In the past two decades, the Church of Jesus Christ of Latter-day Saints—widely known as the Mormon church—has relaxed its iron grip on its archives, allowing some historians to conduct research in its vast library. Professor of religious history Benjamin E. Park has availed himself of this new access and of the work of other contemporary historians to write an absorbing history of the church and its culture. American Zion: A New History of Mormonism argues that Mormon history is surprisingly complex, and its evolution mirrors the struggles of American society.
Mormons were, from the outset, outsiders. They interpreted the Constitution’s protection of freedom of religion as extending to the practice of polygamy; this belief did them no favors as they sought a home. They were dispelled from state to state as zealots, sometimes through violence—their founder, Joseph Smith, was murdered by a mob in Illinois. Escaping to the Utah desert, they were beset by the federal government, which refused to let them form a “State of the Desert” unless they renounced polygamy. Wary, they zealously guarded their records, putting their own spin on their history. In this century, they allied with the religious right and the Republican Party in culture wars and more fully entered the American mainstream, even producing a formidable presidential candidate, Mitt Romney.
American Zion presents an engaging account of the personalities that loom large in the religion, especially Smith and the church’s second president, Brigham Young. But Park also shows how events and attitudes outside the church have divided the faith. He traces its complicated history of racial bias; its misogyny and, fascinatingly, history of feminism among early Mormon women; its stance on LGBTQ+ rights; and how a church still governed largely by elderly white American men is faring as its membership grows internationally.
Park, a Mormon himself, tells the story from the inside with neutrality; while he’s critical of the faith’s leaders, he has no ax to grind. If you’re looking for a more dramatic treatment, a la Jon Krakauer’s The Banner of Heaven and its ensuing television series, American Zion may not be for you. But if you’re a curious, measured reader, you’ll likely agree with the author that “Mormonism is a deep well.”
Benjamin E. Park’s absorbing history of Mormonism, American Zion, effectively argues that the faith’s evolution mirrors the struggle of American society.
Comedy and classicism might seem an unusual pairing, but Natalie Haynes has parlayed her two areas of expertise into a career as a bestselling author of fiction and nonfiction, respected scholar and journalist, and popular podcaster (the BBC’s “Natalie Haynes Stands Up for the Classics”).
Her new book, Divine Might: Goddesses in Greek Myth, is a fascinating follow-up to last year’s history of mythological women, Pandora’s Jar. Here, she revisits Greek mythology with an eye to interrogating and reconsidering the stories we’ve long been told—and the roles to which goddesses have been relegated—from a feminist perspective.
Haynes’ passion for her subject is evident whether she’s conveying the results of rigorous research into the works of Homer, Ovid, Sophocles and Aeschylus; explaining how modern pop culture reflects common interpretations of Greek mythology; or describing in vivid detail her experiences of wondrous works of art both ancient and modern (poems, plays, sculptures, paintings, films, music videos and more).
Divine Might begins with the Muses and ends with the Furies; in between are chapters about Hera, Aphrodite, Artemis, Demeter, Hestia and Athena. All have been underestimated, whether in terms of their strength and wisdom, or their vengefulness and anger. As Haynes notes, “We like to be able to separate heroes, villains and victims. It’s convenient for a simple narrative, but it isn’t always reflective of the truth.”
For example, Hestia is not as well known as her counterparts, but as goddess of the hearth she “must have been constantly referred to in daily life, even if not in grand mythological narratives.” And while Artemis is portrayed as “a woodland goddess, riding through mountainous forests with her entourage of wild creatures” we mustn’t forget she revels in “absolute lawlessness, her insistence that everyone subscribes to her view of the world or pays the price.”
With intellectual rigor and contagious enthusiasm, Haynes urges readers to take a second look at contemporary art and society with a new, enlightened appreciation for these mythical women. After all, she writes, “When women make art like men do, their goddesses look divine.”
With intellectual rigor and contagious enthusiasm, Natalie Haynes urges readers to take a more enlightened look at Greek goddesses.
