Invisible

 

Two women, an actress and a film director, make a pact to keep a secret about a brutal sexual assault from years earlier in Hollywood. Val recognized one man, a studio CEO, but not the other. The arrest of the CEO more than 25 years later in Invisible Woman, a page turner by Katia Lief, triggers pain for the victims and panic for the unnamed rapist.

The secret goes undiscussed by the two women and erodes the friendship. “Val wanted to forget what had happened, so they avoided talking about it. It was like trying to dance around an open pit – nearly impossible. Eventually the calls stopped.” 

Joni, an occasional screenwriter who abandoned her directing career, is trapped in an unpleasant marriage masked by an oversized and gawdy home. She drinks to vanquish unhappy memories. Val, more content, teaches school. “They’d started off in the same place, young and hungry, but only Joni had gone on to a degree of real success and … what? Not fame – it was her husband who was famous now. Riches maybe.” Val’s memories are more vivid than Joni's, wonders how Joni could possibly be happy. 

News of the arrest prompts Joni to reflect on her past and recognize her life is a mess, “the gluey sensation of having lost track of Val and time and herself, of having become invisible.” Family photos once signaled a full life, but then Joni noticed that “somewhere along the line, the grin and bear it smile worn by the women of her mother’s generation had found its way onto her face.” She considers reaching out to Val and offering support, but is uncertain: “Of not knowing how far she should go to find her old friend – or if she should leave her alone in what she hoped (but doubted was a comfortable obscurity.”   

Joni finds Val on Facebook and the two women arrange a meeting at a restaurant near Joni’s Brooklyn home. But Val is viciously attacked beforehand, sent to the hospital in a coma. Waiting, Joni drinks herself into an angry, vulnerable stupor and is later retrieved by her controlling husband who pays the housekeeper and dog walker to keep tabs on his unstable wife. 

Continuing to drink, Joni rashly breaks free from a miserable marriage. The price is another secret, another mean memory, the loss of career, family and perhaps her self-delusion. Joni only becomes more invisible.

Witness protection

In The Lie Maker by Linwood Barclay, Boston journalist and novelist Jack Givins is down on his luck. He’s fired before even starting a new job, his car blows up and his publisher rejects his third novel. So Jack is receptive when his literary agent visits with a burner phone that eventually delivers a lucrative job offer: write histories for people entering the US Witness Protection Program. 

“The Witness Security Program was authorized by the Organized Crime Control Act of 1970 and amended by the Comprehensive Crime Control Act of 1984,” notes the program site. “The U.S. Marshals Service has protected, relocated, and given new identities to more than 19,000 witnesses and their family members, since the program began in 1971.” The program provides witnesses with new identification and documentation, initial support that leads to self-sufficiency.

His new employer, Gwen Kaminsky, tough and demanding, repeatedly reminds him that she has a stable of writers. A condition of the new job is that he keep his employer's identity secret. Their meetings are clandestine, and she runs operations out of an office labeled as an import firm. Jack strives to please. After writing and rewriting a profile, he asks to meet the witness and Gwen makes elaborate arrangements, requiring that Jack wear a blindfold.  On the return trip, he asks how thoroughly she had checked him out and how far back she went. 

She explains that, with no criminal record or inappropriate associations with groups on the US watch list, he checked out. Jack responds, noting he found it “one hell of a coincidence that you’d pick someone like me… Someone with more than a passing acquaintance with the witness protection program.”  

Gwen blows up, assuming that Jack is a witness under protection, but he quickly assures her that the witness is his father- a former hitman who testified against his employer who ordered the hits. Michael Donahue left his wife and child when Jack was nine. The mother remarried and changed their names years earlier. Gwen expresses alarm, fearful of being fired, adding “There’s no way I shouldn’t have known this.” Then she asks why he told her. 

“I wanted to clear the air,” Michael explains. "I wanted to be sure there wasn’t something fishy about you coming to me.” He goes on to ask that Gwen help arrange meeting with his father. “I don’t know how to find him, but I figure you do.” 

At one point, Jack learns the subject of his first profile was murdered. But he should have checked the program website: “No Witness Security Program participant following pro-gram guidelines has ever been harmed or killed.”

Jack is surrounded by deceitful characters – including the woman who hires him, the girlfriend who covertly tries to figure out his new employer, a stepfather who consistently has money problems, an agent who misleads about the novel's rejection, a father who abruptly makes brief appearances over the years, lying to protect his son. More than one dies. 

