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Far from the front lines, Ukrainians fight a war to preserve their culture

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Far from the front lines, Ukrainians fight a war to preserve their culture

In a remote region of western Ukraine, far from where the violent conflict of war with Russia is taking place and destroying human lives, Ukrainians are fighting a different type of battle: for culture and dignity.

In this area of Transcarpathia, a historical region in Eastern Europe that is now primarily part of modern-day Ukraine, there are local residents holding onto their history, traditional lifestyle, crafts and cultural identity. After coming under threat during Soviet times, they face stark new dangers. Since Russian President Vladimir Putin launched a full-scale invasion of Ukraine in February 2022, Ukrainians have feared that he is determined to wipe out their culture and statehood. Millions of Ukrainians have left the country. Many others have joined the army — with many killed on the front lines — and war efforts have soaked up people’s energy and resources. As they defend their territory from advancing Russian forces, many in Ukraine are also fighting to preserve a cultural heritage in peril.

The Transcarpathian Folk Choir performs a song and dance for a music video that they are working on to share their music. Ukraine’s St. Miklos Castle, which is now an arts exhibit space, a meeting place and museum for local history, provides the backdrop.

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Like many in this region, Joseph Bartosh, 67, believes he’s fighting on a sort of cultural front line. “In 2000,” Bartosh says, “my war actually started that year.” That was when Bartosh started his effort to preserve the medieval St. Miklos Castle in the town of Chynadiiovo, Ukraine. When he began the project, the castle was in disrepair. He says he found signs that in Soviet times, it had been used as a horse stable, with a lack of respect given to its history.

St. Miklos Castle in Chynadiiovo, Ukraine, was in disrepair when Joseph Bartosh decided to work on restoring it. He says that during Soviet times, it was used as a horse stable. Even now, more than 20 years since he finished the project, there is still more work to be done to preserve parts of the castle.

St. Miklos Castle in Chynadiiovo, Ukraine, was in disrepair when Joseph Bartosh decided to work on restoring it. He says that during Soviet times, it was used as a horse stable. Even now, more than 20 years since he started the project, there is still more work to be done to preserve parts of the castle.

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Joseph Bartosh stands in a patch of window light at St. Miklos Castle in Chynadiiovo, a town in western Ukraine. Since 2000, he's taken on the effort of restoring the medieval castle, whose earliest known mention is believed to be around 1450.

Joseph Bartosh stands in a patch of window light at St. Miklos Castle in Chynadiiovo, a town in western Ukraine. Since 2000, he’s taken on the effort of restoring the medieval castle, whose earliest known mention is believed to be around 1450.

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With the restoration well underway, the inside has already been transformed into a space for art exhibitions, community events and a museum where people can learn about the castle’s history. During this visit by NPR, the Transcarpathian Folk Choir is performing in the castle’s yard and filming for a music video, as Bartosh closes up for the day.

The Transcarpathian Folk Choir performs a dance while filming a music video.

The Transcarpathian Folk Choir performs a dance while filming a music video.

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There are instances throughout Ukraine’s history in which the people were spurred into action to preserve their culture. Villagers here remember the Soviet history of Ukraine as a time of erasure of unique regional traditions. Hanna Haiduk recalls her relatives having to hide their embroidered shirts, called a vyshyvanka, to save them from being destroyed by Soviet troops. “People were putting [vyshyvankas] inside of glass jars, sealing those jars, digging holes underground trying to hide those vyshyvankas there. And people were trying to save vyshyvanka for years for the next generations in this way,” Haiduk recounts over tea in her kitchen.

Hanna Haiduk grew up learning traditional Hutsul embroidery techniques. She is part of the Hutsul ethnic group from the Transcarpathian region, which is mainly part of modern-day Ukraine.

Hanna Haiduk grew up learning traditional Hutsul embroidery techniques. She is part of the Hutsul ethnic group from the Transcarpathian region, which is mainly part of modern-day Ukraine.

