Five Questions with Manuel Iris

February 17, 2026

The Whole Earth Is a Garden of Monsters / Toda la tierra es un jardín de monstruos by Manuel Iris intertwines the lives of the northern Renaissance painter Hieronymus Bosch (1450–1516) and an imagined contemporary migrant worker named Juan Coyoc, later known as Juan Domínguez. These two figures run in parallel, mirroring each other across languages, time, and continents. This imaginative, boundary-blurring collection was selected as the winner of the 2025 Ambroggio Prize of the Academy of American Poets.

By comparing and at times intertwining the two poetic narratives of Bosch and Coyoc/Domínguez, the book explores themes of art, migration, narco-violence, family, spirituality, and the idea that every human being represents all humanity at any moment in history. Both Hieronymus Bosch and Juan Domínguez become relatable and intimate figures, part of our own story.

Today, Iris answers five questions about his work.

Your title is a reference to Hieronymus Bosch’s painting, “The Garden of Earthly Delights.” How did you become interested in this painting?

I do not remember how old I was exactly when I was first exposed to a reproduction of The Garden of Earthly Delights. It was maybe an illustration in a book, or a small picture in the pages of an encyclopedia, perhaps. I do know that I was not an adolescent yet, and that those images have haunted me for most of my life. Not only the third panel, the one that represents hell, but the whole painting. I was and still am in awe of how everything in the painting, every creature, seems to be at the same time possible and impossible. I always had the impression that those images were a sort of portrait of humanity, of the human condition. Like any great work of art, this painting is a confession, a shared secret, the footprint of an epiphany. My later love for surrealist art might be the result of Bosch’s influence in my sensibility from an early age.

However, it was only in the last five or six years that I became sort of obsessed with researching Bosch’s life and his complete works.

Can you tell us about the process of translating this book, and working alongside Kevin McHugh who you call your “cotranslator”?

I was born in the Yucatan Peninsula, in Mexico. I became a writer there. During my formative years, I saw that the indigenous poets of the Yucatan, great Mayan poets, were almost all the time their own translators into Spanish. This duality author/translator was and still is the result of a very practical need: if they were to wait for a translator to appear, their work might never be translated, or the publication in Spanish would be seriously delayed or postponed. They became their own translators out of a need to be read in the dominant language of the place they lived.

My situation as a Spanish-speaking poet in the U.S. shares at least one similarity with that of the Mayan poets: if I were to wait for a translator for each one of my books, this very book wouldn’t yet exist. I started translating myself when I decided I wanted to become a U.S. poet who could be read by as many people as possible.

However, I was not aware of the depth of transformation I, as a poet, would experience as a result of becoming my own translator. Now, translating is part of my editing process. What I mean is that sometimes I prefer what is happening in the English version of my poems, and then I go back and revise the Spanish original to match the spirit of the translation. But now, after making two-way changes, which poem is the original one?

My translations of my own poems are not literal, nor too faithful to the original words. They are, however, very faithful to the music and spirit of the poems in Spanish. I allow myself to change things, words, to better fit the feeling of the original poem.

As a translator of my own work, I pursue the spirit of the poems more than I chase linguistic equivalencies. Sometimes I need help sharpening the music of the English poems, and that is where Kevin McHugh comes in. He is the owner of a gifted poetic ear. His sensitivity to the music turning into words and vice versa, is outstanding. He has helped me shape the music (and music is meaning) of the poems in this book, and other books of mine. He is, indeed, a cotranslator of my work. He has served as a guardian of my music when I try to sing English, in a sense.

There are numerous instances of mirroring in this book: Bosch and Juan Coyoc; poems paired with the same title; and even the translation itself, presented first in English and again in Spanish. How do you think about these acts of mirroring and doubling?

One of my constant creative obsessions is the belief that every thing, every body, is a repetition of something else. There is nothing new under the sun. However, at the same time, every face, every object, every experience is unique, original. This duality, for me, affirms our (very temporal, futile) identity and, at the same time, affirms our belonging to the universe, to eternity. I do believe that every single person is a representation of all humankind.