Jack also withholds information, but with time and trust, eventually releases truth in pieces. 

The characters may have flaws, but are earnest and funny, often doing the right thing at the end. Tone and plot are fast-paced and noir. The writing is witty, sharp, excluding unnecessary details. 

Some lies land characters in more trouble. Others are essential for survival.  

Small town II

 

Small towns are miserable places when they let the bullies take control. The bullies are unhappy and yearn for everyone to feel the same. The bullies in The River We Remember by William Kent Krueger openly despise a Japanese immigrant, Native Americans and other minorities. “People who make other people unhappy are generally pretty unhappy themselves,” one character observes. But the opposite holds true, too, that happy people spread happiness.

The characters of Jewel, Minnesota – imperfect like so many people – keep past transgressions a secret. Many of those characters walk along a quiet stretch of the Alabaster River to reflect – the setting for more than one death. That river, tinted brown by day, glows white under the moon, and for one of the narrators, the river is like an old friend. 

Lying is often only way protect privacy in small towns. Sheriff Brody Dern invents an out-of-town girlfriend to hide a long-time love affair and keep townspeople from talking. Of course, one lie is never enough, “One lie to kill another,” Brody concedes, understanding that his life is nothing but "a rickety framework of lies.”

Set in 1958, many of the male characters have returned from fighting in World War II and Korea. A young boy asks one veteran about killing and the newspaper editor tries to explain. “In the end, a soldier kills because all the circumstances of a moment drive him to it. It isn’t for freedom or God or for the people back home. It’s because he has no choice but to kill. And in that moment, he’s not thinking of it as a good thing or a bad thing…. And in all that mess , the only thing he wants is for it to end and for him to be alive to see that end.” 

Some characters lie for the same reason, to stop questions and survive never-ending scrutiny and incomprehension. 

The boy understands the man was trying to communicate a "truth that was essential … of what it was to be a man, to be a soldier,” and he responds politely. But the editor “knew he’d failed in what he’d tried desperately and sincerely to pass down to the boy.” 

Most of the imperfect characters find peace though years later they continue to ask what if and wonder why their lives constantly seemed to point in one direction over which they had little control. Some experiences influence a life forever, even for characters who leave town, as suggested by Kent Krueger's beautiful text: “Our lives and the lives of those we love merge to create a river whose current carries us forward from our beginning to our end. Because we are only one part of the whole, the river each of us remembers is different, and there are many versions of the stores we tell about the past. In all of them there is truth, and in all of them a good deal of innocent misremembering.” 

Sharing truth about past transgressions with loved ones can soften memories and reduce shame, allowing individuals to push forward and appreciate that their past is behind them.   

Trust

Yellowface by R.F. Kuang is a provocative examination of race relations and career ambitions in the publishing industry that lead to ruthless competition, lying and cheating. More outrageous than humorous, the book garners extra attention by focusing on the publishing industry. 

Athena is a successful author and her former classmate and longtime acquaintance June Hayward is not. Athena is Asian American; June is not. A few years after graduation, the two have a rare get-together when Athena suddenly chokes to death and June does little to save her. June pockets the sole draft of Athena’s latest novel, does extensive revisions and sells it as her own, adopting her mother’s maiden name. “This is what I love most about writing – it offers us endless opportunities to reinvent ourselves, and the stories we tell about ourselves.” Juniper Song becomes the “good friend” who was with Athena during her final moments. “The best way to hide a lie is in plain sight…. I’ve never made a secret of my relationship to Athena… I play up our connections. I mention her name in every interview. My grief over her death becomes a cornerstone of my origin story.” 

 A white woman writing about an obscure part of Chinese history prompts the editing team to worry “cultural authenticity” and getting “ahead of any potential blowups.” June is abrasive about questions and suggestions for a sensitivity review: “Are you saying we’ll get in trouble because I wrote this story and I’m white?” The editor responds, “Of course, anyone should be able to tell any kind of story. We’re just thinking about how to position you so that readers trust the work.” 

