Every day for the month of April, we’ll share a poem that speaks to us. To share your own favorite, email firstname.lastname@example.org, and tell us a little bit about why you love it. And to read a daily poem from the Atlantic archives, go here.
In her 13-section poem “An Atlas of the Difficult World,” Adrienne Rich portrays an America of devastation and longing. The first 12 sections chart the geography of American history, traversing the country from California to Vermont, as well as a geography of human empowerment, from “some for whom peace is a white man’s word and a white man’s privilege” to:
some who have learned to handle and contemplate the shapes of
powerlessness and power
as the nurse learns hip and thigh and weight of the body he has
to lift and sponge, day upon day …
In particular, Rich interrogates national identity and patriotism when horrific events—she mentions Selma and Wounded Knee—exemplify “your country’s moment.”
Yet if the antidote to despair is hope, then "Dedications," the last of the 13 sections, is a kaleidoscopic testament to hope, at once a letter and a prayer. Rich turns directly to the reader:
I know you are reading this poem
late, before leaving your office
of the one intense yellow lamp-spot and the darkening window …
She evokes the image of feeble light against growing darkness throughout the poem, juxtaposing the dim desolation of life with the illumination of resistance.
Published in 1991, “An Atlas of the Difficult World” is anchored in grievance and anger over the loss of life in the Gulf War. But Rich’s treatment of division and helplessness is timeless. She repeats, “I know you are reading this poem …” 12 times, as though to represent the 12 sections of the poem that come before this one. She speaks to different individuals—a mother, a child, an immigrant—and, by directly summoning them as readers, acknowledges their struggles. “Dedications” becomes a microcosm of the larger poem itself, a cross-section of the country’s people. Rich writes:
I know you are reading this poem
in a room where too much has happened for you to bear…
And she captures the way a country itself can seem like an ever-narrowing room, its barriers increasingly stifling. Rich maps the lives of those whose voices are not heard, focusing on events or moments often invisible to others. By doing so, she reconstructs the space of her poetry, using it as a vessel to honor them.
you are reading this poem through your failing sight …
because even the alphabet is precious.
Here, the very act of reading becomes an act of survival, an endurance of hope despite adversity. It reminds me of what Junot Díaz wrote shortly after the election—that radical hope is our best weapon, the response to the question: “What now?” The persistence of the imagined readers of this poem—who will read this poem against all odds, against all misfortunes, across language barriers—reflects radical hope. The poem ends as such:
I know you are reading this poem because there is nothing else
left to read
there where you have landed, stripped as you are.
The nakedness of this last image suggests complete vulnerability, yet also hints at a beginning. It doesn’t gloss over or sentimentalize the hardship, but reveals the fundamental empathy in poetry. For me, radical hope is when you find a home in words; when, stripped as you are, there is promise in what comes next.
In 1927, the year before my grandmother was born, James Weldon Johnson published a book of poems with the intent of preserving the oral tradition of old-time black preachers. Johnson wrote that he wanted to capture the “tempo of the preacher” without using black dialect––the resulting collection, God’s Trombones, mimics the soulful intonations of a sermon, but within the confines of verse.
This rings true in the poem “Go Down, Death,” in which God commands Death “to find Sister Caroline.” Subtitled “A Funeral Sermon,” the poem begins with the narrator, an old-time preacher, consoling the family members of Sister Caroline, assuring them that she is not dead, but simply “resting in the bosom of Jesus.”
The next several stanzas mark a dramatic shift in tone: Johnson portrays a conversation between God and Death with the high drama and ethereal imagery of a Baroque painting, with Death riding his white horse out of the “shadowy place” and through the Deep South to claim sweet old Ms. Caroline.
I like this poem because it gives dignity and gravity to the life (and death) of Sister Caroline, who would otherwise go quietly and faintly. That Death would ride up “the golden street” through the syrupy heat of Georgia to find her shows that no matter the humble conditions one endures in life, everybody achieves the grand finality of an end:
And God said: Go down, Death, go down,
Go down to Savannah, Georgia,
Down in Yamacraw,
And find Sister Caroline.
She’s borne the burden and heat of the day,
She’s labored long in my vineyard,
And she’s tired—
She’s weary —
Go down, Death, and bring her to me.
Johnson’s poem reminds me of the tradition in which I was raised. His invocation of Jesus whips me back to when my Mississippi-born grandmother, who would have turned 89 this month, embraced the words of these folk sermons: “Take your rest, / Take your rest.” And it reminds me how I also found solace in them:
Weep not––weep not,
She is not dead;
She’s resting in the bosom of Jesus.
