Loliondo is the last place you’d expect a miracle, an area in northern Tanzania so remote that there are no signs of civilization. The roads that do exist are so rocky, any car that ventures on them inevitably suffers at least one punctured tire.
But Loliondo is where a retired Lutheran pastor lives in a one-room mud home near a tree with a miracle cure. In 1991, the Babu (“grandfather” in Kiswahili) had a dream telling him to cure people. He ignored the dream. A few years later, he ignored a second dream with the same message. In 2002, in another dream, he was told to cure people by giving them water boiled with the root of a special tree. The instructions also included a specific plastic green cup. When the Babu awoke, the cup was in his hand. This time he paid attention to the dream.
First he began with the people in his village, but they tended to dismiss his dream and his miracle cure. However, others did not, and word spread gradually. Per the dream’s instructions, the Babu focused on five main diseases: cancer, diabetes, heart disease, HIV/AIDS, and asthma. The dream also told him to charge only 500 Tanzanian shillings for each person, the equivalent of less than 50 cents.
In about February of this year, someone¬—not the Babu—told journalists that he would stop curing people the day before Ash Wednesday (an utterly false rumor). Suddenly the fame of the Babu spread nationally, not to mention internationally. People came in droves. Stories of miraculous cures became the daily story in the news. In one case, a woman with cervical cancer was hemorrhaging so much she had to change adult diapers eight times a day. The day after she took the miracle water, she changed diapers twice. The day after that, none.
Since February, an entire sector of the Tanzanian population has been lined up in cars for weeks at Loliondo. There are now 24,000 people in about 6,000 vehicles, and the Babu has asked for assistance from the government to stop allowing people to come so that he can catch up on the 24,000.
People now come to work and find co-workers absent for days because they’ve gone to Loliondo. Mama Viktor, one of the cleaning ladies at SMMUCo, took her father-in-law. She was gone for three days. When her father-in-law returned with the ability to walk and leap for the first time in years, Mama Viktor turned around and took her mother-in-law.
Besides stories of miraculous cures, there are daily stories of conditions at Loliondo. People in cars wait up to seven days before they are served the miracle water. Some people try to butt in line, and the Babu warns them that the water will not work for them. People are forced to sleep in their cars and relieve themselves outside, creating foul conditions. Yet the flow of people seeking the miracle cure from the Babu has not waned. He works from sun-up to sun-down boiling the tree roots and serving from a plastic green cup.
No one complains of going to Loliondo and not being cured. No one tries to explain the miracle. They only wonder if they can make it to Loliondo before the miracle runs out.
Thursday, March 31, 2011
Wednesday, March 2, 2011
The Complicated Act of Sharing
At the Mwika campus of Stefano Moshi Memorial University College where I teach English courses, I found my students studying for a phonology test. They had removed desks from the classrooms, put them under the shade of the trees, and quizzed each other over the fine details of tongue frontness, lip rounding, allophones and phonemes.
Joseph, the class representative, called me over and said he had questions. After I clarified more details about the allophones of /t/, Joseph wanted to know if America had as much corruption as Tanzania. This was when I knew they were tired of phonology. I said we did, but probably not as much as Tanzania.
Then I launched into my ever-evolving theory of why corruption is so prevalent in Tanzania. I said to Joseph that corruption begins as a way of thinking that isn’t necessarily bad. In Tanzania, children are taught to share—-share the food, share your clothes, share your bedroom, share the money that you earn to pay for your younger siblings’ school fees. During a test, students share their rulers, their white-out, and their extra pens.
This is a way of cultivating a care for others, but it has a sinister under-side. The other day, I sat on a bus and watched as a secondary school student boarded the bus with a small bag of peanuts. Four of his fellow classmates immediately put their hands out. I could see his whole body droop as he distributed his peanuts to yet another insistent hand, emptying his bag to three peanuts. But if he hadn’t, he would’ve been cast into the outer darkness.
Any adult fortunate enough to buy a car must absolutely give free rides to his or her friends and enemies. And the freeloaders feel no shame, no sense of responsibility in helping to pay for gas. The driver must carry all of that burden because he or she has the car, and the rest do not.
Students must also share the answers on a test. Joseph and his fellow students, though most of them have already taught in secondary schools, are notorious cheaters. Some of those who are tired of sharing, like the boy with the bag of peanuts, sit in the very front so they cannot be disturbed by the person behind them who wants to the phonemic symbol for the “th” in “thy.” When someone becomes president, he--so far, it’s only been “he” in this country as in the States¬—he must share his advantages with his friends who helped him become president.
Then Joseph complained that no change can take place unless it happens through government mandate. I disagreed. I said, if you’re a teacher, you have 70 students in one class. If you teach them a new way of thinking, you will change how they think. Then they will change how their students think. And after five years, you’ll have changed hundreds of students who will change hundreds of thousands of students. Teachers, I said, have more power than presidents.
But Joseph didn’t like that answer. First, it makes him responsible. Second, it gives him a lot of work to do. I did not tell him this, but the biggest impediment to corruption is accepting that it happens with every individual on a daily basis with the simple act of sharing, whether it’s a bag of peanuts or the answers to a test.
Joseph, the class representative, called me over and said he had questions. After I clarified more details about the allophones of /t/, Joseph wanted to know if America had as much corruption as Tanzania. This was when I knew they were tired of phonology. I said we did, but probably not as much as Tanzania.
Then I launched into my ever-evolving theory of why corruption is so prevalent in Tanzania. I said to Joseph that corruption begins as a way of thinking that isn’t necessarily bad. In Tanzania, children are taught to share—-share the food, share your clothes, share your bedroom, share the money that you earn to pay for your younger siblings’ school fees. During a test, students share their rulers, their white-out, and their extra pens.
This is a way of cultivating a care for others, but it has a sinister under-side. The other day, I sat on a bus and watched as a secondary school student boarded the bus with a small bag of peanuts. Four of his fellow classmates immediately put their hands out. I could see his whole body droop as he distributed his peanuts to yet another insistent hand, emptying his bag to three peanuts. But if he hadn’t, he would’ve been cast into the outer darkness.
Any adult fortunate enough to buy a car must absolutely give free rides to his or her friends and enemies. And the freeloaders feel no shame, no sense of responsibility in helping to pay for gas. The driver must carry all of that burden because he or she has the car, and the rest do not.
Students must also share the answers on a test. Joseph and his fellow students, though most of them have already taught in secondary schools, are notorious cheaters. Some of those who are tired of sharing, like the boy with the bag of peanuts, sit in the very front so they cannot be disturbed by the person behind them who wants to the phonemic symbol for the “th” in “thy.” When someone becomes president, he--so far, it’s only been “he” in this country as in the States¬—he must share his advantages with his friends who helped him become president.
Then Joseph complained that no change can take place unless it happens through government mandate. I disagreed. I said, if you’re a teacher, you have 70 students in one class. If you teach them a new way of thinking, you will change how they think. Then they will change how their students think. And after five years, you’ll have changed hundreds of students who will change hundreds of thousands of students. Teachers, I said, have more power than presidents.
But Joseph didn’t like that answer. First, it makes him responsible. Second, it gives him a lot of work to do. I did not tell him this, but the biggest impediment to corruption is accepting that it happens with every individual on a daily basis with the simple act of sharing, whether it’s a bag of peanuts or the answers to a test.
Sunday, February 13, 2011
The Song of Faith
Every evening, I eat with Edda, the assistant bursar at Mwika, and her husband Godrick. As part of the evening routine, Omega the house girl feeds their baby Faith.
When I first began to eat with the family, Faith at eight or nine months did not mind the evening porridge. But soon she got fussy. She knocked away the spoon, and porridge usually flew in all directions, primarily on Omega. Someone now had to distract Faith while the spoon slid into her mouth.
It would not be Edda. Edda had survived nine months of a wretched pregnancy with Faith with many hospitalizations, anxiety, pain and suffering. Edda made it clear to her husband that for the rest of Faith’s life, Godrick would now have to do the work. She, Edda, was too tired after all of that.
At times, the distracting of Faith during porridge would fall to Omega’s sister Lea, who also lives with the family. She would sing a song called, “Piga makofi,” which means “clap the hands.”
Sometimes Godrick would be disturbed during the meal to see the first five spoonfuls go everywhere else but his daughter’s mouth. Concerned that his daughter would not survive without that porridge, he would rise up and sing and clap. His song, unlike the song of Lea, was created spontaneously and repeated many evenings of flung porridge. If this song had a title, I would call it “Faith.” The first verse is “Faith, Faith, Faith, Faith, Faith, Faith, Faith.” The second verse is “Faith, Faith, Faith, mtoto mzuri (good child). Faith, Faith, mtoto mzuri.” In the third verse, the words of the first are repeated and then Godrick claps his hands and says, “Ah!” in a treble voice. Sometimes verses 1 and 2 are combined. Possibly Godrick has forgotten where he is in the song, but he has distracted his beloved daughter long enough to push that porridge down.
Last week Godrick was not around in the evenings. Omega had started to encourage Faith to walk. She also discovered that when Faith was balancing herself, her concentration was distracting enough to feed her. So one evening Omega’s sister Lea plopped Faith far enough away to force concentration. Omega slipped the spoon in, and Faith stumbled towards them, falling into Lea’s arms. After 15 times of this, the porridge was gone.
On Feb. 14, Faith will turn one year. Her steps are still faltering, but in a month, they won’t be. Who will run after Faith with a spoon of porridge?
Sunday, January 30, 2011
Water water everywhere
At the College, they thought I--the only native English speaker on campus--should be the one to teach phonetics and phonology. Phonology is the study of the sounds in English, how you anatomically make them, and the rules about them. It’s not my favorite topic. It resembles science: you have to learn an entirely new set of vocabulary, and by the time you know the topic well, you’ve left out all the words from your previous life sitting dormant on a shelf. But I said, “Sure, I’ll teach phonology.”
The other day my class and I were learning about the “t” sound. (Since it’s been about 20 years since I studied linguistics, I’m including myself as one of the learners.) I was telling students about allophones – variations of a sound. For example, the “t” in “toe” is different from the “t” in “stow.” I told students to put their palms to their mouths and say “toe” and “stow.” The puff of air is less with “stow.” Since my Tanzanian students are game for anything, no matter how silly it looks, forty of us with hands in front of our mouths repeated “toe” and “stow.”
Then I told them about the “t” in “water.” I said while the “t” in “toe” is an aspirated stop, the “t” in “water” is an alveolar flap. With the word “water,” the tip of the tongue touches the ridge on the roof of your mouth right behind your teeth. “Flap” refers to the fact that your tongue does this much more quickly with “water” than “toe.”
Then I pronounced “water” for my students--wadder. Suddenly the room erupted in wadder-wadder-wadder-wadder-wadder. I wrote “wadder” on the board and then “water,” pronounced them one at a time and asked if they could tell which one I was pronouncing. They failed every time.
I had not realized how vital this difference in “t” was -- the aspirated “t” in “toe” and the alveolar flap in “water” --until I first arrived in Tanzania. I had asked for a "boddle of wadder" for the first two days and discovered no one understood me. I told my students this story. Then I heard boddle-of-wadder-boddle-of-wadder-boddle-of-wadder for ten minutes. Then I gave them the native version of “I want a bottle of water” –I wanna boddle of wadder.
With that, I lost all classroom control. They all flowed out of the room repeating, “I wanna boddle of wadder.”
The other day my class and I were learning about the “t” sound. (Since it’s been about 20 years since I studied linguistics, I’m including myself as one of the learners.) I was telling students about allophones – variations of a sound. For example, the “t” in “toe” is different from the “t” in “stow.” I told students to put their palms to their mouths and say “toe” and “stow.” The puff of air is less with “stow.” Since my Tanzanian students are game for anything, no matter how silly it looks, forty of us with hands in front of our mouths repeated “toe” and “stow.”
