Monday, November 28, 2016

Allah is Not Obliged (Ivory Coast--Cote d'Ivoire): Loved it Because It's Brutal, Funny and It Mentions...

Allah is Not Obliged

Loved it Because: Well it's hard to say that you 'love' a book about child soldiers but Kourouma has crafted a first person narrative that is brutal, funny, and which mentions your 'father's cock' (i.e., faforo) about a hundred times.  Allah is Not Obliged is the tale of a young Ivorian boy named Birahima who becomes a child soldier of misfortune--killing and pontificating his way across West Africa.  

The author is from Cote d'Ivoire but the narrative skips across the porous borders of its neighbors.  This is a decidedly West African novel...less about a country and more about a phenomenon--the rise of the child soldier.  The best portions of the novel are the quasi histories of the different countries--Kourouma boils down the essential tenets of the political and warfield battles in an easy to read and digestible manner.  Take his summary of Sierra Leone:


While all this corruption was going on and all these coup d’états were happening one after another, on the sly, people were plotting a bite-that-has-no-teeth (among Black Africans a nasty surprise is known as ‘that which bites but has no teeth’) against the corrupt scheming regime of Sierra Leone. Walahé! Completely on the sly, completely in secret. Foday Sankoh, Corporal Foday Sankoh was about to bite Sierra Leone using no teeth. Corporal Foday Sankoh introduced a third partner to Sierra Leone’s dance. Up till then, everything had been simple, very simple: there were only two dancers, only two underhand partners, the government and the army. If the dictator in power got too corrupt and too rich, there was a coup d’état and he was replaced by a general. If he hadn’t already been assassinated, the dictator took the money and fled without further ado. When the guy who replaced him got too corrupt, too rich, there was another different coup and someone else replaced him and, if he hadn’t already been assassinated, he did a runner with the liriki, the cash. And so on. Foday Sankoh fucked up this private dance when he introduced another whore to the dance: the people, the poor people, the Black Nigger Native savage Sierra Leonean bushmen. First off, who is Foday Sankoh, Corporal Foday Sankoh? Gnamokodé!  Foday Sankoh had to do was cut off the arms of as many people, as many of the citizens of Sierra Leone, as possible. Every Sierra Leone prisoner had his hands cut off before being sent back into the territory occupied by government forces. Foday gave the orders and methods and the orders and the methods were enforced. The ‘long sleeve, short sleeve’ policy was put into action. ‘Short sleeve’ was when you cut off the whole forearm; ‘long sleeve’ was when you cut off both hands at the wrist.

Were I teaching African history, these little snippets would be the perfect way to break up a dry lecture.  
*One of my Reading Around the Continent books--the full list is here.
 **See our 20162015 and 2014 Reading Lists too!

Links for Further Reading:
NPR: A Chatty, Pensive, 'Rude As A Goat's Beard' Child Soldier
Words Without Borders Book Review
The Guardian's Book Review: Welcome to the Jungle

My Highlights:
Allah is Not Obliged by Ahmadou Kourouma
You have 28 highlighted passages

First off, Number one … My name is Birahima and I’m a little nigger. Not ’cos I’m black and I’m a kid. I’m a little nigger because I can’t talk French for shit. That’s how things are. You might be a grown-up, or old, you might be Arab, or Chinese, or white, or Russian—or even American—if you talk bad French, it’s called parler petit nègre—little nigger talking—so that makes you a little nigger too. That’s the rules of French for you. Number two … I didn’t get very far

Number three … I’m disrespectful, I’m rude as a goat’s beard and I swear like a bastard. I don’t swear like the civilised Black Nigger African Natives in their nice suits, I don’t say fuck! shit! bitch! I use Malinké swear words like faforo! (my father’s cock—or your father’s or somebody’s father’s), gnamokodé! (bastard), walahé! (I swear by Allah). Malinké is the name of the tribe I belong to. They’re Black Nigger African Savages and there’s a lot of us in the north of Côte d’Ivoire and in Guinea, and there’s even Malinkés in other corrupt fucked-up banana republics like Gambia, Sierra Leone and up in Senegal. Number four … I suppose I should

‘This is simply another ordeal which Allah has sent you (an ‘ordeal’ is ‘a severe or trying experience intended to judge someone’s worth’). If Allah has ordained that you be miserable here on earth, it is because he has reserved some greater happiness for you in paradise.’

