When I read The St. Ambrose School for Girls a few weeks ago, I had a slight feeling of déja vu, and why not? Mallory Towers, the Chalet School, all of Angela Brazil, no doubt various other books or series that do not presently come to mind: I’m well-acquainted with the genre. St. Ambrose should be more up-to-date, but in some ways it’s not: though the setting is 1991, narrator Sarah Taylor describes the school as “a pearls-and-sweater-set institution of learning” (1), where fathers wear Izod and mothers shop at Talbots (actually, I think Talbots might be a bit down-market for this crowd). Sarah is a Goth, and her mother wears a “synthetic-fiber, fake von Furstenberg dress,” so that they’re “not significant enough” for rejection by the upper-crusty families, just “something they look through, ghosts of the lower middle class” (4).
Well. Jessica Ward had me at scholarship Goth attends preppie boarding school; the direct confrontation of class issues and Sarah’s dependence on lithium were icing on the cake. In some sense, the book might be considered a murder mystery, although the murder doesn’t take place until fairly late in the book, and in some ways, there is no mystery at all about it. But Sarah doesn’t trust herself, and the dead girl tormented her; what if she is responsible, and just can’t remember what she did?
A fifteen-year-old, slightly unhinged, looking for her people, finding connections through books, connected to a dead girl: Jo Walton’s Mori Phelps from Among Others came to mind. Mori is grieving, not bipolar (but with a physical disability), and her dead twin haunts her because of love, not bullying. The year is 1979, twelve years earlier than Sarah Taylor’s story, and the place is the UK, not New England. Magic is real, in Mori’s world (Walton says so), though it’s tricky and always plausibly deniable, but Mori’s mother is mentally ill as well as a witch. Both mothers are problematic, though Sarah winds up finding that hers really is on her side, whereas Mori has accepted that there can be no reconciliation with hers; she’s working on forging some sort of relationship with her father.
But the voice, the intensity, the effort to find a place to exist in a hostile world, sexual relationships that are not what they seem, the importance of writing and reading, and the significance of laundry rooms, the problem of which adults can be trusted and which not, the questions of what is true and how you know the truth, these things echo back and forth between in my reading of the two books. “Reality isn’t what happens,” Sarah says. “Reality is what our brains tell us is true. It’s all just in our minds” (349). Mori has “another even worse thought about magic. What if everything I do, everything I say, everything I write, absolutely everything about me (and Mor as well) was dictated by some magic somebody else will do in the future” (149).
“Class is like magic,” Mori says, “entirely intangible, and the way it affects things isn’t subject to scientific analysis, and it’s not supposed to be real but it’s pervasive and powerful” (64, 66). It seems a bit more tangible to Sarah, but then, class works differently in the US. But the magic/class connection is something I’d like to push on a bit more, at some point. “This is the reality I’d have created for myself if I could have. Instead, it’s unexpectedly been given to me by others. Which is a kind of magic, isn’t it?” (355) Sarah asks. There’s another half-page of her book, but I think it should end there.
Walton, Jo. Among Others. New York: Tor Books, 2010.
Ward, Jessica. The St. Ambrose School for Girls. New York: Gallery Books, 2023.