Then I told them about the “t” in “water.” I said while the “t” in “toe” is an aspirated stop, the “t” in “water” is an alveolar flap. With the word “water,” the tip of the tongue touches the ridge on the roof of your mouth right behind your teeth. “Flap” refers to the fact that your tongue does this much more quickly with “water” than “toe.”
Then I pronounced “water” for my students--wadder. Suddenly the room erupted in wadder-wadder-wadder-wadder-wadder. I wrote “wadder” on the board and then “water,” pronounced them one at a time and asked if they could tell which one I was pronouncing. They failed every time.
I had not realized how vital this difference in “t” was -- the aspirated “t” in “toe” and the alveolar flap in “water” --until I first arrived in Tanzania. I had asked for a "boddle of wadder" for the first two days and discovered no one understood me. I told my students this story. Then I heard boddle-of-wadder-boddle-of-wadder-boddle-of-wadder for ten minutes. Then I gave them the native version of “I want a bottle of water” –I wanna boddle of wadder.
With that, I lost all classroom control. They all flowed out of the room repeating, “I wanna boddle of wadder.”
Sunday, January 16, 2011
Through the metal grate
At the small shop near me, an iron grate set in a large window solidly separates me, the customer, from anything in the shop that I want. Many, and probably most, general stores here bar any customer entrance. All exchanges pass through the holes of that grate.
My shop is run by a young man who’s about 20 years old. In the rooms adjacent to the shop, his mother, father and sister come and go, cook, clean and do other living. But this boy runs the shop from 7 a.m. until 10 p.m. every single day. The exception is Christmas and New Year’s Day when his sister helps him run the shop from 7 a.m. until 10 p.m. This explains why the clerk returns my greetings when I approach the grate with heavy lethargy. When I tell him what I want–matches, soap, green Christmas wrapping paper, sugar, oil–he rises from his chair sloth-like. I don’t know if sloths rise but if they do, they look like this clerk. When I ask for a half kilo of sugar, he retrieves a wrinkled piece of wax paper and lets it flutter onto a metal scale, then plops metal weights on the other side of the scale, and pours the golden brown grains of sugar onto the paper. Three sugar grains before the scale drops down, he stops pouring and begins to shake the sugar onto the paper. The instant the scale has dropped, the shaking stops, and he lifts the wax paper by two opposite corners, pouring the sugar into a bag from a third corner.
Even though ten customers have arrived and shouted out their requests–I want a cigarette! I want a bar of soap! You didn’t give me the right change last time!–he moves through the weighing of sugar just as slowly as when he began. To assert their position in line, each customer thrusts his hand through the grate waving money at him. The customer returning an empty soda bottle shoves that through the grate.
But while the customers and their demands with their thrusting hands are gathering like thundering clouds, the clerk is sorting in his mind who he can get rid of quickly and whose demand will take time. The soda bottle comes first, the cigarette comes second. The right change will take some thinking, calculating and jousting.
Requests for cooking oil or kerosene are usually last on his list because those, like the pouring and weighing of sugar, take time. Though the customer has brought her own container, the shop clerk has his own standard measuring containers–a soda bottle for the oil and a beer bottle for the kerosene. With a small metal dipper, he pours the oil from a large drum into the bottle through a funnel. Not one drop of either oil or kerosene is spilled onto the floor. (He does not work for British Petroleum.) After he’s poured the liquid into his soda or beer bottle, he pours it into the customer’s container, usually a left-over jug of oil bought a year ago. Both the clerk and customer deliver the jug, which usually doesn’t have a lid, through the grate at the only angle it will fit without spilling a drop.
When the bread man delivers 25 loaves of bread on his bicycle stacked sky high with milk crates full of bread with more loaves tied and swinging on the crates’ sides, each of those 25 loaves is passed one at a time through the window grate. The clerk could let the bread man through the back door to deliver ten loaves at a time, but he doesn’t.
In this way, we do our small shopping.
My shop is run by a young man who’s about 20 years old. In the rooms adjacent to the shop, his mother, father and sister come and go, cook, clean and do other living. But this boy runs the shop from 7 a.m. until 10 p.m. every single day. The exception is Christmas and New Year’s Day when his sister helps him run the shop from 7 a.m. until 10 p.m. This explains why the clerk returns my greetings when I approach the grate with heavy lethargy. When I tell him what I want–matches, soap, green Christmas wrapping paper, sugar, oil–he rises from his chair sloth-like. I don’t know if sloths rise but if they do, they look like this clerk. When I ask for a half kilo of sugar, he retrieves a wrinkled piece of wax paper and lets it flutter onto a metal scale, then plops metal weights on the other side of the scale, and pours the golden brown grains of sugar onto the paper. Three sugar grains before the scale drops down, he stops pouring and begins to shake the sugar onto the paper. The instant the scale has dropped, the shaking stops, and he lifts the wax paper by two opposite corners, pouring the sugar into a bag from a third corner.
Even though ten customers have arrived and shouted out their requests–I want a cigarette! I want a bar of soap! You didn’t give me the right change last time!–he moves through the weighing of sugar just as slowly as when he began. To assert their position in line, each customer thrusts his hand through the grate waving money at him. The customer returning an empty soda bottle shoves that through the grate.
But while the customers and their demands with their thrusting hands are gathering like thundering clouds, the clerk is sorting in his mind who he can get rid of quickly and whose demand will take time. The soda bottle comes first, the cigarette comes second. The right change will take some thinking, calculating and jousting.
Requests for cooking oil or kerosene are usually last on his list because those, like the pouring and weighing of sugar, take time. Though the customer has brought her own container, the shop clerk has his own standard measuring containers–a soda bottle for the oil and a beer bottle for the kerosene. With a small metal dipper, he pours the oil from a large drum into the bottle through a funnel. Not one drop of either oil or kerosene is spilled onto the floor. (He does not work for British Petroleum.) After he’s poured the liquid into his soda or beer bottle, he pours it into the customer’s container, usually a left-over jug of oil bought a year ago. Both the clerk and customer deliver the jug, which usually doesn’t have a lid, through the grate at the only angle it will fit without spilling a drop.
When the bread man delivers 25 loaves of bread on his bicycle stacked sky high with milk crates full of bread with more loaves tied and swinging on the crates’ sides, each of those 25 loaves is passed one at a time through the window grate. The clerk could let the bread man through the back door to deliver ten loaves at a time, but he doesn’t.
In this way, we do our small shopping.
Friday, December 3, 2010
Shine
The guest for dinner that evening was named Shine (pronounced SHEEnay). He was a third-year Bachelor Degree student who had sticks for limbs; the largest part of him was his smile. It wasn’t my home we were having dinner at. Edda, the bursar at the Mwika campus, and her husband Godrick serve as my hosts every evening, my own house lacking cooking equipment. Edda introduced Shine as the minister of housing for the students, and I wondered why the student government needed a housing minister.
I also wondered how one might put more meat on Shine. So did Edda. She heaped his plate with cooked bananas and stew until Shine’s eyes became larger than his smile.
It turns out Shine had the monumental task of finding housing for degree students. Ever since the government of Tanzania restructured its loan program last year to provide more loans to anyone majoring in education, the Mwika campus has been inundated with degree students. Instead of 35 education students, Mwika now has 250, but doesn’t have resources and time to build on-campus housing.
Shine’s job was to go from door to door in local villages and ask if people would be willing to rent a room to a college student. Very likely not everyone would say yes although many would want the extra income. This meant Shine would have to knock on many more doors than 250. This, I thought, was not a good way to add more meat to Shine. He would dissolve into thin air. But Shine had already found rooms for 75 students. Perhaps he had begun the week a clothes-size larger.
The next morning I saw Shine on the main road on the back of a friend’s motorcycle, venturing out to knock on more doors, still smiling.
I also wondered how one might put more meat on Shine. So did Edda. She heaped his plate with cooked bananas and stew until Shine’s eyes became larger than his smile.
It turns out Shine had the monumental task of finding housing for degree students. Ever since the government of Tanzania restructured its loan program last year to provide more loans to anyone majoring in education, the Mwika campus has been inundated with degree students. Instead of 35 education students, Mwika now has 250, but doesn’t have resources and time to build on-campus housing.
Shine’s job was to go from door to door in local villages and ask if people would be willing to rent a room to a college student. Very likely not everyone would say yes although many would want the extra income. This meant Shine would have to knock on many more doors than 250. This, I thought, was not a good way to add more meat to Shine. He would dissolve into thin air. But Shine had already found rooms for 75 students. Perhaps he had begun the week a clothes-size larger.
The next morning I saw Shine on the main road on the back of a friend’s motorcycle, venturing out to knock on more doors, still smiling.
Friday, November 5, 2010
Practicing English
I did not know what my students and I would talk about at lunch, but I figured if we had nothing to say, we could at least eat.
I have learned that the opportunity to practice speaking English with me elicits two responses: terror and delight. This group of first-year Diploma in Education students had been thrilled the week before when I asked them. So thrilled they were sure that Mama Somebody who runs the off-campus canteen would bring the food to us in our classroom. It seemed a huge inconvenience for that mama, so I nixed the idea, especially after Malekea, the guy who sits in the back of the room where the sun beams the brightest, shook his head. Of the 12 or so students in the room, his feet were solidly on the ground.
I could’ve planned topics for discussion, but that seemed like work. Plus, if I plan things, it limits the possibilities of what can happen. (I do not apply this same rule to my classes, though I have abandoned parts or all of my plan after discovering students didn’t understand something critical.)
What did we talk about on the dusty road to Mama Somebody’s canteen? Njau wanted to know how I could expect to teach English and learn Kiswahili at the same time. Based on the fact that he asked this same question 26 times, I decided he really wasn’t interested in my answer; he wanted to practice asking the question. By the time we hiked up the steep short hill to the canteen, he was still asking that question, and suddenly and fortunately, he disappeared.
Outside the front door, Mama was serving food from steaming tables. Inside were about three coffee tables and one tall bar table. Ten of us joined the 3 or 4 people who weren’t expecting to practice speaking English while they ate. Neither was Mama Somebody, judging from her own startled look.
I wasn’t sure about the canteen’s serving system. People were clearly going out to the mama and ordering what they wanted. Bongole was eating rice and meat with sauce. Joseph was eating rice and banana stew. I announced I wanted rice and meat. I stood outside thinking there was a line of people waiting to order and collect food right by the steaming tables and Mama Somebody. But no, Bongole told me to sit down and after a while, the food was brought to me. (I’ve discovered if you don’t know the main language spoken in a country, events appear surprising, fraught with either divine mystery or frustration. Today it was mystery.) All of this was part of a whirlwind of excitement. Bongole, sitting beside me on the bench against the wall, launched into a series of statements about not knowing the local tribal language, he was from the southern region of Iringa, and so on. When I asked him how long it took him to travel to Mwika, he said he didn’t understand the question. Irambo, sitting across from him, did. But Irambo had a mouth full of rice and meat. And apparently, judging from the silence in the room, he was the only one who understood. So we waited.
When Bongole finally explained that it took him 14 hours to travel to Mwika, three other students began to argue, calling him a liar. Bongole, an excitable guy to begin with, could not be contained in his space on the bench. I had to tell him to be quiet three times in English and finally when I said it in Kiswahili, he stopped. Kissima, sitting at the bar table, explained that she had just made the trip from Moshi Town to Iringa and it took her ten hours. After sorting out the details, it was revealed that neither Kissima nor Bongole were lying.
From there we hopped around topics. By the time we had walked back to campus, I was explaining how our large buses in the States have toilets--I used the word “latrine” because they’d just learned it that day. Temba wanted to know where the poop went. How much were people paid to remove the poop? Bongole said he would never do such a job. Kissima said he would if he were paid good money.
At that point, our roads diverged, mine to my apartment, theirs to their next class. Next week, I will write down Mama Somebody’s real name.
