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You pass the old L.A. County jail, which is surprisingly beautiful. It's got a handsome stone facade and stately columns. The new L.A. County jail - called The Twin Towers - isn't beautiful at all; it's a stucco panopticon the color of sick flesh.

The 'here' of Watts is pastel houses with window gratings in curly patterns. 'Here' is yard sales with bins full of stuffed animals and used water guns. Here is Crips turf.

Redeeming subjects from cliche is its own pleasure and privilege.

I've been lucky enough to work with extraordinary teachers along the way, and I'm excited to share what I've learned with graduate students at SNHU. I'm just as excited for what I'll learn from them.

Whenever I've been stuck on a project, it's always brought me solace to the return to books that moved me in the past. It's a nice way to get outside my own head; and it brings me back to one of the most important reasons I write at all: to bring some pleasure to readers, to make them think or feel.

After finishing a draft, no matter how rough, I almost always put it aside for a while. It doesn't matter if it's a story or a novel, I find that when it's still fresh in my mind I'm either thoroughly sick of its flaws or completely blind to them. Either way, I'm unable to make substantive edits of any value.

It's one of the most liberating things I experience in writing - letting yourself get rid of a gesture or character or plot point that always nagged, even if you couldn't admit to yourself that it did.

The publishing industry, unsurprisingly, is full of different people who love different things and express that love in different languages. Find the people, the editors and agents, with whom you share some language, and some sense of what makes literature worth reading.

The global phenomenon of poverty tourism - or 'poorism' - has become increasingly popular during the past few years. Tourists pay to be guided through the favelas of Brazil and the shantytowns of South Africa. The recently opened Los Angeles Gang Tour carries visitors through battle-scarred territories of urban violence and deprivation.

Armchair poverty tourism has been around as long as authors have written about class. As an author, I have struggled myself with the nuances of writing about poverty without reducing any community to a catalog of its difficulties.

Though there might not be any easy answers to the problem of poverty, its most compelling scribes do not resign themselves to representation solely for the sake of those age-old verities of truth and beauty.

I can't remember a time when I wasn't trying to figure out what to say at the dinner table.

It's kind of funny that I've been branded as the empathy lady when, really, what I'm doing is questioning and interrogating empathy.

'Tough' is one of the last adjectives I would use to describe myself.

The story of getting better can be just as compelling as the story of falling apart.

I had never really thought of myself as a baby person, but it's just a really profound connection.

I feel like I have a bit of a Type A personality.

I do like arranging things. I like order. I basically like all these things that are the opposite of what people associate with the wild, passionate creative temperament.

I completely identify with finding freedom in boundaries. That's why I tend to have more freedom when I write nonfiction over fiction: because I'm running up against actuality and beholden to the truth in a different way.

One of the big ways in which I felt my own writing life shaped by recovery had to do with my relationship to other people's stories. And one of the things I loved most about recovery was the way in which, in meetings and through fellowship, you are constantly kind of paying attention to lives outside of your own.

I really believe in people putting stories out there that contain the most difficult moments because nothing to me is more lonely making than sanitized stories or airbrushed stories that kind of allied how hard it got.

Somebody once asked me how I define sobriety, and my response was 'liberation from dependence.'

There's something about that puritanical narrative of progress and upward mobility and work ethic that the glorification of abstinence fits pretty neatly into. That pairs with the fact that 12-step recovery has had too large a monopoly on how treatment is understood in America.

12-step recovery is very focused on abstinence, and that's bled into the broader understanding of treatment. It would be most useful to have multiple senses of what treatment could look like.

My dad is an economist who does global development research. What he practices is a kind of quantifiable empathy: trying to empathize with systems rather than people.

If you operate under the premise that everybody already has some experiences that could be sources of empathy for them, I wonder if there's some process of coaxing people into tapping into that knowledge.

Shame doesn't exist as an emotion without the projected or perceived sense of judgment coming from somewhere else.

Whenever we feel shame, it's a mark of some deep investment or deep internal struggle.

I used to believe that hurting would make you more alive to the hurting of others. I used to believe in feeling bad because somebody else did. Now I'm not so sure of either.

I don't make films, and because I don't make films, I'm not an expert in the craft of bringing a film into the world, how you put its various pieces together. But where I feel like I'm an expert is my own feelings in response to a film.

Probably every person is some mixture of wanting to feel a sense of commonality and shared experience with others but also wanting to feel completely singular and unique.

When you're a writer and something difficult happens to you, one of the things involved in that is this emergence of narrative potential. And there's then a kind of self-consciousness about telling a story in which you suffered.

Difficulty is our most reliable narrative engine.

The idea that a story has to be 'exceptional' in order to be worth telling is curious to me. What if we looked at every single person's story as a site of possibly infinite meaning? What if we came to believe that there isn't hubris or narcissism in thinking your story might be worth sharing - only a sense of curiosity and offering?

It's not just that everyone has a story. It's that everyone has a thousand stories. Everyone is infinite.

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