Tag: poverty

God in Disguise: a guest appearance on Fuel Radio

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Last week, I had the privilege of being interviewed as a guest on a friend’s podcast, Fuel Radio. It was fun to reflect with Rod Janz on the process of writing my book, God in Disguise, the lessons I carry with me from having been immersed in urban poor communities in India, and the way my spiritual journey has continued to unfold since my book was released last year. In particular, I enjoyed having the chance to intentionally remember the ways that failure and pain have unexpectedly become catalysts for the deepest healing in my life over the past few years. You can listen to the whole half-hour podcast here.

If you’ve read God in Disguise, I’d love to hear from you about how to book resonates (or doesn’t) with your own spiritual journey. Whether you’ve read the book or not, have you ever experienced an unraveling of your faith or your worldview? What happened next? Have there been times that you have found God in unexpected places, or found healing through what felt at the time like a dark and hopeless situation?

Beyond the Myth of Scarcity

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Thanksgiving is coming up this week, and yesterday SheLoves magazine published a piece I wrote about my childhood memories of Thanksgiving dinner and the cultural myth of scarcity that I grew up with. In light of world events over the past few weeks–violent attacks and decisions about whether to welcome refugees in the wake of that tragedy or not–the choice between living with a mindset of scarcity or a mindset of abundance has never been more crucial. Here’s an excerpt from the article:

“Growing up in upper-middle class American suburbia, Thanksgiving was usually the day that we ate so much our stomachs hurt—seconds and thirds and dessert, as much as we wanted, because it was a feast day. And although Thanksgiving was a special meal because it brought my extended family together for a big party, it wasn’t like we were leaving the dinner table less-than-full on other days.  I cannot remember there ever being a time when we did not have enough.

I learned early on—in school and everywhere else—that being successful required that I “get ahead.” I learned that the economy and other national interests needed to be protected at all costs, whether that meant bombing our enemies or building walls to keep them out. If they came in, they might suck away our prosperity, leech off our system or, even worse, threaten the affluence and convenience that we had come to jealously guard as our way of life.

Still, we always had more than we needed–everything in abundance–but we did not believe in abundance. Scarcity, or the threat of scarcity, always cast its shadow over our lives…”

Head on over to SheLoves Magazine to read the rest!

 

Love & Solidarity: My guest appearance on the JesusHacks podcast

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JesusHacks podcast

So… a few weeks ago, Neal Samudre found my blog and asked to interview me for something called the JesusHacks podcast. As part of a podcast series on what it means to love your neighbor, I shared stories about incarnational living in the context of the slum communities I got to know in India. I love storytelling through writing, but working in the medium of spoken words was an interesting experience–exciting, and also a little intimidating! Hearing my own recorded voice played back was kind of a jolt… but I guess none of us really knows what our voice sounds like to other people until we hear it recorded 🙂 Anyway, this week the podcast went live! You can give it a listen here, or on itunes.

 

Runaway Radical

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I have mixed feelings about this book. On the one hand, Jonathan Hollingsworth and his mother Amy tell a very important story about spiritual abuse–one that exposes the secret pain of so many in the church who have been hurt by manipulative pastors and other leaders who maintain their own power with legalistic interpretations of scripture. On the other hand, the book seems to zero in on counter-cultural expressions of living out Jesus’ “hard teachings” as the root of the problem, rather than the toxic individuals and theology that resulted in a traumatizing outcome for Jonathan.At this stage in my life, it was necessary for me to leave the slum to begin working through my personal baggage. However, I have close friends who were able to sustain healthy lives in that same context for nearly twenty years, raising their children in the slum and building deep and meaningful relationships with their neighbors. I know others who have done the same thing in the slums of Cambodia, and Manila. My former pastor at a church in inner-city Los Angeles is also living a difficult, sacrificial, rewarding life with his family–hearing gunshots at night isn’t “safe,” but they have counted the cost. There are thriving communities of people across North America who have chosen “radical” paths of service and solidarity, and who have learned together how to sustain themselves emotionally and spiritually in the midst of that.

The word “radical” is often conflated with the word “extreme,” but the meanings of the two words are distinct. “Radical” comes from the Lain word for “root,” and when we speak of the radical call of Jesus, we are not talking about going to extremes, but about getting down to the roots of something. The Way of Jesus is not concerned with outward action for its own sake, but with healing the heart: his message of compassion, forgiveness, and sacrifice addresses the roots of injustice in our world, and the roots of dysfunction in our own hearts. But sometimes the decisions and actions we need to make in order to dig up the roots of greed, fear, hatred, or indifference in ourselves and in our world may look extreme–especially to a culture and a society that has founded its prosperity and happiness on things remaining exactly as they are.

Reflecting on my own spiritual journey towards grace and my experiences with pursuing justice, community, simplicity, and solidarity with the poor,I have written a review of the book for Sojourners. Click on over to check it out.

I am writing a book.

