Book Reviews

Summary: Georgie and Darcy are “invited” to spend Christmas with the royal family. 

This past fall, I reread the Inspector Gamache book to prepare for the 18th book in the series. I enjoyed reading the series back to back instead of once a year because I saw subtle connections between the books I missed when I read them a year apart. But the other part is that the Inspector Gamache books have a depth to them that allows for rereading and the quality across the series is high enough that I want to reread them all.

I have continued to read the Royal Spyness series (which I originally started about the same time I started reading the Inspector Gamache series) because it is light cotton candy. A bit of fluff is enjoyable now and then. I read this in print in two days. The books are not long, and they read quickly. But I can’t imagine rereading the whole series or reading more than two or three in a year because they don’t hold my interest well.

I am reading this one more than a year after it was released because I didn’t want to pay full price for a book I will not reread and do not care about that much. The $1.99 I paid was worth it, but I wouldn’t have paid much more because the series has stalled.

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Summary: The movement for Civil Rights prior to the Civil War is an under-told story and one which is important to the context of both the Reconstruction Era and the later Civil Rights movement of the 20th century. 

Until Justice Be Done provided historical context for an era in which I did not have a lot of background. I have studied the Revolutionary War period and the Civil War and the Reconstruction Era. Still, my understanding of the history between the Revolution and the Civil War has primarily been through individual biographies, and Until Justice Be Done was helpful. (It was also on the shortlist for finalists for the Pulitizer as well as several other book awards which both confirms what I thought about the writing and verified the quality of the historical work.)

There were five big takeaways for me from the book.

First, the English poor laws were intended to require the care of the poor but were used both in England and the US as a way to keep the poor out of local communities, which turned the original purpose of those laws on its head. I could not help but think of Jesus’ comments about technically following the law but missing the point of the law (Matt 15:4-10, Mark 7: 1-23) when the religious leaders were claiming that they did not have resources help the poor because they had pledged money to God.

“But race was not the only kind of difference that was significant in this society, and many of the racist laws in Ohio and elsewhere were built atop laws designed to address challenges of poverty and dependency. These legal structures dated back to the sixteenth century and the English tradition of managing the poor. Local governments in England had responded to a rising population of mobile poor people and their demands for aid by establishing regulations designed to distinguish between those who belonged in the community and those who did not. The core idea in the English poor-law tradition was that families and communities were obliged to provide for their own dependent poor, but not for transients and strangers.” (p4)

Second, as hinted at in the quote above, skin color (race) was used to permanently mark people as “other.” Even when used appropriately, the poor laws were temporary categories. Ideally, someone who was poor and who was supported by the community could reach an economic status where they were no longer poor. The temporary status as “poor” became a permanent marker even for non-poor racial minorities. (This was primarily applied to Black residents of the US in the late 18th and early 19th century, where the book is concerned. But it was also applied to Native Americans and, to a lesser extent, Chinese on the west coast. Primarily this was about anti-Black racism, but it included others as well when there were other racial categories present.)

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Summary: Gamache and Beauvoir’s first case together is introduced in flashback as a mystery in Three Pines slowly unfolds.

This fall, I have reread the entire Inspector Gamache series because I was asked to contribute an essay to an online collection of essays inspired by the Gamache series. Yesterday my essay was posted. And next week, there will be a discussion of A World of Curiosities.

I cannot think of another series that has kept my interest after 18 books. Inevitably with a series so long, there has to be an exploration of the characters in ways that will not entirely make sense of the timeline until this point. We previously know that Gamache got Beauvoir from his exile as an officer in charge of evidence lockup because no one wanted to work with him. A World of Curiosities explores that first case together and fills in the back story. Of course, new characters are introduced in ways that do not entirely fit in, but new characters must keep being introduced to the series to keep it fresh.

One of my minor frustrations with the series is that the Three Pines and the surrounding community expand and contract to fit the storyline. Again the community expands, and the history of Three Pines is explored. I appreciate most of this because it brings depth to the series to thicken the characters and setting. I want to say having finished the book about a week ago, I did enjoy the book, and I might go ahead and reread it before the end of the year.