I have learned that the opportunity to practice speaking English with me elicits two responses: terror and delight. This group of first-year Diploma in Education students had been thrilled the week before when I asked them. So thrilled they were sure that Mama Somebody who runs the off-campus canteen would bring the food to us in our classroom. It seemed a huge inconvenience for that mama, so I nixed the idea, especially after Malekea, the guy who sits in the back of the room where the sun beams the brightest, shook his head. Of the 12 or so students in the room, his feet were solidly on the ground.
I could’ve planned topics for discussion, but that seemed like work. Plus, if I plan things, it limits the possibilities of what can happen. (I do not apply this same rule to my classes, though I have abandoned parts or all of my plan after discovering students didn’t understand something critical.)
What did we talk about on the dusty road to Mama Somebody’s canteen? Njau wanted to know how I could expect to teach English and learn Kiswahili at the same time. Based on the fact that he asked this same question 26 times, I decided he really wasn’t interested in my answer; he wanted to practice asking the question. By the time we hiked up the steep short hill to the canteen, he was still asking that question, and suddenly and fortunately, he disappeared.
Outside the front door, Mama was serving food from steaming tables. Inside were about three coffee tables and one tall bar table. Ten of us joined the 3 or 4 people who weren’t expecting to practice speaking English while they ate. Neither was Mama Somebody, judging from her own startled look.
I wasn’t sure about the canteen’s serving system. People were clearly going out to the mama and ordering what they wanted. Bongole was eating rice and meat with sauce. Joseph was eating rice and banana stew. I announced I wanted rice and meat. I stood outside thinking there was a line of people waiting to order and collect food right by the steaming tables and Mama Somebody. But no, Bongole told me to sit down and after a while, the food was brought to me. (I’ve discovered if you don’t know the main language spoken in a country, events appear surprising, fraught with either divine mystery or frustration. Today it was mystery.) All of this was part of a whirlwind of excitement. Bongole, sitting beside me on the bench against the wall, launched into a series of statements about not knowing the local tribal language, he was from the southern region of Iringa, and so on. When I asked him how long it took him to travel to Mwika, he said he didn’t understand the question. Irambo, sitting across from him, did. But Irambo had a mouth full of rice and meat. And apparently, judging from the silence in the room, he was the only one who understood. So we waited.
When Bongole finally explained that it took him 14 hours to travel to Mwika, three other students began to argue, calling him a liar. Bongole, an excitable guy to begin with, could not be contained in his space on the bench. I had to tell him to be quiet three times in English and finally when I said it in Kiswahili, he stopped. Kissima, sitting at the bar table, explained that she had just made the trip from Moshi Town to Iringa and it took her ten hours. After sorting out the details, it was revealed that neither Kissima nor Bongole were lying.
From there we hopped around topics. By the time we had walked back to campus, I was explaining how our large buses in the States have toilets--I used the word “latrine” because they’d just learned it that day. Temba wanted to know where the poop went. How much were people paid to remove the poop? Bongole said he would never do such a job. Kissima said he would if he were paid good money.
At that point, our roads diverged, mine to my apartment, theirs to their next class. Next week, I will write down Mama Somebody’s real name.
Saturday, October 30, 2010
Wake, awake!
The Mwika campus is an active one. It’s a combination of two or maybe three educational institutions – Lutheran Bible School, a school of theology, and a third campus of Stefano Moshi Memorial University College. At its center is a church. There’s also a kindergarten and just beyond that past the hedges is a primary school. All of these form a collective routine.
At 5:00 a.m. the church bell rings, signaling all sleepers to wake up and pray. It rings 100 times, and then we are wide awake. At 6:30 a.m. it rings again. Perhaps that’s when our prayer should end. Or that’s when the hard sleepers should wake up.
At 7:30, the school bell is sounded. The bell is actually the rim of a car tire hanging from a tree. A teacher takes a stick and whacks away at it, but there’s a rhythm to the clanging. First, two short clangs when the rim sways. Then there’s a clang!clang!clang!clang!clang!clang!clang! finalized by CLANG CLANG.
At lunch, we hear the same clang thing all over again.
At 4:00, the primary school assembles outside and a student or two with snare drums tap out a cadence that the children sing to. All over Tanzania, children are taught to sing with all their might, which comes across as a sing-shout. This means that each song has the same melody and differs only by rhythm. At 5:00 p.m. a small brass band practices outside the church. They also have drums. By 6:30, the only ones left singing are the cicadas, who will sing all night.
At 5:00 a.m. the church bell rings, signaling all sleepers to wake up and pray. It rings 100 times, and then we are wide awake. At 6:30 a.m. it rings again. Perhaps that’s when our prayer should end. Or that’s when the hard sleepers should wake up.
At 7:30, the school bell is sounded. The bell is actually the rim of a car tire hanging from a tree. A teacher takes a stick and whacks away at it, but there’s a rhythm to the clanging. First, two short clangs when the rim sways. Then there’s a clang!clang!clang!clang!clang!clang!clang! finalized by CLANG CLANG.
At lunch, we hear the same clang thing all over again.
At 4:00, the primary school assembles outside and a student or two with snare drums tap out a cadence that the children sing to. All over Tanzania, children are taught to sing with all their might, which comes across as a sing-shout. This means that each song has the same melody and differs only by rhythm. At 5:00 p.m. a small brass band practices outside the church. They also have drums. By 6:30, the only ones left singing are the cicadas, who will sing all night.
Friday, October 22, 2010
Waiting for change
Hilary, the provost’s personal driver, had stopped the SUV at a butcher’s shop. We were on the way to Mwika, to the third campus of Stefano Moshi Memorial University College, where I would begin my second year of teaching. All of my belongings rattled in the back because Hilary still had the SUV in idle while he talked to the butcher. In a few minutes, Hilary returned, and we waited in the car still burning up fuel.
We were not waiting for meat. The butcher owed the provost money. A few weeks ago, the provost had wanted four kilos of pork, but there were only two kilos of pork available. The butcher also did not have change that day. He promised to return it another day.
Hilary had tried to get the change from the butcher on previous trips, but apparently the butcher had had enough warning to run away before Hilary’s arrival. Today Hilary had surprised him. Now the butcher left to collect the change, going from place to place asking others for donations. (He was probably telling them he’d pay them back later.)
Once I rode in a taxi and upon giving the driver my money, he said he didn’t have change. There were two other passengers in the taxi waiting to move on, and rather than argue with him, I left seething.
After about 15 minutes, Hilary turned off the engine, resigning himself to uncertain fates: the engine might never start and the butcher might never return. A collection of children arrived and stared at me for a while. Some dared to greet me and then ran away. Others with courage stayed behind. Hilary got out of the vehicle and talked to the butcher’s friend who’d been standing at the counter. Finally the butcher arrived with the change, but it wasn’t enough. This was all he could get at the moment. Hilary told him to get some more. We waited.
On another day, the taxi incident still sizzling in my memory, I rode a bus that goes up to Masoka, but I got off in Moshi Town at the Uhuru Hotel. I handed the conductor a 500 shilling note and asked for change. He said there was no change. He asked other passengers, and at that moment, no one felt like coughing up change. I said, “No change, no money!” I grabbed the money I had just given him, and repeated, “No change, no money!” I stared at him with nostrils flared and eyes bulging, waiting for a protest.
Inside the bus, the passengers were saying, “What did she say? What did she say?”
“She said, ‘No change, no money.’”
The bus roared away, the passengers roaring with laughter.
Somewhere inside of Hilary, a clock was ticking, and he decided he’d waited long enough. The SUV started with only a hiccup, leaving the remaining change to fate.
We were not waiting for meat. The butcher owed the provost money. A few weeks ago, the provost had wanted four kilos of pork, but there were only two kilos of pork available. The butcher also did not have change that day. He promised to return it another day.
Hilary had tried to get the change from the butcher on previous trips, but apparently the butcher had had enough warning to run away before Hilary’s arrival. Today Hilary had surprised him. Now the butcher left to collect the change, going from place to place asking others for donations. (He was probably telling them he’d pay them back later.)
Once I rode in a taxi and upon giving the driver my money, he said he didn’t have change. There were two other passengers in the taxi waiting to move on, and rather than argue with him, I left seething.
After about 15 minutes, Hilary turned off the engine, resigning himself to uncertain fates: the engine might never start and the butcher might never return. A collection of children arrived and stared at me for a while. Some dared to greet me and then ran away. Others with courage stayed behind. Hilary got out of the vehicle and talked to the butcher’s friend who’d been standing at the counter. Finally the butcher arrived with the change, but it wasn’t enough. This was all he could get at the moment. Hilary told him to get some more. We waited.
On another day, the taxi incident still sizzling in my memory, I rode a bus that goes up to Masoka, but I got off in Moshi Town at the Uhuru Hotel. I handed the conductor a 500 shilling note and asked for change. He said there was no change. He asked other passengers, and at that moment, no one felt like coughing up change. I said, “No change, no money!” I grabbed the money I had just given him, and repeated, “No change, no money!” I stared at him with nostrils flared and eyes bulging, waiting for a protest.
Inside the bus, the passengers were saying, “What did she say? What did she say?”
“She said, ‘No change, no money.’”
The bus roared away, the passengers roaring with laughter.
Somewhere inside of Hilary, a clock was ticking, and he decided he’d waited long enough. The SUV started with only a hiccup, leaving the remaining change to fate.
Waiting for change
Hilary, the provost’s personal driver, had stopped the SUV at a butcher’s shop. We were on the way to Mwika, to the third campus of Stefano Moshi Memorial University College, where I would begin my second year of teaching. All of my belongings rattled in the back because Hilary still had the SUV in idle while he talked to the butcher. In a few minutes, Hilary returned, and we waited in the car still burning up fuel.
We were not waiting for meat. The butcher owed the provost money. A few weeks ago, the provost had wanted four kilos of pork, but there were only two kilos of pork available. The butcher also did not have change that day. He promised to return it another day.
Hilary had tried to get the change from the butcher on previous trips, but apparently the butcher had had enough warning to run away before Hilary’s arrival. Today Hilary had surprised him. Now the butcher left to collect the change, going from place to place asking others for donations. (He was probably telling them he’d pay them back later.)
Once I rode in a taxi and upon giving the driver my money, he said he didn’t have change. There were two other passengers in the taxi waiting to move on, and rather than argue with him, I left seething.
After about 15 minutes, Hilary turned off the engine, resigning himself to uncertain fates: the engine might never start and the butcher might never return. A collection of children arrived and stared at me for a while. Some dared to greet me and then ran away. Others with courage stayed behind. Hilary got out of the vehicle and talked to the butcher’s friend who’d been standing at the counter. Finally the butcher arrived with the change, but it wasn’t enough. This was all he could get at the moment. Hilary told him to get some more. We waited.
On another day, the taxi incident still sizzling in my memory, I rode a bus that goes up to Masoka, but I got off in Moshi Town at the Uhuru Hotel. I handed the conductor a 500 shilling note and asked for change. He said there was no change. He asked other passengers, and at that moment, no one felt like coughing up change. I said, “No change, no money!” I grabbed the money I had just given him, and repeated, “No change, no money!” I stared at him with nostrils flared and eyes bulging, waiting for a protest.
Inside the bus, the passengers were saying, “What did she say? What did she say?”
“She said, ‘No change, no money.’”
The bus roared away, the passengers roaring with laughter.
Somewhere inside of Hilary, a clock was ticking, and he decided he’d waited long enough. The SUV started with only a hiccup, leaving the remaining change to fate.
We were not waiting for meat. The butcher owed the provost money. A few weeks ago, the provost had wanted four kilos of pork, but there were only two kilos of pork available. The butcher also did not have change that day. He promised to return it another day.
Hilary had tried to get the change from the butcher on previous trips, but apparently the butcher had had enough warning to run away before Hilary’s arrival. Today Hilary had surprised him. Now the butcher left to collect the change, going from place to place asking others for donations. (He was probably telling them he’d pay them back later.)
