Barbara Kingsolver - The Poisonwood Bible

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Amazon.com Review
Oprah Book Club® Selection, June 2000: As any reader of The Mosquito Coast knows, men who drag their families to far-off climes in pursuit of an Idea seldom come to any good, while those familiar with At Play in the Fields of the Lord or Kalimantaan understand that the minute a missionary sets foot on the fictional stage, all hell is about to break loose. So when Barbara Kingsolver sends missionary Nathan Price along with his wife and four daughters off to Africa in The Poisonwood Bible, you can be sure that salvation is the one thing they're not likely to find. The year is 1959 and the place is the Belgian Congo. Nathan, a Baptist preacher, has come to spread the Word in a remote village reachable only by airplane. To say that he and his family are woefully unprepared would be an understatement: "We came from Bethlehem, Georgia, bearing Betty Crocker cake mixes into the jungle," says Leah, one of Nathan's daughters. But of course it isn't long before they discover that the tremendous humidity has rendered the mixes unusable, their clothes are unsuitable, and they've arrived in the middle of political upheaval as the Congolese seek to wrest independence from Belgium. In addition to poisonous snakes, dangerous animals, and the hostility of the villagers to Nathan's fiery take-no-prisoners brand of Christianity, there are also rebels in the jungle and the threat of war in the air. Could things get any worse?
In fact they can and they do. The first part of The Poisonwood Bible revolves around Nathan's intransigent, bullying personality and his effect on both his family and the village they have come to. As political instability grows in the Congo, so does the local witch doctor's animus toward the Prices, and both seem to converge with tragic consequences about halfway through the novel. From that point on, the family is dispersed and the novel follows each member's fortune across a span of more than 30 years.
The Poisonwood Bible is arguably Barbara Kingsolver's most ambitious work, and it reveals both her great strengths and her weaknesses. As Nathan Price's wife and daughters tell their stories in alternating chapters, Kingsolver does a good job of differentiating the voices. But at times they can grate-teenage Rachel's tendency towards precious malapropisms is particularly annoying (students practice their "French congregations"; Nathan's refusal to take his family home is a "tapestry of justice"). More problematic is Kingsolver's tendency to wear her politics on her sleeve; this is particularly evident in the second half of the novel, in which she uses her characters as mouthpieces to explicate the complicated and tragic history of the Belgian Congo.
Despite these weaknesses, Kingsolver's fully realized, three-dimensional characters make The Poisonwood Bible compelling, especially in the first half, when Nathan Price is still at the center of the action. And in her treatment of Africa and the Africans she is at her best, exhibiting the acute perception, moral engagement, and lyrical prose that have made her previous novels so successful. -Alix Wilber
From Publishers Weekly
In this risky but resoundingly successful novel, Kingsolver leaves the Southwest, the setting of most of her work (The Bean Trees; Animal Dreams) and follows an evangelical Baptist minister's family to the Congo in the late 1950s, entwining their fate with that of the country during three turbulent decades. Nathan Price's determination to convert the natives of the Congo to Christianity is, we gradually discover, both foolhardy and dangerous, unsanctioned by the church administration and doomed from the start by Nathan's self-righteousness. Fanatic and sanctimonious, Nathan is a domestic monster, too, a physically and emotionally abusive, misogynistic husband and father. He refuses to understand how his obsession with river baptism affronts the traditions of the villagers of Kalinga, and his stubborn concept of religious rectitude brings misery and destruction to all. Cleverly, Kingsolver never brings us inside Nathan's head but instead unfolds the tragic story of the Price family through the alternating points of view of Orleanna Price and her four daughters. Cast with her young children into primitive conditions but trained to be obedient to her husband, Orleanna is powerless to mitigate their situation. Meanwhile, each of the four Price daughters reveals herself through first-person narration, and their rich and clearly differentiated self-portraits are small triumphs. Rachel, the eldest, is a self-absorbed teenager who will never outgrow her selfish view of the world or her tendency to commit hilarious malapropisms. Twins Leah and Adah are gifted intellectually but are physically and emotionally separated by Adah's birth injury, which has rendered her hemiplagic. Leah adores her father; Adah, who does not speak, is a shrewd observer of his monumental ego. The musings of five- year-old Ruth May reflect a child's humorous misunderstanding of the exotic world to which she has been transported. By revealing the story through the female victims of Reverend Price's hubris, Kingsolver also charts their maturation as they confront or evade moral and existential issues and, at great cost, accrue wisdom in the crucible of an alien land. It is through their eyes that we come to experience the life of the villagers in an isolated community and the particular ways in which American and African cultures collide. As the girls become acquainted with the villagers, especially the young teacher Anatole, they begin to understand the political situation in the Congo: the brutality of Belgian rule, the nascent nationalism briefly fulfilled in the election of the short-lived Patrice Lumumba government, and the secret involvement of the Eisenhower administration in Lumumba's assassination and the installation of the villainous dictator Mobutu. In the end, Kingsolver delivers a compelling family saga, a sobering picture of the horrors of fanatic fundamentalism and an insightful view of an exploited country crushed by the heel of colonialism and then ruthlessly manipulated by a bastion of democracy. The book is also a marvelous mix of trenchant character portrayal, unflagging narrative thrust and authoritative background detail. The disastrous outcome of the forceful imposition of Christian theology on indigenous natural faith gives the novel its pervasive irony; but humor is pervasive, too, artfully integrated into the children's misapprehensions of their world; and suspense rises inexorably as the Price family's peril and that of the newly independent country of Zaire intersect. Kingsolver moves into new moral terrain in this powerful, convincing and emotionally resonant novel.

