Recovering Humanity Amid Terror

When I first moved to Chicago, in November 1985, I came alone from Omaha. My wife, who grew up in Nebraska, chose to stay there until the fall semester was over. She was teaching across the river in the Council Bluffs, Iowa, public schools. I needed to settle in with my new job and find an apartment, after which we would move our belongings from Omaha. That happened in December. Jean house-sat for a carpenter friend in Omaha who vacationed in the winter until she too moved to Chicago in late January of 1986.

During those initial weeks, I stayed in a home owned by a widow in the Hyde Park neighborhood near the University of Chicago. She had a spare room to rent. We talked on a few nights as I got used to my new setting, and I learned she was Swiss but had emigrated from Czechoslovakia after World War II. She had married a Czech and was trapped with him in Prague after Hitler’s armies invaded Czechoslovakia.

In Switzerland, she presumably would have been safe. But one night, she told me, the Gestapo took her into custody because her failure to fly the Nazi flag outside their home raised suspicions. During the interrogation, they pulled out her fingernails, an absolutely excruciating torture intended to force her to reveal whatever they thought she knew about something or other, which she maintained was nothing. She simply had not flown a flag. Maybe it was a slow night for the German secret police in Prague. But the nightmare still haunted her in Chicago more than 40 years later. She seemed withdrawn and shy, telling me all this in a low but calm and insistent voice. Perhaps my willingness to listen, a trait developed as a journalist and interviewer, put her at ease about talking to me. I am not sure. It just happened.

After the war, and I don’t remember how, she found her way to the United States and was able to build a new life in Chicago. For her, this nation became a safe haven, an escape from terror.

The point of relating this brief story is that it made a huge impression on me. It made me acutely aware on a very personal level of how trauma shapes and distorts personality and lingers in the subconscious. I could not imagine reliving her experience. Just being a patient listener was deeply humbling. It is one thing to know of such horrors from a distance or from reading about them, quite another to sit across the kitchen table from a person who can share with you how she was subjected to them.

The world is still full of people experiencing such horrors even today. Certainly, the nightmare of the Russian invasion of Ukraine comes to mind, with all the trauma it will leave in its wake even if the Ukrainians succeed in defending their freedom from what clearly is now an insane regime in Moscow. There is also the war in Syria, the Taliban takeover of Afghanistan, Chinese oppression of the Uyghurs in Xinjiang, and the list goes on. Many in America have a profound tendency to compartmentalize, to choose categories, such as white Europeans, with whom we will sympathize, and to exclude from consideration Africans and Latin Americans, for instance, even though the reality of their own suffering is often no less traumatic.

This reality has in recent days become very clear in Chicago, which Texas Gov. Greg Abbott, in his remarkably callous fashion, added to his short list of Washington, D.C., and New York, as sanctuary cities to which he would dispatch unannounced busloads of migrants from the southern border with no preparation for their arrival, in order to protest federal border policy according to his own far-right vision of who belongs in America and who does not. In response, Chicago Mayor Lori Lightfoot has welcomed them and called for donations, but that alone will not solve the long-term problem.

With that in mind, a small volume atop a pile of book award submissions from five years ago kept calling to me. Busy with other work, I ignored it, but it would not go away. It sat there atop this small pile on the floor, perhaps getting more attention because I had not yet decided what to do with that pile. I was not ready to cull more books from my collection. That pile was a remnant from the last year I had served as a judge for the Society of Midland Authors book awards contest. It had not made the cut, and to be honest, I had scanned it at the time. There are too many submissions, and too little time, to read every book thoroughly. Each judge uses their own techniques to manage that problem, which can involve evaluating 70 to 100 books in some categories in a matter of two or three months. My approach was to scan the first 20 pages to see if the book absolutely captivated me, then to concentrate on thoroughly reading the smaller contingent that made the cut, so that I could give potential winners the attention they deserved. With three judges on each panel, we sometimes influenced each other, suggesting attention to something that one judge found particularly meritorious. It was a collaborative effort.

None of that means the books left behind did not merit attention. They simply did not make it to the final rounds. Think of it as a preliminary heat in an athletic competition.

So it was with Human Rights and Wrongs, a 111-page collection of true stories by psychologist Adrianne Aron, who lives in Berkeley, California, and somewhat accidentally found her mission in life. She is a go-to expert for lawyers seeking to document asylum claims for immigrants who have suffered more trauma than most of us could handle. Sometimes, they can’t handle it either, but somehow, they made it to the U.S. and are seeking mercy and refuge, which is not always granted. To protect them, Aron does not use their real names, but she conveys very real stories with the flair of an aspiring fiction writer. If only what she relates were fiction. But these are real people, and she displays a unique and very human knack for finding ways to unravel the real story behind someone’s plea for asylum despite layers of fear, emotional numbness, and very often, cultural misunderstanding and language barriers.