I could have picked any number of wonderful poems, but the first that popped to mind was one I found five years ago in a poetry book I randomly bought at a used bookstore in Oakland. (The shop’s name is too good not to mention: Walden Pond Books. Looking back, maybe it was a sign that I would one day write for the same publication as Thoreau ... )
Anyway. The book I picked up was The Circle Game by Margaret Atwood; the poem I’m thinking of, “This Is a Photograph of Me,” was the first in the collection. It gave me major goosebumps then, and it’s given me chills every time I’ve read it since.
The poem begins with a few stanzas of the speaker describing an old photograph in great detail: “It was taken some time ago.” The print looks a bit “smeared.” You can “see in the left-hand corner a thing that is like a branch.” There’s a glimpse of “a small frame house,” “a lake,” and “beyond that, some low hills.”
And then, the twist, which hits like a sledgehammer:
(The photograph was taken
the day after I drowned.
I am in the lake, in the center
of the picture, just under the surface.
It is difficult to say where
precisely, or to say
how large or small I am:
the effect of water on light
is a distortion
but if you look long enough,
you will be able to see me.)
First: How terrifying is that? As if learning the speaker is dead—no, drowned—weren’t enough, the reader/viewer is told that all along she’s been “looking” at a photograph of the body. The mundane, orderly beginning to the poem feels a bit like a homeowner giving a gentle, if slightly boring, tour of a perfectly nice house: We just got these frosted sconces; the guest bathroom is at the end of the hall on the left; we love the backsplash, too. The seemingly straightforward title doesn’t hint at the haunting direction the poem will take, even though you’re waiting for Atwood to finally describe the figure of a person. Before readers know it, they’re complicit in something awful and unexplained.
Once you’ve had a moment to collect yourself, you can perhaps see how “This Is a Photograph of Me” plays with notions of identity, visibility, passivity, and words versus image. It invites the reader to recognize the speaker, who is silent and invisible while making herself both seen and heard. The beauty of the natural landscape (the ripple of water, the refraction of sunlight) almost totally obscures her—but you nonetheless feel her specter viscerally. Even if, like me, you want to turn away rather than stare long enough to actually “see” her.
Maybe others won’t feel the same sudden anxiety I did when they read this for the first time, but I’ll always see “This Is a Photograph of Me” as a subtle work of horror. The shift halfway in isn’t a jump-scare; its force is more insidious and paralyzing. But now that I reflect on this poem years after first encountering it, I can also find something curiously tragic in it. The speaker seems lost, alone, and less ghoulish than I first thought. She introduces herself in parentheses as if whispering for someone to witness, if not the fullness of her life, then at least the fact of her death.
More than 50 years after her death, it’s difficult to untie Sylvia Plath’s poetic legacy from her sensational, tragic trajectory: a troubled poet who succumbed to her mental illness. And yet, she was so much more than those last days: a Fulbright scholar, self-aware and brilliant, with a voice that’s evocative, turbulent, and unflinchingly confrontational. Like hundreds of other young women, I turned to Plath, with her pure, fearless authenticity, to ferry me through the tangle of growing up.
“Tulips,” a poem published posthumously in 1965 in her most famous collection of poems, Ariel, burns with the achingly vivid imagery and unrestrained fervor that was Plath’s trademark. Composed after a stint in hospital recovering from an appendectomy, the poem finds Plath lying in an all-white room as she considers a bouquet of tulips next to her:
The tulips are too red in the first place, they hurt me.
Even through the gift paper I could hear them breathe
Lightly, through their white swaddlings, like an awful baby.
Their redness talks to my wound, it corresponds.
They are subtle: they seem to float, though they weigh me down,
Upsetting me with their sudden tongues and their color,
A dozen red lead sinkers round my neck.
Nobody watched me before, now I am watched.
The tulips turn to me, and the window behind me
Where once a day the light slowly widens and slowly thins,
And I see myself, flat, ridiculous, a cut-paper shadow
Between the eye of the sun and the eyes of the tulips,
And I have no face, I have wanted to efface myself.
The vivid tulips eat my oxygen.
Reading “Tulips” now, I am always struck by the stark clash of red and white, the almost carnivorous quality of the flowers, and the desperate desire to be left alone. It was a desire that began creeping up on me too as I passed from girlhood to womanhood and the world, which had once seemed so light and open, started imposing its constraints. Suddenly, my body was a double-edged weapon; at night, I walked quickly, with my arms crossed over my chest. Suddenly, I entered a world that had been set up without my permission and seemed, sometimes, to whittle my ambitions down. Tulips put into words all the feelings I could not say—portraying the real life of one women, and in doing so, revealing a part of us all.