Once I rode in a taxi and upon giving the driver my money, he said he didn’t have change. There were two other passengers in the taxi waiting to move on, and rather than argue with him, I left seething.
After about 15 minutes, Hilary turned off the engine, resigning himself to uncertain fates: the engine might never start and the butcher might never return. A collection of children arrived and stared at me for a while. Some dared to greet me and then ran away. Others with courage stayed behind. Hilary got out of the vehicle and talked to the butcher’s friend who’d been standing at the counter. Finally the butcher arrived with the change, but it wasn’t enough. This was all he could get at the moment. Hilary told him to get some more. We waited.
On another day, the taxi incident still sizzling in my memory, I rode a bus that goes up to Masoka, but I got off in Moshi Town at the Uhuru Hotel. I handed the conductor a 500 shilling note and asked for change. He said there was no change. He asked other passengers, and at that moment, no one felt like coughing up change. I said, “No change, no money!” I grabbed the money I had just given him, and repeated, “No change, no money!” I stared at him with nostrils flared and eyes bulging, waiting for a protest.
Inside the bus, the passengers were saying, “What did she say? What did she say?”
“She said, ‘No change, no money.’”
The bus roared away, the passengers roaring with laughter.
Somewhere inside of Hilary, a clock was ticking, and he decided he’d waited long enough. The SUV started with only a hiccup, leaving the remaining change to fate.
Saturday, October 16, 2010
Much more than an answer
I was looking for Gate F-8 at the Schipol Airport in Amsterdam on my way to Tanzania, the journey to my second year teaching at Stefano Moshi Memorial University College. On the 8-hour flight from Detroit in a seat built for someone taller than six feet, my head slanted by the neck pillow, my tray dangerously close to my boobs, I dozed enough to make me drowsy and weary. In the airport I schlepped two laptops and a back pack through moving electric walkways that ended with an automated voice that said, “Mind your step! Mind your step!” I leaped off one and leaped onto another. I followed arrows with signs that said F-H, past shops with displays of tulip bulbs, Van Gogh memorabilia, and leather briefcases. I knew that after I found Gate F-8, I would cross another 4,000 miles in an equally uncomfortable 8-hour flight to Tanzania.
Then I found myself in a room with luggage carousels. Some part of my cerebral cortex or latex or whatever up there was slowly grinding knew that this was the end, and there was no turning back. But most of my brain slept in fog. I slogged toward a group of airport personnel visiting in and around a glass booth. I put down the two laptops and said to the men in uniform, “Can you tell me where Gate F-8 is?”
One of the men spoke. “Good morning!”
And then I remembered how the rest of the world has a civility that we in the States do not have, or no longer have. While we walk up to the bank teller and say, “Can you deposit my check?”, while we yell into the drive-through speaker, “I want a Big Mac and a large fry!”, while we ask the store clerk, “Does this blouse come in shiny gold?” the rest of the world begins by saying, “Hello, how are you?”
In Tanzania, this civility is multiplied times twenty. The first 100 words I learned were greetings. One greets an elder by saying, “Shikamoo.” Otherwise, there’s, “How are you? How is the day? How is the morning? How did you wake up? How’s yourself? Any problems? Any problems with your family? How’s your home? Your mother? Your father? Your children? Your work? Are you okay? How are you since I last saw you? How are you since the day before yesterday? How are things? What else?”
Then I learned the responses: fine (nzuri), okay (mzima, poa), peaceful (salama), very peaceful (salama kabisa), clean (safi). (I can’t explain “clean” as a response.)
When I first became aware of the necessity of greetings in Tanzania, I had to practice deep breathing and counting to ten. But store clerks are much friendlier if you first greet them. People on the bus are much friendlier. The stranger on the road who is about to show you where to find the Mbuyuni bus will be friendlier if you first greet her.
These greetings would not help me get a loaf of bread or roll of toilet paper. They would not tell me whether this bus went to Rombo or Mwika. I felt I was just doing a little dance to please someone before I was allowed to ask for what I wanted.
The irony, I eventually learned, was that these greetings forced me to recognize that the store clerk was a human being, as well as the postal clerk and the stranger on the road. They had feelings, problems, mothers and fathers, and they had lived yesterday, live today. They breathed, they woke up, they slept. Even if the answers always started out positive, the truth could emerge in the next three greetings at which time I would learn that the clerk had a headache or his mother had just died.
In the two months I had been in the States, all of that civility disappeared in a snap without my notice. In the Schipol Airport, I only felt weary and lost with more hours of weariness to follow. So when I passed the group of airport officials, I was only thinking they could give me an answer, not that they were human. And when the one official said, “Good morning!” in a cheerful voice, my weariness was released like air from a stretched balloon. I laughed and replied in kind. The men said, “Where are you from?” I told them America. They said, “Yes, we can!” For the life of me, I had no clue what they were talking about until I remembered Obama’s campaign slogan.
Then I tried the question again. Yes, they knew where F-8 was: go out these doors, go upstairs, enter the big doors and walk through the entire airport. But by the time I’d gotten this news, I was buoyed enough by their good cheer and the gentler reminder of how to be a human.
Then I found myself in a room with luggage carousels. Some part of my cerebral cortex or latex or whatever up there was slowly grinding knew that this was the end, and there was no turning back. But most of my brain slept in fog. I slogged toward a group of airport personnel visiting in and around a glass booth. I put down the two laptops and said to the men in uniform, “Can you tell me where Gate F-8 is?”
One of the men spoke. “Good morning!”
And then I remembered how the rest of the world has a civility that we in the States do not have, or no longer have. While we walk up to the bank teller and say, “Can you deposit my check?”, while we yell into the drive-through speaker, “I want a Big Mac and a large fry!”, while we ask the store clerk, “Does this blouse come in shiny gold?” the rest of the world begins by saying, “Hello, how are you?”
In Tanzania, this civility is multiplied times twenty. The first 100 words I learned were greetings. One greets an elder by saying, “Shikamoo.” Otherwise, there’s, “How are you? How is the day? How is the morning? How did you wake up? How’s yourself? Any problems? Any problems with your family? How’s your home? Your mother? Your father? Your children? Your work? Are you okay? How are you since I last saw you? How are you since the day before yesterday? How are things? What else?”
Then I learned the responses: fine (nzuri), okay (mzima, poa), peaceful (salama), very peaceful (salama kabisa), clean (safi). (I can’t explain “clean” as a response.)
When I first became aware of the necessity of greetings in Tanzania, I had to practice deep breathing and counting to ten. But store clerks are much friendlier if you first greet them. People on the bus are much friendlier. The stranger on the road who is about to show you where to find the Mbuyuni bus will be friendlier if you first greet her.
These greetings would not help me get a loaf of bread or roll of toilet paper. They would not tell me whether this bus went to Rombo or Mwika. I felt I was just doing a little dance to please someone before I was allowed to ask for what I wanted.
The irony, I eventually learned, was that these greetings forced me to recognize that the store clerk was a human being, as well as the postal clerk and the stranger on the road. They had feelings, problems, mothers and fathers, and they had lived yesterday, live today. They breathed, they woke up, they slept. Even if the answers always started out positive, the truth could emerge in the next three greetings at which time I would learn that the clerk had a headache or his mother had just died.
In the two months I had been in the States, all of that civility disappeared in a snap without my notice. In the Schipol Airport, I only felt weary and lost with more hours of weariness to follow. So when I passed the group of airport officials, I was only thinking they could give me an answer, not that they were human. And when the one official said, “Good morning!” in a cheerful voice, my weariness was released like air from a stretched balloon. I laughed and replied in kind. The men said, “Where are you from?” I told them America. They said, “Yes, we can!” For the life of me, I had no clue what they were talking about until I remembered Obama’s campaign slogan.
Then I tried the question again. Yes, they knew where F-8 was: go out these doors, go upstairs, enter the big doors and walk through the entire airport. But by the time I’d gotten this news, I was buoyed enough by their good cheer and the gentler reminder of how to be a human.
Friday, June 18, 2010
A brief and fond farewell
It is the time of the semester when every brain cell I’m using has been borrowed or rented for the sole purpose of grading 250 tests, essays, revisions, etc. Those cells will remain that way until I board a plane on August 2nd for the States.
Bottom line: no blog for a while.
I could not have imagined a more glorious adventure than this year in Tanzania. I am grateful to divine, ecclesiastical and other powers that got me here and sustained me. I am also very grateful to various churches, groups, and individuals who donated money.
Gladly, I will be returning to Tanzania at the beginning of October to teach again at Stefano Moshi Memorial University College. Again, I will be serving as a volunteer, with funding from the Nebraska Synod of the ELCA. If you’re inclined to donate toward this cause, the Nebraska Synod and I would be delighted.
If you wish to host a $1,000-a-plate banquet, I would be happy to provide entertainment, but only of a dignified nature, and not on a Sunday. Don’t forget to put my name on the memo line of your $500,000 check to the Nebraska Synod.
Or you can send a check (with my name on the memo line) for next year’s venture to:
Nebraska Synod ELCA
4980 S. 118th St., Suite D
Omaha, NE 68137
If you do send money, I cannot guarantee you less time in purgatory or your own chamber in heaven with a coffee bar and 24-hour massage service, but you will get a heaping thanks from me.
Let me now give at least twenty spoonfuls of thanks to the bevy of loyal followers of this blog. It has been a treat to get personal messages from you. I thoroughly love being here, and sharing all that I love with you has been simple unadulterated joy.
Until October, adieu!
Bottom line: no blog for a while.
I could not have imagined a more glorious adventure than this year in Tanzania. I am grateful to divine, ecclesiastical and other powers that got me here and sustained me. I am also very grateful to various churches, groups, and individuals who donated money.
Gladly, I will be returning to Tanzania at the beginning of October to teach again at Stefano Moshi Memorial University College. Again, I will be serving as a volunteer, with funding from the Nebraska Synod of the ELCA. If you’re inclined to donate toward this cause, the Nebraska Synod and I would be delighted.
If you wish to host a $1,000-a-plate banquet, I would be happy to provide entertainment, but only of a dignified nature, and not on a Sunday. Don’t forget to put my name on the memo line of your $500,000 check to the Nebraska Synod.
Or you can send a check (with my name on the memo line) for next year’s venture to:
Nebraska Synod ELCA
4980 S. 118th St., Suite D
Omaha, NE 68137
If you do send money, I cannot guarantee you less time in purgatory or your own chamber in heaven with a coffee bar and 24-hour massage service, but you will get a heaping thanks from me.
Let me now give at least twenty spoonfuls of thanks to the bevy of loyal followers of this blog. It has been a treat to get personal messages from you. I thoroughly love being here, and sharing all that I love with you has been simple unadulterated joy.
Until October, adieu!
Wednesday, June 9, 2010
Where it stops, nobody knows
When a ball starts rolling down a mountain road with large rocks jutting out, who knows where it will go?
One might say this particular ball started with Zareke, the boy at Sinai Lutheran Church who raised his hand after my presentation of Tanzania pictures. “What kind of toys do the kids play with?” I hadn’t really paid attention to toys but I did see little boys running down the hill with a stick they used to push a wheel. Clearly all parts of it had been something else in previous lifetime. I’d also seen boys kicking a ball made of thirty miles of string.
Like that ball of string, Zareke’s idea was passed to Pastor Ostrom who thought surely it would be easy enough to send a soccer ball to Tanzania, and probably a pump. Yes, I said, that sounded good. I’d find a place for it when I returned.
When three soccer balls and a pump arrived in Tanzania, I wondered who on earth I could give them to. Suddenly the Kirima Primary School up the hill floated in my mind. Village schools often do not get the same benefits as city schools, and I decided they could use three soccer balls and a pump.
