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Content Warning: This section of the guide includes discussion of graphic violence and death.
Jane Goodall describes her experience visiting Notre Dame in 1974. When she heard the organist play Bach’s Tocata and Fugue in D Minor, she had a revelation. She was overcome by ecstasy and seemed to understand her belief in God for the first time.
Goodall’s grandmother Danny was a Christian and Goodall grew up understanding the faith. She believed in God until she started encountering violence and studying science; she was taught that scientists should be logical, not spiritual. Her exposure to Holocaust stories and her experience researching chimpanzees in Tanzania’s Gombe National Park also changed her views on God.
Goodall’s experiences in the intervening years have evolved her thinking. She has spent years traveling for the Jane Goodall Institute, researching, touring, and giving lectures. The more she traveled, the more questions she began asking about her purpose. She decided to write Reason for Hope to explore some of these questions. She hopes her explorations will help her reader clarify their own ideas about faith, science, and philosophy.
Goodall tries to find the right place to start her story. She decides to begin with her childhood. Goodall was born in 1934 to Mort and Vanne Goodall. She grew up in a happy home with her parents and younger sister Judy. Although Christian, her parents didn’t force her to believe in God. Instead, they taught values like “courage, honesty, compassion, and tolerance” (3). She also grew up loving animals. She remembers the time she brought earthworms home to sleep with her or carried seasnails from the beach to her room. Another time, Goodall hid in the chicken coop for hours, desperate to understand how chickens lay eggs.
Goodall’s peaceful life changed when World War II started and her father enlisted. The family moved from England to France, but soon relocated to the Birches, Danny’s manor in Kent. She, Vanne, and Judy lived there with Goodall’s aunt Olly, uncle Eric, and a few boarders. Goodall loved the Birches and all the time she got to spend in nature. She had a dog named Rusty and a favorite beech tree where she liked to play. Danny taught her about the Bible and she loved to read stories about animals.
Meanwhile, the war waged throughout Europe. Goodall remembers the air-raids. Then, four years into the war, she and her family were walking along the beach when German planes bombed the coast. They narrowly survived the attack.
After the war’s end in 1945, Goodall remembers learning about the Nazi concentration camps. She remembers seeing the photographs of the Jewish victims and how shocked she was by humans’ capacity for violence. She struggled to reconcile how God could let this happen, a question she still asks herself.
Goodall reflects on her parents’ divorce when she was 12. Little changed at home for Goodall because her father had rarely been home throughout her childhood. She continued living at the Birches and threw herself into school because she loved learning. In her free time, she played and explored outdoors. She recalls her many encounters with animals and all the time she spent in her favorite beech tree, where she often thought about God and the war.
Goodall’s views on God changed again when Reverend Trevor Davies became the parson of her church. Goodall fell in love with Reverend Trevor and hung on his every word. He inspired a few early poems she wrote, too. Whenever she was outside, she felt God’s presence. By the time she was 16, her love for Jesus was strong. She read the Bible in earnest and began forming her own ideas about God. With Danny’s inspiration, she made a Bible box, or personal collection of favorite Bible verses. She particularly loved the Bible’s poetic language.
After finishing school, Goodall wasn’t sure what to do with her life. She couldn’t afford college, so Vanne took her on a trip to Germany. In the Cologne Cathedral, she had a revelatory experience where she recognized the entanglement of good and evil. On the way home, Vanne encouraged her to attend secretarial school, insisting she could travel anywhere as a secretary. Vanne understood Goodall’s deep love of animals and desire to visit Africa.
Goodall moved to London, where she trained as a secretary. Meanwhile, she visited museums and audited classes. She particularly remembers her theosophy instructor’s insistence on stopping “circling thought,” or “the constant flow of thoughts that go through one’s mind, almost all the time” (32). This practice inspired Goodall to write some new poetry. She finished secretarial school and started working at Olly’s clinic and observing Uncle Eric in his operating theater.
Then, in 1956, Goodall’s old friend Marie Claude Mange wrote her a letter inviting her to her family’s Kenyan farm. Goodall set her mind to saving up for a ticket.
Goodall recalls her journey from London to Kenya. She was 23 when her mother and uncle accompanied her to the London docks and she left home on the boat called the Kenya Castle. She was amazed by the beauty of her voyage, which took many weeks. Eventually, she formed relationships with her cabinmates. She especially enjoyed the ocean views and the unscheduled days.
Goodall arrived in Cape Town, where she immediately noticed the effects of apartheid. From Cape Town, she traveled through East Africa by train. It was difficult to leave the boat and her seafaring friends, but the train helped her orient to her new surroundings. Eventually, she arrived at the Kinangop farm, where she spent several weeks with the Manges. Following this holiday, Goodall secured a job at a British company with her uncle’s help. Through connections at this job, Goodall met Dr. Louis Leakey, a paleontologist and anthropologist at the Coryndon Museum of Natural History.
Leakey hired Goodall as his personal secretary. Not long later, he and his wife invited her and a museum coworker to join them for a dig at Olduvai Gorge in Tanganyika. The group traveled into the uncharted terrain, where they spent months searching for bones. Goodall remembers her adventures from this time, including her encounters with giraffes, gazelles, and a rhino. The fossil excavation work was challenging, but rewarding. Goodall marveled each time she found a relic.
