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Winner, 2025 Tennessee Book Award, Fiction

Grappling with innate desires and LGBTQ identity, a family struggles under the oppressive expectations foisted on them by fundamentalist Christianity.

Told through alternating perspectives, God of River Mud chronicles the lives of Berna Minor, her husband, their four children, and Berna’s secret lover.

To escape a life of poverty and abuse, Berna Cannaday marries Zechariah Minor, a fundamentalist Baptist preacher, and commits herself to his faith, trying to make it her own. After Zechariah takes a church beside the Elk River in rural Clay, West Virginia, Berna falls in love with someone from their congregation—Jordan, a woman who has known since childhood that he was meant to be a man. Berna keeps her secret hidden as she struggles to be the wife and mother she believes God wants her to be. Berna and Zechariah’s children struggle as well, trying to reconcile the theology they are taught at home with the fast-changing world around them. And Jordan struggles to find a community and a life that allow him both to be safely and fully himself, as Jay, and to be loved for who he is.

As the decades and stories unfold, traditional evangelical Bible culture and the values of rural Appalachia clash against innate desires, LGBTQ identity, and gender orientation. Sympathies develop—sometimes unexpectedly—as the characters begin to reconcile their faith and their love. God of River Mud delves into the quandary of those marginalized and dehumanized within a religious patriarchy and grapples with the universal issues of identity, faith, love, and belonging.

While many studies of religion in the West have focused on the region's diversity, freedom, and individualism, Todd M. Kerstetter brings together the three most glaring exceptions to those rules to explore the boundaries of tolerance as enforced by society and the U.S. government.

God's Country, Uncle Sam's Land analyzes Mormon history from the Utah Expedition and Mountain Meadows Massacre of 1857 through subsequent decades of federal legislative and judicial actions aimed at ending polygamy and limiting church power. It also focuses on the Lakota Ghost Dancers and the Wounded Knee Massacre in South Dakota (1890), and the Branch Davidians in Waco, Texas (1993). In sharp contrast to the mythic image of the West as the "Land of the Free," these three tragic episodes reveal the West as a cultural battleground--in the words of one reporter, "a collision of guns, God, and government." Asking important questions about what happens when groups with a deep trust in their differing inner truths meet, Kerstetter exposes the religious motivations behind government policies that worked to alter Mormonism and extinguish Native American beliefs.

In communities in and around Cobán, Guatemala, a small but steadily growing number of members of the Q’eqchi’ Maya Roman Catholic parish of San Felipe began self-identifying as members of the Catholic Charismatic Renewal. Their communities dramatically split as mainstream and charismatic Catholic parishioners who had been co-congregants came to view each other as religiously distinct and problematic “others.”

In Guarded by Two Jaguars, Eric Hoenes del Pinal tells the story of this dramatic split and in so doing addresses the role that language and gesture have played in the construction of religious identity. Drawing on a range of methods from linguistic and cultural anthropology, the author examines how the introduction of the Catholic Charismatic Renewal movement in the parish produced a series of debates between parishioners that illustrate the fundamentally polyvocal nature of Catholic Christianity. This work examines how intergroup differences are produced through dialogue, contestation, and critique. It shows how people’s religious affiliations are articulated not in isolation but through interaction with each other.

Although members of these two congregations are otherwise socially similar, their distinct interpretations of how to be a “good Catholic” led them to adopt significantly different norms of verbal and nonverbal communication. These differences became the idiom through which the two groups contested the meaning of being Catholic and Indigenous in contemporary Guatemala, addressing larger questions about social and religious change.