Jonathan Feng

PAGE iiFeng

Jonathan Feng

Mrs. Emma Richardson

University English II

19 November 2007

Life of Pi: Faith in God

Elaborated Thesis: The Life of Pi presents a gripping and credible case for religious faith because of Pis embracing of major religions, Pis encounters with animals as religious symbols, and Pis religious faith and will to live at sea.

I. Pis embracing of major religions

A. Hinduism

1. Experienced a Hindu rite of passage at birth

2. Believes that universe makes sense through Hindu eyes

3. Has deep reverence to Hindu gods

4. Makes references to Hinduism throughout book

B. Islam

1. Introduced to Islam by first observing a Muslim pray

2. Feels deep religious contact in a mosque and with its formality of prayers

3. Loves Arabic and the Quran

C. Christianity

1. Met Jesus Christ on a holiday

2. Is fascinated by the concept of love in the story of Christ

3. Drawn by the idea of a mortal God

4. Wishes to be baptized

II. Religious and spiritual symbolism in animals

A. Pis consolation in zoology in conjunction with religion

B. Pis upbringing in the Pondicherry Zoo

C. Enthrallment with the uniqueness of animals D. Animals aboard the lifeboat

1. Marvelous body of Richard Parker as both an image of God and a sign of the brutality of the world

2. Zebra as suggesting martyrdom for the senseless brutality of life

3. Suffering and bloodshed as representing Christian values of patience and love

III. Pis religious faith and will to live at sea

A. Constant prayer

1. For consolation and aid

2. For the animals

B. Steadfast faith in God, which results in his strong will to live

1. Promises early on that he will change miracles into everyday occurrences

2. Centralizes love as a value and implies the power of faith to overcome apparent impossibilities

C. Breaks lifelong bonds to survive at sea

1. Breaks bond of a vegetarian

2. Breaks vow not to kill another being

Jonathan Feng

Mrs. Emma Richardson

University English II

19 November 2007

Life of Pi: Faith in God

Yann Martels Life of Pi is an account of a boy, a tiger, and the vast Pacific Ocean. Born to an Indian family, Piscine Molitor Patel (Pi for short) was raised in his fathers zoo in Pondicherry. Later, because of Indias political unrest, Pis family decides to move to Canada in a cargo ship, along with cages full of zoo animals. The ship, however, sinks, leaving Pi and the tiger Richard Parker bobbing on the Pacific Ocean in a lifeboat. After a series of events at sea for 227 days, the boat finally washes ashore on a Mexican beach, where villagers rescue Pi and Richard Parker flees. Pis story is a unique, high-seas adventure with many underlying themes. At its core is the idea of religious faith. As a practitioner of Hinduism, Christianity, and Islam, Pi is a remarkably religious youth. He has a sophisticated perspective of the world and finds consolation in both zoology and religion. With only a 450-pound Bengal tiger named Richard Parker and a throng of sharks to keep him company in the middle of the Pacific Ocean, Pi must rely on his own faith and devotion to God to retain his hope of survival and self-preservation. Pis story investigates faith and love of God through the lens of a physical world depicted as wondrous, brutal, and deeply mystifying. The Life of Pi presents a gripping and credible case for religious faith because of Pis embracing of major religions, Pis encounters with animals as religious symbols, and Pis religious faith and will to live at sea.