You don’t have to have been to the place of excision to know they cut something out of the girls. They cut something out of my mother, but unfortunately maman’s blood didn’t stop, it kept gushing like a river swollen by a storm. All her friends had stopped bleeding. That meant that maman was the one who was to die at the place of excision. That’s the way of the world, the price that has to be paid. Every year at the ceremony of excision, the djinn of the forest takes one of the girls who has come to be initiated and kills her and keeps her for a sacrifice. The girl is buried there in the forest. The djinn never chooses an ugly girl, it always picks one of the most beautiful, one of the prettiest of the girls to be initiated. Maman was the prettiest girl of her age, that was why the djinn chose her to die in the forest. The sorceress who was the excisor was

Bambaras are called different things like Lobis or Sénoufos or Kabiès. Before people came to colonise them, they didn’t wear any clothes. They were called the naked peoples. Bambaras are true indigenes, the true ancient owners of the land. The

Even if the man and woman getting married are black, and they both wear black clothes, if they never do sex together then it’s a white marriage—a mariage en blanc in French. It

The woman is always wrong. That’s what they call women’s rights.

Yacouba was badly hurt and put in hospital, but Allah made him better because Yacouba performs the five daily prayers every day and was always slitting the throats of sacrifices. Allah made him better because his sacrifices were fitting. (Among Black Nigger African Natives, if you say ‘the sacrifices were fitting’, it means you got lucky.)

Refugees had it easier than everyone else in the country because everyone was always giving them food, the UNHCR, NGOs, everyone. But they only allowed women, kids younger than five and old people. In other words I wasn’t allowed in.

But he never smoked hash. The hash was reserved for the child-soldiers, on account of it made them as strong as real soldiers. Walahé!

According to my Larousse, a funeral oration is a speech in honour of a famous celebrity who’s dead. Child-soldiers are the most famous celebrities of the late twentieth century, so whenever a child-soldier dies, we have to say a funeral oration. That means we have to recount how in this great big fucked-up world they came to be a child-soldier. I do it when I feel like it, but I don’t have to. I’m doing it for Sarah because I want to, I’ve got the time, and anyway it’s interesting.

Allah is not obliged to be fair about everything, about all his creations, about all his actions here on earth. The same goes for me. I don’t have to talk, I’m not obliged to tell my dog’s-life-story, wading through dictionary after dictionary. I’m fed up talking, so I’m going to stop for today. You can all fuck off!

The dictator Samuel Doe started off as a sergeant in the Liberian army. He—Sergeant Doe—and some of his friends were fed up with the arrogance and the contempt that the Black Nigger Afro-Americans, or Congos, showed for the indigenous people of Liberia. ‘Indigenous people’ are the Black Nigger African Natives ‘originating and living or occurring naturally in an area’. They’re different from Black Nigger Afro-Americans who are ‘descendants of freed slaves’. The descendants of the slaves, also known as Congos, acted just like the colonists in Liberia. That’s how my Harrap’s defines ‘indigenous people’ and ‘Afro-Americans’. Samuel Doe and some of his friends were fed up of all the injustice that rained down on the indigenous people of Liberia in independent Liberia. That was why the indigenous people revolted and it was why two indigenous people plotted an indigenous conspiracy against the arrogant colonials and the Afro-American colonialists.

They were very inconspicuous right up to the fateful day (‘fateful’ means ‘destined to happen’) 24 December 1989, Christmas Eve 1989. On Christmas Eve 1989, they waited until all the border guards at Boutoro (a border town) were dead drunk, a hundred percent drunk, then attacked them. They quickly overran the Boutoro border post, massacred the border guards and took all their guns. Now that the border guards were dead, the officers pretended to be the border guards and got on the phone and called army headquarters in Monrovia. They told headquarters that the border guards had fought off an attack and requested reinforcements. The army dispatched reinforcements. The reinforcements walked straight into an ambush, they were all massacred, all killed, all emasculated, and all their weapons were seized.


When you haven’t got no father, no mother, no brothers, no sisters, no aunts, no uncles, when you haven’t got nothing at all, the best thing to do is become a child-soldier. Being a child-soldier is for kids who’ve got fuck all left on earth or Allah’s heaven.



the UN asked the CDEAO to intervene. The CDEAO asked Nigeria to do humanitarian peacekeeping. (‘Humanitarian peacekeeping’ is when one country is allowed to send soldiers into another country to kill innocent victims in their own country, in their own villages, in their own huts, sitting on their own mats.) Nigeria


Prince Johnson was the third big important rebel warlord. He had exclusive rights over large parts of Liberia. But he was a prince, meaning he was a nice warlord because he had principles.



