Edinburgh Book Festival 2024 (Online): Richard Holloway’s On Reflection
Thanks to Kate for making me aware that the Edinburgh Book Festival was running in hybrid format this year, allowing people hundreds or thousands of miles away to participate. It felt like a return to the good old days of coronavirus lockdown – yes, I know it was very bad for very many people, but one consolation, especially for a thrifty introvert like me, was the chance to attend a plethora of literary and musical events online without leaving my sofa. I donated to live-stream two talks, one by Olivia Laing last week (more on that in an upcoming post on three recent gardening-themed reads) and this one by Richard Holloway on Sunday.
Alfie was rapt, too, of course.
I’ve reviewed several of his books here before (The Way of the Cross, Waiting for the Last Bus and The Heart of Things) and it would be fair to call him one of my most-admired spiritual gurus. At age ninety, he is not just lucid but quick-witted and naughty (I wasn’t expecting two F-bombs from a former bishop). While I have not read his latest book, On Reflection, it sounds like it’s quite similar to The Heart of Things: composed of memories and philosophical musings, with lashings of 20th-century poetry and Scottish history.
Interviewer Alan Little, a broadcaster who is stepping down as Festival chair after a decade, drew Holloway out on topics including faith, poetry, the Scottish reformation, and mortality. Little joked, “as you get older, you’re supposed to get more set in your ways!” while Holloway appears to become ever more liberal. He referred to himself as a “non-believing Christian” who is still steeped in religious culture and language but has adopted a “serene, gracious agnosticism,” which is “as much as the universe affords us.”
Holloway recently reread his first book and, while he admired that young man’s enthusiasm, he disliked the hectoring tone. The opposite of faith isn’t doubt, he remarked, but certainty. Two things prompted him to leave the ministry: the Church’s hatred of gay people and its subordination of women. His guiding principle is simple (reminiscent of Jan Morris’s): let’s be kind to each other and look after one another while we’re here. More existentially, he frames it as: let’s live as if life has meaning, even though he’s not sure that it does. In fact, he theorizes that religion arose from death, because we are the only species that is aware of our mortality and we can’t bear the thought of nothingness.
Holloway seems to live and breathe poetry. He expressed his love for W. H. Auden, whom he described as almost “priestly” in his brokenness, struggles, mysticism, and doing of good by stealth (he cared for war orphans and left them money at his death). Although I sometimes feel that Holloway is overly reliant on quotation in his recent books, I appreciate his fervour for poetry. His summation of what it does for him rang true for me as well: “poetry feeds me because it notices things in a particular way.” He added, “at its best, religion is a kind of realized poetry,” exclaiming, if only we could value it as such and not turn it into doctrine.
I wasn’t as interested in the discussion of John Knox and Scottish Presbyterianism, but obviously it was appropriate for the Edinburgh setting. Holloway said that it saddens him that Scotland is losing “the kirk” – as a tradition and in the form of buildings, many of which stand derelict. He read a long passage about Knox’s unfortunate hatred of images (his movement removed or concealed all sacred paintings) and how that rejection comes from the desert religions, which associate emptiness with otherness and the Transcendent.
During the Q&A time, one audience member said that he was heading to a Handel performance next, and hoped for a transcendent experience – but, he asked, being agnostic like Holloway, “what will I transcend to?” The two men seemed to agree that the experience itself is enough. Culture as transmitted by learning is the most distinctive thing about humans, Holloway observed, and Little also spoke passionately about the arts’ role in reconciliation. Several times, Holloway expressed his enduring wonder at the fact that there is something instead of nothing. It still staggers him not just that we’re here, but that we are capable of pondering the meaning of our own existence through events such as this one. That humility, even after his many decades as a respected public thinker, was beautiful to see.
Nonfiction and Poetry Review Catch-Up: Carson, Dixon, McLaren, Sharpe
Today I’m finally writing up four review copies that came my way quite a while ago (last year in one case). A bereavement memoir about a friend lost to opiate addiction, a nature-rich poetry collection, a practical book about being part of positive movements whether led by religion or not, and an eye-opening work of cultural criticism about Black art and suffering.
The Dead Are Gods: A Memoir by Eirinie Carson (2023)
When I was back in the States in May for my sister’s nursing school graduation, I got a chance to talk to her best friend, who is a library assistant. During the never-ending reading-out of names (it was a whole-college ceremony, as opposed to the one earlier in the day just for the nursing cohort), I read Hello Beautiful on my Kindle, tucked inside the graduation program; this friend openly read a library copy of The Dead Are Gods on her lap. When I teased her that at least I kept my book hidden, like I do at church inside the hymn book, she said (re: church), “Or you could just … not go?” (On which, see the McLaren review below!)
