The Phone Booth at the Edge of the World is a poetic novel about a real telephone booth in Otsuchi, Japan, a rural town decimated by the 2011 tsunami. Known as the “Wind Phone,” the disconnected rotary telephone allows grieving family members to speak, in a way, to loved ones who have passed on.

Yui lost her mother and daughter in the tsunami, and in the days following the catastrophe, she lived in a shelter with other survivors. Her existence was confined to a mat, and she was joined in her grief by a man who carried around an empty picture frame, observing the world through its void. As Yui begins to live again while trying to heal from her pain, she hears of the disconnected telephone that carries people’s words to the dead.

When Yui makes her first pilgrimage from Tokyo to the phone booth, she meets a widower named Takeshi along the way. Takeshi’s daughter has gone mute from the trauma of losing her mother. On their first visit, Takeshi goes to the phone to speak to his late wife, but Yui hangs back, hesitant. Yui and Takeshi become friends and travel monthly to the Wind Phone, but still Yui does not speak to her lost family.

Between chapters that follow Yui’s story and the experiences of other grieving people who visit the phone booth, author Laura Imai Messina intersperses bite-size sections that are almost like poems. They have titles such as “Parts of Yui’s Body She Entrusted to Others Over the Years” and “Two Things Yui Discovered After Googling ‘Hug’ the Next Day.” These snippets are lovely breathers, a chance for the reader to marvel at the tiny details that make up a life.

The English-language debut from Messina, an Italian author who lives in Japan with her husband and children, unfolds over the course of many years as a tender tribute to grief and what it teaches us. Healing is not linear, and the ones we lose never truly leave us. It can be unfathomably painful when we’re reminded of our losses, even though remembering our loved ones is often what can heal us. The phone booth is a magical place that not only connects the living to the dead but also the living to the living.

In 2017, Imbolo Mbue won the PEN/Faulkner Award for Fiction for her novel Behold the Dreamers, but it’s taken 17 years for the novel she began before that one, How Beautiful We Were, to reach publication. Readers who enjoyed Behold the Dreamers will be pleased that Mbue persisted to tell this powerful story of the fateful clash between an American oil company and the tiny African village forced to live with the consequences of its environmental destruction.

ALSO IN BOOKPAGE: The cast audiobook of How Beautiful We Were is exquisite. Read our starred review.

Set in an unnamed country that Mbue says bears some resemblance to her native Cameroon, the novel chronicles more than four decades in Kosawa, the only one of eight “sibling villages” that must live with the “curse that came from living on land beneath which oil sat.” As the deaths of their children mount and the damage to their agriculture becomes more catastrophic, the villagers’ frustration turns to desperation. They kidnap several oil company representatives, which initiates a series of events that brings both disaster and hope to the community.

Mbue narrates her story through the voices of five members of Kosawa’s Nangi family—Thula, a young woman who evolves into an activist; her mother, Sahel; grandmother Yaya; uncle Bongo; and brother Juba—along with a collective of Thula’s contemporaries she calls the Children. While there are clear villains and heroes, the political and ethical questions faced by Mbue’s characters are never presented in black-and-white terms, even when Mbue describes Kosawa’s response to the oil company’s intransigence. Mbue devotes considerable attention to issues like patriarchy and the beauty and role of myth and magic in the lives of Kosawa’s villagers, deepening and contextualizing the novel’s tragic elements.

How Beautiful We Were proceeds at a deliberate pace that’s appropriate for the moral gravity of the story and the fateful choices—wise and unwise, but always undeniably human—made by Mbue’s characters. To those disinclined to question the role that economic exploitation plays in supporting our modern lifestyle, reading this novel may prove an unsettling experience.

The much-anticipated sequel to Viet Thanh Nguyen’s 2016 Pulitzer Prize-winning novel, The Sympathizer, The Committed invites debate through its complex portrayal of political alignments, racial identity and, as the narrator admits, selfish flaws. It’s richly layered with philosophical arguments and intellectual ideas, as well as a small but engrossing dose of criminal thrills.

The Committed follows its narrator, a Vietnamese refugee and former spy known only as “the Captain,” and his “blood brother” and best friend, Bon, after their “reeducation” in a refugee camp at the end of The Sympathizer. The Captain and Bon are adjusting to life in 1980s Paris. Working at a restaurant and living among a burgeoning population of Vietnamese immigrants, the Captain ruminates on the differences between communism and global capitalism, going so far as to embrace capitalism in one of its most complicated forms, as a drug dealer. As unexpected as his new role is, the Captain embraces it with the same ease with which he embraced his ability to lie as a spy.