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That arm hurt bad. I didn’t cry, but I held it right still over my chest. Mama made me a sling out of the same bolt of cloth she brought over to make the bed sheets and baptizing dresses for the African girls. We haven’t baptized any yet. Dunking them in the river, they won’t have it, no sir, nothing doing. Crocodiles.

Mr. Axelroot did come back next day at noontime and smelled like when the fruit goes bad on you. Mama said it could wait one more day if we wanted to get there in one piece. She said, “Lucky it was just a broken bone and not a snakebite.”

While we were waiting for Mr. Axelroot to sit in his airplane and get to feeling better, the Congolese ladies came on down to the airplane field with great big old bags of manioc on their heads and he gave them money. The ladies cried and yelled when he gave them the money. Father said that was because it was two cents on the dollar, but they don’t even have regular dollars here.They use that pink money. Some of the ladies yelled hard at Mr. Axelroot and went away without giving him their stuff. Then we got in the plane and flew to Stanleyville: Mr. Axelroot, Father, and my broken arm. I was the first one of my sisters ever to break any bone but a toe. Mama wanted to go instead of him because I was a waste of Father’s time. If she went I’d get to ride on her lap, so I said that to him, too, I was going to waste his time. But, no, then he decided after all he wanted to go walk on a city street in Stanleyville, so he went and Mama stayed. The back of the airplane was so full of bags I had to sit on them. Big scratchy brown bags with manioc and bananas and little cloth bags of something hard. I looked inside some of them: rocks. Sparkly things and dirty rocks. Mr. Axelroot told Father that food goes for the price a gold in Stanleyville, but it wasn’t gold in the little cloth bags. No, sir, it was diamonds. I found that out and I can’t tell how. Even Father doesn’t know we rode in a airplane with diamonds. Mr. Axelroot said if I told, why then God would make Mama get sick and die. So I can’t.

After I went to sleep and woke up again in the airplane Mr. Axelroot told us what all we could see from up there looking down: Hippos in the river. Elephants running around in the jungle, a whole bunch of them. A lion down by the water, eating. Its head moved up and down like our kitty in Atlanta. He told us there’s little tiny Pygmy people down there too but we never saw any. Maybe too little.

I said to him, “Where is all the green mamba snakes?”

I know they live up in a tree so they can drop on you and kill you, and I wanted to see some. Mr. Axelroot said, “There’s not a thing in this world hides as good as a green mamba snake. They’re just the same color as what they lay up against,” he said, “and they don’t move a muscle.You could be right by one and not know it.”

We landed nice as you please on the grass. It was bumpier up in the sky than down on the grass. The big huge house right there was the hospital and they had a lot of white people inside, and some other ones in white dresses. There were so many white people I forgot to count. I hadn’t seen any but just us for a coon’s age.