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Haiduk, 60, is from the Hutsul ethnic group, from a village in the Carpathian Mountains called Kosivska. She remembers learning to embroider as a child, alongside her whole community. They would often gather under one large tree in the village to work on communal projects, chatting and laughing together as she and other kids would help, and learning different embroidery techniques as their parents directed them. They embroidered towels, rugs and vyshyvankas.

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Hanna Haiduk uses a needle and thread to form intricate designs, many of which she copies from historical works she finds in books or those she has save from her family's past work.

Hanna Haiduk uses a needle and thread to form intricate designs, many of which she copies from historical works she finds in books or those she saved from her family’s past work.

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Haiduk passed her love of tradition to her eldest son, Taras. He was a tour guide, showing off regional culture to people from around the world. He was killed while serving in the Ukrainian army, just one month after the war began in 2022, at age 34. He was supportive of her work and, before his death, he was building a website for Haiduk, to help her sell her vyshyvankas. But he never got to finish it, she says. She recounts all this with tears in her eyes.

“The war touches everywhere in this country; it’s a misconception that we are free from it here,” Haiduk says.

Hanna Haiduk does her embroidery mostly at home in Uzhhorod, a city in western Ukraine. She lost her son when he went to fight at the beginning of Russia's full-scale invasion in 2022.

Hanna Haiduk does her embroidery mostly at home in Uzhhorod, a city in western Ukraine. She lost her son when he went to fight at the beginning of Russia’s full-scale invasion in 2022.

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But not every part of the region’s cultural heritage has been successfully preserved, as the war has taken its toll.

Richka is known locally as the village that makes hunias, traditional fluffy wool coats. Olha Mys and her mother and sisters used to make hunias, but the tradition is dying out. Even before the war, Mys says, fewer people were producing and wearing hunias because of how time-consuming and meticulous it is to make them.

“It’s not easy work to do this,” Mys says.

Olha Mys, wearing a fluffy wool hunia coat, and her sister walk near their house in Richka, Ukraine, down to where a valylo is built into the side of a stream. They use the valylo to wash wool and then to wash hunias for hours after they are woven.

Olha Mys, wearing a fluffy wool hunia coat, and her sister walk near their house in Richka, Ukraine, down to where a valylo is built into the side of a stream. They use the valylo to wash wool and then to wash hunias for hours after they are woven.

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Making a hunia takes months just to complete one coat. After gathering the sheep’s wool, it is washed and dried in the sun, then combed and woven on a loom that takes up an entire room. The woven fabric is then washed for multiple hours in a valylo, a kind of natural washing machine that people construct on the side of a mountain stream. Valylos can only be used when the stream is very full and the water runs clear to keep dirt out of the materials. The hours of washing in the valylo helps with felting the woven fabric, creating a material that is dense and spongy.

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Olha Mys shows a photos of her grandmother wearing a hunia. The tradition of crafting the coats has been in the family for generations.

Olha Mys shows a photo of her grandmother wearing a hunia. The tradition of crafting the coats has been in the family for generations.

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Many people have moved out of Richka, a small village in western Ukraine. Villagers estimate more than half of the population have left since Russia's invasion of Ukraine in 2022.

Many people have moved out of Richka, a small village in western Ukraine. Villagers estimate more than half of the population has left since Russia’s invasion of Ukraine in 2022.

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Adding to the difficulties, the war has shrunk the population of Richka, as people have fled Ukraine altogether. Many people in the village, roughly counting their neighbors, estimate that over half have left since the war started nearly three years ago.

Lubov Hychka, who still occasionally makes hunias, says that this population drop affects the materials she needs for the process.

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“All those people that left because of the war, many of them had sheep, even despite the fact they weren’t producing hunias,” Hychka says. “When they left they sold their sheep or rented them to people in other villages, in other areas. Now if you want to start to produce hunia, you don’t have this amount of choice [in wool].”

Wool from local sheep is used in making a hunia.

Wool from local sheep is used in making a hunia.

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Lubov Hychka demonstrate how to weave the hunia fabric while Vasyl Hychka (unrelated), who takes care of the property where the loom is housed, helps with the rickety old machine.