In the midst of composing Ariel, Plath sensed that she was creating something special. “I am writing the best poems of my life,” she wrote in a letter to her mother. “They will make me famous.” So many years later, I read this poem and the pain in it—barely restrained by the language—still stings afresh.
Bold Lover, never, never canst thou kiss,
Though winning near the goal yet, do not grieve;
She cannot fade, though thou hast not thy bliss,
For ever wilt thou love, and she be fair!
At sixteen, I was captivated by this image: two dazzled lovers clasped in each other's arms, the couple captured just star-sparkled moments before their fateful kiss. So was Keats. In “Ode on a Grecian Urn,” the Romantic poet speaks to the classical scenes he imagines carved on ancient pottery. Keats is enthralled by how the art renders its stories immortal, and maybe he’s motivated by a sense of his own impermanence—before he published this ode, Keats contracted the tuberculosis that would end his life at 25.
I still remember my high-school English teacher, with her high gaze and firm shoulders, pulling this stanza apart for my class. For four decades she had choreographed her lessons with the precision and rigor of the Royal Ballet, and she demanded the same from her students. I wanted intensely to pierce those ironclad expectations; I was never sure I had.
“Look at the moment these lovers are locked in,” she said. Our couple, inches from the kiss they’ve waited for, will never reach it. They’re robbed of their story’s climax.
But that’s what enthralls Keats—the eternal, resplendent pause. Anticipating a moment, my teacher proposed, may be more of a thrill than the moment itself. It’s the breath pressing in your ribs before a long exhale, the wait at the top of a coaster before the plunge down. Keats revels in this instant before the end. He wishes he could linger there longer.
For years after high school, I returned to the insight of those lines—and that of my teacher. At times I’d be reminded of one of her difficult lessons and find a delicate wisdom I had missed before. My memory of a rigid, impenetrable lecturer gave way to one of a mentor who had played the long game.
One day I came back to school and walked the quiet corridors to my teacher’s door. Through the window I could see a ramrod figure reviewing papers at her lectern. I lifted my hand to knock and froze. What if, I wondered, she didn’t remember me? Or, worse, what if she didn’t remember me fondly? Panic gripped. I dropped my arm and slipped off.
That was the last time I would see my teacher; she passed away a year later. I cried hot tears at her memorial service.
Since then, I’ve looked back to Keats often, to his dazzled lovers trapped in their wanting and waiting. The image is still revelatory: a reminder to appreciate the pause of anticipation, to understand it as a thrill worth savoring. Now I know it’s no replacement for the act itself.
In honor of National Poetry Month, we asked readers to join us in sharing some favorite poems. Leo Rubinkowski obliged:
I have a favorite poem for you. It’s not my absolute favorite, but I don’t think the poem I’ve long felt is my absolute favorite really lends itself to quick reading. Kenneth Patchen’s “I Have No Place to Take Thee” from Panels for the Walls of Heaven (1946) [Ed note: find it in here] is two-and-a-half pages of unbroken text …
Even if it’s not my absolute favorite, though, Henrik Nordbrandt’s “At the Gate” packs more of a violent punch than any other poem I know.
I’m constantly amazed at the economy with which Nordbrandt expresses deep loss. The seven stanzas are each so vivid, but the third stands out. Nordbrandt questions the ability of language to encapsulate grief, but also explicitly relies on his language to express fully the scope of grief:
What can I say about the world
in which your ashes sit in an urn
other than that?
The construction turns back on itself, wrapping existence up in what can be said, whether because feeling is too much or too little. It reminds me of Wittgenstein: “Whereof we cannot speak, thereof we must pass in silence.”
And then the sixth and seventh stanzas: a crescendo of emotion, followed by a quiet, absolute statement, both inadequate to the task and perfectly expressive of the condition of the world.
My favorite poem about war and loss—and single mothers—focuses on war’s aftermath. It is attributed to a late Sung/early Yuan Dynasty poet (ca. 1200 CE) named Hsu Chao (Xu Chao in Pinyin), who may have been the Buddhist monk of the same name. To my mind, the imagery anticipates the drones and cruise missiles of today’s warfare. Here is the American poet Donald Rexroth’s translation from his One Hundred Poems from the Chinese.
