In Memoriam: The Internet Monk


Dennis Michael Spencer, the Christian blogger known as the Internet Monk, passed away on April 5 at age 53 after a four-month battle with cancer. He left behind him a devoted community of readers who were inspired and challenged by his “dispatches from the post-evangelical wilderness”.

Michael never shrank from pointing out uncomfortable truths about American Christianity’s militarism, materialism, shallowness, and other distractions from a faith centered on God’s grace and Christ’s saving work. He gave a voice to many people who felt that their church was no longer a safe place to admit that they weren’t perfect. While I had trouble with his conservatism on sexuality and gender, and wish he could have extended his wonderful critique of legalism to include these issues, the work he did is enduring and valuable, and (in my opinion) led by the Holy Spirit.

I’m happy to see that his literary agent, Jeff Dunn, and the guest preachers who filled in on his blog when he became ill, plan to continue the iMonk website and community. Among other projects, they will be promoting his book Mere Churchianity: Finding Your Way Back to Jesus-Shaped Spirituality, forthcoming from WaterBrook Press in September. Pre-order your copy at Amazon.com now.

One of the most popular and representative of Michael’s blog posts was “Wretched Urgency“, in which he confronts Christians’ “guilt-inducing, blood on your hands” panic about making converts. We should be zealous to know Christ and be transformed into his image, Michael says, but a “humble and quiet rest in who God is and what God does” should always come first. God’s grace saves the world, not us.

My personal favorite from the iMonk archives, though, is the 2006 post “I Hear Pepper Talking“. I thought I was the only one who felt compassion for inanimate objects. Without sliding into pantheism, Michael defends his tendency to personification, saying it’s not only a sign of respect for God’s creation, but an ethically useful habit of mind that counteracts our tendency to dehumanize people:

…The smallest thing I ever personified was a packet of pepper. I got it in the cafeteria line and didn’t use it, so I put it in my pocket. When I got ready to throw it away, it said “Please, sir. I was created to be useful to someone’s food. Can’t you give me another chance? Don’t throw me away and waste my life.”…

…If someone were to film our family personifying animals, they would conclude we were several fries short of a happy meal. We enjoy the fun. We’ve passed on this little habit to our kids, and along the way, taught them to think about what they were doing to a toy, or how it felt to be lost and misplaced, or why something given as a gift wants to be shared.

God took the dust of the earth and made human beings. He took a rib and made Eve. These are stories of God making persons out of the impersonal. Capon (via Augustine) says that we are given our meaning in the mind of God, who conceived of us as persons when we were not yet, and had done nothing. He thought of us, as we are at every stage and moment of life, loved us in Jesus, and reconciled himself to us… all before we existed. He delights in us in his own thoughts in perfect grace….and then he makes us persons in his image and in his Son.

We are persons, made in God’s image, only because God gives to us a voice, significance and life. We have life in Christ. His life is the light of men. He gives creation its personal character. We are persons because we reflect our creator, and not just the creation or other beings. We are made persons by God’s personal action to cause us to be, and to be again.

Jesus treated all those he met with love, dignity and compassion. He made persons out of the non-persons in his culture. He included the sinful, the excluded and the dehumanized. Oppressors have always used the process of dehumanization to cement their power over the world, but God causes the downtrodden to be lifted up, the forgotten to be remembered, and the dead to be raised up.

Now we who are loyal to Jesus and worship the God and Father of our Lord Jesus Christ are person-makers as well. We follow Jesus when we look upon the world and endow it, again, with its God-given character. All that God has created displays dimensions of his being, and the wonderful work of his hands. We do not merely exist, use or consume, but we worship God as stewards and namers of creation. We are creative because we want to take the someTHING and show that it all related to and speaks for someONE.

Most significantly of all, we give voice and significant to other persons in a dehumanizing, empty world. We make persons out of the lonely, the overlooked and the suffering. We refuse to live dumbly and distracted in a world where people are numbers and statistics. We seek to joyfully live and serve in a way that gives human dignity, human respect and God’s love and grace to every person who knows us, works with us or lives with us.