Anyway, it was nice to see this book out and about in the world, and it reminded me to belatedly pick up my review copy once I got back. As a bereavement memoir, the book is right in my wheelhouse, though I’ve tended to gravitate towards stories of the loss of a family memoir or spouse, whereas Carson is commemorating her best friend, Larissa, who died in 2018 of a heroin overdose, age 32, and was found in the bath in her Paris flat one week later.
Carson wrote this three years afterward, yet the feeling is still raw. Addressing Larissa as “you” for much of the book, she loops through their history in short chapters that hop around like memory does. They met as teenagers in London and bonded over being Black models and rock music fans. After their wild years, their paths started to drift apart. Carson moved to California and married and had children; Larissa relocated to Paris and, apparently, kept partying. Her dependency came as news to Carson – all the more ironic because her father, too, is a heroin addict and mostly not present in her life.
Anyone who has suffered a loss will find much that resonates here, no matter the circumstances or timing. Carson puzzles over the difficulty of making a narrative out of death and grief (“How should I remember you? Am I doing it right? Is this enough?”), of even comprehending the bare facts of permanent absence. She’s working towards understanding, and desperate to let people know about the marvel that was Larissa. Apart from in the title chapter, the language does not stand out so much as the relatable emotion. (And it’s hard to take their pet name- and typo-strewn e-mails seriously.) Still, I marked out lots of passages to save: “It is frustrating when the one person who could answer all of your many, many questions is the dead person. … Searching for meaning in the most meaningless event in our lives feels a little stupid but I still search.”
With thanks to Melville House for the proof copy for review.
A Whistling of Birds by Isobel Dixon (illus. Douglas Robertson) (2023)
Dixon was a new name for me, but the South African poet, now based in Cambridge, has published five collections. I was drawn to this latest one by its acknowledged debt to D.H. Lawrence: the title phrase comes from one of his essays, and the book as a whole is said to resemble his Birds, Beasts and Flowers, which is in its centenary year. I’m more familiar with Lawrence’s novels than his verse, but I do own his Collected Poems and was fascinated to find here echoes of his mystical interest in nature as well as his love for the landscape of New Mexico. England and South Africa are settings as well as the American Southwest.
Snakes, bees, bats and foxes are some of the creatures that scamper through the text. There are poems for marine life, fruit and wildflowers. You get a sense of the seasons turning, and the natural wonders to prize from each. Dixon’s poetry is formal yet playful, the structures and line and stanza lengths varying. “Tirrick” is full of wordplay relating to Arctic terns; phrases flit across the page to mimic flight in “the bats”; “Hummingbird ~” mixes Latin names with vivid descriptions: “the oil spill of God’s glory / taking wing” and “sweet-wrapper glamour scrap / hovering shadow-gloss”.
There are portraits and elegies; moments where the speaker is present versus fable-like omniscient warnings or teasing. I particularly loved “River Mother” (an ode to a pregnant crab), “The Guests” (about a “festival of frogs” after rain), the praying mantis depicted in “A Missionary in Neon Green” (“Soul on stilts, / a gog-eyed alien”), and the everyday ecstasy of “On First Spotting a Snake’s Head Fritillary.” The book is in collaboration with Scottish artist Douglas Robertson, who provided 12 black-and-white illustrations, and is a real gem.
With thanks to Nine Arches Press for the free copy for review.
Do I Stay Christian? A Guide for the Doubters, the Disappointed and the Disillusioned by Brian McLaren (2022)
McLaren is one of the important gurus in my life. This follows on closely from his previous book, Faith after Doubt, which I reviewed last year. You might think that the title question is only rhetorical and the answer is a firmly implied Yes. But what’s refreshing is that the author genuinely does not have a secret agenda. He doesn’t mind whether you continue to consider yourself Christian or not; what he does care about is inviting people into a spiritual life that includes working towards a regenerative future, the only way the human race is going to survive. And he believes that people of all faiths and none can be a part of that.
But first to address the central question: Part One is No and Part Two is Yes; each is allotted 10 chapters and roughly the same number of pages. McLaren has absolute sympathy with those who decide that they cannot in good conscience call themselves Christians. He’s not coming up with easily refuted objections, straw men, but honestly facing huge and ongoing problems like patriarchal and colonial attitudes, the condoning of violence, intellectual stagnation, ageing congregations, and corruption. From his vantage point as a former pastor, he acknowledges that today’s churches, especially of the American megachurch variety, feature significant conflicts of interest around money. He knows that Christians can be politically and morally repugnant and can oppose the very changes the world needs.
