Book by Nalo Hopkinson
The Salt Roads is a novel by Canadian-Jamaican writer Nalo Hopkinson, published in 2003. It has been categorized as historical fiction, speculative fiction, science fiction, and magical realism.
Critical acclaim.
The novel was called "a fabulous, wonderful, inventive novel... a fine celebration of African heritage" by Jewell Parker Rhodes. Though it has been said that the novel "may have left its sci-fi/fantasy roots behind", it was nonetheless warmly received as a work that was quintessentially "Hopkinson" in many respects, not the least of which was its "re-creation of independent Black space". Hopkinson has been lauded for embracing uncommon vernaculars in her narratives, as well as melding many mythologies and cultural roots into her stories; "The Salt Roads" was no exception. High expectations surrounded the release of "The Salt Roads" after the book was identified by Warner Books as having significant crossover appeal beyond the science fiction genre, and Hopkinson went on a tour of ten cities (the biggest of her career at the time) to promote the novel.
Plot introduction.
Across the restrictions of time and space, the goddess Lasirén experiences and aids the struggles for freedom of the Ginen, the enslaved African people. The story is told through the eyes of Lasirén and the main three women whose lives become intertwined with her consciousness: Mer, an 18th-century enslaved woman and respected healer on a plantation in St. Domingue, Jeanne Duval, the 19th century Haitian actress/dancer and mistress to the French poet Baudelaire, and Thais, the fourth century prostitute-turned-saint. Each of the women is on her own life journey, and the goddess interweaves and influences their sexual, personal, and religious experiences.
Title.
When Mer, Tipingee, and Georgine go to the river to bury Georgine's stillborn child, their cries induce the '(re)birth' of Lasirén (also referred to as Ezili). As told by the goddess, she is “born from song and prayer". Later on, Lasiren will speak to Mer on the banks of the same river, and will ask Mer to find out why the salt roads are blocked. As told by Mer:
"The sea roads, they're drying up." 
"The sea is drying up?"
"Not this sea, Stupid child!" Her tail slapped, sent up a fountain, exploding and drenching me. "The sea in the minds of my Ginen. The sea roads, the salt roads. And the sweet ones, too; the rivers. Can't follow them to their sources any more. You must fix it, Mer" (pg. 65).
The subject of salt roads reappears throughout the novel; the roads are the spiritual connection between the Ginen and their African deities (like Lasirén). By extension, the drying up of the salt roads represents the loss of connection between the enslaved Africans and their heritage. Mer struggles throughout the novel to understand how she can fix these salt roads, and it is understood that freeing the Ginen depends heavily upon the preservation of their roots via maintenance of the salt roads. If "The Salt Roads" is a story of freeing, in one interpretation or another, the Ginen, its title represents the key to that struggle.
Plot overview.
"The Salt Roads" tells a story of the Ginen fertility god, Lasirén. Lasirén moves through both the ethereal space of the Loa and the physical space of humans. She often does the latter by possession of the bodies of other characters, especially females. While inhabiting them for varying periods of time, Lasirén helps the three main human characters find their place(s) in the world, and she influences their lives and the outcomes of their decisions through direct and indirect means. The novel weaves together the stories of the three women with the common thread of Lasirén's consciousness and her efforts to help the Ginen's struggle for freedom.
The novel begins with the introduction of Mer, a slave and healer on a sugar plantation in St. Domingue. In the opening chapter, Mer and her helper/lover Tipingee deliver the stillborn child of a slave woman named Georgine. The three women later bury the body at the edge of a nearby river, and their songs and prayers deliver Lasirén into being. Lasirén subsequently appears to Mer to inform her that the salt roads are drying up, and tasks Mer with clearing them. This task underpins the majority of Mer's story - her struggles to both understand and undertake the work of clearing Lasirén's path to the minds of the Ginen drive the progression and development of the novel's plot during her lifetime. As the Haitian slaves around her begin to rally against the "backra" (white slave owners), called to violent revolution by the demagogue Makandal, Mer struggles for a more peaceful path to freedom. Her service to Lasirén puts Mer at odds with Makandal's method of obtaining freedom, and Mer's eventual possession by Lasirén at a key point in the story results in the failure of Makandal's revolution, the killing of Makandal, and the loss of Mer's tongue. Though she is later given the chance to escape her own enslavement, Mer chooses to stay with the slaves on the plantation. It is understood that Mer embodies one of Lasirén's aspects - her duty will be to heal the Ginen, and to fight for their freedom by preserving their heritage and thus keeping the salt roads clear for Lasirén.
The second main human character in "The Salt Roads" is Jeanne Duval, also known as Lemer and Prosper. She is a Haitian actress and singer in Paris who becomes the mistress of the author and poet, Charles Baudelaire. Jeanne's story is a struggle for economic freedom. She seeks joy and comfort, not only for herself but also for her ailing mother. Jeanne's relationship with Charles is tumultuous, and Lasirén's influence varies over the course of Jeanne's lifetime. As wealth comes and goes for Jeanne, the novel explores the importance of love, contentment, and money, as well as their relationship to one another. Ultimately, despite a long life of physical, emotional, and economic detriment, Jeanne finds herself loved and content at the end of her life as a result of Lasirén's influence. If Mer's life is a struggle for freedom from physical enslavement, Jeanne's can be understood as the struggle for freedom from economic and intellectual enslavement.