The Captain’s close association with a French Vietnamese woman gives him access to a wealthier and more influential class of clientele for his newfound business enterprise. But at the same time, he finds himself drifting further from Bon, who is seeking more idealistic pursuits. As the Captain puts it, he finds himself in “a place where I could watch myself becoming more about me and me alone, the best justification there was for capitalism.”

While it is helpful—and should be a prerequisite based on its Pulitzer Prize status alone—it isn’t necessary to read The Sympathizer to become enmeshed in the pages of The Committed. Reminiscent of John Le Carré’s deeply textured spy novels, The Committed proves Nguyen is no one-hit wonder when it comes to fine literature.

In 2016, Sebastian Mote is living a solitary suburban life as a high school art history teacher. Newly single, he throws himself into his work, serving as adviser to his northern Virginia school’s newly formed LGBTQ social group. In Let’s Get Back to the Party, we flash between the hot, sticky months of summer 2016, when Sebastian marvels at the ease with which the younger generation proclaims their sexuality, and memories of his adolescence, when as an insecure boy he found solace in the beauty of paintings and sculpture. His only friend was skinny, quiet Oscar Burnham, another boy questioning his sexual identity. They furtively explored their feelings, but when Oscar’s family moved away, he left Sebastian behind, no letters, no calls.

At a wedding in which Sebastian is his friend’s plus-one, he catches a glimpse of Oscar. A stilted conversation ensues, and Oscar spends the entire reception scrolling through a gay hookup app. Stung, Sebastian realizes he still feels abandoned by Oscar all these years later.

Their lives become entwined again as each grapples with what it means to be a middle-aged gay man, bookended by the generation that bore the brunt of the AIDS epidemic and by the kids who have come of age in a more open-minded America. Oscar and Sebastian are each pulled into a platonic yet complicated relationship with someone of another generation: Sebastian with a younger student and Oscar with an older writer made famous for his sexual exploits in 1970s New York.

Zak Salih’s first novel is a gorgeously written meditation on being a gay man in America now. He imbues Sebastian and Oscar with complexity and flaws, two men unsure about the path their life is meant to take. Salih offers a cleareyed exploration of the sometimes fine line between friendship and romance, and how past slights can rear their heads in the most unexpected ways.

Set shortly after the Supreme Court’s historic marriage equality ruling and during the year of a divisive presidential election and the Pulse nightclub massacre, Let’s Get Back to the Party is a raw and captivating debut.

Laird Hunt has a reputation for sensitively chronicling women’s lives, as in Neverhome, his Civil War tale of an Indiana woman who becomes a Union soldier. He returns to the Indiana setting in his delicate new novel, Zorrie, a powerful portrait of longing and community in the American Midwest.

Zorrie Underwood is born in the early 20th century. After her parents die of diphtheria, she is raised by a stern aunt who tells her “people [are] born dreaming of devils and dark roses and should beware” and slaps Zorrie if she wakes up crying.

These experiences would cow a less hearty soul, but not Zorrie, who can beat almost every boy in school at arm-wrestling. When she is 21, her aunt dies and leaves her with nothing, so Zorrie sets out on her own. The most consequential of her early jobs is at the Radium Dial Company, where she decorates clock faces with paint containing a translucent powder that glows. Along with her colleagues, she is unaware of its toxic effects.

Soon she gets a job splitting and stacking wood for elderly couple Gus and Bessie. She marries their son, Harold, “the best-looking fellow Zorrie would ever see.” Hunt movingly documents their life on the farm, from picnics and watermelon seed-spitting contests to Zorrie’s continuation of her work during a pregnancy that ends in a miscarriage. Hunt chronicles the events of Zorrie’s life with swiftness and precision, including Harold’s death during World War II and, most enigmatically, Zorrie’s acquaintance with Noah Summers, whose wife is confined to a state hospital for setting their house on fire. Hunt tells their stories with a quiet sensitivity rarely seen in modern American fiction.

Late in the novel, when thinking of her neighbors and the world at large, Zorrie realizes “it was silence and not grief that connected them, that would keep them forever connected, the living and the dead.” Despite occasional dry passages, Zorrie is a poetic reminder of the importance of being a happy presence in other people’s memories.