This is maybe why I devised a poetic experiment that emphasizes the similarities between the two seemingly distant characters you mentioned: Hieronymus Bosch and Juan Coyoc (later known as Juan Domínguez), which is an imagined contemporary migrant worker. Their two narrative threads, one rooted in history, the other in fiction, unfold in parallel as “mirror poems”, intersecting or even complementing each other.

This project is the most structurally ambitious I have attempted so far, but that obsession of mine has appeared in my prior poems and books. The mirroring of poems and themes is a direct result of such obsession.

As the former poet laureate of Cincinnati, what were some highlights from your time in that role?

Cincinnati is a generous, artistic city. It is full of poets and creatives of every kind. When I became the city’s poet laureate, I wasn’t really connected to much of the city’s cultural and literary life, but people reached out and included me. I made friends that I will forever hold dear in my heart. Those personal connections are the most important part of my tenure, if I speak from an intimate perspective.

But there was also the public work. I organized poetry readings in non-traditional spaces like laundromats, school kitchens, non-profits, and parking lots. However, the real highlight of my tenure was the result of a struggle: I helped the role survive after the pandemic, when it was in danger of losing support and disappearing. I started the conversations between the city of Cincinnati and the Mercantile Library to sponsor the poet Laureate position together. That, I believe, became my more lasting and important achievement, my gift for this city that has given me so much: securing the existence of Cincinnati’s poet Laureateships for the foreseeable future.

What are you working on now?

I am working on a book that blends poems, essays, and letters. I have no rush.


Manuel Iris is a Mexican-born American poet who has served as poet laureate of Cincinnati, Ohio, writer-in-residence at the Cincinnati and Hamilton County Public Library, and writer-in-residence at Thomas More University. In 2021, he was named a member of the National System of Art Creators of Mexico. Iris is the author of five poetry collections, published in several countries. He has received national and international recognition for his poetic work.

Podcast: Jason Roberts on How Logging Impacts Papua New Guinea Communities

February 16, 2026

The University of Arizona Press podcast features an interview with Jason Roberts author of We Stay the Same: Subsistence, Logging, and Enduring Hopes for Development in Papua New Guinea. Roberts is a practicing anthropologist who currently works on subsistence policy and natural resource management issues in Alaska. His work and research engages interests in development, sustainability, climate change, hope, and environmental justice.

When asked what drew him to the South Pacific and questions of political ecology, Roberts replied, “I got my undergraduate degree in forestry, but there were questions that I didn’t think we were asking. So that led me to the political ecology framework. . . . In graduate school, I learned about the special agriculture and business leases in Papua New Guinea, especially on New Hanover Island, and that sounded like the perfect topic to explore. . . . After doing some pilot research in 2012, things got rolling, and I found the topics from a theoretical perspective and humanistic perspective to be very interesting, and the Lavongai people were very welcoming.”

Listen to the full podcast here, on Spotify, Apple, or wherever you listen to podcasts.

About the book (now available in paperback):

On a remote island in the South Pacific, the Lavongai have consistently struggled to obtain development through logging and commercial agriculture. Yet many Lavongai still long to move beyond the grind of subsistence work that has seemingly defined their lives on New Hanover, Papua New Guinea, for generations.

Following a long history of smaller-scale and largely unsuccessful resource development efforts, New Hanover became the site of three multinational-controlled special agricultural and business leases (SABLs) that combined to cover over 75 percent of the island for ninety-nine-year lease terms. These agroforestry projects were part of a national effort to encourage “sustainable” rural development by tapping into the growing global demand for agricultural lands and crops like oil palm and biofuels. They were supposed to succeed where the smaller-scale projects of the past had failed. Unfortunately, these SABLs resulted in significant forest loss and livelihood degradation, while doing little to promote the type of economic development that many Lavongai had been hoping for.

Podcast: Allison Caine on How Glacial Melting Impacts Herders in Peru

February 12, 2026

The University of Arizona Press podcast features an interview with Allison Caine, author of Restless Ecologies: Climate Change and Socioecological Futures in the Peruvian Highlands. Allison Caine is an assistant professor of anthropology at the University of Wyoming. Her research in Peru takes a multidisciplinary and collaborative approach to understanding contemporary environmental problems in partnership with international and Indigenous citizen scientists. Her ongoing research program aims to understand diverse experiences of health and aging in changing landscapes in Peru and the United States.