 The book is wildly successful and June insists she never lied. “I never pretended to be Chinese or make up life experiences that I didn’t have. It’s not fraud, what we’re doing. We’re just suggesting the right credentials, so that readers take me and my story seriously, so that nobody refuses to pick up my work because of some outdated preconceptions about who can write what. And if anyone makes assumptions, or connects the dots the wrong way, doesn’t that say far more about them than me?” June trusts no one, recalling a philosophy student whom she once dated arguing that the living owe nothing to the dead. “Especially when the dead are thieves and liars, too.” 

 The author cleverly critiques the publishing industry by speaking through a manipulative protagonist: “author efforts have nothing to do with a book’s success. Bestsellers are chosen. Nothing you do matters. You just get the enjoy the perks along the way.” Still, June finds herself missing writing before meeting Athena and making it her career: “suddenly writing is a matter of professional jealousies, obscure marketing budgets, and advances that don’t measure up to those of your peers.” Personality takes priority over content: “You, not your writing, become the product – your looks, your wit, your quippy clapbacks and factional alignments with online beefs that no one the real work [cares] about.”

The industry and readers force writers into narrow genres and roles, “And once you’re writing for the market, it doesn’t matter what stories are burning inside you. It matters what audiences want to see, and no one cares about the inner musings of a plain, straight white girl from Philly. They want new and exotic, the diverse, and if I want to stay afloat, that’s what I have to give them.” 

 Huang also relies on June to criticize ethnic authors who transmit stories that belong to ancestors. Athena once pointed out once that she was ethically troubled by telling stories lived through by her parents and grandparents, worried about “exploiting their pain for my profit” – but not enough to find her own stories: “I remain aware that I can only do this because I am the privileged, lucky generation. I have the indulgence to look back, to be a storyteller.” 

Early on while in school, June relished her friendship with Athena. “For it was so nice to know someone who understood this exact dream, who knew how mere words can become sentences can become a completed masterpiece, how that masterpiece can rocket you into a wholly unrecognizable world where you have everything – a world you wrote for yourself.” But the friendship deteriorates. While freshmen at Yale, Athena turns a confidential conversation about a sexual encounter into a short story. Years later, June observes Athena chat up an American POW from the Korean War at the Smithsonian National Museum of American History – and is blunt with her assessment. “There’s no need to dress it up. We are all vultures and some of us – and I mean Athena, here – are simply better at finding the juiciest morsels of a story, at tripping through bone and gristle to the tender bleeding heart and putting all the gore on display.” Even Athena’s former boyfriend notes, “as time went on all I could think was that she was mining me, using me as fodder.” 

Writers are so hell-bent on keeping up with publishers’ demands that many forget to live life. June frets that she lacks an original voice, capable of only presenting others’ tales. Readers turn pages in horror, waiting for her to get caught – but she is slippery and manages to reinvent herself time and time again, desperate to avoid the mundane lives of her mother and accountant sister: “Living their little and self-contained lives, with no great projects or prospects to propel them from one chapter to the next.” She later admits, “I want my words to last forever, I want to be eternal, permanent; when I’m gone, I want to leave behind a mountain of pages that scream, Juniper Song was here and she told us what was on her mind.” 

The goal is petty, echoing the publishing industry’s embrace of social media and expectations for authors to endlessly build a presence, nurturing popularity and connections with readers. As June points out, “your time in the spotlight never lasts. I’ve seen people who were massive bestsellers not even six years ago, sitting alone and forgotten at neglected signing tables while lines stretched around the corner for their younger, hotter peers…. The rest of us have to keep racing along the hamster wheel of relevance.” 

Unfortunately, social media’s ability to lift or ruin reputations, the pathetic neediness of users, has become a tired literary trope, making these chapters drag. 

In the end, June sets out to write a memoir. “I will craft, and sell, a story about how the pressures of publishing have made it impossible for white and nonwhite authors alike to succeed. About how Athena’s success was entirely manufactured, how she was only ever a token. About how my hoax – because let’s frame it as a hoax, not a theft – was really a way to expose the rotten foundations of the entire industry. About how I am the hero, in the end.” And she hopes that some reviewer might ask, What if we got it all wrong? and, What if Juniper Song is right? 

Juniper Song is a product of the publishing industry, and both have squandered all trust.

In 2014, I wrote more about the publishing industry and readers imposing rigid "purity tests" on storytelling that explores other cultures. 

Utopia

Childhood. Religion. Nature. Love. Each have a magical, spiritual quality, the memories of which can haunt for a lifetime. 