In her engrossing and darkly lyrical debut novel, How the One-Armed Sister Sweeps Her House, Bajan author Cherie Jones unspools a discomfiting allegory of race, class and intergenerational trauma in a far from idyllic fictional Caribbean community.

It begins with a bloody fable about an act of rebellion gone wrong: A disobedient girl loses her arm to a monster because she didn’t heed her mother’s warnings about the dangers of the tunnel, that it has “monsters that live down in there, how any little girls go in there they never come back out.”

This allegory becomes a touchstone—and the rest of the novel an elaboration on that cautionary tale—as headstrong Lala finds her life quickly unraveling after she marries a man that her grandmother characterizes as “a louse.” By leaving her grandmother’s house for a man whose slickness is easily mistaken for charm, Lala chooses a life she thinks will mean freedom but only brings pain and even more restrictions, setting in motion a series of tragedies with wide-reaching ramifications.

Several related events—Lala’s act of defiance, her husband’s botched and deadly burglary of a wealthy British visitor and the traumatic death of their baby—occur in quick succession, but their consequences and interconnectedness are revealed at a slower pace. However, one thing is clear from the start: Life in this place they call “Paradise” is nasty, brutish and fragile, if not always short.

Even as tragedies and indignities pile up, the murkiness surrounding the novel’s events will compel readers to continue reading. Questions arise about how a simple robbery went so wrong and how Baby died—but most importantly, why? What are the roots of these characters’ discontent and recklessness?

A bleak and complex picture emerges through this ensemble story, with chapters that alternate between generations and time periods as well as individual points of view. When Lala’s grandmother Wilma tries to make sense of it all, her answer is all too familiar: Willful women who tempt men, who don’t listen, sow the seeds of their own destruction. In the fable, the monster might have stolen the girl’s arm, but she was “slack-from-she-born” and “force-ripe” (sexually precocious) and above all, “own-way” (disobedient). She brought it on herself; bad girls reap what they sow. On this topic, both Wilma and Lala’s husband agree. Even the police officer tasked with investigating Baby’s death identifies with Wilma’s worldview.

Like the fearsome Wilma, author Cherie Jones is a powerful storyteller. Like the policeman, many readers will feel compelled to follow her into the dark even though there’s precious little joy or light to be found there.

Most of us accept that much of what we read, watch or see online is untrue. It’s generally understood that these deceptions are fundamentally “bad”—morally wrong, politically manipulative and/or personally harmful. Yet in Fake Accounts, a young woman who is well aware that deception is bad nevertheless seems to thrive on it.

The premise of Fake Accounts is that the narrator snoops on her boyfriend Felix’s phone and learns that he’s a popular anonymous conspiracy theorist, but he’s actually the least interesting part of the story. Emboldened by Felix’s online fakery, the narrator decides that she, too, will create a fake life for herself. She moves to Berlin and lies about her identity to her roommate, her employer and a rotation of OkCupid dates. And in the grand tradition of unreliable narrators, the reader must wonder if the narrator is lying to us as well.

Plenty of fiction and nonfiction explores how performance of the self on social media can be detrimental to our lives. Fake Accounts raises the bar on this theme, prompting the question of how much distance a person can really put between oneself and an online persona. The narrator believes she is not motivated by nefarious means. She’s not a con artist; she seems to have nothing to gain except her own amusement. What she tells herself is that her fakery is an experiment in self-presentation.

Contrary to the widely accepted belief that the internet brings people together, first-time novelist Lauren Oyler homes in on the alienation that arises when we mediate our presentations of ourselves through technology. Can relationships based on lies foster genuine connection? Is “genuine connection” even the goal anymore in the 21st-century attention economy? The answers you arrive at while reading the wild literary ride that is Fake Accounts may make you uncomfortable.

Milk Fed will make you hungry. I began reading it at breakfast, and before I knew it, I had consumed an entire box of Chocolate Cheerios. It’s about food and Jews and sex—an irresistible combo meal. With hints of Jami Attenberg’s mishpucha and spiced with Jennifer Weiner’s chutzpah, it is graphic, tender and poetic. Melissa Broder’s approach is perfectly sautéed lesbianism, a rom-com that turns serious.

Rachel is an assistant at a Los Angeles talent management firm who is disordered about food. She considers a clove cigarette and a cup of diet hot chocolate a meal. But beyond her restrictive relationship with food, she also has an unresolved appetite for sex and love. Not coincidentally, she meets her love interest at the counter of her favorite frozen yogurt shop, Yo!Good.

