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Geraldine BrooksA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
In Year of Wonders, Geraldine Brooks takes an intimate look at a village outside London and illustrates the profound effects of a public health crisis on a small community, from the individual losses to the collective mourning and sense of crisis that crosses social and economic boundaries.
Although the villagers' choice to quarantine Eyam shows their dedication to defending nearby populations, it also strains ties and exposes underlying tensions. Though Mr. Mompellion urges them to remain hopeful, the high mortality rate and fear of contagion disintegrate social and communal ties. It isn’t long after the first casualties that the villagers search for a scapegoat and lynch the town healers, Mem and Anys Gowdie. People isolate themselves, and the community becomes fragmented as individuals seek to avoid infection. This breakdown in social cohesion sows seeds of insecurity and vulnerability, which Mompellion fails to address effectively.
Anna chronicles the decimation of Eyam’s population while also noting the subtle changes in the city. The drastic reduction in population leaves Eyam without most of their skilled workers and even robs them of their sexton. Children like Merry Wickford are orphaned and left to fend for themselves. Eyam is a mining town, and with no one to work the mines, the town stands to lose its industry as survivors leave in search of better opportunities or to escape the horrifying memories. The landscape changes as fields go unplanted, crops rot in the ground, and nature reclaims unused roads.
While some villagers, like Anna and Elinor, rise to the challenge of helping and caring for their neighbors, others exploit or abandon them. Anna’s father and stepmother cynically attempt to gain from the crisis, with Josiah taking whatever he can from the vulnerable while digging graves and Aphra posing as a witch in order to sell fake cures. The growing sense of anarchy and fear is also reflected in the increasingly desperate behavior of the townspeople: They have no access to law courts, and so resort to mob violence and summary justice. Mompellion, suffering under the strain, drops his façade of compassionate leadership and reveals the darker, more controlling aspects of his personality until he descends entirely into cynicism.
This destabilization also leads to changes in social hierarchies, with the surviving population reevaluating roles and responsibilities within the community. Without a ruling class, those like Anna become more valuable to the community. Brooks thus examines the dynamics of a community in crisis, portraying how some individuals come together and, conversely, how the pressures of a pandemic can lead to division, mistrust, and further suffering.
Enshrined patriarchal ideals govern women’s lives in the 17th-century society of Year of Wonders, limiting their freedom and opportunities for self-expression. However, women like the Gowdies and Anna transcend gender constraints, emerging as symbols of strength and resilience during a crisis and signaling an alternative path of female independence and empowerment.
When disaster strikes, Elinor and Anna rise to the challenge as primary caretakers and healers during the plague and, with their knowledge of herbs and medicine, they offer more effective treatment than the male barber-surgeons. Anna draws strength from her female mentor, Mem, who reminds her that women are more than capable of doing the job and that they have insights that many of the male medical authority figures do not: “That man […] knew nothing of women’s bodies. But you do know. You can do this, Anna. Use your mother-hands” (121) Anna and Elinor serve both the emotional and physical needs of their community, growing in their strength and confidence as they seek scientific answers to the medical crisis and as they become important leaders in their communities.
The outbreak of the plague, however, also intensifies the efforts to subjugate women. Anys Gowdie exemplifies the most progressive female voice in the narrative, as she openly denounces traditional marriage and flaunts her sexual independence. Her unconventional lifestyle makes her a target: She, like her aunt Mem, falls victim to a mob that turns against them as supposed witches when fear of the plague takes hold. The fate of Anys and Mem represents the dangers that independent woman face in their patriarchal society: They can easily become ostracized and scapegoated. Similarly, both Jane Martin and Elinor represent the sexual double standards of the time period. Elinor’s youthful liaison and abortion leave her vulnerable to social ruin, with even her eventual husband, Mompellion, refusing to have sex with her due to her “sin.” Jane also faces harsh censure for having premarital sex while her male partner escapes unscathed, further emphasizing the prejudices women face.
In the end, however, Anna finds a way to draw inspiration from her female mentors and to survive on her own. Anys’s liberated voice remains inside Anna, pushing her to reconsider her feelings about her own body. Mem and Elinor’s love of scientific inquiry inspires Anna to pursue the practice of medicine in her new life in Algeria. Anna thus emerges as an independent woman, one who succeeds in escaping both the village of Eyam and the harsh gender roles that once constrained her potential.
In the 17th century, superstition and religion were deeply intertwined, while scientific inquiry and medical knowledge were still in their infancy. The novel explores how the prevalence of superstition is heightened during times of crisis, while also gesturing towards the emergence of a more modern scientific understanding.
The Gowdies, as female healers with unconventional methods, embody the clash between traditional superstitions and emerging rational thought. In the face of the unknown, the villagers reject the Gowdies and murder them even though the Gowdies are the only effective medical practitioners in the village. As the plague worsens, the villagers become increasingly reliant on charms, talismans, and traditional cures, revealing a desperate attempt to maintain control. When Mr. Mompellion equates the coming of the pandemic with the machinations of a divine deity, he further complicates the situation, leading some villagers to engage in acts of extreme asceticism and self-flagellation in the hope their self-mortification and repentance will inspire God’s mercy.
Elinor’s pursuit of scientific knowledge introduces a foil to her husband’s faith and the villagers’ superstition. Her interest in medicine and earnest desire for a scientific understanding of the plague challenge traditional beliefs and demonstrate the emerging influence of reason. Elinor and Anna’s quest to understand the plague feels like they are on the threshold of a breakthrough, representing a more pragmatic and less superstitious way of approaching the natural world. As Anna asserts, “If we balanced the time we spent contemplating God, and why He afflicted us, with more thought as to how the Plague spread and poisoned our blood, then we might come nearer to saving our lives” (215).
The novel humanizes the struggle to understand natural phenomena by depicting individuals who wrestle with their beliefs amid the crisis. Mompellion begins as a staunch believer and strong religious leader, only to end the novel in complete cynicism and despair. Anna’s journey from religious conformity to a more nuanced understanding comes much more slowly. Unlike Mompellion, Anna never asserts that God doesn’t exist: Instead, her faith becomes more personal and individualized as she embraces a more fluid spirituality while still pursuing her study of medicine.
Ultimately, the novel suggests that faith and scientific inquiry are not necessarily opposites, instead presenting a more ambiguous and open-ended picture of both Anna and the world she lives in developing a more modern and nuanced understanding of both faith and the potential of science.
By Geraldine Brooks
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