The Mark of Africa
Join now to read essay The Mark of Africa
William J. Hiraldo
Mrs. C. Cannarella
English IV Hon.
21 February 2007
The Mark of Africa
Since the dawn of time, the strong always take advantage of the weak, and it is evident in today’s contemporary society with the United States and the Middle East. The United States is forcing their ideologies of Western culture to a radical fundamentalist group of Muslims. In the Poisonwood Bible by Barbara Kingsolver, an evangelical Baptist minister named Nathan Price takes his family on a missionary in Belgian Congo in 1959. The book illustrates the hypocrisy of religious rhetoric and practice that sacrifices the many for the good of the few in power, and draws a clear parallel between a missionarys attitude and colonial imperialism. Nathan Price is a symbolic figure representing the way the U.S and Europe have approached Africa with cultural arrogance and misunderstanding at every aspect. Nathan Price demonstrates that religion and politics are not separate entities but a powerful combined forces used not only to “convert the savages” but to convert the masses to believe that what is done in the name of democratic, Christian principles is done for the greater good. (Ognibene, Elaine R) Nathans evangelical, self-righteous, judgmental attitudes threaten the lives of his family, as well as the people in the remote Congolese village of Kilanga. A zealot, Nathan risks lives in pursuit of his obsessive vision. An abusive father, Nathan goes frenetic for the second time in his life, as he tries to convert the natives over a year and a half period of hunger, disease, drought, witchcraft, political wars, pestilential rains, Lumumba, Mobutu, Ike, and the CIA. The effects of Nathans missionary position on his wife, Orleanna, his four daughters, and the Congolese become clear that Nathans behaviors is similar to the imperialist actions in the Congo.
In “The Revelation,” Orleanna explains her initial ignorance about bringing Betty Crocker cake mixes into the jungle and her slow learning about Congolese cultural practices. She wanted to be a part of Kilanga and be Nathans wife, but she acknowledges her true position: “I was his instrument, his animal. Nothing more just one of those women who clamp their mouths shut and wave the flag as their nation rolls off to conquer another in war” (88). Orleanna looks back on her political mistakes as well as her cultural ones, recognizing similarities in the behaviors between Nathan and national leaders. Thinking about Eisenhowers need for control and retired diplomat George F. Kennans belief that the U.S. should not have “the faintest moral responsibility for Africa”(96), she remembers Nathans similar need for control, as well as not realizing the actions of his consequences. Plagued by unanswerable “if” questions, Orleanna closes her narrative in the “Exodus” chapter on a note that is sad, insightful, and redemptive. Free of Nathans control, she chooses to speak and in voice comes redemption. She begins by defining the need to understand the deceptive nature of words, a recurring theme in the novel: “Independence is a complex word in a foreign tongue. To resist occupation, whether youre a nation or merely a woman, you must understand the language of your enemy. Conquest and liberation and democracy and divorce are words that mean squat when you have hungry children” (Kingsolver 383).
Adah begins her journey in a much different way than the other four women. From “Genesis” through “The Judges,” Adah describes her fathers ignorant errors as he attempts to convert the villagers to his point of view. Her palindrome for Nathans sermons; his “high-horse show of force” is the “Amen enema” (Kingsolver 69). Adah is the more observant and intellectual narrator in the novel, as her father gives a sermon on one Sunday morning, she notices the congregation stiffen, and recalls the dead fish on the riverbank, one of her fathers conversion mistakes. Nathan promised Kilangas hungry people “the bounty of the Lord, more fish than they had ever seen in their lives,” (Kingsolver 70) but he executes “a backward notion of the loaves and fishes,” sending men out to pitch dynamite in the river. The villagers did feast all day, but there was no ice to save the thousands of fish that went bad along the bank. Nathans destructive act won him no converts. Nathan’s actions show similarities between the United States and the Middle East, especially that the U.S. demonstrates that their ideologies are superior to the ones in the Middle East. After the Congo achieves