Our personification is ongoing, as God makes us, through the Spirit, more and more like himself. Our giving personal significance to others is ongoing as well. Whether we are parents, teachers, artists, counselors or caregivers, we imitate and obey God when we make those around us more the persons God created of for whom Christ died.


Rest in peace, generous heart.

Dorothea Lasky: “Whatever you paid for that sweater, it was worth it”


Sometimes I have a very specific, weird experience, and am amazed to find that another poet has written about this exact thing. I had this feeling when I came across this poem from Dorothea Lasky’s book AWE on the Wave Books website. For me, it describes the exhilaration, terror, and shame of writing a novel about someone who lives a much wilder life than I do.

When I say that my inner self (or some previously-repressed aspect of it) is a man, and a rather oversexed and sarcastic man at that, what am I saying about the ways that being a woman limits my life? And are those limitations cultural or inherent? In this poem, the woman who is murdered is apparently also set free, “careening back there up into the stars”. Even more than the license to be a sexual adventurer, which I don’t especially want except in fantasy, the freedom from the pressure to be “good” and “nice” seems like a privilege associated with masculinity. At the same time, I am a woman, and I need to find some way to affirm that female energy, or I fall into another type of self-betrayal.

My protagonist is a fashion photographer, and so my book includes some exploration of artifice versus nature, and concealment versus intimacy. I think he’d appreciate the poem’s incongruous title, whose throwaway pop-culture lightness seems to be telling the narrator not to take her lyricism and high drama too seriously. The confession is disavowed even before it’s made.

Whatever you paid for that sweater, it was worth it

Be scared of yourself
The real self
Is very scary.
It is a man
But more importantly
The man is tall
And is everything in you that is an absolute
   reverse of all your actions
In you he will do things and in you no one
   will know the difference
Still the honey and the herb, the bright lights.

The piece of fiscal fish, the lemons,
The blank above with stars will praise you
But he, he puts his legs over frail women
And tries to get to the thing they won’t give up.
Just as true loneliness gets to the very real
   thing in you
Scary or not, is part man for all it is wanting
   and can’t get
To the place where it has married woman, it sits
In a sea of lemons, its tail dragged bloody across
   the floor.

Still, here I do not speak of mutilation.
The real self is not muddy, it is pure
Still here it is a thing of murder
The self comes off itself and murders the woman
   in its path
Her skirts effortlessly careening back there up
   into the stars.

Reprinted by permission of Wave Books. Visit Dorothea Lasky’s page on their website here, to read more poems and to order AWE and her new book Black Life.

Easter Hymn: “Come, Ye Faithful, Raise the Strain”


A belated happy Easter to my readers! (The liturgical season of Easter is actually 50 days long, so this post is not as untimely as it might appear.)

NetHymnal.org has posted a list of 188 Easter hymns, with lyrics and music to sing along. This is one of my favorites. Listen to the melody here.

Come, ye faithful, raise the strain of triumphant gladness;
God hath brought forth Israel into joy from sadness;
Loosed from Pharaoh’s bitter yoke Jacob’s sons and daughters,
Led them with unmoistened foot through the Red Sea waters.

’Tis the spring of souls today; Christ has burst His prison,
And from three days’ sleep in death as a sun hath risen;
All the winter of our sins, long and dark, is flying
From His light, to Whom we give laud and praise undying.

Now the queen of seasons, bright with the day of splendor,
With the royal feast of feasts, comes its joy to render;
Comes to glad Jerusalem, who with true affection
Welcomes in unwearied strains Jesus’ resurrection.

Neither might the gates of death, nor the tomb’s dark portal,
Nor the watchers, nor the seal hold Thee as a mortal;
But today amidst the twelve Thou didst stand, bestowing
That Thy peace which evermore passeth human knowing.

“Alleluia!” now we cry to our King immortal,
Who, triumphant, burst the bars of the tomb’s dark portal;
“Alleluia!” with the Son, God the Father praising,
“Alleluia!” yet again to the Spirit raising.