The Magical Kingdom by Russell Banks, a story of early 20th-century Florida loosely based on true events, has a documentary feel. The book begins with a journalist rescuing a set of reel-to-reel tapes from the trash at a library in St. Cloud, all that is left of the life of Harley Mann. Two decades earlier, in 1971, Harley used a tape recorder to recount his unusual childhood. Lonely, old and unsettled, the narrator/protagonist warns that he is well practiced at masking his identity. “It’s as if I never learned to speak like the man I have in fact become, one of those White, lifelong, small-time Florida businessmen with no noticeable religious or political enthusiasm and no discernible class affiliation.” 

Early experiences shape Harley’s ability to conceal and lie. His parents, devotees of philosopher John Ruskin, an early environmentalist and socialist, leave a failing commune in Indiana, where Harley enjoyed an idyllic childhood, for another struggling one in Georgia. The father, a skilled blacksmith, dies of typhoid soon afterward in 1901, leaving a pregnant wife and two sets of twin boys. From his deathbed, the father urges them to find work at a nearby plantation and designates 12-year-old Harley head of the family. The mother dismisses that notion, discouraging discussions or questions about their future.

As the family can no longer contribute to the struggling commune, the mother signs all up as indentured servants at Rosewell Plantation, where they are exploited and become mired in debt. The plantation was “the opening wound in a wounded life.”  Harley felt “as if he had been cast out of Paradise to suffer and perish for having committed an unnamed sin.” He learns about power that came only from the owner’s “control of an unimaginable abundance of money and our lack of it and the terrible, almost unfathomable distance between the two.” 

Harley describes those seven months “as responsible in some way for my lifelong garrulousness and secrecy, my consanguinity and pessimism, my easy sociability and solitude – my paradoxical, conflicted nature.”  

Still, he feels intellectually and morally superior due to the teachings of John Rushkin and other philosophers, poets, and scientists. “[W]hen you’re a child you passively accept your parents’ and their friends’ view of reality, no matter how distorted by ideology or religion.” He observes seeds of inequality and discrimination. “When your worth as a human being is reduced solely to the value of your body’s capacity for labor, you tend to overvalue meaningless physical characteristics, like your body’s skin complexion, or hair texture or the shape of your nose and lips.” Other workers on the planation focus on racial differences, but Harley’s family feel only shame, “for we knew in our heart that those differences were meaningless.” Still, he also feels “different and distinct from everyone I knew and loved and from all the strangers in the world, for I was the child whose father’s dying words had made him the man of the house, separating him from the others, even from his mother, … charging him with a task he could never fulfill.”  

The desperate mother, though not religious, reaches out to a Shaker community in central Florida, near Narcoossee, whose leader agrees to pay off the family’s debt. The belief in celibacy forced Shakers to recruit followers and adopt children who could stay or leave at age 21. “We were not quite free,” Harley concedes, only free to leave the plantation and join the Shaker community of New Bethany. Like the Rushkinites, the Shakers supported communal living, simple lifestyles, pacifism and gender and racial equality and stood by the principles of honesty, continence, faith, hope, charity, innocence, meekness, humility, prudence, thankfulness, patience, simplicity – along with celibacy. The Shakers separated children from parents, assigning them mentors for apprenticeships, and taught that people on the outside world were untrustworthy, living “only for the moment… acquisitive and materialistic and hungry for power and sensual gratification.” 

Rescue by the Shakers was like Paradise restored. Harley promises himself “to find a way never to commit that unnamed sin again,” hoping that “the “Shakers would teach me how to name the sin and would show me all the ways to avoid committing it again.” He becomes judgmental, rigid, suggesting that “Anyone with a lifelong guilty conscience is likely to be a hair-splitting moralist, especially when it comes to other people’s behavior.” He insists that religion is not the source of his guilt. “It had to be my parents’ perfectionist utopian dream, the dream they shared with the hundreds of like-minded dreamers who surrounded them near and far, the dream that made me feel like a failure and weak and morally inadequate.” 

Logical and intelligent, Harley refuses to just accept explanations from others and describes how, like every thoughtful child, he loathed hypocrisy. “A child knows himself to be powerless and thus the most likely member of the community to end up deprived of justice and truth and equality.” From the start, he is skeptical about the elder’s motivation – is it charity, a means to secure free labor, or desire for his mother?