In the poem, a swarm of locusts hatches from a soldier’s corpse and flies away from the battlefield, warning the soldier’s wife that he has died. The last few lines:
She would not let her children
Injure any insect which
Might have fed on the dead. She
Would lift her face to the sky
And say, “O locusts, if you
Are seeking a place to winter,
You can find shelter in my heart.”
Michael recommends A. R. Ammons’s “In View of the Fact” as “a poignant, funny, beautiful rumination on loss, death, and love”:
On the aesthetics, I love the way the poem moves. It starts with the commonplace idea that the people an older person knows begin to die off to the point that funerals take over their social calendar, much the way younger people seem to spend the summers of their late 20s and early 30s attending an endless string of weddings. The poem then pivots from its resigned stance toward the inevitability of loss and death:
at the same time we are getting used to so
many leaving, we are hanging on with a grip
to the ones left: ...
While death and loss will come, Ammons will hang on to what earthly pleasures he can while time allows. Finally, the poem ends on a sublime note, lines written so softly that they should be whispered, full of truth and a love for life and even death:
until we die we will remember every
single thing, recall every word, love every
loss: then we will, as we must, leave it to
others to love, love that can grow brighter
and deeper till the very end, gaining strength
and getting more precious all the way. …
Personally, I love this poem because I discovered it in the worst year of my young life. I lost two grandparents within a few months of each other, as well as a close friend from high school due to mental health issues.
Great poetry can do many things—challenge us intellectually, show us beauty, allow us to inhabit the gray areas of language, entertain us. This poem does all those things for me, but it also gave me comfort in a time of loss, and in its ending lines I found wisdom on how to live in light of death and loss.
If you have a poem that speaks to you, we’d like to hear about it: email@example.com. Update from another reader, Ken:
Wordsworth’s “Surprised by Joy” is the most devastating description of the pain of mourning a child while your life returns to “normal.”
From the poem:
Love, faithful love, recalled thee to my mind—
But how could I forget thee?—Through what power,
Even for the least division of an hour,
Have I been so beguiled as to be blind
To my most grievous loss!
Barney recommends Kenneth Slessor’s “Five Bells,” about the death of a friend:
But I hear nothing, nothing … only bells,
Five bells, the bumpkin calculus of Time.
Your echoes die, your voice is dowsed by Life,
There’s not a mouth can fly the pygmy strait—
Nothing except the memory of some bones
Long shoved away, and sucked away, in mud;
And unimportant things you might have done,
Or once I thought you did; but you forgot,
And all have now forgotten …
And from Joseph, a poem about loss along with the story of how it was found:
Some years ago—never mind how long precisely—my friend Ashley was walking down the street, to get to her next mortuary science class at UM-Twin Cities. It was a windy autumn morning. The wind blew this poem into her hands.
Ashley told me later on, that the poem gave such a perfect definition of human kindness—better by far than any dictionary, encyclopedia, or religious text could have furnished—that she kept the poem the wind blew at her, for that reason. This was notable because ordinarily Ashley hates poetry. Since that autumn, I have always recited that poem from memory, for every Thanksgiving celebration I have attended.
Before you know kindness as the deepest thing inside,
you must know sorrow as the other deepest thing.
You must wake up with sorrow.
You must speak to it till your voice
catches the thread of all sorrows
and you see the size of the cloth.
I return to Kahlil Gibran’s The Prophet in every season of my life. Maybe it’s because, as a Lebanese person, my father handed me Gibran’s best-known body of work before I was even old enough to grasp its philosophy. But I love the thin book of poetry because it’s organized by subject, meant to offer wisdom on the cyclical nature of emotions as you move through life. There are chapters On Love, On Joy and Sorrow, and On Work. When I am hurt, I turn to “On Pain,” which reflects the inevitability and necessity of heartbreak.
“On Pain” is one of Gibran’s shortest and least resolved poems. It opens with a powerful and clarifying description:
Your pain is the breaking of the shell that encloses your understanding.
Even as the stone of the fruit must break, that its heart may stand in the sun, so must you know pain.
Gibran’s poem offers little comfort or advice for how to vanquish the feeling. Instead, we are urged to welcome our pain with fresh eyes as a wondrous and remarkable force:
And you would accept the seasons of your heart, even as you have always accepted the seasons that pass over your fields.
And you would watch with serenity through the winters of your grief.
Pain, just like other emotions, is fleeting. It comes and it goes, only coming to an end when our earthly bodies do. But there is one clean truth:
Much of your pain is self-chosen.
It is the bitter potion by which the physician within you heals your sick self.
Therefore trust the physician, and drink his remedy in silence and tranquility.