And yet. He believes Christianity can still be a force for good, and it would be a shame to give up on the wealth of its (comparatively short) history and the paragon that is Jesus (whom he provocatively describes as “an indigenous man who prepared for his public ministry with a forty-day vision quest”). The arguments in this section are more emotional, whereas in the previous section they were matter-of-fact. However, McLaren poses a middle option between leaving the religion dramatically and remaining meekly; he calls it “staying defiantly.” My husband and I read this as a buddy read, and that will be an important concept for us: how can we challenge the status quo of our church, our denomination, this too often staid faith?
Part Three, “How,” offers ideas for how to build a resilient faith that prioritizes harmony with the environment and with others while sidelining economic concerns. He may not believe in literal hell, but he’s as end-times-oriented as any fire-and-brimstone preacher when he insists, “we have to prepare ourselves to live good lives of defiant joy in the midst of chaos and suffering. This can be done. It has been done by billions of our ancestors and neighbours.” He ends with a supremely practical piece of advice: ask yourself “whether your current context will allow the highest and best use of your gifts and time.” Lucid and well argued, this is a book I’d recommend to anyone questioning the value of Christianity.
With thanks to Hodder & Stoughton for the free copy for review.
Ordinary Notes by Christina Sharpe (2023)
This work of cultural criticism takes the form of 248 numbered micro-essays, some as short as one line and others up to a few pages. The central topics are Black art and Black suffering – specifically, how the latter is depicted. The book kept slapping me awake, because her opinions were not what I was expecting. Her responses to her 2018 visits to two landmarks in Montgomery, Alabama, the Legacy Museum and the National Memorial for Peace and Justice, give a taste of her outlook. The museum draws a direct line between slavery and mass incarceration; the memorial documents all known cases of lynching, and she’s in its graveyard when a white woman comes up to her, crying and apologizing. When people ask Sharpe why she didn’t reply, she says, “she tries to hand me her sorrow … to super-add her burden to my own. It is not mine to bear.”
Many of these early notes question the purpose of reliving racial violence. For instance, Sharpe is appalled to watch a Claudia Rankine video essay that stitches together footage of beatings and murders of Black people. “Spectacle is not repair.” She later takes issue with Barack Obama singing “Amazing Grace” at the funeral of slain African American churchgoers because the song was written by a slaver. The general message I take from these instances is that one’s intentions do not matter; commemorating violence against Black people to pull at the heartstrings is not just in poor taste, but perpetuates cycles of damage.
The book is a protest, strident yet calm, but also a celebration of the Black humanities and an elegy to her late mother, who prepared her to live as a confident, queer woman of colour in a white world. Sharpe decries the notion that art by BIPOC is only of sociological interest, to inform white people about “identity” – this is both a simplification and a means of othering.
Books—poetry, fiction, nonfiction, theory, memoir, biography, mysteries, plays—have always helped me locate myself, tethered me, helped me to make sense of the world and to act in it. I know that books have saved me. By which I mean that books always give me a place to land in difficult times. They show me Black worlds of making and possibility.
And she mainly credits her mother for introducing her to the literature that would sustain her: “My mother wanted me to build a life that was nourishing and Black. … My mother gifted me a love of beauty, a love of works. She gave me every Black book that she could find.” I loved the account of their Sunday afternoon teas, when they had cake and each read aloud a short piece they had memorized by the likes of Gwendolyn Brooks or Langston Hughes.
I found the straightforward autobiographical material, particularly the grief over the loss of her mother, more emotionally resonant than much of the book’s theorizing. The scholarly register can occasionally be off-putting, e.g., “I write these ordinary things to detail the everyday sonic and haptic vocabularies of living life under these brutal regimes.” The other media include letters, headlines, lists, and photographs, creating an overall collage effect. That the book occasionally made me uncomfortable is, no doubt, proof that I needed to read it.
With thanks to Daunt Books for the free copy for review.
20 Books of Summer, #10–11: Dabiri and McDonald on Whiteness
I didn’t jump on the antiracist books bandwagon last year. Instead, my way into the topic was a work I became aware of through the online Church Times Festival of Faith and Literature. I was on the Church House website to buy books by several of the weekend’s contributors and a forthcoming release being advertised jumped out at me for its provocative title and fabulous cover: God Is Not a White Man. I promptly pre-ordered. It never fails to put this Gungor song in my head, and seemed an ideal way to engage with the issues from a perspective that makes sense to me. So for this latest batch of colour-themed summer reads I’m thinking about whiteness from the point of view of women of colour based in England and Ireland.
