Formats: Print, audio, digital
Publisher: Scholastic Press
Genre: Mystery, Myths and Folklore, Zombie
Audience: Children
Diversity: Haitian characters and author
Takes Place in: Haiti
Content Warnings (Highlight to view): Child Endangerment, Death, Forced Captivity, Vomit
Blurb
Lena has always been a troublemaker. Descended from a long line of Mambos, priestesses of the Voodoo religion, she knows a thing or two about creating havoc — and getting out of it. There’s nothing she can’t get herself and her friends out of, even when she causes most of the predicaments they find themselves in. But there are things even she can’t fix. She can’t bring her father back from the dead, can’t make her mother happy again, and can’t forgive the gods for taking her father away.
When a mysterious man arrives in her little Haitian village, taking up residence in the giant house at the outskirts, she’s more curious than anyone. Anything helps to keep her mind away from her father. And the mysterious man’s dinner party is just the thing to keep her mind at ease, and learn more about why he’s on the island.
But then strange things start to happen. People stare at her with their eyes glazed over. They walk as if they’re being controlled — as if they were zombies… And they’re all after her.
As her village descends into chaos, Lena must fight to save what community she has left, solve the mystery of what’s truly happening, and escape the horde of zombies before they catch her. It may take everything, even the gods, to get out of this alive.
They Will Not Save Us returns the zombie genre to its origin in Haiti, and explores the genuine horrors of slavery, loss, and colonization in a bone-chilling way.
I received this product for free in return for providing an honest and unbiased review. I received no other compensation. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255: Guides Concerning the Use of Endorsements and Testimonials in Advertising.
Everyone has a different theory about why the wealthy white stranger has come to Lena’s small village of Bonne Fin, and Lena can’t wait to find out which one is true. She thinks she has her chance when the entire village is invited to a party at his grand home, but then Lina’s mother bans her from going as punishment for sneaking into Old Man Joe’s garden to steal oranges. To make matters worse, strange things keep happening around her. There’s a chill in the air, and Lina hears whispers on the wind. Old Man Joe’s eyes cloud over and he starts to sing a creepy nursery rhyme. Terrified, Lena tries to tell her two best friends, Jesula and Luke, about the strange occurrences, but they don’t believe her, blaming her active imagination. Things continue to get weirder and seem to be tied to the missing 13th story Lena’s father was working on before he died. Soon, Lena finds herself fighting an ancient evil for the fate of her home.
I appreciated that Arnold gave us a more authentic look at Haitian Vodou than the images made popular by Hollywood. Vodou is often portrayed as something dark and sinister in modern media, with Voodoo dolls, human sacrifices, and demonic bargains, even though none of those things exist in Vodou. Many of these lies were perpetuated during the first American occupation and made popular by the sensationalized book The Magic Island (1929) by American explorer William Seabrook. Sadly, many Christian organizations and colonizers have pushed to outlaw Vodou practices in Haiti, even though it’s legally recognized as one of Haiti’s two official religions (the other being Catholicism). Some even blamed the 2010 earthquake on Haitians practicing Vodou.
Vodou is actually a diasporic religion derived from the amalgamation of West African religions, Roman Catholicism, and Indigenous Taino beliefs that arose during the Atlantic slave trade. Instead of sacred texts, Vodou follows an oral tradition and is largely experienced through practice. Vodou has one “true” God called Bondye (often equated with the Abrahamic God as most Vodou practitioners are also Catholic) who rules over all. But Vodou also has many spiritual beings called loa (also spelled lwa) who interact directly with humanity. Bondye created the universe but is so busy running it that he is not particularly involved with the everyday matters of humanity. For that, people summon the loa. More well known loa include Papa Legba, Damballah Wedo, Ogun, Erzulie Freda, Baron Samedi, and Manman Brijit. Unlike spirits in many other religions, loa will interact with the tangible world by possessing one of the Vodou practitioners, which is described as riding a chwal (the Haitian Creole word for horse). The loa speaks through the “horse” and will interact with the world around them, dancing, drinking, eating offerings etc. Anyone can serve as a chwal, not just a houngan (Vodou priest) or mambo (Vodou priestess).