The doctor said,”What was a nice preacher’s girl doing up a tree?” The doctor had yellow hair on his arms and a big face and sounded foreign. But he didn’t give me a shot so I liked him all right.

Father said, “That is just what her mother and I wanted to know.”

I said I didn’t want anybody a-throwing me in a big pot and eating me, so I had to hide. The doctor smiled. Then I told him for real I was hiding from the Jimmy Crow, and the doctor didn’t smile, he just looked at Father. Then he said to me, “Climbing trees is for boys and monkeys.”

“We don’t have boys in our family,” I told him.

He laughed at that. He said, “Nor monkeys either, I should not think!”

He and Father talked about man things.The doctor was surprised about the Jimmy Crow boys being in our village. He didn’t talk plain English like us; he said, “ can not instead of I can’t, and they are and did not and such. They have heard, is what he asked Father. “They have heard of our Patrice Lumumba all the way down to Kilanga now?”

Father said, “Oh, we don’t see too much of them. We hear rifle practice on occasion.”

“Lord help us,” said the doctor.

Father told him, “Why, the Lord will help us! We’ll receive His divine mercy as his servants who bring succor.”

The doctor frowned then. He said to forgive him but he did not agree. He called my father Reverend. He said, “Reverend, missionary work is a great bargain for Belgium but it is a hell of a way to deliver the social services.”

He said that word: hell. I sucked in my breath and listened with my ears.

Father said: “Why, doctor, I am no civil servant. Some of us follow careers and some of us get called out. My work is to bring salvation into the darkness.”

“Salvation my foot!” is what that doctor said. I do believe that man was a sinner, the way he sassed back at Father. We watched him mix up the white plaster and lay out strips. I hoped he and my father wouldn’t get in a fight. Or, if they did, I hoped I could watch. I saw Father hit a man one time, who did not praise the Lord.

Without looking up from my arm, the doctor said, “We Belgians made slaves of them and cut off their hands in the rubber plantations. Now you Americans have them for a slave wage in the mines and let them cut off their own hands. And you, my friend, are stuck with the job of trying to make amens.”

He was wrapping up my arm while he said all that about cutting off hands. He kept on wrapping the cool white strips around and around till it was all finished up and my arm inside like a hot dog in a bun. I was glad nobody wanted to cut off my hands. Because Jesus made me white, I reckon they wouldn’t.

He told me, “That will bother you. We will take it off in six weeks.”

“Okay,” I said to his white coat sleeve. There was blood on it. Somebody else’s.

But Father wasn’t done with the doctor yet. He was hopping from one foot to the other and cried, “Up to me to make amens? I see no amens to make! The Belgians and American business brought civilization to the Congo! American aid will be the Congo’s salvation.You’ll see!”

The doctor held my white broken arm like a big bone in his two hands, feeling how my fingers bent. He raised his yellow eyebrows without looking up at Father, and said, “Now, Reverend, this civilization the Belgians and Americans brought, what would that be?”

Father said,”Why, the roads! Railroads…”

The doctor said, “Oh. I see.”Then he bent down in his big white coat and looked at my face. He asked me, “Did your father bring you here by automobile? Or did you take the passenger railway?”

He was just being a smart aleck and Father and I didn’t answer him. They don’t have any cars in the Congo and he knew it.

He stood up then and clapped the white stuff off his hands, and I could see he was all done with my arm, even if Father wanted to argue till he went blue in the face. The doctor held the door open for us.

“Reverend,” he said.

“Sir?” asked my father.

“I do not like to contradict, but in seventy-five years the only roads the Belgians ever built are the ones they use to haul out diamonds and rubber. Between you and me, Reverend, I do not think the people here are looking for your kind of salvation. I think they are looking for Patrice Lumumba, the new soul of Africa.”

“Africa has a million souls” is what Father told him. And Father ought to know, for he’s out to save them all.

“Well, yes, indeed!” the doctor said. He looked out into the hallway and then closed the door with us still inside. He said in a lower voice, “And about half of them were right here in Stanleyville last week to cheer on their Tata Lumumba.”

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