Refugee Day Quotes

I want to lay down, but these countries are like uncles who touch you when you're young and asleep. Look at all these borders foaming at the mouth with bodies broken and desperate...I spent days and nights in the stomach of the truck; I did not come out the same. Sometimes it feels like someone else is wearing my body.

Refugees didn’t just escape a place. They had to escape a thousand memories until they’d put enough time and distance between them and their misery to wake to a better day.

People are so obsessed with that these days. As long as you're healthy, what difference do a few pounds make? Crazy diets. Thirteen-year-old girls on magazine covers who wind up in hospitals because they're so anorexic. Real women don't look like that. And who wants them to? No one wants a woman who looks sick or like she;s been from a refugee camp.

It is the story that lies around the edges of the photographs, or at the end of newspaper account. It's about the lies we tell others to protect them, and about the lies we tell ourselves in order not to acknowledge what we can't bear: that we are alive, for instance, and eating lunch, while bombs are falling, and refugees are crammed into camps, and the news comes toward us every hour of the day. And what, in the end, do we do?

My mother used to say that rain here pours like a blessing, like a thick veil that parts to reveal the bride's face. But nearly every day, when this rain parted, it revealed a long line of soldiers, like you, like death, marching toward us, and we would scatter with a practiced silence and hide.

HOME no one leaves home unless home is the mouth of a shark you only run for the border when you see the whole city running as well your neighbors running faster than you breath bloody in their throats the boy you went to school with who kissed you dizzy behind the old tin factory is holding a gun bigger than his body you only leave home when home won’t let you stay. no one leaves home unless home chases you fire under feet hot blood in your belly it’s not something you ever thought of doing until the blade burnt threats into your neck and even then you carried the anthem under your breath only tearing up your passport in an airport toilets sobbing as each mouthful of paper made it clear that you wouldn’t be going back. you have to understand, that no one puts their children in a boat unless the water is safer than the land no one burns their palms under trains beneath carriages no one spends days and nights in the stomach of a truck feeding on newspaper unless the miles travelled means something more than journey. no one crawls under fences no one wants to be beaten pitied no one chooses refugee camps or strip searches where your body is left aching or prison, because prison is safer than a city of fire and one prison guard in the night is better than a truckload of men who look like your father no one could take it no one could stomach it no one skin would be tough enough the go home blacks refugees dirty immigrants asylum seekers sucking our country dry niggers with their hands out they smell strange savage messed up their country and now they want to mess ours up how do the words the dirty looks roll off your backs maybe because the blow is softer than a limb torn off or the words are more tender than fourteen men between your legs or the insults are easier to swallow than rubble than bone than your child body in pieces. i want to go home, but home is the mouth of a shark home is the barrel of the gun and no one would leave home unless home chased you to the shore unless home told you to quicken your legs leave your clothes behind crawl through the desert wade through the oceans drown save be hunger beg forget pride your survival is more important no one leaves home until home is a sweaty voice in your ear saying- leave, run away from me now i dont know what i’ve become but i know that anywhere is safer than here

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.

I will never understand the whole world or even one country. All I can do is try to understand the truth and lies in the simplest choices I face every day.

The news in those days was full of war and migrants and nativists, and it was full of fracturing too, of regions pulling away from nations, and cities pulling away from hinterlands, and it seemed that as everyone was coming together everyone was also moving apart. Without borders nations appeared to be becoming somewhat illusory, and people were questioning what role they had to play.

It is not for you to say - you Englishmen, who have conquered your freedom so long ago, that you have conveniently forgotten what blood you shed, and what extremities you proceeded to in the conquering - it is not for you to say how far the worst of all exasperations may, or may not, carry the maddened men of an enslaved nation. The iron that has entered into our souls has gone too deep for you to find it. Leave the refugee alone! Laugh at him, distrust him, open your eyes in wonder at the secret self which smolders in him, sometimes under the every-day respectability and tranquility of a man like me - sometimes under the grinding poverty, the fierce squalor, of men less lucky, less pliable, less patient than I am - but judge us not. In the time of your first Charles you might have done us justice - the long luxury of your freedom has made you incapable of doing us justice now.

My only comfort was the knowledge that I was not alone. Huddled in the hallways and making the most of our pathetic French, my fellow students and I engaged in the sort of conversation commonly overheard in refugee camps. "Sometime me cry alone at night." "That be common for I, also, but be more strong, you. Much work and someday you talk pretty. People start love you soon. Maybe tomorrow, okay.

He walks through the river of refugees and soldiers, giving purpose and direction to people who would otherwise be lost.

It never seemed to occur to Heather that Francisca might be a refugee from the dim and distant past—not even when she fainted at her first sight of an airliner. I’d have sussed it on the first day—which just goes to show why more science fiction should be included in the National Curriculum.

There is a lesson in [Terezín] for those who conduct inspections in our day, whether in prisons, sweatshops, refugee camps, polling places, or nuclear facilities: do not trust––push; control your own schedule; do your homework. Remember the adage that a little knowledge can be dangerous. The truth is more likely to be served by a canceled or aborted inspection than by a whitewash.

Try to praise the mutilated world. Remember June’s long days, and wild strawberries, drops of wine, the dew. The nettles that methodically overgrow the abandoned homesteads of exiles. You must praise the mutilated world. You watched the stylish yachts and ships; one of them had a long trip ahead of it, while salty oblivion awaited others. You’ve seen the refugees heading nowhere, You’ve heard the executioners sing joyfully. You should praise the mutilated world. Remember the moments when we were together in a white room and the curtain fluttered. Return in thought to the concert where music flared. You gathered acorns in the park in autumn and leaves eddied over the earth's scars. Praise the mutilated world and the gray feathers a thrush lost, and the gentle light that strays and vanishes and returns.

Gaza 1948: "Gaza was not a refugee camp yet, just a place designated for Palestinian people when the state of Israel came begin. But day by day it filled up with people who had no place else to go to.

The Jews here are actually a single big refugee camp, and so are the Arabs. And now the Arabs live day by day with the disaster of their defeat, and the Jews live night by night with the dread of their vengeance.

It was ironic that the same people who had enacted nuclear war on the Homeworld, who presided over the refugee camps and rotted the ecosphere, had balked in the face of blood sport. Would they call us barbarians, those men of ancient days?

The loneliness of the arab is a terrible thing; it is all consuming. It is already present like a little shadow under the heart when he lays his head on his mother's lap; it threatens to swallow him whole when he leaves his own country, even though he marries and travels and talks to friends twenty-four hours a day. That is the way Sirine suspects that Arabs feel everything - larger than life, feelings walking in the sky.

1. Bangladesh.... In 1971 ... Kissinger overrode all advice in order to support the Pakistani generals in both their civilian massacre policy in East Bengal and their armed attack on India from West Pakistan.... This led to a moral and political catastrophe the effects of which are still sorely felt. Kissinger’s undisclosed reason for the ‘tilt’ was the supposed but never materialised ‘brokerage’ offered by the dictator Yahya Khan in the course of secret diplomacy between Nixon and China.... Of the new state of Bangladesh, Kissinger remarked coldly that it was ‘a basket case’ before turning his unsolicited expertise elsewhere. 2. Chile.... Kissinger had direct personal knowledge of the CIA’s plan to kidnap and murder General René Schneider, the head of the Chilean Armed Forces ... who refused to countenance military intervention in politics. In his hatred for the Allende Government, Kissinger even outdid Richard Helms ... who warned him that a coup in such a stable democracy would be hard to procure. The murder of Schneider nonetheless went ahead, at Kissinger’s urging and with American financing, just between Allende’s election and his confirmation.... This was one of the relatively few times that Mr Kissinger (his success in getting people to call him ‘Doctor’ is greater than that of most PhDs) involved himself in the assassination of a single named individual rather than the slaughter of anonymous thousands. His jocular remark on this occasion—‘I don’t see why we have to let a country go Marxist just because its people are irresponsible’—suggests he may have been having the best of times.... 3. Cyprus.... Kissinger approved of the preparations by Greek Cypriot fascists for the murder of President Makarios, and sanctioned the coup which tried to extend the rule of the Athens junta (a favoured client of his) to the island. When despite great waste of life this coup failed in its objective, which was also Kissinger’s, of enforced partition, Kissinger promiscuously switched sides to support an even bloodier intervention by Turkey. Thomas Boyatt ... went to Kissinger in advance of the anti-Makarios putsch and warned him that it could lead to a civil war. ‘Spare me the civics lecture,’ replied Kissinger, who as you can readily see had an aphorism for all occasions. 4. Kurdistan. Having endorsed the covert policy of supporting a Kurdish revolt in northern Iraq between 1974 and 1975, with ‘deniable’ assistance also provided by Israel and the Shah of Iran, Kissinger made it plain to his subordinates that the Kurds were not to be allowed to win, but were to be employed for their nuisance value alone. They were not to be told that this was the case, but soon found out when the Shah and Saddam Hussein composed their differences, and American aid to Kurdistan was cut off. Hardened CIA hands went to Kissinger ... for an aid programme for the many thousands of Kurdish refugees who were thus abruptly created.... The apercu of the day was: ‘foreign policy should not he confused with missionary work.’ Saddam Hussein heartily concurred. 5. East Timor. The day after Kissinger left Djakarta in 1975, the Armed Forces of Indonesia employed American weapons to invade and subjugate the independent former Portuguese colony of East Timor. Isaacson gives a figure of 100,000 deaths resulting from the occupation, or one-seventh of the population, and there are good judges who put this estimate on the low side. Kissinger was furious when news of his own collusion was leaked, because as well as breaking international law the Indonesians were also violating an agreement with the United States.... Monroe Leigh ... pointed out this awkward latter fact. Kissinger snapped: ‘The Israelis when they go into Lebanon—when was the last time we protested that?’ A good question, even if it did not and does not lie especially well in his mouth. It goes on and on and on until one cannot eat enough to vomit enough.

By the end of 2014, UNHCR would record close to 60 million forcibly displaced people, 8 million more than in the previous year. Half of those were children. Every day that year, on average, 42,500 people became refugees, asylum seekers, or internally displaced, a fourfold increase in just four years.

The question isn’t always which account of Christianity uses the Bible. The question is which does justice to as much of the biblical witness as possible. There are uses of Scripture that utter a false testimony about God. This is what we see in Satan’s use of Scripture in the wilderness. The problem isn’t that the Scriptures that Satan quoted were untrue, but when made to do the work that he wanted them to do, they distorted the biblical witness. This is my claim about the slave master exegesis of the antebellum South. The slave master arrangement of biblical material bore false witness about God. This remains true of quotations of the Bible in our own day that challenge our commitment to the refugee, the poor, and the disinherited.

Compassion, understandings and respects are the key elements of humanity. To grow means, to embrace all - there is no space for hatred, exclusion and discrimination. To grow means more respect, more collaboration, more humanity, more integration and more support.

I’m a refugee from happiness with nowhere else to go.

European refugee family, she had a strong temper and will. One day, for example,

Human Rights, adopted as General Assembly Resolution 217 A (III), 10 December 1948, the day before Resolution 194 declared the unconditional right of the Palestinian refugees to return to their homes.

The sky is scrubbed fresh and stark blue by the gone rain, but every trace of that water has evaporated from the earth around them. It feels like a dream, all that rainfall. 'This is a cycle,' she thinks. Every day a fresh horror, and when it's over, this feeling of surreal detachment. A disbelief, almost, in what they just endured. The mind is magical. Human beings are magical.

The city of Paris, France, became a place of refuge for biracial Americans during slavery and at the time of the Harlem Renaissance for black musicians, fine artists, writers and others seeking opportunities to practice their craft free from American racism.

I have a rule: Anything that can be done privately does not need to be performed publicly. It’s why I love the gays but I hate their parades. Actually, I hate all parades. Marching to celebrate something you’re born as seems silly. (As I write this, St. Patrick’s Day is in full bore in Midtown. It’s delightful how celebrating a heritage requires you to pick fights with strangers and then pee in a parking garage. The upside—the sea of clover-painted drunks moving in unison—might be the only green energy I’ve ever seen work.) And what’s the point of a parade anyway? A bunch of yahoos who share some affinity, walking in one direction? Who decided this was entertainment? For previous generations, this was called a migration, or more often, refugees fleeing for their lives

On September 16, in defiance of the cease-fire, Ariel Sharon’s army circled the refugee camps of Sabra and Shatila, where Fatima and Falasteen slept defenselessly without Yousef. Israeli soldiers set up checkpoints, barring the exit of refugees, and allowed their Lebanese Phalange allies into the camp. Israeli soldiers, perched on rooftops, watched through their binoculars during the day and at night lit the sky with flares to guide the path of the Phalange, who went from shelter to shelter in the refugee camps. Two days later, the first western journalists entered the camp and bore witness. Robert Fisk wrote of it in Pity the Nation: They were everywhere, in the road, the laneways, in the back yards and broken rooms, beneath crumpled masonry and across the top of garbage tips. When we had seen a hundred bodies, we stopped counting. Down every alleyway, there were corpses—women, young men, babies and grandparents—lying together in lazy and terrible profusion where they had been knifed or machine-gunned to death. Each corridor through the rubble produced more bodies. The patients at the Palestinian hospital had disappeared after gunmen ordered the doctors to leave. Everywhere, we found signs of hastily dug mass graves. Even while we were there, amid the evidence of such savagery, we could see the Israelis watching us. From the top of the tower block to the west, we could see them staring at us through field-glasses, scanning back and forth across the streets of corpses, the lenses of the binoculars sometimes flashing in the sun as their gaze ranged through the camp. Loren Jenkins [of the Washington Post] cursed a lot. Jenkins immediately realized that the Israeli defense minister would have to bear some responsibility for this horror. “Sharon!” he shouted. “That fucker [Ariel] Sharon! This is Deir Yassin all over again.

As the landscape turned increasingly chaotic and murderous, the streams of refugees swelled. Another headlong, fearful escape of the kind that in collective dreams, in legends, would be misremembered and reimagined into pilgrimage or crusade ... the dark terror behind transmuted to a bright hope ahead, the bright hope becoming a popular, perhaps someday a national, delusion. Embedded invisibly in it would remain the ancient darkness, too awful to face, thriving, emerging in disguise, vigorous, evil, destructive, inextricable.

I have grown up listening to my grandparents’ stories about ‘the other side’ of the border. But, as a child, this other side didn’t quite register as Pakistan, or not-India, but rather as some mythic land devoid of geographic borders, ethnicity and nationality. In fact, through their stories, I imagined it as a land with mango orchards, joint families, village settlements, endless lengths of ancestral fields extending into the horizon, and quaint local bazaars teeming with excitement on festive days. As a result, the history of my grandparents’ early lives in what became Pakistan essentially came across as a very idyllic, somewhat rural, version of happiness.

Van Eck keeps the seal in a safe?” said Jesper with a laugh. “It’s almost like hewants us to take it. Kaz is better at making friends with combination locks than with people.” “You’ve never seen a safe like this,” Wylan said. “He had it installed after the DeKappel was stolen. It has a seven-digit combination that he resets every day, and the locks are built with false tumblers to confuse safecrackers.” Kaz shrugged. “Then we go around it. I’ll take expediency over finesse.” Wylan shook his head. “The safe walls are made of a unique alloy reinforced with Grisha steel.” “An explosion?” suggested Jesper. Kaz raised a brow. “I suspect Van Eck will notice that.” “A very small explosion?” Nina snorted. “You just want to blow something up.” “Actually…” said Wylan. He cocked his head to one side, as if he were listening to a distant song. “Come morning, there would be no hiding we’d been there, but if we can get the refugees out of the harbor before my father discovers the theft … I’m not exactly sure where I can get the materials, but it just might work.…” “Inej,” Jesper whispered. She leaned forward, peering at Wylan. “Is that scheming face?” “Possibly.” Wylan seemed to snap back to reality. “It is not. But … but I do think I have an idea.

It amazed me to see how quickly they got comfortable in the new apartment and settled into a routine, as if their lives had simply been excised and replaced elsewhere, intact, with just a dusting of grief they shook off before returning to the business of living. Maybe it was easier because the trauma of forced displacement was already well-known to them, and they understood how idleness and purposelessness could dull the mind, droop the eyelids, and seep too much sleep and despair into the day. They were experienced refugees, better equipped to handle recurring generational trauma.

Meeting people whose life trajectories were so different from my own enlarged my way of thinking. Outside the school, arguments over refugees were raging, but the time I had spent inside the building showed me that those conversations were based on phantasms. People were debating their own fears. What I had witnessed taking place inside this school every day revealed the rhetoric for what it was: more propaganda than fact. Donald Trump appeared to believe his own assertions, but I hoped that in the years to come, more people would be able to recognize refugees for who they really were--simply the most vulnerable people on earth.

Every day a person is born in Gaza into an open-air prison, in the West Bank without civil rights, in Israel with an inferior status by law, and in neighboring countries effectively condemned to lifelong refugee status, like their parents and grandparents before them, solely because they are Palestinian and not Jewish.

If in answer to your inner voice screaming 'don't do it', you shake your head and do it anyway, I can guarantee your days will be more likely filled with respect and success.

Hunger takes away what you are. Everything we were was just nothing then.

True self-determination—as refugees and prisoners show us every day—is the freedom to hold one’s own ideas, to live, however confined, in a spacious mind.

And there's a good chance the only one day I'll get is here and now.

The passengers weren't treated like refugees but rather long lose relatives.

It was never easy being a refugee, regardless of what people might never be able to see. Displaced from your truth, running away from the shell, counting the fears over the scars and the hell. It was never easy having a bullet at your head, scattering thoughts, dreams, ideas, on the pot of shame, left behind your day by prejudices and faked games. It was never easy being a refugee… But a torture of the body and the mind, shaping storylines to fit in, concealing the self in the maze of a pipe dream. Just to find the peace, the one that many of us takes for granted.