God Is Not a White Man (And Other Revelations) by Chine McDonald (2021)
Here’s where McDonald is coming from: she moved to England from Nigeria with her family as a small child, grew up on the Evangelical end of Anglicanism, works for Christian Aid, and is married to a white man. She’s used to being the only Black person in the room when she steps into a church or other Christian setting in the UK. “It is a sad fact that the Church often lags behind on racial justice, remaining intransigent on issues that the world has long since labelled oppressive and unjust [such as opposing interracial marriage].” Always in the background for her is the way Black people are being treated in other parts of the world: although she wrote the bulk of this book before George Floyd’s murder, she has updated it with details about Donald Trump’s late outrages and the Black Lives Matter movement. Her chief concern is for her young son, growing up as a male with brown skin.
The book is shaped around moments of revelation large and small. For instance, McDonald opens with the first time she saw a God who looked like her. It was through The Shack, a bestselling novel by William P. Young in which God the Father is portrayed as a big Black woman (played by Octavia Spencer in the film version). She notes how important such symbolism is: “When a Black woman only sees God reflected as a white man, then somewhere in her subconscious she believes that white men are better representations of God than she is, that she is made less in the image of God than they are.” Other topics are the importance of equal access and education (she went to Cambridge), and standards of beauty. Beyoncé helped her to love her body, curves and all, and feel a sense of Black sisterhood. I liked getting glimpses into her life, such as her big Nigerian wedding to Mark. (New purchase)
Links between the two books: The authors’ Nigerian heritage, plus McDonald mentions that she interviewed Dabiri at Greenbelt Festival in 2019 and has been trying to get up the courage to return to her natural hair, as Dabiri encouraged her (the Natural Hair Movement is the topic of Dabiri’s first book, Don’t Touch My Hair).
What White People Can Do Next: From Allyship to Coalition by Emma Dabiri (2021)
Another terrific cover with a bold sans serif font. This is clearly in the mould of 2020’s antiracist books, but Dabiri wouldn’t thank you for considering her under the same umbrella. She doesn’t like the concept of allyship because it reinforces unhelpful roles: people of colour as victims and white people as the ones with power who can come and save the day.
Dabiri is Irish and Nigerian and grew up in the USA and Ireland. Her experience of racism was much more overt than McDonald’s, including verbal and physical abuse. She challenges white people to stop the denial: ‘whiteness’ and ‘blackness’, though artificial constructs, have been with us since at least the 1660s, so racism is a system we have all been born into. “We’ve been conditioned to see the world through that lens for centuries. … over that you have no control. What you do have control over is what you do next.”
Like McDonald, Dabiri emphasizes that monolithic categories like white and Black flatten a huge diversity of people and experiences (McDonald has a chapter entitled “Africa Is Not a Country”). But Dabiri has a more political (as well as, of course, a completely secular) approach: She wants readers to interrogate capitalism and think about how resources can be redistributed more fairly. Her notion of coalition is about identifying common ground and shared goals. “On the most basic level, we have to see our struggles as interconnected because they are, and because we are.”
Reading this was like encountering an extended TED talk. I wasn’t taken enough with Dabiri’s writing style to seek out her previous book, but if you have an interest in the subject matter you may as well pick up this 150-pager. It was small enough for me to pack in the back of our booze bag and read a bit of during a neighbour’s outdoor birthday party last weekend. I got a couple of “huh” looks, but that may have been just for reading during a party at all rather than for the specific content. (Public library)
Would I say that I enjoyed reading these two books? That’s a tough question. They were worthwhile, but also tedious in places, such that I did plenty of skimming. History, politics, sociology: these fields are not my reading comfort zone. The theological bent to McDonald’s work made it more to my taste than Dabiri’s contribution. Still, my whole reason for avoiding antiracist books was that I questioned my motivation. I didn’t want to read them because I felt I should; a sense of obligation is a recipe for resentment when it comes to books. I’m not sure to what extent readers should read things they feel they must. I look to books for learning opportunities, yes, but also for escape and pleasure. But maybe it’s valuable simply to show willing, to get outside your reading comfort zone and be open to hearing new ideas.
How about you? Would you pick up one of these for the educational value?
I have ALL of the rest of my 20 Books of Summer in progress at the moment. The only question is when I will next finish some!
Soul Food: Rereading Anne Lamott
I first read Anne Lamott’s autobiographical essays on faith in about 2005, when I was in my early twenties and a recovering fundamentalist and Republican. She’s a Northern Californian ex-alcoholic, a single mother, a white lady with dreadlocks. Her liberal, hippie approach to Christianity was a bit much for me back then. I especially remember her raging against George W. Bush and the war in Iraq. But even if I couldn’t fully get behind all of her views, her picture of a fumbling faith that doesn’t claim to know much for certain appealed to me. Jesus is for her the herald of a radical path of love and grace. Lamott describes herself stumbling towards kindness and forgiveness while uttering the three simplest and truest prayers she knows, “Help, thanks, wow.” I only own three of her eight spiritual books (though I’ve read them all), so I recently reread them one right after the other – the best kind of soul food binge in a stressful time.
