My immigrant parents—my father especially—are ardent Christians. As such, my childhood seemed to differ dramatically from the glimpses of American life I witnessed at school or on television. My parents often spoke of their regimented, cloistered upbringings in Nigeria, and their belief that Americans are too lax. They devised a series of schemes to keep us on the straight and narrow: At home, we listened to an unending stream of gospel music and watched Christian programming on the Trinity Broadcasting Network. The centerpiece of their strategy, however, was daily visits to our small Nigerian church, in North Texas.

I quickly discerned a gap between the fist-pumping, patriotic Christianity that I saw on TV and the earnest, yearning faith that I experienced in church. On TV, it seemed that Christianity was not only a means of achieving spiritual salvation but also a tool for convincing the world of America’s preeminence. Africa was mentioned frequently on TBN, but almost exclusively as a destination for white American missionaries. On-screen, they would appear dour and sweaty as they distributed food, clothes, and Bibles to hordes of seemingly bewildered yet appreciative Black people. The ministers spoke of how God’s love—and, of course, the support of the audience—made such donations possible, but the subtext was much louder: God had blessed America, and now America was blessing everyone else.

In church, however, I encountered an entirely different type of Christianity. The biblical characters were the same, yet they were evoked for different purposes. God was on our side because we, as immigrants and their children, were the underdogs; our ancestors had suffered a series of losses at the hands of Americans and Europeans, just as the Israelites in the Bible had suffered in their own time. And like those chosen people, we would emerge victorious.

Over time, I learned that Christianity is a malleable faith; both the powerful and the powerless can use it to justify their beliefs and actions. This is, in part, the message of Scholastique Mukasonga’s Sister Deborah, which was published in France in 2022 and was recently released in the United States, in a translation by Mark Polizzotti. Set in Rwanda in the 1930s, the novel spotlights a group of recently arrived African American missionaries who preach a traditional Christian message about a forthcoming apocalypse, but with a twist: They prophesize that “when everything was again nice and dry, Jesus would appear on his cloud in the sky and everyone would discover that Jesus is black.” These missionaries are a destabilizing influence in a territory dominated by another version of Christianity, established and spread by the colonizing Belgians, that emphasizes the supremacy of a white Jesus.

[Read: A family story about colonialism and its aftereffects]

The most vital force in the novel is Sister Deborah herself. She is the prophetic, ungovernable luminary of the African American contingent, and possesses healing powers. Over the course of her time in Rwanda, she develops a theology that centers Black women; as a result, she is eventually castigated by her former mentor, Reverend Marcus, a gifted itinerant preacher who serves as the leader of the missionaries. Sister Deborah is a novel about the capaciousness of Christianity but also the limits of its inclusivity—particularly for the women in its ranks.

Those limits are evident throughout the novel. The first section is narrated by a woman, Ikirezi, who recalls her childhood in Rwanda. She’d been a “sickly girl” who required constant attention, yet her mother had avoided the local clinic: She had “no confidence in the pills that the orderlies dispensed, seemingly at whim.” Ikirezi’s mother eventually determines that her child’s chronic illness comes “from either people or spirits.” So, in a fit of desperation, she decides to take her to Sister Deborah. She doesn’t know much about this American missionary except that she is a “prophetess” who possesses the gift of “healing by laying on hands.” Upon learning of his wife’s plans, Ikirezi’s father explodes:

You are not going to that devil’s mission. I forbid it! Didn’t you hear what our real padri said about it? They’re sorcerers from a country called America, a country that might not even exist because it’s the land of the dead, the land of the damned. They have not been baptized with good holy water. And they are black—all the real padri are white. I forbid you to drag my daughter there and offer her to the demon hiding in the head and belly of that witch you call Deborah. You can go to the devil if you like, but spare my daughter!