IN my early days there were stories about funny refugees murdering the English language. A refugee woman goes to the greengrocer to buy red oranges (I mean red inside), very popular on the Continent and called blood oranges. ‘I want two pounds of bloody oranges.’ ‘What sort of oranges, dear?’ asked the greengrocer, a little puzzled. ‘Bloody oranges.’ ‘Hm...’ He thinks. ‘I see. For juice?’ ‘Yes, we are.’ Another story dates from two years later. By that time the paterfamilias — the orange-buying lady’s husband — has become terribly, terribly English. He meets an old friend in Regents Park, and instead of talking to him in good German, softly, he greets him in English, loudly. ‘Hallo, Weinstock.... Lovely day, isn’t it? Spring in the air.’ ‘Why should I?

Your dignity will never know cages and days without showering. Will never know the shame of running from a place because you weren't born disposable. If you feel threatened about living in a country full of sleek, dark, and beautiful creatures arriving on boats smiling and glowing though nobody has welcomed them, stop watching the news. Stay safe, with truths that bloom from kindness.

I love cheetahs. Every moment of every day is spent in fear of dying a terrible death yet they always carry themselves elegantly, remain loyal to their family, and never complain about anything.

The overthrow of the communist regime is clearly its objective, but how far is it willing to go? While the Fraternity asks for donations to help refugees, these funds may possibly be going toward a Movement of armed refugees in Thailand. Rumors are that the Fraternity has invested in certain businesses whose profits it reaps. The most disappointing aspect of the Fraternity is the false hope it peddles to our countrymen that we can one day take our country back through force. We would be better off if we pursued reconciliation peacefully, in the hopes that one day we in exile can return to help rebuild our country.

Life may have been hard, but we were happy. Yes, boys died and food was difficult to come by, but at least no one was shooting at us. We only ate one meal a day, but for me, coming into the camp at the age of six, I accepted this as normal. I never thought that life was unfair because I had to eat garbage. Instead, I looked at the scraps of food from the dump as a blessing. Not all the boys in the camp could do this. I knew some who chose to feel sorry for themselves, who complained constantly about their lot in life. What is the point of such complaining? After all the whining and complaining is over, you still live in a refugee camp. All the complaining in the world will not make your life any better. Instead, you must choose to make the best of whatever the situation in which you find yourself, even in a place like Kakuma.

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.

Their eyes were blank and hollow, like the eyes of refugees running from a war they didn’t understand and couldn’t escape. There were no tears. The time for tears was past. It was time to go, and none of us knew what was coming.

This legendary effort—which Navajos who live around Canyon de Chelly insist to this day is entirely true—allowed the three hundred refugees on Fortress Rock to outlast the siege and slip from Carson’s long reach. They were never captured.

The house was full. They had no idea how they were going to care for all those who had already come. He could only imagine the enormous burden she must be feeling, and now this? It wasn’t fair to her. As much as it pained him, he would have to say no. They weren’t running a refugee center. They were just putting up a few people for a few days. That was all. But before he could utter a word, Claire spoke. “Of course you can stay with us, Mr. Halévy. Come in; please come in.

am proud to belong to a religion which has taught the world both tolerance and universal acceptance. We believe not only in universal toleration, but we accept all religions as true. I am proud to belong to a nation which has sheltered the persecuted and the refugees of all religions and all nations of the earth. I am proud to tell you that we have gathered in our bosom the purest remnant of the Israelites, who came to southern India and took refuge with us in the very year in which their holy temple was shattered to pieces by Roman tyranny. I am proud to belong to the religion which has sheltered and is still fostering the remnant of the grand Zoroastrian nation. I remember having repeated a hymn from my earliest boyhood, which is every day repeated by millions of human beings: “As the different streams having their sources in different places all mingle their water in the sea, so, O Lord, the different paths which men take through different tendencies, various though they appear, crooked or straight, all lead to Thee.”. . . [T]he wonderful doctrine preached in the Gita [says]: “Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths which in the end lead to me.

During the 1980s, in California, a large number of Cambodian women went to their doctors with the same complaint: they could not see. The women were all war refugees. Before fleeing their homeland, they had witnessed the atrocities for which the Khmer Rouge, which had been in power from 1975 to 1979, was well known. Many of the women had been raped or tortured or otherwise brutalized. Most had seen family members murdered in front of them. One woman, who never again saw her husband and three children after soldiers came and took them away, said that she had lost her sight after having cried every day for four years. She was not the only one who appeared to have cried herself blind. Others suffered from blurred or partial vision, their eyes troubled by shadows and pains. The doctors examined the women - about a hundred and fifty in all - found that their eyes were normal. Further tests showed that their brains were normal as well. If the women were telling the truth - and there were some who doubted this, who thought the women might be malingering because they wanted attention or were hoping to collect disability - the only explanation was psychosomatic blindness. In other words, the women's minds, forced to take in so much horror and unable to take more, had managed to turn out the lights.

WikiLeaks told us how keen the Coalition is to exploit the boats. In late 2009, in the dying days of Malcolm Turnbull’s leadership of the Opposition, a “key Liberal party strategist” popped in to the US embassy in Canberra to say how pleased the party was that refugee boats were, once again, making their way to Christmas Island. “The issue was ‘fantastic,’” he said. “And ‘the more boats that come the better.’” But he admitted they had yet to find a way to make the issue work in their favour: “his research indicated only a ‘slight trend’ towards the Coalition.

Slowly, I started to enter more fully into the world of my refugee friends. As the days and months blended into years, I experienced strange paradoxes. The more I failed to communicate the love of God to my friends, the more I experienced it for myself. The more overwhelmed I felt as I became involved in the myriad of problems facing my friends who experience poverty in America, the less pressure I felt to attain success or wealth or prestige. And the more my world started to expand at my periphery, the more it became clear that life was more beautiful and more terrible than I had been told. The

I was a broken half afloat in a great nowhere, and the trains were determined to keep me this way. Let me say this about those days, when the war was still a war, but one soon to end, when refugees were roaming and tanks lay overturned on their backs like great tortoises and one was wise to avoid the marching streams of any soldiers, be they Soviet or German: These trains we never should have trusted again, they appeared to be our only way home. And so people packed themselves into the cars quite willingly and looked the other way when they failed to arrive at their stated destinations. I marveled at our collective belief in an eventual safety.

If you ask me, everyone is a little too interested in their children’s happiness. Ask anyone what they wish for their kids and they’ll all say they want them to be happy. Happy! Not empathetic contributing members of society. Not humble, wise and tolerant. Not strong in the face of adversity or grateful in the face of misfortune. I, on the other hand, have always wanted hardship for my kids. Real, honest hardship. Challenges big enough to make them empathetic and wise. Take the pregnant refugee girls I deal with every day. They’ve been through unimaginable hardships, and here they are working hard, contributing and grateful. What more could you want for your kids?

In France’s equatorial African territories, where the region’s history is best documented, the amount of rubber-bearing land was far less than what Leopold controlled, but the rape was just as brutal. Almost all exploitable land was divided among concession companies. Forced labor, hostages, slave chains, starving porters, burned villages, paramilitary company “sentries,” and the chicotte were the order of the day. Thousands of refugees who had fled across the Congo River to escape Leopold’s regime eventually fled back to escape the French. The population loss in the rubber-rich equatorial rain forest owned by France is estimated, just as in Leopold’s Congo, at roughly 50 percent.

In 1944-1945, Dr Ancel Keys, a specialist in nutrition and the inventor of the K-ration, led a carefully controlled yearlong study of starvation at the University of Minnesota Laboratory of Physiological Hygiene. It was hoped that the results would help relief workers in rehabilitating war refugees and concentration camp victims. The study participants were thirty-two conscientious objectors eager to contribute humanely to the war effort. By the experiment's end, much of their enthusiasm had vanished. Over a six-month semi-starvation period, they were required to lose an average of twenty-five percent of their body weight." [...] p193 p193-194 "...the men exhibited physical symptoms...their movements slowed, they felt weak and cold, their skin was dry, their hair fell out, they had edema. And the psychological changes were dramatic. "[...] p194 "The men became apathetic and depressed, and frustrated with their inability to concentrate or perform tasks in their usual manner. Six of the thirty-two were eventually diagnosed with severe "character neurosis," two of them bordering on psychosis. Socially, they ceased to care much about others; they grew intensely selfish and self-absorbed. Personal grooming and hygiene deteriorated, and the men were moody and irritable with one another. The lively and cooperative group spirit that had developed in the three-month control phase of the experiment evaporated. Most participants lost interest in group activities or decisions, saying it was too much trouble to deal with the others; some men became scapegoats or targets of aggression for the rest of the group. Food - one's own food - became the only thing that mattered. When the men did talk to one another, it was almost always about eating, hunger, weight loss, foods they dreamt of eating. They grew more obsessed with the subject of food, collecting recipes, studying cookbooks, drawing up menus. As time went on, they stretched their meals out longer and longer, sometimes taking two hours to eat small dinners. Keys's research has often been cited often in recent years for this reason: The behavioral changes in the men mirror the actions of present-day dieters, especially of anorexics.

At the end of the day, it’s not about who the refugees are, or if they are refugees at all. We are not helping “the refugees”, we care only about the People behind the label because we are all human beings. We create those borders inside our heads and pretend that we care about where each of us comes from, allowing those borders to limit our way of thinking and living.

When the Nazis overran France in the spring of 1940, much of its Jewish population tried to escape the country. In order to cross the border south, they needed visas to Spain and Portugal, and tens of thousands of Jews, along with many other refugees, besieged the Portuguese consulate in Bordeaux in a desperate attempt to get the life-saving piece of paper. The Portuguese government forbade its consuls in France to issue visas without prior approval from the Foreign Ministry, but the consul in Bordeaux, Aristides de Sousa Mendes, decided to disregard the order, throwing to the wind a thirty-year diplomatic career. As Nazi tanks were closing in on Bordeaux, Sousa Mendes and his team worked around the clock for ten days and nights, barely stopping to sleep, just issuing visas and stamping pieces of paper. Sousa Mendes issued thousands of visas before collapsing from exhaustion. The Portuguese government – which had little desire to accept any of these refugees – sent agents to escort the disobedient consul back home, and fired him from the foreign office. Yet officials who cared little for the plight of human beings nevertheless had deep respect for documents, and the visas Sousa Mendes issued against orders were respected by French, Spanish and Portuguese bureaucrats alike, spiriting up to 30,000 people out of the Nazi death trap. Sousa Mendes, armed with little more than a rubber stamp, was responsible for the largest rescue operation by a single individual during the Holocaust.

I might have been just half an Asian, but in America it was all or nothing when it came to race. You were either white or you weren’t. Funnily enough, I had never felt inferior because of my race during my foreign student days. I was foreign by definition and therefore was treated as a guest. But now, even though I was a card-carrying American with a driver’s license, Social Security card, and resident alien permit, Violet still considered me as foreign, and this misrecognition punctured the smooth skin of my self-confidence. Was I just being paranoid, that all-American characteristic? Maybe Violet was stricken with colorblindness, the willful inability to distinguish between white and any other color, the only infirmity Americans wished for themselves.

Trust the holy instincts within you—the instincts of compassion aroused by the Holy Spirit. Yes, politics are always complicated, but what does Jesus want your attitude to be toward Syrian refugees, Honduran asylum seekers, and undocumented day laborers? You already know. You’ve always known. Some will say power trumps everything, but you’ve always known that mercy triumphs over judgment.

I can barely muster up enough empathy to cover the humans I know. Every day we’re asked to feel sorry for refugees from Syria and gay men in Chechnya and Muslims in Myanmar. It’s too much. The human mind wasn’t built to assimilate so much suffering. It was designed to produce just enough empathy to cover its own little community. So please don’t ask me to expend my dwindling reserves on an owl.

Mrs. Appleyard, in contrast, was thin and sallow and when her husband was out of the apartment Ursula could hear her singing mournfully to herself in a language that she couldn’t place. Something Eastern European by the sound of it. How useful Mr. Carver’s Esperanto would be, she thought. (Only if everyone spoke it, of course.) And especially these days with so many refugees flooding into London.

I hope that the day never comes that I will need to flee my country in pursuit of safety or a better life. I pray that if I do, it’s not as a result of violence and that we don’t have to leave our lives behind us with nothing but a bag and any remaining family members by our side. If circumstances ever forced us to flee, I hope we are not called animals and treated as subhuman criminals simply because we want to live. Should it be so dire that we are forced to separate from our children with the hope they would find a better, safer life- if it were so very bad that I would rather they leave me, go on their own in a new country with nothing but faith and hope in their pocket, I hope the world will care for my priceless children and not discard them- simply let them fall through the cracks.

He had lived in an apartment with books touching the ceilings, and rugs thick enough to hide dice; then in a room and a half with dirt floors; on forest floors, under unconcerned stars; under the floorboards of a Christian who, half a world and three-quarters of a century away, would have a tree planted to commemorate his righteousness; in a hole for so many days his knees would never wholly unbend; among Gypsies and partisans and half-decent Poles; in transit, refugee, and displaced persons camps; on a boat with a bottle with a boat that an insomniac agnostic had miraculously constructed inside it; on the other side of an ocean he would never wholly cross; above half a dozen grocery stores he killed himself fixing up and selling for small profits; beside a woman who rechecked the locks until she broke them, and died of old age at forty-two without a syllable of praise in her throat but the cells of her murdered mother still dividing in her brain; and finally, for the last quarter century, in a snow-globe-quiet Silver Spring split-level: ten pounds of Roman Vishniac bleaching on the coffee table; Enemies, A Love Story demagnetizing in the world’s last functional VCR; egg salad becoming bird flu in a refrigerator mummified with photographs of gorgeous, genius, tumorless great-grandchildren.

ref·u·gee noun: a person who flees for refuge or safety We are, each of us, refugees when we flee from burning buildings into the arms of loving families. When we flee from floods and earthquakes to sleep on blue mats in community centres. We are, each of us, refugees when we flee from abusive relationships, and shooters in cinemas and shopping centres. Sometimes it takes only a day for our countries to persecute us because of our creed, race, or sexual orientation. Sometimes it takes only a minute for the missiles to rain down and leave our towns in ruin and destitution. We are, each of us, refugees longing for that amniotic tranquillity dreaming of freedom and safety when fences and barbed wires spring into walled gardens. Lebanese, Sudanese, Libyan and Syrian, Yemeni, Somali, Palestinian, and Ethiopian, like our brothers and sisters, we are, each of us, refugees. The bombs fell in their cafés and squares where once poetry, dancing, and laughter prevailed. Only their olive trees remember music and merriment now as their cities wail for departed children without a funeral. We are, each of us, refugees. Don’t let stamped paper tell you differently. We’ve been fleeing for centuries because to stay means getting bullets in our heads because to stay means being hanged by our necks because to stay means being jailed, raped and left for dead. But we can, each of us, serve as one another’s refuge so we don't board dinghies when we can’t swim so we don’t climb walls with snipers aimed at our chest so we don’t choose to remain and die instead. When home turns into hell, you, too, will run with tears in your eyes screaming rescue me! and then you’ll know for certain: you've always been a refugee.

Too soon the two weeks were over and we were back in Lugano, and there we learned about Disaster. We weren’t completely ignorant. We knew about disaster from our previous schools and previous lives. We’d had access to televisions and newspapers. But the return to Lugano marked the beginning of Global Awareness Month, and in each of our classes, we talked about disaster: disaster man-made and natural. We talked about ozone depletion and the extinction of species and depleted rain forests and war and poverty and AIDS. We talked about refugees and slaughter and famine. We were in the middle school and were getting, according to Uncle Max, a diluted version of what the upper-schoolers were facing. An Iraqi boy from the upper school came to our history class and talked about what it felt like when the Americans bombed his country. Keisuke talked about how he felt responsible for World War II, and a German student said she felt the same. We got into heated discussions over the neglect of infant females in some cultures, and horrific cases of child abuse worldwide. We fasted one day each week to raise our consciousness about hunger, and we sent money and canned goods and clothing to charities. In one class, after we watched a movie about traumas in Rwanda, and a Rwandan student told us about seeing his mother killed, Mari threw up. We were all having nightmares. At home, Aunt Sandy pleaded with Uncle Max. “This is too much!” she said. “You can’t dump all the world’s problems on these kids in one lump!” And he agreed. He was bewildered by it all, but the program had been set up the previous year, and he was the new headmaster, reluctant to interfere. And though we were sick of it and about it, we were greedy for it. We felt privileged there in our protected world and we felt guilty, and this was our punishment.

Building a neighbourhood takes a very long time. It takes at least twenty years and then some. Like a garden, a neighbourhood must be tended regularly and by many people. There are seeds to be sown, little plants to water. And yes, every day there are weeds to be pulled, small problems to be solved before they overwhelm what is good. It is a humble task, and it is never over. There are days when you think the slightest storm could blow all this loveliness away.

