Reading

There’s a sense of quiet mystery in tarot. That’s why during my reading last week, it was more peculiar than disruptive when a dancer hopped on a table to lay at a 90-degree angle and jet her feet in the air.

Despite said activity, the tone was contemplative, and moments later, as I was being asked to describe the colors and mood of a Ten of Swords card, I was tapped on the shoulder. After a gesture to follow, I was handed a lantern.

The way I swayed the light would now dictate the performer’s movements. We may not have been dancing, but it was close. Melancholic and intimate, the performer (Haylee Nichele) silently guided me to become comfortable in my discomfort, to sit with the evening’s themes of longing, loss, confusion and impending grief.

Sam Alper’s Bill, foreground, and Haylee Nichele’s Constance in Koryn Wicks’ “You Must Be Here for the Reading,” an immersive tarot show.

(Daniel Kleen)

“You Must Be Here for the Reading,” running through June 20 at North Hollywood’s After Hours Theatre, is part theatrical and dance performance, part tarot reading and part cocktail hour. It’s also personal, led by two actors who encourage the attendees to open up, to complete poems and to generally tune into their vulnerability.

The 60-minute show, partly scripted and partly improvised, comes from the mind of Koryn Wicks. Trained in dance and choreography, Wicks’ day job is in themed entertainment while her personal projects explore the immersive space. They’re theatrical works that experiment with audience interaction. “You Must Be Here for the Reading” is no different.

The setup: Collectively, our group of eight has arrived at a tarot reading, only the famed reader we are there to work with, Constance, performed by Nichele on the night I saw, never arrives for her assigned role. We know her fate, but her partner, Sam Alper’s Bill, who nervously attempts to carry on with the performance in her absence, does not.

From there, “You Must be Here for the Reading” becomes a show heavy on audience participation. There are scripted, story-specific beats, but the cards pulled — and the tales they tell — is, of course, randomized.

Sam Alper as Bill, an unsuspecting tarot card reader in Koryn Wicks’ “You Must Be Here for the Reading.”

(Daniel Kleen)

“I knew that I wanted the audience to be the primary drivers of the tarot reading,” Wicks says. “I knew that I wanted the host to not be a tarot reader and there to be some sort of event that made it so the audience would have to take the reins and read the tarot.”

In turn, “You Must Be Here for the Reading” works for both those who are novices to the space as well as those who are more experienced. During the pre-show, guests can explore tarot books and uncover slips of paper hidden in them that prompt us to answer questions or complete poems — the latter will figure into the performance. A worksheet given to us asks us to interpret some core tenets, as well as to enter the reading with a question we would like to explore.

The show then focuses on how each attendee’s desires, concerns or lived experiences shape the perception of the reading.

“What’s drawn me to tarot is the way it’s built on symbolism and the way that symbolism is embedded in the collective unconscious,” Wicks says. “I think it’s really fascinating that we have this artifact that has this ability to give us insight into a lot of shared experiences. When I’ve read different books about tarot, or had my cards read by different people, there is an openness to interpenetration.

“The assignment I gave myself for this piece,” Wicks continues, “was to create an experience in which you had a group of people coming together and going through the process of defining the symbolism and meaning of the cards in real time.”

And yet the show also pulls from Wicks’ background in dance. While Constance never shows for the reading, her presence is still felt, often hovering or circling around the table with movements designed to interpret the tone of the reading. She’s a ghostly presence, the gracefulness heightening the somber emotions of the night. Though she and Bill never interact directly, much of the dance seeks to explore their unseen bond. At times, Constance may call on various audience members to act as a dance partner.

Koryn Wicks, creator of “You Must Be Here for the Reading,” an immersive tarot performance in which audiences are tasked with deciphering their own cards while a melancholic story unfolds around them.

(Kayla Bartkowski / Los Angeles Times)

“I really believe that one of the most beautiful things art does for us is remind us that we are not alone,” Wicks says.

Immersive art allows for a sense of participation, which Wicks hopes will increase one’s appreciation of dance.

“Dance is an embodied art form,” Wicks says. “There is science that shows that some of the enjoyment from watching dance comes from imagining yourself moving. In North America, a lot of people haven’t had an experience or education with dance, especially not concert dance. Then we ask them to sit in a dark auditorium in a small chair and not move to enjoy it. I found through my research, both practical and academic, there is something to inviting audiences to participate in dance that allows them to derive meaning from it.”

While there isn’t enough time in the show for everyone to have a one-on-one experience with the dancer, watching an audience and cast member attempt to get in sync with each other underlines the night’s themes of connecting. Ultimately, that’s the space where the show resides. “You Must Be Here for the Reading” uses tarot as a means to bring some structure to our often disconnected lives.

“It stands in contradiction to our current historical moment,” Wicks says of the show. “It’s very anti-AI. It’s asking people to sit with books and to find little seeds and not necessarily pursue solutions or puzzles. It’s asking us to connect, sometimes with strangers.”