I’ve never thought hard about why I love May Sarton’s “Dead Center”—I’ve never seriously studied Letters from Maine, the collection in which it appears, or Sarton herself. But “Dead Center” is one of those poems that I’m drawn to in the somber, reflective moments, often after a tough day, when I’m seeking a sense of equilibrium, and maybe a little bleakness to match my mood. Here’s a taste:
Temperature zero, the road an icy glare,
The field, once ermine soft, now hard and bright.
Even my cat’s paws find no footing there.
And I sit watching barren winter sunlight
Travel the empty house. I sit and stare.
It’s a poem about being in the cold, which is probably where my attraction to it starts. I’ve always loved cold winter days and how they challenge the senses: the sharpness of inhaling and exhaling in frigid air, the unrelenting glitter of sun on snow, the heightened awareness of where my body is and what parts of it are exposed and how very much alive I am, despite the thermostat. I hear echoes of this same experience in “Dead Center”: it’s a reminder that the body is a miracle, resilient in adverse conditions, physical or emotional. Continuing on:
This is dead center. I am the one
Who holds it in myself, the one who sees
And can contain ocean and sky and sun
And keep myself alive in the deep freeze
With a warm uncontaminated vision.
I think it’s Sarton’s parsing of what “dead center” is—a celebration of the blood that keeps on pumping, through loss and cold and “leaps into the dark, lovers unkind,” alongside an acknowledgement of mortality (“Temperature zero, and death on my mind”)—that brings me back to these stanzas over and over again. There’s a certain comfort in thinking about self-reliance as a matter of flesh and blood and breath.
It is all in myself, hope and despair.
The heartbeat never stops. The veins are filled
And my warm blood in the cold winter air
Will not be frozen or be winter-killed.
Poetry comes back with the starving deer.
Poetry, like music, takes me back to the time when I first heard that piece. I first heard the work of the Sufi poet Jalal al-Din Rumi when I was in college. The priest at the Episcopal campus ministry, who became my mentor, would substitute a Rumi poem for a biblical reading or use it in one of his sermons. This poem, “A Great Wagon,” is the one that has stayed with me over the last 12 years. You can read it in full here.
Like most of Rumi’s poems, its themes are mystical, drawing out what connects humanity to each other and to the divine. This is my favorite stanza, because it talks about music:
Today, like every other day, we wake up empty
and frightened. Don’t open the door to the study
and begin reading. Take down a musical instrument.
Let the beauty we love be what we do.
There are hundreds of ways to kneel and kiss the ground.
There’s a simple story to follow: you wake up, don’t do x, do y. The first several times I heard this stanza, I followed the story. But now when I hear or read these words, I am always drawn to the line, “Let the beauty we love be what we do.”
It doesn’t quite make logical sense—I’ll find myself thinking through the syntax two or three times. But on an intuitive and poetic level, I think Rumi is talking about the sacredness and beauty of all life and work.
My priest was a living embodiment of these verses. Walking into his office, you were fifty times more likely to see him picking on his guitar than reading the latest on biblical exegesis. He’d be singing one of the songs he’d written, like this one that uses cooking and baking as analogies for embracing God. His music was the beauty he loved and he made it his life, just as Rumi instructs. When he died last month, “A Great Wagon” was the first thing that came to mind.
I’ve been thinking a lot about H. D.’s “Eurydice” in recent months, as politics and life in America have suddenly veered into chaos and darkness—chaos and darkness that seem to have a particular appetite for women, and women’s rights.
In Greek myth, Eurydice is a tragic object of love. When a fatal snake bite sends her to hell, her husband Orpheus won’t let her go, so he leverages his musical talents into a deal with Hades and Persephone: He may take Eurydice back to earth, and life, with him if he goes in front and doesn’t look back at her along the way. But, afraid she is not really there, he does look back. And she is lost forever.
H. D. picks up where the myth ends, with Eurydice cut off, with one glance, from the living world and consigned to an eternity in hell. Addressed to Orpheus, “Eurydice” gives voice to his mythical love’s anger and sense of loss, beginning:
So you have swept me back,
I who could have walked with the live souls
above the earth,
I who could have slept among the live flowers
so for your arrogance
and your ruthlessness
I am swept back
where dead lichens drip
dead cinders upon moss of ash
There’s something beautiful about the bitterness she stokes as she goes on, presenting the flowers, the light, the hope she’s lost like receipts of what he promised but did not deliver. Here is what I could have had. Here is what you took.
