Barbara Kingsolver - The Poisonwood Bible

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The Poisonwood Bible: краткое содержание, описание и аннотация

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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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“Come on!” she commanded over her shoulder. I tried to stay close behind her, but even under the weight of Ruth May she was sinuous and quick in the crowd. My heels were nipped from behind by other feet. Stepped on, though I felt it vaguely, already numb from the burning ants. I knew when I went down. Someone’s bare foot was on my calf and then my back, and I was being trampled. A crush of feet on my chest. I rolled over again and again, covering my head with my arms. I found my way to my elbows and raised myself up, grabbing with my strong left hand at legs that dragged me forward. Ants on my earlobes, my tongue, my eyelids. I heard myself crying out loud-such a strange noise, as if it came from my hair and fingernails, and again and again I came up. Once I looked for my mother and saw her, far ahead. I followed, bent on my own rhythm. Curved into the permanent song of my body: left… behind.

I did not know who it was that lifted me over the crowd and set me down into the canoe with my mother. I had to turn quickly to see him as he retreated. It was Anatole. We crossed the river together, mother and daughter, facing each other, low in the boat’s quiet center. She tried to hold my hands but could not. For the breadth of a river we stared without speaking.

That night I could still wonder why she did not help me. Live was I ere I saw evil. Now I do not wonder at all. That night marks my life’s dark center, the moment when growing up ended and the long downward slope toward death began. The wonder to me now is that I thought myself worth saving. But I did. I did, oho, did I! I reached out and clung for life with my good left hand like a claw, grasping at moving legs to raise myself from the dirt. Desperate to save myself in a river of people saving themselves. And if they chanced to look down and see me struggling underneath them, they saw that even the crooked girl believed her own life was precious. That is what it means to be a beast in the kingdom.

Leah

SUDDENLY THEN I was pushed from behind and pulled by other hands into a boat and we were on the water, crossing to safety. Anatole clambered in behind me. I was stunned to see he had Ruth May over his shoulder, like a fresh-killed antelope.

“Is she okay?”

“She is sleeping, I think. Twenty seconds ago she was screaming. Your mother and Adah have gone ahead with Tata Boanda,” he said.

“Praise God. Adah’s all right?”

“Adah is safe. Rachel is a demon. And your father is giving a sermon about Pharaoh’s army and the plagues. Everyone is all right.”

I squatted low with my chin on my knees and watched my bare feet change slowly from dark auburn, to speckled, to white as the ants dispersed and forayed out into the bottom of the canoe. I could hardly feel the pain now-the feet I gazed at seemed to be someone else’s. I gripped both sides of the boat, suddenly fearing I might vomit or pass out. When I could hold my head up again, I asked Anatole quietly, “Do you think this is the hand of God?”

He didn’t answer. Ruth May whimpered in her sleep. I waited so long for his answer I finally decided he hadn’t heard me.

And then he simply said, “No.”

“Then why?”

“The world can always give you reasons. No rain, not enough for the ants to eat. Something like that. Nsongonya are always moving anyway, it is their nature. Whether God cares or not.” He sounded bitter against God. Bitter with reason. The night felt like a dream rushing past me too fast, like a stream in flood, and in this uncontrollable dream Anatole was the one person who cared enough to help me. God didn’t. I tried to see through the thick darkness that clung to the river, searching out the opposite shore.

“God hates us,” I said.

“Don’t blame God for what ants have to do. We all get hungry. Congolese people are not so different from Congolese ants.”

“They have to swarm over a village and eat other people alive?”

“When they are pushed down long enough they will rise up. If they bite you, they are trying to fix things in the only way they know.”

The boat was crammed with people, but in the dark I couldn’t recognize their hunched backs. Anatole and I were speaking English, and it seemed no one else was there.

“What does that mean? That you think it’s right to hurt people?”

“You know me as a man. I don’t have to tell you what I am.”

What I knew was that Anatole had helped us in more ways than my family could even keep track of. My sister was now sleeping on his shoulder.

“But you believe in what they’re doing to the whites, even if you won’t do it yourself. You’re saying you’re a revolutionary like the Jeune Mou Pro!’

The dark, strong arms of a stranger paddled us forward while I shuddered with cold dread. It occurred to me that I feared Anatole’s anger more than anything.

“Things are not so simple as you think,” he finally said, sounding neither angry nor especially kind. “This is not a time to explain the history of Congolese revolutionary movements.”

“Adah says President Eisenhower has sent orders to kill Lumumba,” I confessed suddenly. After holding in this rank mouthful of words for many days, I spilled them out into our ant-infested boat. “She heard it on Axelroot’s radio. She says he’s a mercenary killer working for the Americans.”

I waited for Anatole to make any response at all to this-but he didn’t. A coldness like water swelled inside my stomach. It couldn’t possibly be true, yet Adah has always had the power to know things I don’t. She showed me the conversation between Axelroot and another man, written down in her journal. Since then I’ve had no clear view of safety. Where is the easy land of ice-cream cones and new Keds sneakers and We Like Ike, the country where I thought I knew the rules.Where is the place I can go home to? “Is it true, Anatole?”

The water moved under us and away, a cold, rhythmic rush. “I told you, this is not a time to talk.”

“I don’t care! We’re all going to die anyway, so I’ll talk if I please.”

If he was even still listening, he must have considered me a tedious child. But I had so much fright in me I couldn’t stop it from coming out. I longed for him to shush me, just tell me to be still

and that I was good.

“I want to be righteous, Anatole. To know right from wrong, that’s all. I want to live the right way and be redeemed.” I was trembling so hard I feared my bones might break. No word.

I shouted to make him hear. “Don’t you believe me? When I walk through the valley of the shadow the Lord is supposed to be with me, and he’s not! Do you see him here in this boat?”

The man or large woman whose back I’d been leaning against shifted slightly, then settled lower. I vowed not to speak another word.

But Anatole said suddenly, “Don’t expect God’s protection in places beyond God’s dominion. It will only make you feel punished. I’m warning you.When things go badly, you will blame yourself”

“What are you telling me?”

“I am telling you what I’m telling you. Don’t try to make life a mathematics problem with yourself in the center and everything coming out equal. When you are good, bad things can still happen. And if you are bad, you can still be lucky.”

I could see what he thought: that my faith injustice was childish, no more useful here than tires on a horse. I felt the breath of God grow cold on my skin. “We never should have come here,” I said. “We’re just fools that have gotten by so far on dumb luck. That’s what you think, isn’t it?”

“I will not answer that.”

“Then you mean no. We shouldn’t have come.”

“No, you shouldn’t. But you are here, so yes, you should be here. There are more words in the world than no and yes.”

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