The balls and pump sat in a box in my house for about three months until one day, I was sitting in the shelter of the village bus stand, a hut with a roof made of dried banana leaves. Ferdinand, the shoemaker who uses the stand as his shop, was sewing up a shoe when I plopped myself on the bench next to another man. School children passing by greeted him, “Shikamoo, Mwalimu.“ I perked up. “Mwalimu” means “teacher.“ This mwalimu taught at Kirima Primary School. His face lit up when I told him about the soccer balls, and then it radiated like neon when I mentioned the pump. I would come on Monday, I told him.
On Monday, I decided arbitrarily that noonish would be the time to come with the soccer balls. I also had a gazillion pens from my good friend Debi, who teaches English at an elementary school. I also decided arbitrarily that Debi, formerly of Verdigre, Nebraska, where it doesn’t get more rural, would want the pens to go to children in a rural school.
Noonish was actually a good time. There seemed to be a kind of recess going on, with children darting about outside like heated molecules. Soon a small parade formed behind me. The air that had been full of shouting and laughter now quieted to hushed whispers. In Tanzania, someone always offers to carry my bag, and sure enough, one child formed the head of the parade beside me, proudly carrying the plastic bag with three soccer balls.
At the far side of the school, we were eyed carefully by four school teachers, one of whom had a short cane in her hand. When I explained that I had brought a gift from my church in America, I was happily whisked into the main office where I signed my name in a book as big as the desk. For the sake of posterity that probably wasn’t called for, I wrote a paragraph explaining that Sinai Lutheran Church of Fremont, Nebraska, USA had given a gift of three soccer balls, a pump, and many pens. Then I added, “God bless you!” because surely primary school teachers need a blessing every now and then.
I said I wanted to take a picture of the children. The teacher hostess, who had me sign my name, told me to wait, she would arrange for a picture. With a stick in hand, she beat the school bell, which wasn’t a bell but the metal inside part of a truck tire which hung from a tree. (Obviously I have no clue what you call that tire thing.)
Streams of children flowed by. The ones who had misbehaved at an earlier time were snagged by the hand of a teacher who shouted, “You!” and whapped their fingers. The stream flowed toward the assembly area, under the shade of the largest tree on the school grounds. They lined themselves up into columns, each child with his hand on the shoulder in front of him.
The head teacher now told the children about today’s guest. They were to greet me on the count of three. Then I made my entrance, following the hostess teacher, and stepped in front of 436 children. Most of them wore a school uniform--sweaters of green, blue, black, and yellow, the colors of the Tanzanian flag. Many of the sweaters had sleeves or necklines that were threatening to unravel, clearly having been passed down by older siblings. One in the front row only had horizontal threads across his right shoulder. His sweater had been worn by every generation since independence.
The children greeted me according to plan. But I wasn’t prepared for their song, something pure that could not be touched by grime and dust, by harsh words or a stinging cane. This song had a purity of 436. Which was just enough to tip me over into gulping sobs until I realized that every single child and teacher would wonder what the Sam Hill was wrong with me, and the whole event would be ruined.
When the head teacher announced the gift of three soccer balls, a great murmur moved through the sea. Another murmur after the pump was announced and another with the pens. For the picture I wanted to take, the children sat down. Actually it was five pictures in order to get all 436.
On my way out, I was escorted by three of the teachers. They were grateful for the gifts. As we stood at the road, we lingered there for the last thank you and the last goodbye. Just before I stepped into the road, one of the teachers said, “Can you help us? We really need toilets.“
And that was where the ball rolled.
One might say this particular ball started with Zareke, the boy at Sinai Lutheran Church who raised his hand after my presentation of Tanzania pictures. “What kind of toys do the kids play with?” I hadn’t really paid attention to toys but I did see little boys running down the hill with a stick they used to push a wheel. Clearly all parts of it had been something else in previous lifetime. I’d also seen boys kicking a ball made of thirty miles of string.
Like that ball of string, Zareke’s idea was passed to Pastor Ostrom who thought surely it would be easy enough to send a soccer ball to Tanzania, and probably a pump. Yes, I said, that sounded good. I’d find a place for it when I returned.
When three soccer balls and a pump arrived in Tanzania, I wondered who on earth I could give them to. Suddenly the Kirima Primary School up the hill floated in my mind. Village schools often do not get the same benefits as city schools, and I decided they could use three soccer balls and a pump.
The balls and pump sat in a box in my house for about three months until one day, I was sitting in the shelter of the village bus stand, a hut with a roof made of dried banana leaves. Ferdinand, the shoemaker who uses the stand as his shop, was sewing up a shoe when I plopped myself on the bench next to another man. School children passing by greeted him, “Shikamoo, Mwalimu.“ I perked up. “Mwalimu” means “teacher.“ This mwalimu taught at Kirima Primary School. His face lit up when I told him about the soccer balls, and then it radiated like neon when I mentioned the pump. I would come on Monday, I told him.
On Monday, I decided arbitrarily that noonish would be the time to come with the soccer balls. I also had a gazillion pens from my good friend Debi, who teaches English at an elementary school. I also decided arbitrarily that Debi, formerly of Verdigre, Nebraska, where it doesn’t get more rural, would want the pens to go to children in a rural school.
Noonish was actually a good time. There seemed to be a kind of recess going on, with children darting about outside like heated molecules. Soon a small parade formed behind me. The air that had been full of shouting and laughter now quieted to hushed whispers. In Tanzania, someone always offers to carry my bag, and sure enough, one child formed the head of the parade beside me, proudly carrying the plastic bag with three soccer balls.
At the far side of the school, we were eyed carefully by four school teachers, one of whom had a short cane in her hand. When I explained that I had brought a gift from my church in America, I was happily whisked into the main office where I signed my name in a book as big as the desk. For the sake of posterity that probably wasn’t called for, I wrote a paragraph explaining that Sinai Lutheran Church of Fremont, Nebraska, USA had given a gift of three soccer balls, a pump, and many pens. Then I added, “God bless you!” because surely primary school teachers need a blessing every now and then.
I said I wanted to take a picture of the children. The teacher hostess, who had me sign my name, told me to wait, she would arrange for a picture. With a stick in hand, she beat the school bell, which wasn’t a bell but the metal inside part of a truck tire which hung from a tree. (Obviously I have no clue what you call that tire thing.)
Streams of children flowed by. The ones who had misbehaved at an earlier time were snagged by the hand of a teacher who shouted, “You!” and whapped their fingers. The stream flowed toward the assembly area, under the shade of the largest tree on the school grounds. They lined themselves up into columns, each child with his hand on the shoulder in front of him.
The head teacher now told the children about today’s guest. They were to greet me on the count of three. Then I made my entrance, following the hostess teacher, and stepped in front of 436 children. Most of them wore a school uniform--sweaters of green, blue, black, and yellow, the colors of the Tanzanian flag. Many of the sweaters had sleeves or necklines that were threatening to unravel, clearly having been passed down by older siblings. One in the front row only had horizontal threads across his right shoulder. His sweater had been worn by every generation since independence.
The children greeted me according to plan. But I wasn’t prepared for their song, something pure that could not be touched by grime and dust, by harsh words or a stinging cane. This song had a purity of 436. Which was just enough to tip me over into gulping sobs until I realized that every single child and teacher would wonder what the Sam Hill was wrong with me, and the whole event would be ruined.
When the head teacher announced the gift of three soccer balls, a great murmur moved through the sea. Another murmur after the pump was announced and another with the pens. For the picture I wanted to take, the children sat down. Actually it was five pictures in order to get all 436.
On my way out, I was escorted by three of the teachers. They were grateful for the gifts. As we stood at the road, we lingered there for the last thank you and the last goodbye. Just before I stepped into the road, one of the teachers said, “Can you help us? We really need toilets.“
And that was where the ball rolled.
Wednesday, June 2, 2010
Church of the psychic pastor
On the morning we went to see the psychic pastor, Happy’s sister Neema slipped me a handwritten prayer to give him. I had been ironing my dress on the foot of her bed while she sat curled up at the head, writing.
She had heard the same stories I had from my friend Edith about the pastor. One woman had asked him to pray for her brother, and in the midst of his prayer, he understood the brother was near death, which turned out to be true. Another woman asked him to pray for her husband, and in the midst of calling on God the Father, the pastor knew the woman had threatened to leave her husband. While these stories piqued my curiosity, they spurred Neema to see if the pastor could use his divine influence on her behalf.
Happy and I took scarves to wrap around our heads before we entered the church of the psychic pastor. Edith had said covering the head was required because women did so in the Old Testament. My scarf was the nearest thing I could find: a flashy yellow and black sarong still damp from being used as a towel an hour ago. When Edith joined us at the bus station, she looked at my necklace and earrings and said no jewelry either.
On the bus toward Arusha, I unfolded my sarong on my lap. It was almost dry when the bus broke down in the middle of nowhere. People got off the bus and waited for another. I found a tree on a knoll and answered a call of nature. Another bus arrived. As we mashed ourselves into it, the bus conductor counted us - 26, 27, 28... Happy and I shared half a seat. Edith shared the back row with eight others.
When the bus stopped at a lonely row of shops with two huge boulders by the road, we got off. Across the road was a mirror image of shops without the boulders. Out of the silence, a motorcycle materialized. Edith had told me we’d be riding one to the church.
As she negotiated the fare, two more appeared, rumbling loudly. The three of us stood with our arms across our chests while negotiations were in progress. Happy and Edith wore faraway looks. This was necessary lest the cyclists think we really needed the ride, giving them the upper hand. While the driver of the first motorcycle talked to the back of their heads, Edith and Happy said a few words to each other quietly, and suddenly Happy climbed onto a motorcycle and rode side-saddle. Edith pointed for me to climb onto another motorcycle with a solid foot platform while she took another.
The church itself was a solid brick building, a rectangle with a metal roof. Long open-air windows on two sides of the rectangle provided the only light, but it was plenty. The doorway too provided light since there was no door. When we walked in, the congregation was singing, rocking to the music, hands in the air, swaying and clapping.
When the music ended we searched for places to sit. On the left side of the sanctuary, people sat in plastic lawn chairs. On the right side others sat on back-less benches. Along the sides of the brick wall were rough-hewn logs sliced in half, the flat side resting on rocks piled up. Edith and I sat on one such log next to a row of little boys. We faced the side view of people sitting in benches.
The woman nearest me had eyes sunk in deep sockets. They rested on my face for a solid two or three minutes. I felt somewhere on me was a bull’s eye and somewhere in her eye was a bullet. Her aim moved to my throat, my left arm, my right arm, my chest, my stomach, my legs, my ankles and my toes. And then she repeated the same slow sweep over Edith. Finally, I had the nerve to stare at her face - long and thin with cheek bones protruding like rocks jutting out of a road.
A woman at the front led the singing. Sometimes her singing melted into wailing, and then the congregation knew it was time to stop. After all, it is difficult to follow along with wailing. Later in the service, there was more wailing when the pastor prayed what Lutherans call the Prayer of the Church. In this Pentecostal-type service, the prayers are a loud chanting with the name of God repeated in many ways, many times while we all raise one hand in the air.
As the pastor began the prayer, others whispered their own and soon there was more wailing. One woman on the bench near me began to repeat the same syllable and I’m pretty sure it didn’t mean anything in Kiswahili: “ku-ku-ku-ku-ku.” Then “chi-chi-chi-chi-chi.” She swayed. The woman beside her was overcome with sobbing.
Even though this was the prayer, I opened my eyes and saw from the woman’s mouth a string of drool lengthening. I would have been terrified if either Edith or Happy had started doing the same thing, but both had closed their eyes and seemed as they usually were.
After the service, the pastor gave a general announcement asking us to raise our hands if we wanted him to pray for us individually. Then we rushed to the front of the sanctuary and stood before the chancel, a raised concrete platform with an altar and flower petals scattered on the floor. I had clung to Edith who would translate for me, and I managed to get a front row position with Edith directly behind me and Happy beside me.
Down the row from me, the pastor had started praying over a woman, his hands on her head. Soon other church leaders swarmed around her. She was wailing and the others were shouting loudly over her in angry voices. I turned around and asked Edith if they would do that to me. “Don’t worry,” she said, “she has a demon. They are taking out the demon. You don’t have one.’” I thought, “How does she know?”