When asked what drew her to follow the herders in the Andes and study them in the context of ecology, Caine replied, “So much of what we know about the earth’s climate comes from this part of the world. A few hours distance from where I work in Peru is the site of the Quelccaya Ice Cap. This is the site of an extensive climate science initiative where for decades, teams of scientists have been monitoring the earth’s climate . . . . So my primary goal was to write about climate change from the ground up: to go to this place that has generated so much knowledge and really understand how the people living there see the world, and see the world changing.”

Listen to the full podcast here, on Spotify, Apple, or wherever you listen to podcasts.

About the book:

In the high Andean grasslands 4,500 meters above sea level, Quechua alpaca herders live on the edges of glaciers that have retreated more rapidly in the past fifty years than at any point in the previous six millennia. Women are the primary herders, and their specialized knowledge and skill is vital to the ability of high-elevation communities to survive in changing climatic conditions. In the past decade, however, these herders and their animals have traversed a rapidly shifting terrain.

Drawing on the Quechua concept of k’ita, or restlessness, Allison Caine explores how herders in the community of Chillca in the Cordillera Vilcanota mountain range of the southeastern Peruvian Andes sense and make sense of changing conditions. Capricious mountains, distracted alpacas, and wayward children deviate from their expected spatial and temporal trajectories. When practices of sociality start to fall apart—when animals no longer listen to herders’ whistles, children no longer visit their parents, and humans no longer communicate with mountains—these failures signal a broader ecological instability that threatens the viability of the herder’s world.

Kimberly Blaeser Featured on NPR

February 4, 2026

Neda Ulaby interviewed Kimberly Blaeser, author of Ancient Light on National Public Radio for “All Things Considered.” Blaeser spoke about her book being a National Book Foundation Science +Literature selected title, and she spoke about finding inspiration from social issues. Ancient Light is a poetry collection that uses lyric, narrative, and concrete poems to give voice to some of the most pressing ecological and social issues of our time.

In the interview, Blaeser read her poem “About Standing (in Kinship).” Listen to the full interview here.

Blaeser is the author of six poetry collections and served as Wisconsin Poet Laureate from 2015–16. An Anishinaabe activist and environmentalist, Blaeser is an enrolled member of White Earth Nation, an MFA faculty member for Institute of American Indian Arts, and professor emerita at the University of Wisconsin, Milwaukee. She also mentors Indigenous poets through Indigenous Nations Poets (In-Na-Po), an organization she founded in 2020.

Five Questions with Silvia Bonilla

February 3, 2026

In City of Eves, poet Silvia Bonilla evokes the lives and longing of three young women who suspect the wider world is a ship on the verge of departure—and who are determined not to be stranded on shore. Sonia and her two best friends grow up on the urban coast of Ecuador, sharing cigarettes, school uniforms, and a determination to overcome their circumstances even if the price to pay is exile. Subtle and unsparing, Bonilla’s lyrical poems capture the wild inner horizons and vivid embodiment of youth as it shades into the reflective poignance of maturity marked by disappointment, compromise, and loss. Despite this, it is memories of deep friendship, bonded through shared understanding and aspiration, that lingers. Today, we talk with Bonilla about her latest work.

Some of your poems seem like an archive of girlhood. How do you decide which details—objects, sounds, textures—become part of the record?

I didn’t start with a specific method for deciding which sensory element would become part of the archive of childhood, of girlhood. Some poems were driven by emotional significance, some by cultural significance, and then the details followed.

Immigration narratives are often framed by struggle or loss. How does your poetry resist those narratives and instead create space for joy, complexity, and agency?

I wanted to focus on everyday resilience. The small victories of Sonia and her friends. Make clear their desire for being active agents of their own lives, even though they were victims of circumstance. Emphasizing the joy in their lives, even though there weren’t enough of those happier moments.

