I just survived a three-year MFA in Illinois. During that MFA, I took a literature course on the American Gothic, and later, did a number of independent studies of my own design to follow up on specific subgenres of this that interested me. All of these involved producing an annotated bibliography at some point, so I got pretty good at it, and also increasingly fascinated by how annotated bibliographies consist of interlocking components that tell a story larger than the sum of its parts. Because academic notions of objectivity be damned—a story is exactly what a bibliography is telling, one that has been deliberately constructed.

Two of my favourite things went into the writing of “Malotibala Printing Press”—I grew up reading lots of horror stories in Bengali, of which there is a tradition of over 200 years; and I am trained as a Publishing Studies scholar. Calcutta, the city in India where I’m from, has the oldest tradition of printing in South Asia. I didn’t use the name of Calcutta in the story, but every other detail in it is historical, including the name of Chitpur Road where the printing-press neighbourhood came up around the early nineteenth century.

I attended the Institute of American Indian Arts for my graduate degree, and while I was there I met a lot of Indigenous women who were putting their unique voices out there and bringing attention to an often-ignored crisis. Two of these writers, Toni Jensen and Terese Marie Mailhot, stood out to me with their commitment to addressing the reality of Missing and Murdered Indigenous Women. During a lecture, Terese spoke about the importance of naming these women, and she did.

In many Gothic novels, the house isn’t merely a metaphor—it is a character and entity in its own right, more important than some of the characters. In the majority of Gothic novels, the girl ends up staying with the man—that is, the house. In some cases (Jane Eyre, Daphne du Maurier’s Rebecca) the house ends up getting destroyed somewhere along the way—a trope that Eleanor Hibbert, who evidently had a Thing for Houses, tried to counter, and Barbara Mertz, who had a Thing for Archaeology, liked to mock.

I am well familiar with the phenomenon of death penalty proponents who hate it when a convict is proven innocent because they see the penalty itself as an absolute good that needs to be nurtured, like a beloved pet, regardless of the facts of any individual case. The way the system works now, even when somebody is freed because of exonerating evidence, the state still has every incentive to deny the facts and call the conviction justified, regardless.

I grew up where the temperature hardly ever dropped below seventy degrees Fahrenheit. My first experience of real cold was extremely unpleasant. Nikki, the protagonist of the story, comes from the same background, and I imagined this setting as especially horrifying within her context. Nikki has never been so far north and she doesn’t have the luxury of indoor heating (as I did, when I needed to flee from the cold). For her, this environment is stark beyond imagining, yet she endures through this hardship.

Shortly before I started writing this story, there was a viral message being forwarded via WhatsApp. I believe the message originated here in Nigeria, but I’ve heard that it has made rounds in other countries, too. It was a set of rules advising women on how to be good and “godly” wives. This list was really long, and several points in it were backed by Bible verses. These rules perfectly highlighted some of the pressure women face in Nigeria, so I decided to borrow some of them to tell this story. That said, the number in the title is arbitrary.

I’m from rural Arkansas, and small, dying towns are a feature of the landscape. I think I’ve been troubled by places like Swine Hill ever since I was a kid. In some towns, there’s a palpable mood that things are bad and getting worse all the time. Obviously that’s not true across the state, and some places are doing fine. But many communities are in deep decline. The past feels heavy there. It’s hard not to see my home state as a little haunted.

I think it’s actually commonplace among writers to borrow bits and bobs from life, sometimes even including their own, to build the telling details that give a fiction some depth of field. Words pretending to be worlds—which is not every story, granted, but at least those attempting this to any degree—need to suggest that a story is like life, that there’s more to what’s on the page than what’s actually on the page, like how in life there’s no bottom to the depths you can uncover from a person or object or situation: if you pull any thread long enough, the entire universe unravels from it.

My studies certainly play a major part in how I come up with ideas and in the way I approach character and plot. For example, I often touch on the theme of the world as theatre or draw directly from Greek tragedy, while religion and intertextuality are at the core of many of my stories. But it’s not just the ideas; my studies have shaped the way I view the world, and so the lens through which I approach story. My media & cultural studies background has taught me that culture is the result of practices of representation and articulation, which always invites one to question and study power—where it resides, how it articulates the world.