Meanwhile, Goodall’s stance on religion evolved. She and Leakey often discussed spirituality and philosophy, agreeing that science and religion weren’t as incompatible as many believed. Leakey also enjoyed discussing humans’ early ancestors and his interest in chimpanzees and other primates.
Back in Nairobi, Goodall gradually readjusted to work at the museum. Meanwhile, she fell in love with a hunter named Brian. The relationship didn’t last because they had differing worldviews. After its end, Leakey revealed that he wanted Goodall’s help researching chimpanzees. Goodall was thrilled by the prospect of joining the project in Gombe. While Leakey orchestrated the venture, Goodall returned home to prepare for the trip and asked Vanne if she’d accompany her. It was 1960 when the two set out for Gombe together.
Goodall reflects on her first travels to Gombe. David Anstey, a game ranger, accompanied her and Vanne. Finally they located a place to set up camp, where they connected with another game ranger named Adolf and a local guide named Rashidi Kikwale.
Despite the dangers of the region, Goodall was overcome by the beauty of the place. Even when she encountered a poisonous snake, she wasn’t afraid of being harmed. The only thing that worried her at this time was funding. Leakey was working hard to raise money, but found it difficult to secure the research project’s necessary support.
Goodall devoted herself to finding and studying chimpanzees. She can still remember the first time she located a group of chimps while climbing the Peak, an outcrop between the two local valleys. Goodall would spend every night camping alone on the Peak so she could watch the chimps. In retrospect, she realizes she was abandoning Vanne back at camp and is grateful for her mother’s understanding and patience.
Goodall describes her early observations of chimpanzees. She was thrilled the first time she witnessed toolmaking, as until then it was believed that humans were the only mammals to make tools. Her documentation of toolmaking earned her and Leakey a National Geographic Society grant.
Over the course of the next year, she studied the chimps tirelessly while Vanne made connections with locals and supported Goodall’s research. It wasn’t until Vanne returned home that Goodall realized how much she’d been doing for her.
In the opening chapters of her autobiography, Goodall introduces the theme of Reconciling Faith, Morality, and Scientific Discovery by tracing her early religious experiences and beliefs. Goodall places reflections on her faith-based experiences at the fore of the text to convey how her childhood understanding of God evolved because of her encounters with violence, discoveries surrounding animals, and experiences of human cruelty and love. In the Introduction, Goodall asserts that she “wrote this book” (xvii) to answer questions she has asked herself, including, “How can I be so peaceful,” “Do I meditate,” “Am I religious,” “Do I pray,” and “What is the secret ingredient” for experiencing “optimism” and “hope?” (xvii).
Goodall begins to touch upon these questions using personal anecdotes as her formal framework. Goodall leans into her childhood stories to make sense of her life’s purpose, and to explore how her adult beliefs relate to her religious and spiritual upbringing. She holds that, “the family into which I was born and the events that unfolded in the world around my childhood, shaped the person I would become” (3). Although her parents did not inculcate her with Christian teachings, Goodall did grow up in a Christian household and with the assurance that God was real. She felt loved, both by her family and Jesus. She found no reason to question her beliefs until the latter years of WWII. Her exposure to the horrors of the Holocaust in the news tested her unwavering faith in God. These experiences, she claims, challenged her sense of beauty, truth, and goodness and exposed her to the problem of how evil exists despite the power of a supposedly all-loving deity.
Goodall’s anecdotes invite the reader into her first person account and enliven her more philosophical discussions of what it means to be a person of faith. The older Goodall grew, the more opportunities she had to explore her external environs and to probe the annals of her own mind and heart. Her travels away from home particularly motivated her spiritual journey and compelled her to further question the one-dimensional faith with which she’d been raised. At the end of Chapter 1, Goodall ends on an ambiguous note, offering a string of questions her revelations about the Holocaust have posed for her for many years. These unanswerable questions leave room for authorial and readerly exploration in the subsequent chapters.
Goodall details other revelatory experiences she had which further complicated her understanding of God. One of them was her trip to Cologne Cathedral. Whereas Goodall had previously believed God could not exist because of the horrors of the Holocaust, in Cologne, Goodall rediscovered God’s presence. Simply entering the church and opening herself to new experience helped her understand the world in a new light: “To me [Cologne Cathedral] was a message symbolizing the ultimate power of good over evil” (31). This revelation helped restore Goodall’s belief in a loving deity. The image of the cathedral is a direct recall to Goodall’s Notre Dame anecdote in the Introduction—another ecclesiastical setting which offered her insight into her own belief system. This imagery also reifies Goodall’s ineffable experience. Although a humanmade structure, the cathedral opened Goodall’s heart to the beauty and possibility of human love.
Goodall also intermittently recalls conversations she had with others, many of which fueled her evolving personal philosophy. One such conversationalist was Louis Leakey, who, like Goodall, “never understood why so many people felt that science and religion were incompatible” (50). Goodall took comfort in Leakey’s belief that science and religion were in fact entangled, and built upon his notions to develop her own morality and outlook. The care with which Goodall represents her experiences and encounters on the page enacts the careful work she was doing as a young woman to reconcile competing aspects of her own worldview.



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