In 1975, the Black writer Ntozake Shange completed her verse play for colored girls who have considered suicide/when the rainbow is enuf. In this work, which has become one of the classics of the modern feminist dramatic repertoire, seven African American women discussed their experiences of racism and sexism in society, and the creative strategies they devised to counter them. One of the characters, the “Lady in Brown,” spoke of her mind-blowing discovery of Toussaint Louverture as an eight-year-old child from St Louis. After entering a reading contest in her local library, she was swept away

“White people still run almost everything,” The New York Times’ Australian bureau intoned in 2018 in a devastatingly brutal report on cultural diversity in Australia’s workplaces. The whiteness above is noticed by workers below. Sonia, a forty-something woman of color (she asked me to omit her ethnicity for privacy reasons), has been employed in the same medium-sized private sector firm for a decade. She is a mid-level manager, a position she only achieved after nine years despite consistently positive performance reviews and above-average results that, she tells me, were frequently better than

When I was a graduate student in Texas, the first time I brought a story into workshop, a fellow student told me if I was going to “write about Indians,” I would need to separate my writing more from that of Louise Erdrich. Then this man misquoted from the beginning of Erdrich’s novel Tracks, ostensibly to show how similar it was to my story. At the end of workshop when it was my turn to speak, I corrected his misquotation and suggested in my most polite voice that perhaps to him “Indians” writing about snow all seemed the same. I assured him we were not. I assured him though we might both have

“IT WAS HIS QUOTABILITY,” observed the critic Clive James, “that gave Larkin the biggest cultural impact on the British reading public since Auden.” What comes to mind? The opening lines from “Annus Mirabilis,” certainly—“Sexual intercourse began / In nineteen sixty-three”—but if there is one Philip Larkin quote even better known, it would surely be: “They fuck you up, your mum and dad.”

Did Larkin’s parents fuck him up? According to his sister Catherine (“Kitty”), ten years his senior, both parents “worshipped” Philip. All the same, they have undoubtedly been demonized—sometimes by the poet

IN FEBRUARY 2005, the literary theorist Sianne Ngai published Ugly Feelings, a book she described as a “bestiary of affects” filled with the “rats and possums” of the emotional spectrum. Instead of looking to the classical passions of fear and anger, Ngai, then an English professor at Stanford University, wanted to explore what she called “weaker and nastier” emotions. The book is divided into seven chapters, each focusing on a single “ugly feeling” such as envy, anxiety, irritation, and a hybrid of boredom and shock she termed “stuplimity.” Based on Ngai’s graduate dissertation, Ugly Feelings

ONE APRIL MORNING in 1973, just before dawn, a ten-year-old Black boy and his stepfather began to run through South Jamaica in Queens. A white policeman had pulled up in a Buick Skylark behind them, the crunch of the car’s wheels on the pavement interrupting the quiet semidarkness. Thinking the mysterious car contained someone who wanted to rob them, Clifford Glover and his stepfather fled. The cop, Thomas Shea, pulled out his pistol and fired into the boy’s back, killing him almost instantly. “Die, you little fuck,” Shea’s partner, Walter Scott, was recorded saying on a radio transmission,

GIVEN TIME, every discussion of New York in the 1970s becomes a discussion of the South Bronx. When documentary filmmakers need to indicate the decade of New York’s municipal failure, the rubbled lots of the South Bronx mark the moment and do the failing. When overpaid Netflix directors need to gloss the Black experience in New York in the 1970s, an abandoned tenement is cast as the silent buddy. The South Bronx is a real place dogged by the surreal, somehow always most itself when on fire. But New York in the ’70s was not a burning dumpster, and the South Bronx was not a crater full of dancers