Culture
Book Review: ‘The Unworthy,’ by Agustina Bazterrica
THE UNWORTHY, by Agustina Bazterrica; translated by Sarah Moses
Writers have long been preoccupied with the end of the world, though perhaps it would be more accurate to say that the true preoccupation is with whatever new, tenuous social order struggles up from the rubble. What would starting over look like? And are human beings doomed to create dystopian conditions wherever they go?
In the Argentine writer Agustina Bazterrica’s brilliant, chilling new novel, “The Unworthy,” the young, unnamed narrator enters a religious order called the House of the Sacred Sisterhood after spending an unspecified amount of time wandering a landscape ravaged by climate catastrophe. Is this place, overseen by the Superior Sister and an unseen, all-powerful He, a refuge or a nightmare? And what exactly happens when a member of the unworthy class is elevated to the rank of the Chosen?
These are among the questions that propel this slim, suspenseful novel. Amid global hunger and drought the Sacred Sisterhood has managed to cultivate a steady food supply — even if it involves eating a lot of crickets — and drinkable water. But danger abounds. The hierarchy is at once enigmatic and brutally enforced. Sacrifices are demanded. The punishments for infractions, administered by the sadistic Superior Sister, include whipping, disfigurement and being buried or burned alive.
The mind-bending violence crushes any possibility of fellowship between the women who have found their way to this place (in the opening chapter, the narrator recounts dropping cockroaches into the pillowcase of another sister and then sewing up the slip). The unworthy are quick to turn on one another, claws out and teeth bared, in the name of survival.
The horror is made visceral by Bazterrica’s feverish, mythic prose, translated from the Spanish by Sarah Moses: “There’s something sick in the wind, a warm stupor of venom and insects. A curse creeping out of the devastated lands. We can feel the vibration of something destructive coming into being. … Something was throbbing in the air, silent and bestial.” Some sentences break off midstream; others contain words crossed out. We witness the narrator’s struggle to wrest the unspeakable into language.
The act of writing sustains her. She writes in the blue ink left behind by the monks who once tended this land; she writes with charcoal made from plants; she writes with her own blood. The writing is a mortal risk: She must hide these pages meticulously, so they’re not discovered by the Superior Sister. She creates a record of both her cloistered, terrorized life with the Sacred Sisterhood and the world she knew before. The memories of her mother and of Circe, her companion after the apocalypse, are especially vivid and anguishing.
Like Lauren Oya Olamina in Octavia Butler’s “Parable of the Sower,” this dystopian narrator feels compelled to make a record of the end times; for both women, to write is to preserve a drop of agency, of humanity, in a blasted world, where survival often demands a willingness to commit unfathomable violations. “Without mercy you survive,” Bazterrica’s narrator says. To write is to process the new reality that is taking shape, the new story that is unfolding, and that will no longer die with her. “Why put myself in danger with this book of the night?” the narrator writes. “Because if I write it, then it was real.”
The scrap of humanity the narrator has preserved through the act of writing is awakened when a mysterious stranger, Lucía, appears inside the walls of the Sacred Sisterhood. She seems to be a wanderer, as the narrator once was, and is taken in. Before long, Lucía displays otherworldly powers and, perhaps even more shockingly, a sense of compassion.
“The Unworthy” is a novel filled with secrets, and part of the thrill is cracking open one forbidden door at a time. Given that it’s populated almost entirely by women, it’s striking that patriarchal violence is at the center of the Sacred Sisterhood’s rotten core.
Solidarity between the unworthy, then, becomes a way to fight back. A secret bond forms between Lucía and the narrator, one that reminds them both that communion with others will always generate more strength than remaining crouched in suspicious solitude. These glimmers of hopeful connection are, of course, radically fragile — at any moment the two could be discovered and killed — but they are nevertheless critical to the narrator’s emotional opening. In the novel’s final moments, she remembers what survival is really for.
THE UNWORTHY | By Agustina Bazterrica | Translated by Sarah Moses | Scribner | 177 pp. | $28.99
Culture
This Poem About Monet’s “Water Lilies” Reflects on the Powers and Limits of Art
In the midst of the world’s unrelenting horribleness, it’s important to make room for beauty. True! But also something of a truism, an idea that comes to hand a little too easily to be trusted. The proclamation that art matters — that, in difficult times, it helps — can sound like a shopworn self-care mantra.
So instead of musing on generalities, maybe we should focus our attention on a particular aesthetic experience. Instead of declaring the importance of art, we could look at a painting. Or we could read a poem.
A poem, as it happens, about looking at a painting.
Hayden did not take the act of seeing for granted. His eyesight was so poor that he described himself as “purblind”; as a child he was teased for his thick-framed glasses. Monet’s Giverny paintings, whose blurriness is sometimes ascribed to the painter’s cataracts, may have revealed to the poet not so much a new way of looking as one that he already knew.