Pi Patel has strong religious conviction, as evident in his simultaneous practice of Hinduism, Christianity, and Islam. Near the beginning of the novel, he poses a question to the reader: We are all born like Catholics, arent we in limbo, without religion, until some figure introduces us to God? (Martel 47). In response to his own question, Pi relates his personal experience involving his first encounter with religion. As a baby, Pi experiences a Hindu rite of passage (47). Growing up, Pi becomes rooted in his Hindu faith and claims, It is my heart that commands me so. I feel at home in a Hindu temple (48). For Pi, Hinduism is more than rite and ritual (48); Hinduism is a way of life. Jonathan Kiefer comments, [Pis] spiritual affairs are rendered with loving care (screen 1). Throughout the novel, Pi addresses the symbolism and meaning of religion. Not limiting his religious devotion to attending services and daily worship, Pi attempts to interpret the world through religion. He asserts, The universe makes sense to me through Hindu eyes. . . . With [Hinduisms] notions in mind I see my place in the universe (48-49). He believes the gods of Hinduism to be the components of the universe; for example, Brahman, the ultimate power in Hinduism, is said to be the world soul whose clothes are space and time. Pi considers the Hindu gods as the path that allows humans to touch their souls. Believing that the Hindu gods lead to liberation, Pi expresses deep reverence towards them: My heart still skips a beat when I catch sight of the murti, of God Residing, in the inner sanctum of a temple (48). His deep faith is also shown through his various references to the Hindu gods and their stories. In Chapter 17, Pi compares Jesus Christ to the Hindu gods by retelling many stories exemplifying the gods powers. One story he relates concerns the god Krishna, who was once wrongly accused of eating dirt when he was a baby. His foster mother, Yashoda, scolds him and asks him to open his mouth. When Krishna obeys her, Yashoda sees in Krishnas mouth the whole complete entire timeless universe (55). In another story, Pi relates the incarnation of Vishnu as Vamana the dwarf. In the story, Vishnu requests of demon king Bali the ownership of the land he can cover in three strides. Bali scoffs and consents. Vishnu instantly restores himself to his cosmic size: With one stride he covers the earth, with the second the heavens, and with the third he boots Bali into the netherworld (55). In another tale, Pi tells of Rama, most human of Hindu avatars, in his struggle to return Sita, his wife, back from Ravana, the evil king of Lanka. Rama is said to have strength no man could have and weapons no man could handle (55). In these stories, Pi expresses his admiration for Hinduism and its chronicles. In Chapter 60, Pi describes one night as being especially serene and enlightening. In his description, Pi declares, I felt like the sage Markandeya, who fell out of Vishnus mouth while Vishnu was sleeping and so beheld the entire universe, everything that there is (177). In another instance, Pi thanks Lord Vishnu for the capture of a dorado: Once you saved the world by taking the form of a fish. Now you have saved me by taking the form of a fish. Thank you, thank you! (185). He once relates the labor demanded when trying to haul a sea turtle aboard the lifeboat and mentions, It was a labour that demanded feats of strength worthy of Hanuman (196). Evident through Pis constant referrals to Hinduism, the Indian youth is reminded of his faith on daily occurrences.

Although a devout Hindu follower, Pi does not halt his religious pursuit with Hinduism alone. He claims, Lord Krishna led me to meet [Jesus Christ one holiday] (50). During a vacation to Munnar, Pi notices three religious houses crowning the top of three hills. One afternoon, Pi ventures into the Christian church atop one of the hills. In doing so, Pi first encounters a torture scene (53). He later learns that the scene depicts the crucifixion of Jesus Christ. The next afternoon, Pi speaks with the priest, Father Martin, who relates the story of Jesus Christ. Pi, however, is befuddled: What? Humanity sins but its Gods Son who pays the price? (53). Pi is not satisfied with the story of Jesus Christ and asks Father Martin for another story. In reply, Father Martin claims that Christianity had one Story, and to it [Christians] came back again and again, over and over (53). Pi does not fully comprehend the significance of the story and begins to question aspects of Christs death. Pi states, Divinity should not be blighted by death. Its wrong (54). The young boy ponders why God would wish death upon Himself; why God did not leave death to the mortals; why God acted the way he did when he was wrongfully accused; and why God, in human manifestation, did not bear children to continue His work. Father Martins answer to Pis questions is love. Pi is bewildered and states, He bothered me, this Son. Every day I burned with greater indignation against Him, found more flaws to Him (56). However, Pi claims that the more [he] learned about Him, the less [he] wanted to leave Him (57). It is this persistent curiosity that ultimately leads to Pis desire to become a Christian. Before the departure from Munnar, Pi expresses his wish to become a Christian to Father Martin. Father Martin replies, You already are, Piscine in your heart. Whoever meets Christ in good faith is a Christian. Here in Munnar, you met Christ (57). Pi is overjoyed and thanks Lord Krishna for having put Jesus of Nazareth, whose humanity [he] found so compelling, in [his] way (58). Pi then wishes to become baptized. Pi describes the water of his baptism having the refreshing effect of a monsoon rain (77). In this unique perspective of the story of Jesus Christ, Martel presents to the reader a gripping case for religious faith in his fresh outlook on religion.