Your poem “Women at the Margins” evokes danger, and survival. How do you use poetic imagery to capture the vulnerability and resilience of women navigating borders and systems of power?

I establish a tone of pause in the first stanza that contrasts with the noises of the physical space. There is uncertainty and looming danger. The hyacinths shouting from plastic buckets juxtapose their vibrant beauty, all in the transient context of a bus station. The environment is transactional and dominated by men. The speaker assesses this environment and the stark reality of leaving her daughter behind. With the line “. . . I want you to know/ the first women also walked to trade/ their seeds—made eatable,/ taxable,” I wanted to connect her present-day plight to an ancient legacy of female agency and economic participation. The final image in the poem, “like water that accumulates in a street ditch” is a metaphor for an enduring spirit. A symbol of quiet and humble persistence.

In “Inventory,” the meat locker becomes a haunting metaphor. How do physical spaces and objects help you translate the immigrant experience into something readers can feel viscerally?

The meat locker serves as a chilling and potent metaphor. I wanted to bring to mind the confinement, isolation, and frigidity of immigration. I chose a cold and claustrophobic space, in which something slaughtered is “preserved” before being served for the consumption of others. I wanted readers to feel the journey in their bodies: to feel the cold, to smell the fear and blood.

Your poems evoke strong visual elements almost like painting. Are there particular artists or art movements that influence how you write about memory and imagination?

I believe in the strong interconnection of all of the arts. While there is no particular movement that inspires me more than another, I aim to draw from the strengths of all artistic disciplines. The visual power of a painting, the movement of dance or film, the rhythm of music—all of it is useful to me. I hope to use as many forms of art as I can, to overwhelm the senses.


Silvia Bonilla holds an MFA from the New School. She is the author of the chapbook An Animal Startled by the Mechanism of Life. Her work has been featured in Blackbird, Green Mountains Review, and Cream City Review. She has received support from the Kenyon Review Writer’s Workshop, Sewanee Writer’s Conference, Napa Valley Conference, Community of Writers, the Saltonstall Foundation, and Juniper Institute.

Essay by Danielle P. Williams in Poetry Daily

February 2, 2026

Danielle P. Williams, author of Chamorrita Song, wrote an essay for for Poetry Daily‘s What Sparks Poetry: Language as Form.

In “Danielle P. Williams on Langston Hughes’ ‘Crossing Jordan’” she writes: “The poem reads like a call issued inward, a journey through internal and external worlds shaped by racial injustice, historical displacement, and psychic fracture. The speaker stands in solitude, not elevated by choice, but placed there by circumstance, struggling in a society built on colonization of Black and Indigenous people.”

Read the full essay here.

About Chamorrita Song:

For poet and spoken-word artist Danielle P. Williams, Kantan Chamorrita is more than just the ancient craft of Chamorro folk song. It is also a return and a homecoming. This impromptu style of communal call-and response performance art forms the spokes for Williams’s debut collection. 

Rooted in oral tradition, Chamorrita Song pays homage to Black and Chamorro cultures, honoring the artistic expressions that these communities have created to reconcile lifetimes of imposed trauma. Bearing witness to these many narratives, Williams intertwines spoken word poetry and gospel music with Chamorro storytelling, weaving together the nuanced histories of queer, Black, and Indigenous existence and literature.

Here Williams reveals capacious contemporary forms that speak to the future as well as to the past and that further ground lineages in homelands, finding strength and beauty in collective pain and triumph. These poems transform and spread the messages of those long silenced. They act as song and prayer.



Five Songs: A Poetry Playlist by Logan Phillips

January 22, 2026

Today we share a poetry playlist by Logan Phillips, author of Reckon, featuring songs that illuminate the author’s creative process.

In Reckon, artist Logan Phillips returns to the fabled town to face the history he was raised on as a boy—gunfights, outlaws, and Hollywood cowboys—for a new, personal confrontation with the West’s foundational mythology. This hybrid memoir also explores sexuality, masculinity, parenting, and what it means to love a land rife with contradiction and “slathered in murder.”

