Wassiin and Kao

Wassiin and her son Kao are from Sinjar, a region in Iraq west of Mosul.  Sinjar has for hundreds of years been the home of many Yezidis, including Wassiin and her family.  But in August, 2014, as the Islamic State advanced with lightning speed into Yezidi villages--and as tales of massacres and kidnappings spread ahead of them—Wassiin and her family fled Sinjar.  First they stayed on Sinjar mountain for several weeks where they were trapped.  Eventually Wassiin and Kao made their way off the mountain and arrived at a camp in Kora, a small town north of Dohuk, a major city in the Kurdish region of Iraq.  Through REACH, a longtime MCC partner, Wassiin and Kao received MCC relief kits assembled in North America.  Winter was cold and muddy in the northern mountainous areas of Iraq, and summer is stifling and dusty.  Life in a tent camp is full of whole varieties of suffering that a relief kit cannot begin to redress.  But receiving supplies assembled by strangers halfway around the world can be a powerfully hopeful sign for many who feel that after the high-profile news coverage of last year, they have now been forgotten by the international community.   

I wish I knew more about Wassiin and her son.  I met her only once and didn't pick up any more details than this.  Yezidis--and in particular Yezidi women captured by ISIS--have been the face of minority suffering in Iraq perhaps more than any other group.  This inevitably constitutes as second victimization as their original wounds are compounded by the reduction of their identities, for the purposes of the world, to those wounds.  We--the media, NGOs, consumers of stories--are not interested in what it means to be a Yezidi, but what it means to be a Yezidi victim.  I don't know how to be set free from this.       

New shoots on the withered tree

Yesterday was the one year anniversary of the ISIS assault on Mt. Sinjar.  August 6 is the anniversary of the massive displacement from the Nineveh plains.  Iraq has about 3.1 million IDPs (nearly 10% of the country's population) from the conflict over the past year and a half.  Every once in a while, for the next while, I will post vignettes about people we have met who have been displaced. 

“It cuts one sadly to see the grief of old people; they've no way o' working it off; and the new spring brings no new shoots out on the withered tree.”

Adam Bede, GEORGE ELIOT

A few months ago, against all my typical habits of privacy, I invited a strange old man into our office for tea.  We had just sent some visitors off in a taxi from the curb in front of our house and were about to head back inside, but there he was, standing near our front door in dress pants and a faded suit jacket.  After exchanging pleasantries I discovered that he was waiting for the dentist next door to open, and after a few more pleasantries, I got the distinct impression that he wanted to sit down somewhere, so I invited him up for tea in our front office—the typical, appropriate thing to do.  

Khaled, we soon discovered, was from Baghdad, but had moved to Qaraqosh a few years ago during the worst of the violence in the capital.  His wife had died a while before, and now all his sons live in Germany, so he has no close family here.  Last August he had to flee Qaraqosh to Ankawa when the Islamic State advanced
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I can’t imagine what it would be like to be a young displaced person in Iraq today.  They are losing their education and with every passing month their future seems like it is going down the drain.  But in many ways, the plight of the elderly is worse.  They knew a different Iraq.  Prosperous, secular, stable.  Their country is gone, their children are gone.  Their jobs are gone.  And in a labor market flooded with young unemployed men, those jobs are never coming back.  They have nothing to do but remember what happened to them and wait around for the pensions to come--or not, depending on the financial situation in Baghdad that month.   

I could tell Khaled had been drinking, so I was worried that it would be hard to get him to leave, or that he would start asking for money or favors (in the moment, my discomfort is usually stronger than empathy) but he left after we had our tea together.  Walking down our front stairs, he lit a cigarette, then hung around the dentist’s gate, pacing, smoking, waiting for the new set of dentures.  The dentist was late, and after a few more minutes, he walked away. 

Water and community

“You always know when there is conflict in a village because there are two mosques [or churches] instead of one.”  As we stand next to a recently-constructed dam in the village of Shakha Piska, Birwa, a staff member for REACH (an Iraqi Kurdish NGO) added, “...Shakha Piska has two mosques.”

