At Elle, author Emily Gould has a profile of “The Handmaid’s Tale” star and executive producer Elisabeth Moss. While Gould manages to draw Moss out a bit on topics the actress is famous for being tight-lipped about — like the feminist messages of Margaret Atwood’s book and its television adaptation — she finds it difficult to get Moss to address what appear to be parallels between the fictional theocracy of Gilead and the Church of Scientology, which she was raised in.
There’s just one last thing left to pester her about, and I’ve saved it for last because it’s the most likely to piss her off. She’s said repeatedly on this tour and in profiles circa the last few seasons of Mad Men that she’s said all she’s ever going to say about being raised in Scientology. But… well, in the words of a recent Jezebel headline, “Isn’t It Relevant That the Star of The Handmaid’s Tale Belongs to a Secretive, Allegedly Oppressive Religion?”
Unsurprisingly, I get nowhere. To her, the show isn’t about the danger of religious extremism, it’s about the importance of religious freedom. “Whatever anyone believes, I don’t believe that Church and State should get too close. And some of the things that have happened recently have really frightened me. For me, what the book and the show are so much about is that separation. It’s a theocracy! No government should be run by any religion!” I press on, saying that after watching the show I’ve been thinking about the Hasidic Jewish women who live in my neighborhood in a different light. Their uniforms and constant pregnancy can’t help but remind me of the Handmaids. “Except there’s a huge difference,” Moss says, “that they would be murdered in Gilead.” (On the Wall that Offred and her fellow Handmaids pass on their walks, bodies are often marked with religious symbols; practicing a faith other than Gilead’s ultra-Christianity is a capital offense.) For what it’s worth, Margaret Atwood also considers Moss’s religion to be a nonissue; to her, the alleged abuses that take place within Scientology are par for the course for any religion: “They all have their pluses and their minuses,” she tells me, after listing a few of the lesser-known gory horrors found in the Old Testament.
Sunday school at a Baptist church in Kentucky, 1946 (Wikipedia)
I watched the first episode of The Handmaid’s Tale with an increasing sense of dread. While I can easily draw parallels to anti-feminist sentiment in modern society, the specifics of the story remain, for me, primarily fiction.
Not so for Hännah Ettinger, who grew up in the fundamentalist Christian “Quiverfull” movement. Ettinger first read The Handmaid’s Tale in college and saw herself in the story. At the Establishment, she describes the similarities between her life under the shadow of a repressive misogynistic religion and that of the women in the dystopian novel.
I was raised in a fundamentalist Christian community — the church we attended could fairly be called a cult, and my parents took things a step further than even our church did, homeschooling and raising nine kids. I was the oldest. We were part of a larger movement now called “Quiverfull,” the term taken from a Psalm where the writer talks about God blessing the man whose “quiver is full of arrows.” The metaphor refers to children, and our community understood this to be a command: Have children and raise them in this aggressively conservative faith, and then there will be more “true” believer Christians in the world to bring about cultural revolution in the name of Jesus Christ. Children like me were raised to see life as apocalyptic, and ourselves as serving on the front lines of a culture war to make America Christian.
And me, the oldest child in a family of nine? As was common in the movement, I was my mom’s right hand. She sometimes called me her strength, because I helped her co-parent my younger siblings and keep the household running. When she had twins shortly before my 13th birthday, it was me who got up with her during the nighttime feedings, not my dad. When things were too busy on Sunday nights, I took over doing all the family laundry and ironing. And I did the dinner dishes almost exclusively for about 10 years, foregoing activities with my peers at church and in the community because I had too many obligations to fulfill at home. Like Offred, my life’s purpose was subsumed into serving the “greater good” of my far-right Christian community.
