
In Amy Bloom's exquisite ‘I'll Be Right Here,' Colette plays a key supporting role
These transitions, while initially dizzying, coalesce into a rhythm that feels fresh and exciting. Together they suggest that memory conflates the past, present and future, until at the end, our lives can be viewed as a richly textured tapestry of experience and recollection, threaded together by the people we've loved.
The novel opens with a tableau: Siblings Alma and Anne tend to their longtime friend, who's dying. They tenderly hold Gazala's hands in a room that 'smells like roses and orange peel.' Honey — once Anne's sister-in-law and now her wife — massages Gazala's thin feet with neroli oil. 'Anne pulls up the shade. The day is beautiful. Gazala turns her face away from the light, and Alma pulls the shade back down.' Samir 'presses his hand over his mouth so that he will not cry out at the sight of his dying sister.' Later in the novel, these five will come to be dubbed 'the Greats' by their grandchildren.
The scene is a foreshadow, and signals that the novel will compress time, dwelling on certain details or events, while allotting mere lines to other pivotal moments, or allowing them to occur offstage, in passing. At first this is disorienting, but Bloom's bold plot choices challenge and enrich.
In 1930 Paris, a young Gazala and her adopted older brother, Samir, await the return of their father from his job at a local patisserie, when they hope to sample 'cinnamon montecaos, seeping oil into the twist of paper,' or perhaps a makroud he's baked himself. In their cold, tiny apartment, Samir lays Gazala 'on top of his legs to warm us both, and then, as the light fails, our father comes home.'
The Benamars are Algerians, 'descended from superior Muslims and Christians both, and a rabbi,' their father, M., tells them. He delights in tall tales of a Barbary lion that has escaped Northern Africa and now roams the streets of Paris. Years elapse in the course of a few pages, and it's 1942 in Nazi-occupied France. One night before bed, M. Benamar shreds the silk lining from a pair of worn gabardine pants to craft a belt for his daughter. Then,'he lies down on the big mattress he shares with Samir and turns his face to the wall.' He never awakens.
Now orphans — we don't know exactly how old they are — the pair must conceal that they are on their own. Samir lines up a job where their father worked, while the owner's wife finds Gazala a position as companion to a renowned writer, offering her 'up to Mme. Colette like a canape.' Colette (yes, that one!) suffers from arthritis, and is mostly bedridden. She hides her Jewish husband upstairs, while entertaining guests below. Gazala observes that her benefactor's 'eyes are slanted under the folds of her brows, kohl-rimmed cat's eyes in a dead-white face, powder in every fold and crack.'
Soon, the sister and brother's paths diverge, and Gazala makes her way to New York City.
It's 1947. Through Colette, Gazala has found work at a shop on Second Avenue, and sleeps in the storeroom above. Enter Anne and Alma Cohen, teenage sisters who take an instant liking to Gazala and her French accent; in short order, they've embraced her as a third sibling. Months later, there is a knock on the bakery door, and it's Samir, returned from abroad, in search of Gazala. For the rest of their lives, the nonblood-related siblings will conceal that they are lovers.
Going forward, the plot zigs and zags, dipping in and out of each character's life. It's 2010 in Poughkeepsie, N.Y., where Samir and Gazala have lived together in a rambling old house for decades, maintaining appearances by keeping separate bedrooms. They are old, and Samir 'brushes her silver hair away from his lips.' She tells him she doesn't mind that he smells of the shallots in their garden.
It's 1968, and Anne, by now a wife, mother and lawyer, has fallen in love with her husband Richard's sister, Honey. We glimpse their first sexual encounter after years of simmering emotions. Alma — who receives minimal attention from her author — marries a bighearted chicken farmer named Izzy, and later grieves the early loss of her husband, and the absence of children.
As they grow older, the circle consisting of Gazala, Samir, Anne, Alma and Honey will grow to include Lily, Anne's daughter, and eventually Lily's daughter, Harry. Gazala and Samir take in Bea, whose parents were killed in a car accident; she becomes the daughter they never had. This bespoke family will support each of its members through all that is to come.