Miriam, the Yo!Good server, is an Orthodox Jew, a “zaftig girl” who “surpassed plump, eclipsed heavy.” Their romance begins with the seduction of a frozen yogurt hot fudge sundae, sprints past Sabbath dinner and then slow-dances into kisses, third base and noisy orgasms. To Rachel, Miriam is either a golem or a gift. Being a “Chanel bag Jew” rather than a “Torah Jew,” Rachel accepts the gift, and while she once admitted that “God isn’t, like, texting me Hi or anything,” she learns to appreciate God as well. “I’m down with it,” she says.

Rom-coms are never without their complications, and as Rachel begins to consume obsessively, her actions are not without fallout. Deep down, Rachel longs not to love but to be loved, a consequence of issues with her withholding mother. “Why did it feel so much safer to be wanted or needed than to be the one who wanted or needed?” Rachel says.

For those who enjoyed Broder’s The Pisces, much of Milk Fed will be welcome in its familiarity. But this is an even better book that’s enhanced by its Jewishness, its ripeness, its dreams.

Gabriel García Márquez once wrote, “Everyone has three lives: a private life, a public life, and a secret life.” It’s the latter of these we see on full display in British author Sarah Moss’ slender yet weighty Summerwater.

One rainy, gloomy summer day in a Scottish holiday park, a dozen or so people are cooped up—or occasionally not—in their cabins, alone with each other, alone with their thoughts. Every other chapter extracts a stream-of-consciousness core sample from the rich vein of a character’s internal monologue.

Becky, a rather petulant teen, is not having a good time because the cabin’s size requires her to share a room with her slightly older brother, Alex, an arrangement neither of them finds satisfactory. David, a retired doctor, reminisces about days gone by, when the other cabin owners were more like a community and less absentee landlords. He also ruminates about whether he should have sold the place back when the park, not unlike himself, still had the prospect of better days ahead. Meanwhile, a young wife named Milly fantasizes about Don Draper, alternately castigating and absolving herself for not being more present with her husband. There are more such moments, of course, but these are illustrative of Moss’ main thesis: It’s not much of a happy holiday for any of the participants.

Perhaps the one thing upon which they can all agree is that the Ukrainian—or perhaps Romanian or Bulgarian—family in one of the neighboring cabins parties way too loudly, and there’s nothing like a gloomy, rain-drenched day to offer the opportunity to obsess. As we all learned from watching the movie Deliverance, nothing sets up a potential catastrophe better than the combination of outsiders and wilderness, and on this point Moss does not disappoint. Like Hemingway’s description of bankruptcy, it happens “gradually, and then suddenly.”

A character in Jamie Harrison’s latest literary crime novel observes, “Everyone [has] a core of hell and doubt and sorrow.” But the story’s star, Polly, discovers a brighter perspective.

In 2002, 42-year-old Polly has recovered physically from a recent bike accident, but she still suffers periods of confusion. When Polly’s children’s favorite babysitter, Ariel, goes missing on a kayak trip, the incident triggers a flood of jarring memories in Polly’s fragmented mind. Her “spells” toggle the narrative between July 2002 and the summer of 1968, a structure that suggests cyclical rather than linear time, as she exists fluidly in both eras at once.

Polly spends part of her childhood with her great-grandparents Dee and Papa, whose backgrounds in archeology, myth and art create a chaotic but loving household. Also living with Papa and Dee are Rita, Polly’s parents’ friend whose husband dies in the Vietnam War, and Rita’s son, Edmund. Eight-year-olds Polly and Edmund explore the landscape together, avoiding “the witch” and eavesdropping on adult conversations. This stimulating and permissive upbringing makes for a lively narrative.

Since timelines and events are murky to Polly, sensations dominate the narrative, from the smells and tastes of Dee’s exotic meals to sights from around New York, Michigan and Montana, as well as memories of physical closeness and warmth. The text is idiosyncratic, composed of lists and phrases, a mosaic of impressions from past and present. After Ariel disappears, Polly follows suspicious, incongruous images of sexual predators and water deaths, leading her to a truth that her family is finally ready to face together.

Reading The Center of Everything is like traveling further and further into a dream, spiraling around fragments toward a point of love and wonder. It’s a redemptive and hopeful novel guided by earthy, reliable men, women and children who inspire and encourage.