Formats: Print, digital
Publisher: Amulet Books
Genre: Occult, Thriller
Audience: Young Adult
Diversity: Black, queer main character and author, main character with anxiety and depression
Takes Place in: North Carolina
Content Warnings (Highlight to view): Alcohol Abuse, Body Shaming, Cannibalism, Child Abuse, Child Death, Child Endangerment, Death, Forced Captivity, Kidnapping, Mental Illness, Physical Abuse, Police Harassment, Racism, Slut-Shaming, Stalking, Suicide, Torture, Violence, Vomit
Blurb
New from the author of Dead Girls Walking comes a YA horror about a girl kidnapped by a racist cult after investigating the supernatural happenings at her sister’s gravesite
A month ago, Junie Daniels was in a car crash that left her with a dead sister, fragmented memories of the accident, and a mother too checked-out to plan a funeral. The cheapest grave plot Junie can find is in the next town over. Sure, Williamsville is still proudly named after a slave master who was rumored to dabble in dark magic—but this North Carolina, after all.
When unexplained occurrences start happening at the graveyard, though, Junie and her best friend, Omari, investigate. And it’s not long before Junie and Omari are taken…
Williamsville wants both Daniels girls. But Junie will do anything to protect her sister—even if it’s only her corpse.
Sisters Junie and Jay were as different as can be. Jay was outgoing, popular, and an activist who lived her life out loud. In comparison Junie is introverted, quiet, and only has one friend, Omari. Jay has to drag Junie to parties just to keep her from sitting alone in their shared room. So, when Jay is killed in a car accident that Junie survives, Junie can’t help but think the wrong sister died. While her mom is depressed to the point of catatonia, Junie is forced to use her college savings to plan her sister’s funeral herself. Instead of buying a plot in Daniels, where they live, Junie has Jay buried in the neighboring town of Williamsville after finding a flyer advertising a cheap plot on the windshield of her mom’s car.
Like the two sisters, Daniels and Williamsville are polar opposites. Williamsville was founded by slave owner William Graham, who terrorized the town and killed his slaves for fun. Basically, Graham is Simon Legree and Madame LaLaurie combined. The creepy, desolate town is still mostly white to this day. Meanwhile Daniels was founded by Black sharecroppers who refused to live on the land where their ancestors were enslaved. It’s small but lively and has a strong sense of community. But it’s a community Junie does not feel a part of due to her introversion and low self-esteem. And honestly, I get it. It’s hard to think other people like you when you don’t even like yourself, and it can be scary trying to connect with others when you’re not naturally outgoing.
Junie knows everyone loved Jay, who was very active in the community, and Omari, who is friends with everyone. But she thinks of herself as a third wheel, a cheap imitation of her more popular little sister. Junie seems to struggle with depression and anxiety, which definitely play a role in her self-isolation. But Junie is also kind of mean. Time and again we see people in the community try to reach out to her as she pushes them away. When her neighbors call after her, asking how she and her mom are doing, Junie ignores them. When her sparring partner and crush, Neveña, tries to be friends with her, Junie coldly rejects her. And when Jay dragged her to a party before her death, Junie sat in the corner and sulked the entire time. But community is important. Especially when you’re marginalized.
It’s her disconnect from the community that stops Junie from reaching out for help when she and her mom are clearly struggling. Unfortunately, Junie decides she can handle everything by herself without any support. Junie is so completely turned off by the entire town showing up to mourn Jay (she refers to them as “sloppy sad”) that she decides to have a second, more reserved funeral at Jay’s grave, just her and Omari. It’s there that Junie notices something is wrong with the soil. The white graves are covered in lush, green grass, but Jay’s is just off colored soil that immediately kills the roses Omari places on the grave. Pissed off by the “racist dirt” the Williamsville church clearly gave her, Junie vows to return and fix it. Omari suggests contacting a lawyer and suing the church or at least getting help from his Uncle York who owns a local flower shop. But Junie doesn’t want to draw attention to the fact that her mom hasn’t left her room for a month and can’t take care of her daughter, because CPS might get involved. After hearing a strange noise in the graveyard, Omari decides that’s their cue to leave the creepy-ass town and go home.
Things continue to go poorly for Junie. Her mixed martial arts coach tells Junie she can’t go to the state MMA championship because of how much she’s been slacking off, despite the fact she’s gone every year. She finds an eviction notice on her door due to non-payment. And when Junie’s mother finally musters the energy to get out of bed and returns to work, they let her go, which she deals with by getting drunk. Junie is already feeling down when her mom drops a bombshell.
Junie already knows that the town of Daniels was named after her great-grandpa, but what she didn’t know is that she’s also a descendent of William Graham. While it’s not uncommon for Black people to be descended from white slave owners, since enslaved women were routinely raped by white men (my own last name comes from the white man who owned my great-great grandparents, his own children), it’s still horrifying to discover she’s related to such a monster. Apparently, Graham had multiple families, and sired many offspring, the descendants of whom are actually proud of their heritage. Junie’s mom warns her never to return to Williamsville, even though her sister is buried there.