She sat and watched the dockhand when it was sunny and she sat and watched him when it rained. Or when it was foggy, which is what it was nearly every morning at eight o’clock. This morning was none of the above. This morning was cold. The pier smelled of fresh water and of fish. The seagulls screeched overhead, a man’s voice shouted. Where is my brother to help me, my sister, my mother? Pasha, help me, hide in the woods where I know I can find you. Dasha, look what’s happened. Do you even see? Mama, Mama. I want my mother. Where is my family to ask things of me, to weigh on me, to intrude on me, to never let me be silent or alone, where are they to help me through this? Deda, what do I do? I don’t know what to do. This morning the dockhand did not go over to see his friend at the next pier for a smoke and a coffee. Instead, he walked across the road and sat next to her on the bench. This surprised her. But she said nothing, she just wrapped her white nurse’s coat tighter around herself, and fixed the kerchief covering her hair. In Swedish he said to her, “My name is Sven. What’s your name?” After a longish pause, she replied. “Tatiana. I don’t speak Swedish.” In English he said to her, “Do you want a cigarette?” “No,” she replied, also in English. She thought of telling him she spoke little English. She was sure he didn’t speak Russian. He asked her if he could get her a coffee, or something warm to throw over her shoulders. No and no. She did not look at him. Sven was silent a moment. “You want to get on my barge, don’t you?” he asked. “Come. I will take you.” He took her by her arm. Tatiana didn’t move. “I can see you have left something behind,” he said, pulling on her gently. “Go and retrieve it.” Tatiana did not move. “Take my cigarette, take my coffee, or get on my barge. I won’t even turn away. You don’t have to sneak past me. I would have let you on the first time you came. All you had to do was ask. You want to go to Helsinki? Fine. I know you’re not Finnish.” Sven paused. “But you are very pregnant. Two months ago it would have been easier for you. But you need to go back or go forward. How long do you plan to sit here and watch my back?” Tatiana stared into the Baltic Sea. “If I knew, would I be sitting here?” “Don’t sit here anymore. Come,” said the longshoreman. She shook her head. “Where is your husband? Where is the father of your baby?” “Dead in the Soviet Union,” Tatiana breathed out. “Ah, you’re from the Soviet Union.” He nodded. “You’ve escaped somehow? Well, you’re here, so stay. Stay in Sweden. Go to the consulate, get yourself refugee protection. We have hundreds of people getting through from Denmark. Go to the consulate.” Tatiana shook her head. “You’re going to have that baby soon,” Sven said. “Go back, or move forward.” Tatiana’s hands went around her belly. Her eyes glazed over. The dockhand patted her gently and stood up. “What will it be? You want to go back to the Soviet Union? Why?” Tatiana did not reply. How to tell him her soul had been left there? “If you go back, what happens to you?” “I die most likely,” she barely whispered. “If you go forward, what happens to you?” “I live most likely.” He clapped his hands. “What kind of a choice is that? You must go forward.” “Yes,” said Tatiana, “but how do I live like this? Look at me. You think, if I could, I wouldn’t?” “So you’re here in the Stockholm purgatory, watching me move my paper day in and day out, watching me smoke, watching me. What are you going to do? Sit with your baby on the bench? Is that what you want?” Tatiana was silent. The first time she laid eyes on him she was sitting on a bench, eating ice cream. “Go forward.” “I don’t have it in me.” He nodded. “You have it. It’s just covered up. For you it’s winter.” He smiled. “Don’t worry. Summer’s here. The ice will melt.” Tatiana struggled up from the bench. Walking away, she said in Russian, “It’s not the ice anymore, my seagoing philosopher. It’s the pyre.

Thus when people object, as they do, to me and others pointing out that the rich are getting richer and the poor are getting poorer—by commenting that wealth is not finite, that statist and globalist solutions and handouts will merely strip the poor of their human dignity and vocation to work, and that all this will encourage the poor toward a sinful envy of the rich, a slothful escapism, and a counterproductive reliance on Caesar rather than God—I want to take such commentators to refugee camps, to villages where children die every day, to towns where most adults have already died of AIDS, and show them people who haven't got the energy to be envious, who aren't slothful because they are using all the energy they've got to wait in line for water and to care for each other, who know perfectly well that they don't need handouts so much as justice. I know, and such people often know in their bones, that wealth isn't a zero-sum game, but reading the collected works of F. A. Hayek in a comfortable chair in North America simply doesn't address the moral questions of the twenty-first century.

no one leaves home unless home is the mouth of a shark you only run for the border when you see the whole city running as well your neighbors running faster than you breath bloody in their throats the boy you went to school with who kissed you dizzy behind the old tin factory is holding a gun bigger than his body you only leave home when home won’t let you stay. no one leaves home unless home chases you fire under feet hot blood in your belly it’s not something you ever thought of doing until the blade burnt threats into your neck and even then you carried the anthem under your breath only tearing up your passport in an airport toilet sobbing as each mouthful of paper made it clear that you wouldn’t be going back. you have to understand, that no one puts their children in a boat unless the water is safer than the land no one burns their palms under trains beneath carriages no one spends days and nights in the stomach of a truck feeding on newspaper unless the miles travelled means something more than journey. no one crawls under fences no one wants to be beaten pitied no one chooses refugee camps or strip searches where your body is left aching or prison, because prison is safer than a city of fire and one prison guard in the night is better than a truckload of men who look like your father no one could take it no one could stomach it no one skin would be tough enough the go home blacks refugees dirty immigrants asylum seekers sucking our country dry niggers with their hands out they smell strange savage messed up their country and now they want to mess ours up how do the words the dirty looks roll off your backs maybe because the blow is softer than a limb torn off or the words are more tender than fourteen men between your legs or the insults are easier to swallow than rubble than bone than your child body in pieces. i want to go home, but home is the mouth of a shark home is the barrel of the gun and no one would leave home unless home chased you to the shore unless home told you to quicken your legs leave your clothes behind crawl through the desert wade through the oceans drown save be hunger beg forget pride your survival is more important no one leaves home until home is a sweaty voice in your ear saying- leave, run away from me now i dont know what i’ve become but i know that anywhere is safer than here

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.)

The retaliation came in all varieties. One variety came largely from the Soviet soldiers. When they entered East Prussia in January, their propaganda officers hung up huge banners: ‘Soldier, you are now entering the lair of the fascist beast!’ The village of Nemmersdorf (now Mayakovskoya) was taken by the 2nd Red Army Guard, a few days later German troops launched a counteroffensive and entered the town again. They found bodies everywhere: refugees crushed under tanks, children shot in their gardens, raped women nailed to barn doors. The cameras rolled, the images were shown all over Germany: this is what happens when the Russians come in.

It didn't seem like we had to do with less at all. It felt like exactly the opposite. Having this women stay with use made us feel very well off. This is why my mum is a genius. She could've told us a million times that we were lucky to have what we had- three meals a day, clothes to wear, a roof over our heads - and we would never have believed her because we heard these cliches all the time and they didn't make us feel lucky. But allowing someone who had even less than we did to live with us made us feel incredibly fortunate, wealthy even. This woman was so appreciative and grateful, and always made us feel like we were benefactors sent from God to help her through. p130

His action of joining them, which would have been rude in a restaurant that was not moving at three hundred kilometers an hour, was perfectly acceptable on a train, which mimicked the entirely random joinings of life but revealed their true nature by making them last only hours or days, rather than years and decades. People on a train form an alliance, as if the world that surrounded the parallel rails were hostile and and they refugees from it. The dining car, humming and rocking gently in the night, annihilated past and future and made all associations outside of itself seem vaguely unreal. So they welcomed him at their table, for he was one of them, a traveler, not one of those wraiths through whose night-lit cities they passed.

Zet and Lottie swam into New York City from the skies—that was how it felt in the Pacemaker, rushing along the Hudson at sunrise. First many blue twigs overhanging the water, than a rosy color, and then the heavy flashing of the river under the morning sun. They were in the dining car, their eyes were heavy. They were drained by a night of broken sleep in the day coach, and they were dazzled. They drank coffee from cups as heavy as soapstone, and poured from New York Central pewter. They were in the East, where everything was better, where objects were different. Here there was deeper meaning in the air. After changing at Harmon to an electric locomotive, they began a more quick and eager ride. Trees, water, sky, and the sky raced off, floating, and there came bridges, structures, and at last the tunnel, where the air breaks gasped and the streamliner was checked. There were yellow bulbs in wire mesh, and subterranean air came through the vents. The doors opened, the passengers, pulling their clothing straight, flowed out and got their luggage, and Zet and Lottie, reaching Forty-second Street, refugees from arid and inhibited Chicago, from Emptyland, embraced at the curb and kissed each other repeatedly on the mouth. They had come to the World City, where all behavior was deeper and more resonant, where they could freely be themselves, as demonstrative as they liked. Intellect, art, the transcendent, needed no excuses here. Any cabdriver understood, Zet believed.

Three days after the earthquake in Louisiana there was another geological catastrophe announced, this time in China. The coast of the province of Kiangsu, north of Nanking, about half way between the mouth of the Yangtse and the old bed of the Hwangho, was ripped apart in a powerful, thunderous earthquake; the sea gushed into this fissure and joined up with the great lakes of Pan Yoon and Hungtsu between the cities of Hwaingan and Fugyang. Apparently as a result of the earthquake, the Yangtse left its course below Nanking and flowed down towards Lake Tai and on to Hang-Cho. Loss of human life cannot, so far, even be estimated. Hundred of thousands of refugees are fleeing into the provinces to the north and south. Japanese warships have been given orders to sail to the affected area.

Google searches, however, reveal that there was one line that did trigger the type of response then-president Obama might have wanted. He said, “Muslim Americans are our friends and our neighbors, our co-workers, our sports heroes and, yes, they are our men and women in uniform, who are willing to die in defense of our country.” After this line, for the first time in more than a year, the top Googled noun after “Muslim” was not “terrorists,” “extremists,” or “refugees.” It was “athletes,” followed by “soldiers.” And, in fact, “athletes” kept the top spot for a full day afterward. When we lecture angry people, the search data implies that their fury can grow. But subtly provoking people’s curiosity, giving new information, and offering new images of the group that is stoking their rage may turn their thoughts in different, more positive directions.

Arnold had never given much thought to whether or not he loved America—but now it seemed pretty obvious to him that he didn’t. Not in the way Nathan Hale had loved America. Or even in the way his late father, a Dutch-Jewish refugee, had loved America. In fact, he found the idea of sacrificing his life for his country somewhat abhorrent. Moreover, it wasn’t that he disliked abstract loyalties in general. He loved New York, for instance: Senegalese takeout at three a.m., and strolling through the Botanical Gardens on the first crisp day of autumn, and feeding the peacocks at the Cathedral of St. John the Divine. If Manhattan were invaded—if New Jersey were to send an expeditionary force of militiamen across the Hudson River—he’d willingly take up arms to defend his city. He also loved Sandpiper Key in Florida, where they owned a time-share, and maybe Brown University, where he’d spent five years of graduate school. But the United States? No one could mistake his qualified praise for love.

You know,” he says, “in Syria, we are always having coffee together. Almost every day I went to a friend’s house and we sat for two hours, for three hours, drinking coffee together, talking about things. Why do you not do that here? Everyone stays here, here, here.” He frowns and jabs at the air. “No one knows their neighbors. No one has coffee.” “You’re right,” I say. “You’re right.” “I tell this to Moradi,” he says, giving a reluctant smile. “I tell her I will start having coffee with people. Soon everyone will come to my house and we will all know each other and talk together. She says, ‘Mohammad, Americans do not want this! They do not want!’ But I tell her I will show her. I will start. We will meet here, there. Maybe at a coffeehouse. It is good this way, for us to drink coffee together.” He laughs. I laugh too, but the truth of what he says reaches me. We as Americans are very good at being independent. I struggle to think of the last time I needed someone, truly needed someone. We are so busy. Too busy. There is very little time for that kind of community, where we meet

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.

Most languages have a word for the day before yesterday. Anteayer in Spanish. Vorgestern in German. There is no word for it in English. It’s a language that tries to keep the past simple and perfect, free of the subjunctive blurring of memory and mood. I take out a pen, tapping the end impatiently on a bar napkin as I try to think of a English word for “the day before yesterday.” I consider myself to be a political-linguistic refugee, come to Germany seeking asylum in a country where I don’t have to hear people say “nonplussed” when they mean “nonchalant” or have to listen to a military spokesperson euphemistically refer to a helicopter’s crashing into a mountainside as a “hard landing,” and I can’t begin to explain how liberating it is to live in a place where I can go through an autumn of Sundays without once having to hear someone say, “The only thing the prevent defense does is prevent you from winning.” Listening to America these days is like listening to the fallen King Lear using his royal gibberish to turn field mice and shadows into real enemies. America is always composing empty phrases like “keeping it real,” “intelligent design,” “hip-hop generation,” and “first responders” as a way to disguise the emptiness and the mundanity.

The Prime Minister, who was in close contact with the Queen and Prince Charles, captured the feelings of loss and despair when he spoke to the nation earlier in the day from his Sedgefield constituency. Speaking without notes, his voice breaking with emotion, he described Diana as a ‘wonderful and warm human being.’ ‘She touched the lives of so many others in Britain and throughout the world with joy and with comfort. How difficult things were for her from time to time, I’m sure we can only guess at. But people everywhere, not just here in Britain, kept faith with Princess Diana. They liked her, they loved her, they regarded her as one of the people. She was the People’s Princess and that is how she will stay, how she will remain in all our hearts and memories for ever.’ While his was the first of many tributes which poured in from world figures, it perfectly captured the mood of the nation in a historic week which saw the British people, with sober intensity and angry dignity, place on trial the ancient regime, notably an elitist, exploitative and male-dominated mass media and an unresponsive monarchy. For a week Britain succumbed to flower power, the scent and sight of millions of bouquets a mute and telling testimony to the love people felt towards a woman who was scorned by the Establishment during her lifetime. So it was entirely appropriate when Buckingham Palace announced that her funeral would be ‘a unique service for a unique person’. The posies, the poems, the candles and the cards that were placed at Kensington Palace, Buckingham Palace and elsewhere spoke volumes about the mood of the nation and the state of modern Britain. ‘The royal family never respected you, but the people did,’ said one message, as thousands of people, most of whom had never met her, made their way in quiet homage to Kensington Palace to express their grief, their sorrow, their guilt and their regret. Total strangers hugged and comforted each other, others waited patiently to lay their tributes, some prayed silently. When darkness fell, the gardens were bathed in an ethereal glow from the thousands of candles, becoming a place of dignified pilgrimage that Chaucer would have recognized. All were welcome and all came, a rainbow of coalition of young and old of every colour and nationality, East Enders and West Enders, refugees, the disabled, the lonely, the curious, and inevitably, droves of tourists. She was the one person in the land who could connect with those Britons who had been pushed to the edges of society as well as with those who governed it.

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.

Lieutenant Smith was asked by Mister Zumwald to get him a drink,” Wilkes said. “She responded with physical violence. I counseled her on conduct unbecoming of an officer and, when she reacted with foul language, on disrespect to a superior officer, sir, and I’ll stand by that position. Sir.” “I agree that her actions were unbecoming, Captain,” Steve said, mildly. “She really should have resolved it with less force. Which I told her as well as a strong lecture on respect to a superior officer. On the other hand, Captain, Mister Zumwald physically accosted her, grabbing her arm and, when she protested, called her a bitch. Were you aware of that, Captain?” “She did say something about it, sir,” Wilkes said. “However… ” “I also understand that you spent some time with Mister Zumwald afterwards,” Steve said. “Rather late. Did you at any time express to Mister Zumwald that accosting any woman, much less an officer of… what was it? ‘The United States Naval services’ was unacceptable behavior, Captain?” “Sir,” Wilkes said. “Mister Zumwald is a major Hollywood executive… ” “Was,” Steve said. “Excuse me, sir?” Wilkes said. “Was a major Hollywood executive,” Steve said. “Right now, Ernest Zumwald, Captain, is a fucking refugee off a fucking lifeboat. Period fucking dot. He’s given a few days grace, like most refugees, to get his headspace and timing back, then he can decide if he wants to help out or go in with the sick, lame and lazy. And in this case he’s a fucking refugee who thinks it’s acceptable to accost some unknown chick and tell him to get him a fucking drink. Grab her by the arm and, when she tells him to let go, become verbally abusive. “What makes the situation worse, Captain, is that the person he accosted was not just any passing young hotty but a Marine officer. He did not know that at the time; the Marine officer was dressed much like other women in the compartment. However, he does not have the right to grab any woman in my care by the fucking arm and order them to get him a fucking drink, Captain! Then, to make matters worse, following the incident, Captain, you spent the entire fucking evening getting drunk with a fucktard who had physically and verbally assaulted a female Marine officer! You dumbshit.” “Sir, I… ” Wilkes said, paling. “And not just any Marine officer, oh, no,” Steve said. “Forget that it was the daughter of the Acting LANTFLEET. Forget that it was the daughter of your fucking rating officer, you retard. I’m professional enough to overlook that. I really am. There’s personal and professional, and I do actually know the line. Except that it was, professionally, a disgraceful action on your part, Captain. But not just any Marine officer, Captain. No, this was a Marine officer that, unlike you, is fucking worshipped by your Marines, Captain. This is a Marine officer that the acting Commandant thinks only uses boats so her boots don’t get wet walking from ship to ship. This is a Marine officer who is the only fucking light in the darkness to the entire Squadron, you dumbfuck! “I’d already gotten the scuttlebutt that you were a palace prince pogue who was a cowardly disgrace to the Marine uniform, Captain. I was willing to let that slide because maybe you could run the fucking clearance from the fucking door. But you just pissed off every fucking Marine we’ve got, you idiot. You incredible dumbfuck, moron! “In case you hadn’t noticed, you are getting cold-shouldered by everyone you work with while you were brown-nosing some fucking useless POS who used to ‘be somebody.’ ‘Your’ Marines are spitting on your shadow and that includes your fucking Gunnery Sergeant! Captain, am I getting through to you? Are you even vaguely recognizing how badly you fucked up? Professionally, politically, personally?