Hardly a year after Pi embraces Christianity, Islam follows. In a Muslim quarter near his fathers zoo, Pi meets a Muslim bread seller. After a short introduction, the baker Satish Kumar leads Pi into his house to show him how to make his specialty breads. While inside, both hear the nasal call of the muezzin, the Muslim crier, from the mosque. In response to this call to prayer, Mr. Kumar excuses himself to retrieve a prayer carpet from the next room. Pi then witnesses the Muslim pray by muttering Arabic and bowing four times. The image of Muslim prayer instills itself into the mind of Pi, who describes the prayer as quick, necessary, physical, muttered, striking (60). After this first encounter with Islam, Pi visits Mr. Kumar and asks the baker about his religion. Mr. Kumar replies, It is about the Beloved (60). Pi instantly feels drawn towards Islam and comments, I challenge anyone to understand Islam, its spirit, and not to love it. It is a beautiful religion of brotherhood and devotion (61). Pi sees Islam as a loving union between God and follower. He also finds the Muslim place of worship, the mosque, very appealing for its open construction, to God and to breeze (61). In addition, Pi claims to feel deep religious contact in the fashion of Muslim prayer: It felt good to bring my forehead to the ground (61). Under the leadership of Mr. Kumar, Pi prays and practices dhikr, the recitation of the ninety-nine revealed names of God. Mr. Kumar proves to be an especially effective Muslim instructor to Pi because he is a hafiz, one who knows the Quran, the holy book of Islam, by heart. The language of Islam, Arabic, also draws Pi, who declares to love its sound: The guttural eruptions and long flowing vowels rolled just beneath my comprehension like a beautiful brook. I gazed into this brook for long spells of time. It was not wide, just one mans voice, but it was as deep as the universe (62). He implies that Arabic is the language of God and with its sounds, Muslims feel the gap between mortality and divinity shrink. From witnessing Muslim prayer, Pi embraces the Muslim religion and proclaims the union of the gods of Hinduism and Islam, Atman met Allah (62).

Pis belief in the union between religions is a manifestation of his dedication to loving God. He claims that the presence of God is the finest of rewards (63). Underneath the formality and differences in the three religions, Pi realizes the one theme that binds the three together: love. Dina Georgis states, Compelled by each of their faith stories, Pi decides he cannot choose between the religions and instead follows all three with much ease and synchronicity. Pis God is plural because he could not see the sense in choosing between three good stories (screen 3). The significance of Pis devotion to God is exemplified in the novel when he loses everything and must rely on this faith to live.

In addition to Pis embracing of major religions, another aspect of the novel that presents a gripping case for religious faith is the spiritual symbolism in the animals. At the start of the novel, Pi describes his double-major Bachelors degree in religious studies and zoology. Pamela Cooper says, The linking of religion and physicality--especially the diverse physicality of animals--is established at the start of the novel, when the adult Pi describes the double major of religious studies and zoology he took for his bachelor's degree at the University of Toronto (screen 5). Pi states that he finds consolation in religion and zoology: Academic study and the steady, mindful practice of religion slowly brought me back to life [from my ordeal at sea] (3). Justine Jordan comments, Faith and science, two marveling perspectives on the world, coexist throughout the book in a fine, delicate balance (screen 3). Pis fascination with the study of animals enables him to discover their uniqueness. The uniqueness of animals enthralls Pi. When Pi is working on his zoology thesis on the analysis of the three-toed sloth, he claims, The three-toed sloth, such a beautiful example of the miracle of life, reminded me of God (5). Pi sees the stagnant movement of the sloth and its ability to blend in with its surroundings as testimony to the everyday miracles of life.

Pis upbringing in his fathers zoo in Pondicherry further captures the spiritual blend of religion and zoology. In Chapter 4, as Pi relates his childhood upbringing in the Pondicherry Zoo, he describes the unique characteristics of all the animals within the zoo. He expresses his admiration for these animals: I wish I could convey the perfection of a seal slipping into water or a spider monkey swinging from point to point or a lion merely turning its head. But language founders in such seas. Better to picture it in your head if you want to feel it (15). Jordan says, Pi is a creature of faith (or faiths) who sees eternally renewed wonder in God and his creation (screen 2). When Pi expresses his thoughts that animals appreciate their enclosed habitats in zoos as humans do their homes, he claims that animals have more freedom within the zoos because of the lack of predators, food shortages, parasites, and territorial conflicts. He says, I know zoos are no longer in peoples good graces. Religion faces the same problem. Certain illusions about freedom plague them both (19). In this statement, Pi demonstrates how closely he relates religion to zoology.