There’s a reason Junie’s mom doesn’t want her going to Williamsville. It’s what’s known as a Sundown Town, a community that keeps non-whites (usually Black people) from living there through a combination of racist laws, racial covenants, violence, and intimidation. Black folks could work there during the day but were expected to leave before sundown. While the Civil Rights and Fair Housing Acts of 1968 made Sundown Towns technically illegal, housing discrimination, gentrification, policing, and the lasting effects of redlining, continued the tradition. Keep in mind Sundown Towns can be found all over the US, even in supposedly “liberal” states. But Junie ignores her mom and drags Omari back to Jay’s grave to deal with the racist soil problem. It turns out she should have listened to her mom because the two teens end up kidnapped by a cult of William Graham’s white descendants, led by the sinister Sister Erica.
It’s no accident that one of the main villains is a white woman. Sister Erica reminds me of the white women who sell out BIPOC women to uphold the white supremacist patriarchy, like the 53–55% of white women who voted for Trump (compared to 7-10% of Black women). I find it particularly satisfying to see women like Pam Bondi or Kristi Noem betrayed by the white patriarchy they supported because they though it made them special and safe. So, of course I was excitedly waiting for Sister Erica to get hers. Maybe it’s petty and cruel of me to enjoy the suffering of others like that, but honestly, I don’t fucking care. People who happily intentionally hurt already marginalized people deserve to be laughed at when the leopards inevitably eat their face.
The first thing I noticed while reading Funerals are for the Living is how much I enjoyed the writing style. Ellis uses AAVE (African-American Vernacular English) liberally throughout the book, and I fucking love it. The editor didn’t remove the double negatives or the “done beens” in the name of “proper” grammar, so the characters sound like real people at ease in their environment instead of Black folks forced to code-switch. AAVE and other English dialects have their own grammar rules and are not “broken English” any more than American English is a broken form of British English. But racist grammar snobs still act like it is. For me, reading characters use AAVE felt familiar and comforting, after all it’s how my Black family speaks when they’re around each other and don’t have to code-switch for work. If they’re speaking in AAVE that means it’s a safe space.
I love how Ellis described Junie’s Black skin as “summer colored,” a welcome departure from white authors comparing Black skin to food. In fact, the only time Black skin is compared to food in the book is when Sister Erica does it while fetishizing a Black man, and you can practically feel Junie and Omari cringe. It’s also a nice change of pace that the white characters are the ones who are dirty, have bad hair, and act “primal”. And it’s just nice to have a book that’s clearly made for Black readers and isn’t forced to make things more digestible to try and appeal to a white audience.
I thought Junie was a great protagonist. She doesn’t really excel at anything, she’s not as smart Omari or as outgoing and strong as her sister Jay, nor is she much of a martial artist like Neveña. She’s also not particularly nice and only has one real friend because of it. She felt like an everyday, average teenager who was going through some shit. But despite all her faults she is very loyal to the few lucky people she cares about. While the cult represents unquestioning obedience of the white patriarchy, Junie represents rebellion against oppression. She starts out as someone who just lets things happen to her but becomes more of a fighter (like Jay) over the course of the book. I also liked Ellis’ unflinching portrayal of grief in Funerals are for the Living, in addition to Black mental health. One of the major morals of the story is that it’s okay to ask for help, which brings us back to the importance of community. It’s something Junie and Jay used to fight about, Jay wanted their mom to see a therapist while Junie just wanted to leave her be and hope it got better on its own (which of course it doesn’t). Medical racism and stigma keep Black people from receiving therapy that acknowledges their unique needs, like the trauma caused by everyday racism.
Funerals are for the Living gave me Get Out vibes, but set in the backwoods of rural North Carolina rather than the wealthy suburbs of upstate New York. You know you can’t trust these seemingly friendly white people, and something is very off, you just don’t know what it is yet. There are some really creepy scenes, like when characters are tortured or you realize just how brainwashed the members of the cult (mostly young people and children) are. Then there are more subtle chills like finding the slave mural in the church or knowing the racist police won’t save you if you call them for help.
Despite the overall dark and sometimes depressing tone of the book, there’s still some great moments of dark humor. I laughed out loud when Junie yelled that the church scammed her with a “Temu Grave,” or when she worried that the white cult would turn her and Omari into chili with no seasoning. I personally felt the book had a few pacing issues and could drag in some parts, but when it hit its stride, it really hit its stride and I found I couldn’t put it down. The mystery element of the book is really gripping, and I never knew what was going to happen next. I did feel like the supernatural parts of the story were kind of shoehorned in, and I’m not sure if they were strictly necessary since the book was chilling enough with just the racist cult. They didn’t necessarily detract from the story, I just don’t think they really added anything either. Overall, Funerals are for the Living is a well-crafted and moving piece of young adult fiction that doesn’t speak down to its young audience and trusts them with heavy topics.









