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Summary: An adopted 12-year-old boy suddenly discovers he is not who he thought he was.

Middle-grade books regularly have the concept that the main character is not who they thought they were, especially if they are orphans. This is a classic literary feature because it fits into middle-grade development. Of course, most readers will not be orphans who may secretly be important, but readers can still think about what it would mean to be someone else.

Orion Kim is 12 years old. He is handy with tools and can fix many things, but he is not very coordinated or popular. Very early in the book, he finds out that his grandmother is not his grandmother due to someone attempting to kill him and someone else defending him. Not long after, he finds out that he is not from Earth, but he is “starborn,” and he is taken away from the only home he has known (on Earth) and hides from his attacker on an alien world.

There are classic literary devices that work because they are classic. For example, middle-grade readers may already be familiar with characters attending a new special school to learn about their new powers. Or a group of characters working together to discover the things the adults around them won’t tell them. This is not to say that Orion and the Starborn is cliche; I don’t think it is. But as a nearly 50-year-old who has been reading middle-grade books for decades, I can see the literary references beneath the story.

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Summary: Using the life and work of GK Chesterton to grapple with North American Indigenous art, history, and Christianity. 

Every review of The Everlasting People is required to say how unique of a project this is. Unfortunately, I am not equipped to evaluate the project because I am not deeply familiar with either Native American history and art or GK Chesterton. I have some familiarity with both, but not enough to know if Milliner is distorting the record, only enough to be able to follow along with the argument of the book. This is one of the weaknesses of truly original conceptions. That isn’t to say I think this is distorting, only that I do not have the background to evaluate it.

I like books based on lecture series. They are often short, usually based on 3 or 4 lectures, sometimes with a response. But they are often thoughtful about unique topics and designed for a general readership.

If I had to summarize what The Everlasting People, a book that is hard to categorize, is about, I would say it is attempting to give people, generally categorized as white, tools to grapple with their personal and communal cultural history so that there can be a way to move forward in more than just guilt. White guilt, when it is limited to just guilt, does no one any good. The way forward needs to be centered on some process of restoration of relationship (personally and communally). This isn’t “forgive and forget”; this is “remember, process, and work to restore.”

Dr. Matthew Milliner is using his tools as an art historian to tell not just the story of the way that we have forgotten (intentionally) our history in the US around Native American subjugation using art, cultural icons, geography, and local history but also using the theological and cultural thinking of GK Chesterton.

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Summary: A memoir framed as a description of 40 songs. 

I am a man of a certain age. One of the first CDs I ever purchased was Rattle and Hum. I had a bootleg VHS version of the Rattle and Hum movie, and I watched it so many times it was warped. I saw the ZooTV tour during my first year in college. I was excited to see the Red Rocks venue because U2 had recorded there. (My kids like Sing 2, which has a Bono character and several U2 songs, and I keep trying to get them to listen to more U2 without much real success so far.)

I cannot fully read this apart from the nostalgia of growing up a U2 fan. I started listening to this as an audiobook because I assumed it would include clips of songs, and I like listening to memoirs in the author’s voice when that makes sense. I eventually also purchased the kindle edition because I wanted to see what additional material might be in the print version that was not in the audiobook. The audiobook and the print text were close but not entirely the same. There were several times when Bono would expand a line or add a sentence that was not in the print version, but nothing was fundamentally different. I noticed two misspelled words in the kindle book that were read correctly. But most important was that because the book is framed using songs, the print version just has a few lines of the song at the start of each chapter, and the audiobook has Bono singing at least those lines, often 1-2 minute sections of the songs. I assume they didn’t put the whole songs in for licensing reasons. 

The main thing in the print version that was not in the audiobook was Bono’s drawing and some photographs. While I looked at them all, I don’t think it was a reason to get the print version, and I think the audiobook version is the one to get if you do audiobooks. I am not a fan of Bono’s interviews on TV. He comes across as a bit too earnest and sometimes too silly. But as a narrator, he had a consistent low rumble to his voice. He read with emotion and felt like he was telling a story. One person I know thought the book felt too self-indulgent and pompous, but he read the book in print, and I think that the tone of the audiobook would have made it hard to have that impression. Much of the book was self-deprecating and making fun of himself.