Pi not only learns from the animals of the zoo, but also from the people who visit it. Mr. Satish Kumar, a regular visitor to the zoo, is an atheistic biology teacher who becomes Pis favorite teacher in secondary school. Pi claims that it is because of Mr. Kumar that he studied zoology at the University of Toronto. He says, I felt a kinship with him. It was my first clue that atheists are my brothers and sisters of a different faith, and every word they speak speaks of faith. Like me, they go as far as the legs of reason will carry them and then they leap (28). Throughout the novel, this leap of faith is presented as a challenge to the reader to have religious faith in a world full of uncertainty and doubt. Even near the end of the novel, Pi indirectly begs the reader to take a leap of faith: Love is hard to believe, ask any lover. Life is hard to believe, ask any scientist. God is hard to believe, ask any believer. What is your problem with hard to believe? (297). In one scene at the Pondicherry zoo, Pis biology teacher and Pis Muslim instructor, both named Mr. Kumar, visit the zoo and wonder at the figure of a zebra. Cooper comments, In a moving, sweetly comic scene, these two identically named yet philosophically opposed father figures are united in their wonder at a zebra eating carrots from their hands (screen 7). In a brief exchange between Pi and the two men, they express their admiration for the creature: Mr. Kumar [says], Equus burchelli boehmi. Mr. Kumar [says], Allahu akbar. [Pi says], Its very pretty (84). Mr. Kumar the biology teacher gives the scientific name of the zebra, while the other gives the Arabic expression Allahu akbar meaning, God is great. Cooper describes, This moment captures the spiritual import of the physical body and suggests enchanted apprehension of that body as a means of philosophical and theological reconciliation among people (screen 7). The zebras form is praised as a sign of Gods creation in the miraculous powers of nature. The essence of spiritual wonder continues to promote religious faith, even in conjunction with science.

Pis enthrallment with the animals from the zoo and in nature presents devout faith in the miracles of life. A setting that further establishes the novels animals as symbols of religious faith is aboard the lifeboat. Cooper says, In the novel, the marvelous body of the animal becomes both an image of God and a sign of the inexplicable cruelty of the world (screen 7). Apart from the sloth as an image of divinity, the zebra is used to present a martyr. When the Japanese cargo ship Tsimtsum begins to sink, Pi is thrown into a lifeboat. Shortly after landing, a large male Grant zebra jumps from the cargo ship, leaping with the grace of a racehorse (105). However, it [lands] with a loud crash on the last bench, smashing it and shaking the whole lifeboat (105). The zebra breaks its rear leg and becomes a victim of the hyena aboard the lifeboat. It is mauled by the hyena and becomes disemboweled, yet still clings to life. Pi is appalled: I was horrified. I had no idea a living being could sustain so much injury and go on living (128). In this violent scene, the zebra becomes a martyr to the senseless brutality of life. Cooper says, Martel uses the zebras suffering to emphasize the Christian virtues of patience and love (screen 7). The novel seems to imply that in this brutal world, the endurance of pain, as evident by the story of Jesus Christ and the zebra, has deep religious meaning.

The 450-pound Bengal tiger named Richard Parker is also evidence of animals as religious symbols. The marvelous body of Richard Parker can be seen as both an image of God and a sign of the brutality of the world. When Pi beholds Richard Parker aboard the lifeboat, he describes the body of Richard Parker as a display of mighty art (151). Pi marvels at the appearance of the tiger: He was incredibly muscular . . . His body, bright brownish orange streaked with black vertical stripes, was incomparably beautiful, matched with a tailors eye for harmony by his pure white chest and underside and the black rings of his long tail (151). The beauty of Richard Parker gives the implication of Gods might and splendor. Cooper emphasizes the importance of form: The flesh, incomplete and mortal, signifies divine completion and immortality; the pragmatic body invokes the transcendental (screen 6). However, the tiger also provides an alternate view: a sign of the worlds brutality. Aboard the lifeboat with a hyena, an orangutan, a zebra, and a young Indian youth, Richard Parker is easily the most powerful being of the group. After a Darwinian-inspired struggle, Richard Parker, alone with Pi, is the only remaining animal alive. He kills the hyena without a sound: Richard Parkers jaws closed on the side of the hyenas neck. Its glazed eyes widened. There was a noise of organic crunching as windpipe and spinal cord were crushed. . . . It was over (150-151). This description demonstrates the brutal power of the tiger.

