Homes A Refugee Story Quotes

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Elsewhere there are no mobile phones. Elsewhere sleep is deep and the mornings are wonderful. Elsewhere art is endless, exhibitions are free and galleries are open twenty-four hours a day. Elsewhere alcohol is a joke that everybody finds funny. Elsewhere everybody is as welcoming as they’d be if you’d come home after a very long time away and they’d really missed you. Elsewhere nobody stops you in the street and says, are you a Catholic or a Protestant, and when you say neither, I’m a Muslim, then says yeah but are you a Catholic Muslim or a Protestant Muslim? Elsewhere there are no religions. Elsewhere there are no borders. Elsewhere nobody is a refugee or an asylum seeker whose worth can be decided about by a government. Elsewhere nobody is something to be decided about by anybody. Elsewhere there are no preconceptions. Elsewhere all wrongs are righted. Elsewhere the supermarkets don’t own us. Elsewhere we use our hands for cups and the rivers are clean and drinkable. Elsewhere the words of the politicians are nourishing to the heart. Elsewhere charlatans are known for their wisdom. Elsewhere history has been kind. Elsewhere nobody would ever say the words bring back the death penalty. Elsewhere the graves of the dead are empty and their spirits fly above the cities in instinctual, shapeshifting formations that astound the eye. Elsewhere poems cancel imprisonment. Elsewhere we do time differently. Every time I travel, I head for it. Every time I come home, I look for it.
Ali Smith (Public library and other stories)
There is nothing we can do about others’ hatred. We can only keep our own hearts clean.
Abu Bakr al Rabeeah (Homes: A Refugee Story)
But in our camp, his story was everyone’s story, a single tale of dispossession, of being stripped to the bones of one’s humanity, of being dumped like rubbish into refugee camps unfit for rats. Of being left without rights, home, or nation while the world turned its back to watch or cheer the jubilation of the usurpers proclaiming a new state they called Israel.
Susan Abulhawa (Mornings in Jenin)
We drift from the safe places of our childhood. There is no going back. Like stories, villages and cities are always growing or fading or melding into each other. We are all immigrants from the past, and home lives inside the memory, where we lock it up and pretend it is unchanged.
Dina Nayeri (The Ungrateful Refugee)
I still think that being forced to leave your home out of fear is one of the worst injustices a human being can face. Everything you love is stolen, and you risk your life to live in a place that means nothing to you and where, because you come from a country now known for war and terrorism, you are not really wanted. So you spend the rest of your years longing for what you left behind while praying not to be deported. Hezni’s story made me think that the path of the Iraqi refugee always leads backward, to prison or to where you came from.
Nadia Murad (The Last Girl: My Story of Captivity, and My Fight Against the Islamic State)
Life must always go on, Bakr. Death doesn’t matter. Money doesn’t matter. Even life itself doesn’t matter, son. What matters is living your life with your family, with the people you love. We love each other, hard, and hold on tight. What we face, we face together. Together, we move forward and every little happiness we can have, we enjoy. We cannot let hatred and fear stop us from living.
Abu Bakr al Rabeeah (Homes: A Refugee Story)
Hitherto, the Palestinians had been relatively immune to this Allahu Akhbar style. I thought this was a hugely retrograde development. I said as much to Edward. To reprint Nazi propaganda and to make a theocratic claim to Spanish soil was to be a protofascist and a supporter of 'Caliphate' imperialism: it had nothing at all to do with the mistreatment of the Palestinians. Once again, he did not exactly disagree. But he was anxious to emphasize that the Israelis had often encouraged Hamas as a foil against Fatah and the PLO. This I had known since seeing the burning out of leftist Palestinians by Muslim mobs in Gaza as early as 1981. Yet once again, it seemed Edward could only condemn Islamism if it could somehow be blamed on either Israel or the United States or the West, and not as a thing in itself. He sometimes employed the same sort of knight's move when discussing other Arabist movements, excoriating Saddam Hussein's Ba'ath Party, for example, mainly because it had once enjoyed the support of the CIA. But when Saddam was really being attacked, as in the case of his use of chemical weapons on noncombatants at Halabja, Edward gave second-hand currency to the falsified story that it had 'really' been the Iranians who had done it. If that didn't work, well, hadn't the United States sold Saddam the weaponry in the first place? Finally, and always—and this question wasn't automatically discredited by being a change of subject—what about Israel's unwanted and ugly rule over more and more millions of non-Jews? I evolved a test for this mentality, which I applied to more people than Edward. What would, or did, the relevant person say when the United States intervened to stop the massacres and dispossessions in Bosnia-Herzegovina and Kosovo? Here were two majority-Muslim territories and populations being vilely mistreated by Orthodox and Catholic Christians. There was no oil in the region. The state interests of Israel were not involved (indeed, Ariel Sharon publicly opposed the return of the Kosovar refugees to their homes on the grounds that it set an alarming—I want to say 'unsettling'—precedent). The usual national-security 'hawks,' like Henry Kissinger, were also strongly opposed to the mission. One evening at Edward's apartment, with the other guest being the mercurial, courageous Azmi Bishara, then one of the more distinguished Arab members of the Israeli parliament, I was finally able to leave the arguing to someone else. Bishara [...] was quite shocked that Edward would not lend public support to Clinton for finally doing the right thing in the Balkans. Why was he being so stubborn? I had begun by then—belatedly you may say—to guess. Rather like our then-friend Noam Chomsky, Edward in the final instance believed that if the United States was doing something, then that thing could not by definition be a moral or ethical action.
Christopher Hitchens (Hitch 22: A Memoir)
My traveller friends and I came home to roost about midnight and before turning into sleep had coffee in the lounge ... There was a group of Iranian refugees squatting on the floor not far from us, and I could see that one of them was eavesdropping on our conversation. Presently he came over. 'You talk ghosts,' he said, 'Please may we come and listen to your talk?
J. Aelwyn Roberts (Holy Ghostbuster: A Parson's Encounters With the Paranormal)
not even children were safe from the army.
Abu Bakr al Rabeeah (Homes: A Refugee Story)
Where do you go when you don’t even know where the danger is coming from?
Abu Bakr al Rabeeah (Homes: A Refugee Story)
Maybe if you didn’t care, you couldn’t be hurt.