And for what? To make sure the new arrival isn’t a devourer of souls. Prince Johnson didn’t need any soul-eaters, he already had too many of them in his district. It was a haven for soul-eaters. (Black Nigger African Natives claim that at night Black Africans turn into owls and take the souls of their nearest and dearest and go off and devour them in the branches

And, even though Allah never leaves empty a mouth he has created, things were tough. Really tough! Faforo! He started out by attacking

Among the dead were three child-soldiers. Three of the Good Lord’s children, according to the saint. They weren’t friends of mine. Their names were Mamadou the Mad, John the Proud and Boukary the Damned. They died because that’s how Allah wanted things. And Allah is not obliged to be fair about everything he does. And I’m not obliged to say a funeral oration for these three child-soldiers.

battle lasted several days. The attack lasted so many days that there was even time to alert the ECOMOG peacekeeping forces, there was even time for them to get there. The peacekeeping forces didn’t keep the peace, they didn’t take any unnecessary risks. They weren’t bothered about details, they just fired shells at random, they fired shells at the people doing the

attacking and at the people being attacked. They bombed every part of the town, the natives’ quarter, full of Black Nigger African Natives, and the miners’ quarter. When everything was demolished, when no one was moving any more, not the attackers or the attacked, the peacekeeping forces stopped massacring. They picked up the wounded. The wounded were evacuated to their field hospitals. They drew up a report about the status of forces on the ground. That was their role, their mission, their duty. They ascertained that it was Johnson’s territory. Therefore Johnson was awarded control of the town and took over running the mines. The dead

Sierra Leone is a small fucked-up African state between Guinea and Liberia. For a century and a half, from the start of the English colonisation in 1808 right up to independence on 27 April 1961, the country was a haven of peace, stability and security. Everything was simple back then. From an administrative point of view, there were two only types of people: first, British subjects including colonial English toubab colonists and the creos, or creoles; and, second, there was the ‘protected subjects’, Black Nigger Native savages out in the bush. The creoles were descended from freed slaves who came over from America. Walahé! The Black Nigger Natives worked as hard as wild beasts. The creoles got all the jobs as civil servants in the government and managers of the commercial businesses.

And the colonial English colonists and the thieving double-crossing Lebanese pocketed all the money. The Lebanese didn’t show up until much later, between the two big wars. The creoles were rich intelligent Black Niggers who were a lot better than the Black Nigger Native Savages. A lot of them had law degrees and different kinds of diplomas like doctors. When independence came on 27 April 1961, the Black Nigger Native savages got the right to vote and ever since then Sierra Leone is nothing but coup d’états and assassinations and lynchings and executions and all sorts of trouble, a big-time fucked-up mess on account of Sierra Leone is rich in diamonds and gold and all sorts of corruption. Faforo!
While all this corruption was going on and all these coup d’états were happening one after another, on the sly, people were plotting a bite-that-has-no-teeth (among Black Africans a nasty surprise is known as ‘that which bites but has no teeth’) against the corrupt scheming regime of Sierra Leone. Walahé! Completely on the sly, completely in secret. Foday Sankoh, Corporal Foday Sankoh was about to bite Sierra Leone using no teeth. Corporal Foday Sankoh introduced a third partner to Sierra Leone’s dance. Up till then, everything had been simple, very simple: there were only two dancers, only two underhand partners, the government and the army. If the dictator in power got too corrupt and too rich, there was a coup d’état and he was replaced by a general. If he hadn’t already been assassinated, the dictator took the money and fled without further ado. When the guy who replaced him got too corrupt, too rich, there was another different coup and someone else replaced him and, if he hadn’t already been assassinated, he did a runner with the liriki, the cash. And so on. Foday Sankoh fucked up this private dance when he introduced another whore to the dance: the people, the poor people, the Black Nigger Native savage Sierra Leonean bushmen. First off, who is Foday Sankoh, Corporal Foday Sankoh? Gnamokodé!

Foday Sankoh had to do was cut off the arms of as many people, as many of the citizens of Sierra Leone, as possible. Every Sierra Leone prisoner had his hands cut off before being sent back into the territory occupied by government forces. Foday gave the orders and methods and the orders and the methods were enforced. The ‘long sleeve, short sleeve’ policy was put into action. ‘Short sleeve’ was when you cut off the whole forearm; ‘long sleeve’ was when you cut off both hands at the wrist.