In addition to the visual and physical representations of Richard Parker as a symbol of spiritual wonder, the tiger also paradoxically serves as a tangible form of faith and hope for Pi. Pi confesses, It was Richard Parker who calmed me down. It is the irony of this story that the one who scared me witless to start with was the very same who brought me peace, purpose, I dare say even wholeness (162). Throughout Pis ordeal at sea, Richard Parker maintains Pis sanity and will to live; thus, Pi decides to tame the tiger. Pi expresses his gratitude for Richard Parker by admitting that a part of him did not want him to die. Pi says, If [Richard Parker] died I would be left alone with despair, a foe even more formidable than a tiger. It I still had the will to live, it was thanks to Richard Parker. He kept me from thinking too much about my family and my tragic circumstances. He pushed me to go on living (164). Pi is grateful and continues to assert that, without Richard Parker, he would not be alive to tell his story. In Chapter 86, as Pi and Richard Parker fail to catch the attention of a ship, Pi exclaims, I love you, Richard Parker. If I didnt have you now, I dont know what I would do. I dont think I would make it. No, I wouldnt. I would die of hopelessness. Dont give up, Richard Parker, dont give up. Ill get you to land, I promise, I promise! (236). Robert A. Morace analyzes, Pi [becomes dependent] on the tiger for a strange kind of companionship that is as much spiritual as psychological (screen 3). As evident in Pis gratitude to the tiger, Richard Parker serves as Pis faith and hope.

Throughout the novel, the recurring theme of religious faith is presented in the animals. Pi finds consolation in zoology and finds the uniqueness of animals as a sign of the miracles of God. The animals aboard the lifeboat serve as religious symbols. The zebra is the martyr for the worlds brutality, while Richard Parker implies the mighty image of God. The symbolic meanings of the animals provoke religious faith in the Life of Pi.

Along with Pis embracing of major religions and the animals as religious symbols, the heart of the novel centers around Pis religious faith and will to live at sea. Stranded in the middle of the Pacific Ocean with only a 450-pound Bengal tiger and a throng of sharks to keep him company, Pi clings to his love for God and partly relies on religious rituals to prevent despair and the feeling of isolation. From the beginning of the novel, Pi realizes that the main battlefield for hope is not the open ground of the public but in the clearing of each heart. Cooper says, His greatest trials, though, are psychological and spiritual. He finds his worst enemies to be despair and fear, and his true strength emerges in his efforts to combat these (screen 9). Margaret Gunning agrees, We dont truly begin to know Pi until the disaster at sea forces him to spend months with a ravenous predator (screen 2). Both human and animal are pushed to the brink of their endurance, confronting insurmountable odds of isolation and starvation. In Chapter 74, Pi gives an account of the religious rituals that he has adapted to the circumstances: solitary Masses without priests or consecrated Communion hosts, darshans without murtis, and pujas with turtle meat for Prasad, acts of devotion to Allah not knowing where Mecca was and getting my Arabic wrong (208). He is comforted by these rituals and, at times when he feels anger, desolation, and weariness, Pi tries to elevate himself by proclaiming Gods ownership aboard the lifeboat. For example, Pi would point to Richard Parker and say aloud, THIS IS GODS CAT! (209). Pi sees faith in God as an opening up, a letting go, a deep trust, a free act of love (208). When despair takes Pi, the young Indian claims he will go on loving God, who remains a shining point of light in [his] heart (209). Pi is in constant prayer for consolation and aid and for animals. Cooper comments, Through his prayers [Pi] maintains a sense of Gods presence despite his terrible solitude (screen 9). He prays for God to spare his life and to aid him in his ordeal at sea. He prays for hope and the strength to fight hopelessness. Pi also prays for the suffering of the animals that he encounters. Aboard the lifeboat, as the zebra is mauled by the hyena, Pi laments, I have not forgotten that poor zebra and what it went through. Not a prayer goes by that I dont think of it (120). The first time that Pi must kill a fish, he weeps over the deceased soul. He grieves, I never forget to include this fish in my prayers (183). In Chapter 63, Pi relates how keeping himself busy was the key to his survival. He creates a routine that involves inspecting the lifeboat, fishing, taking care of Richard Parker, and, especially, praying.

