I confess I was miffed when I wasn’t granted a DRC for this title, and after reading a couple of reviews, I decided I could live without it. I began to wonder about my choice when I saw it hover on the best seller lists where it remains as of this writing nearly a year after its publication, But the clincher came when my younger daughter came to me and said that she had read it digitally and believed I would enjoy it. She said it had to do with the culture of mining families, and that the dedication was to the writer’s “Mamaw and Papaw”.

It hit me like a bolt of lightning.

A personal note of explanation: I am a grandmother myself now, and my own Mamaw and Papaw were both dead and gone by the time I learned that this was not a set of names that belonged to my family alone. I was the youngest among my cousins and siblings, and had somehow assumed that these grandparents’ names were the result of something said by one of the older kids when they were small. By the time I came along, they had left the mines of the rural Rust Belt and purchased a small working farm in central California. No one else I knew had grandparents with those names or had heard of them. Later my grandparents, aunt and uncle (who—I am not making this up—were an Aunt Sister and Uncle Brother) would relocate to the mountains of Southern Oregon, to the farthest outreaches, secret places up barely-there dirt roads that would make a survivalist happy. Neither California or Oregon is mentioned at all in Vance’s memoir, and so it makes me wonder just how far this culture has permeated across the USA.

Vance tells us that his memoir is particular to the culture of working class Scots-Irish people, primarily in the Appalachian Mountains. But of course, when one mine closes, miners follow the work, and so the culture has spread quite a long way. He himself didn’t grow up in Appalachia, because his grandparents had made a point of moving away from there when a factory opened in a small Southern Ohio town, and so that was where he spent most of his childhood. But the roots ran deep, and they often returned to the West Virginia area where most of the family remained.

The memoir itself is fascinating. His grandparents were enormously tough and tremendously loving. He recounts one experience in which a drug-addicted visitor appeared to be dying of a PCP overdose in the front room, and Mamaw ordered that the person be dragged to a nearby park, because “I don’t want him to die in my fucking house!”

Another time, the author’s immensely unstable mother had beaten JD, and Mamaw persuaded him to lie to the cops, who could never be a part of any solution to their family. Instead, once in the car, “We drove home in silence after Mamaw explained that if Mom lost her temper again, Mamaw would shoot her in the face.”

I am amazed at the similarities that exist between Vance’s culture and that of my father’s family. Over the years succeeding generations have become more educated and moved, for the most part, out of the tulles and to suburbs and cities. But many of the values and cultural nuances remain. And if this is true for me, a Seattle resident of nearly 30 years, how many others across the nation will recognize it as well? Perhaps this is part of the book’s tremendous success.

In closing I want to give a shout-out to Powell’s City of Books in Portland, Oregon, the city where I grew up. Powell’s has a daily drawing for its reviewers, and each day someone wins a $100 gift certificate. My prize is what made it possible for me to purchase this glorious brand new, hard cover edition.

Highly recommended to those interested in the culture of Scots Irish mining families and their descendants, and to those that love excellent memoirs.