Abu Bakr al Rabeeah (Homes: A Refugee Story)
We cannot let hatred and fear stop us from living.
Abu Bakr al Rabeeah (Homes: A Refugee Story)
Never forget Syria. Or Iraq, for that matter.
Abu Bakr al Rabeeah (Homes: A Refugee Story)
My head constantly ached from straining to make myself understood. Even with the help of Google Translate, there were so many things I couldn’t communicate.
Abu Bakr al Rabeeah (Homes: A Refugee Story)
While my library contains the works of travel writers, I have mostly searched for those who speak about their own place in the world. But the world is changing and many people have no place to call home. Some of the most important kinds of travel writing now are stories of flight, written by people who belong to the millions of asylum seekers in the world. These are stories that are almost too hard to tell, but which, once read, will never be forgotten. Some of these stories had to be smuggled out of detention centres, or were caught covertly on smuggled mobiles in snatches of calls on weak connections from remote and distant prisons. Why is this writing important? Behrouz Boochani, a Kurdish journalist and human rights campaigner who has been detained on Manus Island for over three years with no hope for release yet in sight, puts it plainly in a message to the world in the anthology Behind the Wire. It is, he wrote, ‘because we need to change our imagination’.
Alexis Wright
We walked into my mother's house at 10:30 in the morning at the end of February 1992. I had been gone for three weeks. She had been so desperate about us - she, too, looked thin and haggard. She was stunned to see me walk in, filthy and crawling with lice, with a huge crowd of starving people. We ate and drank clean water; then, before we even washed, I put Marian in a taxi with me and told the driver to go to Nairobi Hospital. We had no money left and I knew Nairobi Hospital was expensive; it was where I had been operated on when the ma'alim broke my skull. But I also knew that there they would help us first and ask to pay later. Saving the baby's life had become the only thing that mattered to me. At the reception desk I announced, "This baby is going to die," and the nurse's eyes went wide with horror. She took him and put a drip in his arm, and very slowly, this tiny shape seemed to uncrumple slightly. After a little while, his eyes opened. The nurse said, "The child will live," and told us to deal with the bill at the cash desk. I asked her who her director was, and found him, and told this middle-aged Indian doctor the whole story. I said I couldn't pay the bill. He took it and tore it up. He said it didn't matter. Then he told me how to look after the baby, and where to get rehydration salts, and we took a taxi home. Ma paid for the taxi and looked at me, her eyes round with respect. "Well done," she said. It was a rare compliment. In the next few days the baby began filling out, growing from a crumpled horror-movie image into a real baby, watchful, alive.
Ayaan Hirsi Ali (Infidel)
When people in the West hear Iraq, they instantly think of Saddam Hussein and the Gulf War. But when I think about my home country, I remember the honey-drenched baklava my aunts gave me, the pinches on my cheeks, affectionate tickles under my chin, and coos of laughter
Abu Bakr al Rabeeah (Homes: A Refugee Story)
That’s life in a refugee camp: You’re not moving toward anything. You’re just in a horrible groove. You learn skills that you wish you did not know: how to make a fire, how to cook maize, how to do laundry in the river and burn the lice on the rocks. You wait, hoping the trucks will bring something other than corn and beans. But nothing gets better. There is no path for improvement—no effort you can make, nothing you can do, and nothing anybody else can do for you either, short of the killers in your country laying down their arms and stopping their war so that you can move home.
Clemantine Wamariya (The Girl Who Smiled Beads: A Story of War and What Comes After)
SELF-HELP FOR FELLOW REFUGEES If your name suggests a country where bells might have been used for entertainment, or to announce the entrances and exits of the seasons and the birthdays of gods and demons, it's probably best to dress in plain clothes when you arrive in the United States. And try not to talk too loud. If you happen to have watched armed men beat and drag your father out the front door of your house and into the back of an idling truck, before your mother jerked you from the threshold and buried your face in her skirt folds, try not to judge your mother too harshly. Don't ask her what she thought she was doing, turning a child's eyes away from history and toward that place all human aching starts. And if you meet someone in your adopted country and think you see in the other's face an open sky, some promise of a new beginning, it probably means you're standing too far. Or if you think you read in the other, as in a book whose first and last pages are missing, the story of your own birthplace, a country twice erased, once by fire, once by forgetfulness, it probably means you're standing too close. In any case, try not to let another carry the burden of your own nostalgia or hope. And if you're one of those whose left side of the face doesn't match the right, it might be a clue looking the other way was a habit your predecessors found useful for survival. Don't lament not being beautiful. Get used to seeing while not seeing. Get busy remembering while forgetting. Dying to live while not wanting to go on. Very likely, your ancestors decorated their bells of every shape and size with elaborate calendars and diagrams of distant star systems, but with no maps for scattered descendants. And I bet you can't say what language your father spoke when he shouted to your mother from the back of the truck, "Let the boy see!" Maybe it wasn't the language you used at home. Maybe it was a forbidden language. Or maybe there was too much screaming and weeping and the noise of guns in the streets. It doesn't matter. What matters is this: The kingdom of heaven is good. But heaven on earth is better. Thinking is good. But living is better. Alone in your favorite chair with a book you enjoy is fine. But spooning is even better.
Li-Young Lee (Behind My Eyes: Poems)
Softer memories once lived there. Where there is now burning. Where there is now blood. That was where childhood held you. Instead there is a forgetting. Instead there is a fireflood. You have never forgotten how home was more than just a language you grew inside your mouth before you said it in a way your tongue bled. When it lived as a place outside of your body and more than just in your heart and head. Where you once taught your children how to speak and walk and sang them lullabies till they fell asleep in their beds. How it has become a legend, just a holy story you pass from praying hands to praying hands. Where once you built hallowed walls there is now simply scorched earth and bloodied sands. A memory of the scared land that it once was before your whole world was set completely to flames How your heart breaks everyday because home, home no longer remembers how to say your name. Home was your refuge, and I wish they would see. because after cruelly taking it from you, they call you refugee.