Holy Week Non-Random Song: Graham Kendrick, “To You O Lord” (Psalm 25)


Not all of Graham Kendrick’s music is my style, but this praise chorus based on Psalm 25 wonderfully uplifts and comforts me. During this Holy Week, when I hear the line “No one whose hope is in you will ever be put to shame,” I think of Jesus’ humiliation on the cross. Because he took on the worst shame, out of love for us, and triumphed over it, we don’t have to be so afraid of any defeat, mockery, or prejudice we encounter in our lives. Not that it doesn’t hurt, in the moment, but we should remember that God’s love for us is more significant than any human judgments.

(Copyrighted lyrics available on Graham Kendrick’s official website, and in the video.)

I’ll be vacationing without my computer this weekend, so no more blogging for a few days. Have a blessed Easter and Passover, everyone.

Shantideva: “The Way of the Bodhisattva”


I came across this poem in the latest monthly newsletter from the Insight Meditation Center of Pioneer Valley, the Buddhist center that my husband attends. Although I believe that evil is real and has consequences in this lifetime and beyond, Christians sometimes get hung up on hellfire, neglecting to ponder how God’s infinite love and compassion are stronger than any sin. That is, after all, what we’re supposed to be celebrating this Easter weekend. The Christian equivalent of this poem may be the Harrowing of Hell, a doctrine that’s been obscured in the modern West but still part of the Eastern Orthodox celebration of Easter.

Moreover, I think it’s good to wish that all living beings will be saved, whether or not we feel secure about asserting universalism as a doctrine. If we could spend more time contemplating visions like Shantideva’s, and less time dwelling on images of divine punishment (eternal or otherwise), we might find it easier to love our neighbors as ourselves.

The Way of the Bodhisattva

Throughout the spheres and reaches of the world,
In hellish states wherever they may be,
May beings fettered there, tormented,
Taste the bliss and peace of Sukhavati.

May those caught in the freezing ice be warmed,
And from the massing clouds of bodhisattvas’ prayers
May torrents rain in boundless streams
To cool those burning in infernal fires.

May forests where the leaves are blades and swords
Become sweet groves and pleasant woodland glades.
And may the trees of miracles appear,
Supplanting those upon the hill of shalmali.

And may the very pits of hell be sweet
With fragrant pools all perfumed with the scent of lotuses,
Be lovely with the cries of swan and goose
And water fowl so pleasing to the ear.

May fiery coals turn into heaps of jewels,
The burning ground become a crystal floor,
The crushing hills celestial abodes,
Adorned with offerings, the dwelling place of buddhas.

May the hail of lava, fiery stones, and weapons
Henceforth become a rain of blossom.
May those whose hell it is to fight and wound
Be turned to lovers offering their flowers.

And those engulfed in fiery Vaitarani,
Their flesh destroyed, their bones bleached white as kunda flowers,
May they, through all my merit’s strength, have godlike forms,
And sport with goddesses in Mandakini’s peaceful streams.

(Excerpt from Shantideva’s Dedication in No Time to Lose: A Timely Guide to the Way of the Bodhisattva by Pema Chodron, pp.343-45.)

Palm Sunday Non-Random Song: “My Song Is Love Unknown”


This is one of my favorite hymns for Holy Week. Both the music and the lyrics are complex, and the message goes straight to the heart. Words by Samuel Crossman (1624-1683), tune by John Ireland (1879-1962). Sing along at Oremus Hymnal, an online version of the 1982 Episcopal Hymnal.

Here’s an intimate, low-key performance by Barbara Dickson, against the beautiful backdrop of Lindisfarne island.

My song is love unknown,
my Savior’s love to me,
love to the loveless shown
that they might lovely be.
O who am I
that for my sake
my Lord should take
frail flesh and die?

He came from his blest throne
salvation to bestow,
but men made strange, and none
the longed-for Christ would know.
But O my friend,
my friend indeed,
who at my need,
his life did spend.

Sometimes they strew his way,
and his strong praises sing,
resounding all the day
hosannas to their King.
Then “Crucify!”
is all their breath,
and for his death
they thirst and cry.

Why, what hath my Lord done?
What makes this rage and spite?
He made the lame to run,
he gave the blind their sight.
Sweet injuries!
Yet they at these
themselves displease,
and ‘gainst him rise.