Now the woman collapsed, and luckily the church leaders, still shouting, caught her and lay her on the floor. In spite of the less than meditative atmosphere, the pastor began to pray quietly for another woman in my row. She did not have a demon. I took comfort in that. Now the pastor took a bottle of oil from the altar, put a little on his palm and placed it on the woman’s stomach. I asked Edith about that. The woman wanted a baby. Since I didn’t want a baby, I figured the hand on the stomach was one less thing to worry about.
When the pastor stood before me and put his ear next to my face, I asked if he spoke English. He pointed to Happy standing beside me to translate. I handed him the prayers from Neema. Without unfolding the paper, he explained that Neema had a vision to study in America. He prayed that her wish might come true. Then he said she had a problem with her stomach. He prayed over that. I was glad that my own stomach was not the surrogate for Neema’s.
It was late when we arrived back in Moshi. I asked Neema what she had written in her prayer. She said she wanted to get a master’s degree, but that it didn’t matter whether it was in America or Tanzania. I asked about her stomach. She said the pastor was right about the stomach problem.
Only time will tell whether she will get a master’s degree and whether the stomach is healed. If these things happen we will wonder, were the prayers of the psychic pastor so potent, or does God listen to the daily prayers of ordinary mortals?
She had heard the same stories I had from my friend Edith about the pastor. One woman had asked him to pray for her brother, and in the midst of his prayer, he understood the brother was near death, which turned out to be true. Another woman asked him to pray for her husband, and in the midst of calling on God the Father, the pastor knew the woman had threatened to leave her husband. While these stories piqued my curiosity, they spurred Neema to see if the pastor could use his divine influence on her behalf.
Happy and I took scarves to wrap around our heads before we entered the church of the psychic pastor. Edith had said covering the head was required because women did so in the Old Testament. My scarf was the nearest thing I could find: a flashy yellow and black sarong still damp from being used as a towel an hour ago. When Edith joined us at the bus station, she looked at my necklace and earrings and said no jewelry either.
On the bus toward Arusha, I unfolded my sarong on my lap. It was almost dry when the bus broke down in the middle of nowhere. People got off the bus and waited for another. I found a tree on a knoll and answered a call of nature. Another bus arrived. As we mashed ourselves into it, the bus conductor counted us - 26, 27, 28... Happy and I shared half a seat. Edith shared the back row with eight others.
When the bus stopped at a lonely row of shops with two huge boulders by the road, we got off. Across the road was a mirror image of shops without the boulders. Out of the silence, a motorcycle materialized. Edith had told me we’d be riding one to the church.
As she negotiated the fare, two more appeared, rumbling loudly. The three of us stood with our arms across our chests while negotiations were in progress. Happy and Edith wore faraway looks. This was necessary lest the cyclists think we really needed the ride, giving them the upper hand. While the driver of the first motorcycle talked to the back of their heads, Edith and Happy said a few words to each other quietly, and suddenly Happy climbed onto a motorcycle and rode side-saddle. Edith pointed for me to climb onto another motorcycle with a solid foot platform while she took another.
The church itself was a solid brick building, a rectangle with a metal roof. Long open-air windows on two sides of the rectangle provided the only light, but it was plenty. The doorway too provided light since there was no door. When we walked in, the congregation was singing, rocking to the music, hands in the air, swaying and clapping.
When the music ended we searched for places to sit. On the left side of the sanctuary, people sat in plastic lawn chairs. On the right side others sat on back-less benches. Along the sides of the brick wall were rough-hewn logs sliced in half, the flat side resting on rocks piled up. Edith and I sat on one such log next to a row of little boys. We faced the side view of people sitting in benches.
The woman nearest me had eyes sunk in deep sockets. They rested on my face for a solid two or three minutes. I felt somewhere on me was a bull’s eye and somewhere in her eye was a bullet. Her aim moved to my throat, my left arm, my right arm, my chest, my stomach, my legs, my ankles and my toes. And then she repeated the same slow sweep over Edith. Finally, I had the nerve to stare at her face - long and thin with cheek bones protruding like rocks jutting out of a road.
A woman at the front led the singing. Sometimes her singing melted into wailing, and then the congregation knew it was time to stop. After all, it is difficult to follow along with wailing. Later in the service, there was more wailing when the pastor prayed what Lutherans call the Prayer of the Church. In this Pentecostal-type service, the prayers are a loud chanting with the name of God repeated in many ways, many times while we all raise one hand in the air.
As the pastor began the prayer, others whispered their own and soon there was more wailing. One woman on the bench near me began to repeat the same syllable and I’m pretty sure it didn’t mean anything in Kiswahili: “ku-ku-ku-ku-ku.” Then “chi-chi-chi-chi-chi.” She swayed. The woman beside her was overcome with sobbing.
Even though this was the prayer, I opened my eyes and saw from the woman’s mouth a string of drool lengthening. I would have been terrified if either Edith or Happy had started doing the same thing, but both had closed their eyes and seemed as they usually were.
After the service, the pastor gave a general announcement asking us to raise our hands if we wanted him to pray for us individually. Then we rushed to the front of the sanctuary and stood before the chancel, a raised concrete platform with an altar and flower petals scattered on the floor. I had clung to Edith who would translate for me, and I managed to get a front row position with Edith directly behind me and Happy beside me.
Down the row from me, the pastor had started praying over a woman, his hands on her head. Soon other church leaders swarmed around her. She was wailing and the others were shouting loudly over her in angry voices. I turned around and asked Edith if they would do that to me. “Don’t worry,” she said, “she has a demon. They are taking out the demon. You don’t have one.’” I thought, “How does she know?”
Now the woman collapsed, and luckily the church leaders, still shouting, caught her and lay her on the floor. In spite of the less than meditative atmosphere, the pastor began to pray quietly for another woman in my row. She did not have a demon. I took comfort in that. Now the pastor took a bottle of oil from the altar, put a little on his palm and placed it on the woman’s stomach. I asked Edith about that. The woman wanted a baby. Since I didn’t want a baby, I figured the hand on the stomach was one less thing to worry about.
When the pastor stood before me and put his ear next to my face, I asked if he spoke English. He pointed to Happy standing beside me to translate. I handed him the prayers from Neema. Without unfolding the paper, he explained that Neema had a vision to study in America. He prayed that her wish might come true. Then he said she had a problem with her stomach. He prayed over that. I was glad that my own stomach was not the surrogate for Neema’s.
It was late when we arrived back in Moshi. I asked Neema what she had written in her prayer. She said she wanted to get a master’s degree, but that it didn’t matter whether it was in America or Tanzania. I asked about her stomach. She said the pastor was right about the stomach problem.
Only time will tell whether she will get a master’s degree and whether the stomach is healed. If these things happen we will wonder, were the prayers of the psychic pastor so potent, or does God listen to the daily prayers of ordinary mortals?
Wednesday, May 26, 2010
At the clinic
I sat across the desk from the doctor who wrote notes on a prescription pad. He asked my name.
On the walk with Mama Happy to the clinic, Happy had called and said, “Tell the doctor you’re married to an African! He will charge you a lot of money if you don’t!”
I did not like this idea. This would mean I’d have to keep track of my fake identity if I ever went back to the same clinic again. It would become exhausting and if I were really sick, my story would surely fall apart with more probing questions.
But I also had a total of 15,000 Tanzanian shillings, the equivalent of $15. So I decided I would be married to an African. I would use Happy’s last name and say that my husband was a lecturer at a college in Masoka and that I taught at Kirima Primary School.
The doctor misspelled my first name as “Jane,” and I didn’t correct him. I could later explain to government investigators that it wasn’t my fault he’d gotten the name wrong. When I spelled Happy’s last name, the doctor corrected my spelling. He should’ve been suspicious, and maybe he was, but he neither blinked nor paused in his routine.
He asked if I had a fever. I said no. I waited for him to pull out a thermometer, but instead, he wrote, “No fever.” I was amazed I was that credible. I told him I had no appetite and was extremely tired. I told him what I thought was wrong: a tapeworm or malaria. Mama Happy added to the list: a glucose problem. He wrote these things down.
Then he sent me to the nurse across the hall who knew no English. She expertly took blood. Then taking a box of Lucky matches, she emptied it, saved one match and handed it with the box to me. She said “stool sample.”
I was mystified. Would I be lighting this one match to dynamite for stool? Outside the nurse’s office, Mama Happy sat on a bench and did some talking and gesturing with the box in hand. From that I understood I needed only a little sample in the box. I put the box under my bottom and said, “Like this?” She laughed. The teenage boy sitting next to her turned his head away.
I walked to the toilet still mystified. At least I knew the sample would go in the box. Even so, I was pretty sure nothing would happen, since this was the wrong time of day. And it was.
Back in the doctor’s office, the doctor informed me I had malaria. I did not have a glucose problem, I did not have typhoid. And if I really wanted to know about tape worms or any other kind of worm, I could return to try again with the stool sample.
We walked to another room just down from the doctor’s office and there was the nurse again, dispensing medicine. She did not charge me an arm and a leg for the malaria pills, perhaps because she thought I was married to an African. Or perhaps it was because Mama Happy had pushed me aside at the window and demanded to know from the nurse what each medicine was, how much it cost, and why did it cost that?
As Mama Happy and I walked away, I looked at the prescription slip. All evidence of my visit, both true and false, was there: symptoms, test results, failed test results, and fake name. I was free.
On the walk with Mama Happy to the clinic, Happy had called and said, “Tell the doctor you’re married to an African! He will charge you a lot of money if you don’t!”
I did not like this idea. This would mean I’d have to keep track of my fake identity if I ever went back to the same clinic again. It would become exhausting and if I were really sick, my story would surely fall apart with more probing questions.
But I also had a total of 15,000 Tanzanian shillings, the equivalent of $15. So I decided I would be married to an African. I would use Happy’s last name and say that my husband was a lecturer at a college in Masoka and that I taught at Kirima Primary School.
The doctor misspelled my first name as “Jane,” and I didn’t correct him. I could later explain to government investigators that it wasn’t my fault he’d gotten the name wrong. When I spelled Happy’s last name, the doctor corrected my spelling. He should’ve been suspicious, and maybe he was, but he neither blinked nor paused in his routine.
He asked if I had a fever. I said no. I waited for him to pull out a thermometer, but instead, he wrote, “No fever.” I was amazed I was that credible. I told him I had no appetite and was extremely tired. I told him what I thought was wrong: a tapeworm or malaria. Mama Happy added to the list: a glucose problem. He wrote these things down.
Then he sent me to the nurse across the hall who knew no English. She expertly took blood. Then taking a box of Lucky matches, she emptied it, saved one match and handed it with the box to me. She said “stool sample.”
I was mystified. Would I be lighting this one match to dynamite for stool? Outside the nurse’s office, Mama Happy sat on a bench and did some talking and gesturing with the box in hand. From that I understood I needed only a little sample in the box. I put the box under my bottom and said, “Like this?” She laughed. The teenage boy sitting next to her turned his head away.
I walked to the toilet still mystified. At least I knew the sample would go in the box. Even so, I was pretty sure nothing would happen, since this was the wrong time of day. And it was.
Back in the doctor’s office, the doctor informed me I had malaria. I did not have a glucose problem, I did not have typhoid. And if I really wanted to know about tape worms or any other kind of worm, I could return to try again with the stool sample.
We walked to another room just down from the doctor’s office and there was the nurse again, dispensing medicine. She did not charge me an arm and a leg for the malaria pills, perhaps because she thought I was married to an African. Or perhaps it was because Mama Happy had pushed me aside at the window and demanded to know from the nurse what each medicine was, how much it cost, and why did it cost that?
As Mama Happy and I walked away, I looked at the prescription slip. All evidence of my visit, both true and false, was there: symptoms, test results, failed test results, and fake name. I was free.