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Three days ago, we had the first snowfall of the season, and it’s still on the ground. Here in Canada, everything is cold and white right now, and I sleep under thick blankets, type next to a space heater during the day, and try to learn how to dress properly with layers and layers of wool. I still remember those TV infomercials a few years ago about “Snuggies,” the blankets with arms that looked like cultic robes when the ad showed what looked like a family of suburban Druids enjoying a nighttime camp fire in their matching fleece ensemble. Now I am cold enough to wear a snuggie around the house without shame, cold enough not to care whether I look like an infomercial from the last decade or a member of a pagan cult.Advent has just begun: the season of waiting for the first spark of hope in the dead of winter, of looking for signs of life in the midst of death. Even Christmas itself will not the triumphant victory of Easter–it will be the quiet celebration of hope born into the world, even while oppression reigns. Shepherds and wise men visit this child in secret, because baby Jesus will still have to flee Herod’s genocide and grow up under foreign occupation before he leads justice to victory and inaugurates the Kingdom. I feel the tension and the hope of this waiting, this hope that is stubborn but uncertain of when fulfillment and completion will come.

I look at squirrel and bird tracks in the snow on the roof outside my window as I edit the manuscript of my book. The scenes outside are so different from the ones that linger in my mind. I’m writing about my life in India: what it was like to be an outsider accepted into community across boundaries of race, religion, culture, and socioeconomic background. I’m writing about how life with Muslim friends shaped my own faith, and how confronting suffering in the lives of my neighbors who were materially poor has challenged me to make sense of where God is in the midst of all the pain. I’m writing about how Muslims and Christians and rich and poor need one another, about what it means for us to love our enemies, and about the changes that community brings in us as individuals and in our world. I’m primarily writing about my own journey, and the love that I have continued to discover no matter how far I travel in any direction.

The process of writing has been good for me. It forces me to be present to process rather than destination, and this is certainly a process over which I have only limited control and knowledge about how long it will take or what the final result will be.

But it’s difficult, because sometimes spending my days writing feels like living with ghosts—not only of my friends and neighbors in India, but of many of my own dreams, expectations, and self-definitions as well. Aside from that, daring to ask for help, to show my writing to others, or to even say out loud that I am working on a book brings my insecurities out of the shadows, revealing my fears about whether this story really will come together in the end, whether it will get published, what people will think about it (and about me) if it is published.

But I believe that it is a story worth telling, even a story that needs to be told, and so I keep on writing. I am struggling, not to bring characters to life, but to allow the vibrant life of the real people I have known to shine through the pages. I want you to see them, to care about them, to learn from them. I am still learning from them myself.

Advent has begun: the season of waiting, expectation, and hope. Whispered promises of new possibilities to come. I am living towards these possibilities, working towards what, as yet, I have never seen but still believe is possible. I struggle on despite my fears, my fresh memories of loss, and the uncertainties of the future.

I trust that new life can begin even in the dead of winter, that those whispers of hope are trustworthy, and that we are but the midwives of the dreams God wants to birth into this world.

Stay tuned.

The Good Life

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A few nights ago I went out with a friend to celebrate our birthdays, which fall just a few days apart. She is turning 19 years old. She had never visited a mall, or ventured even as far as the popular shopping street that lies just five minutes’ auto rickshaw ride from her house. I had floated the idea of going out for ice cream, and when we asked her older brother for permission (in the absence of her father, her brother is charged with the responsibility of keeping his sister safe and out of shameful situations), he suggested we go to this nearby market. My friend was immediately excited, because the shopping area includes Big Bazaar. She had been seeing commercials about Big Bazaar on TV for months, and it had long been her dream to visit the place herself.Big Bazaar is essentially an Indian version of Wal-Mart: clothing, household utensils and appliances, linens, groceries, and just about everything else you can imagine, all under one roof and available in air-conditioned convenience. Big Bazaar is quite a novel shopping experience if you’re used to bargaining with individual street vendors at a traditional outdoor market, and this Western, streamlined version is marketed as the place where “New India” (read: young, sophisticated, and modern India) shops.

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I can appreciate the peace of mind that comes from fixed prices instead of a haggling process in which you aren’t guaranteed to end up with a fair price. I can also understand the preference for shopping in air-conditioned comfort instead of having to wander around outside. But there’s also something tragic about the idea of India’s traditional outdoor bazaars being replaced by a characterless alternative. Many of my neighbors take pride in their bartering skill; for them, haggling is an enjoyable game and an accomplishment to be proud of rather than a source of stress. At our local vegetable market, A. knows many vendors by name, and is friends with their family members. He sees them every day, and they often throw in a sprig of fresh cilantro or a handful of chili peppers for free, as a token of friendship. We were once invited to a wedding for one of the family members of our veggie supplier. At Big Bazaar, the suppliers are faceless and the check-out people are strangers. Everyone in the store is anonymous. But it’s not just the sentimental value of relationships or the communal feel of a local economy that’s at stake—it’s also local people’s livelihoods. Over half of India’s population is self-employed, and in my city that includes about 10,000 street vendors who sell snacks, clothes, chai cups, buckets, samosas, and everything else that’s available at outdoor markets. Besides those vendors, there are also thousands of small-scale entrepreneurs whose income depends on small shops, restaurants, tea stalls, beauty parlors, and print shops. If Big Bazaar really becomes New India’s main shopping destination, then that will mean thousands of “little people” going out of business in the wake of corporate consolidation… much like the effects of Wal-Mart on small towns in the U.S.