Traveling Mercies: Some Thoughts on Faith (1999)
Her first and best collection. Many of these pieces first appeared in Salon web magazine. There is a lot of bereavement and other dark stuff here, yet an overall lightness of spirit prevails. Lamott’s father died of melanoma that metastasized to his brain (her work has meant a lot to my sister because her husband, too, died of brain cancer) and her best friend Pammy died of breast cancer – both far too young. A college dropout, alcoholic and drug addict, Lamott didn’t walk into a church and get clean until she was in her early thirties. Newly sober and with the support of the community, she was able to face unexpected motherhood and raise Sam in the church, clinging to fragments of family and nurturing seeds of faith.
The essays sometimes zero in on moments of crisis or decision, but more often on everyday angst, such as coming to terms with a middle-aged body. “Thirst” and “Hunger” are a gorgeous pair about getting sober and addressing disordered eating. “Ashes,” set on one Ash Wednesday, sees her trying to get her young son interested in the liturgical significance and remembering scattering Pammy’s ashes. “Knocking on Heaven’s Door” and “Barn Raising” are two classics about surviving a turbulent flight and supporting a local family whose child has cystic fibrosis. Each essay is perfectly constructed: bringing together multiple incidents and themes in a lucid way, full of meaning but never over-egging the emotion.
Like A Three Dog Life by Abigail Thomas, this was even better the second time around – I can see that the memoir-in-essays is now among my most admired forms.
Some favorite lines:
“The main reason [that she makes Sam go to church] is that I want to give him what I found in the world[: …] a path and a little light to see by. Most of the people I know who have what I want—which is to say, purpose, heart, balance, gratitude, joy—are people with a deep sense of spirituality.”
“You really do have to eat, anything at all you can bear. So we had smoothies, with bananas, which I believe to be the only known cure for existential dread.”
“most of the time, all you have is the moment, and the imperfect love of people.”
“even though I am a feminist and even though I am religious, I secretly believe, in some mean little rat part of my brain, that I am my skin, my hair, and worst of all, those triangles of fat that pooch at the top of my thighs. In other words, that I am my packaging.”
My original rating (c. 2005): 
My rating now: 
Plan B: Further Thoughts on Faith (2005)
Here’s the more political material I remembered from Lamott. Desperately angry about the impending Iraq War, she struggles to think civilly about Bush. “I wake up some mornings pinned to the bed by centrifugal sadness and frustration.” In the meantime, her difficult mother has died and it takes years to get to a point where she can take the woman’s ashes (with a misspelling on the name label) out of the closet and think of scattering them. Sam is a teenager and there are predictable battles of wills but also touching moments as they rekindle a relationship with his father. Lamott also starts a Sunday School and says goodbye to a dear old dog. A few of the essays (especially “One Hand Clapping”) feel like filler, and there are fewer memorable lines. “Ham of God,” though, is an absolute classic about the everyday miracle of a free ham she could pass on to a family who needed it.
I’ve been surprised that Lamott hasn’t vented her spleen against Donald Trump in her most recent books – he makes Bush look like a saint, after all. But I think it must be some combination of spiritual maturity and not wanting to alienate a potential fan base (though to most evangelicals she’ll be beyond the pale anyway). Although her response to current events makes this book less timeless than Traveling Mercies, I found some of her words applicable to any troubled period: “These are such rich, ripe times for paranoia and despair that each celebration, each occasion of tribal love and music and overeating glows more brightly … People are helping one another keep their spirits up.”
My secondhand copy has had quite the journey: it has a “The Munich Readery” stamp in the front and has sat text block facing out on a shelf for ages judging by the pattern of yellowing; I picked it up from the Community Furniture Project, a local charity warehouse, last year for a matter of pence.
Some favorite lines:
(on caring for an ageing body) “You celebrate what works and you take tender care of what doesn’t, with lotion, polish and kindness.”
“Rest and laughter are the most spiritual and subversive acts of all. Laugh, rest, slow down.”
My original rating (c. 2005):
My rating now:
Small Victories: Spotting Improbable Moments of Grace (2014)
This is a sort of “Greatest Hits” collection of new and selected essays. I skipped over the ones I’d just encountered in Traveling Mercies and Plan B to focus on the newer material. I don’t have a copy of Grace (Eventually), her third set of essays on faith, so I wasn’t sure which were from that and which were previously unpublished in book form. More so than before, Lamott’s thoughts turn to ageing and her changing family dynamic – she’s now a grandmother. As usual, the emphasis is on being kind to oneself and learning the art of forgiveness. Sometimes it seems like her every friend or relative has cancer. Her writing has tailed off noticeably in quality, but I suspect there’s still no one many of us would rather hear from about life and faith. It’s a beautiful book, too, with deckle edge, blue type and gold accents. My favorite of the new stuff was “Matches,” about Internet dating.