Dr. Deborah Plant is an independent scholar of African American Literature and Africana Studies and a former Africana and English professor at the University of South Florida. She is an expert on the life and works of Zora Neale Hurston and edited Barracoon, Hurston’s posthumously published account of the last survivor of the transatlantic slave trade. She is not, however, a historian.
Yet Plant’s latest book, Of Greed and Glory: In Pursuit of Freedom of All is in large part a work of historical nonfiction. In it, she explores how the wording of the 13th Amendment set the stage for the incarceration of millions of African Americans, who in turn provided unpaid labor that enriched their captors. Intended to prohibit slavery, the 13th Amendment exempts “the duly convicted” from its protections, that is, those who have been convicted of a crime. Plant establishes a direct line from this loophole through the Black Codes and Jim Crow laws to today’s mass incarceration, which disproportionately imprisons Black people. In other words, far from prohibiting slavery, the 13th Amendment enabled it to continue under the color of law.
While Of Greed and Glory is grounded in historical fact, it is not a history. Instead, it is a deeply subjective book, drenched with the sorrow and rage Plant feels about her brother’s unjust lifetime sentence for rape he did not commit. Most historians avoid subjectivity, but here, subjectivity is the point. The inhumanity and degradation resulting from the exploitation of the “duly convicted” clause results in the objectification of wide swaths of the population. By sharing her brother’s experience, Plant asserts that he and others like him have the right to be the autonomous sovereigns of their own lives, and not the anonymous targets of an unjust system.
This is an emotional and passionate book, raw in its grief and anger, but also imbued with hope for redemption. Based on objective historical fact and subjective experience, Of Greed and Glory has the power of a sermon and the urgency of a manifesto.
Deborah G. Plant’s indictment of America’s criminal justice system, Of Greed and Glory, has the power of a sermon and the urgency of a manifesto.
In Brandi Sellerz-Jackson’s On Thriving, she uses a conversational, direct tone and tremendous empathy to guide readers on how to move from existing to thriving.
Brandon Stosuy is a master of pulling together the inspiring words of artists: He has gifted us with the stellar online magazine of interviews The Creative Independent, and three elegantly designed creativity guides. Now he returns with Sad Happens: A Celebration of Tears, a book of reflections, illustrated by Rose Lazar, about the experience and catharsis of sadness and weeping, a “collective, multifaceted archive of tears.” As in his previous books, Stosuy sources from his vast artist network: Many contributors here are music-biz folks, including The National’s Matt Berninger and the ultimate #sadgirl Phoebe Bridgers. “The shared emotion of Sad Happens has real power,” writes Stosuy. “It gives us permission to open up, let down our guard, embrace those things that make us feel vulnerable. By sharing, we see that crying is universal, and that tears should, in fact, be celebrated.” Tears come when they will, like it or not: during the “emotional exorcism” of massage for writer Nada Alic, while singing for Gelsey Bell, and while flying for Hanif Abdurraqib. The effect of reading these candid takes on sadness may elicit your own, and maybe that’s a good thing. While paging through the book, I remembered once texting my teenage daughter to see what she was doing, and she said, “Listening to the boygenius album and crying. Don’t worry, I’m making the conscious choice to cry.” And I felt a little sad, then, that I rarely cry. I used to, a lot; but now an SSRI suppresses the tears. There should be a word, I think, for “feeling like crying, but thanks to medication, you can’t.”
Brandon Stosuy collects candid takes on sadness from Phoebe Bridgers, Hanif Abdurraqib and a bevy of other luminaries in Sad Happens.
For much of her career, Nell Greenfieldboyce has written about science for NPR, reporting on a range of topics, among them a giant collective of octopuses, asteroid dust, the color of dinosaur eggs and signs of life on Mars. In Transient and Strange: Notes on the Science of Life (Norton, $27.99, 9780393882346), Greenfieldboyce adds the personal to the scientific, threading the two together to create a memoir in essays.
