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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January is a hard, dry month and I’m lonely, I think. Lonely for others of my kind, whoever that might be. Sometimes I imagine leaving, going home to see Mother and Adah, at least, but the logistics of money and travel and a passport are too laborious even to imagine. My daydream gets as far as the front gate and ends right there, looking back at Anatole, who’s saying, Not you, Beene.

Tonight he’ll come home worried and exhausted. There’s hardly any way to keep the ecole secondaire open another term without funds, and parents are anxious that education is only putting their children at greater risk. The awful truth is they’re right. But he won’t talk about that. He’ll sneak up behind me in the kitchen house and throw an arm across my chest, making me scream and laugh at the same time. He’ll rub his knuckles into my hair and cry, “Wife, your face is as long as a crocodile’s!”

I’ll tell him it’s just as ugly, too, and my skin is about that scaly. I say these things so he’ll argue with me. I’m difficult in January. I know this. I need him to insist that I’m useful and good, that he wasn’t out of his mind to marry me, that my white skin is not the standard of offense. That I wasn’t part of every mistake that’s led us to right now, January 17, with all its sins and griefs to bear.

He reminded me once that the first green mamba was meant for him. He aroused Tata Kuvudundu’s anger by encouraging discussion about us, and white people in general. He blames his misjudgment of village politics. We all have that snake in our belly, I suppose, but Anatole can’t take mine. If I can’t yet mourn a million people who left this world in a single day, I’ll start with one, and move from there. I don’t have much left of my childhood beliefs I can love or trust, but I still know what justice is. As long as I’m carrying Ruth May piggyback through my days, “with her voice in my ear, I still have her with me.

Adah Price

EMORY HOSPITAL, ATLANTA CHRISTMAS, 1968

IAM LOSING MY SLANT. In medical school I have been befriended by an upstart neurologist, who believes I am acting out a great lifelong falsehood. Adah’s False Hood. In his opinion, an injury to the brain occurring is early as mine should have no lasting effects on physical mobility. He insists there should have been complete compensation in the undamaged part of my cerebral cortex, and that my dragging right side is merely holding on to a habit it learned in infancy. I scoffed at him, of course. I was unprepared to accept that my whole sense of Adah was founded on a misunderstanding between my body and my brain.

But the neurologist was persuasive, intimidatingly handsome, and the recipient of a fabulously coveted research grant. Mostly to prove him wrong, I submitted my body to an experimental program of his design. For six months he had me stop walking entirely, in order to clear my nervous pathways of so-called bad habits. Instead, I crawled. With the help of friends I rearranged my small apartment to accommodate a grown-up baby, and warily crept each morning from a mattress to my coffee maker and hotplate on the kitchen floor. I used only the lower half of the refrigerator. To preserve my dignity I went to work in a wheelchair. I was starting a rotation in pediatrics at the time-good luck, since children don’t tend to hold the crippled responsible for their infirmities, as grown-ups do. Adults listen to you with half an ear, -while the Biblical prescription “Physician, heal thyself!” rings in the other. But children, I found, were universally delighted by a doctor with wheels.

At home, while I set about memorizing the flaws in my carpet, my body learned to cross-coordinate. One day I felt the snap like a rubber band that drew my right leg up under me as my left arm moved forward. A week later I found I could easily balance on my hands and toes, push my rear end up into the air and fall over into a sit. Nobody was there to watch, praise be, as I spontaneously clapped my hands at the wonder of my accomplishment. Within a few weeks I had strength enough in both arms to pull myself up on the furniture, and from there I could release myself to a stand. Now, tentatively, I toddle in a straight line. I have taken each step in its turn. I was not learning it all over again but for the first time, apparently, since Mother claims I did none of these things as a baby. She insists I lay on my back for three years crying for Leah to stay close and play with me, until finally one day without prelude I rolled off the couch and limped after her. Mother says I never practiced anything but always watched Leah, letting her make the mistakes for both of us, until I was ready to do it myself with acceptable precision. Mother is kind to me, probably because I’ve stayed nearer at hand than her other children. But I disagree. I made plenty of my own mistakes. I just made them on the inside.

‘ It has taken me so long to believe I am saved. Not from crookedness; I am still to some extent crooked and always too slow. But saved from the abandonment I deserved. It has taken until tonight, in fact.

Leah is in Atlanta now, and that is part of the problem if not the whole of it. Leah with Anatole and their little son Pascal and another child well in progress. Leah majoring in Agronomics and all of them making a noble attempt to plant themselves on American soil. I can see it will not last. When I go with them to the grocery, they are boggled and frightened and secretly scornful, I think. Of course they are. I remember how it was at first: dazzling warehouses buzzing with light, where entire shelves boast nothing but hair spray, tooth-whitening cream, and foot powders. It is as if our Rachel had been left suddenly in charge of everything.

“What is that, Aunt Adah? And that?” their Pascal asks in his wide-eyed way, pointing through the aisles: a pink jar of cream for removing hair, a can of fragrance to spray on the carpet, stacks of lidded containers the same size as the jars we throw away each day.

“They’re things a person doesn’t really need.”

“But, Aunt Adah, how can there be so many kinds of things a person doesn’t really need?”

I can think of no honorable answer. Why must some of us deliberate between brands of toothpaste, while others deliberate between damp dirt and bone dust to quiet the fire of an empty stomach lining? There is nothing about the United States I can really explain to this child of another world. We leave that to Anatole, for he sees it all clearly in an instant. He laughs aloud at the nearly naked women on giant billboards, and befriends the bums who inhibit the street corners of Atlanta, asking them, detailed questions about where they sleep and how they kill their food. The answers are interesting. You might be surprised to know how many pigeons roosting in the eaves of Atlanta’s Public Library have ended up roasting over fires in Grant Park.

I find an extraordinary kindred spirit in Anatole. We are both marked, I suppose. Freaks at first sight, who have learned to take the world at face value. He was marked early on by his orphaned state, his displacement, his zealous skeptical mind, his aloneness. I have noticed that he, too, reads things backward: what the billboards are really selling, for example. Also where poverty comes from, and where it goes. I shall not covet my sister’s husband, but I shall know him, in my way, better. Anatole and I inhabit the same atmosphere of solitude. The difference between us is he would give up his right arm and leg for Leah, whereas I already did.

Will I lose myself entirely if I lose my limp?

How can I reasonably survive beyond the death of Ruth May and all those children? Will salvation be the death of me?

Here in the hospital I have too much time for questions like these. It occurs to me I have access to an infinite variety of narcotic drugs. Sleep is an absolute possibility. God can’t see you when you’re asleep, Ruth May used to insist. Evil peels no eye on sleep. Live!

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