It's 2015 in Poughkeepsie, and Gazala's gauzy figures float through her fading consciousness. Beneath the tree outside her window — 'huge and flaming gold' — sits her father, reading the paper. 'Madame pours mint tea into the red glasses.' The other Greats are gathered round. One last memory, the most cherished of all: It's 1984 and Gazala and Samir are in their 50s. He proposes a vacation in Oaxaca. 'Let's go as we are,' he whispers. At their hotel, 'they sit beneath the arches, admiring the yellow sun, the blue sky, the green leaves on the trees, all as bright as a children's drawing.' There, they freely express their love for each other.
As Bloom has demonstrated throughout her stellar literary career, which began in 1993 with the publication of her acclaimed story collection, 'Come to Me,' she can train her eye on any person, place or object and render it sublime. Her prose is so finely wrought it shimmers. Again and again she has returned to love as her primary subject, each time finding new depth and dimension, requiring us to put aside our expectations and go where the pages take us. As readers, we're in the most adept of hands.
Haber is a writer, editor and publishing strategist. She was director of Oprah's Book Club and books editor for O, the Oprah Magazine.

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Newsweek
04-08-2025
- Newsweek
UK Just Released Popular Baby Names for 2024—Here's How America Compares
Based on facts, either observed and verified firsthand by the reporter, or reported and verified from knowledgeable sources. Newsweek AI is in beta. Translations may contain inaccuracies—please refer to the original content. The top baby names in the United Kingdom for 2024 have been revealed, with interesting comparisons to those in the United States. The Office for National Statistics has released the most popular baby names in England and Wales for 2024, with firm favorites remaining on top, and others beginning to rise in popularity In the U.S., the most popular boy's name of 2024 was Liam, which landed in the top spot alongside Olivia, which proved the most popular girl's name of the year, according to the U.S. Social Security website. Classic and biblical names made up much of the boy's top 10 in the U.S., with Liam followed by Noah, Oliver, Theodore, James, Henry, Mateo, Elijah, Lucas and William finishing the list. For girls, Olivia was followed by classic feminine names Emma, Amelia, Charlotte, Mia, Sophia, Isabella, Evelyn, Ava and Sofia. Stock image of three babies lying on a bed. Stock image of three babies lying on a bed. Pirotehnik/Getty Images The U.K.'s recently-released list showed much in common when it came to girls in England: Olivia was also the most-popular girl's name across the pond, with 2,761 baby girls given that name in 2024: it has remained the most popular girl name in England for almost a decade. Olivia also held the top spot in the U.S. in 2023, 2022, and 2021, overtaking Sophia, which until then had claimed the most popular girls' name. In England in 2024, Amelia, third in the U.S., came in second place, with the following names finishing the top 10: Lily, Isla, Ivy, Florence, Freya, Poppy, Ava and Elsie. The top 10 boys' names in England also had much in common with the U.S., with Noah, Oliver, and Theo each making it into both countries' top 10. However, while Liam has been the top boys' name in the U.S. for several years, in 2024 it only reached 68 in England, while William was far more popular, in 27th place. Muhammed was the top name for boys, with 5,721 baby boys given that name in 2024, followed by Noah, with 4,139, then Oliver, Arthur, Leo, George, Luca, Theodore, Oscar and Archie finishing the top 10. The latter is royally approved, with Prince Harry and Meghan Markle naming their first-born son Archie in 2019, while Prince George is set to become king in the future. Read more 'Bird names' among trending baby names in 2025 'Bird names' among trending baby names in 2025 Mohammed and Mohammad also appeared in the top 100: in 2014, Professor David Voas, expert in population studies from the University of Essex, told U.K. outlet Channel 4's FactCheck that the reason for the popularity of these boys' names in the U.K. is "relatively little variation" in Muslim names for boys. He explained: "A higher proportion of Muslims give their male children the name Muhammad, in one variation or another. For non-Muslims, there is a huge range of everything." There were some new entries in the top 100 list of girls' names in England and Wales, including Eloise, Nora, Athena and Myla. For boys, new names in the top 100 included Austin, Nathan, Vinnie and Yahya. Do you have funny and adorable videos or pictures you want to share? Send them to life@ with some extra details, and they could appear on our website.