The seven people were: the doctor, the generalissimo’s aide-de-camp, Yacouba, Sekou, Saydou, Sekou’s coadjutor, and me, Birahima, the blameless, fearless street


Monday, November 7, 2016

An African in Greenland(Togo): Loved it Because It Was Unlike Anything I've Ever Read: Young Togo boy makes good in the tundra of Greenland



Loved it Because: It was unlike anything I've ever read.  This is the fantastical post-independence autobiographical tale of a young Togolese boy that leaves his 25 siblings on a whim (basically) and starts a 12-year journey from his native country to the chilly northern reaches of Greenland.  I say 'basically' because it all started after he saw a book on Greenland in a missionary book store in his village.

This is also one of those books where you turn the last page and read through the final words and are left stammering 'but what next, what happened next when he returned to Togo?'  Alas, it's difficult to find much on his life after this journey--at least it's hard to find much in English.  So perhaps I will return to this post in the future when I have more time to slug through the french websites (we are smack dab in the middle of a PCS right now).

The book's strength comes from the author's candid and frank observations of the Inuit and Greenland culture, particularly when he compares it to his own upbringing in Togo.  He approaches each new locale with an enthusiasm and curiosity that is incredible.  This leads to situations that are at times hilarious and at other times quite disturbing.  One example is a truly bizarre girlfriend swapping situation that he stumbles into and which he just can't handle.  But it is because of his openness to assimilate into each village that he finds people sharing with him in ways no passing visitor would ever experience.  This includes an in-depth look at the Inuit idea of souls in people, animals and things--particularly the process of hunting and harvesting whales.

At the book's conclusion it is Kpomassie true explorer spirit that draws him back to his homeland--having dived into so many incredible experiences, he feels a duty to return to his people to share what's he seen, tasted and felt.  Lucky for the reader, he also decided to write it all down as well.

*One of my Reading Around the Continent books--the full list is here.
 **See our 20162015 and 2014 Reading Lists too!

Further Reading:
Radio Canada French Interview with Kpomassie
Interview with author 30 years after the book's publication
Introduction to novel online version
Review Highlights

Notes:
9    Togo authority hierarchy
22   on 'waiting' in Togo
37  food taboo's role in harmony or discord
50  power of paternal aunt's in Togo
53   Ghana sparks independence hopes in region 1959
57   6 year journey out of africa
58   post-independence visas popup where they weren't previously
63  independence of adventure
71   8 years after leaving Togo he finally leaves Copenhagen for Greenland
102  inverse authority structure in Greenland vs. Togo with children at top
110  Greenland version of morality with open relationships/sexuality
112  Greenland as a welfare state of Denmark
118  Equality in the Arctic
121-2  Greenlands's only prison and the prisoners are free during the day
125  Eskimos with ancient divide as either seal or fish-eaters
137-8  fishing for seawolves
140   Polar hysteria
161  1969 international eskimo airing of grievances
157  brutality of hiskies
174  on fanaticism and friendship
208   Eating raw seal
232   wife swampping as an eskimo survival mechanism
243   Greenlanders think falling is hilarious
275   Ridicule as sport in Greenland
276   Effects of family all sleeping together with children
280   burial rites, souls
282     More on souls
284     Eskimo conception of souls versus Togo conception
285-6  Whale hunting and the animal's many uses.  Also includes discussion on 'soul capture' and draws comparison to lion hunting in Togo
289     Differng roles of sacrifice and unit between Greenland and Togo
293     Why he returns back to Togo--a sense of duty to his countrymen

Wednesday, October 26, 2016

The Morocco-Madagascar Connection

Not many outsiders know about the 60 year-old Madagascar-Morocco connection.  I first discovered it when I was looking on google maps and noticed a Mohammed V street in downtown Antananarivo running along the eastern side of Lake Anosy.  With the Francophonie Summit fast approaching (to be held in Tana this November), there are rumors that a Moroccan king will once once again return to Madagascar--this time it will be Mohammed VI...with an entourage of 300.


























Having been interested in Morocco since I lived there in 5th grade I decided to do a little digging (it's worth noting that there's close to nothing written about King Mohammed V's (pronounced as Mohamed Cinq) exile in Madagascar in English.  Everything that follows has been culled from multiple French sources).