It builds and builds, this bitterness, line by line, until it breaks—“such loss is no loss”—in a turn that finally allows Eurydice to become more than the tragic, beloved thing that Orpheus saw. That enables her to find something of value in herself, beyond the reach of his damning glance or even the darkness of hell.
I love the delicate, persistent way that H. D. articulates this feminine anger. And I love this ending we are left with: this image of a woman who’s mistreated, lost, condemned—and strong enough, somehow, to endure.
It’s a parting reminder I’ve needed often though the arguments and apocalyptic articles and elections of the last year: that anger and loss are not all-encompassing. That, as H. D.’s “Eurydice” concludes,
hell must break before I am lost;
before I am lost,
hell must open like a red rose
for the dead to pass.
In 1997’s “Poland’s Blithe Spirit,” our poetry editor David Barber perfectly describes the pleasure of discovering 1996 Nobel laureate Wisława Szymborska—“a supremely lucid and sublimely beguiling poet, as accessible as she is ineffable”—and her poems in translation:
With their brisk and bracing wit, vivacious intelligence, and buoyant sense of play, hers are poems of abundant charm—so charming, in fact, that it can take a while to realize just how disquieting they are.
A wonderful teacher once broke down the word “translate” into its Latin parts: trans + latus, “to carry across,” to ferry meaning from one side to another. For me, this sparked an interest in how translations vary, how the shift of one word or an alternate choice of phrase can profoundly change the music of the poem, or its resonance.
In one of my favorites, “Under One Small Star” (translated by Stanisław Barańczak and Clare Cavanagh), Szymborska serves as patron saint of serial apologizers, and of all those who labor with words. In part:
Forgive me, distant wars, for bringing flowers home.
Forgive me, open wounds, for pricking my finger.
I apologize for my record of minuets to those who cry from the depths.
I apologize to those who wait in railway stations for being asleep today at five a.m.
Pardon me, hounded hope, for laughing from time to time.
Pardon me, deserts, that I don't rush to you bearing a spoonful of water.
I love the poet’s humility in the face of the great crushing world, while still asserting a place in it, and the mix of the concrete and the intangible, playful and serious:
My apologies to the felled tree for the table's four legs.
My apologies to great questions for small answers.
Compare the patterns and repetitions in English with the untranslated original (“Pod Jedną Gwiazdką”), with its thicket of Polish consonants. In his essay, Barber precisely identifies the language as “briery,” the exact word for the stroked, accented, and curling-tailed letters, the spiky brambles of lines on the page, and the sweet/sharp images they evoke. I imagine it sounds thorny too, those wild consonantal roses.
It’s hard to stop at just one Szymborska poem, so here’s another. My favorite of her poems published in the Atlantic, 1997’s “A Word on Statistics” (translated by Joanna Trzeciak) begins:
Out of every hundred people,
those who always know better:
Unsure of every step:
almost all the rest.
Ready to help,
if it doesn’t take long:
… and tumbles on inevitably toward its last lines’ gentle, brutal kicker.
Finally, her Nobel speech from 1996, on the power of asking questions, and of not presuming we know the answers, is worth reading today:
All sorts of torturers, dictators, fanatics, and demagogues struggling for power by way of a few loudly shouted slogans also enjoy their jobs, and they too perform their duties with inventive fervor. Well, yes, but they “know.” They know, and whatever they know is enough for them once and for all. They don't want to find out about anything else, since that might diminish their arguments’ force. … In the most extreme cases, cases well known from ancient and modern history, it even poses a lethal threat to society.
This is why I value that little phrase “I don’t know” so highly. It’s small, but it flies on mighty wings.
This note is a birthday present for one of my dearest friends, who has sent me countless poems over the years—may you all know someone who does the same!
April is National Poetry Month, which makes it a good time to celebrate The Atlantic’s literary heritage. As our poetry editor, David Barber, wrote in 2010:
For more than 150 years and counting, The Atlantic has published poetry in virtually every issue. It’s safe to assume our founding braintrust wouldn’t have had it any other way. Among their number were several poets of no uncertain stature, and with no bit part in what we now like to call the national conversation. They aimed to have their say on the pressing matters of the day, but they were equally bent on channeling the literary spirit of the age. They wanted their good gray columns of type to resound with reasoned discourse and enlightened thinking, but they also wanted them to sing.
This month, we’ll honor that history with a daily poem from our archives. And we’ll also honor the poems that speak, or sing, to us now: Each day for the rest of April, we’ll post a poem recommended by one of our staffers on this thread.