Read in isolation, this short poem might seem to celebrate — and to exemplify — an art divorced from politics. Monet’s depiction of his garden, like the garden itself, offers a refuge from the world.
But “Selma” and “Saigon” don’t just represent headlines to be pushed aside on the way to the museum. They point toward the turmoil that preoccupied the poetry of Hayden and many of his contemporaries.
“Monet’s ‘Waterlilies’” was published in a 1970 collection called “Words in the Mourning Time.” The title poem is an anguished response to the assassinations of Robert F. Kennedy and the Rev. Dr. Martin Luther King Jr., and to the deepening quagmire in Vietnam. Another poem in the volume is a long elegy for Malcolm X. Throughout his career (he died in 1980, at 66), Hayden returned frequently to the struggles and tragedies of Black Americans, including his own family.
Born in Detroit in 1913, Hayden, the first Black American to hold the office now known as poet laureate of the United States, was part of a generation of poets — Gwendolyn Brooks, Dudley Randall, Margaret Danner and others — who came of age between the Harlem Renaissance of the 1920s and the Black Arts movement of the ’60s.
A poet of modernist sensibilities and moderate temperament, he didn’t adopt the revolutionary rhetoric of the times, and was criticized by some of his more radical peers for the quietness of his voice and the formality of his diction.
But his contemplative style makes room for passion.
Culture
Frankenstein’s Many Adaptations Over the Years
Ever since the mad scientist Frankenstein cried, “It’s alive!” in the 1931 classic film directed by James Whale, pop culture has never been the same.
Few works of fiction have inspired more adaptations, re-imaginings, parodies and riffs than Mary Shelley’s tragic 1818 Gothic novel, “Frankenstein; or, the Modern Prometheus,” the tale of Victor Frankenstein, who, in his crazed quest to create life, builds a grotesque creature that he rejects immediately.
The story was first borrowed for the screen in 1910 — in a single-reel silent — and has directly or indirectly spawned hundreds of movies and TV shows in many genres. Each one, including Guillermo del Toro’s new “Frankenstein,” streaming on Netflix, comes with the same unspoken agreement: that we collectively share a core understanding of the legend.
Here’s a look at the many ways the central themes that Shelley explored, as she provocatively plumbed the human condition, have been examined and repurposed time and again onscreen.
“I will pioneer a new way, explore unknown powers, and unfold to the world the deepest mysteries of creation.”— Victor Frankenstein, Chapter 3
The Mad-Scientist Creator
Shelley was profuse in her descriptions of the scientist’s relentless mind-set as he pursued his creation, his fixation on generating life blinding him to all the ramifications.
Sound familiar? Perhaps no single line in cinema has distilled this point better than in the 1993 blockbuster “Jurassic Park,” when Dr. Ian Malcolm tells John Hammond, the eccentric C.E.O. with a God complex, “Your scientists were so preoccupied with whether or not they could that they didn’t stop to think if they should.”
Among the beloved interpretations that offer a maniacal, morally muddled scientist is “The Curse of Frankenstein” (1957), the first in the Hammer series.
“Mary Shelley’s Frankenstein” (1994), directed by Kenneth Branagh, is generally considered the most straightforward adaptation of the book.
More inventive variations include the flamboyant Dr. Frank-N-Furter, who creates a “perfect man” in the 1975 camp favorite “The Rocky Horror Picture Show.”
In Alex Garland’s 2015 thriller, “Ex Machina,” a reclusive, self-obsessed C.E.O. builds a bevy of female-like humanoids.
And in the 1985 horror comedy “Re-Animator,” a medical student develops a substance that revives dead tissue.
Then there are the 1971 Italian gothic “Lady Frankenstein” and the 2023 thriller “Birth/Rebirth,” in which the madman is in fact a madwoman.
“With an anxiety that almost amounted to agony, I collected the instruments of life around me, that I might infuse a spark of being into the lifeless thing that lay at my feet.”— Victor Frankenstein, Chapter 5
The Moment of Reanimation
Shelley is surprisingly vague about how her scientist actually accomplishes his task, leaving remarkable room for interpretation. In a conversation with The New York Times, del Toro explained that he had embraced this ambiguity as an opportunity for imagination, saying, “I wanted to detail every anatomical step I could in how he put the creature together.”
Filmmakers have reimagined reanimation again and again. See Mel Brooks’s affectionate 1974 spoof, “Young Frankenstein,” which stages that groundbreaking scene from Whale’s first movie in greater detail.
Other memorable Frankensteinian resurrections include the 1987 sci-fi action movie “RoboCop,” when a murdered police officer is rebooted as a computerized cyborg law enforcer.
In the 2012 Tim Burton animated “Frankenweenie,” a young scientist revives his beloved dog by harnessing lighting.
And in the 2019 psychologically bleak thriller “Depraved,” an Army surgeon, grappling with trauma, pieces together a bundle of body parts known as Adam.