 It turns out that France exiled the Sultan Mohammed V to Madagascar from 1953-55--a plan that backfired on them--only intensifying anti-colonial sentiment and violence.  In fact, as one of the US political officer's in Rabat at the time recalls, the French literally grabbed the Sultan out of his palace in the middle of the night (20 August 1953) and put him on a DC3 airliner.  But of course, he didn't fly direct to Morocco--the HuffPost Maghreb (didn't even know that was a thing did you?) has an interactive overview of the actual path he took.

His first stop was on the island of Corsica where he initially refused to exit the plane because he thought he was going to be executed. This was after a 7 hour flight on the spartan aircraft during which the royal family were only offered hastily-made ham sandwiches.  He then stayed for two weeks in the prefecture palace before the French decided to move him to the southern countryside of the island at the hotel du Mouflon d'Or--the hotel is still open today, you can check out its circa 2000 website here.  Evidently, however, the cold mountain air affected the Sultan's health so on 24 October they moved him to northwest end of the island in the town of Ile-Rousse where he stayed at the Hotel Napoleon Bonaparte.  When Count Clauzel visited the Sultan there he remarked on the Sultan's pitiable state as he lay about unshaven. He coordinated with the French government to embark the Sultan and his family to Madagascar on a DC-4 on or about 27 January 1954 (with a brief stopover in Brazzaville)

Upon his arrival in Antananarivo, the Sultan, his two sons, his six months pregnant second wife, and his 8 concubines were moved 170 km south to the town of Antsirabe.  The French originally put his family in the empty military center before moving him to the Hotel des Thermes.  The move to the hotel was prompted by the impending arrival of the Sultan's first wife (and their three daughters)--he needed more room!   Known for its thermal baths, Antsirabe turned out to be an ideal location for the Sultan who was worried because of his second son Moulay Rachid's heart condition.

The "View from Fez" blog has a nice short writeup on the Hotel des Thermes in Antsirabe where the Sultan M5 spent most of his time.

There's been a decent amount written about M5's time in Antsirabe.  Evidently, the Sultan had a religious routine but his two sons and their friends got into a lot of trouble spending money on credit. chasing women and getting into fights.  Another familiar sight was the Sultan's harem parading through town Indian file all veiled up.  The Sultan was such a regular sight in town that most locals didn't even look twice at him.  Three months after he arrived the princess Lalla Amina was born there in Antsirabe (she died in 2012).

On 6 November 1955 he would finally be called to Paris to sign an accord with Prime Minister Antoine Pinay as a precursor to Moroccan independence.  Leaving Antsirabe, they ended up giving much of their possessions to local staff and friends to include their sewing machines...so there's someone in Antsirabe with the royal family's sewing machine today.  The Sultan bade farewell to Antsirabe, driven north in a Ford auotomobile driven by his oldest son--leaving one to wonder: where is that car today?:


Pinay and M5
10 days later, he would return to Morocco after an exile of more than two years.  Some four months later on March 2, 1956 Morocco would officially won its independence from France with M5 ushering in a constitutional monarchy and a very gradual shift from French influence.


AUTHOR'S NOTE:  All that said, the initial thing that opened up this rabbit's hole (i.e., the google map random viewing of Mohammed V boulevard) might not even be legit.  Until a year ago, anyone could go onto google map maker and name any vacant streets in Antananarivo themselves.  I did this myself which you can read about here.

References and links for further research:
TELQUEL: The True History of the Exile of the Alouites
MAGHREB HUFFPOST: The Exile of Mohamed V
SLATE AFRICA: The True History of the Alouite Exile
ASSTN OF DIPLOMATIC STUDIES AND TRAINING: French Colony to Sovereign Naiton
JEUNE AFRIQUE: Mohamed V's Life in Madagascar

Wednesday, September 28, 2016

Leaving Tangier: Loved it Because this was a sad, tragic, beautifully written tale about loneliness, despair, hope and home (Morocco, 2006/2009)

Leaving Tangier (2009)

























Loved it Because this was a sad, tragic, beautifully written tale about loneliness, despair, hope and home.  In other words, it encompasses the entire range of the human condition that you expect a great novel to cover.  Ever since living in Morocco as a fifth grader, the country has had an allure for me.  In grad school, my thesis compared state responses to Berber populations in Morocco and Algeria--I know...thrilling stuff. 


