Poisonwood Bible

In The Poisonwood Bible Kingsolver ventures intrepidly out of her familiar Southwest setting to create a story of calamitous undoing in the Belgian Congo of 1959. The daughters and wife of controlling, abusive evangelist Nathan Price recount alternating versions of the events that take place after their family arrives in the jungle, and how each of the female family members passes the thirty years following. They are so naive about what is required to survive in this alien world they actually bring cake mixes with them. From the beginning, Nathan's obsession with "converting the natives" to Christianity is met with open hostility (a logical reaction to his insistence on baptism in crocodile-infested waters) and makes both him and his essentially captive family the mortal enemies of a local witch doctor. The Prices' ill-fated interactions with the community are entwined with the larger political upheaval pervading the country (i.e., independence from brutal Belgian rule, the assassination of the country's first autonomous leader and subsequent CIA-aided, UN-sanctioned rule by the ruthless Mobutu), providing a thorough, thought-provoking, and indicting look into the ruin wrought in Africa at the hands of its colonizers. Lilus, Powells.com

See also our Poisonwood Bible Further Recommendations page.

Topics for Discussion:
1. What are the implications of the novel's title phrase, the poisonwood bible, particularly in connection with the main characters' lives and the novel's main themes? How important are thecircumstances in which the phrase comes into being?

2. How does Kingsolver differentiate among the Price sisters, particularly in terms of their voices? What does each sister reveal about herself and the other three, their relationships, their mother and father, and their lives in Africa? What is the effect of our learning about events and people through the sisters' eyes?

3. What is the significance of the Kikongo word nommo and its attendant concepts of being and naming? Are there Christian parallels to the constellation of meanings and beliefs attached to nommo? How do the Price daughters' Christian names and their acquired Kikongo names reflect their personalities and behavior?

4. The sisters refer repeatedly to balance (and, by implication, imbalance). What kinds of balance--including historical, political, and social--emerge as important? Are individual characters associated with specific kinds of balance or imbalance? Do any of the sisters have a final say on the importance of balance?

5. What do we learn about cultural, social, religious, and other differences between Africa and America? To what degree do Orleanna and her daughters come to an understanding of those differences? Do you agree with what you take to be Kingsolver's message concerning such differences?

6. Why do you suppose that Reverend Nathan Price is not given a voice of his own? Do we learn from his wife and daughters enough information to formulate an adequate explanation for his beliefs and behavior? Does such an explanation matter?

7. What differences and similarities are there among Nathan Price's relationship with his family, Tata Ndu's relationship with his people, and the relationship ofthe Belgian and American authorities with the Congo? Are the novel's political details--both imagined and historical--appropriate?

8. How does Kingsolver present the double themes of captivity and freedom and of love and betrayal? What kinds of captivity and freedom does she explore? What kinds of love and betrayal? What are the causes and consequences of each kind of captivity, freedom, love, and betrayal?

9. At Bikoki Station, in 1965, Leah reflects, " I still know what justice is." Does she? What concept of justice does each member of the Price family and other characters (Anatole, for example) hold? Do you have a sense, by the novel's end, that any true justice has occurred?

10. In Book Six, Adah proclaims, " This is the story I believe in . . ." What is that story? Do Rachel and Leah also have stories in which they believe? How would you characterize the philosophies of life at which Adah, Leah, and Rachel arrive? What story do you believe in?

11. At the novel's end, the carved-animal woman in the African market is sure that " There has never been any village on the road past Bulungu, " that " There is no such village" as Kilanga. What do you make of this?
About the Author: Barbara Kingsolver was born on April 8, 1955. She grew up "in the middle of an alfalfa field," in the part of eastern Kentucky that lies between the opulent horse farms and the impoverished coal fields. While her family has deep roots in the region, she never imagined staying there herself. "The options were limited--grow up to be a farmer or a farmer's wife."

Kingsolver has always been a storyteller: "I used to beg my mother to let me tell her a bedtimestory." As a child, she wrote stories and essays and, beginning at the age of eight, kept a journal religiously. Still, it never occurred to Kingsolver that she could become a professional writer. Growing up in a rural place, where work centered mainly on survival, writing didn't seem to be a practical career choice. Besides, the writers she read, she once explained, "were mostly old, dead men. It was inconceivable that I might grow up to be one of those myself . . ."

Kingsolver left Kentucky to attend DePauw University in Indiana, where she majored in biology. She also took one creative writing course, and became active in the last anti-Vietnam War protests. After graduating in 1977, Kingsolver lived and worked in widely scattered places. In the early eighties, she pursued graduate studies in biology and ecology at the University of Arizona in Tucson, where she received a Masters of Science degree. She also enrolled in a writing class taught by author Francine Prose, whose work Kingsolver admires.