As innovative as it is moving, this memoir is constructed of essays, photography, poetry, newspaper clippings from the Tombstone Epitaph Local Edition, and of course, movie screenplays. As he writes the characters of his past––including Youngfather and Teenme––Phillips finds the real history to be much more complex than the stories he was told. This is Tombstone in the 1980s and 90s, a century after the West’s most famous gunfight––a fifteen-second event still performed every day in historical reenactments––where Phillips’s father works as a historical exhibit designer at the Courthouse Museum and his uncle as a stuntman at Old Tucson Studios. 

Read (and listen along with) Phillips’ playlist below:

I’m so lucky to have inherited a love of music from my parents, who filled my childhood with albums across the shifting formats of the era: vinyl to cassette to CD to vinyl again, with a couple inexplicable 8-tracks lurking around. I’ve spent many of my adult years working as a DJ, still in love with how music brings us together. But writing requires endless hours of solitude, so this playlist turns to ambient/drone/African blues/doom metal, especially the records that were in heavy rotation during the writing of Reckon.

(Speaking of music formats, I’ll briefly point out that there’s probably no ethical way to have access to all music ever recorded for $11.99 a month, especially when the corporation selling the subscription has the poor practices and the dubious morals of Spotify or the other corporations eviscerating the arts economy. Where possible, links in this playlist point to Bandcamp, which is the platform I use, and probably the best online option for musicians trying to survive and make art in 2026.)

Track #1: “Foreign Smokes,” BCMC. 2023.
That cold, liminal air under the first gray-blue of dawn. While writing Reckon I started my days with a song like this one (“Birds” by SUSS is another): a song still loose in mind, with glimpses of dreams, elided pasts, possible futures.

Track #2: “Sundown,” Barn Owl. 2010.
The window of my study faces east, and I write through the dawn hours. Though this track is called “Sundown,” it will always remind me of the inflection point in the morning ritual: sun staring into my eyes, page-screen blurred, fully lost in the poem-memory-vision, volume extremely loud. Hard to pick a single song off “Ancestral Star” since I always let the whole record run—“Sundown” is the opening—“Awakening” might be the actual key cut.

Track #3: WZN#3,” 75 Dollar Bill. 2019.
Jim Simmerman, one of my early poetry mentors, told me in 2003 that “90% of what is interesting about repetition is variation.” Maybe that means the point of a pattern is to break it, setting up an expectation in order to have the chance to subvert it. The movement of this song reminds me of the arc of a writing session—an arrhythmic riffing gathering sounds before coalescing around a relentless beat and riding that rhythm wherever it may take us—into chaos and back again, over and over and over, dizzy.

Track #4: “Jbit Aala Khiam,” Tapan Meets Génération Taragalte. 2019.
Picking up where the 75 Dollar Bill left off (like any DJ transition worth the salt), this record is a one-off collab between a Moroccan/Touareg desert blues group and Serbian electronic producer. I’m struck by how deserts can sound so similar, regardless of hemisphere. Amps cranked, bouncing among the canyon walls or lost out to the swirling horizon. I get lost in here, a necessary condition for the writing of poetry.

Track #5: “Jerusalem, Part 1,” Sleep. 1996.
No way around it—there’s going to be either Earth or Sleep on this playlist. And if it’s not Sleep’s album-length alternative take “Dopesmoker,” it’s this one. If metal isn’t your thing, substitute with Pixies “Silver” (silver being Tombstone’s raison d’etre)—but on repeat no less than five times in a row, please. In any case, no honest look at “The American West” can avoid seeing the violence—not just the atomized, romanticized individual gunfighter—but the systemic grind of genocide and its engine: capitalism. It’s dark, especially knowing that it touches my family’s history, as it touches everyone alive today in one way or another. There’s no healing without first looking at the wound: understanding its depths, contours and causes. One part of Reckon is my attempt to not look away from the violence that has benefited me. Doom metal helps me sustain the gaze.