As we walked into the bottom floor of the tall building, my friend squeezed my hand tightly. “I’ve heard that they have those moving staircases here,” she said, “and there’s no way I’ll be able to walk on those!” I laughed. “You’ll have to,” I said, steering her towards the escalator, “because there’s no other staircase!” As we approached the bottom of the escalator, we noticed a middle-aged woman who was also preparing to brave the “moving stairs” for the first time. She stood nervously with her scarf over her head, tentatively stretching one leg out in front of her and pulling it back in a panic each time her foot actually made contact with the steps. “Come on, let’s go together,” I said, grabbing her arm. The two escalator rookies clung to each of my arms and hovered just behind me as I guided them forward onto the steps. Hesitantly, they made a dramatic leap onto the bottom stair and then wobbled precariously back and forth as it began to move, threatening to pull all three of us backward onto the ground. At this point we all burst into laughter: me at the hilarity of the situation; they at the relief of realizing they had survived and we were moving. It was only a few seconds, however, before they both realized that we were gliding inevitably toward an equally terrifying dismount. Anxious concentration gripped them and they in turn gripped my arms; with another awkward leap, they were safely on the terra firma of the second floor. Now we stood together in hysterics, along with the woman’s two younger relatives who appeared to be veterans of the moving staircase and had been awaiting her arrival at the top. Other shoppers cocked their heads in confusion as they passed, probably trying to guess the relationship between the foreigner and the apparent villagers.

As we walked around, my friend was in awe of the bright lights, the cold air emanating from the refrigerated section, the entire aisles filled with endless varieties of hair care products, soap, or laundry detergent. She marveled at the sheer volume of spices, vegetables, packaged snacks, and grains arranged in colorful displays. To her, the store was the picture of luxury, endless options, and prosperity. It was a sort of stepping-through-the-looking-glass experience of walking into the clean, shiny world of TV serials and cosmetic advertisements, but she was still living it vicariously; the jewelry, shampoo, or clothing that caught her eye was always shockingly expensive.

After our tour of Big Bazaar, we stepped into a couple of shops selling expensive wedding clothes so that my friend could look for Eid clothes, but I warned her that they would likely be very expensive. At the end of Ramazan, everyone who can afford it buys fancy new clothes to wear on Eid, similar to the tradition of Easter clothes that I grew up with. She seemed to enjoy holding up the beautiful dresses to herself in the mirror (again, just one step removed from actually wearing them). But after she had checked a couple of price tags I could also see that she was visibly uncomfortable with the attention of shop attendants since she knew herself to be somewhat of an imposter: there was nothing in the store that she could afford or that I would be willing to pay for.

We left the shops and wandered down the street admiring the carts of bangles, earrings, and deep-fried potato snacks. We passed several restaurants and a small table for a mehendi walla, with laminated photo examples of the intricate henna designs he would draw on women’s hands or feet, for a fee. We finally settled on Indian-style “Chinese” food at a small open-air restaurant for dinner, and over the meal I asked her what her favorite thing was that had happened between her last birthday and this one.

She looked at me with conviction. “Eshweety,” she said, in her endearingly stylized pronunciation of my English name, “This day is the best thing that has happened to me all year.”

“You’ve wanted to come here for a long time,” I said. “Is it the way you expected it to be, or is it different.?”

She fixed me with her intense gaze again. “It’s exactly as I imagined,” she said seriously. “It is wonderful.”

After dinner, we headed to an air-conditioned ice cream parlor for dessert. As we stepped through the doorway, a blast of cold air evaporated the sweat on our faces and necks. We sat down on a cushioned bench that ran the length of the back wall, painted with bright colors and studded with narrow windows into the attached restaurant behind. Our table faced the front counter where a rainbow of different ice cream flavors were on display under chilled glass panels. There was music from an old Hindi film playing. “It’s so peaceful in here,” my friend said in wonderment as she ran her eyes over the room. I slid a menu in front of us.

“What do you want?” I asked.

“Whatever you want. I don’t know,” she said.

The menu was in English, but even my translated descriptions were difficult for her to conceptualize. She had never heard of an ice cream sundae. I ordered two small sundaes to share, and I have to say, they were beautiful. It had been a long time since I had seen an ice cream sundae, either.

My friend was beaming. “Thank you, thank you, thank you so much for bringing me here! This is so great!” she gushed. “I will never forget this!”

It was 9:30 pm when we paid and stepped back onto the street. “I can’t believe I’m still out right now!” she said. “And by ourselves! I’ve never been out this late in my whole life.”