Wednesday, May 19, 2010
A complicated course
It is Wednesday morning, and for the fourth time, I have just distributed the course outline (syllabus) for Basic Communication Skills II to about fifty students. I have made changes to the outline given to me by the College. Under “Required Textbooks” I deleted all ten book titles listed. It did not make sense to me to require students to buy multiple books that looked very similar--Practicing Communication, Communication Skills, and Basic Communication, etc. Secondly, it made no sense to require nine of the books since they are not in the library nor in the bookstore. (The bookstore clerk spends most of her time photocopying pages rather than selling books.) The book that is available--seven copies for 250 students--did not have contents that matched the prescribed weekly lessons.
In light of the textbook scarcity, I asked students a few weeks ago how they wanted to fulfill the course objectives: prepare and deliver speeches, argue and defend points in debates, write good reports, use the internet. Did they want to debate interpretations of a novel or short stories (which we would photocopy illegally)? Or, I asked, did they want to debate about historical events? Or current issues?
The majority chose current issues. None of them wanted to practice oral skills by performing one-act plays (my preference). They physically shrank in their seats when I suggested the idea. And then when I said they could invite their friends and family for the performances, they slithered to the floor.
The next week I presented on the white board a large plan that entailed group debate teams, group topics, a written speech, a test, the actual spoken debate. I pointed out that this plan fulfilled most of the objectives but not all of them. I asked if they had questions or concerns. They were quiet.
This morning the class is looking at the same course objectives that I have now typed and photocopied 250 times. Are there any questions, I ask? One young man raises his hand. “Why aren’t we doing advertisements? I don’t see any assignments for advertisements.” I explain that I can’t teach advertisements because we don’t have a text book for advertising. Further, not all Basic Communication Skills students are business majors.
One student wants to know why they are not writing memos in this course, or minutes to a meeting, or advertisements. I repeat again: we do not have a textbook that covers memos, minutes, advertisements. I do not tell them, that I am grateful I have been saved from having to read 250 memos and meeting minutes.
A third student raises his hand. “What about advertisements? Why aren’t we learning advertisements?” I wonder to myself whether he didn’t listen to what I said the first and second time, or that he didn’t understand what I said. Understanding is slow because students are translating from English to Kiswahili as I am speaking. They have not gotten to the point of fluency where they do not need to switch back to Kiswahili.
When I give a set of instructions, I have to write them on the board. Then I read them out loud, then I ask whether students want me to repeat again. Yes. Then repeat again. Maybe this student who asked about advertisements for the third time wasn’t concentrating the first two times. Maybe he didn’t like my answer. I repeat again.
Finally, a student has noticed that the course description says the course will focus on the fax, as well as oral skills, reporting, library skills. “Why aren’t we learning how to fax?” he asks. I explain that we don’t have a fax machine to demonstrate it.
I suppose I could take 250 students to visit the secretary to the provost in her office which is barely larger than her desk. She could demonstrate the fax 200 times, but that seems an improper use of time and human resources. Short of several fax machines for teaching purposes, I don’t have a textbook that shows a picture of a fax machine. I tell them they can learn how to use a fax machine on the job in two minutes.
It is the first time I have had students ask why I was covering or not covering something in a course. Unlike my former students in the States, these students take an interest in what will happen. Nevertheless, trying to make an impossible course outline possible given the lack of textbooks, no internet on campus, a library with very few books, and students with little money to spare for photocopying and internet café use take their toll on my energy. So does repeating again.
The same student raises his hand again. “But can’t you teach us the theory of the fax?”
In light of the textbook scarcity, I asked students a few weeks ago how they wanted to fulfill the course objectives: prepare and deliver speeches, argue and defend points in debates, write good reports, use the internet. Did they want to debate interpretations of a novel or short stories (which we would photocopy illegally)? Or, I asked, did they want to debate about historical events? Or current issues?
The majority chose current issues. None of them wanted to practice oral skills by performing one-act plays (my preference). They physically shrank in their seats when I suggested the idea. And then when I said they could invite their friends and family for the performances, they slithered to the floor.
The next week I presented on the white board a large plan that entailed group debate teams, group topics, a written speech, a test, the actual spoken debate. I pointed out that this plan fulfilled most of the objectives but not all of them. I asked if they had questions or concerns. They were quiet.
This morning the class is looking at the same course objectives that I have now typed and photocopied 250 times. Are there any questions, I ask? One young man raises his hand. “Why aren’t we doing advertisements? I don’t see any assignments for advertisements.” I explain that I can’t teach advertisements because we don’t have a text book for advertising. Further, not all Basic Communication Skills students are business majors.
One student wants to know why they are not writing memos in this course, or minutes to a meeting, or advertisements. I repeat again: we do not have a textbook that covers memos, minutes, advertisements. I do not tell them, that I am grateful I have been saved from having to read 250 memos and meeting minutes.
A third student raises his hand. “What about advertisements? Why aren’t we learning advertisements?” I wonder to myself whether he didn’t listen to what I said the first and second time, or that he didn’t understand what I said. Understanding is slow because students are translating from English to Kiswahili as I am speaking. They have not gotten to the point of fluency where they do not need to switch back to Kiswahili.
When I give a set of instructions, I have to write them on the board. Then I read them out loud, then I ask whether students want me to repeat again. Yes. Then repeat again. Maybe this student who asked about advertisements for the third time wasn’t concentrating the first two times. Maybe he didn’t like my answer. I repeat again.
Finally, a student has noticed that the course description says the course will focus on the fax, as well as oral skills, reporting, library skills. “Why aren’t we learning how to fax?” he asks. I explain that we don’t have a fax machine to demonstrate it.
I suppose I could take 250 students to visit the secretary to the provost in her office which is barely larger than her desk. She could demonstrate the fax 200 times, but that seems an improper use of time and human resources. Short of several fax machines for teaching purposes, I don’t have a textbook that shows a picture of a fax machine. I tell them they can learn how to use a fax machine on the job in two minutes.
It is the first time I have had students ask why I was covering or not covering something in a course. Unlike my former students in the States, these students take an interest in what will happen. Nevertheless, trying to make an impossible course outline possible given the lack of textbooks, no internet on campus, a library with very few books, and students with little money to spare for photocopying and internet café use take their toll on my energy. So does repeating again.
The same student raises his hand again. “But can’t you teach us the theory of the fax?”
Wednesday, May 12, 2010
Day of the Pig
Normally at the household of Mama Happy, the first one to make a sound on a Sunday morning is Happy’s alarm clock at 5:30. She re-sets the alarm for another 15 minutes, after which there’s more silence until she realizes it’s Sunday morning and church starts at 7:00. On this Sunday in April, Mama Happy and her daughter Neema crashed around in the kitchen at 5:30, Mama Happy issuing orders.
By 6:00 when I went to shower, Mama Happy had a vat of water over the cooking fire outside. She poured some of it into my bucket which I then used for my own shower (my mother calls this a pour-bath, with a small plastic pitcher that one uses to pour water). By the time Happy and I were putting on clothes, one large pig was screaming in the raised wooden pen.
Usually in the evenings all of those pigs are screaming when they’re hungry. Mama Happy has to fight to lower a pan of pig slop from her tiptoes while I or someone else shines a flashlight. Sometimes they get too raucous and Mama Happy can’t lower the pan. I’ve learned to fool the pigs by shining the flashlight into a different corner where they scramble, giving just enough time for her to plop the pan down. By the time we walk away from the pen, my ears are ringing.
This morning, only one pig was screaming. The smaller pigs were huddled at the other end of the pen trembling. Two men outside the pen had poles that they were using to maneuver the pig into position to eventually slaughter it.
The pig would’ve been calm if Mama Happy had been right there. But today she watched from the hallway window. Normally she has guts of steel about these things. When it’s time to butcher a duck, she wanders casually near the flock and swoops down on one, grabbing the feathers on the back of the duck and marching with it to its final end. When the dog lingers too close to the food prepared outside, she’ll whip it or throw a rock at it. I usually wince at these things, but this morning, Mama Happy was wincing from the hallway window. The three-year old pig had given her 30 pigs.
Happy and I left conveniently for church at that moment. When we returned, walking through the metal gate two hours later, the pig had been butchered, now hanging in two lengthwise sections from a makeshift wooden scaffold. One butcher scraped off the pig’s hair with a razor blade.
From one of the bedrooms, Mama Happy had taken a wooden table and put it near the hanging pig sections. People had gathered to watch Mama Happy and the butcher take turns whacking away at the hanging parts of the pig, which meant chopping into the bones. All of us standing nearby soon learned to take cover from the showering bits of meat. When they weren’t whacking at the pig, the butcher and Mama Happy whacked at smaller sections on the table and plopped them onto the metal scale on the table.
Early on one boy had come to buy the head of the pig. The head had been placed on a gunny sack, steam rising from the neck. Later the boy returned with the head and asked to have it cut in two because the boy’s mother had arranged to buy the head with others.
At one point, the houseboy of Mama Kennedy staggered in through the gate. “Houseboy” is a job title that includes domestic outdoor chores, like digging a garden and fixing things. It has nothing to do with age Mama Kennedy’s houseboy appears to be 50. “Houseboy” also does not indicate sobriety, which he is not, frequenting Mama Happy’s garden to relieve his hangovers with a lime or two plucked from her trees. And usually he needs help with the plucking due to balance issues.
But today the houseboy of Mama Kennedy wanted meat. He was sober enough to help Mama Happy carry the pig’s stomach and intestines to the far back of the yard using a gunny sack as a litter, sliced off what he wanted and left the rest for the flies. The entrails seemed like something from a science fiction film, a gigantic worm larger than the pig, curled in upon itself. That evening, it was still there, but by morning, there was no sign that it had ever existed.
By 1:00, the pig was mostly gone. The metal gate was spotted with meat stains. So too was the notebook paper with names of customers. So too was the paper money in Mama Happy’s pouch tied at her waist. Within an hour, the Sunday returned to its usual self, with one less pig in the world.
By 6:00 when I went to shower, Mama Happy had a vat of water over the cooking fire outside. She poured some of it into my bucket which I then used for my own shower (my mother calls this a pour-bath, with a small plastic pitcher that one uses to pour water). By the time Happy and I were putting on clothes, one large pig was screaming in the raised wooden pen.
Usually in the evenings all of those pigs are screaming when they’re hungry. Mama Happy has to fight to lower a pan of pig slop from her tiptoes while I or someone else shines a flashlight. Sometimes they get too raucous and Mama Happy can’t lower the pan. I’ve learned to fool the pigs by shining the flashlight into a different corner where they scramble, giving just enough time for her to plop the pan down. By the time we walk away from the pen, my ears are ringing.
This morning, only one pig was screaming. The smaller pigs were huddled at the other end of the pen trembling. Two men outside the pen had poles that they were using to maneuver the pig into position to eventually slaughter it.
The pig would’ve been calm if Mama Happy had been right there. But today she watched from the hallway window. Normally she has guts of steel about these things. When it’s time to butcher a duck, she wanders casually near the flock and swoops down on one, grabbing the feathers on the back of the duck and marching with it to its final end. When the dog lingers too close to the food prepared outside, she’ll whip it or throw a rock at it. I usually wince at these things, but this morning, Mama Happy was wincing from the hallway window. The three-year old pig had given her 30 pigs.
Happy and I left conveniently for church at that moment. When we returned, walking through the metal gate two hours later, the pig had been butchered, now hanging in two lengthwise sections from a makeshift wooden scaffold. One butcher scraped off the pig’s hair with a razor blade.
From one of the bedrooms, Mama Happy had taken a wooden table and put it near the hanging pig sections. People had gathered to watch Mama Happy and the butcher take turns whacking away at the hanging parts of the pig, which meant chopping into the bones. All of us standing nearby soon learned to take cover from the showering bits of meat. When they weren’t whacking at the pig, the butcher and Mama Happy whacked at smaller sections on the table and plopped them onto the metal scale on the table.