Bonus Tracks:

Hours in the Evening,” Sarah Davachi. 2018.
Then this distortion falls away and we’re left with the hum of the rocks under a forgiving winter sun. I might have spent more hours listening to Davachi—an incredibly prolific Canadian composer—than any other single artist in the last few years. Bitchin’ Bajas would be a close second. There’s something about drone music that takes me out of time: of course there’s no beat (time measure) but I mean the voice of the rocks, the rush of the blood, throbbing ebb of a little lifetime.

Abusey Junction,” KOKOROKO. 2019.
There’s so much grief inherent in gazing through the concentric circles of time. Not only when looking at capital ‘H’ History, but even when feeling into personal memories, the ephemeral beauty of them. The word nostalgia has at its (ancient Greek) root the longing to return home, an impossible, often dislocated desire. This cut hits deep for me. I can never truly return to the early, quiet bliss, fully held by love and land—and it may never have existed quite as I remember it anyway. So, what’s to do other than carry it deep down, tending and honoring love’s small flame without asking too much of it, handwriting a hearth of poems where others might catch glimpses from time to time, doing my best to pass it to the children in my life.


Logan Phillips is a poet and cultural worker based in Tucson, Arizona (traditional lands of the Tohono O’odham). He is author of Sonoran Strange, alongside numerous poetry chapbooks and art books, including the NoVoGRAFíAS series (2009–present). A seasoned performer and collaborator, Phillips has toured his work internationally, working on a wide range of arts, education, and land-based projects. He completed an MFA at the University of Arizona. www.dirtyverbs.com.

Five Songs: A Poetry Playlist by Danielle P. Williams

January 13, 2026

Today we share a poetry playlist by Danielle P. Williams, author of Chamorrita Song, featuring five tracks that illuminate the poet’s creative process.

For poet and spoken-word artist Danielle P. Williams, Kantan Chamorrita is more than just the ancient craft of Chamorro folk song. It is also a return and a homecoming. This impromptu style of communal call-and response performance art forms the spokes for Williams’s debut collection. Rooted in oral tradition, Chamorrita Song pays homage to Black and Chamorro cultures, honoring the artistic expressions that these communities have created to reconcile lifetimes of imposed trauma. Bearing witness to these many narratives, Williams intertwines spoken word poetry and gospel music with Chamorro storytelling, weaving together the nuanced histories of queer, Black, and Indigenous existence and literature.

Read (and listen along with) Williams’ playlist below:

Track #1: “Just Like Water” by Lauryn Hill
I’ve always longed for the water. The anointing of ancestral acceptance. Felt a sense of godliness in the power the ocean carries. The kind of power music carries. This is a song that brings it all to life for me. It envelops me in a trance of willingness and vulnerability. Bathing me “in a fountain of his essence,” I’ve always felt so humbled by Lauryn Hill’s honesty, in her ability to say what is needed in this way. Giving in to the water. Giving in to the fear of misunderstanding and allowing the movement of chords to compel a story that is so familiar. A Black woman yearning for understanding. A musician turning to what they know best to relate to a world that was never really built for them. Like she says before the song even starts, this is what happens after rebellion. A choice to be softer. A choice to seek the kind of knowledge that brings you to the version of yourself you’ve only really ever dreamt about until now. 

That is what Chamorrita Song is. A return to the self after what felt like a lifetime of defiance. A song I shaped from a world of pain. Water washing over me. Cleansing me of what the world insisted wasn’t possible for someone like me. The arpeggiated chords have always transported me, guiding me to write some of the most difficult poems I’ll ever write. In a way, I’ve taken that yearning, that hunger for more, and allowed myself to fully embody my emotions on the page. And sometimes when it feels too hard, I play this song. 

Track #2: Cover of Brandy’s “Necessary” by Ahja Wells
This cover of Brandy’s “Necessary,” sung by Ahja Wells of The Walls Group, flips the original into a gospel offering—bridging that longing for personal triumph with purposeful praise. It takes a familiar, already intimate song and reframes it in a new light, mirroring how so many poems in Chamorrita Song are pleading to be understood in a multitude of ways. How one message can hold such duality. How a single phrase can open into whole worlds of thought. What I love about this version is its fearlessness—its willingness to take what existed before and transform it into an experience that carries a different idea of love and understanding.

