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40 pages 1 hour read

Bernardine Evaristo

Girl, Woman, Other

Fiction | Novel | Adult | Published in 2019

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Chapter 4Chapter Summaries & Analyses

Chapter 4, Section 1 Summary: “Megan/Morgan”

Megan’s liberal parents will tolerate anything but her lack of traditional femininity. As a multiracial child, she was required to be adorable, a sign of her parents’ union:

[I]t was the defining aspect of Megan’s early childhood, she didn’t actually have to do or say anything except be cute—an end in itself which reflected well on Mum, who could bask in the glory of the compliments that poured forth as a validation of her love of an African man (308).

Megan’s father is an immigrant from Malawi, and her mother, Julie, is of Ethiopian, African American, and English descent but looks almost white. The only person in Megan’s family who accepts her gender nonconformity is her great-grandmother on her mother’s side, GG, whose birth name is Hattie and who lives in the country on a family farm called Greenfields.

Megan is teased at school for being butch and multiracial. She quits school at 16 and begins working at McDonalds and taking drugs. On her 18th birthday, she tattoos her entire body and moves out of her parents’ house. Megan meets Bibi, a trans woman, online, and Bibi soon becomes her longtime partner. Bibi helps Megan realize that she does not subscribe to the concept of gender. Megan changes their name to Morgan and begins using “they/them” pronouns. Megan and Bibi visit GG together frequently. Morgan helps GG take an Ancestry.com DNA test, as GG has long lamented not knowing her Ethiopian father’s background. GG tells Morgan that she will eventually leave the Greenfields farm to Morgan. Morgan documents their “journey from tom-boy to non-binary” on social media under the handle @transwarrior and gains internet fame (333). They are invited to Amma’s play The Last Amazon of Dahomey, which they attend. At the play’s afterparty, Morgan runs into Yazz, whom Morgan met while delivering a lecture at Yazz’s college.

Chapter 4, Section 2 Summary: “Hattie”

Ninety-three-year-old Hattie, or GG to her family, sits at the head of the table at her farmhouse during Christmas and watches the debauchery of presents, food, and fights. Greenfields has been in her family’s possession for over 200 years. Hattie looks around at her ungrateful relatives, who balk at driving two miles in the snow to visit her and do nothing but drink and argue when they make it to the farm for the holidays. Hattie notes to herself that Christmas should be called “Greedymas.” She looks at her grandchildren, the sons and daughters of her children, Ada Mae and Sonny, and realizes that most of them pass as white and may not identify as Black at all. Hattie reflects that this would sadden her late husband, Slim, who was African American. She recalls her children’s disapproval when her granddaughter Julie married a man from Malawi. Hattie observes Ada Mae, whose body is ruined from working in a factory in London. She wishes her children had stayed on the farm and “used their bodies as God intended, working on the land, and investing in an inheritance neither deserves” (354).

Ada Mae and Sonny were often teased at their rural school for being Black. Their father did not sympathize with their plight, reminding his children of the lynchings he witnessed growing up as a child in the United States, including the murder of his brother. Ada Mae and Sonny left together for London at the ages of 16 and 17 but shortly after settled in Newcastle, 70 miles away.

Hattie met Slim at a dance in Newcastle; he was confident, talkative, and courteous. They had been married 40 years when Slim died. After Slim’s death, Hattie took up long-distance walking, which helped her to keep the farm in production well into her eighties.

Hattie had moved back to the farm with her parents when Ada Mae and Sonny were small; she viewed their life on the farm as the ideal domestic situation, with two women and two men working the land. Hattie and her mother, Grace, were more like friends than mother and daughter. Grace often recalled missing her mother, Daisy, who died when she was young. Hattie’s mother herself died before Sonny and Ada Mae started school. Hattie’s father, Joseph, died not too long after her mother, telling Hattie on his deathbed that the farm was her legacy.