The wars break out and die down, but then there’s a flareup elsewhere. Houses cracked open like eggs, their contents torched or stolen or stomped vindictively underfoot; refugees strafed from airplanes. In a million cellars the bewildered royal family faces the firing squad; the gems sewn into their corsets will not save them. Herod’s troops patrol a thousand streets; just next door, Napoleon makes off with the silverware. In the wake of the invasion, any invasion, the ditches fill up with raped women. To be fair, raped men as well. Raped children, raped dogs and cats. Things can get out of control. But not here; not in this gentle, tedious backwater; not in Port Ticonderoga, despite a druggie or two in the parks, despite the occasional break-in, despite the occasional body found floating around in the eddies. We hunker down here, drinking our bedtime drinks, nibbling our bedtime snacks, peering at the world as if through a secret window, and when we’ve had enough of it we turn it off. So much for the twentieth century, we say, as we make our way upstairs. But there’s a far-off roaring, like a tidal wave racing inshore. Here comes the twentyfirst century, sweeping overhead like a spaceship filled with ruthless lizard-eyed aliens or a metal pterodactyl. Sooner or later it will sniff us out, it will tear the roofs off our flimsy little burrows with its iron claws, and then we will be just as naked and shivering and starving and diseased and hopeless as the rest. Excuse this digression. At my age you indulge in these apocalyptic visions. You say, The end of the world is at hand. You lie to yourself – I’m glad I won’t be around to see it – when in fact you’d like nothing better, as long as you can watch it through the little secret window, as long as you won’t be involved. But why bother about the end of the world? It’s the end of the world every day, for someone. Time rises and rises, and when it reaches the level of your eyes you drown. What happened next? For a moment I’ve lost the thread, it’s hard for me to remember, but then I do. It was the war, of course. We weren’t prepared for it, but at the same time we knew we’d been there before. It was the same chill, the chill that rolled in like a fog, the chill into which I was born.

In the spring of 1940, when the Nazis overran France from the north, much of its Jewish population tried to escape the country towards the south. In order to cross the border, they needed visas to Spain and Portugal, and together with a flood of other refugees, tens of thousands of Jews besieged the Portuguese consulate in Bordeaux in a desperate attempt to get that life-saving piece of paper. The Portuguese government forbade its consuls in France to issue visas without prior approval from the Foreign Ministry, but the consul in Bordeaux, Aristides de Sousa Mendes, decided to disregard the order, throwing to the wind a thirty-year diplomatic career. As Nazi tanks were closing in on Bordeaux, Sousa Mendes and his team worked around the clock for ten days and nights, barely stopping to sleep, just issuing visas and stamping pieces of paper. Sousa Mendes issued thousands of visas before collapsing from exhaustion. 22. Aristides de Sousa Mendes, the angel with the rubber stamp. 22.​Courtesy of the Sousa Mendes Foundation. The Portuguese government – which had little desire to accept any of these refugees – sent agents to escort the disobedient consul back home, and fired him from the foreign office. Yet officials who cared little for the plight of human beings nevertheless had a deep reverence for documents, and the visas Sousa Mendes issued against orders were respected by French, Spanish and Portuguese bureaucrats alike, spiriting up to 30,000 people out of the Nazi death trap. Sousa Mendes, armed with little more than a rubber stamp, was responsible for the largest rescue operation by a single individual during the Holocaust.2 The sanctity of written records often had far less positive effects. From 1958 to 1961 communist China undertook the Great Leap Forward, when Mao Zedong wished to rapidly turn China into a superpower. Intending to use surplus grain to finance ambitious industrial projects, Mao ordered the doubling and tripling of agricultural production. From the government offices in Beijing his impossible demands made their way down the bureaucratic ladder, through provincial administrators, all the way down to the village headmen. The local officials, afraid of voicing any criticism and wishing to curry favour with their superiors, concocted imaginary reports of dramatic increases in agricultural output. As the fabricated numbers made their way back up the bureaucratic hierarchy, each official exaggerated them further, adding a zero here or there with a stroke of a pen. 23.

Far more damaging to Calvin’s reputation was the case of Michael Servetus. An accomplished physician, skilled cartographer, and eclectic theologian from Spain, Servetus held maverick (and sometimes unbalanced) views on many points of Christian doctrine. In 1531, he published Seven Books on the Errors of the Trinity, enraging both Catholics and Protestants, Calvin among them. At one point, Servetus took up residence in Vienne, a suburb of Lyon about ninety miles from Geneva, where, under an assumed name, he began turning out heterodox books while also practicing medicine. His magnum opus, The Restitution of Christianity—a rebuttal of Calvin’s Institutes—rejected predestination, denied original sin, called infant baptism diabolical, and further deprecated the Trinity. Servetus imprudently sent Calvin a copy. Calvin sent back a copy of his Institutes. Servetus filled its margins with insulting comments, then returned it. A bitter exchange of letters followed, in which Servetus announced that the Archangel Michael was girding himself for Armageddon and that he, Servetus, would serve as his armor-bearer. Calvin sent Servetus’s letters to a contact in Vienne, who passed them on to Catholic inquisitors in Lyon. Servetus was promptly arrested and sent to prison, but after a few days he escaped by jumping over a prison wall. After spending three months wandering around France, he decided to seek refuge in Naples. En route, he inexplicably stopped in Geneva. Arriving on a Saturday, he attended Calvin’s lecture the next day. Though disguised, Servetus was recognized by some refugees from Lyon and immediately arrested. Calvin instructed one of his disciples to file capital charges against him with the magistrates for his various blasphemies. After a lengthy trial and multiple examinations, Servetus was condemned for writing against the Trinity and infant baptism and sentenced to death. He asked to be beheaded rather than burned, but the council refused, and on October 27, 1553, Servetus, with a copy of the Restitution tied to his arm, was sent to the stake. Shrieking in agony, he took half an hour to die. Calvin approved. “God makes clear that the false prophet is to be stoned without mercy,” he explained in Defense of the Orthodox Trinity Against the Errors of Michael Servetus. “We are to crush beneath our heel all affections of nature when his honor is involved. The father should not spare the child, nor the brother his brother, nor the husband his own wife or the friend who is dearer to him than life.

I do not know the substance of the considerations and recommendations which Dr. Szilárd proposes to submit to you,” Einstein wrote. “The terms of secrecy under which Dr. Szilárd is working at present do not permit him to give me information about his work; however, I understand that he now is greatly concerned about the lack of adequate contact between scientists who are doing this work and those members of your Cabinet who are responsible for formulating policy.”34 Roosevelt never read the letter. It was found in his office after he died on April 12 and was passed on to Harry Truman, who in turn gave it to his designated secretary of state, James Byrnes. The result was a meeting between Szilárd and Byrnes in South Carolina, but Byrnes was neither moved nor impressed. The atom bomb was dropped, with little high-level debate, on August 6, 1945, on the city of Hiroshima. Einstein was at the cottage he rented that summer on Saranac Lake in the Adirondacks, taking an afternoon nap. Helen Dukas informed him when he came down for tea. “Oh, my God,” is all he said.35 Three days later, the bomb was used again, this time on Nagasaki. The following day, officials in Washington released a long history, compiled by Princeton physics professor Henry DeWolf Smyth, of the secret endeavor to build the weapon. The Smyth report, much to Einstein’s lasting discomfort, assigned great historic weight for the launch of the project to the 1939 letter he had written to Roosevelt. Between the influence imputed to that letter and the underlying relationship between energy and mass that he had formulated forty years earlier, Einstein became associated in the popular imagination with the making of the atom bomb, even though his involvement was marginal. Time put him on its cover, with a portrait showing a mushroom cloud erupting behind him with E=mc2 emblazoned on it. In a story that was overseen by an editor named Whittaker Chambers, the magazine noted with its typical prose flair from the period: Through the incomparable blast and flame that will follow, there will be dimly discernible, to those who are interested in cause & effect in history, the features of a shy, almost saintly, childlike little man with the soft brown eyes, the drooping facial lines of a world-weary hound, and hair like an aurora borealis… Albert Einstein did not work directly on the atom bomb. But Einstein was the father of the bomb in two important ways: 1) it was his initiative which started U.S. bomb research; 2) it was his equation (E = mc2) which made the atomic bomb theoretically possible.36 It was a perception that plagued him. When Newsweek did a cover on him, with the headline “The Man Who Started It All,” Einstein offered a memorable lament. “Had I known that the Germans would not succeed in producing an atomic bomb,” he said, “I never would have lifted a finger.”37 Of course, neither he nor Szilárd nor any of their friends involved with the bomb-building effort, many of them refugees from Hitler’s horrors, could know that the brilliant scientists they had left behind in Berlin, such as Heisenberg, would fail to unlock the secrets. “Perhaps I can be forgiven,” Einstein said a few months before his death in a conversation with Linus Pauling, “because we all felt that there was a high probability that the Germans were working on this problem and they might succeed and use the atomic bomb and become the master race.”38

The leader of the Drexel refugees was Leon Black, a husky, brash, Dartmouth and Harvard Business School graduate in his 30s who was running the Drexel merger group out of New York. Black was a native New Yorker born into privilege. But his world shattered in 1975 when his father, Eli Black, then the chief executive of Chiquita banana importer United Brands, leaped to his death from his office in the Pan Am building above Grand Central Terminal. In the days after his death, United Brands was discovered to have made millions in bribes to Honduran officials in order to reduce taxes on banana exports.

Digital addiction, once confined to small subsets of our populations (the 'nerds' of the world), has spilled over into the population at large at terrifyingly dangerous levels whereby our very lives, and the lives of others, are put in real danger as people glued to portable screens lose touch with physical reality and move through it like a phantom with one foot teetering over the abyss as they are pulled into other virtual realms while still having to navigate this one.

When someone, almost anyone, is asked to describe paradise, he or she tends to imagine natural settings--waves lapping gently upon a white-sand beach, birds singing softly, or imagines him or herself lying in a meadow of wild flowers and tall grasses, walking through an ancient forest, sitting on a rolling green hillside, or looking out over a vast ocean. They do not generally imagine AI-powered machines ruling their lives. They do not think of drones flying drones flying to and fro, filling the sky like so many menacing, swarming insects. They do not call to mind the sound of screeching bus brakes, crowded elevators, people walking around wearing masks, or driverless vehicles failing to stop for them at a crosswalk. The world being quickly shaped and imagined for us is what the average human would consider to be a dystopian nightmare--not a paradise. Why are we letting our world be turned into a cold, heartless cyberspace fit only for robots and cyborgs and not instead, creating a paradise for ourselves?

The journey as a refugee is the beginning of a lifelong misery. And the actual tragedy begins from day one when helpless people officially register as refugees in their new country!

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.

Shannon grasped that the administration’s blanket new approach threatened to stifle all the ongoing refugee and immigration programs at a stroke: “The administration announces that people coming from certain countries need to be vetted in a special way or need special visa processing, like Iran. Then you end up with a scientist from Cambridge University in the UK, who’s lived in Great Britain all his life but still has an Iranian passport, suddenly is stopped at Boston airport and told he can’t go to the conference at Harvard. And that person calls Cambridge and Cambridge calls Boris Johnson and Boris Johnson calls somebody, and so there was a whole effort that had to be made to kind of fix what was coming out of the White House. And at that time, in the very early days, General Kelly was at DHS. And I knew Kelly well, from his days first as Leon Panetta’s military aide, but then as US Southern Command combatant commander. And so Kelly and I would get on the phone and say, ‘Okay, how are we going to figure this out?’ So we would create these small working groups, and his staff and my staff would then try to fix what was being presented. So that was a kind of immediate and everyday example of how we tried to fix things.

The Serbs fought to ethnically cleanse Muslims in the region. This was due to the desire for Bosnian territory as well as religious and ethnic hatred. The extent of the suffering endured by Bosniaks has not been realized to this day. There are Bosniaks that still live in debilitating conditions, extreme poverty, and makeshift refugee tents. Furthermore, some Bosniak rape victims are forced to live next door to their rapists (as they have nowhere else to go) and see them on a daily basis. The level of horrifying injustice is deeply disturbing.

Around two million land mines and unexploded munitions were still littered around Bosnia and Herzegovina after the war. Some of these munitions exist to this day and people frequently lose their lives to them. Bosniaks have lost entire families and generations to the consequences of the evil acts perpetrated by the Serb forces. Prominent individuals have vividly described concentration camps of the Bosnian Genocide as an echo of Auschwitz. In addition to the terror of the Bosnian Genocide, Bosniaks and Bosnians have dealt with intense discrimination, obstacles, hardships, multiple types of stress, trauma, and harassment as refugees and immigrants in foreign countries.

Writing was entering into fog, feeling my way for a route from this world to the unearthly world of words, a route easier to find on some day that others. Lurking on my shoulder as I stumbled was the parrot of a question, asking me how I lived and he died.

forced to join the fighting, which was why their families and communities—including Salva’s schoolmaster—had sent the boys running into the bush at the first sign of fighting. Children who arrived at the refugee camp without their families were grouped together, so Salva was separated at once from the people he had traveled with. Even though they had not been kind to him, at least he had known them. Now, among strangers once again, he felt uncertain and maybe even afraid. As he walked through the camp with several other boys, Salva glanced at every face he passed. Uncle had said that no one knew where his family was for certain . . . so wasn’t there at least a chance that they might be here in the camp? Salva looked around at the masses of people stretched out as far as he could see. He felt his heart sink a little, but he clenched his hands into fists and made himself a promise. If they are here, I will find them. After so many weeks of walking, Salva found it strange to be staying in one place. During that long, terrible trek, finding a safe place to stop and stay for a while had been desperately important. But now that he was at the camp, he felt restless—almost as if he should begin walking again. The camp was safe from the war. There were no men with guns or machetes, no planes with bombs overhead. On the evening of his very first day, Salva was given a bowl of boiled maize to eat, and another one the next morning. Already things were better here than they had been during the journey. During the afternoon of the second day, Salva picked his way slowly through the crowds. Eventually, he found himself standing near the gate that was the main entrance to the camp, watching the new arrivals enter. It did not seem as if the camp could possibly hold any more, but still they kept coming: long lines of people, some emaciated, some hurt or sick, all exhausted. As Salva scanned the faces, a flash of orange caught his eye. Orange . . . an orange headscarf . . . He began pushing and stumbling past people. Someone spoke to him angrily, but he did not stop to excuse himself. He could still see the vivid spot of orange—yes, it was a headscarf—the woman’s back was to him, but she was tall, like his mother—he had to catch up, there were too many people in the way— A half-sob broke free from Salva’s lips. He mustn’t lose track of her! Chapter Twelve Southern Sudan, 2009

It’s a bloody mess,’ Oliver told her as they settled into their seats in the stalls. ‘Barcelona raided by heavy bombers, thousands of refugees pouring into France every day. The French are keeping the border open for the time being, but they simply can’t cope with the numbers. They herd the Spanish into camps where they have barely enough to eat, no medical attention, and only tents to sleep in. It’s cold and rainy. Ankle-deep in mud. Children are dying. And more coming every day.

Overtown remained the center of black life in Miami until the arrival of I-95, the vast stretch of American highway that ran from Maine down the East Coast all the way to Miami. It stomped right through the middle of Miami’s most prominent black neighborhood in 1965, a ravenous millipede with a thousand concrete legs. Had the 3,000-kilometer highway been halted just 5 kilometers to the north, black Miami might have had a different history. Instead the highway, touted as “slum clearance,” bulldozed through black Miami’s main drags. Gone was much of Overtown’s commercial heart, with its three movie theaters, its public pool, grocery store, and businesses. Goodbye to clubs that had hosted Ella Fitzgerald, to the Sir John Hotel, which had offered their finest suites to black entertainers banned from staying in whites-only Miami Beach. But more important, goodbye to a neighborhood where parents knew which house every child belonged to.

I took some groceries over to Ross and Lori and their kids. They no longer had any source of income, and they were living like refugees trapped in a town that treated them as if they had the plague. No work, no money, no food, so I would try to help when I could. My dad had taught me that when you help others, you are really helping yourself, and it gave my spirits a boost to see the family hang tough while the FLDS tried to crush them.

Three days on a ship with little sleep and no way to wash up could make anybody look like a refugee. Still, she thought, we’re all in the same boat. Literally.

Utanga refugee camp was their home for four years. When Ilhan turned twelve, a Lutheran church sponsored her family to go to the United States. Ilhan arrived in Arlington, Virginia, in possession of two English phrases: “Hello” and “Shut up.” Her classmates yanked at her hijab, stuck chewing gum to it, and bombarded her with questions like, “Do you have hair? Do you have a pet monkey? Does it feel good to wear shoes for the first time?” Every day, the girl who had survived armed militias and a refugee camp was reminded that she was different. “This is the first time I realized the stigma that I carried as an immigrant and a refugee, and a Muslim person who was visibly Muslim, with a headscarf,” she told The New Yorker. “And that my blackness was a source of tension.” But as the kids bullied her, Ilhan remembered her grandfather telling her as a child: “Everything is temporary.” His words gave her courage.

Just days before the election, Donald Trump had visited Minnesota and told a local crowd: “Here in Minnesota, you’ve seen firsthand the problems caused with faulty refugee vetting, with large numbers of Somali refugees coming into your state without your knowledge, without your support or approval, and with some of them joining ISIS and spreading their extremist views. You’ve suffered enough in Minnesota.” Ilhan had won in the face of that hate speech. And it was only the beginning of her political rise.

The analogy that has helped me most is this: in Hurricane Katrina, hundreds of boat-owners rescued people—single moms, toddlers, grandfathers—stranded in attics, on roofs, in flooded housing projects, hospitals, and school buildings. None of them said, I can’t rescue everyone, therefore it’s futile; therefore my efforts are flawed and worthless, though that’s often what people say about more abstract issues in which, nevertheless, lives, places, cultures, species, rights are at stake. They went out there in fishing boats and rowboats and pirogues and all kinds of small craft, some driving from as far as Texas and eluding the authorities to get in, others refugees themselves working within the city. There was bumper-to-bumper boat-trailer traffic—the celebrated Cajun Navy—going toward the city the day after the levees broke. None of those people said, I can’t rescue them all. All of them said, I can rescue someone, and that’s work so meaningful and important I will risk my life and defy the authorities to do it. And they did. Of course, working for systemic change also matters—the kind of change that might prevent calamities by addressing the climate or the infrastructure or the environmental and economic injustice that put some people in harm’s way in New Orleans in the first place.

