We Are All Sleeping with Our Sneakers On showcases Matthew Lippman’s characteristic humor, strangeness, and honesty at the peak of his lyrical powers. These poems embrace mess as an inevitability of authentic living and human interconnection.  Lippman gathers us into a bouquet. Picked from the garden and stems trimmed with the kitchen shears, maybe, but flowers all the same. In “The Big White American Segregation Machine,” Lippman narrates the moment when the partitions that maintain white cognitive dissonance collapse. He says to a friend, “Private education sucks,” but reflexive commiseration turns his gaze inward. “Then I realized I was a teacher. / Not that I was a teacher. / That I was a teacher in a private school.” He confronts, even as he does not solve, the way the collective delusion of the American Dream alienates us from sustainable living. “At some point in my life I wanted to be a firefighter,” Lippman reminisces. “So did the person next door and the stock broker / and the kid who punched the other kid on the playground. / I am sure of it.” Why such insistence? “It has to be true / because wanting to be a firefighter / is the only thing that keeps the world / from not being torn asunder / by flame, and ash, and an impossible, raging / heat.” In delineating the psychology of nostalgia, Lippman brilliantly reveals the fear of destruction and myopic sense of self-preservation that prevent us from leveraging goodness, from allowing combustion to clear the way for something better. “How does one change the culture, the mind culture, the heart culture?” he asks. “How does that happen? / More flowers? / More iced tea? / More ballet and modern dance? / Maybe more oboe and piano.” In the end, the strength of Lippman’s poems comes from the sincerity of their questioning and his willingness to muster an answer despite the world’s surplus of doubt and despair. “Hello kindness,” this poet tries again. “I am here and I want to hold your velvet hand / through the dark movie theater with the sticky, crunchy floors.” If that is all there is, it is mercifully enough. 

The characters inhabiting Susan Buttenwieser’s debut story collection We Were Lucky with the Rain stand at the margin of society, often perched on the knife’s edge of economic disaster. Her characters cope with emotional and physical isolation as they try to build, keep, or renew family structures. An older brother drops out of college and tries to keep his youngest sister from ending up like the rest of the family. A father shields his daughters from their mother’s erratic behavior, while his daughters struggle to understand their anxiety and anger. An uncle copes with his helplessness to protect his nephew. No quick fixes, no miracle cures await the people within these stories. This is fiction devoted to realism. And Buttenwieser’s compassionate narrators refuses to look away during their most vulnerable trials. A remarkable debut collection.

“Because it is easier to miss a stranger / with your mother’s name,” Allison Benis White instead writes about five women named Wendy as a way into the complex grief that still lingers after the death of a sixth Wendy, the author’s long-absent mother. A series of epistolary poems addressed to Wendy O. Williams becomes an occasion for the speaker to eulogize as well as reflect on the singer’s life and eventual suicide: “What kind of love is death, I’m asking?” In the section devoted to Wendy Torrance, the fictional wife from The Shining who was bludgeoned by her husband, the speaker muses on the inadequacy of language to resolve or even contain grief in the wake of trauma: “A book is a coffin. Hoarsely. A white sheet draped over the cage of being.” Ultimately, The Wendys is a book of silences and space in which tenderness and violence exist in exquisite tension. “If to speak is to die,” White writes in “Ignis Fatuus,” “I will whisper.”

“For seasons I was faceless // trying to swallow constellations, / to roll a star-map on my tongue,” recounts Rajiv Mohabir’s speaker in “Boy with Baleen for Teeth.” As formally visionary and acoustically attuned as ever, Mohabir has composed an interspecies opera in Whale Aria. This collection examines the humpback whale as a zoomorphic analog of the queer, brown, migratory speaker breaching these pages; just as a person navigates postcolonial queerness across geopolitical boundaries, traveling from India to Guyana to London to New York to Honolulu, these singular cetaceans wander through disparate waters. Undersea, whales call to one another through their marine music, and, using the documented structure of humpback vocalizations, Mohabir translates the syntax of their songs into poetry. In our search for meaning, in our call and response, kinship resonates; “the echo is amniotic.” “Once you immerse yourself in unending strains / the tones will haunt you: // ghosts spouting sohars you’ve called / since childhood.” Fluid and inexorable as the ocean, Whale Aria articulates the confluence of ecological fate and human history. In “Why Whales Are Back in New York City,” Mohabir notes the coincidence of current events: humpback migration returns to Queens for the first time in a century while the state expedites deportations of undocumented people in the same burrough. The language shared by human and marine creatures in these poems, however, promise that the tides will turn. “Our songs will pierce the dark / fathoms,” Mohabir underscores the eternity of water. “Behold the miracle: // what was once lost / now leaps before you.” 
 