I laughed. “It feels free, doesn’t it?”

“Exactly,” she replied.

On birthdays, I usually ask people what their plans or hopes are for the next year, but with my friend I didn’t want to take away from the joy of this simple moment by pondering too long on the big picture or bringing up a reminder that there is little for my friend to realistically hope for, much less to plan for. She had wanted to finish high school, but that is an unfulfilled dream, closed forever: she dropped out last year to help care for her mother after her health seriously deteriorated. After being forced to abandon her studies, she joined a six-month tailoring course nearby, but family circumstances had prevented her from completing that, either. Her family is currently trying to arrange her marriage to some boy from a village out in the middle of nowhere. My friend will likely be married off by this time next year.

But that night, my friend was just a teenage girl experiencing the thrill of shopping at a mall for the first time, and she was giddy with excitement. To her, this outing was synonymous with freedom and maturity and the good life. I was happily amused by her enthusiasm, and thoroughly enjoying her big smiles after so many months of heavy conversations about her constricted world in which nothing is under her control and nothing seems to turn out well.

And yet… I was aware of a sadness, too, under my momentary enjoyment; a premonition of the dead-end of discontent in which this would all end. I want my friend to have more control over her own life, and more opportunity for new and interesting experiences. But I don’t want her to equate happiness with access to all of the shiny, expensive products we saw in the stores, and to feel that she will never be happy or important or beautiful without them. That was the underlying contradiction throughout the whole night: ambivalence about exposing my friend to more of this world when I knew that it would reinforce the idea of a “modern,” Western, consumer lifestyle being the pinnacle of experience; when I knew that it would encourage her to emulate the culture of higher-ups in society whose whiter skin and stylish clothes seem to make them “superior.” I didn’t want her to see the mall as a paradisaical antithesis to the slum, because that’s what all the ads and the daytime TV are trying to say, and it isn’t true.

How do I explain that I grew up with malls and movies and ice cream, but that the things I hold most precious in life have only begun to develop in the years since all of those things started to lose their sheen for me? The truth is that all the accoutrements that money can buy can’t fill an empty life with meaning or love, and I knew that many of the well-dressed women who brushed shoulders with us in the aisles of Big Bazaar probably didn’t lead lives that were much more free or fulfilling than my friend’s.

We don’t trust the poor (and they don’t trust themselves): Further reflections on Freire

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I was happy to see the lively discussion in the comments section after my last blog about literacy, subversion, and Paulo Freire, but realized from several people’s responses that some of what I am trying to communicate has been misunderstood. Some people seemed to think that I am throwing out everything I have previously talked about on this blog (especially Jesus) in order to focus exclusively on education as the answer for all problems faced by humankind. I want to clarify that this is not the case.

I am not saying that learning to read is an end in itself, or the key to human liberation. What I am saying is that learning to read is a means of nurturing critical thought, which is the starting place for human liberation. Many of us in the West have had minimal, if any, contact with illiterate people. Now that I live in a community where the vast majority of people cannot read, I recognize how much I have taken for granted the basic problem-solving and critical thinking skills that my education cultivated in me. Being able to read and write was the beginning of being able to learn about my world, to encounter new ideas, and to develop my sense of self as I expressed and explored my own thoughts, experiences, and opinions. So much of my faith has been mediated to me through the written word. Nearly all of my ideas about the things in the world that I have not seen for myself—economies, food systems, histories of entire societies, foreign countries and the ways that other cultures have interacted with my own—have come from books. It was through the written word that I learned about my body, how to care for it, how to understand what was happening when I got sick or caught an infection, and how to prevent or treat those problems when they occurred. It was through the written word that I learned about nutrition, about child psychology, about democracy. It was through the written word that I became employable. It was largely through the written word that I learned about Jesus.

Now imagine for a moment that you are not able to read your own scriptures. You are not able to read a newspaper. You are not able to look up information on WebMD, or to even read the prescription that a doctor gives you. You are not able to open bank account, to enroll your child in school, or to even write down the address of a friend or an office you want to visit. You rely completely on the local mullah or the rumors going around your neighborhood or the folklore of your grandparents to mediate the world to you.

Imagine how small that world will be; how your ignorance will prevent you from encountering any new ideas, from questioning anything you are told, or from seeking to change any of the destructive or unjust circumstances you find yourself in. Without a means of acquiring any information for yourself, and without the critical thinking skills to investigate the world and to form your own opinions about it, how will you ever know that there is a different way to live than the way that you and all the people you know are living right now? How will you begin to hope for anything?

That is the narrow, constricted world of many of my neighbors. That is why I think it is important for them to learn how to read: not so that I can simply deposit my worldview into their minds like empty containers, but so that I can empower them to think for themselves and have a chance of discovering for themselves the possibility of wholeness in their lives. If they are empowered to think critically and to consider new ideas, then we can dialogue together, learn from each other, and be a community that fosters spiritual, intellectual, and emotional growth. Dialogue will be something we engage in together, imagining new possibilities and shaping one another as equals.

