The author spoke at my workplace recently and the book became even more powerful and life changing; how does one get a book nominated for the Nobel or Pulitzer, because that is needed, please.
Please read this book.
This story needed to be written, and the narrative nonfiction style is one of my favorite, since it creates a story that feels immediate and reminds us what it means to be human. She has been devoting her time the past year or so with talking about the book, and while many of us who work with refugees every day knew a lot of the backgrounds of certain groups, we still walked away with new information, and that is testimony to meticulous observation and being able to establish trust and warmth. Refugee and immigrant teenagers are one of our most inscrutable populations, and while after 10 years, I have found a way to communicate diabetes to adults from all over the globe, and pregnancy care, I have not been able to connect with the teenagers in a meaningful way. This book described my working life in so many ways, and allowed me an intimate glimpse into their minds, hearts and families.
I have always felt like my work touches the heartbeat or pulse of the planet, and this author captured so much of what we do, albeit in a different setting.
Some of the language barriers:
“English contains roughly a quarter of a million words, and most native speakers of the language deploy about ten thousand of them. During the preproduction phase of language acquisition, which could last for three to six months, ELA students might acquire perhaps five hundred words.”
“He thought Hsar Htoo’s difficulty was due largely to the fact that the Sino- Tibetan languages are about as far as you can get from English. Like most Asian languages, Karen and Karenni are tonal, which meant that Hsar Htoo and Kaee Reh were accustomed to deciphering the meaning and significance of words based on whether their sounds rise or fall. To further complicate matters, in the Sino- Tibetan languages, verbs do not change their endings. Tense, person, and number are expressed by adding other words, or are left to be inferred. Instead of conjugating a verb in Karen or Karenni, you simply add a word like “tomorrow” or “yesterday.”
“Most African languages contain a high number of loanwords from Arabic, due to the extent to which Arab people served as merchants across that continent. English doesn’t have many loanwords that came directly from Arabic, but it does have a significant number that arrived through Spanish. Some of the many words that are identical or similar in all three languages are alcohol, elixir, giraffe, lemon, safari, and talisman.”
A life that was only led in a refugee camp in Thailand, similar to the Bhutanese in Nepal:
“And he had offered the teacher a huge, incandescent smile, giving Mr. Williams a glimpse of a sunny disposition. The majority of the Karen people came from the mountains or the river deltas of Burma, but they had been subjected to such extreme forms of persecution by the Burmese military— bombs, land mines, rapes, beheadings, indiscriminate butchering, the burning of entire villages down to the ground— that they had vanished in huge numbers over the mountain peaks and down into neighboring Thailand. That country treated them like illegal immigrants and held them inside enclosures that functioned like prison camps. Many Karen families had lived in the camps for so long that their children or grandchildren had been born in them. Mr. Williams wondered whether that might be true for Hsar Htoo, given the way he had introduced himself as being from Thailand. If so, everything here would be new— running water, appliances, grocery stores, snow, freedom.”
The holy work of the teacher: ”Constant encouragement— that was how he shepherded the foreign speakers toward the second phase of language acquisition, which was called “early production.” He sprinkled praise in the direction he wanted the students to go, as if he were putting down breadcrumbs to mark the path forward.
“Where others might see students with limitations, or students who were lagging behind their peers, Mr. Williams saw a room filled with kids who had lived through titanic experiences, teenagers who could do anything at all, once they accepted whatever sort of history they had brought with them and grasped the full extent of the opportunity lying ahead. He often told me that he felt lucky to work in a room like this one— a room that spoke of just how big the world was, and how mysterious. Meanwhile, I started visiting some of his students at home, and that was when I began to appreciate more fully how illuminating Room 142 was going to be, for the room quickly began to serve as an almost perfect microcosm of the global refugee crisis as a whole. Once I began meeting with particular families, I started hearing about every kind of journey a refugee family could survive. The stories that intersected in this one classroom brought to life the global crisis in a way that I never saw represented in the daily papers. The kids were at South to learn English, but in the process they were sharing with me and with the school’s staff and with their American- born peers all kinds of lessons— about fortitude, about resilience, about holding on to one’s humanity through experiences nobody should have to witness. About starting over, and about transformation.”