Originally published as Partir in 2006--the english translation came out in 2009.   The strength of this novel is that it doesn't hold back in its indictment of the Moroccan government's societal failures but also doesn't hold living in Europe as a golden solution to the problems of most Moroccans.  Much of the narrative focuses on a young man named Azel who wants to flee to Spain so fervently that he will eventually do... almost anything. 

Another interesting aspect of Leaving Tangier is its examination of the nebulous moral compass of its characters.  Azel in particular is disgusted with the corruption and crime inherent in his nation's society and refuses to take part of it.  But he is eventually willing to forgo his own sexuality and desires in order to flee Morocco--for Azel this is a choice that starts a slow disintegration of the very fabric of his being.  This stands in stark contrast to the voyage of his sister who works hard to maintain her identity and values...to a certain extent...of course...because in this story we see that ultimately no one can live without compromise.  

Leaving Tangier stands the test of time as I read it ten years after its publication.  It's a timely tale about the harsh reality of immigration and emigration and the depths that desperation drive one to.  And it's Jelloun's eye for tender observation and magical realism that cements the novel as a modern classic.  Indeed the novel's closing lines are a siren call for all immigrants:

He’s the immigrant without a name! This man is who I was, who your father was, who your son will be, and also, very long ago, the man who was the Prophet Mohammed, for we are all called upon to leave our homes, we all hear the siren call of the open sea, the appeal of the deep, the voices from afar that live within us, and we all feel the need to leave our native land, because our country is often not rich enough, or loving enough, or generous enough to keep us at home. So let us leave, let’s sail the seas as long as even the tiniest light still flickers in the soul of a single human being anywhere at all, be it a good soul or some lost soul possessed by evil: we will follow this ultimate flame, however wavering, however faint, for from it will perhaps spring the beauty of this world, the beauty that will bring the world’s pain and sorrow to an end.’  

*One of my Reading Around the Continent books--the full list is here.
 **See our 20162015 and 2014 Reading Lists.