I kept my question that I brought to the reading secret, but I found the show provided a hopeful answer. Not because the cards offered a solution. Instead, they provided a community.

In 1951, not long after her breakthrough appearances in “All About Eve” and “The Asphalt Jungle,” Marilyn Monroe went to college: She enrolled in a pair of 10-week classes at UCLA’s adult-extension program, both covering literature. Looky-loos peeked through the windows. Some likely assumed a publicity stunt. But Monroe’s passion for books was sincere. An orphan who bounced around upward of a dozen foster homes and orphanages regretted that she’d never graduated high school, she moved often in her life but always made sure her books came wherever she went.

Gail Crowther’s “Marilyn and Her Books” is the story of that library, though more precisely it’s about what we’ve projected upon Monroe when we’re asked to consider that she had one. Our prevailing cultural reflex, then and now, is skepticism larded with misogyny. A famous 1955 photo of her sitting in a Long Island playground reading James Joyce’s “Ulysses” — one of 50 known photos of her reading — is routinely scoffed at whenever it’s posted online. (Crowther gathers up a sampling of misogynistic comments.)

But Crowther’s sleuthing determines that Joyce’s novel was a regular companion of hers, and she was particularly enchanted with Molly Bloom’s closing soliloquy. As an actor who had to be exceedingly smart to play dumb blondes, she used the shoot to make “a profound statement about her social positioning.”

Marilyn Monroe reads the book “To the Actor: On the Technique of Acting” by Michael Chekhov in a quiet moment at the Ambassador Hotel in New York.

(Ed Feingersh / Michael Ochs Archives / Getty Images)

Writing about Monroe’s reading habits demands a lot of speculation on the part of Crowther, who’s written engaging books on Dorothy Parker, Sylvia Plath and Anne Sexton. We know a lot about the star’s library — when she died in 1962, she owned more than 400 books, diligently cataloged and auctioned in 1999. There’s documented marginalia and scribblings that suggest a serious reader, and anecdotes about her reciting poems at parties, reading Proust on set, and expounding on Whitman, Dostoevsky and Tolstoy. She had strong opinions about Hemingway: “Those big tough guys are so sick, they aren’t even all that tough. … They always want to kill something to prove themselves.”

And Crowther literally has the receipts from Los Angeles and Beverly Hills stores like the Pickwick Book Shop, Martindale’s Book Store and Hunter’s Books, where she purchased titles that were practical (“How to Live With a Cat”), relatable (“Sister Carrie”) and weighty (a three-volume life of Sigmund Freud).

Her third husband, playwright Arthur Miller, suggests the purchases were largely a pose: In his memoir, he wrote that aside from some short stories and Colette’s “Cheri” she likely never read anything start to finish. It would be nice to know more, but as Crowther pointedly observes multiple times, journalists never thought to ask her about her reading. When the subject of literature came up, Monroe seemed compelled to play to ditzy expectations. After telling interviewers she wanted to play Grushenka in an adaptation of “The Brothers Karamazov,” they asked her if she could spell the character’s name. She demurred.

A clearer historical record might have blunted the sexist comments that have stalked her, and given Crowther an opportunity to do less guesswork. “Marilyn and Her Books” is scaffolded with 15 chapters, each dedicated to a question that usually can’t be answered in full: “Did Marilyn read all her books?” (probably not, who does?), “Did Marilyn suffer from imposter syndrome?” (probably, who doesn’t?). Some questions feel like attempts to pad the pages (“Are there any surprising omissions from Marilyn’s personal library?” “How did Marilyn’s reading compare to that of her contemporaries?”). The elegiac opening and closing chapters, in which Crowther imagines visiting Monroe’s home and scanning her shelves, also add to the feeling that too much is being extrapolated out of not enough information.

Curiously, the book also dwells little on Monroe’s own literary ambitions. Crowther shares a few scraps of despairing, Plathian verse, but almost entirely neglects her unfinished posthumous memoir, published in 1974 as “My Story.” Its relative shapelessness, along with its use of a ghostwriter, doesn’t bolster her literary credentials, but its existence points to Monroe’s ambition to have them.

And there’s plenty to say about the literary work that Monroe herself has inspired, including Joyce Carol Oates’ 2000 masterpiece, “Blonde,” or Sharon Olds’ poem “The Death of Marilyn Monroe,” in which a man who carted away her body is shocked into the reality of “a woman breathing, just an ordinary woman breathing.” Writers have afforded Monroe the grace and status in death that she was rarely afforded in life.