“Accursed creator! Why did you form a monster so hideous that even you turned from me in disgust?”— The creature, Chapter 15
The Wretched Creature
In Shelley’s telling, the creature has yellow skin, flowing black hair, white teeth and watery eyes, and speaks eloquently, but is otherwise unimaginably repulsive, allowing us to fill in the blanks. Del Toro envisions an articulate, otherworldly being with no stitches, almost like a stone sculpture.
It was Whale’s 1931 “Frankenstein” — based on a 1927 play by Peggy Webling — and his 1935 “Bride of Frankenstein” that have perhaps shaped the story’s legacy more than the novel. Only loosely tethered to the original text, these films introduced the imagery that continues to prevail: a lumbering monster with a block head and neck bolts, talking like a caveman.
In Tim Burton’s 1990 modern fairy tale “Edward Scissorhands,” a tender humanoid remains unfinished when its creator dies, leaving it with scissor-bladed prototypes for hands.
In David Cronenberg’s 1986 body horror, “The Fly,” a scientist deteriorates slowly into a grotesque insectlike monster after his experiment goes wrong.
In the 1973 blaxploitation “Blackenstein,” a Vietnam veteran who lost his limbs gets new ones surgically attached in a procedure that is sabotaged.
Conversely, in some films, the mad scientist’s experiment results in a thing of beauty: as in “Ex Machina” and Pedro Almodóvar’s 2011 thriller, “The Skin I Live In,” in which an obsessive plastic surgeon keeps a beautiful woman imprisoned in his home.
And in Yorgos Lanthimos’s 2023 sci-fi dramedy, “Poor Things,” a Victorian-era woman is brought back to life after her brain is swapped with that of a fetus.
“I am an unfortunate and deserted creature; I look around, and I have no relation or friend upon earth.”— The creature, Chapter 15
The All-Consuming Isolation
The creature in “Frankenstein” has become practically synonymous with the concept of isolation: a beast so tortured by its own existence, so ghastly it repels any chance of connection, that it’s hopelessly adrift and alone.
What’s easily forgotten in Shelley’s tale is that Victor is also destroyed by profound isolation, though his is a prison of his own making. Unlike most takes on the story, there is no Igor-like sidekick present for the monster’s creation. Victor works in seclusion and protects his horrible secret, making him complicit in the demise of everyone he loves.
The theme of the creator or the creation wallowing in isolation, physically and emotionally, is present across adaptations. In Steven Spielberg’s 2001 adventure, “A.I. Artificial Intelligence,” a family adopts, then abandons a sentient humanoid robot boy programmed to love.
In the 2003 psychological horror “May,” a lonely woman with a lazy eye who was ostracized growing up resolves to make her own friend, literally.
And in the 1995 Japanese animated cyberpunk “Ghost in the Shell,” a first-of-its-kind cyborg with a human soul struggles with its place amid humanity.
“Shall each man find a wife for his bosom, and each beast have his mate, and I be alone?”— The creature, Chapter 20
The Desperate Need for Companionship
In concert with themes of isolation, the creators and creations contend with the idea of companionship in most “Frankenstein”-related tales — whether romantic, familial or societal.
In the novel, Victor’s family and his love interest, Elizabeth, are desperate for him to return from his experiments and rejoin their lives. When the creature demands a romantic partner and Victor reneges, the creature escalates a vengeful rampage.
That subplot is the basis for Whale’s “The Bride of Frankenstein,” which does offer a partner, though there is no happily ever after for either.
Sometimes the monster finds love with a human, as in “Edward Scissorhands” or the 2024 horror romance “Lisa Frankenstein,” in which a woman falls for a reanimated 19th-century corpse.
In plenty of other adaptations, the mission is to restore a companion who once was. In the 1990 black comedy “Frankenhooker,” a science whiz uses the body parts of streetwalkers to bring back his fiancée, also Elizabeth, after she is chewed up by a lawn mower.
In John Hughes’s 1985 comedy, “Weird Science,” a couple of nerdy teenage boys watch Whale’s 1931 classic and decide to create a beautiful woman to elevate their social standing.
While the plot can skew sexual — as with “The Rocky Horror Picture Show,” “Ex Machina” and “Frankenhooker” — it can also skew poignant. In the 1991 sci-fi action blockbuster “Terminator 2: Judgment Day,” a fatherlike bond forms between a troubled teenage boy and the cyborg sent to protect him.
Or the creature may be part of a wholesome, albeit freakish, family, most famously in the hit 1960s shows “The Addams Family,” with Lurch as the family’s block-headed butler, and “The Munsters,” with Herman Munster as a nearly identical replica of Whale’s creature.
In Shelley’s novel, the creature devotes itself to secretly observing the blind man and his family as they bond over music and stories. While sitcom families like the Munsters and the Addamses may seem silly by comparison, it’s a life that Shelley’s creature could only have dreamed of — and in fact did.
Culture
Test Your Knowledge of Family-History Novels That Were Adapted as Movies or TV Series
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