Comparing The White Man's Burden And The Poisonwood Bible

In the book, “The Poisonwood Bible” there is a rather interesting character, named Nathan Price. The tone used to describe Nathan Price in the book is always related to his cruelty, oppressiveness and the devious way he acts throughout the book. The tone used by his wife and daughters throughout the novel produces the feeling that he is the main Antagonist in the book. Nathan is also extremely abusive against his wife and daughters. He is an extremist, a coward and a terrible preacher. His lack of knowledge about God and more importantly, life in general, cause everyone in the novel to despise him, especially his family. Nathan Price was so desperate about preaching, he decided to move from the United States to the Congo. This is ironic

In the cartoon, John Bull and Uncle Sam, who represent Britain and America respectively, are portrayed to climb the mountain with carrying the burden of people from the colonised territories of Britain (China, India, Egypt, and Soudan) and America (Filipino, Porto Rico, Cuba, Samoa, and Hawaii), which definitively illustrates Kipling’s poem titled “The White Man’s Burden”. We can see the contradictory facial expression between these two white carriers, who must suffer the ponderousness of the journey, and the people inside the burden, who appear to be very jubilant and partly to gloat over the carriers below them. This contrast also opposes to the conventional racism against non-white, non-Western, and non-Christian people. These rocks of the mountain are also carved with different words which are supposed to characterise the white-privilege class of British and American society in 19th century, such as “barbarism”, “ignorance”, “oppression”, “brutality”, ...

The white man's burden is the idea that saving those who are considered less than is a burden that has been placed on the white “superior” race. The Poisonwood bible shows this burden through a Baptist family who goes on a mission trip to the Congo to save the unsaved. The author, Barbara Kingsolver, presents the idea of the white man's burden through the missionary trip that the price family is on. The father, Nathan, has different views towards the saving of the Congolese people than the wife and daughter, while he believes that his journey to please God should be prioritised, his family soon begins to question their views on all things God.

People always greatly and negatively impact each other, though they believe it to be for the greater good. In the 1950’s European and American imperialism tore asunder what tranquility there was in the Congo. These countries may have not been aware of their influence at the time, but the outcome nonetheless was drastic. Cultural misunderstandings were the ultimate catalyst for the Congo’s destruction. In Barbara Kingsolver’s novel The Poisonwood Bible published in 1998 she exposes how cultural ignorance creates problems. With her chosen syntax, point of view, and time gap of each narrator Kingsolver exposes how close mindedness creates unfulfilled results because individuals can not adapt to cultural changes.

Nathan believes whole-heartedly in the power of God and His infinite wisdom enough to the point Nathan himself becomes a mindless drone, existing for the sole purpose of enhanced spirituality through –the only religion Nathan even considers– Christianity, and will do anything to show this testament. His children comment on his devotion to converting the Congolese people that he “[is] probably still preaching [about] hell and brimstone” (486). To this, Nathan is possessed by a religious energy to please the Maker; yet he spreads the message of salvation by describing the cruel nature of those who do not heed the call, instead of telling the joys of following in the light. Nathan’s fervor for conversion shrouds his mind and vision to the reality of his situation. His intentional –however unforeseen by him– disruption into the culture of the people in Kilanga interrupt their religious and societal customs, in that “bringing the Christian word… is leading [these people] to corrupt ways,” a consequence Nathan does not consider to be from his involvement in their lives (129). Nathan’s desire for salvation becomes increasingly skewed in methods, as he states “[he] shall

In literature, one of the most effective ways of developing a character is to move them. Movement requires an evolution in character development; it constitutes change, and in The Poisonwood Bible, Barbara Kingsolver hones movement and travel in order to form diverse characters and development. This literary device becomes even that much more effective with Leah and Rachel Price, who are the only two protagonists in the story who goes against the compelling idea of returning home, and decide to stay. Leah and Rachel Price remain in Africa, Leah in The Congo, and Rachel in South Africa; despite cultural and racial disputes. Upon moving, the readers only get a chance to experience these two characters in one war shaken, racially diverse

In the Poisonwood Bible by Barbara Kingsolver, Nathan opposes the views of the entire village and the country. Although, Nathan's views conflict with African society, that doesn't stop him from trying to convert them. Nathan's brash behavior creates chaos and eventually splits his family apart. Nathans past and personality explain why he feels like the missionary work is essential in the Congo. Nathan’s case is symbolic of the colonization of Africa by the western culture.

The Poisonwood Bible is a novel written by Barbara Kingsolver. She introduces the novel with a woman named Orleanna Price as she is telling the story of her children and her survival in the Congo. Orleanna narrates the struggles her family endured while on their journey in the Congo. Following, each child has the opportunity to speak about their experiences and feelings. Throughout this book, many sociological aspects can be related back, such as the ideas of religion, and culture, along with their subcategories.