Nikita Gill
The story always starts in the same way when people ask me the simple, yet most difficult question to answer: “where are you from?” I often wonder why of all questions people start with this one that has become the hardest for me and countless other exiled people to answer. The question is especially hard when asked in crowded and fast-paced places, or during quick encounters which make a short answer inadequate and a long one potentially uncalled for…I thought to myself: why is it that the first thing people want to know about me is where I am from? If they only knew where I am from, they would perhaps know that where I am from—Iraq—happens to also be the deepest wound on the geography of my body and soul, and so they would tread gently on my wound by not asking that question in the first place. Is there something in my eyes, something written on my forehead, something in my looks, or some marks inscribed on my other body parts that immediately tell people that I am from a place that lost itself and lost me to exile on a cold, dark, and sad winter night? Why don’t these strangers just start with the more common and safer usual remarks about the weather being nice, dreadful, or whatever? Of all questions, “where are you from,” is the most delicate and complicated for people who have lost their home and all the things they loved.
Louis Yako
In the process, you obscure the actual reasons why people might risk their life to cross the sea – the wars and dictators that forced them from their homes. By denying the existence of these real root causes you simultaneously absolve yourself from the duty of providing sanctuary to those fleeing from them. Acknowledging this duty would prove very problematic: it would be an admission that your own failure to do so previously was the reason why so many thousands then turned in their desperation to smugglers – and why so many of them then drowned in the ocean. It would be an admission that a Syrian boards a boat only when he realises that there’s no realistic means of winning asylum from the Middle East. And an admission that Libya’s current predicament is in part the result of NATO’s (justifiable) airstrikes against Gaddafi in 2011 – and subsequent (and unjustifiable) failure to help Libya’s post-Gaddafi transition.
Patrick Kingsley (The New Odyssey: The Story of the Twenty-First Century Refugee Crisis)
Most of the population of the Strip is not originally from there, but rather from a swath of villages in the southern regions of Israel, whose inhabitants were driven or fled there during the fighting of 1948–49, and who were never allowed to return to their homes. The Gaza Strip is thus not only a victim of a forty-year occupation that started in June 1967. Most of its 1.5 million people constitute the single largest concentration of the refugees produced as a direct, inevitable result of creating a Jewish state in 1948 in a country with a nearly two-thirds Arab majority.
Rashid Khalidi (The Iron Cage: The Story of the Palestinian Struggle for Statehood)
My mom was a sayyed from the bloodline of the Prophet (which you know about now). In Iran, if you convert from Islam to Christianity or Judaism, it’s a capital crime. That means if they find you guilty in religious court, they kill you. But if you convert to something else, like Buddhism or something, then it’s not so bad. Probably because Judaism, Christianity, and Islam are sister religions, and you always have the worst fights with your sister. And probably nothing happens if you’re just a six-year-old. Except if you say, “I’m a Christian now,” in your school, chances are the Committee will hear about it and raid your house, because if you’re a Christian now, then so are your parents probably. And the Committee does stuff way worse than killing you. When my sister walked out of her room and said she’d met Jesus, my mom knew all that. And here is the part that gets hard to believe: Sima, my mom, read about him and became a Christian too. Not just a regular one, who keeps it in their pocket. She fell in love. She wanted everybody to have what she had, to be free, to realize that in other religions you have rules and codes and obligations to follow to earn good things, but all you had to do with Jesus was believe he was the one who died for you. And she believed. When I tell the story in Oklahoma, this is the part where the grown-ups always interrupt me. They say, “Okay, but why did she convert?” Cause up to that point, I’ve told them about the house with the birds in the walls, all the villages my grandfather owned, all the gold, my mom’s own medical practice—all the amazing things she had that we don’t have anymore because she became a Christian. All the money she gave up, so we’re poor now. But I don’t have an answer for them. How can you explain why you believe anything? So I just say what my mom says when people ask her. She looks them in the eye with the begging hope that they’ll hear her and she says, “Because it’s true.” Why else would she believe it? It’s true and it’s more valuable than seven million dollars in gold coins, and thousands of acres of Persian countryside, and ten years of education to get a medical degree, and all your family, and a home, and the best cream puffs of Jolfa, and even maybe your life. My mom wouldn’t have made the trade otherwise. If you believe it’s true, that there is a God and He wants you to believe in Him and He sent His Son to die for you—then it has to take over your life. It has to be worth more than everything else, because heaven’s waiting on the other side. That or Sima is insane. There’s no middle. You can’t say it’s a quirky thing she thinks sometimes, cause she went all the way with it. If it’s not true, she made a giant mistake. But she doesn’t think so. She had all that wealth, the love of all those people she helped in her clinic. They treated her like a queen. She was a sayyed. And she’s poor now. People spit on her on buses. She’s a refugee in places people hate refugees, with a husband who hits harder than a second-degree black belt because he’s a third-degree black belt. And she’ll tell you—it’s worth it. Jesus is better. It’s true. We can keep talking about it, keep grinding our teeth on why Sima converted, since it turned the fate of everybody in the story. It’s why we’re here hiding in Oklahoma. We can wonder and question and disagree. You can be certain she’s dead wrong. But you can’t make Sima agree with you. It’s true. Christ has died. Christ is risen. Christ will come again. This whole story hinges on it. Sima—who was such a fierce Muslim that she marched for the Revolution, who studied the Quran the way very few people do read the Bible and knew in her heart that it was true.
