, if not thousands, of books on the subject. What Jill Lepore does so expertly in this book is summarize key events, lots and lots of them, and place them in a political continuum that is America’s history.
Lepore says at the outset that her focus is politics and beginning in 1492 when Christian Europeans planted flags on the American continent in the name of Christian conquest for Europe. At nearly the same time America became a far away home for Europeans, and then others, some of them enslaved, seeking freedom from religious and state orthodoxies. America started as a country of contradictions. A country of immigrants, wherein a very significant portion of the population today is anti-immigrant.
From the first days when Thomas Jefferson wrote, “We hold these truths to be self-evident that all men are created equal…” Lepore makes clear that internal inconsistencies and conflicts were going to be papered over with daub and wattle. At the time of the writing of the Constitution, a first of its kind, the notion that citizens were not inferior to noblemen was truly revolutionary. Yet, “all men” failed to include enslaved men, or women.
The title of the book is so multilayered as to become an unbreakable wire threading the entire book together. Especially interesting are the final fifty years of American politics (perhaps because I have lived them and can observe how Lepore selects and summarizes the events she highlights) when the notion of truth has become so personal that the question of whether we can hold together as a nation that believes in something unifying feels like it might be hanging in the balance. The expansion of the Internet and with it Facebook, Twitter, Reddit, 4chan, and Truth Social (Trump’s personal twitter), has allowed both the insertion of genuine Fake News (see the work of Russian troll farms during the 2016 election) and the selection of personal, unedited news selected by each and every consumer to suit her or his preconceived beliefs. The book was published before the January 6 uprising and attack on Congress, which is the predictable outcome.
These Truths is not an optimistic book, and the work of right wingers to promote hundreds of years of inequality, racism, sexism, anti-foreigner sentiment, misinformation, and objection to facts is wholly dispiriting (I suspect the right dismisses Lepore’s book precisely because it raises uncomfortable truths). The new Left’s closed-door approach to speakers and writers whose views they find dangerous to insecure minorities or their definition of an illegitimate history is scarcely more encouraging. Still, there is nothing like observing a master putting history into a clear and readily accessible context.
The perfect follow up to We Didn’t Know Ourselves, Claire Keegan’s novella describes in exquisite detail the conflict between religion and morality within the mind of a father of five girls in 1980s Ireland. Bill Furlong is just making do, which is no small feat in Ireland’s stagnant economy. He delivers fuelwood and coal to client’s, many less well off than he and his family. Among his customers are a village home for mothers and babies (the guarded prison-like fortresses where young girls were closeted after becoming pregnant before marriage) run by brutally strict, powerfully connected, nuns.
Rumors swirl about what might be happening inside the homes, but villagers long ago agreed that it was best not to pry. When Bill makes a coal delivery in the days before Christmas he inadvertently learns more about the despairing conditions of the incarcerated girls than he cared to know. Already burdened with a mid-life crisis, concerned both for the welfare of his five daughters and the monotony of shoveling coal for a living, Bill Furlong must now cope with the added conundrum of trying to do right by himself and the world.
What makes Small Things Like These and We Didn’t Know Ourselves such exceptional books is the incomparable ability of both authors (Keegan and O’Toole) to spin a yarn. They each draw us into a dark, cold evening by an Irish fireplace listening to a master Irish storyteller.
A fictionalized account of Louise Erdrich’s grandfather, who worked as a night watchman in a factory on the Chippewa nation in North Dakota. He battled the U.S. Senate as the American government made one more effort to remove Indians from their native lands: In the 1950s, a Mormon senator, with considerable support from his colleagues, decided it was time to “emancipate” America’s Indians. In practice, emancipation meant absolving the U.S. government of support for any Indian activities – like healthcare, housing assistance, food security. Equally valuable to the U.S. government and its supporters, emancipation included tossing “independent” Indians from their reservations. Imagine the land rush afforded non-Indians if Indians were no longer recognized, but “emancipated.”
