The Author of ‘The Help’ Wrote a Second Novel. Yes, Following Up Was Daunting.

Kathryn Stockett
Kathryn Stockett
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The Author of ‘The Help’ Wrote a Second Novel. Yes, Following Up Was Daunting.

Kathryn Stockett
Kathryn Stockett

Fifteen years after her blockbuster novel “The Help” sparked conversation and criticism for its portrayal of the lives of Black maids in the South, Kathryn Stockett is publishing a new novel.
Set in 1933 in Oxford, Miss., “The Calamity Club” centers on a group of women whose lives intersect as they struggle to get by during the Depression. It will be published in April 2026 by the independent press Spiegel & Grau.
Anticipation for a follow-up from Stockett was high. When it was released in 2009, “The Help” caused a stir with its frank depiction of racial inequality. It went on to sell some 15 million copies, spent more than two years on the New York Times best-seller list, and was adapted into an Academy Award-winning movie.
In a video interview from her home outside of Natchez, Miss., Stockett admitted that writing a second novel in the long shadow of her debut was daunting.
“The pressure was definitely on,” she said. “The fear of failure, it really weighs on a writer.”
The novel also drew sharp criticism for its portrayal of Black characters and their speech, which some readers and critics found insensitive and offensive. Viola Davis, who was nominated for an Academy Award for her role in the film, later said she regretted participating, adding that she felt the film failed to accurately capture the voices and lives of Black women.
In some ways, the debate over “The Help” foreshadowed the “own voices” movement in the literary world, which pushed for more diversity in literature from writers drawing on their own cultural backgrounds.
Stockett said that “The Help” would most likely not have found a publisher in today’s environment, but that she doesn’t regret the way she told the story.
“I doubt that ‘The Help’ would be published today, for the fact that a white woman was writing in the voice of a Black woman,” she said. “I did get a lot of criticism but it didn’t get under my skin, because it started conversations.”
“The Help” was inspired in part by Stockett’s relationship with a woman named Demetrie McLorn, who worked as a maid for her family and died when Stockett was a teenager.
The story, which takes place in Mississippi in the early 1960s, has multiple narrators: a Black woman named Aibileen who works as a nanny and housekeeper for white families, Aibileen’s outspoken friend Minny, and a young white woman, Skeeter, who is appalled by the racism she witnesses.
Stockett’s new novel, set in the segregated South, also engages with the issue of race, but not as directly, Stockett said.
“Race is always in the background,” she said. “It’s probably always going to be in the background of any book I write.”
Stockett first began working on a novel set in Depression-era Mississippi in 2013. She did extensive research into the era, learning about the Farm Act, child labor laws, the eugenics movement and the forced sterilization of women in prison, and Franklin D. Roosevelt’s economic policies.
The story is narrated by two white female characters: an 11-year-old girl who lives in an orphanage and a young woman from the Delta who has come to Oxford in hopes of helping her family through hard times.
In 2020, after writing some 800 pages, Stockett felt stuck, and almost abandoned the book. A friend who had read the manuscript connected her with Julie Grau, co-founder of Spiegel & Grau. They worked for years without a contract, and kept the project quiet. A few years later, they signed a deal. With its release next year, the book will be published simultaneously in Britain by Fig Tree and in Canada by Doubleday Canada.
“There’s something really precious about giving writers the time and the space to execute that follow up,” Grau said. “It was really remarkable and ideal to shield her from the glare.”
Stockett said she was so stunned by the success of her debut that she’s set aside any expectations about how “The Calamity Club” will be received.
“I can’t believe it happened then,” she said, “and I have no idea what's going to happen this time around either.”

 

The New York Times



Afro-Brazilian Carnival Celebrates Cultural Kinship in Lagos

The festival helps to keep their heritage alive and celebrate the city's Afro-Brazilian history. TOYIN ADEDOKUN / AFP
The festival helps to keep their heritage alive and celebrate the city's Afro-Brazilian history. TOYIN ADEDOKUN / AFP
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Afro-Brazilian Carnival Celebrates Cultural Kinship in Lagos

The festival helps to keep their heritage alive and celebrate the city's Afro-Brazilian history. TOYIN ADEDOKUN / AFP
The festival helps to keep their heritage alive and celebrate the city's Afro-Brazilian history. TOYIN ADEDOKUN / AFP

Thousands of young and old descendants of formerly enslaved people donned elaborate costumes Sunday to bring the rhythm, vibrancy and colors of Brazil's Rio Carnival to the streets of Lagos in Nigeria.
The festival, albeit on a smaller scale than that of its Brazilian model, helps to keep their heritage alive and celebrate the city's Afro-Brazilian history.

After Brazil abolished slavery, some of those who had been enslaved returned to west Africa, settling in several countries including Nigeria and Sierra Leone, AFP said.

They brought with them Latin American culture -- dance, food, religion and colors -- that lives on today in pockets of the megacity of Lagos.
At Sunday's Fanti Carnival, a stilt-walking woman in a green-and-yellow dress with a yellow fascinator on her head danced rhythmically to sounds of loud drums and trumpets, sometimes stealing a hug from a man also performing on stilts.

Just behind them, a group of young men in striking face masks were preparing for a "dragon dance" using long rubber dragons similar to those that feature in Chinese New Year celebrations.

"We want to keep (our heritage) alive, very colorful... we love colors," said retired fine art teacher Onabolu Abiola, 67, dressed in the green and yellow of the Brazilian flag.

"During this period, we don't bother ourselves with the economic situation or whatever... everybody comes together to have fun," he added, breaking into an impromptu dance to traditional Nigerian Yoruba music.

'Story of hope'
"We are here to show culture, we are here to make history -- the celebration of culture is important," said 50-year-old Mayegun Musiliu as he walked with fellow performers. "This is how we sustain it."

Brazil was the last place in the Americas to abolish slavery when it formally ended the practice in 1888.

Many slaves were forced to adopt Portuguese names, and today in Nigeria, it is common to find people with Yoruba first names and Portuguese surnames.

One of them is Aduke Gomez, a 62-year-old lawyer and historian.

"The story of Afro-Brazilians is a story of tragedy... but it's a story of hope, it's a story of resilience," she said. Loud music blaring from speakers almost drowned out her words.

"Personally, I'm very proud to be an Afro-Brazilian descendent because when you think of the chances of how many people came back and when they came back -- they came back with nothing... and many of them worked and lived to become educated and were contributing positively."

The carnival, she added, "is not just a day, it's a tangible legacy of what my ancestors went through".

A little-known legacy
Another participant, renowned filmmaker and actress Joke Silva, 64, recalled how her parents always used to bring her to the Fanti festival as a child.

She said she now continued the tradition, bringing her children to the celebrations.
"There needs to be more interrogation on how the trauma of (slavery)... has been part of what we are today. But that is not to claim victimhood," she said.

The carnival represents a part of Nigeria's history that is not always well known -- though some are trying to change that.

Kelenchi Anabaraonye, 27, curated a history exhibition at the festival.

"I had friends who were named Pionero, Pereira, Da Silva, Gomez," said Anabaraonye.

"Back then I thought they were jesting with the names, because you have a Yoruba first name and why are your surnames foreign? I didn't know that there was some historical connection."