I feel a very strong kinship with Taylor’s work. His books have energized both my reading and my thinking in terms of pushing against the unimaginativeness and banality of heteronormative articulations of queerness and queer life. They made available to me a vision of queer being that is not fearful to be unresolved, and further expanded the grammar for what can be thought and imagined in relation to queerness.
This is why I think of The Late Americans as a novel of immanent queerness. By this I don’t mean—and I cannot stress this enough—queerness as a tokenizing mode of representation. Rather, I see this book as a project that understands itself as part of a long tradition of queer critique.
The queer characters in Taylor's novel form complex identities and entanglements that elide restrictions imposed upon queer bodies and go against the prevailing societal sense of how queer people act on themselves and on each other. Queerness, in other words, is crucial for an understanding of the text, but it is also crucially unsettled. This is the central unifying element of Taylor’s work as I see it: it mobilizes queerness to produce a vision of queer life that resists the desire for absolute clarity.
The Late Americans, like Taylor’s debut novel Real Life, is marked by ambiguity, uncertainty, volatility, paradox, instability, complexity, contradiction, and multivalence. this “archive of feelings”–to borrow an expression from Ann Cvetkovich–adds up to inscribe queerness as a scene of studied ambivalence, and it it precisely this sense of ambivalence that allows Taylor’s characters to retain their right to opacity and maintain a sense of autonomy to disclosure and display. Their journeys, in other words, implicitly symbolize the author's desire to make room for a queerness that exists beyond what queer theorist Lee Edelman describes as “the norms that perpetuate the ‘comfort zone’ of dominant cultural forces.”
The Late Americans inverts the pattern of Taylor’s previous fiction. In this book, Taylor accommodates multiple voices, disrupting the insistent devotion to a singular subject that characterized his debut novel Real Life. The recombinant narratives here constellate around eight different characters, and we follow them as they live “out the wet amphibian prologue to their adult lives.”
Taylor, it must be said, is a brilliant conjurer of the internal disarray of being in your twenties and struggling with no ready blueprint to find your footing on ever-shifting sands: the precarity, the constant buzzing of crisis, the everyday tyrannies of trying to shore up the narrative of your life while worrying about a future that is not yet visible. As in Real Life, most of the narrators here are joined in the kinship of suffering that is academia, and they mesh together in that random way that people who find themselves working and living in tight, enclosing spaces mesh together. As another reviewer noted, “everyone knows someone who knows or is sleeping with or having an affair with somebody else.”
This question of relationality is a central fault line in Taylor’s fiction. Taylor is fearfully attuned to the complexities of intimate arrangements and affiliations made, severed, and remade in the hollow of young adulthood. His observations are so astute to the point of provoking a shock of recognition or even of incredulous laughter.
Even more than Real Life, The Late Americans anatomizes a capacious vision of the social that embraces the messy without foreclosing intimacy. Taylor’s language of the social is binding, jarring, conflicted, and erotic. It makes room for intensity, anger, alienation, neediness, inadequacy, yearning, resentment, and exists entirely beyond a binary judgment of “good” versus “bad.” It insists on co-articulating desire and disillusionment, tenderness and terror, all the forms of betrayal/absence/withholding that we enact upon one another, without trying to resolve the tensions between them. Instead, the novel simply accepts that life is sometimes “all wrong and all right and all fucked up.”
But there is nothing quite simple about being bound to life. Taylor knows this, and in The Late Americans, he makes very palpable the volatile biographies of violence that make people difficult to be or difficult to be with. The novel keys our attention to the powerful ways that trauma, sexual violence, the need or compulsion to be seen, binds people to all kinds of intimate configurations. The characters in The Late Americans hurt people when they’re trying to love them. They are ruthless in their will to mute the suffering of others. They hold on to things that diminish them. They put on masks and cultivate detachment as defence. They desire admiration and it makes them vindictive and afraid.
It is precisely these self-deceptions, these gaps and elisions in the narrative, that power the novel. The dance of shifting between multiple narrators allows The Late Americans to be porous, relational, and aware. It also makes visible the dangers of mapping one’s story in a way that refuses to contend with the story of another. There is no exclusive point of view here. No villains or martyrs. We must therefore build a tolerance for a multiplicity of interpretations. How else can we approach our complex entanglements to each other if not cautiously and from multiple angles?
In this sense, what the novel is ultimately after is an ethics of togetherness, a politics of care, of what is required in order to be together. Love, in the words of cultural theorist Laurent Berlant, “always means non-sovereignty.” It requires that we register that which exists beyond the sphere of ourselves, that we relinquish control, expose too much of the self, and invite vulnerability. Everyone knows that to say here is how I love you and here is how it hurts is to risk annihilation.
Nothing in the novel, I think, articulates this dilemma more revealingly than sex. Yes, sex. And there is quite a lot of it here. There is good sex, bad sex, fraught sex, boring sex, destructive sex. When two characters who love each other cannot “get themselves to align,” sex becomes a panacea against the awkward impasse of language. In another instance, sex is a fraught offering of the self for the use of the other, the body reconfigured as a site for freedom. In another, sex is an appeal for recognition, laden with a desire for an intimacy that is denied and disavowed. In another, it is an enactment of the desire to become undone, to be emptied of being in the intensities of bodies that seek, closely press against each other, and then separate. In these moments, sex becomes an opportunity for understanding (and exposing) the characters’ well-rehearsed choreographies of self. In these moments, we understand “how strange,” indeed, “[are] these networks of human relation.”
Because there are so many things to admire about this novel, I almost hesitate to sound a negative note. I do have, however, a couple quibbles to point out. Despite what may have been the author’s best intentions, The Late Americans falls into the narrative bog of trying to make distinct experiences out of characters who easily collapse into each other. Put simply: I had a hard time remembering who was who sometimes. You could find me muttering to myself, “wait, so is this the insufferable capital-punishment-loving vegan boyfriend, or the other equally insufferable adulterer trust-fund boyfriend?” (This does not include Seamus, Fyodor, or Noah, whom I love with my whole best heart, okay)
The female characters in the book also yearn for the same degree of development afforded their male counterparts. Fatima's POV I liked more than Beth's, but both narrations struck me as a little too sanitized, defanged, made toothless somehow. A bit more poison in the pen, I think, would have fleshed them out in more interesting ways.
That said, The Late Americans was a serious pleasure to read, and I love it for the ways that it spoke, with care and beauty, to the fissures that reveal themselves within us in our heartbreaking efforts to place ourselves in the world and arrive at tenderness and care.