They rise, and needs will have
my dear Lord made away;
a murderer they save,
the Prince of Life they slay.
Yet steadfast he
to suffering goes,
that he his foes
from thence might free.

Here might I stay and sing,
no story so divine:
never was love, dear King,
never was grief like thine.
This is my friend,
in whose sweet praise
I all my days
could gladly spend.

Deliverance Takes Many Forms


“Change is possible,” goes one common slogan of the ex-gay movement. Survivors of so-called reparative therapy counter that while behavioral self-control may be possible, changing one’s core identity is not. For every anecdote that my conservative friends can share about someone who’s been “delivered” from homosexuality, I can point to another testimony from someone who only found peace in their relationship with God after accepting themselves as a same-gender-loving individual.

A similar debate is occurring in a discussion thread at Gay Christian Fellowship, a new website for open and affirming evangelicals. The site’s lead author, Pastor Weekly, shared a video of a woman performing her poem about being freed from lesbianism, hoping to provoke discussion. Some commenters responded that the only deliverance they needed was from the closet, while another visitor respectfully supported the ex-gay poet. A commenter identified as “Kudo451” made these wise observations:

…[A]s deliverance goes I think it is just as unfair for us to assume that her claims of having been delivered are doubtful based on our experience. I am a gay man but I have meet and have friends who are straight or even bi, that have been delivered from a gay lifestyle. Just as I know gay men and women who have been delivered from a straight life style. We are talking about human beings and once we take off the blinders of gender identity and sexuality and even abuse and trauma, you begin to realize that anything is possible.

The problem with most people who claim deliverance from anything is the assumption that what they have been delivered from is bad for everyone’s life. Yet just because God heals a blind man doesn’t mean that such a man has the right to accuse every other blind person of leading a sinful life that cannot glorify God unless they are healed as well. Nor should he accuse those who go blind in life of sinning while using their blindness as proof. I think that is what Jesus spoke of when he spoke of the Eunuchs and also when he spoke of the sick. Prior to Jesus most people felt that anyone who wasn’t “normal” was assumed to be either caught in their own sin or caught in some generational or family related sin (curse). It was Jesus who really changed that sort of thinking for all of Western Civilization, including the heathen.

Sign up for a free site membership to join the discussion. I also recommend their weekly “Voice of GCF” podcasts, which feature in-depth Bible teachings, commentary on current events, and interviews.

First Amendment Key to Creative Legal Strategy in Same-Sex Prom Case


A Mississippi federal trial court judge ruled yesterday that a public high school violated a lesbian student’s First Amendment rights by preventing her from bringing her girlfriend to the prom. In a case that has been drawing national attention, the Itawamba County school board canceled the prom rather than allow high school senior Constance McMillen to bring another female student as her date. U.S. District Court Judge Glenn Davidson determined that the ban constituted viewpoint-based discrimination that violated McMillen’s right to free expression.

Mississippi doesn’t ban discrimination based on sexual orientation, and the U.S. Supreme Court has not recognized it as a form of gender bias, so there goes the obvious equal-protection argument. Invoking the First Amendment is a creative move. But is it logical? I could understand it better if McMillen were a transgender student defending her right to cross-dress. Dating seems more like conduct than speech. Being gay is not exactly a viewpoint.

Looking at the big picture, some important protections for women and sexual minorities actually depend on keeping clear definitional boundaries between speech and action. In pornography, violent and medically dangerous acts are sheltered under the umbrella of “free speech” (wrongly, in my opinion) because a camera is rolling, avoiding the restrictions that OSHA would impose on any other hazardous occupation. It’s rotten to get kicked out of your prom, but bullying is a more pervasive problem that GLBT teens face day-to-day. The first national study of cyberbullying of GLBT youth, released last week by Iowa State University, found that more than half of those youth and their self-identified straight allies had experienced online harassment during a one-month period.

In this environment, well-meaning judges should think twice about extending students’ free expression rights beyond their common-sense limits.