We’d like to hear your favorites too: If you’d like to respond to one of our picks, or share one of your own, please send us a note at firstname.lastname@example.org. But to start us off, here’s W.H. Auden’s “Lullaby,” which begins:
Lay your sleeping head, my love,
Human on my faithless arm;
Time and fevers burn away
Individual beauty from
Thoughtful children, and the grave
Proves the child ephemeral:
But in my arms till break of day
Let the living creature lie,
Mortal, guilty, but to me
The entirely beautiful.
It’s a love poem, but a strangely distant one: Auden’s speaker treats the lover beside him as almost an abstraction, denying his individuality and anticipating his own unfaithfulness almost from the very first lines. Later on, he rejects hopeful romantic murmurings as the “pedantic boring cry” of “fashionable madmen.”
It would all seem breathtakingly cold, if not for the deep tenderness he shows for his lover’s (and his own) “mortal, guilty” qualities. The flip side of his radical distance is an equally radical empathy—love not for one person, but for nothing less than humanity itself.
Auden is one of my favorite poets—I’ve written about himin Notesbefore—and this relentless, cerebral self-consciousness is part of what I love about his work. Deep feeling seems to go hand-in-hand with doubt and even cynicism; he’s skeptical of sentimentality, yet acknowledges deeper meanings behind it. A poem like “Lullaby” gets at the full contradictory scope of a human experience, at once expressing and picking apart its meaning—and that dual purpose, I think, may be why people write poetry. It’s certainly why I read it.
The movie and book don’t show the positive side of the area, because that wouldn’t serve the story’s purposes.
My Aunt Ruth won’t watch Hillbilly Elegy, the movie adaptation of J. D. Vance’s memoir about growing up in and eventually escaping Appalachia and a mother coping with addiction. Practically speaking, my aunt doesn’t have a Netflix account or any of the smart technology she’d need to stream it. But she also has no interest in watching a story of her community that doesn’t reflect what she sees and that she knows will be exploitative, harmful, and not helpful to moving her or her neighbors forward.
Hillbilly Elegy doesn’t show the positive side of Appalachia that my aunt and I know, because that wouldn’t serve the story’s purposes. The film and book need Appalachia to be poor, broken, and dirty, because they depend on us believing that the mountains are somewhere we want Vance to escape. They need to frame poverty as a moral failing of individuals—as opposed to systems—because they have to imply that something about Vance’s character allowed him to get away from his hillbilly roots. Hillbilly Elegy has to simplify the people and problems of Appalachia, because it has decided to tell the same old pull-yourself-up-by-your-bootstraps narrative that so many of us reject.
This is why you can eat in a restaurant but can’t have Thanksgiving.
Two weeks ago, I staged a reluctant intervention via Instagram direct message. The subject was a longtime friend, Josh, who had been sharing photos of himself and his fiancé occasionally dining indoors at restaurants since New York City, where we both live, had reopened them in late September. At first, I hadn’t said anything. Preliminary research suggests that when people congregate indoors, an infected person is almost 20 times more likely to transmit the virus than if they were outside. But restaurants are open legally in New York, and I am not the COVID police. Josh and I had chatted several times in the early months of the pandemic about safety, and I felt sure that he was making an informed decision, even if it wasn’t the one I’d make.
At the dawn of the 1960s, a couple of New York admen named Arthur Rankin Jr. and Jules Bass created the Christmas special. Before that, the networks hadn’t been sure exactly how they should entertain children during the holiday season. They had largely come down on the side of edification, as seen in NBC’s 1951 commission of a children’s opera, Amahl and the Night Visitors, broadcast live on Christmas Eve, after which the show lived on in reruns, and—also on NBC—Babes in Toyland, a turn-of-the-last-century operetta based on the Mother Goose tales.
But American children of the 1960s weren’t going to put up with operas and nursery rhymes. We had grown strong on orange juice, casseroles, and chewable vitamins. We weren’t afraid of polio or tuberculosis—we had the Salk vaccine and the tine test. We had had one small step for mankind, 31 flavors, and 101 dalmatians. The previous decade had already established the whims of children as a legitimate market force; in two years, Wham-O had made $45 million on the Hula-Hoop. Rich guys in office buildings were taking us seriously. What did we want next?
Prenatal testing is changing who gets born and who doesn’t. This is just the beginning.
Photographs by Julia Sellmann
Every few weeks or so, Grete Fält-Hansen gets a call from a stranger asking a question for the first time: What is it like to raise a child with Down syndrome?