I will offer two examples. One involves a woman from El Salvador whose religious beliefs became the shield against reality that allowed her to avoid becoming detached from reality through post-traumatic stress. The other involves a Haitian man, arrested while defending himself from a drunken attacker, whose (mis)understanding of his rights in American courts was quite naturally molded by the rampantly unjust proceedings he had experienced in Haiti. Judges cannot (or should not) assume that asylum seekers see the world through the highly educated eyes of the social circles in which judges circulate. The need for a more diverse judiciary, in fact, stems in part from the frequent inability of privileged people to understand the world and experiences from which most refugees have emerged.

The Salvadoreña, whom Aron calls “Ms. Amaya,” was a simple mother from a rural community who had a story to tell, but her lawyers feared that, if she told it all, she would not be credible. Yet, not allowing her to tell her whole story would deprive her of the power to tell her own story as she knew it. It would continue the process of disempowering her that had begun in Central America when soldiers came to her house, accusing her of hiding arms of which she knew mothing. The soldiers took her to an army post, where she was gang-raped and tortured for four days before being released. She prayed to the Virgin Mary for salvation for her children’s sake and thanked her when it was over and she was still alive. As the detention wore on with other ordeals, she saw the hand of God in causing soldiers’ lit matches to go out when they threatened to set her on fire, and when their rifles misfired as she expected to be shot. But how could she know this was an intimidation tactic common in Latin America? It fell to Aron, the psychologist, to document the use of such tactics and to show that Ms. Amaya’s deep faith in divine intervention and mercy in fact protected her from the sort of deep psychological damage she might otherwise have suffered from confronting the reality of what was done to her. Religion gave her a belief structure that fit with her culture and afforded her some sense of divine protection.

Having helped make a successful case for Ms. Amaya’s grant of asylum, Aron also thought it wise not to mention in her brief that some of the oppressive tactics used by the Salvadoran military were actually consistent with those taught to visiting Latin American military officers by the U.S. School of the Americas. Challenging the judge’s world view might not have led to the best results for her client. Save that education for another day.

Reprinted from Wikipedia at https://en.wikipedia.org/wiki/Tonton_Macoute.

Louis Antoine was attacked by a drunk one day who stumbled into his path on the way out of a bar. As local police arrived, they saw him striking back. He ended up in the police car; the drunk walked away. Louis peed his pants from fear on the way to the station. After growing up in Haiti, being beaten by the Tonton Macoutes, the murderous gangsters who enforced the rule of dictator Jean-Claude Duvalier when he was a child and who had killed both his mother and father, he expected nothing but the worst when hustled into the back of a police car. One obstacle to retaining the political asylum granted him earlier was that he did not understand what he had pled to in court and, speaking Haitian Kreyol, did not understand the proceedings. Nor did he understand that the purpose of the French translator sitting with him was to help represent him because he spoke only Kreyol, not French. Why had he not asked for translation into a language he understood? It was not his experience that the defendant was allowed to understand. In Haiti, the French-speaking elite simply handed down decisions to the less fortunate masses. Simply put, he was unaware of rights in America that he had never experienced in Haiti. The psychologist’s job was to explain all this, based on the horrific injustices that Louis Antoine had experienced in Haiti. The man had shown the resourcefulness to save money and find his way to the United States, seeking a better life, so it was not emotional inhibition or trauma that held him back, but lack of knowledge of how the system worked. It fell to Aron to document his history and make clear where the American system had failed him until she helped reframe his case.

Underlying these and several other poignant stories is the fact that Aron’s techniques were not simply a matter of professional expertise, but of her very human willingness to listen, to find effective interpreters, and to probe deeply enough to make sense of it all and restore voice and agency to people who had mostly experienced distance and disempowerment from those who determined their fate. The American system has the potential to dispense real justice, but only when staffed and supported by people willing to invest the time and moral imagination to make it work.

For that very reason, although the book is now five years old, every story it tells retains a powerful relevance to current circumstances. We remain a nation that must rise above its petty prejudices to bestow mercy and live up to the very promises that brought Aron’s clients here in the first place.