In the book’s opening essay, “The Symbol of a Tornado,” Greenfieldboyce recounts a phase that most parents will recognize: the quest to calm her preschool-age son’s nighttime fears. When he first asks her about tornadoes, she eagerly lays out the facts—a misstep that only intensifies his anxiety. The essay braids substantial reporting on the history and science of tornadoes with her earnest fumbling as she tries to help her kids feel secure in an insecure world.
Some of Transient and Strange’s essays hew closer to science writing—in one, she charts the scientific community’s resistance to accepting black holes—while others go more deeply into personal essay territory, excavating pieces of her youth. The sweet, quirky “Automatic Beyond Belief” ties an ancient toaster to her parents’ faith, the stability of her childhood and her predictions about what her children will remember about their younger years. The 50-page essay that closes the book, “My Eugenics Project,” is a standout. It describes Greenfieldboyce’s strategies for coping with the knowledge that she and her husband might pass a devastating genetic mutation on to their children, her obsessive quest to solve this problem and how it has affected her marriage and family.
Throughout, Greenfieldboyce doesn’t spare herself or put on a wise affect; we see and relate to her foibles and fumbling. Transient and Strange is a book that you can read as the memoir of a woman who’s measuring the shape of life at its midpoint, and also as a series of essays riffing on a range of science-related topics. Either way, it’s a thoughtful, heartfelt and idiosyncratic collection.
Nell Greenfieldboyce’s thoughtful, idiosyncratic memoir in essays twines the personal with the scientific.
In Divine Might: Goddesses in Greek Myth, Natalie Haynes shoves aside the male-centric lens through which we’ve long viewed goddesses like Aphrodite, Demeter and Artemis, whether in history, literature, art or music. She steps into that breach armed with a sharpened gaze and copious research as she reveals to readers how these otherworldly women have been misrepresented and misunderstood in the past, and explores the ways in which they inspire and inform us in the present. BookPage asked the acclaimed author/scholar/comedian/broadcaster about her fascinating career and what she thinks we can all learn from the undersung women of the ancient world.
In last year’s Pandora’s Jar, you brought the likes of Medusa and Jocasta to the forefront. And now in this book, you turn to the goddesses in all their power and glory. What drives you to interrogate and explore how women were portrayed in myth and in art?
I can’t imagine not being interested in the portrayal of women: We’re half the world! And since almost all literature and art that survives to us from the ancient world is by men, it provides a fascinating canvas to explore. How did men imagine women, and how did they imagine powerful women, when they knew no such people in real life? What kind of goddesses would these men worship? I really wanted to explore the goddesses, the temples built to them, the stories depicting them, the art embodying them. So that is how Divine Might happened.
What was the most surprising, challenging and/or gratifying thing you discovered in the course of your research, in terms of seeing echoes of the ancient past in our present society and culture? Do you now have a favorite goddess?
The most challenging thing I discovered was just how little impact the goddess Hestia—once central to worship of all the gods in ancient Greece—had made on the modern world. There were so few examples of her in contemporary fiction and art that at the beginning of her chapter, I wasn’t sure I would be able to write it at all. But it turned out to be a really beautiful process, finding her where I could, and trying to explain how and why she had disappeared. I don’t have favorites—I change my mind with every chapter!
“Female anger is frightening to men. Always.”
Artemis may well be the most widely known goddess, with loads of mentions of her female-archer guise in ancient art and current pop culture. But while her strength and skill are routinely celebrated, you assert that at her core, “She is a true predator . . . fixed on death.” Will you share a bit more about what you found to be the most intriguing contradictions in terms of how Artemis has been portrayed and viewed?