But never forget that your life of prayer and contemplation must not be lived as a form of self-absorption; it must enlarge your heart to embrace all humanity, especially those who suffer. Through intercessory prayer, you play a fundamental role in the life of the Church. You pray and intercede for our many brothers and sisters who are prisoners, migrants, refugees and victims of persecution. Your prayers of intercession embrace the many families experiencing difficulties, the unemployed, the poor, the sick, and those struggling with addiction, to mention just a few of the more urgent situations. You are like those who brought the paralytic to the Lord for healing (cf. Mk 2:2-12). Through your prayer, night and day, you bring before God the lives of so many of our brothers and sisters who for various reasons cannot come to him to experience his healing mercy, even as he patiently waits for them. By your prayers, you can heal the wounds of many.

In Kafka’s works the family table locks the child into a site where Father presides; it offers one of the prime occasions for paternity to enthrone itself, conducting prescriptive raids on the child’s bearing—invading his plate, entering and altering his body, adjusting his manner of being. The table becomes the metonymy for all law, the place where sovereign exceptionalism asserts itself: Father does not have to obey his own law, he can pick his teeth or clean his ears while the eaters submit to the severity of his rule. The children, in Kafka at least, and in the simulacrum of home in which many others were grown, are consistently downgraded to the status of unshakable refugees, parasites, those who quiver under the thickness of anxiety while laws, like platters, are passed and forced down one’s delicate throat. Give us this day our daily dread: it is difficult to imagine the Kafka family going out to eat, though that is what it would have taken for the death grip of mealtime to loosen, let go. At home, at the table, little Franz Kafka was eaten alive. By the time of the famous “Letter to Father,” he was vaporized. He says so himself: A good deal of the damage done to the young psyche occurred at table. The neighborhood restaurant might have rerouted the oppressive domesticity of home rule—it might have introduced a hiatus or suspensive regime change that would allow for hunger’s pacing. Part of a spectacle of public generality, the theater of ingestion—possibly also of incorporation—the restaurant causes the hold on the child to slacken, if only because there are witnesses and waiters whose work consists in diminishing the intensities of paternal law and the sacrificial rites that underlie their daily distribution—the daily apportionment of dread.

As with most black swan events, so named because they were unpredictable singularities, the combination of the super flu – regardless of whether brought to the U.S. by refugees, illegal immigrants, or returning servicemen – and an economic meltdown had never been envisioned. There were simply no scenarios for it, and when it happened, civilization had unraveled far faster than anyone would have believed.

The next day, 13 January, murderous anti-Armenian violence overwhelmed Baku. A vast crowd filled Lenin Square for a rally, and by early evening men had broken away from it to attack Armenians. As in Sumgait, the savagery was appalling and the center of the city around the Armenian quarter became a killing ground. People were thrown to their deaths from the balconies of upper-story apartments. Crowds set upon and beat Armenians to death. Thousands of terrified Armenians took shelter in police stations or in the vast Shafag Cinema, under the protection of troops. From there they were taken to the cold and windy quayside, put on ferries, and transported across the Caspian Sea. Over the next few days, the port of Krasnovodsk in Turkmenistan received thousands of beaten and frightened refugees. Airplanes were on hand to fly them to Yerevan.

There were thirty-two refugees in total: thirty-two wet, frightened, exhausted people, who’d travelled through a storm in a sailing boat meant to hold ten. How awful their lives back home must’ve been to take such a risk. And these weren’t fighters or soldiers, but the sort of people you’d walk past every day in the street: men with grey hair, a girl and her brother holding hands, two old ladies whose dripping wet glasses kept sliding down their noses. Baby Reuben, now safely wrapped in his blanket agin, back in his mother’s arms.

By 1949, both the United States and the Soviet Union had withdrawn their troops and turned the peninsula over to the new puppet leaders. It did not go well. Kim Il Sung was a Stalinist and an ultranationalist dictator who decided to reunify the country in the summer of 1950 by invading the South with Russian tanks and thousands of troops. In North Korea, we were taught that the Yankee imperialists started the war, and our soldiers gallantly fought off their evil invasion. In fact, the United States military returned to Korea for the express purpose of defending the South—bolstered by an official United Nations force—and quickly drove Kim Il Sung’s army all the way to the Yalu River, nearly taking over the country. They were stopped only when Chinese soldiers surged across the border and fought the Americans back to the 38th parallel. By the end of this senseless war, at least three million Koreans had been killed or wounded, millions were refugees, and most of the country was in ruins. In 1953, both sides agreed to end the fighting, but they never signed a peace treaty. To this day we are still officially at war, and both the governments of the North and South believe that they are the legitimate representatives of all Koreans.

The people around him, his family, his friends, aroused a feeling of shame and rage within him. He had seen them on the road, them and people like them: he recalled the cars full of officers running away with their beautiful yellow trunks and their painted women, civil servants abandoning their posts, panic-stricken politicians dropping files of secret papers along the road, young girls, who had diligently wept the day the armistice was signed, being comforted in the arms of the Germans. “And to think that no one will know, that there will be such a conspiracy of lies that all this will be transformed into yet another glorious page in the history of France. We’ll do everything we can to find acts of devotion and heroism for the official records. Good God! To see what I’ve seen! Closed doors where you knock in vain to get a glass of water and refugees who pillaged houses; everywhere, everywhere you look, chaos, cowardice, vanity and ignorance! What a wonderful race we are!

On August 15, the FDA instructed, on its website: “You are not a horse.” In an August 21, 2021 Twitter post,84 the FDA expanded the theme: “You are not a horse. You are not a cow. Seriously, y’all. Stop it.” The White House and CNN also urged listeners that they should avoid veterinary products. CDC joined the chorus, warning Americans to not risk their health consuming a “horse de-wormer.” Elsewhere on its website, the CDC urged black and brown human immigrants to load up on ivermectin. “All Middle Eastern, Asian, North African, Latin American, and Caribbean refugees should receive presumptive therapy with: ivermectin, two doses 200 mcg/Kg orally once a day for two days before departure to the United States.85 Whether this was intended to deworm them or to prevent COVID transmission during travel to the US is unclear.

I will NOT be loyally to no party before my freedom! Any party that attack my 1st and 2nd amendments right is a dangers party to vote for! I lived in a communist country and I defected from them because they did what Democrats are trying to do! Remember Communism don't come in one day, it starts with socialism. Than they move forward censoring and seizing guns than they move forward seizing your properties than the dictate over people with IRON FIST! Vladimir Lenin said " Socialisms is the road to the communism" I can tell you from my own personal life experience living under communist IRON FIST! You are free to vote for communism in a free country. But try to be free, and vote out of the communism! You have to shot yourself out like I did! Through bullets I defected communist regime after after being screened and backwound check. I spending few months in a concentration camp waiting to be approved to come legally to America, and today Democrats are opening the borders and letting illegal's come straight into America, cutting in front of the line of the other immigrants/refugees who are waiting for months and years to come legally to the USA! This is what I call undermining the democracy! Country with our a borders is not a country just how a house with out walls is not a house! They say fences makes a good neighbors!

I will NOT be loyally to no party before my freedom! Any party that attack my 1st and 2nd amendments right is a dangers party to vote for! I lived in a communist country and I defected from them because they did what Democrats are trying to do! Remember Communism don't come in one day, it starts with socialism. Than they move forward censoring and seizing guns than they move forward seizing your properties than the dictate over people with IRON FIST! Vladimir Lenin said " Socialisms is the road to the communism" I can tell you from my own personal life experience living under communist IRON FIST! You are free to vote for communism in a free country. But try to be free, and vote out of the communism! You have to shot yourself out like I did! I was only 23 years old when through bullets I defected communist regime and landed to the neighbor country before I immigrated to the USA! After being screened and back round check. I spending few months in a concentration camp waiting to be approved to come legally to America, Today Democrats are opening the borders, and letting illegal's come straight into America, cutting in front of the line of the other immigrants/refugees who are waiting for months and years on line to come legally to the USA! it is not cool! This cheating and undermining our democracy! A country with our a borders it is not a country, just how a house with out walls it is not a house! They say fences makes a good neighbors!

Meeting people whose life trajectories were so different from my own enlarged my way of thinking. Outside the school, arguments over refugees were raging, but the time I had spent inside this building showed me that those conversations were based on phantasms. People were debating their own fears. What I had witnessed taking place inside this school every day revealed the rhetoric for what it was: more propaganda than fact. Donald Trump appeared to believe his own assertions, but I hoped that in the years to come, more people would be able to recognize refugees for who they really were: simply the most vulnerable people on earth. Inside this school, where the reality of refugee resettlement was enacted every day, it was plain to see that seeking a new home took tremendous courage. And receiving those who had been displaced involved tremendous generosity. That’s what refugee resettlement was, I decided. Acts of courage met by acts of generosity. Despite how fear-based the national conversation had turned, there was nothing scary about what was happening at South. Getting to know the newcomer students had deepened my own life, and watching Mr. Williams work with all twenty-two of them at once with so much grace, dexterity, sensitivity, and affection had provided me with daily inspiration. 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.

How many refugees have fled from Britain, or from the whole of the British Empire, during the past seven years? And how many from Germany? How many people personally known to you have been beaten with rubber truncheons or forced to swallow pints of castor oil? How dangerous do you feel it to be to go into the nearest pub and express your opinion that this is a capitalist war and we ought to stop fighting? Can you point to anything in recent British or American history that compares with the June Purge, the Russian Trotskyist trials, the pogrom that followed vom Rath’s assassination? Could an article equivalent to the one I am writing be printed in any totalitarian country, red, brown or black? The Daily Worker has just been suppressed, but only after ten years of life, whereas in Rome, Moscow or Berlin it could not have survived ten days. And during the last six months of its life Great Britain was not only at war but in a more desperate predicament than at any time since Trafalgar. Moreover – and this is the essential point – even after the Daily Worker’s suppression its editors are permitted to make a public fuss, issue statements in their own defence, get questions asked in Parliament and enlist the support of well-meaning people of various political shades. The swift and final ‘liquidation’ which would be a matter of course in a dozen other countries not only does not happen, but the possibility that it may happen barely enters anyone’s mind.

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the PLO was not dead. Most of all, the Palestinian issue remained unresolved: the Palestinians still had no state, Israel still ruled over hostile populations in Gaza and the West Bank, and huge numbers of their people remained in refugee camps. Israel may have won the battle in Lebanon, but it only delayed another day of reckoning with the Palestinians. The only question was when and where it would come.

I saw now why the angry young men on the boats around us were so afraid of that derelict refugee boat: that tiny vessel represented the overturning of a centuries-old project that had been essential to the shaping of Europe. Beginning with the early days of chattel slavery, the European imperial powers had launched upon the greatest and most cruel experiment in planetary remaking that history has ever known: in the service of commerce they had transported people between continents on an almost unimaginable scale, ultimately changing the demographic profile of the entire planet. But even as they were repopulating other continents they had always tried to preserve the whiteness of their own metropolitan territories in Europe. This entire project had now been upended. The systems and technologies that had made those massive demographic interventions possible – ranging from armaments to the control of information – had now achieved escape velocity: they were no longer under anyone’s control. This was why those angry young men were so afraid of that little blue fishing boat: through the prism of this vessel they could glimpse the unravelling of a centuries-old project that had conferred vast privilege on them in relation to the rest of the world. In their hearts they knew that their privileges could no longer be assured by the people and institutions they had once trusted to provide for them. The world had changed too much, too fast; the systems that were in control now did not obey any human master; they followed their own imperatives, inscrutable as demons.

He was a refugee of his own existence, and he walked through the crowd, the pulsing, vibrant, celebration bursting with life that surrounded him. The sun was warm on his skin, on his face, like that autumn day three decades ago. But this was purely warm, warm with life, with future, with happiness. The cold wind, the terror, was gone.

There were no more nations, but there were neighbourhoods, regions, zones, and a hierarchy of councils, parliaments and congresses: talking shops, all the way up to some kind of world-government council. This system was what they called the Common Heritage. He wondered vaguely if this had evolved from a form of emergency organisation in the refugee days – the ‘Chaos’ – maybe built on some elements of the old UN.

Where does the word cocktail come from? There are many answers to that question, and none is really satisfactory. One particular favorite story of mine, though, comes from The Booze Reader: A Soggy Saga of a Man in His Cups, by George Bishop: “The word itself stems from the English cock-tail which, in the middle 1800s, referred to a woman of easy virtue who was considered desirable but impure. The word was imported by expatriate Englishmen and applied derogatorily to the newly acquired American habit of bastardizing good British Gin with foreign matter, including ice. The disappearance of the hyphen coincided with the general acceptance of the word and its re-exportation back to England in its present meaning.” Of course, this can’t be true since the word was applied to a drink before the middle 1800s, but it’s entertaining nonetheless, and the definition of “desirable but impure” fits cocktails to a tee. A delightful story, published in 1936 in the Bartender, a British publication, details how English sailors of “many years ago” were served mixed drinks in a Mexican tavern. The drinks were stirred with “the fine, slender and smooth root of a plant which owing to its shape was called Cola de Gallo, which in English means ‘Cock’s tail.’ ” The story goes on to say that the sailors made the name popular in England, and from there the word made its way to America. Another Mexican tale about the etymology of cocktail—again, dated “many years ago”—concerns Xoc-tl (transliterated as Xochitl and Coctel in different accounts), the daughter of a Mexican king, who served drinks to visiting American officers. The Americans honored her by calling the drinks cocktails—the closest they could come to pronouncing her name. And one more south-of-the-border explanation for the word can be found in Made in America, by Bill Bryson, who explains that in the Krio language, spoken in Sierra Leone, a scorpion is called a kaktel. Could it be that the sting in the cocktail is related to the sting in the scorpion’s tail? It’s doubtful at best. One of the most popular tales told about the first drinks known as cocktails concerns a tavernkeeper by the name of Betsy Flanagan, who in 1779 served French soldiers drinks garnished with feathers she had plucked from a neighbor’s roosters. The soldiers toasted her by shouting, “Vive le cocktail!” William Grimes, however, points out in his book Straight Up or On the Rocks: A Cultural History of American Drink that Flanagan was a fictional character who appeared in The Spy, by James Fenimore Cooper. He also notes that the book “relied on oral testimony of Revolutionary War veterans,” so although it’s possible that the tale has some merit, it’s a very unsatisfactory explanation. A fairly plausible narrative on this subject can be found in Famous New Orleans Drinks & How to Mix ’em, by Stanley Clisby Arthur, first published in 1937. Arthur tells the story of Antoine Amedie Peychaud, a French refugee from San Domingo who settled in New Orleans in 1793. Peychaud was an apothecary who opened his own business, where, among other things, he made his own bitters, Peychaud’s, a concoction still available today. He created a stomach remedy by mixing his bitters with brandy in an eggcup—a vessel known to him in his native tongue as a coquetier. Presumably not all Peychaud’s customers spoke French, and it’s quite possible that the word, pronounced coh-KET-yay, could have been corrupted into cocktail. However, according to the Sazerac Company, the present-day producers of Peychaud’s bitters, the apothecary didn’t open until 1838, so there’s yet another explanation that doesn’t work.

In that same year when I was first awed by the concept of a light-year, a flood (known as the Great Flood of August ’75) occurred near my home village. In a single day, a record-breaking 100.5 centimeters of rain fell in the Zhumadian region of Henan. Fifty-eight dams of various sizes collapsed, one after another, and 240,000 people died in the resulting deluge. Shortly after the floodwaters had receded, I returned to the village and saw a landscape filled with refugees. I thought I was looking at the end of the world.

A tray of dirty tea things sat forgotten about on the floor. There were more chairs than normal, all evidence of yesterday’s meeting. One teacup, I noticed, had lipstick on its rim, the same glossy red colour that Miss Carter wore. Ephraim had mentioned ‘the others’: it didn’t take much guessing to work out who they were. When it came to welcoming strangers to Budmouth Point, Miss Carter and Mrs. Henderson had experience. First evacuees, now refugees. That was it, wasn’t it? There were people in Europe, fleeing for their lives, who were escaping here, to Budmouth Point. These were the visitors Ephraim was expecting. The realisation made me dizzy. It connected to Sukie didn’t it, because she’d cried trying to tell me how ‘heartbreaking’ it was not being able to help – yet in writing to Ephraim, maybe she’d found a way to. Perhaps their letters were actually full of plans of how they might get people away from the Nazis. It would certainly explain why Sukie wrote so much and so often. Bit by bit I could feel it coming together in my head. That map with the foreign place names I’d found in her drawer at home – was this where the boat was coming from? ‘Are you all right?’ Queenie asked suddenly. Looking concerned, she offered me a chair. ‘I’m fine.’ I stayed standing. ‘No you’re not.’ Queenie pinched the bridge of her nose like she had a headache. ‘You’re a smart girl, Olive. I’d a feeling you’d guess what was going on. I didn’t think Ephraim could keep it from you for long.’ ‘He told me about writing to Sukie, that’s all.’ I said, though it wasn’t strictly true. But I was unsure how much to say. ‘You’re learning that some things need to be secret.’ Queenie gave me a wry smile. ‘I trust you can keep this one?’ I hesitated. She hadn’t actually told me what the secret was, but I’d already petty much guessed. You’re expecting some people, from place that’s occupied by the Germans?’ ‘Yes… from France.’ She sat back in her chair, raking her fingers through her hair. ‘We’re bringing them here for a few days, giving them false papers, then helping them on their way again.’ ‘Where will they go?’ ‘To countries that aren’t as strict as ours about Jewish refugees: America, Canada, Australia maybe.’ I thought for a moment. ‘Is what you’re doing against the law?’ ‘Probably. If we keep a low profile, we might just get away with it.’ She sighed heavily. ‘They’ve got to get here first, though. It’s such a risky mission. They were smuggled out of Austria all the way to the French coast, and quite frankly they’ve been lucky to make it that far. We were expecting the boat ten days ago…’ I nodded, my mind whizzing. Day 9. The only part of Sukie’s notes I understood. ‘Do you know why Ephraim and my sister wrote to each other?’ I asked suddenly. ‘What? Oh, Gloria mentioned Sukie was looking for a penpal – it was a new “thing” apparently.’ She rolled her eyes rather dismissively. ‘Ephraim was so lonely, we both thought it might cheer him up. It certainly worked – he’s quite taken with your Sukie.’ ‘There’s more to it than that,’ I ventured. ‘My sister’s involved in this mission, isn’t she?’ Queenie frowned. ‘Your sister? Why would she be?’ ‘You don’t know what she’s like,’ I replied, for it was very clear now that Queenie’d never written to Sukie, nor probably ever met her. If she had she’d realise how much my sister hated the Nazis, how upset the news coming out of Europe made her, how headstrong and brave she was. Doing something to try and help people threatened by Hitler was exactly the sort of thing my sister would want to be part of. I couldn’t understand why Queenie was so certain she wasn’t.