Solitary Confinement in US Supermax Prisons Is Torture, Experts Say


Earlier this year, my prison pen pal “Conway” was confined to the segregated housing unit (SHU) in his California supermax prison. He told me he was targeted for showing leadership ability (he had been mentoring at-risk youth and trying to defuse conflicts among inmates). To justify putting him on restricted status, the prison misidentified him as having connections to a white gang. Conway is serving 25-to-life for receiving stolen goods. On the SHU, he is still allowed to receive a limited number of books and writing materials, plus non-contact visits.

In his latest letter, he asked me to send copies of two articles that I’ve linked below. Both describe in horrifying detail the long-term psychological damage produced by solitary confinement, a punishment whose use has skyrocketed in US prisons in the past two decades. (Read Conway’s poems about his stints in solitary here.)

Atul Gawande is a bestselling author, journalist, and Harvard-educated surgeon, and the recipient of a MacArthur “genius” grant. His article “Hellhole” from the March 30, 2009 New Yorker thoroughly documents the evidence that solitary confinement is a form of torture. Because of its permanent traumatic effects, it is also worse than useless at solving disciplinary problems in prison. Especially since those problems are partly the result of our tough-on-crime policies:

…Prison violence, it turns out, is not simply an issue of a few belligerents. In the past thirty years, the United States has quadrupled its incarceration rate but not its prison space. Work and education programs have been cancelled, out of a belief that the pursuit of rehabilitation is pointless. The result has been unprecedented overcrowding, along with unprecedented idleness—a nice formula for violence. Remove a few prisoners to solitary confinement, and the violence doesn’t change. So you remove some more, and still nothing happens. Before long, you find yourself in the position we are in today. The United States now has five per cent of the world’s population, twenty-five per cent of its prisoners, and probably the vast majority of prisoners who are in long-term solitary confinement….

…Prolonged isolation was used sparingly, if at all, by most American prisons for almost a century. Our first supermax—our first institution specifically designed for mass solitary confinement—was not established until 1983, in Marion, Illinois. In 1995, a federal court reviewing California’s first supermax admitted that the conditions “hover on the edge of what is humanly tolerable for those with normal resilience.” But it did not rule them to be unconstitutionally cruel or unusual, except in cases of mental illness. The prison’s supermax conditions, the court stated, did not pose “a sufficiently high risk to all inmates of incurring a serious mental illness.” In other words, there could be no legal objection to its routine use, given that the isolation didn’t make everyone crazy. The ruling seemed to fit the public mood. By the end of the nineteen-nineties, some sixty supermax institutions had opened across the country. And new solitary-confinement units were established within nearly all of our ordinary maximum-security prisons.

The number of prisoners in these facilities has since risen to extraordinary levels. America now holds at least twenty-five thousand inmates in isolation in supermax prisons. An additional fifty to eighty thousand are kept in restrictive segregation units, many of them in isolation, too, although the government does not release these figures. By 1999, the practice had grown to the point that Arizona, Colorado, Maine, Nebraska, Nevada, Rhode Island, and Virginia kept between five and eight per cent of their prison population in isolation, and, by 2003, New York had joined them as well. Mississippi alone held eighteen hundred prisoners in supermax—twelve per cent of its prisoners over all. At the same time, other states had just a tiny fraction of their inmates in solitary confinement. In 1999, for example, Indiana had eighty-five supermax beds; Georgia had only ten. Neither of these two states can be described as being soft on crime.

At the same time as the US experienced its supermax building boom, Britain was trying the opposite strategy on its violent criminals and IRA terrorists, with positive results:

…The approach starts with the simple observation that prisoners who are unmanageable in one setting often behave perfectly reasonably in another. This suggested that violence might, to a critical extent, be a function of the conditions of incarceration. The British noticed that problem prisoners were usually people for whom avoiding humiliation and saving face were fundamental and instinctive. When conditions maximized humiliation and confrontation, every interaction escalated into a trial of strength. Violence became a predictable consequence.

