The Poisonwood Bible by Barbara Kingsolver

judgment I enjoy a benign approval in Kilanga that I have never, ever known in Bethlehem, Georgia.
    We finished off Susanna by singing “Amazing Grace” at the speed of a dirge. The ragtag congregation chimed in with every sort of word and tune. Oh, we were a regular Tower of Babel here at the First Baptist Church of Kilanga, so no one noticed that I mouthed my own words to the proper tune:
    Evil, all... its sin... is still... alive!
    Do go... Tata... to God!
    Sugar don’t... No, drag us drawn onward,
    A, he rose ... ye eyesore, ha!
    When church was over Mama Tataba took us back to the house, while the clever Reverend and his wife stayed behind to smile and shake hands and bask in the general holiness. Mama Tataba stomped down the path ahead of my sisters and me. Bringing up the rear, I concentrated   on   trying to pass up   the   dawdling Rachel, who walked with her hands held out slightly from her thighs as if she had once again, as usual, been crowned Miss America. “Hold your hands like you’ve just dropped a marble,” she instructs us generally as she fashion-models her way through the house. In spite of all that stateliness, I could not catch up. So I watched an orange-and-white butterfly that hovered over her and finally lit on her white head. The butterfly poked its tiny proboscis down into her hair, probing for nurture, then flew away unsatisfied. Mama Tataba saw none of these events. She was in a bad mood and shouted at us confidentially, “Reverant Price he better be give that up!” Flesh eating and blood drinking, did she mean? The sermon had meandered from the pious Susanna to Rahab, the harlot of Jericho. So many Biblical names sound backward, like Rahab, I wonder sometimes if the whole thing was written by a mental freak like me. But in the end he got around to emphasizing baptism, as always. This was likely what disturbed Mama Tataba. Our Father could not seem to accept what seemed clear enough even to a child: when he showered the idea of baptism—batiza—on people here, it shrunk them away like water on a witch.
    Later on at the dinner table he was still animated, though, which is the status quo on Sundays. Once he gets wound up in the pulpit he seems unwilling to give up center stage.
    “Do you know,” he asked us, tall and bright-headed like a candle in his chair, “last year some men drove here all the way from Leopoldville in a truck with a broken fan belt? A Mercedes truck.” Ah, me. One of his Socratic moods. This was not dangerous, for he rarely actually struck us at the table, but it was designed to show us all up as dull-witted, bovine females. He always ended these interrogations with an exasperated, loud private conversation with God concerning our hopelessness.
    Methuselah was definitely in the girls’ camp. He made a habit of prattling at the top of his lungs through Sunday dinners at our house. Like many human beings, he took the least sign of conversation as his cue to make noise. Our mother sometimes threw a tablecloth over his cage in frustration. “Mbote! Mbote!” he screamed now, which in Kikongo means hello and good-bye, both. This symmetry appeals to me. Many Kikongo words resemble English words backward and have antithetical meanings: Syebo is a horrible, destructive rain, that just exactly does not do what it says backward.
    We listened vaguely to Our Father’s tale of the putative Mercedes truck. Our only material goods from the outside world of late were comic books, which my sisters cherished like Marco Polo’s spices from China, and powdered eggs and milk, to which we felt indifferent. All brought by Eeben Axelroot. As for this truck-and-fanbelt story, the Reverend loved to speak in parables, and we could surely spot one coming.
    “That road,” said our mother, bemused, gesturing with a lazy bent wrist out the window. “Why, I can’t imagine.” She shook her head, possibly not believing. Can she allow herself not to believe him? I have never