“Just the daily experience of walking down the halls proved liberating. Young women from Africa came to school wearing floor- length skirts in bright orange or hot pink, with contrasting head scarves in electric blue. Their counterparts from Southeast Asia showed up wearing hijabs adorned with sequins. Young men from Southeast Asia sometimes wore stripes of yellow paint on their cheeks as a form of blessing. Female students from the Middle East did their hair in elaborate updos and then draped wool scarves over their big coiffures, but wore jeans and American T- shirts. One day, I saw an Iraqi student wearing a black head scarf and a gray T- shirt that said I KNOW THAT GUAC IS EXTRA. You could be anything at all and register as gorgeous— you knew this, if you walked the hallways of this school. It was a place that eroded prejudices and expanded ideas of beauty.”
Other barriers to learning:
“Miss Pauline had explained to Mr. Williams that students still coping with traumatic events were likely to have increased activity in the amygdala. At the same time, there was typically decreased activity in those parts of the frontal lobe where learning takes place. Mr. Williams could go over and over a given lesson, but if a student was in a triggered state, he or she might not learn readily, no matter how good the teacher was.
““One could take any of the well- rounded, assured students who served on the Senate and put them into a similar predicament— bomb their home city until it became unlivable, separate some of them from their parents, force them to witness atrocities, starve them for a while, transport them to a foreign country where they understood nothing, give them a teacher who spoke a language they could not comprehend— and most of them, too, would have fallen quiet.”
“Why had our bus driver abandoned us? Was he hungry? Did he have to take a piss? Had he always wanted to walk off the job like this, leaving behind a bus full of passengers voicing questions about his whereabouts? Solomon and Methusella silently took in the hullabaloo. The expressions on their faces remained accepting, alert, and watchful. The only question on their minds appeared to be whether they faced danger. Their response to the situation differed from that of the nonimmigrant passengers, who had gone straight to anger and defiance, because they felt entitled."
Family dynamics that affect learning:
“I sensed that perhaps I had made a mistake. What I would learn eventually is that the tribalism of Africa is subtle, complex, and nearly unfathomable to outsiders. Customs are closely held and generally not written down. Some of the old ways might even go unspoken, or might be passed along from parent to child only at key life moments, a precious gift to be handed over at just the right juncture. Each tribe has specific habits around what to eat, or which animals to hold in high regard, some of which might sound outlandish in Europe or the United States. A few customs sounded outlandish even to me, but the basic concept underpinning tribalism was highly familiar.”
“Later her adoptive mother, Martha, said she believed that the extremity of life inside a refugee camp affected families by amplifying their basic dynamics. Strong families grew stronger, dysfunctional families slipped into worse dysfunction.”
Reality
“Troy liked to describe himself as “the realist.” Refugee resettlement work attracted idealists who wanted to make the world a better place, but the job of a case manager was to be unabashedly pragmatic, as Troy saw it. You had to make a refugee’s dreams conform to the day- to- day reality of living in the United States, at the bottommost rung of the socioeconomic ladder. Prospective employers might be reluctant to hire people who spoke foreign languages, and the skills that refugees arrived with sometimes had no utility in the developed world. The streets of America were paved, but just with tarmac. You had to break it to the refugees gently, but they had to get the point, fast: They must surrender the vain illusion that from this point forward everything would be easy. Not at all. Everything was going to be brutally hard. It would be tough to find a decent place to live that they could afford; it would be difficult to find any kind of job, let alone one they might enjoy; learning English would be mind- bogglingly frustrating. Plus, nobody in this country would understand their story. They would feel so unrecognized, they might as well have become ghosts.”
“Tracy Kidder’s Strength in What Remains, a book about a survivor of one of the major genocides in Burundi, when I came across a passage about cultural beliefs in Central Africa around discussing difficulty. “Keep it in the kitchen” was one of the admonitions that Kidder cited. Another could be used against a person who said too much: “You talk like you were raised by a widow.” When I read these sayings, I thought of the incredible reserve of Solomon and Methusella’s family. I felt that I had a duty to tell their story, but for the time being I relinquished the idea of sitting down at their table and eating their food and saying, Great! Tell me about your nightmares!”