It will take time, and I don’t know where that path of dialogue in community will lead, because I will not be the one controlling it. But I know that the path from ignorance to knowledge, from worthlessness to dignity, from blindness to sight—that path is the path to freedom. And it is only from a place of freedom that human beings are able to love. I believe God wants humans to be free agents capable of choosing love, rather than mindless followers who are motivated by ignorance or fear.

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A few nights ago we attended a meeting centered around promoting literacy in India. An expert in the field was gave a lecture about the dismal failure of the education system to teach students how to read simple sentences or to recognize numbers 10-99 after several years of schooling, and then outlined the literacy curriculum she has designed to take Hindi-speaking children and adults from illiteracy to being able to read a newspaper in the space of approximately a month (A. and I have been trialing this curriculum in our slum with encouraging results). As soon as the lecture was over, a microphone was passed around the room and one dignified personage after another began pontificating about the reasons why the poor don’t want to learn, or aren’t learning. Each person was well-dressed and most of them were addressing the group in English, a conspicuous marker of education and status. Most of them were speaking authoritatively about the poor based on limited experience interacting with the people who worked in their homes as servants. We were sitting in an air-conditioned, wood-paneled room drinking chilled water from plastic bottles. Meanwhile, back in our slum (and perhaps the slums in which their servants live) the power was out and everyone was giving up on the idea of being able to sleep in the stuffy darkness with no air movement and temperatures still hovering above 90 degrees.

As is often the case with such meetings, well-intentioned wealthy people had congregated to applaud each others commitment to social causes and to take shots in the dark about to help the poor without consulting any actual poor people at all. Here we were debating the causes of illiteracy and the way forward, but there was not a single illiterate person in our midst, much less someone who could speak from experience about how they personally had managed to become literate in spite of poverty and the barriers it created. To me, this demonstrates a lack of trust in the poor; an assumption that they would have nothing of value to contribute to our discussion.

Of course, we were at this fancy reception, too, enjoying the air-conditioning and lavish food: wealthy foreigners among the wealthy. Yes, A. and I would go home to the sweaty power outage in the slum at the end of the night, and step over the kids from downstairs who fell asleep in front of our doorway trying to take advantage of any chance breeze that might sweep across the roof. We would breathe a sigh of relief in the unscripted familiarity of “home” after so much awkward social mixing. But the point is that we were invited to this elite gathering that our neighbors would have never been included in. We still move easily between the worlds of the downtrodden and the powerful because although we may have committed ourselves to the cause of the oppressed, we are not the oppressed. And like the elite philanthropists at the literacy meeting, I also struggle with a lack of trust of the poor—even though I have committed myself to my neighbors in many other ways. It would be bad form, bad development, to voice it, but sometimes we agree with our neighbors’ assessment of themselves: “You’re right—you may not be able to do this. It would be a lot easier if I just did it for you. Listen to my advice. Adopt my opinion. Listen to my idea. Become more like me.” We talk about empowerment, but deep down we’re afraid that our neighbors are just going to screw it all up. Their thinking is so narrow, their self-esteem is so low, their dreams are so small.

The poor carry with them the “deformities” of having been oppressed. Often their bodies have not fully developed because of malnutrition. Their minds have not fully developed because in addition to lacking food they have lacked opportunities for learning as well. Their sense of self has not fully developed because they have always been told that they are small, unimportant, and incapable. “Just let us do it for you, you can’t do anything to help yourself,” so many people have communicated to them when they’ve come in to “help.” “No need to think about creative solutions, we have the answer for you, because we are the ones who know,” others have insinuated when they come in with their ready-made programs, assuming complete ignorance and passivity on the part of the poor and never stopping to ask for input or participation. Because of all these factors working against them, poor people often do lack the confidence and the skills to help themselves, and they adopt the passive, dependent role assigned to them. Others’ lack of confidence in them inspires a lack of trust in themselves. The poor have been robbed of the very tools they would need to break free of this cycle: critical thinking to re-imagine themselves and their world, and to realization that their unjust situation “is not a closed world from which there is no exit,” but rather “a limiting situation which they can transform.” This can sometimes make our interactions with poor people extremely frustrating.

We who have enjoyed life’s advantages, on the other hand, are able to problem solve and plan ahead and think critically. We’re well-spoken and capable. But we carry with us the “deformities” of our background, too. One of these is our misconception that we are the ones who know… meaning that they are the ones who don’t know; they are lesser and can’t be entrusted with such an important and difficult task as transforming their lives! We need to be disabused of the idea of our superiority and independence so that we can become more fully human ourselves, by acknowledging our interdependence with others and allowing ourselves to be humbled and changed by our fellow human beings in community. If we want to acknowledge our neighbors’ full humanity and their innate human vocation alongside us as “co-creators” in the world, then we must be willing to work patiently alongside each other.