But the core question that drives the book, the subject of a central chapter, is valuable: “Why is Marilyn Monroe’s reading ability doubted?” Among other things, Crowther argues, Monroe suffered from a “poisonous cocktail of patriarchy, industry decisions, cultural stereotypes, social expectations, Marilyn’s unwitting complicity,” and more. Crowther keeps her focus narrowly on Monroe, but it doesn’t require a substantial mental leap to see how Monroe is just one example of a cover-model-worthy woman artist being told she’s a try-hard for demonstrating intelligence. (To pick just one example, the pop star Dua Lipa’s book club has a demonstrated high-literary bent, selecting Tommy Orange, Olga Tokarczuk and Percival Everett, which got her mocked as “an alien spaceship touching down in a medieval peasant village.”)

“Marilyn’s reading formed a concerted effort to overcome any inadequacies she perceived in herself,” Crowther writes. That, too, made her a lot like anybody who goes to books to satisfy gaps in our knowledge. We can do that in private, to avoid embarrassment. For Monroe, though, the effort was always public and always suspect — the culture was attuned to see any book in her hand as a prop. For most people, reading is an escape route. For Monroe it only led to one more cul-de-sac.

Athitakis is a writer in Phoenix and author of “The New Midwest.”

The scriptural passage that President Trump plans to read Tuesday evening in a livestreamed Bible-reading marathon dates back to the depiction of an ancient event — but it’s one that carries a highly charged significance in the current religious and political climate.

It has long been quoted and promoted by those who believe America was founded as a Christian nation and should be one. It’s from the seventh chapter of 2 Chronicles, a book in the Hebrew (Old Testament) portion of the Bible.

The 14th verse — the one most often quoted — says:

“If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land.”

Trump is among hundreds who are taking turns reading the entire Bible aloud over the course of a week. Most of the readings are taking place at the Museum of the Bible in Washington, though Trump’s is coming by video from the Oval Office.

A passage often quoted at National Day of Prayer events

The Chronicles passage has for decades been a major theme at annual National Day of Prayer events. Organizers of the America Reads the Bible marathon invited Trump to read from it. “It’s a powerful statement that he decided to read that passage,” said Bunni Pounds, founder of Christians Engaged, which organized the project.

The passage has been recited over the decades at countless rallies, services and events, often organized around the disputed belief that America was created as a Christian nation and needs to repent of its sins and return to God. The passage has particularly been associated with annual events commemorating the National Day of Prayer, which has taken various forms since the mid-20th century and became fixed by law on the first Thursday in May since the 1980s.

The verse is set in a context far from modern America — during the reign of King Solomon in ancient Israel some 3,000 years ago. Solomon is presiding over the dedication of the first temple in Jerusalem, and in a lengthy prayer he asks for divine mercy if a future generation sins, is punished with military or natural disaster and then repents. In the key passage, God replies with a promise of restoration.

Critics say the passage is used out of context

But the use of the passage in modern settings has its critics.

The Chronicles passage is “a popular verse among Christian nationalists and has been for quite some time,” said Brian Kaylor, a Baptist pastor and president and editor-in-chief of Word&Way, a progressive site covering faith and politics.

He said its use has taken on a partisan and polarizing tone, often used in tandem with a promotion of a belief in a Christian America in an increasingly diverse country.

“This verse is not about the United States,” said Kaylor, author of “The Bible According to Christian Nationalists: Exploiting Scripture for Political Power.” It is “a promise made to one particular person in one particular moment. It doesn’t really work to pull it out of context and apply it to whatever you want to.”

But many have done so recently and in decades past, either saying America has a divinely ordained destiny similar to ancient Israel’s or simply that they believe every nation has a duty to follow God and repent when needed.

President Dwight D. Eisenhower took the oath of office in 1953 with his hand on a Bible opened to the 2 Chronicles passage. President Ronald Reagan quoted the passage in a proclamation declaring 1984’s National Day of Prayer. A speaker at the 2024 Republican National Convention also quoted it.

The National Day of Prayer, while officially nonsectarian, has long been drawn particular promotion and participation from evangelical Christians. Readings of the “If my people” passage has been a staple of such events.

Politicians, others joining in the Bible-reading marathon

Evangelicals — a loyal Republican voting bloc for decades — have formed a crucial part of Trump’s electoral base. His rallies have featured a fusion of Christian and national symbols and rhetoric, featuring songs like “God Bless USA” and T-shirts with slogans like “Jesus is my savior, Trump is my president.”

Many other Republican politicians are taking part in the Bible reading, along with celebrities, pastors and others. And Trump isn’t the only one reading a passage significant to his office or mission.

Mike Huckabee, a Baptist pastor and U.S. ambassador to Israel, is reading from a Genesis passage in which God says he will bless those who bless Abraham — a passage popular with many evangelicals who believe they have a biblical mandate to support Israel.

David Barton, whose Wallbuilders promotes belief in America as a Christian nation, will read from a passage that gave his organization its name, in which Nehemiah rebuilds the broken walls of Jerusalem.

Smith writes for the Associated Press.