A deeply-sensorial reflection on presence, absence, and the act of losing

“What Happens Is Neither / the end nor the beginning. / Yet we’re wired to look for signs,” offers the speaker of Angela Narciso Torres’s latest collection, which approaches motherhood, aging, and mourning through a series of careful meditations. In music, mantra, and prayer, Torres explores the spaces in and around grief—in varying proximity to it and from different vantage points. She writes both structurally formal poems that enfold the emotionality of loss and free verse that loosens the latch on memory and lets us into the sensory worlds of the speaker’s childhood and present. In poems set in two countries and homes, Torres considers what it means to leave a mark, vanish, and stay in one place. In a profound act of recollection and preservation, Torres shows us how to release part of ourselves but remain whole

What if the Invader is Beautiful explores the ineffable yet primal connections between outer and inner landscapes — the impact that the natural world has on the psychological terrain of our interior lives. Through compressed, musical, and often deeply mysterious language, the poems enact the extreme outer limits of emotional experience. Often set in equally extreme natural settings, the poems ride the knife edge between beauty and terror — exploring concepts of the sublime, the spiritual power of the elements, the redemptive beauty of flora and fauna, and the psychological freedom of wide-open spaces — and illuminate how deepening our connection to these elements is ultimately what will save us from our human afflictions of separation, isolation, and fear. 

Retrospective of a long life and already inimitable career in poetry, Sydney Lea’s What Shines asserts and asks in equal measure. In older age, Lea affirms the luster of fruit long labored for: a resilient and happy marriage; the rewards of parenthood and, later, grandchildren; a profound intimacy with northern New England — the environment, the seasons, the people, home, time. But he also transmits the escalating urgency of answering the fundamental question: at this late hour, what light do we have to see by? What light will outlast us? In “1949,” Lea revisits old photographs: one of his parents “both grinning straight at the Kodak, / an elm, not yet blighted to death, at their backs,” another of his mother standing beside a bucket of sunfish. “With what I’ve known, you’d think there’d be chapter on chapter,” he says, everything habitual, familiar. Still he stumbles upon revelation, the visceral novelty of experience, and Lea’s brilliant shock glimmers in the golden hour. “I shouldn’t be,” he disclaims, “and yet somehow I’m stunned: / Even the fish in that yellowed photo are young.” Despite the accelerating onset of autumn, consolations line the path “at the edge / of our late-shorn meadow,” where there lie blackberries that “should have vanished by now.” And so what if a handful will not disarm winter? “Though tiny and poor, it's sweet, / the fruit, even more so / than when I found more.” If we receive this allotment of days once and only once, Lea’s consummate collection urges us to remember the spirit of the lyric itself: although we couldn’t keep it all forever, when we had it, my God, so much of it was sweet.

In this electrifying debut, lyric works to untangle slippery personal and political histories in the wake of a parent’s suicide. “When my father finally / died,” Vyas writes, “we [...] burned, / like an effigy, the voiceless body.” Grief returns us to elemental silence, where “the wind is a muted vowel in the brush of pine / branches” across American landscapes. These poems extend formal experimentation, caesurae, and enjambment to reach into the emptiness and fractures that remain. This language listens as much as it sings, asking: can we recover from the muting effects of British colonialism, American imperialism, patriarchy, and caste hierarchies? Which cultural legacies do we release in order to heal? Which do we keep alive, and which keep us alive? A monument to yesterday and a missive to tomorrow, When I Reach for Your Pulse reminds us of both the burden and the promise of inheritance. “[T]he wail outlasts / the dream,” but time falls like water and so “the stream survives its source.”

While Hoffman’s debut collection interrogated the mythos built around grief, inhabiting an Alaska of the mind, her stunning sophomore collection When There Was Light looks at the past for what it was.These poems map out a topography where global movements of diaspora and war live alongside personal reckonings: a house’s foreclosure, parents’ divorce, the indelible night spent drunk with a best friend “[lying] down inside a chronic row of corn.” Here, her father’s voice “is the stray dog barking / at the snow, believing the little strawberries grow wilder / against a field.” In these pages, she points to Russia and Poland and Germany, saying, “It was / another time. My people / another time. The synagogues burn decades / of new snow.” The brilliance of this collection illuminates the relationship between memory and language; “another time” means different, back then, gone and lost to us, and it means over and over, always, again. With this linguistic dexterity and lyrical tenderness, Hoffman’s work bridges private and public histories, reminding us of the years cloaked in shadows and the years when there was light.

