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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He listened with his head cocked to the side. “And still your father came here determined to plant his American garden in the Congo.”

“My father thinks the Congo is just lagging behind and he can help bring it up to snuff. Which is crazy. It’s like he’s trying to put rubber tires on a horse.”

Anatole raised his eyebrows. I don’t suppose he’s ever seen a horse. They can’t live in the Congo because of tsetse flies. I tried to think of some other work animal for my parable, but the Congo has none. Not even cows. The point I was trying to make was so true there was not even a good way to say it.

“On a goat,” I said finally. “Wheels on a goat. Or on a chicken, or a wife. My father’s idea of what will make things work better doesn’t fit anything here.”

“Ayi, Beene. That poor goat of your father’s is a very unhappy animal.”

And his wife! I thought. But I couldn’t help picturing a goat with big tires stuck in the mud, and it made me giggle.Then I felt stupid. I could never tell if Anatole respected me or just thought I was an amusing child.

“I oughtn’t to laugh at my father,” I said.

“No,” he said, touching his lips and rolling his eyes upward.

“I shouldn’t! It’s a sin.” Sin, sin, I felt drenched and sick of it. “I used to pray to God to make me just like him. Smart and righteous and adequate to His will,” I confessed. “Now I don’t even know what to wish for. I wish I were more like everybody else.”

He leaned forward and looked into my eyes. His finger moved from his lips toward my face and hovered, waiting for a place to plant its blessing. “Beene, if you were more like everybody else, you would not be so beene-beene.”

“I wish you’d tell me what that means, beene-beene. Don’t I have a right to know my own name?”

His hand dropped to the table. “I will tell you someday.”

If I never learned my French conjugations from Anatole, at least I would try to learn patience. “Can I ask you something else?”

He considered this request, his left hand still holding his place in his book. “Yes.”

“Why do you translate the sermons for my father? I know what you think of our mission here.”

“Do you?”

“Well, I think I do. You came to dinner that time and explained how Tata Ndu doesn’t like so many people following Christian ways, instead of the old ways. I guess you probably think that, too, that the old ways were better. You don’t care for the way the Belgians did the elections, and I don’t think you’re even so sure about girls teaching school.”

“Beene, the Belgians did not come to me and ask, Anatole Ngemba, how shall we make the election? They merely said, ‘Kilanga, here are your votes. You may cast them in this calabash bowl or that calabash bowl, or toss them all in the river.’My job was to explain that choice.”

“Well, but still. I don’t think you’re very keen on what my father aims to accomplish here.”

“I don’t entirely know what he aims to accomplish here. Do you?”

“Tell the stories of Jesus, and God’s love. Bring them all to the Lord.”

“And if no one translated his sermons, how would he tell those stories?”

“That’s a good question. I guess he’d keep trying in French and Kikongo, but he gets those mixed up pretty bad. People probably never would get it straight what he was doing here exactly.”

“I think you are right. They might like your father more, if they couldn’t understand him, or they might like him less. It’s hard to say. But if they understand his words, they can make up their own minds.”

I looked long and hard at Anatole. “You respect my father, then.”

“What I respect is what I have seen. Nothing can stay the same, when somebody new walks into your house bringing gifts. Let’s say he has brought you a cooking pot. You already had a cooking pot you liked well enough, but maybe this new one is bigger. You’ll be very pleased, and gloat about it by giving the old one to your sister. Or maybe the new pot has a hole in the bottom. In that case you will thank your visitor very much, and when he is gone you’ll put it in the yard for feeding fish scales to the chickens.”

“So you’re just being polite. You don’t believe in Jesus Christ at all.”

He clicked his tongue. “What I believe in is not so important. I am a teacher. Do I believe in the multiplication tables? Do I believe in la languefrancaise, with its extra letters hanging onto every word like lazy children? No matter. People need to know what they are choosing. I’ve watched many white men come into our house, always bringing things we never saw before. Maybe scissors or medicine or a motor for a boat. Maybe books. Maybe a plan for digging up diamonds or growing rubber. Maybe stories about Jesus. Some of these things seem very handy, and some turn out to be not so handy. It is important to distinguish.”

“And if you didn’t translate the Bible stories, then people might sign up to be Christian for the wrong reasons. They’d figure our God gave us scissors and malaria pills so He’s the way to go.”

He smiled at me sideways. “This word beene-beene, you want to know what it means, then?”

“Yes!”

“It means, as true as the truth can be.”

I felt a tingling blush in my cheeks, and the embarrassment made me blush more. I tried to think of something to say, but couldn’t. My eyes returned to French sentences I found I couldn’t translate.

“Anatole,” I said finally, “if you could have anything in the world, what would you want?”

Without hesitation he said, “To see a map of the whole world at once.”

“Really?You never have?”

“Not all of it at once. I can’t work out whether it’s a triangle, a circle, or a square.”

“It’s round,” I said, astonished. How could he not know? He’d gone to plantation schools and served in the houses of men who had shelves full of books. He spoke better English than Rachel. Yet he didn’t know the true shape of the world. “Not a circle, but like this,” I said, cupping my hands. “Round like a ball. Really you’ve never seen a globe?”

“I heard about a globe. A map on a ball. I wasn’t sure I understood it correctly because I couldn’t see how it would fit on a ball. Have you seen one?”

“Anatole, I have one. In America lots of people have them.”

He laughed. “For what? To help them decide where to drive the automobile?”

“I’m not joking. They’re in schoolrooms and everywhere. I’ve spent so much time staring at globes I could probably make one.”

He gave me a doubting look.

“I could. I mean it. You bring me a nice clean calabash and I’ll make you a globe of your own.”

“I would like that very much,” he said, speaking to me now as a grown-up friend, not a child. For the first time ever, I felt certain of it.

“You know what, I shouldn’t be teaching math. I should teach geography. I could tell your boys about the oceans and cities and all the wonders of the world!”

He smiled sadly. “Beene, they would not believe you.”

Rachel

THE DAY AFTER. MY BIRTHDAY, Axelroot came over and we went for a walk. I more or less knew to expect him. His routine was to fly out to his mystery destination on Thursdays, come back Mondays, and come to our house on Tuesdays. So I’d put on my tulip-tailored poison-green suit, which has now officially faded to poison drab and lost two of its buttons. For the first half of last year I prayed for a full-length mirror, and the second half I praised the Lord we didn’t have one. Still, who cares if my suit wasn’t perfect. It wasn’t a date, just a make-believe date for appearances. I planned to walk with him around the village, and not a speck farther. I swore to Mother I would not set foot into the forest with him or anywhere out of sight. She says she doesn’t trust him as far as she could throw him, and believe you me from the look in her eye I think she could throw him pretty far. But he is polite and has cleaned up his style. Standing in the doorway waiting for me in his regulation Sanforized wash-and-wear khakis and pilot sunglasses, why, he very nearly almost looked handsome. If you could ignore the telltale signs that he is a certified creep.

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