Kingsolver's fiction is rich with the language and imagery of her native Kentucky. But when she first left home, she says, "I lost my accent . . . P eople made terrible fun of me for the way I used to talk, so I gave it up slowly and became something else." During her years in school and two years spent living in Greece and France she supported herself in a variety of jobs: as an archaeologist, copy editor, X-ray technician, housecleaner, biological researcher and translator of medical documents. After graduate school, a position as a science writer for the University of Arizona soon led her into feature writing for journals and newspapers. Her numerous articles have appeared in avariety of publications, including "The Nation," "The New York Times," and "Smithsonian," and many of them are included in the collection, "High Tide in Tucson: Essays from Now or Never." In 1986 she won an Arizona Press Club award for outstanding feature writing, and in 1995, after the publication of "High Tide in Tucson," Kingsolver was awarded an Honorary Doctorate of Letters from her alma mater, De Pauw University.

Kingsolver credits her careers in scientific writing and journalism with instilling in her a writer's discipline and broadening her "fictional possiblities." Describing herself as a shy person who would generally prefer to stay at home with her computer, she explai

"A powerful new epic . . . Kingsolver] has with infinitely steady hands worked the prickly threads of religion, politics, race, sin and redemption into a thing of terrible beauty." --Los Angeles Times Book Review

The Poisonwood Bible is a story told by the wife and four daughters of Nathan Price, a fierce, evangelical Baptist who takes his family and mission to the Belgian Congo in 1959. They carry with them everything they believe they will need from home, but soon find that all of it--from garden seeds to Scripture--is calamitously transformed on African soil. What follows is a suspenseful epic of one family's tragic undoing and remarkable reconstruction over the course of three decades in postcolonial Africa.

The novel is set against one of the most dramatic political chronicles of the twentieth century: the Congo's fight for independence from Belgium, the murder of its first elected prime minister, the CIA coup to install his replacement, and the insidious progress of a world economic order that robs the fledgling African nation of its autonomy. Taking its place alongside the classic works of postcolonial literature, this ambitious novel establishes Kingsolver as one of the most thoughtful and daring of modern writers.

New York Times Bestseller - An Oprah Book Club Pick

"Powerful . . . Kingsolver] has with infinitely steady hands worked the prickly threads of religion, politics, race, sin and redemption into a thing of terrible beauty." --Los Angeles Times Book Review

Taking its place alongside the classic works of postcolonial literature, this ambitious novel established Barbara Kingsolver as one of the most thoughtful and daring of modern writers.

The Poisonwood Bible is a story told by the wife and four daughters of Nathan Price, a fierce, evangelical Baptist who takes his family and mission to the Belgian Congo in 1959. They carry with them everything they believe they will need from home, but soon find that all of it--from garden seeds to Scripture--is calamitously transformed on African soil. What follows is a suspenseful epic of one family's tragic undoing and remarkable reconstruction over the course of three decades in postcolonial Africa.

The novel is set against one of the most dramatic political chronicles of the twentieth century: the Congo's fight for independence from Belgium, the murder of its first elected prime minister, the CIA coup to install his replacement, and the insidious progress of a world economic order that robs the fledgling African nation of its autonomy. Against this backdrop, Orleanna Price reconstructs the story of her evangelist husband's part in the Western assault on Africa, a tale indelibly darkened by her own losses and unanswerable questions about her own culpability. Also narrating the story, by turns, are her four daughters—the self-centered, teenaged Rachel; shrewd adolescent twins Leah and Adah; and Ruth May, a prescient five-year-old. These sharply observant girls, who arrive in the Congo with racial preconceptions forged in 1950s Georgia, will be marked in surprisingly different ways by their father's intractable mission, and by Africa itself. Ultimately each must strike her own separate path to salvation. Their passionately intertwined stories become a compelling exploration of moral risk and personal responsibility.

Dancing between the dark comedy of human failings and the breathtaking possibilities of human hope, The Poisonwood Bible possesses all that has distinguished Barbara Kingsolver's previous work, and extends this beloved writer's vision to an entirely new level. Taking its place alongside the classic works of postcolonial literature, this ambitious novel establishes Kingsolver as one of the most thoughtful and daring of modern writers.