Daniel Nayeri (Everything Sad Is Untrue)
The Meaning of 'Home' As I travel from one city to another From one country to another From one sorrow to another, I encounter thousands of faces: In streets, shops, parks, and cafés. They all ask me the same painful question: 'Where are you from?' As if they know, I am from a place that lost itself and lost me On a long, cold, and sad winter night. They ask me: 'What is your country known for?' I tell them: 'My country is known for exporting sad stories, refugees, and displaced people. All those who were cursed by being born in it.' Similar questions continue to be asked in cocktail parties, In hypocritical and mediocre gatherings, In conferences and boring meetings. Some pretentiously ask me: 'How do you define "home"?' I respond with Ghassan Knafani’s words ringing in my ears: 'Home is for all of this not to happen.' April 19, 2014
Louis Yako (أنا زهرة برية [I am a Wildflower])
The Arab world has done nothing to help the Palestinian refugees they created when they attacked Israel in 1948. It’s called the ‘Palestinian refugee problem.’ This is one of the best tricks that the Arabs have played on the world, and they have used it to their great advantage when fighting Israel in the forum of public opinion. This lie was pulled off masterfully, and everyone has been falling for it ever since. First you tell people to leave their homes and villages because you are going to come in and kick out the Jews the day after the UN grants Israel its nationhood. You fail in your military objective, the Jews are still alive and have more land now than before, and you have thousands of upset, displaced refugees living in your country because they believed in you. So you and the UN build refugee camps that are designed to last only five years and crowd the people in, instead of integrating them into your society and giving them citizenship. After a few years of overcrowding and deteriorating living conditions, you get the media to visit and publish a lot of pictures of these poor people living in the hopeless, wretched squalor you have left them in. In 1967 you get all your cronies together with their guns and tanks and planes and start beating the war drums. Again the same old story: you really are going to kill all the Jews this time or drive them into the sea, and everyone will be able to go back home, take over what the Jews have developed, and live in a Jew-free Middle East. Again you fail and now there are even more refugees living in your countries, and Israel is even larger, with Jerusalem as its capital. Time for more pictures of more camps and suffering children. What is to be done about these poor refugees (that not even the Arabs want)? Then start Middle Eastern student organizations on U.S. college campuses and find some young, idealistic American college kids who have no idea of what has been described here so far, and have them take up the cause. Now enter some power-hungry type like Yasser Arafat who begins to blackmail you and your Arab friends, who created the mess, for guns and bombs and money to fight the Israelis. Then Arafat creates hell for the world starting in the 1970s with his terrorism, and the “Palestinian refugee problem” becomes a worldwide issue and galvanizes all your citizens and the world against Israel. Along come the suicide bombers, so to keep the pot boiling you finance the show by paying every bomber’s family twenty-five thousand dollars. This encourages more crazies to go blow themselves up, killing civilians and children riding buses to school. Saudi Arabia held telethons to raise thousands of dollars to the families of suicide bombers. What a perfect way to turn years of military failure into a public-opinion-campaign success. The perpetuation of lies and uncritical thinking, combined with repetitious anti-Jewish and anti-American diatribes, has produced a generation of Arab youth incapable of thinking in a civilized manner. This government-nurtured rage toward the West and the infidels continues today, perpetuating their economic failure and deflecting frustration away from the dictators and regimes that oppress them. This refusal by the Arab regimes to take an honest look at themselves has created a culture of scapegoating that blames western civilization for misery and failure in every aspect of Arab life. So far it seems that Arab leaders don’t mind their people lagging behind, save for King Abdullah’s recent evidence of concern. (The depth of his sincerity remains to be seen.)
Brigitte Gabriel (Because They Hate)
Poet's Note: Kindly do not use my poem without giving me due credit. Do not use bits and pieces to suit your agenda of Kashmir whatever it may be. I, Srividya Srinivasan as the creator of this poem own the right to what I have chosen to feel about the issue and have represented all sides to a complex problem that involves people. I do not believe in war or violence of any kind and this is my compassionate side speaking from all angles to human beings thinking they own only their side to the story. THIS POEM IS THE ORIGINAL WORK OF SRIVIDYA SRINIVASAN and any misuse by you shall be considered as a violation of my copyrights and legally actionable. This poem is dedicated to all those who have suffered in Kashmir and through Kashmir and to not be sliced and interpreted to each one's convenience. ---------------------------- Weep softly O mother, the walls have ears you know... The streets are awash o mother! I cannot go searching for him anymore. The streets are awash o mother with blood and tears, pellets and screams. that silently remain locked in the air, while they seal our soulless dreams. The guns are out, O mother, while our boys go armed with stones, I cannot go looking for him O mother, I have no courage to face what I will find. For, I need to tend to this little one beside, with bound eyes that see no more. ----- Weep for the home we lost O mother, Weep for the valley we left behind, the hills that once bore our names, where shoulder to shoulder, we walked the vales, proud of our heritage. Hunted out of our very homes, flying like thieves in the night, abandoning it all, fearful for the lives of our men, fearful of our being raped, our children killed, Kafirs they called us O mother, they marked our homes to kill. We now haunt the streets of other cities, refugees in a country we call our own, belonging nowhere, feeling homeless without the land we once called home. ------------- Weep loudly O mother, for the nation hears our pain. As the fresh flag moulds his cold body, I know his sacrifice was not in vain. We need to put our chins up, O mother and face this moment with pride. For blood is blood, and pain is pain, and death is final, The false story we must tell ourselves is that we are always the right side, and forget the pain we inflict on the other side. Until it all stops, it must go on, the dry tears on either side, Every war and battle is within and without, and must claim its wounds and leave its scars, And, if we need to go on O mother, it matters we feel we are on the right side. We need to tell ourselves we are always the right sight... We need to repeat it a million times, We are always the right side... For god forbid, what if we were not? --- Request you to read the full poem on my website.
Srividya Srinivasan
Only, this was the thing: you'd provided me with the possibility of getting away from myself and making myself at home in another world. You were like a messenger from that world. With you, I could give my real self a rest. You were part and parcel of that dissolving of reality - myself included - that I'd been working on for seven or eight years through writing. For me, you were the herald out in front who showed me how to put the menacing world on hold. In that world I was a refugee whose existence was not legitimate, whose future never went beyond the three months of a temporary visa. I had no desire to come back to earth. I'd found a refuge in a magical experience and I wasn't about to let it get dragged down into reality. As far back as I can remember, I'd always sought not to exist. You've had to work for years on end to get me to accept the fact that I do exist. And I really don't think your work is over yet.
André Gorz (Letter to D: A Love Story)
When she was safely in America, Sarah Liu and two other refugees from the South China Church all resettled in Midland. The Midland community helped provide support for their living expenses under ChinaAid. We invited them over to our home during the Christmas season. We watched as Sarah walked ever so slowly up to our Christmas tree and stared at the lights twinkling on and off, absolutely mesmerized. “Those are just decorations,” I explained. “They’re on a string.” I pulled out a package and handed them to her, so she could see what they looked like before being draped over the tree. She took the string of lights out of the package faster than I could blink, her hands untangling them like she was knitting a blanket. Within seconds, she had completely unwrapped and disassembled the lights. Then she looked up at me with the various parts in her hands. “I assembled these in my labor camp for sixteen hours a day,” she explained. “We made Christmas lights and put them in packages that look just like this one.” She then reassembled them just as quickly. The whole process took only seconds.