Sometimes the caller is a pregnant woman, deciding whether to have an abortion. Sometimes a husband and wife are on the line, the two of them in agonizing disagreement. Once, Fält-Hansen remembers, it was a couple who had waited for their prenatal screening to come back normal before announcing the pregnancy to friends and family. “We wanted to wait,” they’d told their loved ones, “because if it had Down syndrome, we would have had an abortion.” They called Fält-Hansen after their daughter was born—with slanted eyes, a flattened nose, and, most unmistakable, the extra copy of chromosome 21 that defines Down syndrome. They were afraid their friends and family would now think they didn’t love their daughter—so heavy are the moral judgments that accompany wanting or not wanting to bring a child with a disability into the world.
This isn’t over, folks. While the decision to begin the transition process does amount to an implicit concession by the president, Trump hasn’t yet explicitly acknowledged his loss—and there areindications he might never do so. As I write, in fact, the president is continuingto insist that the “2020 Election Hoax” will “go down as the most corrupt election in American political history,” that he will continue to press this case, and that he “will never concede to fake ballots & ‘Dominion.’”
The U.S. could have hundreds of thousands of fewer births next year than it would have in the absence of a pandemic.
Updated at 9:10 a.m. ET on November 25, 2020.
By now, the pandemic has disrupted Americans’ daily lives for nearly as long as a baby typically spends in the womb. This means that many children conceived in mid-March are weeks away from joining us in this disorienting new world, but just as notable are the children who won’t be joining us—the babies who would have been born were it not for the ongoing economic and public-health crises. These missing births, which could end up numbering in the hundreds of thousands in the U.S., will make up what’s been called the “COVIDbabybust.”
One would think that a baby bust would take at least nine months to reveal itself, but traces of one seem to have already appeared. As Philip Cohen, a sociologist at the University of Maryland, has noted, births started to decline in California and Florida during the summer. That’d be too soon, though, to reflect a drop in conceptions during the pandemic, or a rise in abortions or miscarriages (which tend to happenearlier on in pregnancy). Three possible explanations, Cohen told me, are errors or lags in states’ data on births, large numbers of pregnant people moving during the pandemic and giving birth in another state, or a large, unexpected drop-off in births that was already going to happen regardless of the pandemic.
For the left to be effective in a post-Trump Washington, it must avoid the culture of deference that set in after Obama’s victory.
Emotionally and politically, 2008 stands as a high-water mark for many American liberals—a year that brought both electoral triumph and national renewal as Barack Obama was swept into office and Democrats took the House and Senate. For those on the progressive left today, however, it should serve as a warning and case study in the way that popular energy and progressive agitation can dissipate when a Democratic administration takes power.
It’s underwater—and the consequences are unimaginable.
Unless you are given to chronic anxiety or suffer from nihilistic despair, you probably haven’t spent much time contemplating the bottom of the ocean. Many people imagine the seabed to be a vast expanse of sand, but it’s a jagged and dynamic landscape with as much variation as any place onshore. Mountains surge from underwater plains, canyons slice miles deep, hot springs billow through fissures in rock, and streams of heavy brine ooze down hillsides, pooling into undersea lakes.
These peaks and valleys are laced with most of the same minerals found on land. Scientists have documented their deposits since at least 1868, when a dredging ship pulled a chunk of iron ore from the seabed north of Russia. Five years later, another ship found similar nuggets at the bottom of the Atlantic, and two years after that, it discovered a field of the same objects in the Pacific.
The U.S. entered the coronavirus recession with a few structural advantages. Its success may not last for long.
Here is a remarkable, underappreciated fact: The U.S. economy has performed far better than that of many of the country’s peers during this horrible year. The International Monetary Fund expects the U.S. economy to contract by 4.4 percent in 2020, versus 5.3 percent in Japan, 6 percent in Germany, 7.1 percent in Canada, and nearly 10 percent in both the United Kingdom and France.
This fact is not a result of the United States managing its public-health response better than those countries, allowing it to reopen from lockdown sooner and for consumption to roar back. Indeed, many of those peer nations have had significantly better outcomes, as measured by COVID-19 caseloads, hospitalizations, and death rates. Nor is it a result of the U.S. preserving more jobs. The unemployment rate here is far higher here than it is in Japan, Germany, or the U.K.
I asked Atlantic writers who have spent months reporting on the pandemic for their simplest advice on making it to the new year. Some Americans live with roommates, some can’t work without child care, and some have to work in crowded conditions—everyone’s situation is different—but these basic tips can, we hope, be helpful in a variety of situations. My colleagues’ guidance boils down to this winter’s golden rule for interacting with anyone outside your immediate household: Don’t spend time indoors with other people.