My original rating (2015):
My rating now (for the newer material only): 
Currently rereading: Everything Is Illuminated by Jonathan Safran Foer
Considering rereading next: Heaven’s Coast by Mark Doty
Done any rereading lately?
What books have been balm for the soul for you?
The Book of Longings by Sue Monk Kidd (& Audiobook Blog Tour)
~This review contains plot spoilers.~
Sue Monk Kidd’s bold fourth novel started as a what-if question: What if Jesus had a wife? Church tradition has always insisted that he remained unmarried, but she felt that, given the cultural norms of the Middle East at that time, it would have been highly unusual for him not to marry. Musing on the motivation for airbrushing a spouse out of the picture, on the last page of the novel Kidd asks, “Did [early Christians] believe making him celibate rendered him more spiritual?” Or “Was it because women were so often invisible?” Although The Book of Longings retells biblical events, it is chiefly an attempt to illuminate women’s lives in the 1st century CE and to chart the female contribution to sacred literature and spirituality.
Fourteen-year-old Ana is a headstrong young woman with a forthright voice and a determination to choose her own life. Privilege and luck are on her side: her father is the head scribe to Herod Antipas, the ruler of Galilee; and the repulsive widower to whom she’s been betrothed dies, freeing her to marry Jesus, a travelling craftsman who caught her eye at the market. Ana’s aunt, Yaltha from Alexandria, is a major influence in her life. She had a rare chance at education and encourages her niece in her writing. Ana knows several ancient languages and fills every papyrus scroll she can get her hands on with stories of the women in the Bible. Yaltha also gives her an incantation bowl in which to write her deeply held prayers.
If you’re familiar with Kidd’s other work (such as The Secret Life of Bees and Traveling with Pomegranates), you know that she often explores the divine feminine and matriarchal units. Historically, Christianity has a poor record of acknowledging its patriarchal tendencies and redressing the balance. But Kidd imagines that, right at the beginning, Jesus valued women and was open to them having a life beyond domestic chores and childrearing. He involves Ana in his discussions about God and the nature of the Kingdom; they both see and take compassion on people’s suffering; together they are baptized by John the Baptist. And when Ana tells Jesus she doesn’t believe she is meant to be a mother – her mother and aunt took herbal potions and have passed on their contraceptive knowledge to her – he accepts her choice, even though childlessness could bring shame on both of them.
I appreciated this picture of a woman who opts for writing and the spiritual life over motherhood. However, Kidd portrays a whole range of women’s experiences: Jesus’s mother and sister-in-law submit to the drudgery of keeping a household going; Ana’s friend is raped and has her tongue cut out in an attempt to silence her, yet finds new ways to express herself; and another major character is a servant involved in the healing rituals at a temple to Isis. A practicing Jew, Ana finds meaning in other religious traditions rather than dismissing them as idolatry. She also participates in wider intellectual life, such as by reading The Odyssey.
Some descriptions make this novel sound like alternative history. If you’re expecting Ana to save the day and change the course of history, you will be disappointed. Ana is simply an observer of the events documented in the Bible. While she recounts the inspirations for some parables and healing incidents, during two years in exile with her aunt she only hears secondhand accounts of Jesus’s ministry. Her brother, a Zealot, disagrees with Jesus on how to usher in the Kingdom of God. By the time Ana returns to Jerusalem, the events leading to the crucifixion have already been set in motion; she can only bear witness. For her, life will continue after Jesus’s death, in a women-led spiritual community. From avoiding motherhood to choosing a monastic-type life, Ana has a lot of freedom. Some readers may be skeptical about how realistic this life course is, but the key, I think, is to consider Ana as an outlier.
Kidd has made wise decisions here: for the most part she makes her story line parallel or tangential to the biblical record, rather than repeating material many will find overly familiar. She takes Jewish teaching as a starting point but builds a picture of a more all-encompassing spirituality drawn from multiple traditions. Her Jesus is recognizable and deeply human; Ana calls him “a peacemaker and a provocateur in equal measures” and remembers him telling her what it was like growing up with the stigma of his illegitimate birth. The novel is rooted in historical detail but the research into the time and place never takes over. Engrossing and convincing, this is a story of women’s intuition and yearning, and of the parts of history that often get overlooked. It wouldn’t be out of place on next year’s Women’s Prize longlist.