Bob Fu (God's Double Agent: The True Story of a Chinese Christian's Fight for Freedom)
One of the most striking observations emerging from our research in Burundi is the way people constantly maintain some form of relations across great chasms of violence, class, abuse, and absence. People have civil relations with the murderers of their families; husbands and wives, even after many years, can reconnect and share all again; refugees and IDPs return home, solving their own land conflicts in the process. And all of this happens against a background of stunning poverty. Burundi specialists decry the level of land conflicts, involving as many as 9 percent of all households in the province of Makamba, a center of return of refugees and IDPs: in many areas, as much as 80 percent of the current population consists of people who have just returned during the last few years. But this still means that an amazing 91 percent of the population is not party to any land conflict, and this in a country where every square foot of land is a matter of life and death.5 Let’s not forget: throughout the country, this means Hutu and Tutsi are living side by side again, for they were intermingled everywhere. How, then, do people manage to such an extent to reintegrate, after a decade of war, dislocation, and poverty?
Peter Uvin (Life after Violence: A People's Story of Burundi (African Arguments))
In the fall of 1990 Iraq invaded Kuwait, and in the run-up to the Gulf War, Americans were sickened by a story that emerged. On October 10, 1990, a fifteen-year-old refugee from Kuwait appeared before a congressional Human Rights Caucus.23 The girl—she would give only her first name, Nayirah—had volunteered in a hospital in Kuwait City. She tearfully testified that Iraqi soldiers had stolen incubators to ship home as plunder, leaving over three hundred premature infants to die. Our collective breath was taken away—“These people leave babies to die on the cold floor; they are hardly human.” The testimony was seen on the news by approximately 45 million Americans, was cited by seven senators when justifying their support of war (a resolution that passed by five votes), and was cited more than ten times by George H. W. Bush in arguing for U.S. military involvement. And we went to war with a 92 percent approval rating of the president’s decision. In the words of Representative John Porter (R-Illinois), who chaired the committee, after Nayirah’s testimony, “we have never heard, in all this time, in all circumstances, a record of inhumanity, and brutality, and sadism, as the ones that [Nayirah had] given us today.” Much later it emerged that the incubator story was a pseudospeciating lie. The refugee was no refugee. She was Nayirah al-Sabah, the fifteen-year-old daughter of the Kuwaiti ambassador to the United States. The incubator story was fabricated by the public relations firm Hill + Knowlton, hired by the Kuwaiti government with the help of Porter and cochair Representative Tom Lantos (D-California). Research by the firm indicated that people would be particularly responsive to stories about atrocities against babies (ya think?), so the incubator tale was concocted, the witness coached. The story was disavowed by human rights groups (Amnesty International, Human Rights Watch) and the media, and the testimony was withdrawn from the Congressional Record—long after the war.
Robert M. Sapolsky (Behave: The Biology of Humans at Our Best and Worst)
refuge imagine how it feels to be chased out of home. to have your grip ripped. loosened from your fingertips, something you so dearly held on to. like a lover’s hand that slips when pulled away you are always reaching. my father would speak of home. reaching. speaking of familiar faces. girl next door who would eventually grow up to be my mother. the fruit seller at the market. the lonely man at the top of the road who nobody spoke to. and our house at the bottom of the street lit up by a single flickering lamp where beyond was only darkness. there they would sit and tell stories of monsters that lurked and came only at night to catch the children who sat and listened to stories of monsters that lurked. this is how they lived. each memory buried. an artefact left to be discovered by archaeologists. the last words on a dying family member’s lips. this was sacred. not even monsters could taint it. but there were monsters that came during the day. monsters that tore families apart with their giant hands. and fingers that slept on triggers. the sound of gunshots ripping through the sky became familiar like the tapping of rain fall on a window sill. monsters that would kill and hide behind speeches, suits and ties. monsters that would chase families away forcing them to leave everything behind. i remember when we first stepped off the plane. everything was foreign. unfamiliar. uninviting. even the air in my lungs left me short of breath. we came here to find refuge. they called us refugees so, we hid ourselves in their language until we sounded just like them. changed the way we dressed to look just like them. made this our home until we lived just like them and began to speak of familiar faces. girl next door who would grow up to be a mother. the fruit seller at the market. the lonely man at the top of the road who nobody spoke to. and our house at the bottom of the street lit up by a flickering lamp to keep away the darkness. there we would sit and watch police that lurked and came only at night to arrest the youths who sat and watched police that lurked and came only at night. this is how we lived. i remember one day i heard them say to me they come here to take our jobs they need to go back to where they came from not knowing that i was one of the ones who came. i told them that a refugee is simply someone who is trying to make a home. so next time when you go home tuck your children in and kiss your families goodnight, be glad that the monsters never came for you. in their suits and ties. never came for you. in the newspapers with the media lies. never came for you. that you are not despised. and know that deep inside the hearts of each and every one of us we are all always reaching for a place that we can call home.
