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 points to the dirt path that runs between ours and our neighbors’ houses, down through a ditch where we clutch up our skirts and tiptoe over the sewage on oil drums to reach the main road. “This boulevard needs a name, Beene. Put a sign here.” Wise guy. He can’t wait to see if I’ll do it.

Our house is sturdy, with a concrete floor and a tin roof. We live in what would be called, in America, a slum, though here it’s an island of relative luxury in the outskirts of la cite, where the majority have a good deal less in the way of roofing, to say the least. Under our roof, we’re six: Anatole and me, our boys Pascal, Patrice, and the baby, Martin-Lothaire, and Aunt Elisabet, plus her daughter Christiane occasionally. After we came back from Atlanta we brought Elisabet down here from Bikoki, where things had gotten fairly desperate. I can’t say they’re any less desperate here, but she’s good company. I thought I’d learned resourcefulness, but Elisabet has given me a higher education in making soup out of stones. Mondek, she calls me, I’m her white daughter.Yet she’s hardly older than Anatole and looks just like him, minus the broad shoulders and narrow waist. (Her shape is somewhat the reverse.) With his same sweet patience, she works nonstop in our one-room house, singing in Lingala, her left hand always holding her outer pagne closed for modesty while her right does more alone than I could with three. She’s told me everything she can recall of her older sister, Anatole’s mother, and like a kid I make her repeat the stories. I’m hungry for any family I can get. I’m lucky if I hear from Mother and Adah twice a year. It’s not their fault. I know they’ve sent countless packages that are piled up somewhere in the great, crumbling postal edifice downtown. I expect the Minister of Post could build himself a second or third home out of undelivered boxes.

By some miracle, we did get a package at Easter time. The boys hooted and ran the length of our 17 Janvier lane brandishing their precious Mars bars. (Which, I heard Pascal boast to his friends, are manufactured on Mars.) I was tempted to do the same -with my own loot: five books in English! Also clothing, aspirin, antibiotics, hand lotion, thick cotton diapers, batteries for our radio, and long letters. I buried my face in the clothes for the scent of my mother, but of course they came from some American child who’s no kin to us. Mother does volunteer work in African relief. We’re her pet project, you could say.

In every package there’s one oddball thing from Adah, a sort of secret message is how I think of it. This time it was an old Saturday Evening Post she’d found in the bottom of Mother’s closet. I leafed through it, wondering, Did Adah want me to read about how Jimmy Stewart got his start, or to know that when a Philco moves in, your TV troubles move out? Then I found it, an article called “Will Africa Go Communist?”Adah retains her eagle eye for irony. It was all about how the U.S. ought to take better charge of the maverick Congo; the two photographs stopped my heart. In one, a young Joseph Mobutu looks out imploringly above a caption declaring his position in jeopardy. Next to him is a smiling, rather crafty-looking Patrice Lumumba, with a caption warning: “He may be on his way back!” The magazine is dated February 18, 1961. Lumumba was already a month dead, his body buried under a chicken coop in Shaba. And Mobutu, already well assured of his throne. I can picture the Georgia housewives shuddering at the Communist challenge, quickly turning the page on that black devil Lumumba with the pointed chin. But I was hardly any less in the dark, and I was in Bulungu, the very village where Lumumba had been captured. My sister married a man who may have assisted in his death-sentence transport to Shaba, though even Rachel will never know that for sure. We have in this story the ignorant, but no real innocents.

Adah wrote at the bottom of the page, “Remember ‘Devil One’ and ‘W I. Rogue?’ Our secret secrets?” She says there’s talk now of an investigation, that the Congress may look into past wrongdoing in the Congo or “any possible link between the CIA, Lumumba’s death, and the army coup that brought Mobutu to power.” Are they joking? Adah says no one is giving it any credence; here, no one has ever doubted it. It’s as if history can be no more than a mirror tipped up to show each of us exactly what we already knew. Now everyone’s pretending to set the record straight: they’ll have their hearings, while Mobutu makes a show of changing all European-sounding place names to indigenous ones, to rid us of the sound of foreign domination. And what will change? He’ll go on falling over his feet to make deals with the Americans, who still control all our cobalt and diamond mines. In return, every grant of foreign aid goes straight to Mobutu himself. We read he’s building himself an actual castle with spires and a moat near Brussels, to provide a respite, I guess, from his villas in Paris and Spain and Italy. When I open my door and look out, I see a thousand little plank-and-cardboard houses floating at every conceivable tilt on an endless ocean of dust. We hardly have a functional hospital in our borders, or a passable road outside Kinshasa. How can this be, a castle with spires and a moat? Why doesn’t the world just open its jaws like a whale and swallow this brazenness in one gulp? is the question I’d pose to Father these days. “Who gave him charge of the whole world? If you have insight, hear this: Can one who hates right govern?”Job 34:13, thank you very much.

The latest news from Mobutu is that he’s bringing two great American boxers, Muhammad Ali and George Foreman, to the stadium in Kinshasa. The announcement came on the radio this afternoon. I only listened with one ear because of a larger drama unfolding in our kitchen. I’d just put Martin down for a nap on his mat and was boiling the diapers while Elisabet crumbled a papery onion and hot pili-pili into a bowl. She fries this with mashed tomatoes into a thin red sauce for the manioc. That’s the principal trick of Congolese cooking: rubbing two leaves together to give color and taste to another day’s translucent, nutritionally blank ball of manioc.

The pot for boiling the manioc was waiting in line for the stove, after the diapers, and after that would come the big laundry kettle with the boys’ shirts and our household’s three sheets and two towels. Here in Kinshasa we have a “city kitchen,” with the stove right inside the house, but it’s only a little bottle-gas burner, maddeningly sluggish after my years of cooking over roaring wood fires. A lot of people in la cite do cook with wood, which they have to nibble secretively from each other’s houses at night, like termites.

This was supposed to be a payday for Anatole, and it the school there’s been talk about the supplementaire, meaning the possibility of the government’s starting back payments on the wages they’ve been stealing from all public schools for over a year. This “supplement” is supposed to be a sign of good faith, to forestall a nationwide strike of university students, but some students walked out anyway, and the signs of Mobutu’s faith so far have been expressed with nightsticks. I worry constantly about Anatole. Although I know his capacity for self-restraint in a dangerous moment is uncanny.

Elisabet and I knew there would be no supplement but were still greatly enjoying spending it at tomorrow’s market. “A kilo of fresh eels and two dozen eggs!” I proposed, and she laughed at me. My craving for protein drives me to a singlemindedness she calls my momfele-hungries.

“Better, ten kilos of rice and two bars of soap,” she said, which we do need badly, but I despaired for an imaginary windfall that would bring nothing but more white starch into this house.

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