This speaks true for so many poems in this collection that honor writers and people in my life who have helped me interpret the world. It pays homage while also expanding outward, gathering all those ideologies and shaping them into one feeling. And toward the end, Ahja flips the song again, blending in “Until the End of Time” by Justin Timberlake, weaving three ways to express the same truth: how necessary it is to love and be loved. What it means to belong to this world in a bigger way than we sometimes allow ourselves to imagine.

Track #3: “Symptom of Life” by Willow
This song holds the angst of the human condition. The choice to take what haunts you and make something beautiful. For me, it manifests as the hard truth of what Black, Indigenous, and queer communities have endured—and continue to endure. A reminder that no matter what has happened to you, you must decide how it will continue to live inside you. Pain is inevitable. Emerging from it is not. How will you choose another route through?

There’s something in the way Willow admits to “pushing and peeling myself out of disguise,” something in the way they keep “pushing and peeling the layers that cover my mind,” that feels like a blueprint for survival. A constant unmasking. A shedding. A turning toward the rawest parts of the self.

Chamorrita Song’s translations and adaptations speak directly to this. A calling back to ancestral ways of endurance, alongside my own depression and anxiety repeating those same patterns. It helps me look back at how those before me carved out paths from their pain through a creative outlet that felt inherently theirs whether poetry, dance, weaving, carving, song, or whatever form of expression that happened to take hold of them. Because what is art if not a symptom of life?

Track #4: “At My Own Risk” by Danielle P. Williams featuring Jonzie Bonez and Toyya Lynai
This song, for me, perfectly encapsulates my rage at this time in my life. The breaking point that lets me reclaim my voice in an unapologetic way, setting the scene for a new version of myself and how I used my art to speak my truth. It’s about the risk of choosing yourself and the possibility of long-term reward. In its own way, it feels like its own version of a Chamorrita Song. Gritty, honest, unconcerned with how anyone else sees me. I remember writing it in about ten minutes, how every poem around that time just poured out of me. A release of pent-up frustration that set the tone for the rest of the music that followed. It felt so good to return to the musician in me after drifting from that version of myself. Poetry and music have always driven me, even when I was young. And whenever I return to the songs I’ve made, I know I’ve reached a new understanding of myself—one ready to accept whatever comes next and reap the rewards of continuing to come into myself as a poet and a person.

Track #5: “All I Do” by Robert Glasper featuring SiR, Bridget Kelly, and Song Bird
This song feels like longing. A slow haunting of personal will. A plea to be seen and heard. It begins with poetry and expands into a stunning collaboration that calls for more. In some ways it reminds me of my “why” for writing this collection. How a piece of me exists in every poem I write, especially the ones that reach toward those before me and those after. When I applied to MFA programs, one of the poems in my packet was an early version of Tano’ I Man Chamorro, the words on our crest meaning “Land of the CHamorus.” Even then, before diving into translation and poetry during my years at George Mason, I knew one thing: I needed to understand more deeply. And if there was anything I could do, I would do it—to understand better, to write better, to be better. This song has played hundreds of thousands of times over the years, looping and urging me to keep pouring myself onto the page, even when I felt like I was doing it wrong. I knew Chamorrita Song was something I had to write, even before I could name what it was becoming. That feeling pushed me to soak in everything—traveling back home to the Marianas, immersing myself in stories and histories, and questioning what it means to live my experience in a way only I can. Sometimes it feels strange to claim the term “Chamorrita Song” as my own, because I am still early in my journey of understanding my culture and myself. There is so much I will get wrong, and so much I probably already have. But over the years, I’ve learned it’s not about doing something “right” or “wrong.” It’s about fully surrendering to the process of belonging. And if that’s all I do, I’m grateful I did.


Danielle P. Williams is a Black and Chamorro poet, translator, essayist, and spoken-word artist from Columbia, South Carolina. She received her BA in Arts administration from Elon University in 2016 and MFA in poetry from George Mason University in 2021. Her chapbook, Who All Gon’ Be There?, was a finalist for the Button Poetry Chapbook Contest and selected from the Backbone Press 3rd Annual Chapbook Competition for publication in fall 2021. She currently lives in Los Angeles, where she works as a copywriter and creative strategist.