Like many small towns and villages throughout Iraqi Kurdistan, Shakha Piska has been hit hard over the past decades by a deadly combination of conflict, displacement, and water scarcity.  About 15 families live together and farm the arid land here.  Thanks to an MCC project with REACH, Shakha Piska now has a small dam that traps winter rains to help get the village through the rainless summer and enable them to increase their agricultural output so they can improve their diet and bolster their income.   

Kak Zerar and Kak Omar live in Shakha Piska and are responsible for the upkeep of the dam.

Water is drawn from a well just below the dam.  Before the dam was constructed, villages could draw about 1,500 liters every three days; now they draw about 3,000 liters every day.  On the shores of the dam, trees anchor the slopes of the hill, providing a glimpse of what this place could become and giving hope for the people of  Shakha Piska to stay on their land and remain together—a precious goal at a time of mass displacement in Iraq.     

This is the dam about halfway through the dry season in the first year (June 2015). 

Part of REACH’s development work includes helping communities to work together to address their shared needs. Rather than each family petitioning the government individually for water or electricity or a school in the village, REACH encourages communities to decide collectively on their most important shared needs and take action together.  This cultivation of grassroots democracy improves government responsiveness, fosters a sense of agency among communities that are often excluded, and helps productively transform conflict.  In Shakha Piska, the goal is for the community to share the responsibility for upkeep of the dam.  There will still be two mosques in Shakha Piska next year.  Hopefully, thanks to the work of REACH, taken over by the people of Shakha Piska, there will be new life and cooperation as well.

In the hall of the mountain king

On the road from Suleimaniya to the lakeside town of Dukkan, just after one of Saddam’s crumbling whitewashed prison fortresses, a small river flows out of a side canyon.  Turning off the main road, you climb above the valley plain, further up, and further in, until modern Iraq has passed away, except for you and the road.  The canyon-valley slopes up and narrows.  Steep sides rise from the gently slanting river bottom.  A ribbon of green laces its way down to civilization.  Here the road forks right to follow the steep walls.  This is the way to Qizqapan, tomb of King Cyaxeres.  

King Cyaxeres of the Medes led the coalition that toppled Nineveh, the capital of ancient Assyria, so despite his current obscurity he was a big deal for the ancient Near East.  And he's claimed in the Kurdish national anthem as an ancestor of the Kurds.
   

We visited Qizqapan on our way back from Suleimaniya a few days ago, climbing up the valley road until we came to a parking lot with steps along the cliffside to a white scaffold.  The scaffold sits about a meter away from the cliff face and at the top, 15 sheer meters up the side of the rock, is an inset carved gateway.  Two columns flank the door and carvings of humans, animals, and the sun decorate the entrance—along with graffiti. 

When we arrived, five men with guns—off-duty Peshmerga, we assumed—were just leaving.  I wondered why they had brought their guns, and, captivated by the historical romance and resonance of the place, I eagerly imagined they had come for a blessing at the tomb of the king who, twenty-five hundred years ago, had triumphed against the city they were now going off to fight. 

All the graffiti was in Kurdish and Arabic except for this:  “For remembrance we came here, but it was not much worthy.”  Strange that someone would want to record such tepid feeling on something so old.  I can't imagine not being impressed by the carving.  Still I resonated with the words, or at least the desire for resolution.  The whole scene was an unsettling mixture.  An empty tomb—looted God knows how many years before—a lush river valley full of life, and young men marching off to war.  

The price of peace

ISIS is a difficult topic for pacifist Christians, and rightly so. It seems impossible to argue against U.S. or Canadian airstrikes when they are arguably holding back religious cleansing....

Read the rest of this post over at the MCC Ottawa Advocacy Office blog.

Then and now: In pictures

Here are some contrasting images to show how things have changed (and stayed the same) since our arrival in July 2014 and now, nine months later.

Streamers of Kurdistan flags appeared overnight on our street in early
August after the Islamic State group pushed into Kurdish-controlled
territory and prompted mass displacement.  Nationalism and morale
were high; people thought they would be returning to their homes in 
Mosul and the surrounding towns in a few weeks or months. 