Through Ikirezi’s father’s outburst, Mukasonga deftly sketches the two opposing Christian camps in the novel—one that depends on the Bible to protect its status, and the other that uses the Bible to attain status. The white padri (priests) seek to maintain their spiritual control of the local population by labeling the African American missionaries as evil interlopers. The missionaries, for their part, have positioned themselves as an alternative religious authority, and they begin to attract many followers, especially women, who are drawn to their energetic services and Sister Deborah’s supernatural abilities.

Ikirezi’s mother defies her husband and takes Ikirezi to see Sister Deborah. They arrive at the American dispensary, where Sister Deborah holds court “under the large tree with its dazzling red flowers, sitting atop the high termite mound that had been covered by a rug decorated with stars and red stripes.” She asks the children who are gathered before her, Ikirezi among them, “to touch her cane while she lay her hands on their heads.” Afterward, Ikirezi recalls “that under the palms of her hands, a great sense of ease and well-being spread through me.” Ikirezi’s depiction of Sister Deborah remains more or less at this pitch through the rest of this section: deferential and mystified, studied but also somewhat distant. As time passes, Ikirezi’s reverence for Sister Deborah only grows, forming a scrim that obscures the healer in a hazy glow.

The novel then pivots to Sister Deborah’s point of view; she expands on and revises Ikirezi’s portrait of her life. As a child in Mississippi, Sister Deborah discovered that she had healing powers. Her mother pulled her out of school, dreading “people’s vindictiveness as much as their gratitude” for her daughter’s gift. Shortly afterward, Sister Deborah is raped by a truck driver, which shifts the trajectory of her life dramatically. She has a profound religious experience when she visits a local church, and soon after falls in with Reverend Marcus.

Reverend Marcus initially sees Sister Deborah as a tool to advance his own ambitions. He is concerned about the suffering of Black people around the world: “the contempt, insults, and lynchings they endured in America; the enslavement, massacres, and colonial tyranny forced upon them in Africa.” His theology is focused not only on their salvation but on their ascendancy as well.

Sister Deborah begins to perform healings during Reverend Marcus’s revival services, and eventually, he brings her along on a missionary trip to Rwanda. There, the reverend and Sister Deborah initially work in harmony, attracting devoted new converts. But their partnership begins to fray when a divine spirit informs Sister Deborah that a Black woman, not a Black Jesus, will save them. Reverend Marcus’s response is both a warning and a prophecy: “If we follow you in your visions and dreams, we step outside of Christianity and venture into the unknown.”

Although the reverend initially accepts Sister Deborah’s “vision” of female power, he eventually uses it to undermine her, condemning her as a witch. Even within his progressive and radical theology, Reverend Marcus believes that women must serve men; in Mukasonga’s telling, he is a man whose shortsightedness and thirst for power eventually overwhelm his generally good intentions. His behavior reflects a reality that many Christian women have experienced, Black women in particular. In Rwanda, Sister Deborah is contending with a caste system that installed white men at the top and placed Black women at the bottom. Sister Deborah’s claim that the savior is a Black woman undermines that status quo. And the reverend’s response reveals a contradiction that many Black Christian women have faced: They are encouraged to seek spiritual freedom but are still expected to remain subservient.

[Read: Why did this progressive evangelical church fall apart?]

What Reverend Marcus doesn’t realize, however, is that his warning about “ventur[ing] into the unknown” has also given Sister Deborah a route for her own liberation. Like the women in Mukasonga’s prior work—a collection of accomplished memoirs, novels, and short fiction—Sister Deborah explores and then occupies unfamiliar realms. Unfamiliar, that is, to men, who create hierarchies in which they can flourish and then mark any territory beyond their reach as benighted. Yet it is in those benighted spaces, Sister Deborah comes to believe, that Black women can thrive. A group of women begins to follow her, and she changes her name to Mama Nganga. Little girls collect “healing plants” for her. She treats local sex workers, and invites homeless women to stay with her. She constructs an ecosystem of care and protection for women and proudly claims the label that Ikirezi’s father placed on her at the beginning of the novel: “I’m what they call a witch doctor, a healer, though some might say a sorceress,” she declares. “I treat women and children.” For Sister Deborah, Reverend Marcus’s Christianity is inadequate because it prioritizes dominance over service. She abandons that approach in favor of pursuing the true mission of Jesus: to uplift and care for the most vulnerable.