So the British decided to give their most dangerous prisoners more control, rather than less. They reduced isolation and offered them opportunities for work, education, and special programming to increase social ties and skills. The prisoners were housed in small, stable units of fewer than ten people in individual cells, to avoid conditions of social chaos and unpredictability. In these reformed “Close Supervision Centres,” prisoners could receive mental-health treatment and earn rights for more exercise, more phone calls, “contact visits,” and even access to cooking facilities. They were allowed to air grievances. And the government set up an independent body of inspectors to track the results and enable adjustments based on the data.

The results have been impressive. The use of long-term isolation in England is now negligible. In all of England, there are now fewer prisoners in “extreme custody” than there are in the state of Maine. And the other countries of Europe have, with a similar focus on small units and violence prevention, achieved a similar outcome.

In this country, in June of 2006, a bipartisan national task force, the Commission on Safety and Abuse in America’s Prisons, released its recommendations after a yearlong investigation. It called for ending long-term isolation of prisoners. Beyond about ten days, the report noted, practically no benefits can be found and the harm is clear—not just for inmates but for the public as well. Most prisoners in long-term isolation are returned to society, after all. And evidence from a number of studies has shown that supermax conditions—in which prisoners have virtually no social interactions and are given no programmatic support—make it highly likely that they will commit more crimes when they are released. Instead, the report said, we should follow the preventive approaches used in European countries.

The recommendations went nowhere, of course. Whatever the evidence in its favor, people simply did not believe in the treatment….

So…treating prisoners like human beings rehabilitates them, and locking them in sensory deprivation cells destroys them. Hard to believe, huh? Only in America.

The other article worth reading is a May 2008 report written by Laura Magnani for the American Friends Service Committee (a Quaker social justice organization), “Buried Alive: Long-Term Isolation in California’s Youth and Adult Prisons“. The report found that prison officials imposed solitary confinement and other contact restrictions in an arbitrary way, for indeterminate time periods, and often disproportionately targeted prisoners of color. Magnani writes:

Solitary confinement is known by various names in prison systems, depending on the facility: supermax units, management control units, secure housing units (SHU), closed custody units, separation, special management units (SMU), Administrative Segregation (Ad Seg) and the Adjustment Center. This report will focus on the use of long-term isolation.

Generally in correctional settings, there are two types of segregation: disciplinary and administrative. Disciplinary segregation, referred to by prisoners as “the hole,” is applied as a short-term punishment for breaking prison rules. By contrast, administrative segregation is reserved for those prisoners deemed to pose a serious risk to other prisoners, and is carried out often, but not exclusively, in independent, supermax facilities.
Although both types of segregation are thought to have a sensory deprivation environment, it is often the case that they constitute a sensory overload, with yelling, clanging of doors, loud commands shouted by staff, etc. Conditions in these units also involve severe loss of privileges, such as access to phones, showers, and outdoor recreation. The difference is that administrative segregation is now being used over extended periods of time (six months to several years), sometimes for the person’s entire sentence….


Prisoners in supermax units often are confined alone in single cells; two prisoners are often held in 6’ x 10’ cells. (If there is anything worse, or perhaps more dangerous than isolation, it is isolation and idleness with a cellmate.) The cells contain only the most basic of accommodations, generally a double bunk bed, a toilet and sink, and possibly another protruding slab for a desk. Prisoners describe either an “eerie silence” in the units, stemming from the cells being entirely soundproof, or the opposite: a din of constant noise—including yelling and screaming—twenty-four hours a day. Most cells have no windows and it is impossible for a prisoner to know whether it is night or day. Prisoners often complain of the lights being left on twenty-four hours per day, causing them to lose track of time entirely. Of course, without windows, confinement in the dark would be even worse.

Contact with other human beings is extremely limited. Prisoners eat alone in their cells and are permitted to exercise alone in a cage or concrete room for approximately 30 minutes a day. Most interaction with staff occurs through a slot in the steel door through which food and other items are passed to the prisoner. Cell “shakedowns” are common, and prisoners are routinely strip searched before leaving their cells for any reason and again upon their return. These searches frequently include body cavity searches. Educational or rehabilitative programming is rare. They are not permitted to hold prison jobs. Visits, telephone calls, and mail are severely restricted and reading material is censored. Access to prison “programs,” such as classes, AA groups, or counseling is nonexistent.