 

Source: New feed

Conscientização 

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n. Critical consciousness. Portuguese origin.
Recently, a friend of ours who was passing through introduced us to the writings of Paulo Freire. Freire is a Brazilian academic who is well-renowned for his alternative education methods, but he’s not your typical university professor—Freire’s adult literacy campaigns in Brazil landed him in jail for over two months and then political exile for several years after that. Since we just began teaching literacy to adults and children in our slum three weeks ago, we probably couldn’t have begun reading his book Pedagogy of the Oppressed at a more appropriate time. His theories concern a lot more than how to teach peasants how to read. They have to do with empowering the oppressed in society to retake their rightful place as full human beings—a task which involves no small amount of social upheaval. Freire says that the true purpose of education should be the process of making the oppressed conscious of their own identity as human beings, conscious of the unjust situation they are in, and conscious of their power to change it. He writes about education as a process of human liberation; a “subversive force” which helps individuals to reclaim their humanity after they have lost it by either dehumanizing others or by being objectified and controlled by others. The bottom line is the pursuit of wholeness for everybody, oppressed and oppressors alike.

In our slum, we see this need for wholeness, and we see the link between illiteracy and oppression. Not being able to fill out a form, to read a prescription, or even to recognize your own name makes you vulnerable to extortion and deceit. It makes it impossible for you to claim your rights (if you can figure out what they are in the first place). It means that you’ll live in unquestioning fear of the police, and bribe them to do what they’re already paid to do, or to refrain from doing what is illegal for them to do. It also means that you’ll have to pay thousands or rupees in “baksheesh” to doctors, nurses, and even cleaning people in order to get a “free” surgery at a government hospital, without ever raising your voice in protest, lest the powerful people get angry and refuse to treat you at all.

This same sense of powerlessness, engendered by lack of education, is a big reason why so many of the skinny, malnourished children we know work long hours at tedious manual jobs polishing furniture in factories owned by fat, wealthy owners who enjoy big profit margins from exporting the finished product. These owners call the expendable, underpaid laborers who create their wealth “dirty” and “cheap”, looking down on them for their ignorance and low station in society.

Meanwhile, the illiterate widows we know travel on foot from their bamboo and plastic shacks to the flashy apartments of the wealthy to wash dishes and clean floors for a few cents a day, knowing that they can’t afford to ask for a fair wage because so many other, more desperate women from the villages are willing to take their places at even lower pay. Their employers give them bonuses, food, or hand-me-down clothes at holidays and imagine themselves to be generous benefactors; the domestic helpers gratefully accept this false charity because they consider themselves helpless and unimportant, and they count themselves fortunate to have attached themselves to such important people who sometimes, on a whim, toss them a bone. In all of these situations, the rich consider themselves divinely ordained to privilege and power over others while the poor consider themselves powerless dependents. Everyone involved ends up with a distorted view of themselves, and no one’s humanity is left in tact.

Reading Pedagogy of the Oppressed, I love the connections between Freire’s concept of education as human liberation and Jesus’ teachings about the role of the oppressed in the Kingdom of God. The book sheds light on what Jesus the servant-King meant when he declared that it is the poor to whom the kingdom belongs: it belongs to the poor because they are the only ones capable of ushering it in through the love and radical forgiveness of their oppressors. Freire writes that “the oppressed must not, in seeking to regain their humanity… become in turn oppressors of the oppressors, but rather restorers of the humanity of both.” The special mission of the oppressed throughout history is to “liberate themselves and their oppressors as well” because those “who oppress, exploit, and rape by virtue of their power, cannot find in this power the strength to liberate either the oppressed or themselves. Only power that springs from the weakness of the oppressed will be sufficiently strong to free both.” The power that springs from weakness is love, and it is exemplified by Jesus in his reliance on forgiveness rather than vengeance to overcome the world.

So the point of marginalized people learning to read isn’t just to open up job opportunities, although literacy does do that. The point is to change the way that the poor perceive themselves. Education should be a process through which “each man wins back his right to say his own word, to name the world.” It should be a process through which the poor begin to think critically about reality instead of just accepting whatever interpretation of reality has been handed on to them from someone else; a growing realization that they, too, are “creators of culture, and that all their work can be creative. ‘I work, and working I transform the world.’” The point of teaching literacy is to help the oppressed recognize the transformative power within themselves.