Mukasonga’s slim novel is laden with ideas, but perhaps the most potent and urgent is her assertion that sometimes, Black women cannot achieve true freedom within the confines of Christianity. By exposing how even progressive interpretations of the faith can uphold patriarchal norms, Mukasonga invites her reader to question the limitations imposed on marginalized believers. In Sister Deborah, real liberation lies in eschewing conformity to any dogma, even the Bible. But the novel is more than a critique of religious institutions: It is a call to redefine faith, perhaps even radically, on one’s own terms.

The Elite College Students Who Can’t Read Books

To read a book in college, it helps to have read a book in high school, Rose Horowitch wrote in the November 2024 issue.

I’m an English teacher at a private college-preparatory school, and much of “The Elite College Students Who Can’t Read Books” sounded familiar. My students, too, now struggle to read long texts. Unaddressed in this apt article, though, are changes to the broader high-school context in which reading for homework now occurs. Today, students with elite college aspirations have extracurricular schedules that demand as much—if not more—time than school itself. These commitments are necessary, in their eyes, to gain admission to selective institutions. As a result, teachers face considerable pressure from not only students but also parents and school administrators to limit homework time—no matter if the assignment is a calculus problem set or Pride and Prejudice. In combination with considerably slower rates of reading and diminished reading comprehension, curtailed homework time means that an English teacher might not be able to assign more than 10 to 15 pages of relatively easy prose per class meeting, a rate so excruciatingly slow, it diminishes one’s ability to actually grasp a novel’s meaning and structure. I see how anxious and drained my students are, but I think it’s important for them to experience what can grow from immersive reading and sustained written thought. If we want students to read books, we have to be willing to prioritize the time for them to do so.

Anna Clark
San Diego, Calif.

As a professor, I agree with my colleagues who have noticed the declining literacy of American students at elite universities.

However, I am not sure if the schools are entirely to blame. In American universities, selection is carried out by admissions offices with little interest in the qualities that faculty might consider desirable in a college student. If faculty members were polled—something that has never happened to me in my 20-year career—I’m sure we would rank interest and experience in reading books quite highly.

Admissions decisions in the United States are based on some qualities that, however admirable, have little or nothing to do with academic aptitude. In contrast, at Oxford and Cambridge, in the United Kingdom, undergraduate admissions are typically conducted by the same academics who will teach those students. Most personal statements primarily consist of a discussion of which books the student has read and what they learned from them. Students are then expected to discuss these books in more detail in an interview. When considered alongside the undergraduate selection process, the decline in literacy among American undergraduates is totally understandable.

Ione Fine
Psychology Professor, University of Washington
Seattle, Wash.

Having taught English in a public school for 32 years, I am not surprised that colleges and universities are discovering that incoming students lack the skill, focus, and endurance to read novels. Throughout my career, primarily teaching ninth graders, I fostered student readership not by assigning novels for the whole class to read, but rather by allowing students to select young-adult books that they would read independently in class. Thousands of lifelong readers were created as a result.

Ten years ago, however, my district administration told me that I could no longer use class time for independent student reading. Instead, I was to focus on teaching skills and content that the district believed would improve standardized-test scores. Ironically, research showed that the students who read more books scored significantly better than their classmates on standardized reading tests.

I knew that many students were unlikely to read at home. So I doubled down: I found time for students to read during the school day and repurposed class time to allow my students to share their ideas; to question, respond, and react along with their peers. The method was so successful that the district adopted my approach for seventh through ninth grade, and I published a university-level textbook preparing teachers to create similar communities of readers in their own classrooms.