Lubov Hychka demonstrates how to weave the hunia fabric while Vasyl Hychka (unrelated), who takes care of the property where the loom is housed, helps with the rickety old machine.

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Traditionally, large flocks of sheep used to ramble through the Carpathian Mountains, spending summers on wide alpine meadows while shepherds lived alongside them. Now they dot the area, with usually just a few nibbling on grasses together on the outskirts of each village.

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Mikhailo Bilak sits to smoke a cigarette after walking all morning with his flock of sheep. Mykola Yakbuk (right) has come to take one of the ewes and her lambs back to a barn where they can be more closely cared for.

Mikhailo Bilak sits to smoke a cigarette after walking all morning with his flock of sheep. Mykola Yakbuk (right) has come to take one of the ewes and her lambs back to a barn where they can be more closely cared for.

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Mikhailo Bilak, a man wearing knee-high mud boots, watches over his flock of more than a hundred sheep. He says he and his friend, Mykola Yakbuk, are some of the rare shepherds who still raise sheep in this way, grazing them near the village of Yavoriv.

Mikhailo Bilak holds two lambs while their mother looks on.

Mikhailo Bilak holds two lambs while their mother looks on.

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Even on this remote mountaintop, the war still looms. At 59, Bilak has nearly aged out of the military draft, which goes up to 60, but the country’s mobilization remains a threat.

“Pretty much if they mobilize me, these sheep will be packed immediately for slaughterhouse. Nobody will take care of them,” Bilak says bluntly, before he runs after his moving flock down the mountain, waving goodbye and apologizing at the hasty exit.

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A few villages away in Krasnoillya, a small wooden museum is tucked into a valley that curls around a flowing stream, between the pine-covered peaks of the mountains. In the museum, actors who perform Hutsul theater are having a modest feast after rehearsal. A variety of cured meats and cheeses are stacked on thick, buttered slices of white bread.

Vasyl Zhykaliak, 15, and his 11-year-old brother Dmytro prepare to rehearse a play at Hutsul Theater.

Vasyl Zhykaliak, 15, and his 11-year-old brother, Dmytro, prepare to rehearse a play at Hutsul Theater.

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Their kind of theater was created over 100 years ago based on the culture and stories of the Hutsul ethnic group, who live in these mountains. The theater nearly went extinct during both World War I and II, but each time, after a long hiatus, dedicated enthusiasts revived it once the wars ended. During the current war, they have fewer shows and rehearsals, but still on an average Sunday in early November they were able to gather a handful of performers to rehearse.

Volodymyr Sinitovych, director of the Hutsul Theater, greets his son and grandchild outside the small museum in Krasnoillya where the history of Hutsul theater is documented and sometimes performed.

Volodymyr Sinitovych, director of the Hutsul Theater, greets his son and grandchild outside the small museum in Krasnoillya, where the history of Hutsul theater is documented and sometimes performed.

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“I don’t think that it can cease to exist this time,” says Roman Sinitovych, the museum director and one of the actors in the troupe. He says this is because people have learned from the past. They care more about preserving cultural identity during this war. Sinitovych served in the territorial defense in eastern Ukraine’s Donetsk region during the first year of Russia’s full-scale invasion, but upon returning home, he went straight back to acting.

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The difficulties during wartime never dampen his optimism.

“Many people say, ‘Oh, it’s a war now, it’s a difficult time. Why do you need plays? Why do you need to perform?’ But you know actually we need, because those are the things that unite us, that keep us together.”

They pour shots of a local alcohol made with galangal, making enthusiastic toasts to meeting, to friendship and to love. And one last time before parting, the sweet notes of a flute waft through the air. The group embraces, singing and spinning in a large circle, round and round until they merge into a blur.

Volodymyr Sinitovych ties up traditional shoes that are part of his costume for the Hutsul theater.

Volodymyr Sinitovych ties up traditional shoes that are part of his costume.

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After the rehearsal the theater troupe has drinks and shares some meats and cheeses together.

After rehearsal, the theater troupe has drinks and shares some meats and cheeses together.