At The New Yorker, Rebecca Mead profiles Margaret Atwood, Canada’s prolific queen of literature. Mead and Atwood cover the resonance of The Handmaid’s Tale in Donald Trump’s America, Atwood’s approach to feminism, and the purpose of fiction today. Beloved for her incisive mind along with her works, Atwood uses unlimited curiosity as her approach to a life well-lived—whether that’s tenting while birding in Panama, engaging with her 1.5 million Twitter followers, or writing as a septuagenarian. “I don’t think she judges anything in advance as being beneath her, or beyond her, or outside her realm of interest,” says her friend and collaborator, Naomi Alderman.
Atwood has long been Canada’s most famous writer, and current events have polished the oracular sheen of her reputation. With the election of an American President whose campaign trafficked openly in the deprecation of women—and who, on his first working day in office, signed an executive order withdrawing federal funds from overseas women’s-health organizations that offer abortion services—the novel that Atwood dedicated to Mary Webster has reappeared on best-seller lists. “The Handmaid’s Tale” is also about to be serialized on television, in an adaptation, starring Elisabeth Moss, that will stream on Hulu. The timing could not be more fortuitous, though many people may wish that it were less so. In a photograph taken the day after the Inauguration, at the Women’s March on Washington, a protester held a sign bearing a slogan that spoke to the moment: “MAKE MARGARET ATWOOD FICTION AGAIN.”
Given that her works are a mainstay of women’s-studies curricula, and that she is clearly committed to women’s rights, Atwood’s resistance to a straightforward association with feminism can come as a surprise. But this wariness reflects her bent toward precision, and a scientific sensibility that was ingrained from childhood: Atwood wants the terms defined before she will state her position. Her feminism assumes women’s rights to be human rights, and is born of having been raised with a presumption of absolute equality between the sexes. “My problem was not that people wanted me to wear frilly pink dresses—it was that I wanted to wear frilly pink dresses, and my mother, being as she was, didn’t see any reason for that,” she said. Atwood’s early years in the forest endowed her with a sense of self-determination, and with a critical distance on codes of femininity—an ability to see those codes as cultural practices worthy of investigation, not as necessary conditions to be accepted unthinkingly. This capacity for quizzical scrutiny underlies much of her fiction: not accepting the world as it is permits Atwood to imagine the world as it might be.
The Old Dutch Cleanser logo is, in fact, threatening.
With eerie political timing, the Hulu version of Margaret Atwood’s prescient 1984 book The Handmaid’s Tale drops next month. In the introduction to a new edition, which also comes out in April, Atwood responds to the three most popular questions about it: Is her novel feminist? Is it a prediction? Is is anti-religious? In response to the third, she takes us through the influences that helped her build the world of the Handmaids.
The modesty costumes worn by the women of Gilead are derived from Western religious iconography — the Wives wear the blue of purity, from the Virgin Mary; the Handmaids wear red, from the blood of parturition, but also from Mary Magdalene. Also, red is easier to see if you happen to be fleeing. The wives of men lower in the social scale are called Econowives, and wear stripes. I must confess that the face-hiding bonnets came not only from mid-Victorian costume and from nuns, but from the Old Dutch Cleanser package of the 1940s, which showed a woman with her face hidden, and which frightened me as a child. Many totalitarianisms have used clothing, both forbidden and enforced, to identify and control people — think of yellow stars and Roman purple — and many have ruled behind a religious front. It makes the creation of heretics that much easier.
[Fiction] A woman on an Arctic cruise encounters her past:
At the outset Verna had not intended to kill anyone. What she had in mind was a vacation, pure and simple. Take a breather, do some inner accounting, shed worn skin. The Arctic suits her: there’s something inherently calming in the vast cool sweeps of ice and rock and sea and sky, undisturbed by cities and highways and trees and the other distractions that clutter up the landscape to the south.
Among the clutter she includes other people, and by other people she means men. She’s had enough of men for a while. She’s made an inner memo to renounce flirtations and any consequences that might result from them. She doesn’t need the cash, not anymore. She’s not extravagant or greedy, she tells herself: all she ever wanted was to be protected by layer upon layer of kind, soft, insulating money, so that nobody and nothing could get close enough to harm her. Surely she has at last achieved this modest goal.