Living with the Shakers the children once again work six hours per day, six days a week, with the profit from their unpaid labor much greater than the cost of support. “I have sometimes asked myself if it was exploitative and unnatural and cruel to work children that way. Exploitative yes…. But it was not unnatural or cruel” as farming communities expect children to work such hours. And the Shakers’ assignments were “interesting and instructive and rarely as onerous or dangerous as work in a factory or mill would have been.”  The men and women who supervise apprenticeships are kind and patient, relaying skills and attitudes that “would prove useful to us for the rest of our lives.” 

His mother becomes a compliant, happy stranger, and Harley questions the sincerity of such converts: “if truth be told, the majority of these supplicants were seeking reliable shelter and regular meals rather than everlasting life. If the price was abstinence from sex and all other stimulants, communal living and participation in Shaker rituals and customs, along with hard manual labor in the fields…, they were willing to pay it.” 

Elder John Bennett selects Harley as a “favorite student, the one whose mind and heart he most wanted to influence.” He lends the boy books of the Western Canon, ones that other Shakers might have viewed as heretical, and teaches the boy how to bend those works with Shaker teachings. The man does discuss the materials or quiz him, “except with a casual, knowing reference to a specific notion or insight.”  A former soldier and prison guard, John advises Harley that “You either surrender your freedom to the system, or you walk away from it. There’s no middle ground…. That’s why and how I became a Shaker.”  Of course, such sentiment is true of any system. “His answer dazzled me both for its illusiveness and for its clarity. Elder John seemed to be saying that there was no essential difference between victim and victimizer, between the oppressed and the oppressor. That both were equally controlled by the system that created and maintained and enforced their relationship.” 

An intelligent child raised within a rigid system might long to flee, yet Harley understood that John “was grooming me to be his successor…. And I wanted to be that person.” Again, he feels superior, “that old familiar feeling had made me into a secretive hypocrite, for I could not let go of it. Separateness and difference – I had come to embrace the feeling… my true self. Despite its discomfort, I have tried since then to preserve it at all costs. Separateness and difference.” 

Such feelings lead Harley to break norms, and he falls in love with Sadie, who is seven years older. They carry on a furtive relationship, though he fears she may be doing the same with Elder John. Harley recognizes that if Sadie was so skillful at concealing her love affair with Harley from others, then she was capable of concealing secrets from him. “When one has taken up lying, as I had done, it’s natural to assume that everyone else is lying, too…. One cannot live a lie without believing that one is surrounded by liars and nothing is what it seems and no one is who he or she claims to be.” 

Jealous, he comes to distrust Elder John in every way, as profiteer and potential rival. He determines the man is not tempted by winning. “For him, life was a contest in which his main goal was to best the other contestants. Making a profit was just one way to do that. People like Elder John make good capitalists, effective salesmen, and successful politicians, but poor religious leaders.” Harley was convinced that serving God required that “One must abandon the belief that life is a contest.” Harley eventually turns on the Elder John, reporting him for an act of euthanasia. John leaves for Fort Myers takes off, taking up another religion, starting an import-export business and entering Florida politics. The rest of the commune, struggling without leaders and its two best workers, shuns Harley before abandoning the commune and relocating to a larger colony in New York. 

Harley lives off the land, taking on a few odd jobs, saving his money. Familiar with property histories throughout the county, he begins buying and selling land, while also accumulating the tracts that once belonged to the commune, a practice he had learned about after out-of-town Shaker leaders discover that Elder John profited from such purchases in fast-growing Florida. During the early part of the 20th century, banks were required to provide equity-free, low-interest loans enabling homeless war veterans to buy a five-acre plot and build a home. Such purchasers often failed to make payments, and speculators like John swooped in to buy the properties and resell for huge profits. 

But Harley targets the commune’s former holdings, refusing to sell for decades: “allowing the marshes and palmetto return, the buildings collapse, and mold and animals creep in “until there remained nothing out there of our once-glorious plantation but scattered heaps of weed-and-kudzu-covered wreckage sinking into the muck and the returning waters of the no-longer ditched- and-drained swamp.” 

Only a small portion of the book focuses on these adult activities.