I’m interested that Artemis is such a popular goddess here! I always assume Aphrodite/Venus must be the best known, just because of the sheer cultural penetration (and a planet named after her too.). Artemis is a puzzle because she is syncretized with so many other goddesses: every area in the Greek world seems to have known her by a different name and worshiped a different aspect of her. This is how you end up with a goddess who protects young girls, but also shoots and kills them, and a virgin goddess who is closely linked with the goddess of childbirth. I think it’s appropriate that she is so hard to pin down, though. Artemis belongs to the places away from cities and towns: She is a goddess of wild places, forests and mountains. We don’t really belong in her world; she is most at home with wild creatures. So we either accept we can’t understand her, or we become a little wild ourselves.
What differences do you see in art created by men versus women?
I think the more women make art, the more we’ll see different interpretations of what it means to be a woman. I was thinking about it today reading a review of Britney Spears’ new book: How she chooses to present herself seems completely different from how her management/family chose to present her when they controlled so much of her life. There’s a terrible poignancy to how long she has had to wait to be allowed to be her full self. And—more cheeringly—look at the Taylor Swift juggernaut. She remakes herself with each album, sometimes more than once. It’s a master class in depicting powerful womanhood in hugely varied ways. She’s inspiring millions of girls as she does it, so I think we could be in for an exciting time ahead.
You describe in colorfully unflinching detail some of Hera’s “spectacular and creatively unpleasant revenges.” And you note that modern culture often turns this exasperation into fodder for comedy rather than, say, a reasonable explanation for rage. Why do you think—even in myths that spoke plainly about murder, rape and other terrible things—Hera’s and other goddesses’ anger was assiduously avoided and downplayed?
“. . . women’s stories are every bit as valuable and compelling as men’s, every bit as important as I believe them to be.”
Female anger is frightening to men. Always. And it’s much easier to deny that if you claim that it’s irrational, that it comes out of nowhere, that it’s the consequence of being crazy or cruel. Otherwise you’d have to accept that structural inequality is irritating and make an effort to change it for the better. Sometimes I feel like Bruce Banner in The Avengers: “That’s my secret, Captain. I’m always angry.” He doesn’t wait for an alien invasion to be mad, he lives there. Well, me too.
Your first book, The Ancient Guide to Modern Life, was published in 2010, and you’ve since written several books—fiction and nonfiction—that challenge our assumptions about the ancient world. Have you met with any pushback to the new perspectives you’ve offered? How has your work and your life as an author changed since your first book?
I am told by academic friends that I am generally appreciated in their profession for encouraging so many students to pursue classics and ancient history. I’ve no doubt there are some scholars who hate me—that’s just a statistical reality—but I can’t honestly say I give them a moment’s thought. Who has the time?
Comedy + classicism is a pairing that’s worked quite well for you, to say the least! Which came first? When were you first inspired to combine the two? Does your BBC podcast “Natalie Haynes Stands Up for the Classics” inform your books and vice versa?
Ha—I guess I would say I was funny before I was a classicist, but I was a classicist before I was a comedian. I started doing stand-up during my undergrad years. Since then the two have swirled around me most of the time, I suppose. The first few years in comedy were pretty low on classics (not much call for jokes on the ancient world in the late ’90s comedy circuit). But now these two fields have really merged for me. I love doing the live shows and making the BBC podcast. I’m extremely lucky!
What are you most hoping readers take away from this book?
I’m hoping that readers will come away from the book thinking that women’s stories are every bit as valuable and compelling as men’s, every bit as important as I believe them to be. I hope they’ll have a newfound respect for the huge power of these goddesses and the centrality of their role in the ancient world.
Is there anything you’d like to share about what’s next for you, goddess-y or otherwise?
Next up is season 10 of the podcast, I’ll be recording it in the spring. Still choosing who to include. And the new novel is about Medea, so that is going to be an intense time, writing her. But I wrote my dissertation on Euripides’ portrayal of Medea and Hecabe, so I have been squaring up to take on this story for decades. It feels like now is the time. Let’s hope I’m right.
Maria Ressa’s book is a political history of the Philippines and an intimate memoir, but it’s also a warning to democracies everywhere: Authoritarianism is a threat to us all.
