Barbara Kingsolver - The Poisonwood Bible

Здесь есть возможность читать онлайн «Barbara Kingsolver - The Poisonwood Bible» весь текст электронной книги совершенно бесплатно (целиком полную версию без сокращений). В некоторых случаях можно слушать аудио, скачать через торрент в формате fb2 и присутствует краткое содержание. Жанр: Современная проза, на английском языке. Описание произведения, (предисловие) а так же отзывы посетителей доступны на портале библиотеки ЛибКат.

The Poisonwood Bible: краткое содержание, описание и аннотация

Предлагаем к чтению аннотацию, описание, краткое содержание или предисловие (зависит от того, что написал сам автор книги «The Poisonwood Bible»). Если вы не нашли необходимую информацию о книге — напишите в комментариях, мы постараемся отыскать её.

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.

The Poisonwood Bible — читать онлайн бесплатно полную книгу (весь текст) целиком

Ниже представлен текст книги, разбитый по страницам. Система сохранения места последней прочитанной страницы, позволяет с удобством читать онлайн бесплатно книгу «The Poisonwood Bible», без необходимости каждый раз заново искать на чём Вы остановились. Поставьте закладку, и сможете в любой момент перейти на страницу, на которой закончили чтение.

Тёмная тема
Сбросить

Интервал:

Закладка:

Сделать

But this is not the conversation that happened. When they came home, everybody was having a conniption about a big giant fight in the village over who got whose share of their horrid meat. They went on talking and remarking about it while Mother built a fire in the stove and put in their antelope leg to roast, and mashed some plantains. It did smell so good. You could hear it all sizzling and crispy and juicy, and I have to confess when dinnertime came I did eat a few small bites, but only because I was positively weak with hunger. And I got to thinking about my hair falling out. But if there had been a grocery store within one hundred miles, believe me, I would have walked there on my own reconnaisance for some cuisine that didn’t still have feet attached to it.

At dinner the ruckus of our household was still going on, with Leah still saying over and over how she shot a whole antelope herself and it was not fair that our family didn’t get it. Father informed her that God showed no mercy upon those who flouted their elders, and that he, Reverend Price, had washed his hands of her moral education. He said this in just the plainest everyday voice, as if discussing that the dog had gotten into the garbage again. He stated that Leah was a shameful and inadequate vessel for God’s will, and that was “why he would no longer even stoop to punishing her when she needed it.

Leah spoke back to him in a calm voice as if she too were discussing whatever had gotten into the garbage and it certainly wasn’t her. She said, “Is that your point of view, Father? How interesting that you think so,” and so forth. Which was fine and dandy for her, I guess, if she wasn’t going to get punished for it! Lucky duck. Ruth May and Adah and I stayed out of it, us still being adequate vessels for a good licking, the last we’d heard. Even though someone could have pointed out to Father that at least somebody finally brought home some bacon at our house. Someone could have remarked that it is Leah who wears the pants in our family, which is true. Mother took sides against Father without saying so, in the noisy way she stacked the plates.

Then suddenly from one second to the next they were all transposed on Nelson, who came running into the house afraid for his life. It was something about a snake. He’d seen the evil sign outside our chicken house. Well, that was hardly a surprise because for the last few days people had been finding snakes everyplace. Inside the house, for instance, inside a bean basket with the lid on tight. Places where you wouldn’t think it was natural for a snake to be. Everybody was so afraid, Nelson said, you could see Afraid walking around on its own two feet. When he saw the evil sign it sent him singing like a canary, because our chicken house is where he sleeps.

He was positive he was doomed, and there was just no reasoning with him. Mother did try, but he wouldn’t listen. He said he’d been just fixing to go to bed when he heard a sound and went outside to look. When he stepped out the door, two shadows in the shape of an X fell across his path. Lately he’s been tying the chicken-house door shut with a rope when he turns in for the night, but now it was plain to see no rope -was going to be strong enough. Nelson was not going to sleep in our chicken house for all the teeth in China.

Well, any two straight things can make a shadow of an X is what Mother told him, which is true, especially with a wild imagination coming into play. Probably some clown is just trying to scare him and needs a good poke in the puss. But Nelson said this was not just ordinary shadows. He said it was the dreaming of snakes.