Kingsolver is introducing a thematic contrast between black and white that will be prevalent in the Congo throughout the Price’s journey. The black and darkness, while represented as originating in Africa physically, metaphorically emanate from Western society and culture. (C) The description of the contrast of black and white in The Poisonwood Bible is similar to the piece of white worsted wrapped around an african’s neck in Heart of Darkness. Mama Tataba looks out of place with the white garment as does the African who wears the white on his neck near the Outer Station. Although these white decorations serve as a stark contrast to the dark Africans, they serve different purposes within the realm of Western imperialism. The white worsted that looked out of place on the native in Heart of Darkness represents the European attempt to civilize the natives, whereas the white apron makes Mama Tataba look out of place, representing the unwelcome faith of Christianity in

Africa, being the second largest continent on earth, has always enticed foreigners to exploit their land and way of life. The biggest offender of trying to diminish their way of life is the western presence, always attempting to alter their normality into their own because they see it as the best way to live, which is not always the case. Throughout history, Africa has been under the impression of the white man and their customs, which can be demonstrated in the novels The Posionwood Bible, by Barbra Kingsolver, and The Heart of Darkness, by Joseph Conrad. Both Conrad and Kingsolver display the futile efforts of the western presence to “civilize” Africans with their numerous points of view, clever symbolism, and conveying diction.

In The Poisonwood Bible by Barbara Kingsolver, the setting, Congo, presents the reader with plethora of foreshadowing, analogies, and anthropomorphism. Through literary devices, Congo showcases emotions, ideas, and personality to create another character and add another dimension to Price family’s story. In the beginning of the story, Congo speaks its pessimistic view on the Price family’s mission through analogy. When the Price family arrives at Congo, one of the first things Nathan tries to teach is his farming technique.

Barbara Kingsolver 's novel The Poisonwood Bible captures a white southern families struggles through cultural collision and avid yet destructive faith. Kingsolver utilizes personal narratives to highlight the effect of western presence in Africa, not only pertaining to the natives but to the intrusive westerners themselves. The Price women display an array of different reactions to their quest in the Congo— each character contributes a different perspective which furthers the plot. Leah Price, one half of the highly intelligent twin dynamic, the only difference between the two is that, Leah is able bodied. Leah undergoes significant changes throughout their sojourn in Kilanga, in which she is forced to reevaluate the importance of

Imagine a man suddenly cast into a world he could never have dreamed of. He would be shocked by the unfamiliarity all around him, from the people to the plants, and confused of what to do. A man cut off from what he knows is only left with two options--either to reject his new circumstances or find a way to assimilate to his new society. This man will either try to find a way to return back to his world, or find a way to adjust his life to his surroundings. Throughout history, separate cultures have collided, and with each collision they have either melded together or rejected each other. The novels Heart of Darkness and The Poisonwood Bible both portray how every individual reacts differently when their ways of life collide with foreign ones,by either rejecting the foreign society, or accepting it and creating a merger of cultures. Although both novels describe characters finding themselves at these crossroads, the differences between the novels portray the effects of an individual's wants and needs when deciding how to react to new cultures.

The burdens to the white men are the “newly- caught sullen people”. According to the text they are half devil and half child. This referrers to their child-like and devilish behaviors. Kipling feels that it is racist and wrong. The poem gives strong details about how this pertains to imperialism and Kipling’s views about it. He thinks it is wrong “to seek another’s profit and work another’s gain” and guide people “slowly to the light”. “Slowly to the light” hints that the white men were trying to guide them to Christianity and change them. I know this because Jesus is often referred to as the “light”. It is important for the white men to assume or take for granted the burden so they can “gain profit by others”.

First, Conrad writes from the optimistic Belgian’s point of view that colonization is beneficial to both parties: the colonizers and the assimilated. Throughout the novella, members of the Belgian company are referred to as “pilgrims.” This positively-connoted word often associated with religion epitomizes the approving European view of African settlement. Similarly, Marlow’s aunt is written to convey the assimilating attitude towards Africans that Eurocentrists exuded on the surface. Marlow’s aunt discusses “weaning those ignorant millions from their horrid ways” as if the Belgians are a superior people that are aiding the Congolese (Conrad 10). Additionally, the book reflects the European standpoint on colonialism presented in Rudyard Kipling’s “The White Man’s Burden.” In the poem, Kipling implies the necessity of white men “To seek another’s profit/ And work another’s gain” (Kipling). In Conrad’s book, Marlow notes that first and foremost, “the company was run for profit,” and its main goal is to collect vast amounts of ivory (Conrad 10). Correspondingly, Kipling uses the words “Your new-caught sullen peoples,/ Half-Devil and half-child” to describe native people regarded as subservient. (Insert HoD quote that represents Kipling’s idea.) Much like slavery in America, European expansionism is an important part of history that can’t merely be