
BOOK REVIEW:
A LITTLE DAYLIGHT LEFT
BY SARAH KAY
A BOOK REVIEW BY SHELLI ROTTSCHAFER
Sarah Kay’s second collection A Little Daylight Left, written a decade after her debut No Matter the Wreckage (2015) tempts us with that liminal dimension between dusk and, “the moment when the streetlights come on.”
Told in three sections her verse dances, “with everyone [she’ll] love” – herself, her father, her brother, and her grandchildren yet to come. This is where she plays between remembrance, loneliness, and the world she creates through her poetry.
Kay’s poetry is world building. In “Ode to the Two Girls in the Outfield of the Tee Ball Game” (7-8), the narrative voice and her friend are more than teammates. They have abandoned the game at hand. Instead:
fingers interlaced or braiding blades of grass,
there is no left or right here. Just field.
Just butterflies & bees (7).
Unlike the uniformity of the greens, and the crowd, they are like dandelions – golden. For the girls, “the sky is laughing” until their shared-space shatters.
Soon
someone will call our names
someone will summon us back to earth
… remind us of the rules (8)
And it is from this memory-space she declares, “I want to be able to see where we once were” – innocent and upon the cusp of knowing.
“Raccoon” (9-10) also enlightens her reader of another innocence-lost point in time.
& for a moment, I am a sorceress.
For a moment everything is possible…
& the ‘cats’ disappear
& the trash is double-bagged…
& the aunties are trying to explain the difference
between a pet & a wild animal…& later,
when I am old enough to know the animals you can keep
from the ones you cannot,
when I am old enough to know
a cat from raccoon,
a sorceress from a lonely girl,
magic from survival (10).
These are the revealing moments, our ‘aha’ moments between curiosity, knowing, and societal imposed self-censure.
“Ars Poetica” (13-14) claims Sarah Kay’s place on the page as a means of recovery from trauma, she and her family have survived 9/11. They were evacuated from their downtown NYC apartment upon that fateful day. However now that they are home, it is time for thirteen-year-old Kay to begin her bat mitzvah preparation – her emergence as a young Jewish woman. But rather than being guided by her Rabbi into this unknown, it is Kay who becomes the sounding board to her faith-leader.
she slides me
the first fountain pen
I have ever held
& tells me it is mine
… she asks how I plan to relate
… to everything that has happenedas though proximity might make it mine
instead she says
You know only Rabbis are allowed
to handle certain bodies
I went down because they said
they needed help … identifying but
there were barely any
bodies
the dust the ash (13).
It takes Kay over twenty years to write about her rabbi’s confession because in her own early writing she only knew, “how to write love letters & send them into space” (14).

So, it is from this safe space she admits that now, as an adult, she “can’t tell you want any of the [Hebrew] words mean.” Yet she knows that as she recites them with her father standing next to her, that those words conjure his father, who now is no longer. And it will conjure her father, “when he isn’t singing next to me any longer”. It is from, “this search of mercy” that she poetically finds the space where she learns to set these struggles down upon the page.
Part II leads Kay’s reader into adulthood, sexuality, and an understanding of how relationships can make us question who we once were, what we have become, and in what shape we will be in the future. “Beginning is a Season” (31) stops the reader within the moment before a pendulum swings.
I want to stand in the doorway in between
I understand &
I am understood…
knowing that to be undone by someone
supposes a past in which you were once done or at least doing
as opposed to being unloved which supposes
nothing at all (31).
Heartbreaks, numbness, and recovery introduce her reader to an emotional pain that, we as humans, can all relate.
“Allow Me Just This One” (52-53) tries to move beyond post-love.
sometimes a fragment still floats back…
from a long day of the world
treating me exactly the way I fear I deserve
& I am too tired to fight myself,
my heart unclenches enough to remember (52).
Kay confides, “I learned to write – looking for light, / running an eager hand across a moment for as long as it allows.”
She looks at this memory, as if in a rearview mirror, “sifting through the ruins of our time together / for what trace of beauty still shines through” (53). Despite the hollowness she feels, she knows she still is alive because of the pain she can express through her poetry.
Part III leans toward prose poetry and sets a stage that gives flesh to Kay’s multiracial background. “TSUBU” considers her maternal Japanese side of her family (67-69).
(Because their parents were their parents)
my mother & her siblings learned to eat
rice with chopsticks…
Tsubu, the Japanese word for a sole, lingering grain of rice, “is one of the only words [Sarah knows]” (67). It is this one, that clings to your side of your mouth, the side of your face. It makes others’ laugh. It makes you have humility.
(because [her] mother is [her] mother), and upon her hospice bed, she tells Sarah a story. Monks only need three grains of rice to survive their journey. The first is nourishment and survival. The second is for abundance and gratitude. The third is for sharing (68).
But then, near her end, Sarah’s mom explains, a fourth grain – a tsubu – is necessary. “The tsubu is necessary so we have humor at ourselves so we know we have no control but it is ok we know nothing it is what gives us curiosity & wonder & serendipity.”
(because her daughter is her daughter) Sarah knows her mom loves her, and continues to have her own humor despite her physical pain. Her mom teasingly calls her, “Sarah dippity” and reminds her to trust universe (69).
The final poem of Sarah Kay’s collection is, “Miles from Any Shoreline” (87-88). Along this shoreline of loneliness, the sole grain left clinging, she is greeted by other-than-human relatives. For example, a starfish left alone on the asphalt, most likely discarded by a seafaring fowl; and three hawks who glide and land upon her windowsill. Two take off and one stays behind to eye her through the pane of glass. These moments of inter-species contact dare her, “to pick up when the universe calls” (88), because there still is, A Little Daylight Left (2025).
Sarah Kay is a writer, slam poet-performer, and educator. She lives in New York City. She is of Japanese and Jewish American heritage. This cultural legacy empowers her poetry, her classroom, and the community she creates through her language.
One of her next public performances of her poetry will be at Aquinas College in Grand Rapids, Michigan through their Contemporary Writers Series on September 17, 2026.

A LITTLE DAYLIGHT LEFT
BY SARAH KAY
AVAILABLE THROUGH PENGUIN RANDOM HOUSE

Shelli Rottschafer (she / her / ella) completed her doctorate from the University of New Mexico, Albuquerque (2005) in Latin American Contemporary Literature. From 2006 until 2023 Rottschafer taught at a small liberal arts college in Grand Rapids, Michigan as a Professor of Spanish. She also holds an MFA in Creative Writing with a concentration in Poetry and coursework in Nature Writing from Western Colorado University (2025).
Shelli’s home state is Michigan, yet her wanderlust turns her gaze toward her new querencia within the Mountain West where she lives, loves, and writes in Louisville, Colorado and El Prado, Nuevo México with her partner, photographer Daniel Combs and their Pyrenees-Border Collie Rescue.
Discover more of Shelli’s work at: www.shellirottschaferauthor.com






