Father announced this was the unfortunate effect of believing in false idols and he washed his hands of the affair. He was washing his hands left and right that evening. Mother didn’t necessarily agree with him, but I could see she didn’t want us going anywhere near that chicken house to investigate. Father quoted a Bible verse about the only thing we had to fear was fear itself. He told Mother if she let Nelson sleep in our house that night she’d be playing directly into the hands of the idol worshipers, and if she wanted to count herself as one of them she could take her children and go seek shelter among them. Then he turned to us and declared it was high time for us to go to bed and put the light out on laughable Congolese superstitions.

But Nelson slunk out of the house in such a terrified state we couldn’t find anything to laugh about, that is for sure. Even Anatole had been telling us to be extra careful right now, and Anatole, I must admit, has his head firmly attached to his shoulders. We tried to get ready for bed, but all we could hear was Nelson outside whimpering to be allowed to come in, and we became scared out of our minds. Even Leah did. We did not believe in voodoo spirits, and informed each other of that fact till we were blue in the face. But still there was some dark thing out there watching us from the forest and coiling up under people’s beds at night, and whether you call it fear or the dreaming of snakes or false idolatry or what-it’s still something. It doesn’t care what prayers we say at bedtime, or whether we admit we believe in it. Does it believe in us, that’s the question.

We lay in our beds listening to Nelson’s steady, high-pitched begging. Sticky-toed lizards ran sideways along the walls. The moon made shadows on our mosquito netting. Nelson pleaded, “Bdkala mputu Nelson, bakala mputu” over and over like a poor starving dog that’s been whining so long it doesn’t know how to stop. We heard Father’s bedsprings groan suddenly, then Father at the window yelling for him to shut up. Leah rolled over and put her pillow on her head. I felt sick to my stomach. We all did. Father’s hatefulness and Mother’s silent fright were infecting our minds.

“This is wrong,” Leah said finally. “I’m going to help him. Who has the guts to come with me?”

The thought of going out there gave me the willies. But if the others went, I wasn’t going to stay in here with the shadows and lizards, either. I think our house gave me the worst willies of all. That house was the whole problem, because it had our family in it. I was long past the point of feeling safe huddling under my parents’ wings. Maybe when we first came to Congo I did, because we were all just hardly more than children then. But now everything has changed; being American doesn’t matter and nobody gives us any special credit. Now we’re all in this stewpot together, black or white regardless. And certainly we’re not children. Leah says in Congo there’s only two ages of people: babies that have to be carried, and people that stand up and fend for themselves. No in-between phase. No such thing as childhood. Sometimes I think she’s right.

After a while she said again, “I’m going out there to help Nelson, and Father can go straight to hell.”

Whether we said so or not, the rest of us certainly agreed upon where Father could go straight to.

Surprisingly, Adah sat up and started to pull on her jeans. That was her way of saying, “I’m in.” So I felt around on the floor for my penny loafers. Leah pulled Ruth May’s shirt on over her head and

stuck her tennis shoes on her feet. As quiet as mice, we crept outside through the window.

What we decided to do was to set a trap, like Daniel in the temple. This was Leah’s inspiration. Nelson raked a pan of cold ashes out of the stove, and together we strewed them all around the hard-pan-dirt yard outside the chicken house. Inside it, too. We worked by candlelight. Nelson kept a lookout to make sure no one saw us. But Ruth May was careless, and the rest of us were also, to some extent, and made tracks over each other’s tracks. Then our two chickens got disturbed by our lights, since they’d come from a different way of life over at Mama Mwanza’s and weren’t used to living in our chicken house yet, so they ran around making chicken tracks on top of everything. We had to sweep it all up and start over. The second time we were much more careful. We made Ruth May stand in one spot, and chased the chickens back into the nest box to roost. They looked down at us with their stupid little eyes and made soft noises into their feathers to calm themselves down.

Читать дальше
Тёмная тема
Сбросить

Интервал:

Закладка:

Сделать

Похожие книги на «The Poisonwood Bible»

Представляем Вашему вниманию похожие книги на «The Poisonwood Bible» списком для выбора. Мы отобрали схожую по названию и смыслу литературу в надежде предоставить читателям больше вариантов отыскать новые, интересные, ещё непрочитанные произведения.


Отзывы о книге «The Poisonwood Bible»

Обсуждение, отзывы о книге «The Poisonwood Bible» и просто собственные мнения читателей. Оставьте ваши комментарии, напишите, что Вы думаете о произведении, его смысле или главных героях. Укажите что конкретно понравилось, а что нет, и почему Вы так считаете.