J.J. Bola (REFUGE: The Collected Poetry of JJ Bola)
Moreover, Nancy Sinatra was afflicted, as the overwhelming majority of Americans were, with monolingualism. Lana’s richer, more textured version of “Bang Bang” layered English with French and Vietnamese. Bang bang, je ne l’oublierai pas went the last line of the French version, which was echoed by Pham Duy’s Vietnamese version, We will never forget. In the pantheon of classic pop songs from Saigon, this tricolor rendition was one of the most memorable, masterfully weaving together love and violence in the enigmatic story of two lovers who, regardless of having known each other since childhood, or because of knowing each other since childhood, shoot each other down. Bang bang was the sound of memory’s pistol firing into our heads, for we could not forget love, we could not forget war, we could not forget lovers, we could not forget enemies, we could not forget home, and we could not forget Saigon. We could not forget the caramel flavor of iced coffee with coarse sugar; the bowls of noodle soup eaten while squatting on the sidewalk; the strumming of a friend’s guitar while we swayed on hammocks under coconut trees; the football matches played barefoot and shirtless in alleys, squares, parks, and meadows; the pearl chokers of morning mist draped around the mountains; the labial moistness of oysters shucked on a gritty beach; the whisper of a dewy lover saying the most seductive words in our language, anh oi; the rattle of rice being threshed; the workingmen who slept in their cyclos on the streets, kept warm only by the memories of their families; the refugees who slept on every sidewalk of every city; the slow burning of patient mosquito coils; the sweetness and firmness of a mango plucked fresh from its tree; the girls who refused to talk to us and who we only pined for more; the men who had died or disappeared; the streets and homes blown away by bombshells; the streams where we swam naked and laughing; the secret grove where we spied on the nymphs who bathed and splashed with the innocence of the birds; the shadows cast by candlelight on the walls of wattled huts; the atonal tinkle of cowbells on mud roads and country paths; the barking of a hungry dog in an abandoned village; the appetizing reek of the fresh durian one wept to eat; the sight and sound of orphans howling by the dead bodies of their mothers and fathers; the stickiness of one’s shirt by afternoon, the stickiness of one’s lover by the end of lovemaking, the stickiness of our situations; the frantic squealing of pigs running for their lives as villagers gave chase; the hills afire with sunset; the crowned head of dawn rising from the sheets of the sea; the hot grasp of our mother’s hand; and while the list could go on and on and on, the point was simply this: the most important thing we could never forget was that we could never forget.
Viet Thanh Nguyen (The Sympathizer)
It wasn't just a pastime. Our stories were drumming with power. Other people's memories transported us out of our places of exile, to rich, vibrant lands, and to home. They reminded us of the long, unknowable road. We couldn't see yet, fresh from our escape, but other sharp turns lay ahead. We had created our life's great story; next would come the waiting time, camp, where we would tell it.
Dina Nayeri (The Ungrateful Refugee)
We can make a home anywhere we go together.
Abu Bakr al Rabeeah (Homes: A Refugee Story)
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.
Helen Thorpe (The Newcomers: Finding Refuge, Friendship, and Hope in an American Classroom)
How could the God of my gentle father be the same God of those crazy fanatics who killed in the name of Islam? I hated those people the most. How could they take something so loving and peaceful and twist it to justify violence and murder? Those people cannot really be Muslim because my God was about love, peace, charity.
Abu Bakr al Rabeeah (Homes: A Refugee Story)
He had been doing for all my life: sitting in the stands because he couldn't play the game himself, cheering me on while no one cheered for him, then heading back to work after everyone else went home.
Vinh Chung (Where the Wind Leads: A Refugee Family's Miraculous Story of Loss, Rescue, and Redemption)
On that day, in jungle hamlets and mountain villages, in cacophonous slums and sprawling refugee camps, on worn concrete floors and under roofs thatched of rice straw and banana leaves, in clay brick homes, on rutted, red dirt roads, and on scorching swaths of sand, children cried and screamed and sang and giggled and toddled and ran and fell and got back up and climbed on their mothers' laps and pulled their siblings' hair and gazed out in wonder at the big, bright world that swirled around them. Millions of boys and girls whose lives were reclaimed whose stories were allowed to continue, who were not mourned or grieved or buried, but instead were loved and held and fretted over and scolded and prepared for the challenges of living, of surviving, all because of a man they had never met and whose name they would likely never know.
Adam Fifield (A Mighty Purpose: How Jim Grant Sold the World on Saving Its Children)
My pillowcases were totally full and the boots hanging around my neck added to the weight I was carrying, but I was determined to get my loot back to the house. Hiding what I couldn’t carry in a closet in the back of the office, I left with what I could carry, fully expecting to return for the rest later. The main roads were teeming with refugees and looters. Not wanting to be seen, I decided to use a little known path that ran around the back of the village. I reached a small stream and attempted to cross it by jumping from one stone to another. But with both hands full, I lost my balance and fell into the wet mud. Lying there totally exhausted and humiliated, I was close to tears. I simply couldn’t go on, when suddenly a hand took hold of my arm and pulled me up. I found myself looking into the stern face of a uniformed Home Guardsman. Holding me by my shoulders he instantly started to scold me for looting the foodstuff that was scattered in the mud. I knew that looters could be shot and my fear was that he would turn me over to the Moroccans for punishment. Luckily, he said that he didn’t want to single me out when everyone was doing the same thing. After telling him about my two small children, he told me to go home and look after them. I guess the Home Guard didn’t care who they answered to, Nazis or Moroccans, it was all the same to them! I guess that he was just doing his job.
Hank Bracker
The Hebrew Bible tells the story of the Gileadites, who defeated the Ephraimites around 1200 BC, driving them from their homes and across the Jordan River. Following the battle, many surviving Ephraimites attempted to return home, seeking passage from the Gileadites who guarded the river crossings. To ferret out Ephraimite refugees, the Gileadite guards employed a simple test: They asked travelers seeking passage to pronounce the Hebrew word shibboleth. (The word refers to the grain-bearing part of a plant.) The ancient Ephraimite dialect had no sh sound, making it hard for Ephraimites to pronounce this word. According to the Bible, forty-two thousand Ephraimites were killed because they couldn’t say sh.
Joshua D. Greene (Moral Tribes: Emotion, Reason, and the Gap Between Us and Them)
I cannot turn a blind eye to the injustices perpetrated against the Palestinians, or to any dispossessed or subjugated people. Can I forgive, or forget, what was, and is still being done to the Palestinians? With work, forgiving is doable, but forgetting is unthinkable. I cannot and do not want to forget the tragedies that have shaped my family and my people’s lives. I want to honor the memory of their forced exile and share their story with the rest of the world.
Mona Hajjar Halaby (In My Mother's Footsteps: A Palestinian Refugee Returns Home)
Refugees trying to get out of France might have been trapped in one of Kafka's stories. They needed a "safe conduct" pass to cross territory under Vichy control. They needed a French exit visa, which the collaborationist weren't granting to Jews or anyone likely to be sought by the Gestapo. They needed transit visas for every sovereign waystation between origin and ultimate destination. And of course there was the holy grail, the US entrance visa. To secure any one document seem contingent on 1st having all others in hand.