The scratching of pencil on paper soothes me as I look ahead to days and weeks and months to come. I wonder when this all ends and we take stock of ourselves, like refugees from a vast war, how my words will be received by those I have failed. Does understanding lead to forgiveness, or do fragments of betrayal linger, keeping normal beyond our grasp?

At the age of five, she was forced to flee an area of the world that is now Pakistan. It was during the time of the bloody Indian subcontinent partition. Along with her family, my mother joined one of the largest human migrations in history. After arriving in India, she lived as a refugee for the next several years, struggling to survive. People in those refugee camps didn’t have the luxury of hopes, dreams, and aspirations. Yet her mother (my grandmother), Gopibai Hingorani, a woman who had completed only the fourth grade, told her she was going to make sure her daughter received something that no one could ever take away from her: an education. It still gives me shivers to imagine a young girl trapped in a camp being told she would one day become someone who mattered. By keeping her promise, my grandmother initially gave my mother her sense of purpose. My mom completed engineering college in India and made history as the first female engineer there. It was just the beginning of her life in a male-dominated space. After reading a biography of Henry Ford, she dreamed of working for the company that he’d built. Again, my grandparents came through. They took their savings of a lifetime to send my mom to the United States in 1965. At age twenty-four, she became the first woman hired as an engineer at Ford Motor Company. My parents are now retired in Florida, but they stay active, playing a lot of bridge, singing karaoke, and traveling. My mother spends a lot of time with her five granddaughters, teaching them the value of a life lived with purpose.

In the weeks and months following the 9/11 attacks, I was proud to lead an amazing, resilient, united people. When it comes to the unity of America, those days seem distant from our own. A malign force seems at work in our common life that turns every disagreement into an argument, and every argument into a clash of cultures. So much of our politics has become a naked appeal to anger, fear, and resentment. That leaves us worried about our nation and our future together. I come without explanations or solutions. I can only tell you what I have seen. On America's day of trial and grief, I saw millions of people instinctively grab for a neighbor's hand and rally to the cause of one another. That is the America I know. At a time when religious bigotry might have flowed freely, I saw Americans reject prejudice and embrace people of Muslim faith. That is the nation I know. At a time when nativism could have stirred hatred and violence against people perceived as outsiders, I saw Americans reaffirm their welcome to immigrants and refugees. That is the nation I know. At a time when some viewed the rising generation as individualistic and decadent, I saw young people embrace an ethic of service and rise to selfless action. That is the nation I know. This is not mere nostalgia; it is the truest version of ourselves. It is what we have been -- and what we can be again.

For two decades, our escape defined me. It dominated my personality and compelled my every decision. By college, half my life had led up to our escape and the other half was spent reliving it, in churches and retreats where my mother made it a hagiograpihc journey, on college applications where it was a plea, at sleepovers where it was entertainment, and in discussion groups after public viewings of xenophobic melodrama like China Cry and Not Without my Daughter, films about Christian women facing death and escaping to America. Our story was a sacred thread woven into my identity. Sometimes people asked, But don't a lot of Christians live there? or Couldn't your mother just say she was Muslim? It would take me a long time to get over those kinds of questions. They felt like a bad grade, like a criticism of my face and body...Once in an Oklahoma church, a woman said, "Well, I sure do get it. You came for a better life." I thought I'd pass out -- a better life? In Isfahan, we had yellow spray roses, a pool. A glass enclosure shot up through our living room, and inside that was a tree. I had a tree inside my house; I had the papery hand of Morvarid, my friend nanny, a ninety-year-old village woman; I had my grandmother's fruit leather and Hotel Koorosh schnitzels and sour cherries and orchards and a farm - life in Iran was a fairytale. In Oklahoma, we lived in an apartment complex for the destitute and disenfranchised. Life was a big gray parking lot with cigarette butts baking in oil puddles, slick children idling in the beating sun, teachers who couldn't do math. I dedicated my youth and every ounce of my magic to get out of there. A better life? The words lodged in my ear like grit. Gradually, all those retellings felt like pandering. The skeptics drew their conclusions based on details that I had provided them: my childhood dreams of Kit Kats and flawless bananas. My academic ambitions. I thought of how my first retelling was in an asylum office in Italy: how merciless that with the sweat and dust of escape still on our brows, we had to turn our ordeal into a good, persuasive story or risk being sent back. Then, after asylum was secured, we had to relive that story again and again, to earn our place, to calm casual skeptics. Every day of her new life, the refugee is asked to differentiate herself from the opportunist, the economic migrant... Why do the native-born perpetuate this distinction? Why harm the vulnerable with the threat of this stigma? ...To draw a line around a birthright, a privilege. Unlike economic migrants, refugees have no agency; they are no threat. Often, they are so broken, they beg to be remade into the image of the native. As recipients of magnanimity, they can be pitied. But if you are born in the Third World, and you dare to make a move before you are shattered, your dreams are suspicious. You are a carpetbagger, an opportunist, a thief. You are reaching above your station.

And thinking about it hypothetically doesn't change what you should do with your days. You must keep living. This is what I learned from her at Hotel Barba. You can't fall into the waiting space. You must find work, some small gear you can turn -- you must make something happen.

Third, on November 3, 2018, it was reported that the UN Refugee Agency commanded President Trump to let the caravan of immigrants approaching the US-Mexico border into America. A UN agency can’t force the president of the United States to comply with its orders, but notice that it tried.

If the floating cultura contained its fair share and then some of subsidized children of fortune, wealthy sybarites, refugees from ennui, and their attendant parasitic organisms, did these not serve as a communal matrix for the merchants, artists, scientist, aesthetes, and pilgrims who travelled among the stars for higher purposes? In ancient days, the courts of monarchs served as similar distillations of the more rarefied essences of human culture; these too were gilded cages filled with self-pampered birds of paradise, but in their precincts were to be found the philosophers, artists, and mages of the age.

It is a scandal—or, rather, it should be a scandal and one wonders why it isn’t—that the US prison population, after reaching a postwar low in the early 1970s, has since grown more than 500 percent. The United States locks up a higher percentage of its own population than any other nation in the world. Even with extraordinary prison construction projects over the last decades, the cells are still overfull. This massive expansion cannot be explained by a growing criminality of the US population or the enhanced efficiency of law enforcement. In fact, US crime rates in this period have remained relatively constant. The scandal of US prison expansion is even more dramatic when one observes how it operates along race divisions. Latinos are incarcerated at a rate almost double that of whites, and African Americans at a rate almost six times as high. The racial imbalance of those on death row is even more extreme. It is not hard to find shocking statistics. One in eight black US males in their twenties, for instance, is in jail or prison on any given day. The number of African Americans under correctional control today, Michelle Alexander points out, is greater than the number of slaves in the mid-nineteenth century. Some authors refer to the racially skewed prison expansion as a return to elements of the plantation system or the institution of new Jim Crow laws. Keep in mind that this differential racial pattern of imprisonment is not isolated to the United States. In Europe and elsewhere, if one considers immigrant detention centers and refugee camps as arms of the carceral apparatus, those with darker skin are disproportionately in captivity.

At least 130,000 refugees have poured into Turkey in the past three days, fleeing the onslaught of the militants.

Even before the first Soviet tanks crossed into Afghanistan in 1979, a movement of Islamists had sprung up nationwide in opposition to the Communist state. They were, at first, city-bound intellectuals, university students and professors with limited countryside appeal. But under unrelenting Soviet brutality they began to forge alliances with rural tribal leaders and clerics. The resulting Islamist insurgents—the mujahedeen—became proxies in a Cold War battle, with the Soviet Union on one side and the United States, Pakistan, and Saudi Arabia on the other. As the Soviets propped up the Afghan government, the CIA and other intelligence agencies funneled millions of dollars in aid to the mujahedeen, along with crate after crate of weaponry. In the process, traditional hierarchies came radically undone. When the Communists killed hundreds of tribal leaders and landlords, young men of more humble backgrounds used CIA money and arms to form a new warrior elite in their place. In the West, we would call such men “warlords.” In Afghanistan they are usually labeled “commanders.” Whatever the term, they represented a phenomenon previously unknown in Afghan history. Now, each valley and district had its own mujahedeen commanders, all fighting to free the country from Soviet rule but ultimately subservient to the CIA’s guns and money. The war revolutionized the very core of rural culture. With Afghan schools destroyed, millions of boys were instead educated across the border in Pakistani madrassas, or religious seminaries, where they were fed an extreme, violence-laden version of Islam. Looking to keep the war fueled, Washington—where the prevailing ethos was to bleed the Russians until the last Afghan—financed textbooks for schoolchildren in refugee camps festooned with illustrations of Kalashnikovs, swords, and overturned tanks. One edition declared: Jihad is a kind of war that Muslims fight in the name of God to free Muslims.… If infidels invade, jihad is the obligation of every Muslim. An American text designed to teach children Farsi: Tey [is for] Tofang (rifle); Javed obtains rifles for the mujahedeen Jeem [is for] Jihad; Jihad is an obligation. My mom went to the jihad. The cult of martyrdom, the veneration of jihad, the casting of music and cinema as sinful—once heard only from the pulpits of a few zealots—now became the common vocabulary of resistance nationwide. The US-backed mujahedeen branded those supporting the Communist government, or even simply refusing to pick sides, as “infidels,” and justified the killing of civilians by labeling them apostates. They waged assassination campaigns against professors and civil servants, bombed movie theaters, and kidnapped humanitarian workers. They sabotaged basic infrastructure and even razed schools and clinics. With foreign backing, the Afghan resistance eventually proved too much for the Russians. The last Soviet troops withdrew in 1989, leaving a battered nation, a tottering government that was Communist in name only, and a countryside in the sway of the commanders. For three long years following the withdrawal, the CIA kept the weapons and money flowing to the mujahedeen, while working to block any peace deal between them and the Soviet-funded government. The CIA and Pakistan’s spy agency pushed the rebels to shell Afghan cities still under government control, including a major assault on the eastern city of Jalalabad that flattened whole neighborhoods. As long as Soviet patronage continued though, the government withstood the onslaught. With the collapse of the Soviet Union in late 1991, however, Moscow and Washington agreed to cease all aid to their respective proxies. Within months, the Afghan government crumbled. The question of who would fill the vacuum, who would build a new state, has not been fully resolved to this day.

When the three-week period was up, we sensed the prayer should not stop, so we continued to pray and fast for 24 hours a day, seven days a week. I would pray for four to seven hours each day, crying out to God to have mercy on our nation. This rhythm of prayer and fasting ended up going on for several years, with members taking shifts all through the day and night. God heard our cries. After five years of war, our country was given religious freedom. Out of a population of approximately six million, an estimated 150,000 people, mostly civilians, had been killed. Some 1.5 million had been displaced internally, driven from their homes, and had escaped into neighboring countries as refugees.

Two days after the fighting had subsided, the older Gagarin boys, Valentin and Yuri, sneaked into the woods to see what had happened. ‘We saw a Russian colonel, badly wounded but still breathing after lying where he fell for two days and nights,’ Valentin explains. ‘The German officers went to where he was lying, in a bush, and he pretended to be blind. Some high-ranking officers tried to ask him questions, and he replied that he couldn’t hear them very well, and asked them to lean down closer. So they came closer and bent right over him, and then he blew a grenade he’d hidden behind his back. No one survived.’ Valentin remembers Yuri’s rapid transformation after this from a grinning little imp to a serious-minded boy, going down into the cellar to find bread, potatoes, milk and vegetables, and distributing them to refugees from other districts who were trudging through the village to escape the Germans. ‘He smiled less frequently in those years, even though he was by nature a very happy child. I remember he seldom cried out at pain, or about all the terrible things around us. I think he only cried if his self-respect was hurt . . . Many of the traits of character that suited him in later years as a pilot and cosmonaut all developed around that time, during the war.

Meanwhile India bore the brunt of supporting a rapidly increasing number of refugees. By mid-July over six million refugees had fled East Pakistan and more were arriving every day.

In a city swollen by refugees but still mostly at peace, or at least not yet openly at war, a young man met a young woman in a classroom and did not speak to her. For many days. His name was Saeed and her name was Nadia and he had a beard, not a full beard, more a studiously maintained stubble, and she was always clad from the tips of her toes to the bottom of her jugular notch in a flowing black robe. Back then people continued to enjoy the luxury of wearing more or less what they wanted to wear, clothing and hair wise, within certain bounds of course, and so these choices meant something.

She wondered what, if anything, she knew about love. Not much, perhaps, but enough to know that what she would do for him now she would do again tomorrow, and the next day, and the day after that. She would read out loud, from the beginning. She would read with measured breath, to the very end. She would read as if every letter counted, page by page and word by word.

One day, upon awakening from troubled dreams, Gregor Samsa found himself, in his bed, transformed into a monstrous vermin.” —Franz Kafka, The Metamorphosis One day, upon awakening, Haileab Asgedom found himself, in America, transformed into a monstrous black beetle.

In this moment I became a traitor. My body betrayed my vow. In my heart I let the promise go, letting some of the bitterness, anger, and pain release. I was weak. Fighting the truth seemed pointless. I wanted to give in. I wanted to be with him. Why didn’t I care anymore? If it was Alec, before the war, I would do it in a heartbeat. No hesitation at all. The inner turmoil I was experiencing would never even exist. But the death and destruction, pain and loss, heartbreak and anger, three years ago, changed that. Now, nothing was certain. We existed one day at a time. One moment to the next. Life, our very breath, was fleeting, carried in and out by the wind, and tainted by war at every turn.

One unintended consequence of this change was that the boats arriving after October 1999 carried an increased number of women and children. Presumably these women and children would not have risked the hazardous journey in the past because their husbands and fathers once recognised as refugees would have been entitled to fly them safely to Australia in the foreseeable future. Whereas only 127 children came on boats in the two years before the October 1999 changes, there were 1,844 children on boats after those changes and prior to the Tampa affair. After the Tampa incident the firebreak was further consolidated by denying the holders of temporary protection visas any prospect of permanent visas with the right to sponsor family if the applicants could have availed themselves of protection in a transit port where they had stayed more than seven days. Of the 1,609 persons held offshore since the Tampa incident, 368 of them have been children. Sadly, these aspects of the firebreak set up an attraction rather than a deterrent for women and children to join their men on leaky boats headed for Australia.

During the early days following the Catacendre, refugees from Terris had written down memories of their homeland, as no Keepers had remained.

Before pastors or churches can act as a guide or moral compass for people, they must prove they’re willing to be a fundamental part of their daily lives, struggling alongside them, building trust day after day. We

And at this very moment, like a miracle, the rail-bus appeared. We waved our arms frantically, hardly daring to hope that it would stop. It did stop. We scrambled thankfully on board. That is the irony of travel. You spend your boyhood dreaming of a magic, impossibly distant day when you will cross the Equator, when your eyes will behold Quito. And then, in the slow prosaic process of life, that day undramatically dawns—and finds you sleepy, hungry and dull. The Equator is just another valley; you aren’t sure which and you don’t much care. Quito is just another railroad station, with fuss about baggage and taxis and tips. And the only comforting reality, amidst all this picturesque noisy strangeness, is to find a clean pension run by Czech refugees and sit down in a cozy Central European parlor to a lunch of well-cooked Wiener Schnitzel.

However, with the declaration of the State of Israel in 1948 and the subsequent forced migration of Palestinians from their land, there was a small wave of immigration to Chile, although the vast majority remained as refugees in neighboring countries like Jordan, Syria, and Lebanon. A similar phenomenon occurred in 1967 because of the Six Day War.

The Guardian further notes, in an unintentional rebuke to Cyrus Vance who claimed to Archbishop Romero that the Carter Administration was seeking “peaceful and progressive solutions” in El Salvador, that “the arming of one side of the conflict by the US [which began under Carter] hastened the country’s descent into a civil war in which 75,000 people died and 1 million out of a population of 6 million became refugees.” And, while Vance in his letter decried the violence on both sides of the political spectrum in El Salvador, it was in truth the forces which the United States funded which carried out the lion’s share of the violence. Thus, as El Salvador’s Truth Commission would later conclude, “85% of ‘serious acts of violence’ were attributed to the state” which the United States backed throughout the conflict. In truth, the United States’ “Salvador option,” or option of creating, training, and arming indigenous paramilitary death squad units to destroy local insurgencies, really began in Colombia in the early 1960s, was then carried out in Vietnam, and continues to this day in countries such as Afghanistan and Syria. And so, Romero’s words to Carter shortly before his death ring as powerful and true as they did then, and they continue to be ignored by successive US presidents.