Hattie’s ancestor Captain Linnaeus Rydendale built the farm in 1806. He married the daughter of a merchant in Jamaica who was rumored to have been Spanish. When Slim saw the wife’s portrait, he told Hattie, “She’s one of us” (367). After Joseph died, Slim raided his library and discovered that Captain Rydendale exchanged enslaved people from Africa for sugar in the West Indies. Hattie mollified Slim’s anger at this family secret by arguing that since Slim now co-owned the spoils, things had come full circle.

Hattie recalls her most personal secret: giving birth to a daughter at 14 that her mother doted on but Joseph forced her to give up. Her whole life, Hattie kept her promise to her father and told no one about the child.

Chapter 4, Section 3 Summary: “Grace”

Grace, Hattie’s mother, begins her life as a product of a one-night stand between an Ethiopian seaman and Daisy, an English girl of 16 from South Shields. Daisy leaves home after her parents insist she give up the baby. Daisy takes a job making artificial flowers at a hat factory and promises Grace she will find a husband who can provide for them and move to the countryside. However, Daisy contracts tuberculosis while working and dies shortly after. Daisy’s friend Mary takes Grace to live at the Northern Association’s Home for Girls in the countryside, where Grace learns to cook, clean, read, and write. When Grace is caught doing impressions by one of the teachers, she is told, “You are not like the other girls here,” and “[Y]ou have too much personality” (381). Only then does Grace realize that her status as a multiracial woman means the most she can expect in life is to be a maid instead of working in a department store like many of the other girls.

Grace meets Joseph Rydendale in town one day; with awe, he calls her “Queen Cleopatra” and the “Lady of the Nile” (386). Joseph recently returned from World War I to work on his family farm, Greenfields. After Grace and Joseph see each other several Sundays, Joseph asks Grace to marry him. She accepts. Grace becomes pregnant, but the child does not survive. After several miscarriages, the couple finally has Hattie. At first, Grace does not bond with Hattie, convinced Hattie too will be taken away from her. Grace keeps her distance from Hattie until Hattie is almost three years old. Grace’s depression and apprehension then lift, and mother and daughter become inseparable.

Chapter 4 Analysis

Chapter 4 is the only section in which all the main characters are direct blood relations of one another, solidifying the book’s theme of The Impact of Family Legacy. Both Hattie and Morgan inherit a love of rural life and a plot of land from their predecessors. However, Evaristo unpacks the fraudulent legacy of land ownership, colonialism, and slavery by revealing the circumstances through which the family acquired this land. Upon Hattie’s father’s death, Hattie’s husband, Slim, discovers that his inheritance comes at the cost of the blood of his African ancestors, who were captured and forced to work in North and South America. Here, Evaristo highlights the dark side of Human Connectivity and Interdependence.

Chapter 4 also unpacks shared experiences of motherhood and parental trauma; both Hattie and her mother, Grace, lose children either through health complications or through adoption. However, other fractured parent-child bonds stem from the parents’ inability to love their children on their children’s terms. When Daisy becomes pregnant out of wedlock, her parents force her either to give up the baby or leave home. In a later era, Morgan’s mother shows a similarly conditional love of Morgan by demanding that Morgan perform conventional femininity. Both sets of mother-child relationships contrast with the unconditional love that Hattie and Grace receive from their mothers.

Through Morgan and the intergenerational conflict she experiences, Evaristo addresses the evolution of queer identity and its connection to feminism. Dominique will later call that connection into question; she articulates the position, most commonly associated with some schools of second-wave feminism, that feminism is not “for” trans feminism. However, the divide is not merely generational: Morgan is also initially ignorant of nonbinary identities, which implies that social progress must be learned. Bibi’s guidance of Morgan through the complexities of queer identity also implies that a sense of community accountability is needed for social progress to be continuously and effectively practiced. Above all, Morgan’s life experience at the crosshairs of race, gender identity, and orientation points to the book’s commitment to intersectionality.

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Related Titles

By Bernardine Evaristo