Early on one boy had come to buy the head of the pig. The head had been placed on a gunny sack, steam rising from the neck. Later the boy returned with the head and asked to have it cut in two because the boy’s mother had arranged to buy the head with others.
At one point, the houseboy of Mama Kennedy staggered in through the gate. “Houseboy” is a job title that includes domestic outdoor chores, like digging a garden and fixing things. It has nothing to do with age Mama Kennedy’s houseboy appears to be 50. “Houseboy” also does not indicate sobriety, which he is not, frequenting Mama Happy’s garden to relieve his hangovers with a lime or two plucked from her trees. And usually he needs help with the plucking due to balance issues.
But today the houseboy of Mama Kennedy wanted meat. He was sober enough to help Mama Happy carry the pig’s stomach and intestines to the far back of the yard using a gunny sack as a litter, sliced off what he wanted and left the rest for the flies. The entrails seemed like something from a science fiction film, a gigantic worm larger than the pig, curled in upon itself. That evening, it was still there, but by morning, there was no sign that it had ever existed.
By 1:00, the pig was mostly gone. The metal gate was spotted with meat stains. So too was the notebook paper with names of customers. So too was the paper money in Mama Happy’s pouch tied at her waist. Within an hour, the Sunday returned to its usual self, with one less pig in the world.
Wednesday, May 5, 2010
Waiting at the depot
Being diagnosed with a terminal disease is perhaps like being at a train depot. Despite the company of friends and family who have come to see you off, you will board the train alone. And now you know the train has just left the other station to collect you.
For the 800 patients of Machame Lutheran Hospital diagnosed with HIV/AIDS, the future means waiting and wondering. When will the disease claim them? Who will take care of their children? And in the meantime, while they are still alive, how will they have the strength to care for the children?
Anti-viral drugs have worked to delay the train‘s arrival. Parents can care for their children for years, rather than weeks or months. But this life with a slow-moving train is fragile for those also afflicted with poverty. Periods of illness mean that a farmer returns home after weeks in the hospital to find all his chickens dead. Children are sent to relatives who can care for them, but who takes care of them when the relatives have died?
Palliative care and treatment at Machame Lutheran Hospital includes counseling and giving ongoing care to patients. But like the friends and family who linger at the train station, the waiting can be uncomfortable. What to tell the woman who desperately wants to know that she didn’t get the virus from sexual contact but from the blood transfusion in 1998?
What to tell the woman who asks, will I have to take this medicine if there’s a cure? How tempting it must be to tell her a cure means she can stop, praise God, dance for joy. But her thoughts have gone down an insidious trail: she’s thinking that she might consult a wizard for a cure, or someone in a white lab coat may come along and have a cure if she pays the right amount of money.
The people who offer palliative care and treatment understand that waiting at the train station does not always mean giving comfort. It means breathing in the silence of someone devastated not only by disease but by loss of a spouse, parents, and fears of an unknown future.
Palliative care and treatment at Machame Lutheran Hospital has branched into the building of homes that are simple, but warm and dry. The alternative--houses insulated with synthetic gunny sacks and thatched leaky roofs--are welcome places for tuberculosis in this damp cold climate on the edge of the rain forest.
There are other difficult questions that crop up for these patients: How can I make an income if my life’s work is physically difficult, like farming or selling banana beer?
And then there are the questions of how to be a human: Can a life extended by anti-viral drugs also mean marriage again? Can it include children? Does someone with AIDS only live partially or can one live fully?
In the month of April, during the four-month rainy season, men and women dot the mountain striking the soil with spades, planting their crops, and watching them grow. And for others, there is the waiting at the station.
Note: If you or your congregation or other group wish to donate a House for Health, please contact Rev. Martin Russell at the Nebraska Synod (mjruss@mac.com) or Bob Kasworm at Machame Lutheran Hospital (bkasworm@yahoo.com) . Currently one house can be built for $4,000. One hundred percent of the labor is provided locally and 99% of the materials used are local. Houses for Health is building its 19th house.
For the 800 patients of Machame Lutheran Hospital diagnosed with HIV/AIDS, the future means waiting and wondering. When will the disease claim them? Who will take care of their children? And in the meantime, while they are still alive, how will they have the strength to care for the children?
Anti-viral drugs have worked to delay the train‘s arrival. Parents can care for their children for years, rather than weeks or months. But this life with a slow-moving train is fragile for those also afflicted with poverty. Periods of illness mean that a farmer returns home after weeks in the hospital to find all his chickens dead. Children are sent to relatives who can care for them, but who takes care of them when the relatives have died?
Palliative care and treatment at Machame Lutheran Hospital includes counseling and giving ongoing care to patients. But like the friends and family who linger at the train station, the waiting can be uncomfortable. What to tell the woman who desperately wants to know that she didn’t get the virus from sexual contact but from the blood transfusion in 1998?
What to tell the woman who asks, will I have to take this medicine if there’s a cure? How tempting it must be to tell her a cure means she can stop, praise God, dance for joy. But her thoughts have gone down an insidious trail: she’s thinking that she might consult a wizard for a cure, or someone in a white lab coat may come along and have a cure if she pays the right amount of money.
The people who offer palliative care and treatment understand that waiting at the train station does not always mean giving comfort. It means breathing in the silence of someone devastated not only by disease but by loss of a spouse, parents, and fears of an unknown future.
Palliative care and treatment at Machame Lutheran Hospital has branched into the building of homes that are simple, but warm and dry. The alternative--houses insulated with synthetic gunny sacks and thatched leaky roofs--are welcome places for tuberculosis in this damp cold climate on the edge of the rain forest.
There are other difficult questions that crop up for these patients: How can I make an income if my life’s work is physically difficult, like farming or selling banana beer?
And then there are the questions of how to be a human: Can a life extended by anti-viral drugs also mean marriage again? Can it include children? Does someone with AIDS only live partially or can one live fully?
In the month of April, during the four-month rainy season, men and women dot the mountain striking the soil with spades, planting their crops, and watching them grow. And for others, there is the waiting at the station.
Note: If you or your congregation or other group wish to donate a House for Health, please contact Rev. Martin Russell at the Nebraska Synod (mjruss@mac.com) or Bob Kasworm at Machame Lutheran Hospital (bkasworm@yahoo.com) . Currently one house can be built for $4,000. One hundred percent of the labor is provided locally and 99% of the materials used are local. Houses for Health is building its 19th house.
Wednesday, April 21, 2010
Another Day
I thought the young woman who appeared in my office had come to complain about her exam results from last semester.
“Excuse me, Madam,” she said, “you have a class now.”
No, I said, the class didn’t start for twenty minutes.
“But the timetable has changed.”
“When did it change?”
“Yesterday,” she said.
When I arrived at the classroom with 51 students waiting for me, I asked them where the change had been posted.
“What is the meaning of ‘posted’?” they said.
They pointed to a central area where their exam results had been posted but it wasn’t the same location where the announcements about Easter break and the new deputy provost had been posted. I apologized for the delay to students.
Within two minutes of my lecture, the electricity went out.
While this didn’t affect the PowerPoint presentation that I wasn’t using, it did stop the ceiling fans. At 12 noon when the sun was high in the sky, when the rain clouds had gone and gathered in another region of Tanzania, the lack of air movement was deadly. Eyelids flickered and shut. It was as though a silent sniper above me picked off students.
I had a mental flashback at that moment. When I was a student at Midland Lutheran College, I taught a language skills lab directed by Pat Trautrimas. Her evaluation of each class period began with the classroom environment: “First, make sure the room is comfortable. Is it too warm? You will lose your students!”
Outside the classroom in the hallway, there were growing murmurs that I had to shout above.
A student said, “Madam, they are wanting to come inside.”
“But this is our classroom. We’re supposed to be here.”
“Perhaps you could tell them.”
I went into the hall where another group of 50 students stood. I looked at their timetable. Apparently in the middle of my lecture, between hour one and hour two, my class was supposed to shift from seminar room 1 to seminar room 2. All of us in my classroom understood this was absurd, but the students outside the classroom did not understand. I explained.
When I returned, the room was still hot. I had lost more students. I was recovering from the flu. I had begun the lecture exhausted and I would end it the same way. Time passed.
“Excuse me, Madam,” she said, “you have a class now.”
No, I said, the class didn’t start for twenty minutes.
“But the timetable has changed.”
“When did it change?”
“Yesterday,” she said.
When I arrived at the classroom with 51 students waiting for me, I asked them where the change had been posted.
“What is the meaning of ‘posted’?” they said.
They pointed to a central area where their exam results had been posted but it wasn’t the same location where the announcements about Easter break and the new deputy provost had been posted. I apologized for the delay to students.
Within two minutes of my lecture, the electricity went out.
While this didn’t affect the PowerPoint presentation that I wasn’t using, it did stop the ceiling fans. At 12 noon when the sun was high in the sky, when the rain clouds had gone and gathered in another region of Tanzania, the lack of air movement was deadly. Eyelids flickered and shut. It was as though a silent sniper above me picked off students.
I had a mental flashback at that moment. When I was a student at Midland Lutheran College, I taught a language skills lab directed by Pat Trautrimas. Her evaluation of each class period began with the classroom environment: “First, make sure the room is comfortable. Is it too warm? You will lose your students!”
Outside the classroom in the hallway, there were growing murmurs that I had to shout above.
A student said, “Madam, they are wanting to come inside.”
“But this is our classroom. We’re supposed to be here.”
“Perhaps you could tell them.”
I went into the hall where another group of 50 students stood. I looked at their timetable. Apparently in the middle of my lecture, between hour one and hour two, my class was supposed to shift from seminar room 1 to seminar room 2. All of us in my classroom understood this was absurd, but the students outside the classroom did not understand. I explained.
When I returned, the room was still hot. I had lost more students. I was recovering from the flu. I had begun the lecture exhausted and I would end it the same way. Time passed.
Wednesday, April 14, 2010
Muslim wedding on a Good Friday
I was walking down the semi-muddy roads of Njoro with my friend Happy. Still hanging over us was the somber mood of a Good Friday service, having crucified Christ once again. But in the distance we could hear drums and a lively song.
As the drums and song became louder, we could see a large crowd gathered at one small building where, each Sunday, we see and hear Muslim children being taught. Typically, the teacher gives an Arabic sentence and the children repeat as a chorus.
But this Friday, instead of Muslim children, there were Muslim men dancing outside, wearing white tunics. About ten of them were leaping energetically to the beat of the drums, and a master of ceremonies was leading a song through a well-amplified speaker system.
I stood behind crowd fascinated, but within seconds, the crowd became fascinated with me, heads craned backward to stare at me. I pondered their special radar that sensed me hovering behind them. Did I have a magnetic charge or had I stepped in strong dog poop? I waited a few moments for the crowd to decide I wasn’t as interesting as the dancing, but more and more heads popped around to look at me.
My head popped around looking for Happy who had taken off down the road. When I caught up with her, she explained that the master of ceremonies had improvised his song with the words: “And our Mzungu is now watching us.”
As the drums and song became louder, we could see a large crowd gathered at one small building where, each Sunday, we see and hear Muslim children being taught. Typically, the teacher gives an Arabic sentence and the children repeat as a chorus.
But this Friday, instead of Muslim children, there were Muslim men dancing outside, wearing white tunics. About ten of them were leaping energetically to the beat of the drums, and a master of ceremonies was leading a song through a well-amplified speaker system.
I stood behind crowd fascinated, but within seconds, the crowd became fascinated with me, heads craned backward to stare at me. I pondered their special radar that sensed me hovering behind them. Did I have a magnetic charge or had I stepped in strong dog poop? I waited a few moments for the crowd to decide I wasn’t as interesting as the dancing, but more and more heads popped around to look at me.
My head popped around looking for Happy who had taken off down the road. When I caught up with her, she explained that the master of ceremonies had improvised his song with the words: “And our Mzungu is now watching us.”
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