ktravula – a travelogue!

The Third Winter

Browning tar, a rote of car zoom noises around my window. The sun sets in a distance, a lot earlier than before, to a now conditioned amazement. Afternoon and night share a neighbourly block on the street of a dying year. Tick, tock, the clock hand counts the moments again in memories of times gone before. At a different time but in a similar pose, time counted down. The geese quacked. The refrigerator hummed creaky tunes in the middle of night. Ice formed into layers of sweat balls around the glass, and everything else stayed still.

The world has not changed since then, or has it? Many months of movements follow each other in steps of ease, and texts, and work, and revolts. And here we are, another winter, another dark evening at four o’ clock. It is a short remove from those quiet times, just two years ago, in the sober remove of a rustic village, but here it is. A year winds down with the last paces of its easing rote, crank and all.

The Light in Double Equivalents

The outrage that greeted Republican front-runner Newt Gingrich’s recent comment about poor people stemmed mostly from his condescension, and not from the fact of his assertion. Speaking at a campaign in Iowa last week, two weeks after he had called the labour laws in America “truly stupid”, Mr. Gingrich said:

Really poor children in really poor neighborhoods have no habits of working and have nobody around them who works. So, they literally have no habit of showing up on Monday. They have no habit of staying all day. They have no habit of ‘I do this and you give me cash’ unless it’s illegal.

Coming from a middle-class background and growing up in Nigeria’s lousy economy of the 90s, I relate with much of what he said with regards to the habit of working. The disingenuity of the argument he makes, however, is in the way it casually omits the truth in a similar argument for the other side. Read below:

“Really rich children in really affluent neighborhoods have no habits of working and have nobody around them who works. So, they literally have no habit of showing up on Monday. They have no habit of staying all day. They have no habit of ‘I do this and you give me cash’ unless it’s for partying.”

Did you see what I did there? I substituted the words “poor” for “rich” and other “negative” equivalents for “positive” ones. Does that little trick change the truth in the assertion of Mr. Gingrich? No. The problem however is that he did not make this balanced claim. By focusing only one side and demonizing poor children, he pits himself on one side of the argument, and thus muddles the issue he was supposed to be solving. If the focus of his comment was to breed a culture of working, is there a particular reason why it should focus only on poor children?

Let me make a second example, also from Mr. Gingrich’s attempt at political commentary. While speaking with a Jewish television last week, Mr. Gingrich said that Palestinians are, after all, “an invented people” who didn’t exist as a nation until after the exit of the Ottoman empire. Of course, he was right. The people now referred to as the Palestinian people, now craving for a state of their own, are just Arab people living in the middle east. However, so are the Jewish people as well! The Jewish State of Israel (at least as we know it today) was just as well “invented” in self-determination after the Second World War. So why did Newt Gingrich not state the second equivalent truth of his assertion? Because it is not politically expedient, and – like other Republican candidates – all he wanted to do was to sound Pro-Israel than the incumbent president whose job he seeks.

Now, to my final two examples on this matter, this time on race. I found out to my chagrin that the most popular post on my earlier wordpress blog (before moving to this domain) has remained this one where I wondered if oyinbo – a Yoruba word for “white person” was a racist word. I knew it wasn’t, but I was interested in reader perspectives on the way a word conditions the way we look at the world and other people. I got feisty, energetic responses. But what struck me earlier this morning however is a fact that I had overlooked for too long: that more than half of what is considered racist – even here in the United States – were anything but. Here are two quotes, the first by Donald Trump: “I have a great relationship with the blacks,” said a few months ago to public outrage, and Ann Coulter’s “Our blacks are so much better than their blacks” – a reference to African-Americans in the Republican party as opposed to those in the Democratic party.