In the book, Lena has been training to be a mambo like her mother and grandmother. But Lena has been unable to summon the loa since her father died from a heart attack. She blames the loa for her father’s death, especially Manman Brijit, the mother of the Gede, due to her connection to death. Lena takes great pains to avoid thinking about or speaking about her father. I like how the book explored grief from a child’s perspective and coming to terms with the loss of a loved one. Lena initially deals with her father’s death by trying to ignore anything that reminds her of him. She makes rules for herself like not talking about her father and not crying in front of others, instead suppressing her emotions. The American Academy of Child and Adolescent Psychiatry website states that “…long-term denial of the death or avoidance of grief can be emotionally unhealthy and can later lead to more severe problems.” Lena tries to deny her feelings of grief and is unable to overcome her anger at the loa until she learns to accept her father’s death.
In March of 1798, in the French Caribbean colony of Saint-Domingue (what is now Haiti), fourteen enslaved Africans informed authorities that their enslaver, Nicolas Le Jeune, had murdered four of them and was torturing two enslaved women. When magistrates went to Le Jeune’s coffee plantation, they discovered the women, known only as Zabeth and Marie-Rose, with severe burns on their legs. The women died shortly after. When confronted, Le Jeune claimed that the enslaved women had planned to poison him, yet no poison was found among the women’s possessions. When the Governor of Saint-Domingue ordered his arrest, Le Jeune fled. Le Jeune was eventually put on trial, but other white enslavers put pressure on the court to release him, and the case was ultimately dismissed. But in Arnold’s story, Le Jeune successfully escapes and makes a deal with a demon called Tan-tan to get revenge on the enslaved people who reported him.
I really liked the use of Haitian history and culture as plot points and that Arnold didn’t shy away from the darker aspects of the country’s history. It’s presented in an age-appropriate way without minimizing how awful it was or insulting the intelligence of its young readers. None of this “softening the message for kids” nonsense because it might make some white readers “uncomfortable” (looking at you, Ron De Santis). At the same time, Arnold also shows the readers good parts of Lena’s home. With Haiti currently in turmoil and overrun with violent gangs (thanks in no small part to interference from the US), it would be easy to paint the country in a solely negative light, so I appreciate that Arnold didn’t do that. Lena admits life here isn’t perfect; electricity and internet can be spotty, food and water are sometimes scarce, and some of the homes get washed away in hurricane season. But there are cool things too, like hiking on the mountains and swimming in the ocean. Lena’s favorite thing about Haiti is the food, like her favorite beef and pumpkin soup, orange glaze cake, and cherry shaved ice. She loves her home and would never want to live anywhere else.
One of the things Le Jeune uses his magic for is to turn people into zombies. The zombie, or zonbi in French Creole, is a cadaver that has been resurrected by a bokor (a magician who has not been initiated as a mambo or houngan) to work as slaves. It should be noted that Zombies are not part of Vodou. Haitians do not fear zombies themselves, but becoming one. In a New York Times editorial, journalist and writer Amy Wilentz argued that the threat of becoming a zombie would’ve preyed on the fears of enslaved Africans in Saint-Domingue. Instead of passing on to a peaceful afterlife where they’d finally be free, they would instead continue to be enslaved, even in death.
In her book Tell My Horse (1938), anthropologist and author Zora Neale Hurston described her experience seeing a zombie during her time in Haiti. “I had the rare opportunity to see and touch an authentic case… So I know that there are Zombies in Haiti” she writes. Cultural anthropologist and ethnobotanist Wade Davis made the claim that zombies were not the product of magic but of a drug that could slow the metabolism, making the victim appear dead. Whatever the cause, Haitian zombies are quite different than the undead flesh-eaters made popular by Romero’s Night of the Living Dead (1968). Arnold uses the traditional Haitian zombie for her book but adds in a little bit of the Hollywood zombie hoards who go after the children to make the zombies more threatening.
There’s just so much Haitian history and culture in his book! Readers learn about Krik-Krak (a type of traditional Haitian storytelling), Lougawous (a shape-shifting monster), Lwil Maskreti (aka Haitian black castor oil), and Kompa music. The writing is simple and approachable, yet still conveys complex feelings and ideas, making it perfect for young audiences. There’s a lot of time spent fleshing out the setting, which I loved but less patient young readers might get bored with, since there’s not a lot of action until the last third of the book. This is an atmospheric horror story with a mystery that slowly builds the tension.
For those interested in learning more about Vodou, I would recommend Voodoo: Search for the Spirit (1993) written by Haitian sociologist of religion Laënnec Hurbon, Tell My Horse: Voodoo and Life in Haiti and Jamaica (1938) by Zora Neale Hurston, and Nan Domi: An Initiate’s Journey into Haitian Vodou (2013) by Haitian musician and Vodou practitioner Mimerose Bea.









