Los Angeles Times
30-07-2025
- Los Angeles Times
Opinion: KPop Demon Hunters through a Christian lens
Swiftly reaching No. 1 on the Netflix Charts in 33 countries , Kpop Demon Hunters has grown into a global sensation. An ingenious plot of a K-pop girl and boy band pitted against each other set to an addictive soundtrack has created another successful Netflix animated film, whilst honing an amalgam of genres such as action, musical, and even a hint of romance. However, beyond being an enjoyable film for all age groups, throughout the course of watching the film, I recognized that many aspects of the movie were surprisingly analogous to themes related to Christianity. In many ways, the girl group in the film, HUNTR/X, symbolizes believers of Christ. Rumi, Mira, and Zoey desire to restore the Honmoon – a way to shield people from demons – by sharing their music. The songs that they perform, like 'Golden' and 'What It Sounds Like,' can be representative of Christian worship music. In particular, people who listen to HUNTR/X's music strengthen the Honmoon, similarly to how people's faith in God is amplified as they listen to more music to praise his name. In contrast, songs performed by the Saja Boys – a demon boy band in the film – such as 'Soda Pop' and 'Your Idol' are meant to feed on the souls of the people who listen to their music. The Saja Boys are heavily connected to a major obstacle many Christians face: listening to secular music. Secular music can be defined as music that 'often promotes immorality and violence while belittling purity and integrity.' In other words, music with lyrics that promote sins outlined in the Bible can negatively deter individuals' religious faith and can cause us or our souls to fall astray. Furthermore, a more apparent connection to Christianity in the film is that the main villain, named Gwi-ma, resembles Satan as he tempts people like Jinu, who is the main member of the Saja Boys, to fall into sin on Earth, ultimately leading to their spiritual death as they become demons. For example, Jinu was tempted by Gwi-ma to abandon his mother and sister for a life of luxury. In other aspects, Jinu's ultimate decision at the end of the film to sacrifice himself for Rumi resembles the sacrifice that Jesus made on the Cross, since Jinu's sacrifice not only saved Rumi but also sealed the Honmoon as well, likewise to how Christians believe that Jesus' sacrifice saved us from spiritual death. In actuality, the aforementioned observations aren't solely based on speculation. In an interview with Forbes, EJAE, who is a songwriter involved in the film's soundtrack and is the voice of Rumi, said, ''I was raised Christian and remembered it's a sin to idolize something. So, it was like a twist of 'I'll be your Idol.' It was kinda creepy.' Therefore, there is an aspect of the film that is based on Christianity's view on idols. More specifically, let's analyze verse two of 'Your Idol': Don't let it show, keep it all inside The pain and the shame, keep it outta sight Your obsession feeds our connection So right now give me all your attention The message of these lyrics completely juxtaposes themes of Christianity, like not presenting one's worries to God, along with having unhealthy obsessions with things of the world, which are idols. Psalm 34:18 is a direct response to the first two lines of verse two when it reads, 'The Lord is close to the brokenhearted and saves those who are crushed in spirit.' As for unhealthy obsession outlined in the third and fourth lines, Colossians 3:5 is a fitting retort as it says, 'Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry.' Although not everyone may agree with this Christian perspective, these analogies still hold heavy significance to Christians who identify with deeper symbolism that exists in the film. My final remark is in relation to both a notable yet universal concern in the film and a driving cornerstone of Christianity. In the words of Rumi, 'That's the funny thing about hope. Nobody else gets to decide if you feel it. That choice belongs to you.' Related


Indianapolis Star
27-07-2025
- Indianapolis Star
Ozzy didn't corrupt America's youth. He exposed the hypocrisy of their elders.