Early in his survival, Pi promises to survive: I will not die. I refuse it. I will make it through this nightmare. I will beat the odds, as great as they are. I have survived so far, miraculously. Now I will turn miracle into routine. The amazing will be seen every day. I will put in all the hard work necessary. Yes, so long as God is with me, I will not die. Amen (148). What follows is a brave and daring account of Pi assembling a makeshift raft and organizing his survival. He also devises six plans to handle Richard Parker that varies from pushing the tiger overboard to attacking the tiger with all available weaponry. Finally, Pi decides to tame the tiger: I had to tame him. It was at that moment that I realized this necessity. It was not a question of him or me, but of him and me (164). Jordan comments, Like a lion tamer in the circus ring, Pi must convince the tiger that he is the super-alpha male (screen 2). Gary Krist says, [Pi] comes to realize that survival involves knowing when to assert himself and when to hold back, when to take the upper hand and when to yield to a power greater than himself. He discovers, in other words, that living with a tiger ultimately requires acts of both will and faith (screen 2). Cooper concurs, In his relationship with [Richard Parker], Pi finds a sense of usefulness and the comfort of interdependence (screen 9). With the Pacific Ocean acting as the circus ring and a whistle as a whip, Pi is determined to tame Richard Parker. Pi leans upon his will and spiritual faith to steel his nerves to accomplish the impossible. Kiefer comments, As Pi somehow finds the resources to sustain his life, Martel finds the wherewithal to sustain the spirit and vitality of his narration. [He instills] the sense that this is not a coincidence. . . . Martel puts his faith in the act of storytelling (screen 2). Pis sense of survival spurs him on to undertake this seemingly impossible task. The reader cant help but feel admiration for the religious faith of this Indian youth whose life is destroyed by tragic events.

In his iron will, Pi breaks lifelong bonds to survive at sea. He breaks the bond of a vegetarian and breaks his vow not to kill another being. To overcome starvation and preserve his life, Pi must choose the way of a carnivore by surviving on sea life. Pi learns how to fish to feed both himself and Richard Parker. Soon, Pi feeds from dorado fish, sea turtles, crabs, barnacles, and other manner of seafood. Cooper comments, More serious for [Pi] is the setting aside of his vegetarianism and the nonviolence that it implies (screen 9). Pi surprises himself: Lord, to think that Im a strict vegetarian. . . . I descended to a level of savagery I never imagined possible (197). Pi believes that all sentient life is sacred (183). However, he becomes used to the idea of hunting and killing for survival. His grit and resolve push him to survive. He relates his success when he asserts, With time and experience I became a better hunter. I grew bolder and more agile. I developed an instinct, a feel, for what to do (195). Pis survival centralizes his love for life as a virtue and asserts the power of faith to overcome apparent impossibilities. In the midst of unremitting suffering, Pi turns to God. Gunning declares, Its easy to fall in love with this quirky, oddly compelling book, biblical in scope, oceanic in depth, yet intimate enough to speak directly to the human heart (screen 4). In his account of his survival at sea, Pi provokes religious faith by his dedication to religious rituals and fighting will to live at sea.

The story of Pi Patel is an astounding story of courage and endurance in the face of seemingly impossible odds. Throughout the novel, the theme of religious faith remains at the heart of the novel. With Richard Parker aboard the lifeboat and the empty vastness of the Pacific Ocean, Pi must rely on his own faith and commitment to God to preserve his hope of survival. Pis embracing of major religions inspires religious sentiment and draws out the promise of faith. Pis encounters with animals as religious symbols echoes the image of God and the deep spiritual meaning of suffering and love in a world filled with brutality and doubt. Finally, Pis religious faith and will to live at sea presents a brave account of a youth clinging to the edges of life by loving God and retaining the seeds of hope in his heart. The Life of Pi is a story that presents a gripping and credible case for religious faith.

Works Cited

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.Georgis, Dina. Hearing the Better Story: Learning and the Aesthetics of Loss and Expulsion. Review of Education, Pedagogy & Cultural Studies 28.2 (Apr. 2006): 165-178. Academic Search Premier. EBSCOHost. Mississippi U for Women Lib., Columbus, MS. 27 Oct. 2007 .

Gunning, Margaret. Famously Adrift. January Magazine Dec. 2002. 23 Sept. 2007 .

Jordan, Justine. Animal Magnetism. The Guardian 25 May 2002. 23 Sept. 2007 .Kiefer, Jonathan. Fascinating Life of Pi Gives Readers a Reason to Believe. San Francisco Chronicle 23 June 2002. 23 Sept. 2007 .

Krist, Gary. Taming the Tiger. The New York Times 7 July 2002. 23 Sept. 2007 .

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Morace, Robert A. Life of Pi. Magills Literary Annual 2003 2003. Literary Reference Center. EBSCOHost. Mississippi U for Women Lib., Columbus, MS. 27 Oct. 2007

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