Whole-class novels just aren’t working: Some students will always be uninterested in a teacher’s choice, and perceive the classics as irrelevant and difficult to comprehend. But allowing students to select their books can help them fall in love with reading.

Michael Anthony
Reading, Pa.

I am an educator of 16 years living in New Hampshire. “The Elite College Students Who Can’t Read Books” reflects a lot of what I’ve seen recently. But a large piece of the puzzle is public-school budgets. A major reason novels have been removed from curricula is money: Many districts cannot afford to purchase a book for every student, especially in the upper grades. Typically, districts will buy a “class set” of novels, about 20 to 30 books—that’s it. The books must be used during the English blocks for instruction and reading time. There are not enough books for students to take home and read; if they are reading them only in their class block, a novel will take months and months to finish. I knew of one district that would have teachers make copies of entire novels to share with their students; they’d take turns on copy duty to pull it off. I wish I could teach more complete novels, because students love it. But districts need budgets large enough to buy books for everyone.

Meaghan Kelly
Rumney, N.H.

When teaching my college history courses, I have polled my students to see how many have ever read a book cover to cover. Sometimes, only a few students would raise their hand.

I inquired because I always gave them the option to read a book instead of writing a 10-page research paper. They then would have a one-on-one, hour-long discussion with me about the book they’d selected. Students who chose that option generally had a good experience. But one student shines bright in my mind. In truth, I didn’t remember him well—but he stopped me at an alumni function to say thank you. He had taken my class the second semester of his senior year to fill an elective, and he had chosen to read David McCullough’s 1776. He’d devoured the book—and he’d loved our discussion. He told me that the assignment had changed his life: Up to that point, he had never read a whole book. Since that class, he has read two or three books a month, and now has hundreds of books in his own library. He assured me that he would be a reader for the rest of his life.

It was one of the most gratifying moments of my career. I hope more teachers, professors, and parents give their students a chance to learn what this student did—that books are one of the great joys in life.

Scott Salvato
Mooresville, N.C.

Rose Horowitch replies:

Anna Clark’s letter builds on an idea that I hoped to convey in the article: that the shift away from reading full books is about more than individual students, teachers, or schools. Much of the change can be understood as the consequence of a change in values. The professors I spoke with didn’t think their students were lazy; if anything, they said they were overscheduled and frazzled like never before, facing immense pressure to devote their time to activities that will further their career. Under these circumstances, it can be difficult to see how reading The Iliad in its entirety is a good use of time. Acknowledging this reality can be disheartening, because the solution will not be as simple as changing curricula at the college, high-school, or middle-school level. (And as several of these letters note, changing curricula isn’t all that straightforward.) But letters like Scott Salvato’s are a hopeful reminder of the power of a good—full—book to inspire a student to become a lifelong reader.

The Atlantic Behind the Cover

In this month’s cover story, “How the Ivy League Broke America,” David Brooks describes the failure of the United States’ meritocracy, created in part by James Conant, the influential president of Harvard from 1933 to 1953. Conant and like-minded reformers had hoped to overturn America’s “hereditary aristocracy of wealth”; instead, they helped create a new ruling class—the so-called cognitive elite, selected and credentialed by the nation’s top universities. For our cover image, the artist Danielle Del Plato placed the story’s headline on pennants she created for each of the eight Ivy League schools, which have been instrumental in shaping and perpetuating America’s meritocracy.

— Paul Spella, Senior Art Director

Corrections

Due to an editing error, “The Elite College Students Who Can’t Read Books” (November) misstated the year Nicholas Dames started teaching Literature Humanities. He began teaching the course in 1998, not 1988. “What Zoya Sees” (November) misstated where in Nigeria Zoya Cherkassky-Nnadi and her husband, Sunny, have a home. Their home is in Ngwo, not Igwo.

This article appears in the December 2024 print edition with the headline “The Commons.”