Years later, regretting his lack of formal education, Harley ponders whether a different type of childhood might have led him to become a theologian or a philosopher. He becomes wealthy, though spends the rest of his life alone, an outsider without purpose. He regards himself once again as cast out of paradise – and the cause for the fall of one magic kingdom, a religious commune where he first fell in love, and the rise of another – Disneyland. Conflicted, he respects Shaker principles but does not believe. “What does it matter, anyhow, if my life remains a mystery to me. Who cares if Harley Mann dies without ever learning how or why his youthful delusions and follies are matched by those in his old age? Or why, in between, from youth to old age, he remained for all intents and purposes a Shaker without a Shaker family,” “a nonbelieving Believer, a Shaker pariah, a man in some perverse but fundamental way affirming the Shaker way of life by building his hut just beyond the closed and locked gate of New Bethany.”

Harley, failing to envision a development like Disney World, eventually sells the Shaker property with the condition that subdivision is forbidden for perpetuity.    

The story ends with Harley’s loss of innocence and community. Childhood, with all its potential, curiosity, and magic, is our only real utopia. 

Lies and details

From all appearances, a newly retired couple with four grown children in Apples Never Fall, seem happy and comfortable until the wife goes missing for three weeks. Joy and Stan once ran a tennis school, dreaming of their own children finding success. The book, set in Australia, is about parenting and disappointments, with the youngest noting, “There’s this idea that all you need to do is believe in yourself, but the truth is, we all can’t be Martina.”

The exquisite plot could unfold in any wealthy Western setting or describe any passion. Yet every detail and off-the-cuff anecdote matter: the useless feelings associated with retirement, bitterness about a star student seeking out another coach, a child’s anger about a visiting student removing a banana from her backpack, sudden grief in a laundry room about a loved one years later, a key worn around a stranger’s neck, a souvenir magnet that slides down the refrigerator, a father’s reasons for escaping arguments, a husband’s stubborn refusal to rinse his plate, placing it in the dishwasher.

Retirement is stressful for the Delaneys. “No routine. Just the two of you stuck in your home, stuck in your aging bodies. An argument over a damp towel left on the bed could last for days and then it often turned out that the argument was … about something hurtful that was said thirty years ago….” Retirement eliminates the distractions that long soothed the sharp edges of hard feelings. Retirement requires adjustment, and as on character concedes, every lengthy marriage presents multiple motives for divorce or murder. Joy observes: “There were a lot of new rules for life, and she hadn’t caught up on all of them. Her children, who had come into the world completely uncivilized and learned all their good manners from her, sometimes cried, “Mum! You can’t say that!’”

Joy goes missing after a bitter and loud argument with her husband, who typically leaves home for hours or days after such incidents. His wife finds herself wishing she could do the same. “Sometimes she abrogated responsibility by fantasizing about kidnappers bursting into the house, bundling her into the back of their van, and taking her for a long rest in a nice, cool, quiet dungeon.” But Joy always prioritized her children, ready to listen and care for them, while also refurbishing the most unpleasant of family memories. “Why not rewrite the memory and remember it was a perfect day? What was the actual benefit of accuracy when it came to memories?”

Neighbors, friends, waitresses and others observe the family after Joy goes missing, even eavesdropping on conversations. The “neighbors were a nice, ordinary, happily married couple,” one friend tells the police. “This was absolutely true and absolutely not true. There was no such thing as a nice, ordinary, happily married couple.”

Chatty, rambling and impulsive, Joy worries at times about dementia. But she has empathy, too, and when a young stranger shows up on her doorstep, the couple takes her in. “Imagine, Joy thought. You’re all alone, without money, in a strange city, and you can’t go back home, what can you do except throw yourself on the mercy of strangers” She couldn’t imagine the same for herself. “She had always been cushioned by people.” The young woman, Savannah, surprises the couple by cooking, cleaning and caring for them. This inevitably concerns among the four children, prompting envy and reflection.

Liars tend to rely on excessive details, and Joy’s children notice Savannah’s mocking use of “tangential detail,” and this prompts concern and envy among her children, who had long since become bored and impatient with the Joy’s detailed stories. “Her children were the only ones allowed to tease her about this.”

Characters in this story often lie to one another or withhold details. “People made accusations of lying with such triumph: as if pointing out a lie won the game, as if you’d just shatter with the shame of it, as if they’d never lied themselves, as if people didn’t lie all the time, to themselves, to everyone.” Lies and impatience with details, the urge to protect loved ones and release old resentments, hinder the investigation, delaying discovery about why Joy Delaney disappeared.