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If you loved ‘Sinners,’ here’s what to watch next

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If you loved ‘Sinners,’ here’s what to watch next

Michael B. Jordan plays twin brothers Smoke and Stack in Sinners.

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What to watch if you loved…

Ryan Coogler’s supernatural horror stars Michael B. Jordan playing twin brothers who open a 1930s juke joint in Mississippi. Opening night does not go as planned when vampires appear outside. “In a straightforward metaphor for all the ways Black culture has been co-opted by whiteness, the raucous pleasures and sonic beauty of the juke joint attract the interest of a trio of demons … they wish to literally leech off of the talents and energy of Black folks,” writes critic Aisha Harris. The film made history with a record 16 Academy Award nominations.

We asked our NPR audience: What movie would you recommend to someone who loved Sinners? Here’s what you told us:

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Near Dark (1987)
Directed by Kathryn Bigelow; starring Adrian Pasdar, Jenny Wright, Lance Henriksen
If you want another cool vampire movie with Western kind of vibes, check out Kathryn Bigelow’s Near Dark — super underseen and kind of hard to find, but really gritty and sexy and another very different take on what you might think is a genre that had been wrung dry. – Maggie Grossman, Chicago, Ill.

30 Days of Night (2007)
Directed by David Slade; starring Josh Hartnett, Melissa George, Danny Huston
It follows a group of people in a small Alaskan town as they struggle to survive an invasion of vampires who have taken advantage of the month-long absence of the sun. Both this and Sinners revolve around a vampire takeover and the people’s fight to outlast the “night.” – Nathan Strzelewicz, DeWitt, Mich.

The Wailing (2016)
Directed by Na Hong-jin; starring Kwak Do-won, Hwang Jung-min, Chun Woo-hee, Jun Kunimura
In this South Korean supernatural horror film, a mysterious illness causes people in a quiet rural village to become violent and murderous. A local police officer investigates while trying to save his daughter, who begins showing the same disturbing symptoms. The film blends folk horror, religion, and psychological dread, exploring themes of faith, evil, and moral weakness. Like Sinners, it centers on a supernatural force corrupting a close-knit community, builds slow-burning tension, and examines spiritual conflict and human frailty. – Amy Merke, Bronx, N.Y.

Fréwaka (2024)
Directed by Aislinn Clarke; starring Bríd Ní Neachtain, Clare Monnelly, Aleksandra Bystrzhitskaya
In this Irish folk horror film, a home care worker, Shoo, is assigned to stay with an elderly woman who’s convinced she’s under siege by malevolent fairies. Like Sinners, Fréwaka blends folk traditions and social commentary with horror. The social failures Shoo copes with (untreated mental health issues, religious abuse) are just as frightening as the supernatural forces. – Kerrin Smith, Baltimore, Md.

And a bonus pick from our critic:

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Ma Rainey’s Black Bottom (2020)
Directed by George C. Wolfe; starring Viola Davis, Chadwick Boseman, Glynn Turman
This is an adaptation of August Wilson’s play about a legendary blues singer (Viola Davis) muscling through a recording session with white producers who want to control her music. Chadwick Boseman’s blistering in his final role. – Bob Mondello, NPR movie critic

Carly Rubin and Ivy Buck contributed to this project. It was edited by Clare Lombardo.

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Solar energy for renters has taken off in 10 states. Not in California

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Solar energy for renters has taken off in 10 states. Not in California

The tiny town of West Goshen, Calif., was exactly the kind of place that community solar was designed for.

Near Visalia, most of its 500 residents live in mobile homes, where companies won’t install rooftop panels without a solid foundation. And until recently, they used propane for heating and cooking, with price fluctuations in the winter posing hardships for low-income families.

Community solar, in which residents get a discount on their bills for subscribing as a group to small solar arrays nearby, was designed to help low-income residents, apartment dwellers, renters and others who can’t put panels on their own roofs.

Over the last 11 years, New York, Maine, Minnesota, Massachusetts and other states have built thriving community solar programs. But California has built, at most, only 34 projects since 2015, and experts say that’s a generous accounting.