My rating:
The Book of Longings was released on Tuesday the 21st. My thanks to Tinder Press for the proof copy for review.
I’m the last stop on a small blog tour for the audiobook release: if you’re interested in listening to the first hour of The Book of Longings, visit the blogs below and follow the links. Each one is hosting a 10-minute excerpt. The final one is available here.
Doorstopper of the Month: A Reread of The Poisonwood Bible (1998)
“The fallen Congo came to haunt even our little family, we messengers of goodwill adrift on a sea of mistaken intentions.”
You may have gathered by now that I struggle with rereading. Often I find that on a second reading a book doesn’t live up to my memory of it – last year I reread just four books, and I rated each one a star lower than I had the first time. But that wasn’t the case with my September book club book, Barbara Kingsolver’s The Poisonwood Bible, which I’ve just flown through in 11 days. I first read it in the spring of 2002 or 2003, so maybe it’s that I’d allowed enough time to pass for it to be almost completely fresh – or that I was in a better frame of mind to appreciate its picture of harmful ideologies in a postcolonial setting. In any case, this time it struck me as a masterpiece, and has instantly leapt onto my favorites list.
Here’s what I’d remembered about The Poisonwood Bible after the passage of 16–17 years:
- It’s about a missionary family in Africa, and narrated by the daughters.
- One of the sisters marries an African.
- The line “Nathan was made frantic by sex” (except I had it fixed incorrectly in my mind; it’s actually “Nathan was made feverish by sex”).
Everything else I’d forgotten. Here’s what stood out on my second reading:
- Surely one of the best opening lines ever? (Though technically there’s a prologue that comes before it.) “We came from Bethlehem, Georgia, bearing Betty Crocker cake mixes into the jungle.”
- The book is actually narrated in turns by the wife and four daughters of Southern Baptist missionary Nathan Price, who arrives in the Congo with his family in 1959. These five voices are a triumph of first-person narration, so distinct and arising organically from the characters’ personalities and experiences. The mother, Orleanna, writes from the future in despondent isolation – a hint right from the beginning that this venture is not going to end well. Fifteen-year-old Rachel is a selfish, ditzy blonde who speaks in malapropisms and period slang and misses everything about American culture. Leah, one of the 13-year-olds, is whip-smart and earnest; she idolizes their father and echoes his religious language. Her twin, Adah, who was born with partial paralysis, rarely speaks but has an intricate inner life she expresses through palindromes, cynical poetry and plays on words. And Ruth May, just five years old, sees more than she understands and sets it all across plainly but wittily.
- Nathan’s arrogant response to the ‘native customs’ is excruciating. His first prayer, spoken to bless the meal the people of Kilanga give in welcome, quickly becomes a diatribe against nakedness, and he later rails against polygamy and witch doctors and tries to enforce child baptism. When he refuses to take their housekeeper Mama Tataba’s advice on planting, all of the seeds he brought from home wash away in the first rainstorm. On a second attempt he meekly makes the raised beds she recommended, and keeps away from the poisonwood that made him break out in a nasty rash. This garden he plants is a metaphor for control versus adaptation.
- Brother Fowles, Nathan’s predecessor at the mission, is proof that Christianity doesn’t have to be a haughty rampage. He respects Africans enough to have married one, and his religion is a playful, elastic one built around love and working alongside creation.
- The King James Bible (plus Apocrypha, for which Nathan harbors a strange fondness) provides much of the book’s language and imagery, as well as the section headings. Many of these references come to have (sometimes mocking) relevance. Kingsolver also makes reference to classics of Africa-set fiction, like Chinua Achebe’s Things Fall Apart and Joseph Conrad’s Heart of Darkness.
- Africa is a place of many threats – malaria and dysentery, snakes in the chicken house, swarms of ants that eat everything in their path, corruption, political coups and assassinations – not least the risk of inadvertently causing grave cultural offense.
- The backdrop of the Congo’s history, especially the declaration of independence in 1960 and the U.S.-led “replacement” (by assassination) of its first prime minister, Patrice Lumumba, with the dictator Mobutu, is thorough but subtle, such that minimal to no Googling is required to understand the context. (Only in one place, when Leah and Rachel are arguing as adults, does Kingsolver resort to lecturing on politics through dialogue, as she does so noticeably in Unsheltered.)
- Names are significant, as are their changes. With the end of colonialism Congo becomes Zaire and all its cities and landmarks are renamed, but the change seems purely symbolic. The characters take on different names in the course of the book, too, through nicknames, marriage or education. Many African words are so similar to each other that a minor mispronunciation by a Westerner changes the meaning entirely, making for jokes or irony. And the family’s surname is surely no coincidence: we are invited to question the price they have paid by coming to Africa.