It is easy for me as an African to take umbrage at each of these statements (as I undoubtedly did for a few days without being able to lay my hands on why the statements seemed so jarring). A few months removed from the uttering of those words however, I finally got it. It took a short memory trip back to the sociopolitical environment of my home country. “I have a great relationship with the whites” would not have elicited such a public umbrage in Nigeria but it would have raised eyebrows of social awkwardness. There is a consensus that there is something awkward with a citizen who felt the need to associate himself with a particular race for political advantage. “Our whites are so much better than their whites” would have elicited a similar response of awkwardness, albeit with a heavy dose of scorn and derision. It definitely would take some self-loathing and inferiority complex to make such a public proclamation. Implicit in these statements however is the acceptance of the “otherness”, and thus the problem. In Nigeria, this “otherness” is accepted, considering our colonial history The “whites” are not one of us. In America, it is not, because of the country’s history of slavery and civil rights. The “blacks” are also Americans, and undeserving of such “otherization,” thus the outrage. If Mr. Trump had said “I have a great relationship with the Nigerians”, or Ann Coulter, “our Nigerians are better than their Nigerians,” no one would have taken notice.

There is something to be said for double equivalents. Some things don’t make much sense until we put them in front of a mirror of polar equivalents. Some don’t make sense at all, eventually, of course, but it sometimes helps to pare them off all their political overtones. Mister Trump and Miss Coulter get a pass from racism but not from bigotry, and Speaker Gingrich gets all the blame he very well deserves.

End of Classes, and More

My presentation in class on Wednesday was my last in this Master’s program (baring a thesis defense, of course). It focused on a hypothetical lesson plan for second language teaching in a foreign country. One of the advantages of such assignment that allows for creativity is the chance it gives the student to make conjectures on things that may actually become future research areas. I am a teacher of English language in a high school in Kigali, Rwanda. That country emerged just a few years ago from a brutal civil war that tore the country into many ethnic parts. It has now adopted a policy of English language (over French and Kinyarwanda) in order to forge a more united country free of a colonial past, and with a view to a more globalized future.

What problem does such a job pose for both the student and the teacher, even beyond the usual problems of language acquisition? Socio-cultural attitudes of parents still hung up on ethnic and cultural identities and resistant to change? Government bureaucracy and a typical political gamesmanship that might deny funding for much of the initial experimentation that could amount in success? A problem of communication between teacher and student? (It’s hard enough for students to be learning a new language. If the teacher offering guidance for such teaching does not even share the linguistic identity of the students, the baggage of his “otherness” might be a little hard to overcome). What else? There are actually far more positives to the experiment, one of which is the delight of sharing cultural similarities and differences while at the same time sharing the knowledge of a connecting international language. Cultural exchange is after all always an learning stimulant.

I have good memories of my first major teaching experiences in the Nigerian middlebelt as a Youth Corper. Students delighted in their ability to communicate in Hausa and Berom even in our English classes. It was a battle that I struggled with all through the year, frustrated that the purpose of English education is defeated when students choose instead to resort to local codes at every moment of convenience. Other linguists working in the area of Second Language Acquisition have argued that there are positives in this model of acquisition where the pressure to always be right is taken off the shoulder of students and they are allowed to subconsciously acquire the second language. The problem in the application was the reluctance of the students themselves to even try since their mother tongues provided an easy alternative. (But then, a prominent educational research in Nigeria, particularly the Ife Six-Year Primary Project of 1989, showed that students taught in their mother tongues performed better in learning other subjects).

I find Second Language Acquisition extremely fascinating, and the prospect of teaching English in another country equally enticing. Rwanda presents a fascinating example of such intervention because it combines education with social work. A country willing to ditch a dividing legacy of multilingualism for a second foreign language presents a fascinating study. One of the best rewards for teaching – as I have realized from my years of involvement – is not just in the knowledge that the teacher brings into the class, but the ones he takes out of his interactions with his students. I believe that in the next century, the language of the world will not be this English language as we know it, of course, but something richer, encompassing the form and world-view of all the peoples through which it has passed. There is something to enjoy in the process of bringing that to existence.

On Poetry as Science

One piece of prose floating from the fading memory I have from reading Czeslaw Milosz’s Visions from San Francisco Bay occasionally come back to haunt me in my still moments. It asks amidst a whole lot of other questions what the purpose of words are beyond their ability to convey meanings. In one recent interview with Stephen Colbert, Astrophysicist Neil deGrasse Tyson compares the inconsequentiality of our presence on this planet to that of a billion (and some) bacteria living in the walls of our intestines whose number is equal to almost three times the number of all human life that ever existed and died. Like those bacteria, he suggests, who live without the mental capability of understanding the dimension of their inconsequentiality when compared to six billion other intestines walking the earth (with the multibillion units of bacteria they carry in them), we may not possess the mental flexibility to understand our insignificance (along with our equally possible random relevance as evidenced by our current existence).