The streamers are still there, less jaunty now and more bedraggled. [Insert war metaphor here.] 

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Short hair.

Long hair.

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Late July: dry, dusty, and hazy, post-wheat harvest.

Early March: green, clear(er) skies.

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In the initial days and weeks following the Islamic State push, displaced people were everywhere -- along roadsides, in construction sites, in spare lots, in church yards and mosques.  Even though almost half of the IDPs fleeing to the Kurdistan region of Iraq immediately moved into houses, there was a huge visible presence of IDPs in every square meter of space.

As the conflict wore on, IDPs were increasingly concentrated into (less visible) camps and informal settlements, especially with "caravans" (pre-fab trailers).  This is Mar Elia IDP center at Christmas; now they have caravans instead of tents.

While there are camps, unfinished buildings are one of the most common places where IDPs have settled.  This is the inside of Ankawa Mall, which housed about 400 families.  Last week, they were moved into caravans on the outskirts of town.

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Accidental matching shirts with Jim Fine, my predecessor as MCC Iraq program coordinator.

Intentional matching shirts with Nathan (and all forty choir members) for Easter.  

 

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MCC office arrangement, July 2014.

MCC office arrangement, April 2015.

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Traditional Kurdish pillow.

I cut off all the tassels in a fit of cultural insensitivity.
(For those of you who are planning a visit, make sure you keep room in your suitcase to take home a Kurdish rug, which are available in the Erbil bazaar.)

       

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During our MCC Iran/Iraq/Jordan retreat in Jerash, Jordan (August).

On the roof of our house in Ankawa (February 2015).

Daily bread

One of the big projects that MCC started this year in response to the ongoing crisis in Iraq is working with an Iraqi organization, ZSVP,  to provide six months of food (from March to August) for almost 700 families who fled from the Islamic State group last year and are living in two small towns in northern Ninewa governorate.

Photo credit: Abid Hassan, March 2015.

While I was collaborating with ZSVP and MCC staff in February to get the proposal off the ground and running, I learned that another international organization with funding from the World Food Programme (WFP) did a distribution in early February for the two towns that we were planning on targeting, with plans to continue with monthly distributions for as long as they had funding from WFP.

I pushed strongly to keep these two towns for ZSVP distributions instead of having them be absorbed into the broader WFP system.  I succeeded: these two towns were recognized by the coordination system as MCC/ZSVP's responsibility for March-August 2015.  I felt great; I took on the big system and got what I wanted, I advocated on behalf of our local partner, who would provide higher-quality food baskets than what WFP provides, and I avoided going back to the drawing board with the project design.  Win, win, win.

And then our implementation was delayed and didn't begin until March 30, instead of March 1.

As a result of my success, the regular supply of food for these families was delayed.  Instead of waiting four or five weeks between distributions, three thousand, nine hundred, and forty-eight people had to wait seven weeks, with only the assurance that it was coming to sustain them.  No one starved because of my actions---there are resources and safety nets beyond these food distributions that covered the gap---but people probably did go to bed hungry because of me.

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I know that "if only"s have limited use.  I also don't know what other factors beside my personal decision to fight back contributed to this existing situation, or what other factors could have intervened in an alternate reality to delay the food distribution regardless.  However, I also know that I have sinned against thousands of people who I do not know, over whose food security I have arbitrary and extensive power.

Having a regular and predictable source of food is one of the main keys to not just surviving but thriving.  This is true not only for people in large-scale disasters like what's happening in Iraq and Syria now, but also for people in the United States and everywhere who are in the slow-motion crisis of poverty.  With this on my mind, I was struck by how receiving food is built right into Jesus' model of prayer, right after proclaiming the kingdom of God and before asking forgiveness for sins:  Your kingdom come on earth as it is in heaven.  Give us this day our daily bread. Forgive our sins.  Help us forgive others.

Our intentions are good, but that does not lessen the pain that we cause others. We see, think, and love imperfectly, and we are lucky if our best attempts come out even.  Nevertheless, we keep praying: give us this day our daily bread, and forgive us our sins as we forgive those who sin against us.

Photo credit: Chris Ewert, November 2014.