- We follow the sisters decades into the future. “Africa has a thousand ways to get under your skin,” Leah writes; “we’ve all ended up giving up body and soul to Africa, one way or another.” Three of the four end up staying there permanently, but disperse into different destinies that seem to fit their characters. Even those Prices who return to the USA will never outrun the shadow the Congo has left on their lives.
What an amazing novel about the ways that right and wrong, truth and pain get muddied together. Some characters are able to acknowledge their mistakes and move on, while others never can. As Adah concludes, “We are the balance of our damage and our transgressions.”
I worried it would be a challenge to reread this in time to hand it over for my husband to take on his week-long field course in Devon, but it turned out to be a cinch. That’s the mark of success of a doorstopper for me: it’s so engrossing you hardly notice how long the book is. I think this will make for our best book club discussion yet. I can already think of a few questions to ask – Is it fair that Nathan never gets to tell his side of the story? Which of the five voices is your favorite? Who changes and who stays the same over the course of the book? – and I’m sure I’ll find many more resources online since this was an Oprah’s Book Club pick too.
English singer-songwriter Anne-Marie Sanderson’s excellent Book Songs, Volume 1 EP includes the song “Poisonwood.” The excerpted lyrics are below, with direct quotes from the text in bold.
Our Father speaks for all of us
Our Father knows what’s best for us as well
He planted a garden where poisonwood grew
He cut down the orchids cos none of us knew
that the seeds that filled his pockets
would grow and grow without stopping
his beans, his Kentucky Wonders
played their part in tearing us asunder.
Our mother suffered through all of this
Our mother carried the guilt
Carry us, marry us, ferry us, bury us
Carry us, bury us with the poisonwood.
Page count: 615
My rating:
Waiting for the Last Bus by Richard Holloway
Theology rarely appears on this blog, though I have a dual degree in English and Religion and read a fair number of books with religious themes. Never fear: it’s not your average pie-in-the-sky Christian talk in Waiting for the Last Bus, Richard Holloway’s brand-new book about old age and death. Holloway was a career priest and has written nearly 30 theological works, but he comes at things from a refreshingly different angle. In Leaving Alexandria (2012), one of my all-time favorite memoirs, he recorded his drift away from orthodoxy – even as he rose through the ranks of the Church of Scotland to become Bishop of Edinburgh. He recognizes morality as provisional (like in another of his books I’ve read, Godless Morality (1999)) – the Church has changed its mind about women and gay people, for instance – and doesn’t waste time pondering the supernatural or the chance of eternal life, but he still thinks religion has lessons to teach us about how we can approach death with dignity.
The thematic scaffolding of this short book, which grew out of a Radio 4 series that aired in 2016, is acceptance versus denial. For Holloway, going prematurely bald was like a preview of ageing, and the futility of the quack hair restoration pills he ordered from a magazine was his first lesson in accepting what you cannot change about yourself. Seeing ourselves as we really are is a lifelong struggle, Holloway acknowledges; some only grasp their identity right at the end, as death approaches. Predestination is a doctrine common to Christianity and Islam, but he is more inclined to mix free will and fate. His recurring metaphor is of a deck of cards: life is a hand that you are dealt, but you get to choose exactly how to play it.
This is a richly allusive book, full of snatches of literature (especially poetry), as well as excerpts from obituaries and from funeral addresses Holloway has given. He also discusses the fear of death, the dystopian possibilities of cryogenic freezing, countering regrets with forgiveness, and how the way we face death could redeem a disappointing life. Holloway’s is a voice of wisdom worth heeding, and he is honest and humble instead of giving pat answers to life’s enormous questions. I would be particularly likely to recommend this to readers of Julian Barnes’s Nothing to Be Frightened Of who want a contrasting perspective.
A couple of favorite passages:
“I have ministered [Last Rites] myself and seen the peace they can bring at the end. I have sent good friends into the arms of a merciful God I was no longer sure I believed in. And I was convinced not only of the efficacy but of the honesty of what I was doing. I was not there to ventilate my doubts but to help the dying find the strength to cast off and take the tide that was pulling them out.”
“Religion is at its most compelling when it restrains the urge to explain death away and contents itself with voicing our sorrow and defiance that [death] keeps beating us into the ground. It feels most authentic when it stops preaching and becomes, instead, our song, our protest, the handkerchief waved against the immense tank looming at the corner of the street.”
My rating:
Waiting for the Last Bus is published in the UK today, March 1st. With thanks to Canongate for the free copy for review.
Bookish Beck = Rebecca Foster. American transplant to England. Freelance proofreader and book reviewer.
Bookish Beck 