My Kindle Highlights

Leaving Tangier by Tahar Ben Jelloun
You have 34 highlighted passages

Occasionally the men do allude to her, especially when the sea has tossed up the bodies of a few drowned souls. She has acquired more riches, they say, and surely owes us a favour! They have nicknamed her Toutia, a word that means nothing, but to them she is a spider that can feast on human flesh yet will sometimes warn them, in the guise of a beneficent voice, that tonight is not the night, that they must put off their voyage for a while.
this country is one huge marketplace, wheeling and dealing day and night, everybody’s for sale, all you need is a little power, something to cash in on, and it doesn’t take much, just the price of a few bottles of whisky, an evening with a whore, but for the big jobs, that can cost you, money changes hands, so if you want me to look the other way, let me know the time and place, no sweat, my brother, you want a signature, a little scribble at the bottom of the page, no problem, come see me, or if you’re too busy, send your driver, the one-eyed guy, he won’t notice a thing, and that’s it, my friends, that’s Morocco, where some folks slave like maniacs, working because they’ve decided to be
honest, those fellows, they labour in the shadows, no one sees them, no one talks about them when in fact they should get medals, because the country functions thanks to their integrity, and then there are the others, swarming everywhere, in all the ministries, because in our beloved country, corruption is the very air we breathe, yes, we stink of corruption, it’s on our faces, in our heads, buried in our hearts – in your hearts, anyway – and if you don’t believe me, ask old Crook’s Belly over there, old baldy, the armored safe, the strongbox of secrets, the one sipping a lemonade because monsieur is a good Muslim, he doesn’t drink alcohol, he goes often to Mecca, oh yes, he’s a hajji* – and I’m an astronaut! I’m in a rocket, I’m escaping into space, don’t want to live anymore on this earth, in this country, it’s all fake, everyone’s cutting some deal, well, I refuse to do that, I studied law in a nation that knows nothing of the Law even while it’s pretending to demand respect for our laws, what a joke, here you have to respect the powerful, that’s all, but for the rest, you’re on your fucking own… As for you, Mohammed Oughali, you’re nothing but a thief, a faggot – a zamel … an attaye …’ Azel was
none of his pals were in residence there. He was a past master at corruption, expertly assessing every man’s character, needs, weaknesses, neglecting no aspect of anyone’s personality, and he had a finger in every pie. You’d have thought he had a doctorate in some outlandish science. Al Afia could read only numbers. For everything else, he had loyal and competent secretaries with whom he spoke a Riffian dialect of Berber and a few words of Spanish. Everyone considered him a generous man: ‘wears his heart on his sleeve’; ‘his house is yours’; ‘the dwelling of Goodness’; and so on. To one man he would offer a trip to Mecca; to another, a plot of land, or a foreign car (stolen, obviously); to yet another, a gold watch, telling him, ‘It’s a little something nice for your wife.’ He paid the medical expenses of his men and their families and night after night he offered drinks to everyone at the bar that had gradually become his headquarters.
‘No one in power respects the message of Islam. They use it, but do not apply it. And our plan is precisely to do something different. We know what the people want: to live in dignity.’
I’ve been enriched by French culture, the culture of law, of rights, the culture of justice and respect for others. I found things in Islam that share this enlightenment, in sacred Muslim texts as well as in those of the golden age of Arab culture. I would like you to open your eyes and give meaning to your life.’ Suspecting that Azel had little interest
Noureddine’s parents had wept and refused to accept what had happened. Kenza, clothed all in white, was not allowed to attend the funeral: the women had to stay home, it was the custom.
Their recruits don’t travel by airplane, however: they choose busy times in the ports, at night, and sometimes they slip a bill or two into the policeman’s or custom official’s hand and that’s that. I know, I shouldn’t be telling you this, but it’s the truth: the Islamists’ main ally is the corruption they claim to be fighting, because it’s thanks to baksheesh that they manage to slip past the border police.
Azel did not consider them prostitutes, but simply ‘social cases.’ That was El Haj’s favourite expression, and he had a whole theory on this subject.
He wondered for the hundredth time why Moroccans were clean at home and dirty in public, and remembered what his history teacher at the Lycée Al Khatib had taught him, that Morocco’s tragedy was the exodus from the countryside. Rural people flooding into the city continued to live like peasants, throwing their garbage out their front doors – in short, not changing their behaviour one jot. And it’s all the fault of the heavens, it’s the drought that forces thousands of families to leave their land to come beg in the city. That morning, there were many more stray cats than
Whenever Miguel forced a man to become involved with him, he regretted it, but he found a kind of perverse pleasure in feeling lonely and sorry for himself. He loved the ‘awkwardness’ of Moroccan men, by which he meant their sexual ambiguity.
Dear country (yes, it must be ‘Dear country,’ since the king says ‘My dear people’),
You know, from Morocco you can see Spain, but it doesn’t work like that in the opposite direction. The Spanish don’t see us, they don’t give a damn, they’ve no use for our country.
The alem did not mince words. ‘Never forget that women’s wiles are terrible: God Himself has told us so and put us on our guard. Know that Evil springs from the heart and body of woman, but that Good also knows how to take form there: think of our mothers… Above all, pay attention to the future of your daughters, here, on Christian soil. A few days ago, did not the police of this country summon a friend of mine, a virtuous man, to find out why he had beaten his disobedient eldest daughter? She had wanted to go out for the evening wearing make-up and ready for who knows what! God forbid! Do you realize that here they punish a family man for protecting his daughter’s virtue? The West is diseased, and we don’t want it to infect our children. Have you heard about those laws allowing men to marry among themselves and even to adopt children? This society is losing its mind! That is why you must be extra vigilant with your children, especially your daughters, so that they do not stray onto the paths of vice.