“We’ve had community solar for a dozen years, and it simply has not produced anything of scale and anything of note,” said Derek Chernow, director of Californians for Local, Affordable Solar and Storage, a developer trade group that’s pushing to get a more robust program off the ground. “Projects don’t pencil out.”

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The West Goshen residents were among the lucky few, becoming part of a community solar project in 2024.

“It has kind of allowed us to kind of breathe a little bit,” said resident and community organizer Melinda Metheney. Her bill has dropped by about $300 in the summer months, thanks to the 20% community solar discount, stacked with other low-income discounts and clean energy incentives, she said.

West Goshen’s panels sit about 10 miles out of town, in a field surrounded by farms. Energy and climate experts agree California must add much more clean energy to its grid, some 6 gigawatts by 2032, the California Public Utilities Commission said in a new plan last week.

Assemblymember Christopher M. Ward (D-San Diego), who in 2022 authored a bill to create a more effective community solar program, said the state needs to double its annual solar installation rate to reach that goal and is not on track to do that using only large utility-scale solar farms and individual rooftop arrays.

“We need mid-scale community solar,” he said.

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Aerial view of solar panels installed on top of Extra Space Storage in Pico Rivera

Energy and climate experts agree California must add much more clean energy to its grid, some 6 gigawatts by 2032, the California Public Utilities Commission said in a new plan last week. Above, solar panels at Extra Space Storage in Pico Rivera.

(Kayla Bartkowski / Los Angeles Times)

He and a coalition of environmental groups, solar developers and the Utility Reform Network, a ratepayer advocacy group, worked to put his 2022 law into effect. They coalesced around requiring utilities to pay community solar developers and customers for the electricity they feed to the grid using the same formula they use for people who install rooftop solar.

But in May 2024, the California Public Utilities Commission decided to go with a late-in-the-game proposal backed by the state’s investor-owned utilities to pay community solar at a lower rate.

The agency, along with its public advocate’s office, argued that crediting solar developers at the higher rate would raise bills for customers who don’t have solar, who would still have to shoulder the cost of grid maintenance. It’s similar to the argument they’ve made to cut incentives for rooftop solar.

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The new program relied on federal money, including the Biden administration’s Solar for All, to sweeten the deal for developers. But the utilities commission spent very little of the $250 million available under that grant before the Trump administration tried to claw it back last summer, and now it is held up in litigation.

At a legislative oversight hearing last week, Kerry Fleisher, the commission’s director of distributed energy resources, blamed the loss for the new program’s failure to launch.

“There’s been a tremendous amount of uncertainty in terms of the Solar for All funding that was intended to supplement this program,” Fleisher said. “That’s part of the reason why this has taken longer than normal.” She said the commission still plans to release a program in the next several months.

Ward, the San Diego lawmaker who wrote the community solar bill, called the program “fatally flawed” in an interview.

He’s now considering a bill to bring the community solar program more in line with what he initially envisioned — higher incentives, requirements for battery storage, and compliance with state law that mandates new houses be built with solar.

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A study last year funded by a solar trade group found that could save California’s electric system $6.5 billion over 20 years. But Ward’s effort to revive his program last year failed to pass the Assembly appropriations committee.

“All the other states in our country that have adopted similar community solar program models, they are working,” said Ward, adding that 22 states have programs comparable to the one solar advocates want in California. “The writing on the wall suggests that, exactly as we feared years ago, this was not the way to go.”

California Public Utilities Commission spokesperson Terrie Prosper called California “a leader in cost-effective, least-cost solar deployment overall compared to any other state,” in an emailed statement.

Under the commission’s definition, the state has brought on 34 projects, representing 235 megawatts of community solar. But studies from groups such as the Institute for Local Self-Reliance and Wood Mackenzie use different definitions for community solar, and they show California far behind at least 10 other states.

Meanwhile, advocates and developers involved in successful community solar projects in California say they were difficult to get off the ground.

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A view of homes in the Avocado Heights area of Los Angeles County

Homes in the Avocado Heights area of Los Angeles County are part of a community solar project.