*All quotes are taken from Pedagogy of the Oppressed, Paulo Freire, 1970

The wind is blowing

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The hot season has begun–which means mangos, afternoon naps, kulfi (a kind of traditional Indian ice cream), and of course, sweltering heat. But we were surprised to learn a few days ago that the hot season in this part of India also involves occasional dust storms. I was home alone when the last one began: the relief of temporary cloud cover and the welcome, unexpected, light rain quickly turned more sinister as the wind picked up speed, thrashing trees around and beginning to lift old tires and plastic tarps off of our neighbors’ roofs. I stood in our doorway and watched as the whole landscape suddenly went red, as though we were on Mars. I shut the door against the sideways stream of rain and grit, but a few minutes later the mud-spitting wind actually lifted off a piece of our roof and carried it away! As soon as I saw daylight expanding overhead, I ran downstairs to take cover in our landlord’s room, thinking that the whole roof might be peeling back. When my husband and my presence of mind returned a couple of minutes later, we went back upstairs to salvage books, guitar, and clothes from getting soaked. I was offended after the storm when we started the work of trying to clean up the mess and a neighbor who came up to survey the damage started laughing–offended, that is, until I looked next door and realized that her roof had been split open, too! Everyone just took the storm in stride, and within a few hours most people had already climbed onto the roofs of their homes and repaired the damage. A couple of the bamboo and plastic shacks in the community would have to be rebuild from the ground up, but even this seemed to be casually accepted. The missing piece of our roof, it turned out, had flown into our neighbors’ courtyard behind us and cracked one of the boards of their wooden bed, and a couple of people had been struck by falling bricks from other houses, but fortunately no one had been killed. People here have learned to live with what they can’t control; they have a no-nonsense way of recovering from almost anything and getting on with life. When the temperature began its rapid ascent, we responded first by buying a matka, a traditional clay water pot which is just porous enough to allow water to slowly leak through and evaporate, keeping the water inside cool. For the first few days, we were dipping refreshingly cold water out of the matka and joking to our neighbors that it was a like a cheap fridge that didn’t even need electricity. Then the weather got a bit hotter and the water in the matka went warm. This week, temperatures have climbed high enough that by midday, our ceiling fan is churning down hot wind from our thin roof, and even with the windows and door open, we can sit in the shade and sweat through our clothes in a matter of minutes. Since temperatures reached 107 degrees fahrenheit a few days ago, we decided to opt for a “desert cooler” and spent yesterday afternoon rearranging our room to accommodate the new appliance: a big, aluminum box with a fan inside and a water pump to wet down panels of dried grass from which water will evaporate and be sucked into the blades to pump out a stream of cool air in whichever direction the cooler is facing. A.’s self-taught electrician skills came in handy for rigging up a way to wire the cooler into our existing electrical board and run wires across the ceiling so that the stream of slightly-damp, cool air blows directly across our bed at night. That gives me hope that I’ll be able to do more over the next couple of months than just laying around in a sweaty daze.

In spite of the mounting heat, there have been a couple of exciting things going on around here lately. The first sign of hope is that our widowed neighbor, whose husband died suddenly a couple of months back, has finally found a job! We had been helping her in a lengthy job search which had been fruitless and discouraging up until now, especially since she and her three young daughters had been struggling to eat even once a day throughout those long weeks. We were encouraged to see other poor neighbors generously sharing food with them even though there was very little to go around, but we also struggled to know our own role in helping without either creating unhealthy dependence or discouraging the rest of the community from being involved. The entire process was a cruel reminder: the poverty of the poor is often what keeps them poor; cyclical, exponential disadvantages piling on top of one another. It was hard to get our neighbor a job because she looked so poor. She looked so poor because she didn’t have a job. Wealthy prospective employers would look at her and say, “She looks too weak to do the work.” But she does harder work than cleaning floors when she’s wandering around the city on foot looking for work! I wanted to say. Or they would say, “You need to dress nicely if you’re going to work here. We like cleanliness.” But the reason that even her best suit is old and has holes in it is because she has been unemployed for two months, and she was living hand-to-mouth before that!

You aren’t very employable when you’re illiterate, slightly disabled, stand less than five-feet tall, and look obviously, desperately poor. But you also aren’t going to get any less malnourished and desperate-looking until you land a job. When I would talk and pray with her about the situation, she would tell me despairingly, “If only I had a job, then I wouldn’t be distressed anymore! Everything would be fine! God could give me a job. God just isn’t listening.”

Finally, one of the myriad connections we had tried to make for her finally came through, and she is now employed at the home of a compassionate middle-class woman who lives just a short distance away from our community and who has even bought a month’s supply of food to last the family until the first pay day.

The second recent development is so new and fragile that I hesitate to even mention it yet. We’ve met a woman who began a couple of weeks ago to create an interactive, and student-led curriculum for teaching literacy to adults and children who are fluent in Hindi but who can’t read–either due to their having never been afforded the opportunity to go to school, or due to their having been subjected to the experience of spending a few years in an Indian government school where teachers were absent more often than students, or where the teachers’ presence facilitated rote memorization and useless examinations without any learning whatsoever. I don’t have time to fully explain the blatant inadequacies of the Indian education system, and the corruption that prevents so many kids from being able to access what exists on paper as their basic right. But against that backdrop, this literacy curriculum is shockingly simple: it teaches the Hindi script phonetically rather than having students begin by memorize the names of each letter of the alphabet, it relies on simple pictures to connect letters with sounds, and it helps learners to immediately begin piecing sounds into words and words into sentences, so that instant gratification gives them confidence and propels them to continue learning. It’s also student-led, which means you barely need a teacher at all. A. and I, along with a couple of other friends, are helping out with the pilot project by trying the curriculum with some of our neighbors, and it’s been exciting to see the enthusiasm of kids and adults alike as they begin timidly and then experience unexpected success in starting to achieve something that has seemed unattainable for them for so long.