Jim Schwab

 

Donald Trump’s Racism Diminishes America

Depiction of Du Sable taken from A.T. Andreas’ book History of Chicago (1884). Reprinted from Wikipedia

Greetings from the U.S. city founded by a Haitian immigrant.

Sometime in the 1780s, Jean Baptiste Point du Sable, reportedly born of a French father and an African slave mother, who had gained some education in France and made his way from New Orleans to the Midwest, settled with his Potawatomi wife on the north shore of the Chicago River. He developed what became a prosperous trading post before eventually selling it for $1,200 (no small sum in the early 1800s) before relocating to St. Charles, in what is now Missouri, where he died in 1818. According to the best-known assumption about his date of birth (1845), he would by then have been 73, a ripe age on the early American frontier. You can learn more about the admittedly sketchy details of his life here as well as through the link above. However, Chicago has long claimed him as part of its heritage, and his origins speak volumes about not only Chicago but the diversity of the American frontier despite the attempts in some quarters to continue to paint a much whiter portrait of the nation’s history than the truth affords. His story, and those of many others, can be viewed at the Du Sable Museum of African American History on Chicago’s South Side.

Du Sable Museum of African American History, photo from Wikipedia

What does this have to do with President Donald Trump? As almost anyone not living in a cave knows by now, Sen. Dick Durbin (D-IL) has said that Trump, while Durbin was at the White House for a meeting with the President and several Republican members of Congress to discuss a possible compromise on legislation concerning immigration and border security, began a verbal tirade asking why the nation was allowing so many immigrants from “shithole countries” such as Africa and Haiti. Yes, Trump now denies saying it, but there were other witnesses, and even Sen. Lindsey Graham (R-SC) acknowledges it and reports confronting Trump personally about his remarks. Moreover, the sad fact is that such remarks are consistent with a much broader pattern of similar comments ranging from his initial campaign announcement decrying Mexican “rapists” to provably untrue tweets to his infamous praise of “truly fine” people among the neo-Nazis, white supremacists, and Ku Klux Klan members protesting the pending removal of Confederate statues in downtown Charlottesville, Virginia, last summer. Since those comments last August, Trump has continued to lacerate the Twitterscape with new gems of disingenuous absurdity.

It also betrays a disturbing lack of depth of any historical knowledge that might ground Trump in the truth. There is surely little question that Haiti is one of the poorest and most environmentally beleaguered nations in the Western Hemisphere. But it helps to know how it got there, which takes us back to what was happening in Du Sable’s lifetime. Emulating the ideals of both the American and French revolutions, including the Declaration of Independence and the Declaration of the Rights of Man and of the Citizen, deeply oppressed African slaves rebelled in 1791. An ill-advised expedition sent by Napoleon Bonaparte to suppress the revolution—Napoleon was more interested in financing his European wars with Haitian revenue than in honoring liberty among Africans—failed miserably when nearly 80 percent of 57,000 French troops first fell victim to yellow fever before being pounced upon by Haitian revolutionaries in their weakened state. Only a small contingent ever made it back to France alive. As time went on, however, Haiti found itself isolated in the New World. The United States, under presidents from Thomas Jefferson onward until the Civil War, refused to recognize the new republic, fearing a similar uprising among its own growing population of slaves in the South. Recognition finally happened in 1862, with the Confederacy in full rebellion against the Union and with Abraham Lincoln in the White House. The story gets much, much worse, including Haiti’s long-time mistreatment by France, its former colonial overseer, but those with more intellectual curiosity than our current U.S. president can read about it in a variety of books including Avengers of the New World: The Story of the Haitian Revolution by Laurent Dubois; the fictionalized but brutally vivid and historically accurate trilogy (starting with All Souls’ Rising) by Madison Smartt Bell, whom I met 20 years ago at the Bread Loaf Writers Conference; and the more modern history of exploitation, The Uses of Haiti by Paul Farmer. There is much more; just search Amazon or your local library. It is all there for the learning. We are at least partly responsible for helping to create the historical pattern of misery and poverty in Haiti. Its people have suffered through vicious, greedy dictators like the Duvaliers and yet bravely insisted on creating a democracy despite all obstacles.

Why do I review all this? Because, especially as we celebrate the Martin Luther King, Jr., holiday and the ideals of the civil rights movement, history matters. For the President of the United States, at least a respectable knowledge of history matters, as do an open mind and a willingness to learn what matters. Little of that has been in evidence over the past year. And that remains a tragic loss for the nation.