Ozzy Osbourne is dead, and some Christians may believe that the devil ushered him straight to the gates of hell. Few pop culture icons were as important, or as controversial, as Osbourne. The British-born rocker became the avatar of American culture wars more than a half-century ago by attempting to showcase the hypocrisy of modern religion. Osbourne launched his career in the late 1960s. Sensitive to cultural currents, he recognized what was happening not just in music, but also in religion and politics. He used it to build on the image of rock as subversive and countercultural. From the start, Osbourne understood how to bring attention to his art. Calling his band Black Sabbath sent a clear message. He aimed to subvert, not honor, Christianity. He integrated crosses, demonic imagery and symbols of the devil such as bats into his performances to highlight what he saw as the absurdity of organized religion. Osbourne sang lyrics in his first album about a 'figure in black' that directed him, and in another song, he took on the persona of Satan himself: 'My name is Lucifer, please take my hand.' In Black Sabbath's "Paranoid" album, released at the height of the Vietnam War, he sang 'War Pigs,' a song in which Satan laughed and spread his wings as political and military elites led the Western world to the doorstep of the apocalypse. Opinion: How faith becomes a weapon: 'If I can't understand it, it's not Christian' Such allusions to the demonic continued in album after album. Osbourne's career developed parallel to a new understanding of Satan. In the post-World War II era, the devil assumed a more prominent role in American life. Anton LaVey's founding of the Church of Satan in 1966 celebrated Satan as a symbol of rebellion, individualism and secular liberation. In other words, Satan was the opposite of everything anxious Cold War parents wanted to instill in their kids. Artists drew on this revamped Satan in their work. Films like "The Exorcist" (1973) and "The Omen" (1976) brought Satan − and fears of Satan's ability to inhabit human bodies − into the imaginations of millions of people. Osbourne made those themes central to his music. In the 1980s, while Osbourne was still releasing albums, fears of satanic ritual abuse swept across the United States. Christian conservatives fretted that Dungeons & Dragons, Ouija boards and horror films were gateways to demonic influence. High-profile cases like the McMartin preschool trial and the publication of memoirs about escaping satanic ritual abuse fueled widespread panic. Law enforcement agencies conducted seminars on occult crime, therapists uncovered repressed memories of ritual abuse and talk shows amplified claims of underground satanic cults. The panic revealed deep anxieties about child safety, cultural change and the perceived decline of Christian values in American society. Perhaps, parents and religious leaders wondered, was Osbourne driving kids into satanism? Perhaps his music was brainwashing the nation's youth? Conservative Christians − including evangelicals, Catholics and Latter-day Saints − believe in a cosmic battle between angels and demons that directly influences human affairs. They believe that unseen spiritual battles determine real-world outcomes, particularly in culture, politics and morality. Opinion: Kan-Kan Cinema is elevating Indy's cinema culture Many of them also believed they had to protect children from music like Osbourne's. This framework encouraged social conservatives to interpret issues like abortion, LGBTQ+ rights and the de-Christianizing of culture as evidence of demonic influence, necessitating counteraction through prayer, activism and political engagement. Osbourne and the genre of hard rock that he helped to promote contributed to their fears. In their minds, Osbourne was encouraging youth to rebel. And he was. Osbourne's fans understood what the rock star was doing. They loved it. The more angry Osbourne could make their parents, and the more he could rile up moral crusaders, the better. And he agreed. Playing with the devil became a hallmark of his long career. Briggs: Born into Jim Crow, she lived to witness DEI debates From witch hunts in Salem to conspiracy theories driving QAnon, Americans have used Satan to facilitate a politics of fear. They have used him to justify persecution, fuel moral panics, shape political and cultural battles, and assess global crises and war. But there has always been another side to Satan, the one Osbourne captured. His devil wasn't the horned villain of Christian nightmares but a trickster, a rebel, a symbol of freedom from sanctimony. In Osbourne's hands, Satan gave a theatrical middle finger to hypocrisy and lifted up a mirror to a society obsessed with sin, and he laughed. His life reminds us that sometimes, dancing with the devil is really just refusing to march in lockstep with the saints.