Thais, also known as Meritet, Mary, and Pretty Pearl, is the third main human character. She is a Nubian slave and prostitute living in Alexandria, Egypt. Thais' journey begins when she and her fellow slave and prostitute, Judah, decide to run away in order to see Aelia Capitolina (present-day Jerusalem). The decision to go to Aelia Capitolina is somewhat influenced by Lasirén's mental influence on Thais. Upon reaching their destination, Thais and Judah find themselves with few resources aside from what their bodies can offer. When she arrives at the famous Christian church that was the motivation for her journey, Thais has a miscarriage in the courtyard. The resulting trauma drives her to wander the desert with Judah for months with little water or food. The experience makes Thais acutely aware of herself and her surroundings, and allows her to interact with Lasirén's consciousness. Her communion with Lasirén drives her eventual sainthood through interactions with a wandering priest named Zosimus, and Thais and Judah go on to wander the desert for the remainder of their lives. Thais's open-ended story can be considered the struggle for freedom from sexual and emotional slavery.
Though the lives of the three human characters are distinct and independent, they are woven together by Lasirén's consciousness and influence. Often, prayers to Lasirén (or one of her other forms) are the catalyst for her possession of a character and the Loa's influence in the physical world. Additionally, each character's life is a facet of the Ginen's struggle for freedom, and the results of their story arcs are each a form or measure of success in that struggle.
Setting.
The story takes place in multiple settings, switching from character to character as well as place to place. Mer's story takes place in Saint-Domingue, during the late 17th century. It is a time when French colonization was taking place and slaves were used on plantations to harvest crops for trade.
Jeanne's story takes place in Paris and Neuilly, France during the 1840s.
Thais' story is set in Alexandria, Egypt and Aelia Capitolina, or Jerusalem, during 345 C.E..
Structure.
The novel is broken up into pseudo-chapters with the headings below:
BEAT...,
BREAK/ 
BEAT! 
ONE- 
DROP 
BLUES 
SISTER 
SOUL 
THROWING 
WORD 
SLIDE 
SLIP 
RATTLE 
CHAIN 
BREAK 
RATTLE 
PROPPING 
SORROW 
BLOOD 
SING 
RIP 
TIDE 
EBB 
BEAT 
BREAK/ 
RATTLE 
DRINK 
SAW 
JIZZ 
JAZZ 
ROCK 
DOWN 
SEE 
BLOW 
HOLE 
RIFF 
The structure and arrangement of these titles mirror three poems that are present in the ROCK chapter. By doing so, Hopkinson is able to make the novel flow along the lines of a verse or chant, emphasizing its poetic sentiments.
Point of view.
The novel moves from first person point of view to third person point of view throughout the whole novel. When telling the stories of each of the three main characters, Mer, Jeanne, and Thais, the point of view is in first person, as each protagonist narrates the story as she sees it. It is also limited, for the characters do not appear to know every thought and detail about other characters, but what is generally accepted as true.
Also, the goddess Lasiren speaks from a first person point of view. When she speaks, the text in the novel appears differently, highlighting her other-worldliness.
There are also times when the story is told from a third person point of view. And those are times that tell the story from another's perspective, usually a lesser character, but they do not adopt a first person point of view.
Major characters.
Lasirén.
A great Power of Africa, an lwa, is the fertility god of the Ginen. She is the power of all the waters, and gives gifts of the sea. She is called forth by the mourning of three women after Georgine's stillborn was taken to be buried properly. "I'm born from song and prayer. A small life, never begun, lends me its unused vitality. I'm born from mourning and sorrow and three women's tearful voices" (pg. 40). The novel takes us on her journey as she gets possessed by the main characters Mer, Jeanne, and Thais.
Mer describes the goddess as "young, smooth; she was fat and well-fed. The bush of her hair tumbled bout her round, brown, beautiful face in plaits and dreadknots, tied with twists of seaweed" (pg. 64).
Mer.
Also referred to as "Matant Mer" (Aunt Mer) and "Maman" (Mother). She is a medicine woman to her enslaved Ginen people of Saint Domingue. As one of the older surviving slaves on the plantation, the sick and needy look up to her for guidance and herbal cures. She knows her place, and feels that if she “denied to help [her] people, then [her] spirit wouldn’t fly home” (pg. 63). She is the first to be possessed by Lasirén, and is given the duty of finding out why the god's salt roads are blocked. She has a sexual relationship with Tipingee, mother of the house-slave Marie-Claire. She is a hard-worker and listens to the spirits, and awaits the day she can join them and no longer be a slave.
"I stick to my work. I do what I’m told. Each day I live is another day I can help my people" (Pg. 67).
"Mer always had a strange way of talking about death…about how it was good to leave life and flee away from this place where the colourless dead tormented them daily" (pg. 14).
Jeanne.
Also referred to as "Lemer" and "Prosper". She is an Ethiopian entertainer in Paris. She constantly struggles with her self-worth because of the color of her skin, and often dresses elaborately to make up for its darkness. She has a sexual relationship with another dancer, Lisette, and one with a rich white writer, Charles. She possesses Lasirén after singing old songs of her grandmother. For one who makes a living based on her beauty and desirability, it is only after having a stroke, losing all mobility in her right side and her lost glamour that she finds true love and self-worth. Lasirén leaves her body after Jeanne dies a happy and loved woman.
"I should be beautiful. Always I am an entertainer" (pg. 172).
"You're dancing well, My Jeanne. Dancing in the groove I've laid for you, dancing a new story to your life" (pg. 354). (Lasirén to Jeanne.)
"I