Culture
Book Review: ‘Hunger Like a Thirst,’ by Besha Rodell
HUNGER LIKE A THIRST: From Food Stamps to Fine Dining, a Restaurant Critic Finds Her Place at the Table, by Besha Rodell
Consider the food critic’s memoir. An author inevitably faces the threat of proportional imbalance: a glut of one (the tantalizing range of delicacies eaten) and want of the other (the nonprofessional life lived). And in this age of publicly documenting one’s every bite, it’s easier than ever to forget that to simply have dined, no matter how extravagantly, is not enough to make one interesting, or a story worth telling.
Fortunately, the life of Beshaleba River Puffin Rodell has been as unusual as her name. In fact, as she relays in the author’s note that opens “Hunger Like a Thirst,” a high school boyfriend believed she’d “made up her entire life story,” starting with her elaborate moniker.
Born in Australia on a farm called Narnia, she is the daughter of hippies. Her father, “a man of many lives and vocations,” was in his religious scholar phase, whence Beshaleba, an amalgamation of two Bible names, cometh.
Rodell’s mother returned to her native United States, with her children and new husband, when Besha was 14. Within the first 20-plus years of her life, she had bounced back and forth repeatedly between the two continents and, within the U.S., between multiple states. “‘I’m not from here’ is at the core of who I am,” she writes.
It’s also at the core of her work as a restaurant critic, and what, she convincingly argues, distinguishes her writing from that of many contemporaries. She has the distanced perspective of a foreigner, but also lacks the privilege of her counterparts, who are often male and frequently moneyed. “For better or for worse, this is the life that I have,” she writes. “The one in which a lady who can’t pay her utility bills can nonetheless go eat a big steak and drink martinis.” This, she believes, is her advantage: “Dining out was never something I took for granted.”
It started back in Narnia on the ninth birthday of her childhood best friend, who invited Rodell to tag along at a celebratory dinner at the town’s fanciest restaurant. Rodell was struck, not by the food, but by “the mesmerizing, intense luxury of it all.” From then on, despite or perhaps because of the financial stress that remains a constant in her life, she became committed to chasing that particular brand of enchantment, “the specific opulence of a very good restaurant. I never connected this longing to the goal of attaining wealth; in fact, it was the pantomiming that appealed.”
To become a writer who gets poorly compensated to dine at those very good restaurants required working multiple jobs, including, in her early days, at restaurants, while simultaneously taking on unpaid labor as an intern and attending classes.
Things didn’t get much easier once Rodell became a full-time critic and she achieved the milestones associated with industry success. She took over for Atlanta’s most-read restaurant reviewer, then for the Pulitzer-winning Jonathan Gold at L.A. Weekly. She was nominated for multiple James Beard Awards and won one for an article on the legacy of the 40-ounce bottle of malt liquor.
After moving back to Australia with her husband and son, she was hired to review restaurants for The New York Times’s Australia bureau, before becoming the global dining critic for both Food & Wine and Travel & Leisure. Juxtaposed against the jet-setting and meals taken at the world’s most rarefied restaurants is her “real” life, the one where she can barely make rent or afford groceries.
It turns out her outsider status has also left her well positioned to excavate the history of restaurant criticism and the role of those who have practiced it. She relays this with remarkable clarity and explains how it’s shaped her own work. (To illustrate how she’s put her own philosophy into practice, she includes examples of her writing.) It’s this analysis that renders Rodell’s book an essential read for anyone who’s interested in cultural criticism.
Packing all of the above into one book is a tall order, and if Rodell’s has a flaw, it’s in its structure. The moving parts can seem disjointed and, although the intention behind the structure is a meaningful one, the execution feels forced.
As she explains in her epilogue, she used the table of contents from Anthony Bourdain’s “Kitchen Confidential” as inspiration for her own. Titled “Tony,” the section is dedicated to him. But, however genuine the sentiment, to end on a man whose shadow looms so large detracts from her own story. (If anything, Rodell’s approach feels more aligned with the work of the Gen X feminist Liz Phair, whose lyric the book’s title borrows.)
It certainly shouldn’t deter anyone from reading it. Rodell’s memoir is a singular accomplishment. And if this publication were to hire her as a dining critic in New York, there would be no complaints from this reader.