Milosz asks as if to himself what makes it so that words, in their utmost insignificance beyond immediate use, lends themselves to entendres, rhyme and poetry. Did there exist on some magical plane a predestination for the word “apple” to become the symbol of ultimate taboo, pleasure and sin? In which realm of serendipity did “gain” and “pain” acquire the paradox of their rhyming complementarity. Sure computers may not write poems now (and I have no doubt that this is false), but the lexical matrix of today’s world endows us with a gazillion ways of expressing thoughts in inventive ways. The order in which I have written the last couple of sentences in this post (with almost a 100% certainty) is an order in which these words have never ever been arranged and never will anymore by anyone else. There is something to that. The process of writing poetry, for me, taps into the science of this randomness. The art resides in the chance of success – that moment when meaning, form, and words meet at the tip of the writer’s hands. See below:

I balanced all, brought all to mind,

The years to come seemed waste of breath,

A waste of breath the years behind

In balance with this life, this death.

from W.B. Yeats’ An Irish Airman Foresees His Death

This concise beauty, and an underlying deceptive simplicity that wows, has always defined for me one of writing’s unreachable bars; the place where science, art and meaning collide with the earnest needs of the present.

Conversations with Neil deGrasse Tyson

America’s most famous astrophysicist dropped by campus today for an event of the SIUE Graduate School. Dr. Neil deGrasse Tyson is the director of the Hayden Planetarium in New York City and the recipient of the NASA Distinguished Public Service Medal, the highest award given by NASA to a non-government citizen. He is also the author of The Pluto Files and Death by Black Hole (and other Cosmic Quandaries).

His talk, titled “Our Past, Present, and Future in Space” focused on the regression and eventual end of the US space program, and the contribution of public and political apathy to this end. Those who have heard him talk will already be familiar with his worldview: a passionate defense of imagination and a unified, inspiring public policy for science. The end of the space program, according to Mr. Tyson, is one of the worst things to have happened to America in a long time not only because of the now total absence of motivation among young people, but also because of how the general apathy has now negatively affected the status of the country in the world. In a preview to the visitor’s speech, Dean Aldemaro Romero of the Faculty of Arts & Sciences had this to say: “While I was growing up in Venezuela and told my parents that I wanted to be an astronaut, they told me ‘You have to be either an American or a Russian.’ Now, many decades later, as an American citizen, I have found out that to go to space, I’d either have to be Chinese or Russian.”

There was a lot more. The maps of the world, when plotted on a chart on the basis of resources spent on science (and, on another chart, on the basis of scientific progress/development in the last decade) shows the African continent virtually invisible. What concerned Dr. Tyson however – as well as the members of the audience – was the shrunken shape of the American map as well. Even Brazil, and Japan, on this map showed far more encouraging progress, to the dismay of all who have previously believed this country as being on the farthest frontier of future advancements. Many things are wrong, among which is the absence of a political will and imagination.

At the reception party arranged for him, I asked for his opinion on the absence of scientific advancement in Africa, and whether the frontier had irrevocably moved westwards. He disagreed, opining instead that like every great civilization had come and gone, the continent would have its turn again at some point in time. There is a particular initiative at the moment in South Africa, he said, where scientists have begun training young high school students in order to be able to produce the next big scientist (of the stature of Albert Einstein) and a Nobel Prize in Physics from the African continent. What did he think of Physicist Richard Feynman? “He’s as brilliant as he has been described,” he replied.

Known among young people in America today as the man who relegated Pluto from the status of a planet to that of a mere floating astral rock, Neil has contributed to the progress of modern science and astrophysics in popular culture than most people in the world today, and continues to do so. It was quite an enlightening event. His autograph on my copy of his book simply read: “To Kola, welcome to the universe.”

His book, The Pluto Files details in a fun manner the arguments and debates surrounding the relegation of the former planet Pluto, including also letters from angry young children and cartoons from the media weighing in on the many sides of the relegation debate.

Previous guest speakers at the Arts & Issues events here include Maya Angelou, Ken Burns, and the Basie Count Orchestra. I recommend this video, by the way, Dr. Tyson in conversation with Stephen Colbert. (H/T @loomnie)

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