Alexander Wolff (Endpapers: A Family Story of Books, War, Escape and Home)
By D. Donovan, Senior Reviewer, Midwest Book Review "Historical fiction readers are in for a treat with When I Was Better, a love story set in Hungary and Canada which follows the journey of István and Teréza, who flee the Nazi and Soviet invasions and the Hungarian Revolution to finally make their home in Winnipeg in the 1960s. Maps and a cast of characters portend an attention to details that history buffs will appreciate, but the lively chapter headings that begin with "This is What Dying Feels Like" are the real draw, promising inviting scenarios that compel readers to learn more about the characters' lives and influences. Few other books about immigrant experience hold the descriptive power of When I Was Better: "Her world had transformed into a place of gestures and facial expressions, making her feel more vigilant now than she had ever been under Communism. No one understood her but Zolti. Already she ached for her language and the family she left behind." Rita Bozi's ability to capture not just the history and milieu of the times, but the life and passions of those who live it is a sterling example of what sets an extraordinary read apart from a mundane narration of circumstance and history. Her ability to depict the everyday experiences and insights of her protagonist bonds reader to the subject in an intimate manner that brings not just the era, but the psychology of its participants to life through inner reflection, influence and experience, and even dialogue: “Four lengths of sausage, please?” Teréza watched as the man pulled two small lengths from the hook and wrapped them in course paper. “I beg your pardon, sir, but would you kindly add in two more lengths?” “We got an aristocrat here? If you take four lengths, what d’you imagine the workers are gonna eat at the end of the day?” The account of a seven-year separation, Budapest and Winnipeg cultures and contrasts, and refugee experiences brings history to life through the eyes of its beholders. That which doesn't kill us, makes us stronger. This saying applies especially strongly to When I Was Better 's powerful story, highly recommended for historical fiction readers and library collections interested in powerfully compelling writing packed with insights: “Why is it so agonizing to be truthful?” István asked, not expecting an answer. “It depends on what truth you’re about to reveal. And how you expect it to be received. If you’re expecting an execution, you have two choices. Die for what you believe in or lie to save your life.” “So in the end, it all comes down to values.” István reached for the martini, took another sip. Bela smiled. “Without truth, there’s no real connection. The truth hurts, but love eventually heals what hurts.”" "With sharp insight and the gifts of a natural, Bozi's novel brilliantly chronicles the plight of an entire generation of Hungarians through the intimate portrait of two lovers tested by the political and personal betrayals that ripped through the heart of the twentieth century.
Rita Bozi
Refugee. An empty shell, barely even human. No money, no home, no background, no history, no personality, no ambition, no path, no passion. Our past, present, future. All of it deleted and replaced by that one devastating word.
Yusra Mardini (Butterfly: From Refugee to Olympian, My Story of Rescue, Hope and Triumph)
When I think of this story, I can’t help but think of the many immigrants, both legal and illegal, who flee to the United States either in fear for their lives in their home country, or in hopes of a better future. Jesus was a child taken into Egypt as an alien, a refugee.
Adam Hamilton (The Journey, Expanded Large Print Edition: Walking the Road to Bethlehem)
As Israel marks the sixtieth anniversary of its founding, Canadian Zionists have much to celebrate. Throughout the nation-building process Canadian Jews and non-Jews have been instrumental in helping to fulfill Zionism's six main achievements: • re-establishing Jewish sovereignty in the Jewish homeland; • offering a welcoming home to Holocaust survivors, refugees from Arab lands, and other oppressed Jews; • returning the Jews to history, transforming Jews' image rom the world's victims to actors on history's stage, with rights and responsibilities; • building a Western-style capitalist democracy with a strong Jewish flavour and a dynamic Jewish culture; • reviving and modernizing Hebrew; • making Israel a central force in revitalizing Jewish secular and religious life in the Jewish homeland and abroad.
David J. Azrieli (Rekindling the Torch: The Story of Canadian Zionism)
Many of my friends around the world express surprise at the Palestinian attachment to place of origin and concerns for family ties. Some even scoff at it and contrast it with their own open-armed acceptance of adventure, discovery, a nomadic lifestyle and residence in places that they choose and change according to their fancy, without the slightest regret at leaving family or even homeland behind. They remind me that the world is wider and more beautiful than 'our villages' and 'our families'. I understand this beautiful sense of the vastness of the world. Like them, I love movement, journeys, and living in new places. What these friends forget is that it is they who choose to distance themselves. They are the ones who take the decision and make the plans and then present their passports (recognized everywhere) and get on planes and trains and cars and motorcycles and go to places where three conditions that the Palestinian cannot meet are fulfilled: first, that it is their preference and choice to go to specifically these places; second, that these places always welcome them; and third and most important, that it is in their power to return to their home country whenever they desire and decide. The Palestinian forced to become a refugee, to migrate, and to go into exile from his homeland in the sixty years since the Nakba of 1948, or the forty since the June 1967 War, suffers miseries trying to obtain a document by which he will be recognized at borders. He suffers miseries trying to obtain a passport from another state because he is stateless and has to go through Kafkaesque interrogations before being granted entry visa to any place in the world, even the Arab states. The Palestinian is forbidden to enter his own country by land, sea, or air, even in a coffin. It is not a matter of romantic attachment to a place but of eternal exclusion from it. The Palestinian stripped of an original identity is a palm tree broken in the middle. My foreign friends have control over the details of their lives but a single Israeli solder can control the details of the life of any Palestinian. This is the difference. This is the story.