A common practice in these units is “cell extraction.” This is a procedure, used at the discretion of the prison administration, where prisoners are confronted with from four to six riot-clad officers, batons drawn, descending upon the prisoner, often hog tying him/her, and removing him/her from the cell. This could be precipitated by something the prisoner is alleged to have done, or by information the prison has gathered suggesting some kind of security breach that inspires maximum force. We name it here as a “condition,” because it appears to be part of the landscape of this form of harsh punishment….

Conway is currently on indeterminate Ad Seg, potentially for the next seven years before he comes up for parole. The description above is sadly familiar from his letters. California currently houses over 14,000 inmates in some form of isolation.

To find out how you can help, visit the Friends’ STOPMAX website. And pray that this nation comes to its senses.

Sad Comics for Grownups


The acquisitions staff at our local library shares my passion for graphic novels. The term is a bit of a misnomer because many books in this genre aren’t “novels” at all–they’re nonfiction or collections of short pieces–but it sounds better than “comic books your kids wouldn’t understand”. Below, a brief roundup of some of my latest reading.

R. Sikoryak’s inventive and darkly funny Masterpiece Comics mashes up the plots of literary classics with the visual style of well-known comic strips. This could easily have been a one-joke wonder, but Sikorsky’s thoughtful pairings give this slim volume an unexpected depth. Reading it, you realize that Charlie Brown actually does have a lot in common with Kafka’s Gregor Samsa; ditto for Beavis and Butthead and the protagonists of Waiting for Godot. You come away appreciating the existential sadness under comics’ forced jollity and limited range of expression, as well as the slam-bang action and excitement buried inside these books we treat so reverently. Maybe high school boys would crack open Wuthering Heights if they read Sikorsky’s “Tales from the Crypt” version first.

The early 20th-century anarchist Emma Goldman is often quoted as saying, “If I can’t dance, I don’t want to be part of your revolution.” Seeking an alternative to my feminist friends’ grim suspiciousness of popular culture and fashion, I picked up Sharon Rudahl’s cartoon biography of Goldman, A Dangerous Woman. The book definitely made me want to learn more about Goldman, a feisty and life-affirming woman who put herself at risk to improve the lives of prisoners, prostitutes, and other marginalized people. However, I was a bit disappointed by the presentation. The visual elements didn’t interact dynamically with the text, feeling more like illustrated summaries than true scenes. Since Rudahl relies mainly on Goldman’s own account of her life, the book always casts her actions in a positive light, glossing over difficult moral questions like the anarchists’ use of violence against civilians. A Dangerous Woman is an intriguing introduction to the subject, but I wouldn’t rely on it as the definitive word on this complicated historical figure.

Alison Bechdel is the author of the long-running comic strip Dykes to Watch Out For, a witty sapphic soap opera whose humor often arises from the contrast between the characters’ self-righteous political views and their messy personal lives. I binged on 10 volumes of the strip from 1989 to 2005. The left-wing rants sometimes became tiresome, so my favorite characters were the ones who didn’t take themselves so seriously: the gleefully careerist Sydney, a literature professor with a Martha Stewart fetish; Lois, the part-time drag king and full-time sexual dynamo; and Mo’s two Siamese cats, who survey their human companions’ anxious lives with amused detachment.

My highest praise, though, is reserved for Bechdel’s cartoon memoir Fun Home: A Family Tragicomic, which is both beautifully drawn and elegantly crafted as a narrative. Fun Home intertwines the author’s coming of age as a lesbian with her memories of her brilliant, enigmatic, repressed father, a closeted homosexual who died in an accident that she suspects was suicide. Drawing parallels to sources as diverse as Joyce, Colette, Proust, classical mythology, and The Wind in the Willows, she shows how their shared love of literature substituted for the intimacy they could never express in more personal terms. Some online reviewers felt Bechdel strained too hard to fit their family story into literary templates, but for me, that was what gave the book its special poignancy: ultimately, Bechdel concludes that there are no neat explanations that will give her closure, and we return to the simple image that opened the story, a little girl in her father’s arms.