I am not a fan of highly-produced audiobooks. I think it usually distracts from the book. But in this case, the production appropriately added to the book because it was about the music. There were occasional sound effects, but they had a purpose. Bono did do some voices as he told stories, but they also felt appropriate and not like he was trying to do their voices but trying to tell a story.

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Summary: An investigation of how White women drove policy around segregation and worked to uphold it in their daily lives.

In studying history, there are always different facets to explore. As I study the history of the civil rights movement, I have tended toward big picture history and then the history of significant figures like Martin Luther King Jr, Stokley Carmichael, and Ella Baker. And then I read about less well-known figures like Charles Person and the Atlanta Five. These are worthwhile subjects to study and are important facets of understanding history. But another part of studying history is to study “the villains,” not just those we consider heroes from our vantage point. In the case of the Civil Rights Era, it is vital to study not just those who worked to end segregation but those who worked to uphold segregation. Several months ago, I read the very helpful book The Bible Told Them So about the theological defense of segregation in North Carolina. The Mothers of Massive Resistance is in that same category of history.

Massive Resistance was a term coined by Senator Harry Byrd in response to Brown v Board of Education. It was a strategy to disrupt integration through vocal and broad resistance to all aspects of integration. Massive Resistance was centered primarily around educational integration but expanded to other areas. The Mothers of Massive Resistance has a simple thesis that white supremacy (the belief in a racial hierarchy with those classified as white at the top) required active participation by white women. It traces the 50-year history of the Civil Rights Era (the 1920s-1970s) and how white women, in their more restrictive and gendered roles, were both drivers and upholders of that white supremacy.

In simple terms, this is easy to understand. White women, in gendered work and home roles, were the front line of the enforcement of the color line. Nurses classified babies into racial categories (categories that were fluid and changed over time.) Women office workers in government upheld segregated rules and identified violaters of the segregated cultural or legal norms. Teachers taught in ways that maintained racial hierarchies before and after official segregation ended, including passing on the mythology of racial hierarchy through history and cultural transmission.

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Summary: Framed as three meditations on Ecclesiastes, Smith wants us to pay attention to our presence in time as part of an embrace of our humanity. 

James KA Smith has greatly influenced me over the years. Desiring the Kingdom helped me think about how culture forms us and how we need to pay attention to cultural formation as part of spiritual formation. Imagining the Kingdom oriented me toward spiritual formation as practice, not information acquisition. You Are What You Love I have read twice and can be thought of as a popular level combination of the first two Kingdom books. Still, it also gives language to how spiritual formation works, which I find helpful in my work as a spiritual director. The Fall of Interpretation was part of several books that helped me grapple with hermeneutics and epistemology. The primary thought of our finitude as a feature of our created humanity and not solely as a result of our sin has been significant. As I have said many times before, I am not reformed. Still, if I were to be, it would be because of books like Letters to a Young Calvinist, which presents reformed thought as fundamentally oriented around covenant instead of TULIP or election. Said another way, reformed theology is about ecclesiology more than soteriology. But really, it is a book about Christian maturity. This introduction is already too long, but there are more books of Smith’s that I have read and influenced me, and I will keep reading him because his writing has so influenced me.

How to Inhabit Time is hard to describe. Like pretty much all of Smith’s books, it is oriented toward spiritual formation. It is written at a more popular level than some of his books, but also still has a lot of discussion of philosophy. It is more memoir oriented and confessional than any of his other books. (I hope that Smith will write a fuller memoir or autobiography at some point. I know quite a bit of his story from reading his books, articles, interviews, and talks, but I think there is more.)

How to Inhabit Time wants to remind the reader that time is essential. Similar to the point of Fall of Interpretation, time is a marker of our created finitude. The fourth chapter about embracing the ephemeral may not make intuitive sense, but it makes experiential sense when you realize that all things will pass away. Accepting that all things will pass away reframes how we think of time and can free us from being bound by concerns of time and legacy.

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