Mourid Barghouti (ولدت هناك .. ولدت هنا)
Moreover, Nancy Sinatra was afflicted, as the overwhelming majority of Americans were, with monolingualism. Lana’s richer, more textured version of “Bang Bang” layered English with French and Vietnamese. Bang bang, je ne l’oublierai pas went the last line of the French version, which was echoed by Pham Duy’s Vietnamese version, We will never forget. In the pantheon of classic pop songs from Saigon, this tricolor rendition was one of the most memorable, masterfully weaving together love and violence in the enigmatic story of two lovers who, regardless of having known each other since childhood, or because of knowing each other since childhood, shoot each other down. Bang bang was the sound of memory’s pistol firing into our heads, for we could not forget love, we could not forget war, we could not forget lovers, we could not forget enemies, we could not forget home, and we could not forget Saigon. We could not forget the caramel flavor of iced coffee with coarse sugar; the bowls of noodle soup eaten while squatting on the sidewalk; the strumming of a friend’s guitar while we swayed on hammocks under coconut trees; the football matches played barefoot and shirtless in alleys, squares, parks, and meadows; the pearl chokers of morning mist draped around the mountains; the labial moistness of oysters shucked on a gritty beach; the whisper of a dewy lover saying the most seductive words in our language, anh oi; the rattle of rice being threshed; the workingmen who slept in their cyclos on the streets, kept warm only by the memories of their families; the refugees who slept on every sidewalk of every city; the slow burning of patient mosquito coils; the sweetness and firmness of a mango plucked fresh from its tree; the girls who refused to talk to us and who we only pined for more; the men who had died or disappeared; the streets and homes blown away by bombshells; the streams where we swam naked and laughing; the secret grove where we spied on the nymphs who bathed and splashed with the innocence of the birds; the shadows cast by candlelight on the walls of wattled huts; the atonal tinkle of cowbells on mud roads and country paths; the barking of a hungry dog in an abandoned village; the appetizing reek of the fresh durian one wept to eat; the sight and sound of orphans howling by the dead bodies of their mothers and fathers; the stickiness of one’s shirt by afternoon, the stickiness of one’s lover by the end of lovemaking, the stickiness of our situations; the frantic squealing of pigs running for their lives as villagers gave chase; the hills afire with sunset; the crowned head of dawn rising from the sheets of the sea; the hot grasp of our mother’s hand; and while the list could go on and on and on, the point was simply this: the most important thing we could never forget was that we could never forget. When Lana was finished, the audience clapped, whistled, and stomped, but I sat silent and stunned as she bowed and gracefully withdrew, so disarmed I could not even applaud.
Viet Thanh Nguyen (The Sympathizer)
Even though my father’s family was Shi’a, he raised us as Sunni. In Baserah, where we lived, the divisions between the two denominations of Islam hung heavy in the air.
Abu Bakr al Rabeeah (Homes: A Refugee Story)
That’s what terror does to you. It weakens you. It deflates you,
Abu Bakr al Rabeeah (Homes: A Refugee Story)
Love radiated from him, but all I wanted was that shawarma.
Abu Bakr al Rabeeah (Homes: A Refugee Story)
No matter the situation or what he said, his voice sounded like there was laughter in it.
Abu Bakr al Rabeeah (Homes: A Refugee Story)
I prayed for peace, not from the war, but peace in my heart.
Abu Bakr al Rabeeah (Homes: A Refugee Story)
That’s what terror does to you. It weakens you. It deflates you, as it did my grandmother.
Abu Bakr al Rabeeah (Homes: A Refugee Story)
Father got the idea to plant rose bushes in the bakery’s courtyard because they reminded him of his grandfather’s farm back in Iraq. He said we needed to make things beautiful again.
Abu Bakr al Rabeeah (Homes: A Refugee Story)
Leave Allah out of your homework! That is up to you! Now get to work, young man, and leave God to bigger problems!
Abu Bakr al Rabeeah (Homes: A Refugee Story)
Nihad, it is our only safe option. Think of it: America, maybe Canada. There, we will grow stronger together. We will be free.
Abu Bakr al Rabeeah (Homes: A Refugee Story)
The white scarf bloomed red.
Abu Bakr al Rabeeah (Homes: A Refugee Story)
when we heard an explosion, we ran towards the chaos. Often the police and ambulances were late arriving, if they arrived at all, so we took care of each other.
Abu Bakr al Rabeeah (Homes: A Refugee Story)
I could tell he was flustered by the experience. We couldn’t read the signs or ask for help. The money was colourful and confusing. This was especially difficult for Father, who was so used to taking care of everything. And though we sat and listened to the volunteer translators explaining everything, we weren’t always able to entirely understand their Arabic dialects.
Abu Bakr al Rabeeah (Homes: A Refugee Story)
Like Katie Hopkins, prime minister David Cameron described migrants as a ‘swarm’. Foreign secretary Philip Hammond called them marauders bent on overrunning European civilisation. Home secretary Theresa May frequently scoffed at any suggestion that they might simply be seeking safety. Interviewed on Today, BBC radio’s flagship current affairs programme, May said, ‘People talk about refugees, but actually if you look at those crossing the central Mediterranean, the largest number of people are those from countries such as Nigeria, Somalia and Eritrea. These are economic migrants.
Patrick Kingsley (The New Odyssey: The Story of the Twenty-First Century Refugee Crisis)
Fleeing your home isn’t just physically draining, says Nasser, who knows better than most. It’s emotionally exhausting too, and no one does it unless they absolutely have to. ‘My father went out of Palestine, we had to leave another time from Kuwait, and now we’ve left Syria,’ Nasser says. ‘Every time you travel from one place to another you have to make new friends, find new houses, new memories.
Patrick Kingsley (The New Odyssey: The Story of the Twenty-First Century Refugee Crisis)
Firstly, it’s more accurate. When you’re describing a large group of people whom you don’t know, it makes sense to define them by what they’re doing (which you can be reasonably sure of) rather than why they’re doing it (which you can’t). Migrant is the most efficient way of achieving this: in its purest sense it simply means someone on the move – and casts no aspersions, positive or negative, on why they set out in the first place. Secondly, many of those who push for the use of ‘refugee’ do so by defining refugees in opposition to migrants. Refugees, they say, deserve rights, whereas migrants don’t. Refugees had good reason to leave home; migrants did not. This is a problematic differentiation. In attempting to separate the two groups, we imply that it is easy to distinguish between them. In reality, as I’ve attempted to explain in earlier chapters, it is increasingly hard to do so. There is often overlap, and many people’s experiences might fit the definitions of both categories.
Patrick Kingsley (The New Odyssey: The Story of the Twenty-First Century Refugee Crisis)
To know that someone had thought to prepare halal food, that someone had taken my religion into account rather than ignore or be afraid of it, it felt like such a blessing. Before leaving Syria, everyone had warned me not to lose Islam—as if moving to a non-Muslim country would wipe out my faith—but here, people wanted to honour it.
Abu Bakr al Rabeeah (Homes: A Refugee Story)