(Kayla Bartkowski / Los Angeles Times)

One that came online in May in the unincorporated communities of Bassett and Avocado Heights in the San Gabriel Valley provides solar electricity to about 400 low-income residents. They get 20% discounts on their electric bills for subscribing to panels installed on two Extra Space Storage building rooftops in Pico Rivera.

Organizers said it took nearly five years to find the right location and comply with utility requirements. They also got a grant in addition to funding provided by the state utilities commission’s solar program.

It “would not have happened if it hadn’t been for the grant,” said Genaro Bugarin, a director at the Energy Coalition nonprofit that proposed and coordinated the project.

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Brandon Smithwood, vice president of policy at Dimension Energy, the developer for the project in West Goshen, said he still hopes to see a community solar program in California that compensates projects for the way they help out the grid.

“We’ve seen it can work, and we know what we have won’t work,” Smithwood said at the hearing.

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Mundane, magic, maybe both — a new book explores ‘The Writer’s Room’

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Mundane, magic, maybe both — a new book explores ‘The Writer’s Room’

There’s a three-story house in Baltimore that looks a bit imposing. You walk up the stone steps before even getting up to the porch, and then you enter the door and you’re greeted with a glass case of literary awards. It’s The Clifton House, formerly home of Lucille Clifton.

The National Book Award-winning poet lived there with her husband, Fred, starting in 1967 until the bank foreclosed on the house in 1980. Clifton’s daughter, Sidney Clifton, has since revived the house and turned it into a cultural hub, hosting artists, readings, workshops and more. But even during a February visit, in the mid-afternoon with no organized events on, the house feels full.

The corner of Lucille Clifton's bedroom, where she would wake up and write in the mornings

The corner of Lucille Clifton’s bedroom, where she would wake up and write in the mornings

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“There’s a presence here,” Clifton House Executive Director Joël Díaz told me. “There’s a presence here that sits at attention.”

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Sometimes, rooms where famous writers worked can be places of ineffable magic. Other times, they can just be rooms.

The Writer’s Room: The Hidden Worlds That Shape the Books We Love

Princeton University Press

Katie da Cunha Lewin is the author of the new book, The Writer’s Room: The Hidden Worlds That Shape the Books We Love, which explores the appeal of these rooms. Lewin is a big Virginia Woolf fan, and the very first place Lewin visited working on the book was Monk’s House — Woolf’s summer home in Sussex, England. On the way there, there were dreams of seeing Woolf’s desk, of retracing Woolf’s steps and imagining what her creative process would feel like. It turned out to be a bit of a disappointment for Lewin — everything interesting was behind glass, she said. Still, in the book Lewin writes about how she took a picture of the room and saved it on her phone, going back to check it and re-check it, “in the hope it would allow me some of its magic.”

Let’s be real, writing is a little boring. Unlike a band on fire in the recording studio, or a painter possessed in their studio, the visual image of a writer sitting at a desk click-clacking away at a keyboard or scribbling on a piece of paper isn’t particularly exciting. And yet, the myth of the writer’s room continues to enrapture us. You can head to Massachusetts to see where Louisa May Alcott wrote Little Women. Or go down to Florida to visit the home of Zora Neale Hurston. Or book a stay at the Scott & Zelda Fitzgerald Museum in Alabama, where the famous couple lived for a time. But what, exactly, is the draw?

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Lewin said in an interview that whenever she was at a book event or an author reading, an audience question about the writer’s writing space came up. And yes, some of this is basic fan-driven curiosity. But also “it started to occur to me that it was a central mystery about writing, as if writing is a magic thing that just happens rather than actually labor,” she said.

In a lot of ways, the book is a debunking of the myths we’re presented about writers in their rooms. She writes about the types of writers who couldn’t lock themselves in an office for hours on end, and instead had to find moments in-between to work on their art. She covers the writers who make a big show of their rooms, as a way to seem more writerly. She writes about writers who have had their homes and rooms preserved, versus the ones whose rooms have been lost to time and new real estate developments. The central argument of the book is that there is no magic formula to writing — that there is no daily to-do list to follow, no just-right office chair to buy in order to become a writer. You just have to write.

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