Like her girlfriend Achoucha, the neighbour lady Hafsa, her cousin Fatima, and hundreds of girls in her neighbourhood, Malika went off to shell shrimp in the Dutch factory down in the free zone of the port.
over a sea of limpid blue. Shelling more and more shrimp had turned her fingers completely transparent. Malika was afraid of losing them, afraid they would fall off like autumn leaves. She could bend them, but they hurt. When she went sailing with the wind, all her pain vanished. Often, in the air, she would encounter other children, each wrapped in a white cloth. They were going away somewhere, looking a little lost, but at peace. She had once been told that when children die, they become angels who go straight to paradise. Malika had just discovered that the way to paradise went past her terrace.
Whenever he was asked to describe his country, he would launch into some general observations sprinkled with a few home truths: in Morocco, you have to do as everyone else does: cut the throat of the sheep with your own hands on Aïd el-Kebir; marry a virgin; spend hours in a café backbiting people (or at best comparing the prices of the latest German automobiles); talk about TV programmes; drink no alcohol from
three days before Ramadan to three days after it; spit on the ground; try to push in front of other people; announce your opinion about everything; say ‘yes’ when you think ‘no’; remember to punctuate your sentences with makayene mouchkil (‘no problem’); and come home after having a few beers with friends to park yourself at the dinner table and stuff yourself like a pig. To round out the day, this pig will wait in bed for his wife to finish cleaning up so that he can give her a poke, but if she lingers a bit in the kitchen, he’ll wind up asleep and snoring.
the Italians were called wops, the Spaniards dagos, the Jews yids or whatever, and us, that hasn’t changed, we’re los moros, the wetback Arabs, we lumber out of the sea like ghosts or monsters! And now I’m off!’
Barcelona at the approach of dawn is a city that softens its sharp edges, becoming gentle, as generous as a dream in which all is well. The avenues are spotless. The houses are veiled in mist, which shrouds a few lights in the awakening city. Shaking off the robe of night, Barcelona welcomes the first passers-by; kiosks set out their displays, bistros arrange their tables on the sidewalks, the aromas of coffee and toast fill the air. The city wreathes itself slowly in the first glimmers of daylight. Filled with a quiet feeling of happiness, Kenza
When I told her that, my mother said, ‘You mean you think I was in love with your father? Love, what you young people call love, it’s a luxury, it comes with time or it never does.
We could have followed the example of many comrades and gone into exile in France, but the ten of us were drawn to this country where the sun shines all year round.
Tangier was like a circus full of those who live on the margins of society. I considered
So think about it, if you feel like forgetting your troubles: leave Europe without going back to Morocco – Cameroon will welcome you! These aren’t idle words, don’t forget: we are the land of promises given but above all, kept.
Miguel now realized that there was something terrifying about the loneliness of immigration, a kind of descent into a void, a tunnel of shadows that warped reality. Kenza had let herself be caught in the maze, and Azel, well, he had gone desperately wrong. Exile revealed the true dimensions of calamity.
Miguel had to face facts: no one can change the course of fate.
Azel was on the floor, his throat cut, his head in a pool of blood. The Brothers had slaughtered him like a lamb sacrificed for Aïd el-Kebir.
She’d felt this burning wound inside her for a long time, well before the advent of Miguel: the wound of waiting, ennui, and a future whose mirror had shattered.
Later that evening, she watched a rebroadcast of the king’s funeral, followed by scenes of allegiance being pledged to a young man, who was deeply moved by his duty to carry on the centuries-old traditions of his dynasty. It was then that Kenza felt the hour had come for her to go home at last to Morocco.
like Muslim cemeteries; they’re so much less depressing than the well-organized graveyards of other religions. Muslim cemeteries are simple, humble, and open; life shines on them with a magnificent light.
‘Go, go back home, there’s a boat waiting for you in Tarifa, you’ll see, you won’t be the only one going aboard: it’s a magic ship, and on it life will seem beautiful to you, the sun will always shine for you, so go, my weary beauty.’
‘Which one? The one in the tree or the one in the coffin?’ ‘The one in the tree. My men will bring the coffin on board. We are to deliver it to the authorities upon our arrival, but since I have no conception of time, or space either, for that matter, I can’t make any guarantees. So tell me, who is hiding inside that getup?’ ‘He calls himself Moha, but with him you’re never sure of anything. He’s the immigrant without a name! This man is who I was, who your father was, who your son will be, and also, very long ago, the man who was the Prophet Mohammed, for we are all called upon to leave our homes, we all hear the siren call of the open sea, the appeal of the deep, the voices from afar that live within us, and we all feel the need to leave our native land, because our country is often not rich enough, or loving enough, or generous enough to keep us at home. So let us leave, let’s sail the seas as long as even the tiniest light still flickers in the soul of a single human being anywhere at all, be it a good soul or some lost soul possessed by evil: we will follow this ultimate flame, however wavering, however faint, for from it will perhaps spring the beauty of this world, the beauty that will bring the world’s pain and sorrow to an end.’  
TAHAR BEN JELLOUN was born in 1944 in Fez, Morocco, and emigrated to France in 1961. A novelist, essayist, critic, and poet, he is a regular contributor to Le Monde, La Repubblica, El País, and Panorama. His novels include The Sacred Night (winner of the 1987 Prix Goncourt), Corruption, and The Last Friend. Ben Jelloun won the 1994 Prix Maghreb, and in 2004 he won the International IMPAC Dublin Literary Award for This Blinding Absence of Light.