By March 1948 Sheikh Abdullah was the most important man in the Valley. Hari Singh was still the state’s ceremonial head – now called ‘sadr-i-riyasat’ – but he had no real powers. The government of India completely shut him out of the UN deliberations. Their man, as they saw it, was Abdullah. Only he, it was felt, could ‘save’ Kashmir for the Union. At this stage Abdullah himself was inclined to stress the ties between Kashmir and India. In May 1948 he organized a week-long ‘freedom’ celebration in Srinagar, to which he invited the leading lights of the Indian government. The events on the calendar included folk songs and poetry readings, the remembrance of martyrs and visits to refugee camps. The Kashmiri leader commended the ‘patriotic morale of our own people and the gallant fighting forces of the Indian Union’. ‘Our struggle’, said Abdullah, ‘is not merely the affair of the Kashmir people, it is the war of every son and daughter of India.’59 On the first anniversary of Indian independence Abdullah sent a message to the leading Madras weekly, Swatantra. The message sought to unite north and south, mountain and coast, and, above all, Kashmir and India. It deserves to be printed in full: Through the pages of SWATANTRA I wish to send my message of fraternity to the people of the south. Far back in the annals of India the south and north met in the land of Kashmir. The great Shankaracharya came to Kashmir to spread his dynamic philosophy but here he was defeated in argument by a Panditani. This gave rise to the peculiar philosophy of Kashmir – Shaivism. A memorial to the great Shankaracharya in Kashmir stands prominent on the top of the Shankaracharya Hill in Srinagar. It is a temple containing the Murti of Shiva. More recently it was given to a southerner to take the case of Kashmir to the United Nations and, as the whole of India knows, with the doggedness and tenacity that is so usual to the southerner, he defended Kashmir. We in Kashmir expect that we shall continue to receive support and sympathy from the people of the south and that some day when we describe the extent of our country we shall use the phrase ‘from Kashmir to Cape Comorin’.60

In 1938, in a desperate effort to stop the Japanese advance in North China, Chiang ordered that the dikes of the Yellow River, not for nothing known as China’s Sorrow, be broken. This only delayed the Japanese advance while it created an inundation of the vast North China plain, with two or three feet of water sweeping over whole counties in several provinces. The flooding caused widespread crop failure such that at the worst of it ten thousand starving people each day were gathering in major cities seeking relief. In the end, 800,000 people died either directly of flooding or of starvation. In 1945, five million refugees were still in the places they had fled to.

Driving through the refugee camp made us think about how embarrassingly frivolous most of our problems are.

Climate change is a global problem with grave implications: environmental, social, economic, political and for the distribution of goods. It represents one of the principal challenges facing humanity in our day. Its worst impact will probably be felt by developing countries in coming decades. Many of the poor live in areas particularly affected by phenomena related to warming, and their means of subsistence are largely dependent on natural reserves and ecosystemic services such as agriculture, fishing and forestry. They have no other financial activities or resources which can enable them to adapt to climate change or to face natural disasters, and their access to social services and protection is very limited. For example, changes in climate, to which animals and plants cannot adapt, lead them to migrate; this in turn affects the livelihood of the poor, who are then forced to leave their homes, with great uncertainty for their future and that of their children. There has been a tragic rise in the number of migrants seeking to flee from the growing poverty caused by environmental degradation. They are not recognized by international conventions as refugees; they bear the loss of the lives they have left behind, without enjoying any legal protection whatsoever. Sadly, there is widespread indifference to such suffering, which is even now taking place throughout our world. Our lack of response to these tragedies involving our brothers and sisters points to the loss of that sense of responsibility for our fellow men and women upon which all civil society is founded.

However, as every day in Daraa became a lottery of life and death, the stresses of survival began to take their toll on the entire family. The girls suffered from insomnia and panic attacks, and they were always nervous and on edge, constantly bickering over small things (Fleming 75)

It would be logical for any group whose only sense of identity is the negative one of wickedness and oppression to dilute its wickedness by mixing with more virtuous groups. This is, upon reflection, exactly what celebrating diversity implies. James Carignan, a city councilor in Lewiston, Maine, encouraged the city to welcome refugees from the West African country of Togo, writing, “We are too homogeneous at present. We desperately need diversity.” He said the Togolese—of whom it was not known whether they were literate, spoke English, or were employable—“will bring us the diversity that is essential to our quest for excellence.” Likewise in Maine, long-serving state’s attorney James Tierney wrote of racial diversity in the state: “This is not a burden. This is essential.” An overly white population is a handicap. Gwynne Dyer, a London-based Canadian journalist, also believes whites must be leavened with non-whites in a process he calls “ethnic diversification.” He noted, however, that when Canada and Australia opened their borders to non-white immigration, they had to “do good by stealth” and not explain openly that the process would reduce whites to a minority: “Let the magic do its work, but don’t talk about it in front of the children. They’ll just get cross and spoil it all.” Mr. Dyer looked forward to the day when politicians could be more open about their intentions of thinning out whites. President Bill Clinton was open about it. In his 2000 State of the Union speech, he welcomed predictions that whites would become a minority by mid-century, saying, “this diversity can be our greatest strength.” In 2009, before a gathering of the American-Arab Anti-Discrimination Committee, he again brought up forecasts that whites will become a minority, adding that “this is a very positive thing.” [...] Harvard University professor Robert Putnam says immigrants should not assimilate. “What we shouldn’t do is to say that they should be more like us,” he says. “We should construct a new us.” When Marty Markowitz became the new Brooklyn borough president in 2002, he took down the portrait of George Washington that had hung in the president’s office for many years. He said he would hang a picture of a black or a woman because Washington was an “old white man.” [...] In 2000, John Sharp, a former Texas comptroller and senator told the state Democratic Hispanic Caucus that whites must step aside and let Hispanics govern, “and if that means that some of us gringos are going to have to give up some life-long dreams, then we’ve got to do that.” When Robert Dornan of California was still in Congress, he welcomed the changing demographics of his Orange County district. “I want to see America stay a nation of immigrants,” he said. “And if we lose our Northern European stock—your coloring and mine, blue eyes and fair hair—tough!” Frank Rich, columnist for the New York Times, appears happy to become a minority. He wrote this about Sonya Sotomayor’s Senate confirmation hearings: “[T]his particular wise Latina, with the richness of her experiences, would far more often than not reach a better [judicial] conclusion than the individual white males she faced in that Senate hearing room. Even those viewers who watched the Sotomayor show for only a few minutes could see that her America is our future and theirs is the rapidly receding past.” It is impossible to imagine people of any other race speaking of themselves this way.

Japanese gaman is not a philosophical concept. The conventional translations fail to convey the passivity and abnegation that the idea contains, the extent to which gaman often seems indistinguishable from a collective lack of self-esteem. Gaman was the force that united the reeling refugees in the early days after the disaster; but it was also what neutered politics, and permitted the Japanese to feel that they had no individual power over and no responsibility for their national plight.

Unless we learn in our own personal relationships, as the ancient definition of heaven and hell indicates, to live for someone besides ourselves, how shall we as a nation ever learn to hear the cries of the starving in Ethiopia and the illiterate in Africa and the refugees in the Middle East and the war weary in Central America? What will become of a nation in this day and age that has no sense of community? What, indeed, will become of the planet? the warning of the wise is clear: 'In hell,' the Vietnamese write, 'the people have chopsticks but they are three feet long so they cannot reach their mouths. In Heaven, the chopsticks are the same length, but in heaven the people feed one another.' The message is no less new, no less important today.

* In 2012 fatah and Hamas forged unity agreement and accepted all of the demands of the quartet. Obama administration also approved this agreement threatened the long-term goal of dividing Gaza from the West Bank. Something had to be done, three Israeli boys were murdered in the West Bank the Netanyahu government had strong evidence that once they were dead but use the opportunity to launch a rampage in the West Bank. During the 18 day rampage Israeli soldiers arrested 419 Palestinians and killed six, Hamas finally reacted with its first rocket strikes in 19 months. This provided the pretext for operation protective edge on July 8 by the end of July 15 hundred Palestinians had been killed 70% of them were civilians including hundreds of women and children. Three civilians in Israel were killed. Large areas of Gaza were turned into rubble. Gauzes main power plant was attacked, which is a war crime rescue teams and ambulances were repeatedly attacked for hospitals were attacked another war crime. Are you in school was attacked harbouring 3300 refugees who had fled the ruins of their neighbourhoods on the orders of the Israeli army

North Koreans are prevented from accessing rights because of geopolitical dynamics in the region and the inability to make the covenants of international human rights law binding. At the precise moment when North Koreans engage individual agency, when they throw off the net of their nation, which does not protect their rights, the international community confronts its inability to do anything. Precisely at the point when North Koreans lose everything— home, networks, statehood - is when they need human rights the most. And yet it is at this moment of being and having nothing but their humanity that they cannot gain access to human rights. They move from a place where their rights were not protected to a bigger space within the “family of nations” that excludes them from basic legality and basic humanity. This is the recurring contradiction at the heart of human rights. States are the primary abusers of rights, and yet they are also tasked with being the primary protectors of human rights. Political philosopher Hannah Arendt observed this flaw in 1951. Departing from the one nation to which they belonged, refugees are cast on the shores of the global network of nation-states. In that sphere, Arendt notes, they are compelled to engage in illegality to gain legality. There are few means of achieving legality in a world that has cast you out of legality altogether. The North Korean migrant is pushed into one of two situations. Either she transforms herself into a spectacle, hyper-politicizing her actions in order to achieve recognition of her being,pressing states to recognize her. Or she lives in shadows, waiting, hoping she may one day safely access legality.

You know,” he says, “in Syria, we are always having coffee together. Almost every day I went to a friend’s house and we sat for two hours, for three hours, drinking coffee together, talking about things. Why do you not do that here? Everyone stays here, here, here.” He frowns and jabs at the air. “No one knows their neighbors. No one has coffee.” “You’re right,” I say. “You’re right.” “I tell this to Moradi,” he says, giving a reluctant smile. “I tell her I will start having coffee with people. Soon everyone will come to my house and we will all know each other and talk together. She says, ‘Mohammad, Americans do not want this! They do not want!’ But I tell her I will show her. I will start. We will meet here, there. Maybe at a coffeehouse. It is good this way, for us to drink coffee together.” He laughs. I laugh too, but the truth of what he says reaches me. We as Americans are very good at being independent. I struggle to think of the last time I needed someone, truly needed someone. We are so busy. Too busy. There is very little time for that kind of community, where we meet together regularly, unrushed, to simply drink coffee.

While many Europeans made world headlines when they rolled out the red carpet for refugees and migrants fleeing war and economic deprivation, the influx of arrivals also provided the hardline right with a renewed voice. “People coming from this war will act a certain way, so it’s not just the fault of Germans. But we aren’t animals.” Ramadan, like hundreds of thousands of others, waited eagerly to find out if his family would be able to join him. In the meantime, he spent each day waiting for his wife to call, waiting for another temporary assurance that none of his relatives had died.

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.

Paris had by now extended its internment decree to include Austrian and Czecho-Slovakian refugees, so in the days that followed hundreds of new arrivals appeared in our camp.

Our hearts go out to these people in need, but surely there are questions to be asked about whether this is the best solution. The border is destabilized. Floods of refugees. Do we have the ability to help them properly? Do we have the right? Maybe we should be considering whether Romulan space is better for Romulans.” You could hear the dog-whistle a klick off, Clancy thought sourly. Nevertheless, these interviews, which gathered pace in the last ten days of her campaign, had propelled Quest into office.

this pattern will continue, and the human disaster that results—millions of refugees, orphans, ruined cities—will be seen simply as another “problem” to be solved by politicians rather than as the telltale signs of an idolatry of which we should repent. Part of believing in Jesus’s victory on the cross is believing that he there overcame those idols, so that it is now possible—despite what many say and most believe—to resist them and find radically different ways of addressing global difficulties.

Diplomats sitting inside their cozy air-conditioned offices most profoundly utter, you must have patience to have peace on earth. To them I say, how dare you preach on peace, you ignorant snobs - tell that to the innocent little kids who are suffering in warzones, without any clue as to whether they'll live to see the next day - while the capitalist circle of the developed world keeps getting richer by getting the shallow masses hooked on nonessential technology, these children of war have one question in their mind - whether starvation will kill them first or explosives. Shame on you - shame on us - who despite having a roof over head and food on the table, have not the slightest bit of concern for these innocent lives forgotten by destiny. There is no time for patience - there is no time for diplomacy - there is no time for policies, legislations and meaningless paperwork. It's enough already. Either stand up and rush to the aid of these war-stricken communities through whichever means possible or keep your mouth shut for the rest of your life.

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AD 476, the year when Romulus Augustulus, the last Roman emperor of the West, was deposed. But in fact the removal of Romulus was only the final, inevitable step in a process that had begun long before. By 476, the emperor was a puppet without any effective power; the empire had already broken up and was losing one piece after another; barbarians were dominant in Gaul, in Spain, in Africa, and even in Italy; and Rome had been sacked more than once, by the Goths in 410 and again by the Vandals in 455. In short, the dissolution of the empire was already so far advanced that the deposition of the last Western emperor was not very important news. A famous essay by Arnaldo Momigliano titled "An Empire's Silent Fall" demonstrates that the so-called great event of 476, the dethronement of Romulus Augustulus, was noted by few at the time. But if things had reached this point, if the western half of the Roman Empire had been reduced to an empty shell that a barbarian chieftain could sweep aside without eliciting a protest, it was because of a series of traumas that had begun exactly a century before. In 376, an unforeseen flood of refugees at the frontiers of the empire, and the inability of the Roman authorities to manage this emergency properly, gave rise to a dramatic conflict that was to culminate in Rome's most disastrous military defeat since Hannibal's Carthaginians destroyed the Roman army at Cannae in 216 BC.

Just imagine for a moment you are a Yazidi sex slave, spending an eternity of days being beaten and mounted by some filthy jihadi old man with cigarette-stained teeth and the blood of Christian children still splattered on his shirt. Then, U.S. Army Rangers storm the room, sending the rapist to the Hell he was long overdue for. They wrap you in a blanket and take care of you. Feed you. Mend your wounds, and do their best to salve your emotional and spiritual scars. They send you to America as a refugee. Blessed to live in a free and prosperous nation, you decide to take advantage of all America has to offer. You go to a good college on a scholarship and while there some woman authority figure with open-toed shoes and a closed mind tells you that you have it no better here than you did in that tent back in the desert. This talk isn’t just dumb. It’s not just dangerous. It is, quite simply, evil. [Responding to article by Amy Lauricella, staff attorney at Global Rights for Women, asserting that "While ISIS endorses rape, American college administrations similarly facilitate the rape of women on campuses"]

We were designated as a rally point for the refugees and survivors. The survivors. Can you believe it? Man, we were only a couple of days in when word came down. I

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.

The place where Guled had come seeking sanctuary was, according to Oxfam, a ‘public health emergency’, and had been for several years. It was a groaning, filthy, disease-riddled slum heaving with traumatized people without enough to eat. Crime was sky high and rape was routine. And the population was about to explode again. On the day Guled arrived the camps held nearly 295,000 people. Twelve months later, at the end of 2011, there would be half a million. Guled

As a child, she believed he was the kindest man she knew. But slowly over the years, Baba became a stranger and she feels nothing but a dull ache for the energetic, gleeful father she once knew. People change. Everyone. And all love ends. She knows this now. Only hardened exiles refuse to change; they dig their feet in and try to root everywhere they land, even if the soil poisons them. They hang on and on, afraid to move forward. They don't let go of dead things. They don't toss the lime juice. They hoard trinkets in ragged suitcases. They pile up photographs of long-ago days, begging their children for doubles. They build a fortress in the corner of a closet. Maybe Gui was right. You're still waiting, he said - it's true. She's so terrified of losing her every small advantage that now her own Baba poses a threat. If she had accepted Gui as her home, would she shield herself so zealously? Would she be a secure kind of woman with a dozen purses strewn everywhere, each containing an old ID or a document she once thought important - none of it vital enough to save, because her entitlement to her life isn't granted by these things, but intrinsic? No one can snatch it away. Maybe that's the difference between refugees and expats. The difference isn't Yale or naturalization papers, a fat bank account or invitations to native homes. In that way, she is the same as Mam'mad and Karim. When you learn to release that first great windfall after the long migration, when you trust that you'll still be you in a year or a decade, even without the treasures you've picked up along the way, always capable of more - when you stop carrying it all on your back - maybe that's when the refugee years end.

The train continued on its way to Rīga. I could not peel my eyes from the window. On some hillock, an old friend from long-gone days rushed towards me: the grey rock. A sight for sore eyes after stone-less Siberia. Beside the large one, two smaller ones. One more. Another one. Now, this is the homeland! Homeland, in which my near and dear long-unseen rocks are greeting me. In Siberia, we felt the lack of rocks keenly, that is why they touched me so deeply now. The Latvian has grown up so symbiotically with the rock, just as he has with his land and his sky. I remembered a scene Pumpurs had described, about some refugee who had embraced the rock in the forest meadow of his home with both arms, pressed his forehead against its cold forehead, stopped suffering, and started being joyful. The land is the same. What had changed were the circumstances and people who also called it their own. A

So, doing nothing, he simply remained on the alert, careful to preserve his failing memory against the decay that consumed everything around him, much as he had done from the moment that he — once the closing of the estate had been announced and he personally had decided to stay behind and survive on what remained until “the decision to reverse the closure should be taken” — had gone up to the mill with the elder Horgos girl to observe the terrible racket of the abandonment of the place, with everyone rushing round and shouting, the trucks in the distance like refugees fleeing the scene, when it seemed to him that the mill’s death-sentence had brought the whole estate to a condition of near collapse, and from that day on he felt too weak to halt by himself the triumphal progress of the wrecking process, however he might try, there being nothing he could do in the face of the power that ruined houses, walls, trees and fields, the birds that dived from their high stations, the beasts that scurried forth, and all human bodies, desires and hopes, knowing he wouldn’t, in any case, have the strength, however he tried, to resist this treacherous assault on humanity; and, knowing this, he understood, just in time, that the best he could do was to use his memory to fend off the sinister, underhanded process of decay, trusting in the fact that since all that mason might build, carpenter might construct, woman might stitch, indeed all that men and women had brought forth with bitter tears was bound to turn to an undifferentiated, runny, underground, mysteriously ordained mush, his memory would remain lively and clear, right until his organs surrendered and “conformed to the contract whereby their business affairs were wound up,” that is to say until his bones and flesh fell prey to the vultures hovering over death and decay.