When You're Deep in a Thing reimagines the coming of age book and the masculine tropes of the bildungsroman, suggesting that adulthood never vanquishes the kids we were. When Cappo's speaker returns home for holidays, "memories / of hangdog childhood seep in / like methane." Despite temporal distance, he perpetually finds himself in the museum of paternal absence, the house his father left, where "ghosts whisper" and "frames / fade to shame." From this possessed site, the collection bravely asks, how does one make sense of boyhood? Become a man without guidance? As the certainties of a religious upbringing vanish, the physical and spiritual boundaries of the world threaten to disintegrate. From depression, to political violence, to the certainty of death, Cappo's exigent debut ventures to discover an intimate humanity against all odds. At these poems' horizons, a tenacity remains, a determination to find sweetness, candor, and connection in this troubled world, where "the air's still, // The ground a trembling silence," yet "scathed we set out again."

Willow Hammer is a consummate lyric of the aftermath. In his fifth book, Patrick Donnelly has his face pressed against the eyepiece as he looks unsparingly at the past, generating a sequence of poems that fans out kaleidoscopically upon learning, twenty years afterward, that his stepfather assaulted his sister. 
 
In response to this crime, Donnelly traces the consequences of ignorance, denial, bargaining, complicity, and finally revelation that reverberated through his and his loved ones’ lives for five decades. His discovery of this catalyzing violation not only recontextualizes the siblings’ shared history,  but inflects the present as—finding analogues of his sister’s abuse in the classical canon—he remembers his escape from home into spiritual disciplines and the study of dead languages. Revisiting the evolution of his own sexuality, he remembers singing a Byrd Mass after a night at a gay bathhouse, characterizing the tenor and bass as “two wrestling saints,” “lowest of the four voices— / once I thought I saw them kiss each other’s faces.” 
 
And that—recovering glimpses of his sister’s unknowable interiority, reckoning with a truth that is unbearable and inescapable—is this book’s difficult and endless work. In the wake of a particular kind of harm, Willow Hammer seems to suggest, justice may be a wishful concept—but that doesn’t preclude testimony and salvage. “Now” documents the poet’s arrival at this compromise: “I remember my / little sister that was, / little willow of glass / upon whom he laid / his hammer hands.” There is no revocation of the hands, but with tenderness, wit, and fury, Donnelly’s lyrics refuse to let their shadow obscure his sister’s recovery of her own agency. 
 

In the aftermath of the Stand Your Ground killing of his close friend’s father, poet Cassells explores, in his most fearless book to date, the brutality, bigotry, and betrayal at the heart of current America. Taking his cue from the Civil Rights and Vietnam War era poets and songwriters who inspired him in his youth, Cassells presents The World That the Shooter Left Us, a frank, bulletin-fierce indictment of unraveling democracy in an embattled America, in a world still haunted by slavery, by Guernica, Hiroshima, and the Holocaust, by climate catastrophe, by countless battles, borders, and broken promises—adding new grit, fire, and luster to his forty-year career as a dedicated and vital American poet.

“The / drugs, the page, none of it is here. That was years ago,” Daniel Levin writes in his debut collection of poems, trying to create an inventory of blank spaces, to describe the persistent presence — the psychological furniture — of what no longer exists. “There was a room. I lived there. / Now, I can’t find it anymore.” 

Written in the wake of the media storm surrounding the revelation of the Sarah Lawrence cult, interrogating the constructs of confessionalism and journalistic epistemology after the release of memoirs and viral articles and a Hulu docu-series, Worms, Dirt considers the soil beneath the story playing out aboveground. These poems are a unique telling of two kinds of departure – leaving a cult and exiting a relationship. They weave together fragments and elisions of memory — “Was any of it right? Did any of it happen the way / You remembered?” — reverse engineering a story from the aftermath — “The piece you still can’t find. It must be true. He was // Gentle. Sometimes, he was gentle.” Devastating and open-hearted, these pages transcribe transformation and reconstruction of self, survival, reckoning. They confront the intimate betrayals of belonging to a high-control group or seeking love from the wrong romantic relationships. These lyrics confront horror and a fragile hope in their recognition of this inconceivable thing, the soft flesh smothered by the scar:  “The hands’ capacity / For gentleness even as you watched them, in disbelief, dismantle you.” 

​​​​Traversing New York and New Hampshire and landing in Los Angeles, Levin treats the things we leave behind as the material from which we grow. Most striking about Worms, Dirt is its lyrical metacommentary — as a book about writing a book, it constantly refuses the constraints of the imposed narrative memoir and the parasitic appetite for sensationalism, easily commodified true crime, and flattening characterizations of victims and villains. “For I am at work, writing this / For I have accrued so many reasons to live.”