Kingsolver has always been a storyteller: "I used to beg my mother to let me tell her a bedtime story." As a child, she wrote stories and essays and, beginning at the age of eight, kept a journal religiously. Still, it never occurred to Kingsolver that she could become a professional writer. Growing up in a rural place, where work centered mainly on survival, writing didn't seem to be a practical career choice. Besides, the writers she read, she once explained, "were mostly old, dead men. It was inconceivable that I might grow up to be one of those myself . . . "

Kingsolver left Kentucky to attend DePauw University in Indiana, where she majored in biology. She also took one creative writing course, and became active in the last anti-Vietnam War protests. After graduating in 1977, Kingsolver lived and worked in widely scattered places. In the early eighties, she pursued graduate studies in biology and ecology at the University of Arizona in Tucson, where she received a Masters of Science degree. She also enrolled in a writing class taught by author Francine Prose, whose work Kingsolver admires.

Kingsolver's fiction is rich with the language and imagery of her native Kentucky. But when she first left home, she says, "I lost my accent . . . [P]eople made terrible fun of me for the way I used to talk, so I gave it up slowly and became something else." During her years in school and two years spent living in Greece and France she supported herself in a variety of jobs: as an archaeologist, copy editor, X-ray technician, housecleaner, biological researcher and translator of medical documents. After graduate school, a position as a science writer for the University of Arizona soon led her into feature writing for journals and newspapers. Her numerous articles have appeared in a variety of publications, including The Nation, The New York Times, and Smithsonian, and many of them are included in the collection, High Tide in Tucson: Essays from Now or Never. In 1986 she won an Arizona Press Club award for outstanding feature writing, and in 1995, after the publication of High Tide in Tucson, Kingsolver was awarded an Honorary Doctorate of Letters from her alma mater, De Pauw University.

Kingsolver credits her careers in scientific writing and journalism with instilling in her a writer's discipline and broadening her "fictional possiblities." Describing herself as a shy person who would generally prefer to stay at home with her computer, she explains that "journalism forces me to meet and talk with people I would never run across otherwise."

From 1985 through 1987, Kingsolver was a freelance journalist by day, but she was writing fiction by night. Married to a chemist in 1985, she suffered from insomnia after becoming pregnant the following year. Instead of following her doctor's recommendation to scrub the bathroom tiles with a toothbrush, Kingsolver sat in a closet and began to write The Bean Trees, a novel about a young woman who leaves rural Kentucky (accent intact) and finds herself living in urban Tucson.

The Bean Trees, published by HarperCollins in 1988, and reissued in a special ten-year anniversary hardcover edition in 1998, was enthusiastically received by critics. But, perhaps more important to Kingsolver, the novel was read with delight and, even, passion by ordinary readers. "A novel can educate to some extent," she told Publishers Weekly. "But first, a novel has to entertain--that's the contract with the reader: you give me ten hours and I'll give you a reason to turn every page. I have a commitment to accessiblity. I believe in plot. I want an English professor to understand the symbolism while at the same time I want the people I grew up with--who may not often read anything but the Sears catalogue--to read my books."

For Kingsolver, writing is a form of political activism. When she was in her twenties she discovered Doris Lessing. "I read the Children of Violence novels and began to understand how a person could write about the problems of the world in a compelling and beautiful way. And it seemed to me that was the most important thing I could ever do, if I could ever do that."

The Bean Treeswas followed by the collection, Homeland and Other Stories(1989), the novels Animal Dreams(1990), and Pigs in Heaven(1993), and the bestselling High Tide in Tucson: Essays from Now and Never(1995). Kingsolver has also published a collection of poetry, Another America: Otra America(Seal Press, 1992, 1998), and a nonfiction book, Holding the Line: Women in the Great Arizona Mine Strike of l983(ILR Press/Cornell University Press, 1989, 1996). The Poisonwood Bible, published in 1998, earned accolades at home and abroad, and was an Oprah's Book Club selection.

Barbara's Prodigal Summer, released in November of 2000, is a novel set in a rural farming community in southern Appalachia. Small Wonder, April 2002, presents twenty-three wonderfully articulate essays. Here Barbara raises her voice in praise of nature, family, literature, and the joys of everyday life while examining the genesis of war, violence, and poverty in our world.

Barbara Kingsolver presently lives outside of Tucson with her husband Steven Hopp, and her two daughters, Camille from a previous marriage, and Lily, who was born in 1996. When not writing or spending time with her family, Barbara gardens, cooks, hikes, and works as an environmental activist and human-rights advocate.

Given that Barbara Kingsolver's work covers the psychic and geographical territories that she knows firsthand, readers often assume that her work is autobiographical. "There are little things that people who know me might recognize in my novels," she acknowledges. "But my work is not about me. I don't ever write about real people. That would be stealing, first of all. And second of all, art is supposed to be better than that. If you want a slice of life, look out the window. An artist has to look out that window, isolate one or two suggestive things, and embroider them together with poetry and fabrication, to create a revelation. If we can't, as artists, improve on real life, we should put down our pencils and go bake bread."