The woman behind this program is passionate and ambitious about ridding India of illiteracy, and has plans of using the curriculum on a large-scale. It remains to be seen how all of this will pan out, but for now we’re excited by the possibility of sitting down with even a few individuals in our community to guide them through the process, and then give them the chance to pass on their new-found skill to their kids, friends, relatives, and neighbors in the slum.

There is no silver bullet.

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I was sitting with my friend as she related to me her financial difficulties over the past week. Not that they had started this week, but the entire family falling ill at the same time hadn’t helped things. She said she was going to have to take change out of the little tin box in her store to buy vegetables for dinner. Just then, the Big Ma’am and three Big Sirs from World Vision arrived, to check how things were going with the store. My friend straightened and parted the curtain that separated her front room from the shop in her back doorway to go and meet them. I stood with her teenage daughters behind the curtain, invisible from the outside but able to see through the lightweight fabric. What I saw was that my friend was in presentation mode, stiff and formal. “How are things going with the store?” the Big Sirs asked. “Great,” she said. “Before we had problems with food, but now things are OK.”

“Call the child,” they said. They meant the youngest daughter, the sponsored child. The sponsored child raced across the room from where she had been standing with us behind the curtain and one of her older sisters began frantically trying to comb down her hair, put in a clip, make her presentable. My friend called the child’s name again, sounding irritated. It wasn’t that the visitors were showing any signs of being demanding or impatient; I couldn’t see their faces from where I was standing, but they might have even been smiling. It was just that my friend knew where she stood with them: they were the patrons, and their expectations must be met.

My friend called her daughter again. The older sister gave up trying to put in the hair clip and the little girl came running to the backdoor to stand next to her mother. I wondered if this group of four recognizes the effect their presence has on people. One of the Sirs took out his camera to take a photo of the two of them standing there, in front of the shop that World Vision had donated the initial stock for. “To provide this family with a much-needed livelihood,” I’m sure the letter will say when the photo arrives at the sponsor’s house in Australia.

“Smile!” the man said. Click.

A moment later they were gone. My friend returned and sat down wearily. “We were just talking about this,” I said. “You’re hardly making any profit from this store. You still don’t have enough money for food or medicine. Why didn’t you tell them that?”

“Unse kyaa matlab hai? What do they care?” she said. Just then, a customer arrived. She pulled out the box where chewing tobacco was hidden away and handed a couple of packets to the man at her door. Understandably, World Vision has forbidden her from selling those addictive products in her store. Unfortunately, they’re just about the only thing in stock that she makes any money on. The other colored packages of cookies and candy and salty snacks have negligible profit margins. “The things they gave me don’t sell,” she said. “They should have just given me money and I would have bought things for the store myself.” Fair enough. But I find myself wondering whether even that modification would have made much difference. There are so many of these little doorway shops in our neighborhood that there’s hardly enough demand to warrant the supply. The fact that most people aren’t able to read or write and have no knowledge of accounting doesn’t increase the chances of entrepreneurial success, either.

I think again of the photo. That photo makes me angry, because that photo will be a lie. The family in the picture is still constantly worried about how to stay afloat financially, and they go into debt over basic healthcare and school fees. When I had a sponsored child on my fridge in college, I certainly assumed the smiling face looking back at me was out of the woods, so to speak, now that a big aid organization had intervened (that was a Compassion child, by the way, but a few years back in Thailand I also discovered sponsored children being withdrawn from the program and sent to the local temple to live as monks because their families still weren’t able to feed them). I understand the marketing of the whole thing, and how you raise more money by turning compassion into a canned feel-good experience that can be personalized to appeal to consumers. Just $30 a month, to change somebody’s life, supposedly. Heck, it’s a good deal.

But those kinds of bargains just don’t exist in the real world. And I would love to turn this little anecdote into a plug for building relationship with the poor instead of just throwing money at them—I do believe that money is the least of my neighbors’ problems, when you get right down to it—but this situation does not demonstrate any such neat and tidy moral. The fact is that I’ve known this family for about two years, and despite the fun times we’ve had together and the stories we’ve shared and the deep sense of connection we have with each other, all that relationship hasn’t had a measurable impact on their finances. At all. The stresses in their lives are essentially the same now as they were when we first met them. But for what it’s worth, they do tell me honestly about those problems. My friend has cried and laughed and even gotten angry and argued with me, which she would never do with a patron, a boss, a donor, or anyone she needed to impress or appease in order to keep the relationship in tact.

So perhaps I’m being too hard on the international aid groups, because I don’t have a cunning alternative to offer them. But as long as we’re going around not changing the world (because that is beyond us), we might as well get to know our neighbors and try to love them well. Change is slow and small, usually, and it doesn’t always come… but when it does, it nearly always comes through relationship.