Ann Hedlund Reveals Modernist Artist Mac Schweitzer on Podcast

December 4, 2025

The Arizona Highways podcast features an interview with Ann Lane Hedlund, author of Mac Schweitzer: A Southwest Maverick and Her Art. Hedlund is a cultural anthropologist who collaborates with Indigenous weavers and other visual artists to understand creative processes in social contexts. From 1997 to 2013 she served as a curator at Arizona State Museum and professor at University of Arizona, Tucson.

Asked about what is was like to chronicle the life of a person she had never met, Hedlund answered: “I lived with Mac artwork in my home . . . . I’m a cultural anthropologist who has worked with other artists my whole career, so I was used to watching artists. My fascination is in the artist’s process.” She approached Mac’s story as an anthropologist, as she said, “following the threads of the story.”

Listen to the full podcast here.

About the book:

In Tucson during the 1950s, nearly everyone knew, or wanted to know, the southwestern artist Mac Schweitzer. Born Mary Alice Cox in Cleveland, Ohio, in 1921, she grew up a tomboy who adored horses, cowboys, and art. After training at the Cleveland School of Art and marrying, she adopted her maiden initials (M. A. C.) as her artistic name and settled in Tucson in 1946. With a circle of influential friends that included anthropologists, designer-craftsmen, and Native American artists, she joined Tucson’s “Early Moderns,” receiving exhibits, commissions, and awards for her artwork. When she died in 1962, Mac’s artistic legacy faded from public view, but her prize-winning works attest to a thriving career.

Author Ann Lane Hedlund draws from the artist’s letters, photo albums, and published reviews to tell the story of Mac’s creative and adventuresome life.

Podcast: Ana Patricia Rodríguez Discusses Salvadoran Artists in Washington, D.C.

November 24, 2025

The University of Arizona Press podcast features an interview with Ana Patricia Rodríguez, author of Avocado Dreams: Remaking Salvadoran Life and Art in the Washington, D.C. Metro Area. Rodríguez is an associate professor of U.S. Latina/o and Central American literatures at the University of Maryland, College Park. She calls herself a “1.5 immigrant” because she moved to the United States when she was a child. She is past president of the Latina/o Studies Association (2017–2019).

After analyzing the work of professional writers and artivists, Rodríguez concludes her book with the creative work of her students from digital storytelling projects. Asked about the inspiration to bring Entre Mundos / Between Worlds digital storytelling into her classroom, Rodríguez answered: “I wanted to find ways we could tell our stories based on personal archives. And of course, families have a lot of pictures. So I wanted to find a way to use those photos we have in our albums, as well as the sounds we could capture and put into video. I had recorded sounds in El Salvador that I couldn’t hear in the United States; sounds like the songs of birds, sounds of the ocean, the sounds of parakeets flying at five o’clock in San Salvador. So I wanted my students to learn how to combine these types of images and sounds to create a story in a short amount of time, because with digital storytelling, you only have three to five minutes.”

Listen to the full podcast here, on Spotify, Apple, or wherever you listen to podcasts.

About the book:

For more than four generations, Salvadorans have made themselves at home in the greater Washington, D.C. metropolitan area and have transformed the region, contributing their labor, ingenuity, and culture to the making of a thriving but highly neglected and overlooked community.

In Avocado Dreams, Ana Patricia Rodríguez draws from her own positionality as a Salvadoran transplant to examine the construction of the unique Salvadoran cultural imaginary made in the greater D.C. area. Through a careful reading of the creative works of local writers, performers, artists, and artivists, Rodríguez demonstrates how the people have remade themselves in relation to the cultural, ethnoracial, and sociolinguistic diversity of the area. She discusses how Salvadoran people have developed unique, intergenerational Salvadoreñidades, manifested in particular speech and symbolic acts, ethnoracial embodiments, and local identity formations in relation to the diverse communities, most notably Black Washingtonians, who co-inhabit the region.

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