“…could hear all three of them saying the word kitab. What was that? “Book!” Shani told me. “My language, their language, same.” The word for “book” was virtually identical in each of their home languages. In Arabic, it was kitab; in Tajik, kitob. In Turkish, it was kitap, Jakleen pointed out, and in Farsi, Shani hastened to add, the word was kitab, just like Arabic. Initially, I thought this kind of convergence existed only in the Middle East, but as I spent more time with students from Africa, I came to realize I was wrong. Dilli told me that in Kunama, the word for “book” was kitaba, and Methusella said in Swahili it was kitabu. That was the moment when I finally grasped my own arrogance as an English speaker. I mean, the arrogance harbored by someone who knew only European languages, which rendered the well- laced interconnectedness of the rest of the world invisible. I was starting to see it, though— the centuries- old ties that bound Africa and the Middle East, born of hundreds of years of trade and travel and conquest and marriage. Once the students grasped that I would exclaim with delight if they found a word that had moved through many of their countries, they started flocking to me to share loanwords and cognates. More than one- third of Swahili comes from Arabic, meaning the links between those two languages are as powerful as those between English and Spanish. But it was also possible to chart the reach of Arabic across the entire African continent, into Kunama and Tigrinya as well.
As the kids discovered these commonalities, I began to feel as though I were watching something like the living embodiment of a linguistic tree. The classroom and the relationships forming inside of it were an almost a perfect map of language proximity around the globe. Generally, students chose to communicate most with others whose home languages shared large numbers of cognates with their own, which meant their first friendships often developed along the same lines as language groupings. As this took place around me, I grew to see my own position on the world’s tree of languages more clearly. English speakers can easily grasp the vast coterminology of all the Indo- European languages— our own limb of the global tree— but we are generally deaf and dumb to the equally large influence of Arabic, Chinese, or Hindi across parts of the globe where English does not dominate. We cannot hear or see the tremendous coterminology that has resulted among various other language families, such as between Arabic and the African languages. It was to our detriment, not understanding how tightly interconnected other parts of the world are. When we make enemies in the Middle East, for example, we alienate whole swaths of Africa, too— often without knowing.
I left South thinking that qalb and heart were one and the same. I used one word to refer to a muscle in my body and the concept of falling in love and the idea of what it takes to raise a family or to teach an entire classroom full of teenagers from around the world, and the students from the Middle East would use one single word for all of that, too. Qalb and heart seemed identical. Then I looked up qalb on Google Translate one weekend, while the kids were missing me and I was missing the kids. When I asked Google to change “heart” into Arabic, it gave qalb, as expected. But when I asked Google to switch qalb into English, I got heart, center, middle, transformation, conscience, core, marrow, pith, pulp, gist, essence, quintessence, topple, alter, flip, tip, overturn, reversal, overthrow, capsize, whimsical, capricious, convert, change, counterfeit. In addition, the word meant: substance, being, pluck. I am in love with this word, I thought. What is all this movement about? My own concept of heart did not include flip, capsize, or reverse. Our two cultures did not have the same idea of what was happening at the core of our beings. There was something reified and stolid about my sense of heart, whereas the idea of heart that these kids possessed appeared to have a lighter, more nimble quality. Whatever it was, qalb seemed more fluid and less constrained than anything I had imagined happening inside of me.”
“The world was offering us its refugees, due to wars we started ourselves, conflicts we helped to fund, violence we had tacitly condoned, or fights in which we had played no part. Did we want to say a casual no thanks? Was that how we wanted to live, while we had our spate of time on this earth? And if we did choose to live that way, closed- minded and hard- hearted, then what was going on with our qalb?”
“I would even say that spending a year in Room 142 had allowed me to witness something as close to holy as I’ve seen take place between human beings. I could only wish that in time, more people would be able to look past their fear of the stranger and experience the wonder of getting to know people from other parts of the globe. For as far as I could tell, the world was not going to stop producing refugees. The plain, irreducible fact of good people being made nomad by the millions through all the kinds of horror this world could produce seemed likely to prove the central moral challenge of our times. How did we want to meet that challenge? We could fill our hearts with fear or with hope. And the choice would affect more than just our own dispositions, for in choosing which seeds to sow, we would dictate the type of harvest. Surely the only harvest worth cultivating was the one Mr. Williams had been seeking: greater fluency, better understanding.”