Instead, we have a President who, before taking office, spent five years helping to peddle the canard that President Barack Obama was born in Kenya, and thus not a native-born U.S. citizen as required by the U.S. Constitution. Based on his recent comments, one might suspect that, all along, he regarded Kenya as among the “shithole countries.” It is small wonder, then, that he holds Obama’s legacy in such low regard. (Several years ago, while in Oahu, my wife and I met a Punahou School high school classmate of Obama, working as a tour guide, who said he knew Obama’s grandparents. “I was not in the delivery room,” he mused, but “I think I would have known” if Obama had not been born in Honolulu.)

The problem, as millions of Americans seem to understand, is that, despite Trump’s claim that these nations “do not send us their best,” our nation has a history of watching greatness arise from humble origins. Abraham Lincoln, in fact, arose from starker poverty in Kentucky and southern Illinois than many immigrants even from African nations have ever seen. Major League Baseball might be considerably diminished without the many Dominicans who have striven mightily to escape poverty and succeed, more than a few making it to the Hall of Fame in Cooperstown. (I worked in the Dominican Republic in 2000-2001, organizing HUD-funded Spanish-language training on site planning for design professionals working on reconstruction after Hurricane Georges, and can attest first-hand to the national pride Dominicans feel about their achievements in the U.S.) How many Americans visit doctors who emanated from India, Nigeria, and other countries who saw opportunity here to expand their talents and contribute to this nation’s welfare? And, lest we forget, Steve Jobs, who created more and better American jobs through Apple than Trump ever dreamed of creating, was the son of Syrian immigrants.

Only willful ignorance and prejudice can blind us to these contributions and lead us to accept the validity of Trump’s vile observations. As adjunct assistant professor, I teach a graduate-level seminar (Planning for Disaster Mitigation and Recovery) each year at the University of Iowa School of Urban and Regional Planning. Since this began in 2008, I have taught not only Americans but high-quality students—in a few cases, Fulbright scholars—from places like Zambia, Haiti, Indonesia, the Philippines, and Vietnam. They do not see themselves as coming from “shithole countries,” but they do perceive that they are availing themselves of excellent educational opportunities in a nation they have typically seen as a paragon of democratic ideals. Now we are undermining that perception at a breakneck pace. These students, whose full tuition helps undergird the finances of American universities, know there are viable alternatives for a modern education in Britain, France, Germany, and Canada, but until now they have believed in the promise of America.

Meanwhile, Europeans—the very people whom Trump apparently would like to see more of among our immigrant ranks—are watching this charade with alarm and dismay. I know this evidence is anecdotal, but my wife and I, as noted in recent blog posts, traveled to Norway last July. We encountered New Zealand, South African, Danish, Dutch, Swedish, German, British, and Norwegian citizens, among others, as we traveled. Almost no one we met was impressed with Trump. This is a new development in European perception of American leadership. Moreover, our perceptions then are supported by reporting in the last few days on reaction to Trump’s comments. Despite Trump asking why we cannot have more immigrants from Norway, NBC News reports that Norwegians are largely rejecting this call as “backhanded praise.” If we want more European immigration to the U.S., we would do far better impressing them with our sophistication and our commitment to the democratic ideals we have all shared since World War II.

Beyond all this, it must be noted that thousands of dedicated Americans serve overseas in the nations Trump has insulted, wearing the uniforms of the Armed Services, staffing diplomatic missions, and representing their nation in other ways. No true patriot would thoughtlessly place them in jeopardy and make their jobs more awkward than they need to be. It is one thing to face the hostility of Islamic State or other terrorist-oriented entities because of U.S. policy. Those who enlist or take overseas jobs with the U.S. government understand those risks. It is another to engender needless fear and hostility among nations that historically have been open to American influence and leadership. How do we mend fences once they perceive the U.S. President as an unapologetic bigot?

That question leads to another, more troubling one. Silence effectively becomes complicity, but far too few Republican members of Congress have found the moral backbone to confront the reality that both their party’s and their nation’s reputation will suffer lasting damage if they remain too timid to stand up to the schoolyard bully they helped elect. A few, like Ohio Gov. John Kasich, Mitt Romney, and members of the Bush family, have demonstrated such integrity, but most have not. It is one thing to recognize that you badly misjudged the character of the man you nominated and helped elect. It is another entirely to refuse to speak up once it is obvious. Admittedly, Democrats right now have the easier job. But this problem transcends partisan boundaries. It is about America’s badly damaged license to lead in the world. We either reclaim it, or we begin the long, slow torture of forfeiting it.

Jim Schwab