Erdrich’s fictionalized Indian characters are full of life, defiant in the face of daily trauma and mean-spirited hardships. What makes The Night Watchman such a fine read is that the Chippewa, in addition to having devilishly great senses of humor, tangle with love, jealousy, envy, icky-bosses, shifting friendships, relatives gone off the rails, and making dinner. In short, The Night Watchman makes us recognize the fundamental humanity of Native Americans and all people whose cultures are different from our own. Erdrich deals truth to power calling out elected officials bent on setting up walls, real and invisibly enforced by laws and economic restrictions around people whose history has been torturous, and whose difference can be distinguished by their skin color.
There are a lot of layers to this book. On the surface is the retelling of a fragment of an ancient Greek story about a simple shepherd who longs to visit a heavenly city in the sky. Doerr interweaves versions of the story as it appears to readers who stumble upon it in Ancient Greece, in Constantinople at the time of its fall into the hands of attacking Saracens, in Iowa during the 80 or so years before today, and on a spaceship that appears to be operated by a stand-in for Google, about 75 years in the future.
The half dozen or so stories are told in simultaneous, intermingled fragments, a lot like the remnants of the original Cloud Cuckoo Land’s stained and moldering parchments that have survived to present. Thematically, Doerr is laying down a manifesto in defense of an earth imperiled by pollution and a warning to a population too enthralled with technology to slow down enough to appreciate the timeliness of a simple story well told. Interestingly, the protagonists in each era are misfits in some way, on Odysseian journeys of their own. This is a book for a book club as there is that much to discuss. Or it’s possible that Doerr is trying to do a little too much in one book.
A series of loosely connected short stories about the inner thoughts and external actions of younger Black women whose wants and desires are not so chaste and confined as their gray-haired elders whose lives it seems have always been defined by an all-purpose white Jesus of their community church. Younger Black women have sexual desires, sometimes for men and sometimes for women. They have insecurities and therapists. Their relationships with mothers, grandmothers, sisters, and aunties, are simultaneously fraught with jangling rage, but also the bedrock upon which they stand and have stood generation after generation. Black Women’s Lives Matter, only prayer to Jesus is no longer sufficient as these women fight their way forward.
As the 19th century was drawing to a close, the photographer Edward Curtis took it upon himself to photo-document and record ethnographic information on every Indian tribe left in America. Pause for a minute and consider the audacity of the undertaking. At a time when the majority of white Americans still considered that only dead Indians were worth celebrating, Curtis not only took up a morally opposing perspective, but was determined to meet and speak with any indigenous tribe with enough function left to be whole and visitable.
In what would ultimately amount to a 20-year project to produce the 20 volumes of The American Indian, Curtis took 40,000 images of more than 80 tribes.
Photographs made during the early days of photography, while staged, remain some of the most iconic and artistic of any people in any era.
His subjects transmit history, pathos, despair, and pride directly into the camera.
Writing a book about the visual arts is no small feat and yet, Egan, a multiple-award winning author, succeeds in telling the life story of Curtis, the obsessed photographer, and the nadir of Indian life in America. Curtis was so obsessed with the need to document The American Indian he forfeited his marriage, his home, and his income. America, however, and its Indians owe debts of gratitude to Curtis for his fortitude and to Egan for so elegantly drawing him to our attention.
Take my review with a grain of salt. Disappearing Earth was a National Book Award Finalist and top-10 book of the year for the New York Times. Its incomparable strength is its description of post-Soviet life on the Kamchatka Peninsula in the very far northeast of Russia. In the larger cities – the action takes place in and around Petropavlovsk – there are businesses, traffic, research centers, industry, hustle and hassle. Just beyond the outskirts lie unpaved roads, volcanoes, hot springs, reindeer herds, and indigenous villages caught between the past and present.
In the opening scene, a pair of schoolgirls are abducted suggesting that subsequent chapters will reveal who took them and where they went. But, subsequent chapters overlap just a whisker, making the book feel more like a collection of short stories than a whodunnit. The protagonists of each chapter are women whose lives are miserable. They are sick, abandoned, abused, overworked, and lonely. I’m told the perpetrator is unveiled at the end in a village a dozen hours north of Petropavlovsk, but I was too depressed to get all the way through.