The ship looks like a complete community, with families and individuals, young and old, white and black,’ he writes that day. ‘It’s a small mixed community where everyone cooperates with everyone else.

In 2000, the National Gallery in London put on a millennial exhibition entitled “Seeing Salvation.” That was a case in point—especially remembering that European countries tend to be far more “secularized” than the United States. It consisted mostly of artists’ depictions of Jesus’s crucifixion. Many critics sneered. All those old paintings about someone being tortured to death! Why did we need to look at rooms full of such stuff? Fortunately, the general public ignored the critics and turned up in droves to see works of art, which, like the crucifixion itself, seem to carry a power beyond theory and beyond suspicion. The Gallery’s director, Neil McGregor, moved from that role to become director of the British Museum, a job he did with great distinction and effect for the next decade. The final piece he acquired in the latter capacity, before moving to a similar position in Berlin, was a simple but haunting cross made from fragments of a small boat. The boat, which been carrying refugees from Eritrea and Somalia, was wrecked off the coast of the Italian island of Lampedusa, south of Sicily, on October 3, 2013. Of the 500 people on board, 349 drowned. A local craftsman, Francesco Tuccio, was deeply distressed that nothing more could have been done to save people, and he made several crosses out of fragments of the wrecked vessel. One was carried by Pope Francis at the memorial service for the survivors. The British Museum contacted Mr. Tuccio, and he made a cross especially for the museum, thanking the authorities there for drawing attention to the suffering that this small wooden object would symbolize. Why the cross rather than anything else?

She wondered what, if anything, she knew about love. Not much, perhaps, but enough to know that what she would do for him now she would do again tomorrow, and the next day, and the day after that.

The Greek government has spent the last few months simultaneously begging the EU to ease up on its austerity measures, and contemplating whether to leave the EU entirely. It has no time or energy to devote to the secondary crisis in its islands, which worsens by the day. The number arriving in places such as Kos and Lesvos is now four times higher than the entire 2014 total, causing a huge logjam. When the flow was slower, refugees would be given temporary documentation within a couple of days – paperwork that would then allow them to change money, buy a ferry ticket to the mainland, and then work their way towards the Macedonian border.

I recall taking a condom to school one day in Year 9 at the insistence of the hungry followers of my sex education class. My father used to hold free medical camps for the Afghan refugees, and I stumbled on a huge carton of condoms in his cupboard. As kids, I remember blowing them up as balloons, blissfully unaware of their intended use. Now, armed with the knowledge of that enlightening book, I opened the pack to a wide-eyed audience. We measured the length with a ruler, which was perhaps not advisable.

The life of a refugee, which we opted for, after years of deprivation, was plain misery. We had not washed for days, we had hardly eaten anything. Some Jewish community representatives came to see who these refugees were, where they came from. A day or two later, we were allowed to settle in an empty hotel building. We all slept on floors, but the place was clean and empty. We could wash ourselves and some of our personal laundry, while in the synagogue we stretched out under the benches.

My own life could never have turned out the way it did, if not for the war. After all, who could image one's life in a ghetto, living under the Romanians, the Soviets, German-Romanian occupation, the return of the Soviets, during the worst days of Stalin' terror, and towards the end of the war as a refugee in Romania, later in Israel and in the United States. How unstable a time, how bereft of home and friends, how tossed by historic circumstances, how deprived of any security, how defenseless against the turmoil of history.

On Uncertainty My parents and I were living in a refugee settlement in Vienna after we left the former Soviet Union. Everything was uncertain, scary, and pretty terrible. This didn’t stop my dad from announcing one day that we were going to visit the opera house in Vienna. I thought playing tourists was ridiculous—we had no money, no citizenship, and no home. “We don’t know if we’ll ever be back here again,” my dad said. “Life is short. It’s stupid to sit here and wallow in our troubles.” Now I realize … he’s right. Nataly Kogan, cofounder and CEO of Happier, Inc.

Different people have always come here,’ says Tuwara. ‘But in the olden days we didn’t know what migration was – it’s only in the last four or five years that the word “migration” appeared in our speech.

A day before the November 2015 Paris attacks, President Obama was feeling a little more hopeful about the war against the Islamic State. Noting that the caliphate hadn’t made any significant territorial gains in some time, Obama said it had been “contained.”23 As we know now, this contention was obscenely countered the very next day. Terrorism has also come of age with the millennial generation. The Islamic State of today is miles from the Al Qaeda it grew out of. Its supporters aren’t coming from Afghanistan, Iraq, or Pakistan anymore. They’re living in Belgium, France, Britain, and, as we saw with the attacks in San Benardino and Orlando, even the United States. They’re not refugees or illegal immigrants. They’re legal, passport-carrying, Western-born or naturalized citizens of our countries. So what does bombing them do now? The more you bomb over there, the more the appeal grows over here. And there’s proof of that from the last three wars: the Islamic State itself is the visible result. ISIS isn’t just a geographical entity. There are kids sitting across Western countries, right here in our cities and neighborhoods, being inspired and groomed by the group’s wide-ranging social media expertise and slickly produced propaganda videos as we speak. These kids are not coming here from Syria. They’ve always been here.

Nizar claims, complicit officials are paid up to 100,000 Egyptian pounds (about £8,900) a trip. By agreement with the smugglers, police arrive after most of the migrants have managed to leave the beach. At that point, the remaining passengers are arrested and taken for a few days’ detention in police cells, to maintain the pretence that Egypt is playing its part in ending the smuggling trade. ‘It’s normal that if I want to smuggle three hundred [migrants],’ says Nizar, ‘the authorities will take fifty and let two hundred and fifty go, to show the Italians that they are doing some work.

That became my definition of a good day - a hot meal, some new clothes, a visit to the doctor, and an illicit shower from which I emerged clean and dressed. I hated filth - back home I was so clean.

The Franks’ decision to go into hiding was not, however, an unusual one. Of the Jews living in Holland between 1942 and 1943, twenty thousand and perhaps as many as thirty thousand—the estimates vary widely—saw going into hiding as their only alternative to deportation. “We are quite used to the idea of people in hiding, or ‘underground,’ as in bygone days one was used to Daddy’s bedroom slippers warming in front of the fire,” Anne noted (Jan. 28, 1944; vers. B/C). But the way the Franks went into hiding was by no means typical. Most families separated, with the parents entrusting their children to the care of organized resistance groups. They drummed new family names into the chilren’s heads, names that didn’t sound Jewish, and arranged for them to live with people who—at least to the children—were utter strangers. The adults sought out other refugees. Most married couples had to separate. Very few of those who went into hiding could rely on the kind of loyal, well-organized team of helpers the Franks had, selfless people whom they had known for years and who not only provided them with essentials but also stood by them as friends, even bringing them gifts on their birthdays and holidays.

The number of refugees walking through the Balkans has exploded. Back in June, around 1000 people were landing every day on the Greek islands, which was itself unprecedented. Now in mid-September, the average is 5000, and later in the year, it will rise to as high as 9000.

It is, however, the likes of Fico who need to wake from their fantasies. Europe’s isolationists may not feel the ethical need to protect people who’ve fled from Paris-style attacks that occur every day, rather than once a decade. It’s nevertheless time for them to recognise the practical problems with the security solution they seek.

Life in a refugee camp is hellish, unbearable. The relief worker who ends the first day wet-eyed can’t always blame the choking dust. But compared with life in Cambodia since 1975, many refugees say their plight doesn’t seem so bad. Talk to them. As they tell of years of horror and misery that Westerners can barely comprehend, their faces are expressionless and dull. Their voices go flat, as if they’re talking about a dull day at work. Their tales end with a nodding acknowledgment of the death of their nation and culture. I

The mystery of catastrophe discloses a fuller and deeper understanding of the why and the what behind diaspora and the catastrophes which lead to movements of people as refugees, migrants, and displaced peoples to fulfill God’s global plan of redemption.

Kimbanguism is an extremely peace-loving religion, yet brimming with military allusions. Those symbols were not originally part of the religion, but were copied in the 1930s from the Salvation Army, a Christian denomination that, unlike theirs, was not banned at that time. The faithful believed that the S on the Christian soldiers’ uniform stood not for “Salvation” but for “Simon,” and became enamored of the army’s military liturgy. Today, green is still the color of Kimbanguism, and the hours of prayer are brightened up several times a day by military brass bands. Those bands, by the way, are truly impressive. It is a quiet Monday evening when I find myself on the square. While the martial music rolls on and on, played first by the brass section, then by flutes, the faithful shuffle forward to be blessed by the spiritual leader. In groups of four or five, they kneel before the throne. The spiritual leader himself is standing. He wears a gray, short-sleeved suit and gray socks. He is not wearing shoes. In his hand he holds a plastic bottle filled with holy water from the “Jordan,” a local stream. The believers kneel and let themselves be anointed by the Holy Spirit. Children open their mouths to catch a spurt of holy water. A young deaf man asks for water to be splashed on his ears. And old woman who can hardly see has her eyes sprinkled. The crippled display their aching ankles. Fathers come by with pieces of clothing belonging to their sick children. Mothers show pictures of their family, so the leader can brush them with his fingers. The line goes on and on. Nkamba has an average population of two to three thousand, plus a great many pilgrims and believers on retreat. People come from Kinshasa and Brazzaville, as well as from Brussels or London. Thousands of people come pouring in, each evening anew. For an outsider this may seem like a bizarre ceremony, but in essence it is no different from the long procession of believers who have been filing past a cave at Lourdes in the French Pyrenees for more than a century. There too, people come from far and near to a spot where tradition says unique events took place, there too people long for healing and for miracles, there too people place all their hope in a bottle of spring water. This is about mass devotion and that usually says more about the despair of the masses than about the mercy of the divine. After the ceremony, during a simple meal, I talk to an extremely dignified woman who once fled Congo as a refugee and has been working for years as a psychiatric nurse in Sweden. She loves Sweden, but she also loves her faith. If at all possible, she comes to Nkamba each year on retreat, especially now that she is having problems with her adolescent son. She has brought him along. “I always return to Sweden feeling renewed,” she says.

Taking quick looks behind him on the trail, Lew Basnight was apt to see things that weren’t necessarily there. Mounted figure in a black duster and hat, always still, turned sidewise in the hard, sunlit distance, horse bent to the barren ground. No real beam of attention, if anything a withdrawal into its own lopsided star-shaped silhouette, as if that were all it had ever aspired to. It did not take long to convince himself that the presence behind him now, always just out of eyeball range, belonged to one and the same subject, the notorious dynamiter of the San Juans known as the Kieselguhr Kid. The Kid happened to be of prime interest to White City Investigations. Just around the time Lew was stepping off the train at the Union Station in Denver, and the troubles up in the Coeur d’Alene were starting to bleed over everywhere in the mining country, where already hardly a day passed without an unscheduled dynamite blast in it someplace, the philosophy among larger, city-based detective agencies like Pinkerton’s and Thiel’s began to change, being as they now found themselves with far too much work on their hands. On the theory that they could look at their unsolved cases the way a banker might at instruments of debt, they began selling off to less-established and accordingly hungrier outfits like White City their higher-risk tickets, including that of the long-sought Kieselguhr Kid. It was the only name anybody seemed to know him by, “Kieselguhr” being a kind of fine clay, used to soak up nitroglycerine and stabilize it into dynamite. The Kid’s family had supposedly come over as refugees from Germany shortly after the reaction of 1849, settling at first near San Antonio, which the Kid-to-be, having developed a restlessness for higher ground, soon left, and then after a spell in the Sangre de Cristos, so it went, heading west again, the San Juans his dream, though not for the silver-mine money, nor the trouble he could get into, both of those, he was old enough by then to appreciate, easy enough to come by. No, it was for something else. Different tellers of the tale had different thoughts on what. “Don’t carry pistols, don’t own a shotgun nor a rifle—no, his trade-mark, what you’ll find him packing in those tooled holsters, is always these twin sticks of dynamite, with a dozen more—” “Couple dozen, in big bandoliers across his chest.” “Easy fellow to recognize, then.” “You’d think so, but no two eyewitnesses have ever agreed. It’s like all that blasting rattles it loose from everybody’s memory.” “But say, couldn’t even a slow hand just gun him before he could get a fuse lit?” “Wouldn’t bet on it. Got this clever wind-proof kind of striker rig on to each holster, like a safety match, so all’s he has to do’s draw, and the ‘sucker’s all lit and ready to throw.” “Fast fuses, too. Some boys down the Uncompahgre found out about that just last August, nothin left to bury but spurs and belt buckles. Even old Butch Cassidy and them’ll begin to coo like a barn full of pigeons whenever the Kid’s in the county.” Of course, nobody ever’d been sure about who was in Butch Cassidy’s gang either. No shortage of legendary deeds up here, but eyewitnesses could never swear beyond a doubt who in each case, exactly, had done which, and, more than fear of retaliation—it was as if physical appearance actually shifted, causing not only aliases to be inconsistently assigned but identity itself to change. Did something, something essential, happen to human personality above a certain removal from sea level? Many quoted Dr. Lombroso’s observation about how lowland folks tended to be placid and law-abiding while mountain country bred revolutionaries and outlaws. That was over in Italy, of course. Theorizers about the recently discovered subconscious mind, reluctant to leave out any variable that might seem helpful, couldn’t avoid the altitude, and the barometric pressure that went with it. This was spirit, after all.

One man I unfortunately did not get to mention in my book, but I feel also deserves to be noted here, is Sousa Mendes, a Portuguese consul in Bordeaux, France. In June 1940, when Germany took France, people were being attacked and cities were falling under Nazi control, and people were desperate to flee, he defied strict orders to not authorize visas. As the Portuguese consulate filled with desperate people, Mendes went with his heart and conscience and vowed to sign as many visas as he could regardless of nationality or religion, and he did so without taking payment. For three days, he signed and signed and signed, his name reduced to only “Mendes,” but the consulate stamp on those visas was enough to let refugees flow through the borders. Before he was forced to stop, he managed to sign at least 3,800—this number has been confirmed with certainty by the Sousa Mendes Foundation (survivors and descendants of the families he saved with those visas), though estimates of the number range between 10,000–30,000. For his defiance, he was stripped permanently of his title, shunned by António de Oliveira Salazar, the prime minister of Portugal, and never again able to secure employment. Sousa Mendes is noted to have said: “I could not have acted otherwise, and I therefore accept all that has befallen me with love.

Hand Watches" I opened the drawer where I keep old things and tokens… I looked over some hand watches with dead batteries and frozen times… Watches gifted to me over the years by teachers or friends commending my accomplishments and respect for time… It never occurred to them nor to me then that Time would die in a heart attack and cease to matter the day my homeland was occupied and destroyed… The day plunderers, in collaboration with thieves at home, would burn and destroy everything beautiful… And ever since, I refuse to wear hand watches… I vowed not to wear a hand watch until my people retrieve their Time and dignity… And when that happens, Time will not matter for I will then turn into a butterfly a sparrow a daffodil an orange Or perhaps an apricot blossom on a branch… I will turn into a spring of water flowing beyond time and timing … In that same drawer I found pens that have run out of ink looking now like mummified corpses… At a moment of despair, A strong feeling struck me like a lightning leaving me with a frightening question: What if this is a wound no time can heal, a cause that no ink can revive? [Published on April 7, 2023 on CounterPunch.org]

Having moved around a lot, my father has all these theories about immigrants and refugees. He believes that Indians—Bengalis in particular—don’t travel well because their eyes are always turned backward, toward home. When we moved to America, he decided he wasn’t going to make that mistake: he was going to try to fit in.” “So he always spoke English to you?” “Yes,” said Piya, “and it was a real sacrifice for him because he doesn’t speak English very well, even to this day.

On Memorial Day 1927, a march of some 1,000 Klansmen through the New York City borough of Queens turned into a brawl with the police. Several people wearing Klan hoods were arrested, one of them a young real estate developer named Fred Trump. Ninety years later, his son, with similar feelings about people of color, would enter the White House. During Donald Trump’s presidency, the forces that had blighted the America of a century earlier would be dramatically visible yet again: rage against immigrants and refugees, racism, Red-baiting, fear of subversive ideas in schools, and much more. And, of course, behind all of them is the appeal of simple solutions: deport aliens, forbid critical journalism, lock people up, blame everything on those of a different color or religion. All those impulses have long been with us. Other presidents, both Republican and Democrat, have made dog-whistle appeals on the issue of race. The anti-Communist witch-hunting of Senator Joseph McCarthy and his imitators would prove far more influential in American political life than the country’s minuscule Communist Party, putting people in prison, wrecking careers, and causing thousands to leave the country. The American tendency to blame things on sinister conspiracies has found new targets; instead of the villains being the pope or the Bolsheviks, in recent times they have included Sharia law, George Soros, Satanist pedophile rings, and more.