PUBLISHED IN 1974, Patricia Nell Warren’s best-selling novel The Front Runner, about the same-sex intergenerational romance between Harlan Brown, a college track coach, and Billy Sive, his star athlete, capitalized on dual booms from that decade: the running craze and the growing crossover appeal of LGBTQ+ literature. 

IN 2014, the novelist and essayist Cynthia Ozick reviewed the collected fiction of Bernard Malamud for the New York Times. Ozick adores her slightly older contemporary for his bruised moral seriousness. The essay contains just one asterisk: “The reviewer has not read and is not likely ever to read ‘The Natural,’ a baseball novel said to incorporate a mythical theme. Myth may be myth, but baseball is still baseball, so never mind.”

I spent the last days of 2019 with family in a Panamanian duplex, across the street from a “village” of high-end apartments where men worked the yards. Fernanda Melchor’s new novel, Paradais, takes place at a Mexican luxury development that shares the Panamanian complex’s name: Paradise. The coincidence is banal, if illustrative. “Páradais,” the phonetic rendering of an English word, is a clichéd, empty signifier of colonial “luxury,” sort of like an American apartment complex called “Royal Glen” or “High Manor.” But Melchor’s novel owes less to the unimaginative naming conventions of developers than to its chief intertext: José Emilio

There is a Shinto myth called kotodama that implies there are divine powers in the Old Japanese language—koto meaning “speech” or “word” and dama meaning “soul” or “ghost.” In this cosmogony, different words were believed to contain different qualities: a positive word could bring positive spirits and a negative word could wake up the demons inside. Practitioners of Shinto would erase loanwords from Chinese during their rituals to make their prayers as linguistically “pure” as possible. Nowadays, however, if you google kotodama, the internet returns links on the New Age potential of Aikido, manifesting psychology, and a video game called

IN AN ESSAY ABOUT NATALIA GINZBURG, the Chilean novelist and critic Alejandro Zambra writes, “When someone repeats a story we presume they don’t remember that they’ve already told it, but often we repeat stories consciously, because we are unable to repress the desire, the joy of telling them again.” Of course the compulsion to retell a story is not always situated in joy’s lofty terrain. We might repeat a story in the hopes of shrinking it to a manageable bite, or because it reminds us of another story, or to shine up disagreeable aspects of our lives, or to mock

“ALL WOMEN ARE NOT UNHAPPY,” the Japanese writer Yūko Tsushima wrote in the Chicago Tribune, but women are made to suffer more “just because they are women.” By design, a system animated by capitalism and heteropatriarchy is especially cruel to single mothers. I remember nearly nothing of my childhood, yet I harbor acute recollections of my mother waitressing or bartending while I perched primly atop a barstool, memorizing my Mariah Carey cassette and learning what humiliation borne of economic necessity looks like. The phrase “to make ends meet” has one origin in dressmaking, meaning to gather the least amount of

IT IS TECHNICALLY POSSIBLE to write about Sheila Heti’s new novel, Pure Colour, by following the rising action. Such a review might track Heti’s main characters—father and daughter—through his death, her long mourning, their reunion in a leaf (it’s a sort of limbo), and her learning to live without him. The idea would be to shepherd readers through the novel by focusing on its most legible story line, in the hopes of making it all make sense. At the end, three or four sentences would remain to pronounce one or two judgments on how Heti perverts or expands the nature

At some point in moving from The Savage Detectives to 2666, Bolaño sketched a map (or diagram, or dream image) of Santa Teresa, the city on whose outskirts Cesárea Tinajero dies in the earlier book and that would become the center of his final novel. The picture (which you can find in the exhibition catalogue Archivo Bolaño 1977-2003) looks like a classic grid in a process of decomposition: names of landmarks or neighborhoods float in a disjointed space connected by gestural lines indicating streets or thoroughfares. But even in this exploded condition, we recognize how Bolaño’s imagination tends to geographical

WHEN SHE WAS SIXTEEN, THE FRENCH NOVELIST Anne Serre set out to induce her high school philosophy teacher to fall in love with her. Her strategy was unconventional: “I thought that writing a book, which I would then ask him to read, was the only possible way of seducing Monsieur Rebours,” she recounted in the Times Literary Supplement last year. Though Monsieur Rebours did not succumb, Serre, now sixty-one, remains convinced that books are instruments of seduction. “Fiction, realist or not, doesn’t try to convince but to seduce,” she explained in a recent interview. “A writer’s only responsibility is to