HUNGER LIKE A THIRST: From Food Stamps to Fine Dining, a Restaurant Critic Finds Her Place at the Table | By Besha Rodell | Celadon | 272 pp. | $28.99
Culture
6 Myths That Endure
Literature
The Myth of Meeting Oneself
“This is evident in Virgil’s ‘Aeneid’ (circa 30-19 B.C.) when Aeneas witnesses his own heroic actions depicted in murals of the Trojan War in Juno’s temple, and again in Miguel de Cervantes’s ‘Don Quixote’ (1605-15) when Quixote enters a printer’s shop and finds a book that has been published with fake details about his quest even as he’s living it,” says Ben Okri, 67, the author of “The Famished Road” (1991) and “Madame Sosostris and the Festival for the Brokenhearted” (2025). “In both stories, individuals throw themselves into the world and think they encounter objects, personae, obstacles and antagonists, but what they actually encounter is themselves. In our time, where our actions meet us in the echo chamber of social media, the process is magnified and swifter. Now a deed doesn’t even have to take place for it to enter the realm of reality.”
The Myth of Utopia
“I’ve always had trouble with the idea of utopia, feeling it derives its energy more from what it wishes to dismantle than what it wishes to enact,” says the T writer at large Aatish Taseer, 45, the author of “Stranger to History: A Son’s Journey Through Islamic Lands” (2009). “Ram Rajya, or the mythical rule of the hero Ram in the Hindu epic ‘Ramayana’ (seventh century B.C.-third century A.D.), like all visions of perfection, contains a built-in violence.”
The Myth of Invisibility
“Invisibility bears power and powerlessness at the same time,” says Okri. “In ancient cultures, it was a gift of the gods. Jesus, for example, walks unrecognized among his disciples, and in Greek myths, Scandinavian legends and ancient African tales, heroes are gifted invisibility in the form of cloaks, sandals or spells. Modern works like the two ‘Invisible Man’ novels, by H.G. Wells (1897) and Ralph Ellison (1952), and the ‘Harry Potter’ novels (1997-2007) by J.K. Rowling reach back to those ideas. But today, people talk about visibility as the highest form of social agency, while invisibility can render a whole class, race, caste or gender unseen.”
The Myth of Steadiness vs. Speed
“‘The Tortoise and the Hare,’ one of Aesop’s fables (sixth century B.C.), doesn’t necessarily strike a younger person as promising — possibly it has a whiff of morality in it,” says Yiyun Li, 53, the author of “A Thousand Years of Good Prayers” (2005) and “Dear Friend, From My Life I Write to You in Your Life” (2017). “But the longer I live and work, the more I understand that it’s the tortoiseness in a person that carries one along, not the swiftness of the mind and body of the hare.”
The Myth of Magic
“Ancient magical tales like Homer’s ‘Odyssey’ (late eighth to early seventh century B.C.) were allegories of transformation, of secret teachings,” says Okri, “whereas modern forms of magic are narrative devices and tropes of storytelling that continue the child’s wonder of life. I think of F. Scott Fitzgerald’s ‘The Great Gatsby’ (1925), Gabriel García Márquez’s ‘One Hundred Years of Solitude’ (1967) and, again, the ‘Harry Potter’ books. The intuition of magic persists even in these atheistic and science-infested times, where nothing is to be believed if it can’t be subjected to analysis. This is perhaps because the ultimate magic confronts us every day in the mystery of consciousness. That we can see anything is magical; that we experience love is magical; and perhaps the most magical thing of all is the imagination’s unending power to alter the contents and coordinates of reality. It hides tenaciously in the act of reading, which is the most generative act of magic.”
The Myth of the Immortal Soul
“ ‘The soul is birthless and eternal, imperishable and timeless and is not destroyed when the body is destroyed,’ says Krishna in the ‘Bhagavad Gita’ (second century-first century B.C.). This belief in the immortality of the soul — what used to be called Pythagoreanism in ancient Greece — is still the most pervasive myth in India,” says Taseer, “and has more influence over behavior and how one lives one’s life than any other.”
These interviews have been edited and condensed.
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