It all begins when 24-year-old Caleb Mills and 19-year-old Natalie Heller meet in a church group near Boston. Natalie, a student at Harvard, is an attractive and naive young woman from small town Idaho. Caleb, a graduate of the university unsure of what to do with his life, is from a politically powerful west coast family. All they seem to have in common is having been raised in conservative Christian families, though Caleb's life experience has been more worldly than that of Natalie.
Aside from obvious attractions, it appears that Natalie's lack of worldliness (and presumed lack of discernment) are strong attractions for Caleb. After his campaign of relentless love bombing, the two are married within 3 months. Nevermind the creepiness of her suiter's suffocating behavior toward her; everything else about the vortex Natalie is letting herself be sucked into appears attractive enough. If she was meant to follow Christian family and faith traditions, it might as well be with this impressive family. Instead of the easy life she expected however, during the first year of marriage she finds herself bound to a child-like man who has no ambition whatsoever and who refuses to take responsibility for anything in their life together. As if anyone with such negligible ambition could get into Harvard!
After a period of financial support from his parents - conditioned on an agreement with her father-in-law that the couple continue growing their family - Natalie realizes that it's up to her to figure out a way to earn a living for her young family. But having given up a full scholarship to Harvard in the middle of her sophomore year to marry this wastrel with whom she is now pregnant with a second child, how is she to do that?
Thinking over possibilities, she concludes that the only viable one is to become an influencer in the online world of traditional wives - the so-called tradwives. Other women have found it to be lucrative, and for this occupation she has had a lifetime of preparation, having been raised in an ultra-conservative faith community and indoctrinated with beliefs in large families, female subservience, and homemaking over professional ambitions. This perhaps explains the apparent ease with which she walked away from a full Harvard scholarship when she decided to get married at age 19.
Her in-laws, exasperated with their son but a little skeptical, don't have any better ideas, and they want Natalie to take their aimless son off their hands. They agree to help the couple set themselves up for this enterprise by purchasing a farm in a remote and beautiful part of Idaho. After settling into it, Natalie's plan falls into place. She begins to create a phony persona and a phony life on Instagram and in videos portraying how an attractive young Chirstian family ostensibly living off the land manages its daily routines. She does it so well and convincingly (to some) that before too long she has thousands of fawning followers and lifestyle aspirants. Meanwhile the family continues to grow along with the family enterprise. A line of popular, ridiculously overpriced Natalie-branded merchandise is developed and soon its website is overwhelmed with purchase orders. Followers enchanted with Natalie and Caleb's rural life don't question how these lifestyle products are manufactured within this "natural" lifestyle. Caleb - learning from YouTube videos and online forums - throws himself into gardening and livestock acquisition and management. He has found that farm life makes him feel purposeful for the first time in his life. Or so he says. And so it appears.
Natalie is so attractive and charming in her videos that within a couple of years - to their astonishment - she and Caleb have a cottage industry earning hundreds of thousands of dollars a month. But ah, if only she liked children, especially her own! And if only the children didn't find being constantly filmed for public consumption to be so trying!
In addition to ardent fans, Natalie's videos attract a lot of haters, whom she dubs The Angry Women. The Angry Women are relentlessly skeptical and critical. Natalie tries to ignore the criticisms. Despite the entirely farcical structure of her enterprise, for Natalie it is a psychic contest between The Angry Women and "good Christian women" like herself and her loyal followers.
Eventually Natalie begins to experience herself as a schism of two distinct personalities that she refers to as online and offline Natalie. Offline Natalie becomes an increasingly angry woman, the impact of which is felt harshly by her family - offline, of course.
In addition to online and offline Natalie there is another duality in the story line: a parallel story that looks like time travel. The short chapters of this novel are organized to switch back and forth between this family's life in the present and its life on the same farm in the year 1855. Their life in 1855 though, is so cold and harsh that re-entering it every other chapter started to feel like a side track I wanted to skip. Natalie herself is constantly trying to figure out how to escape from the 1855 homestead and from her brutal husband. She has little affection for their children, who in return don't show her the affectionate respect one would expect. It's not clear until the very end of the book why we are exposed to this grim, alternate reality.
Back in the present, keeping up the pretense of a perfect and perfectly homespun life nurturing a continuously growing family with love and simple, wholesome, organic food in front of the whole world eventually drives Natalie to exhaustion and an addiction to pills that "calm her down." I stopped reading around this point to listen to a 1966 Rolling Stones song called "Mother's Little Helper," remembering lyrics that capture the dynamics of this family's predicament.
Had Natalie and her followers read Betty Friedan's 1963 study The Feminine Mystique they could have predicted such an outcome. Both Friedan and the Rolling Stones as well as the housewives of the 1950s and '60s had the copyright on the unsustainability of tradwife life.
-Marianne W.
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