All posts tagged Culture Shock

  • In Which I Go to a Turkish Wedding and Think Very Judgmental Thoughts

     

    The Malvolio waiting in the wings of the Turkish wedding is an old woman. She does not dress up, instead generally wearing a plain black cloak. Her unique function is to mine all the possible gossip from the event. Was the bride’s dress sufficiently fancy? Which guests brought a paltry gift, or didn’t bring one at all? Who wore a hijab but danced to bring all the boys to the yard?

     

    These old women are known as “teyze” in Turkish. Being judgmental is  not a teyze prerequisite, but teyzes are usually traditional and, in a country where entertainment means television and not much else, gossip is what keeps their lives interesting.

    After arriving at the wedding and completing the necessary rounds of greeting relatives she likes or pretends to like, the judgy teyze sits down and keeps her face expressionless (lest anybody think she is actually having fun – or maybe because Turkish weddings are not fun.) And from her perch on her chair, one of 300 other judgy teyzes, she inspects the cake and the festivities with an eagle eye trained towards anything gossip worthy to break up the monotony of rolling out endless sheets of phyllo pastry over the next few weeks. She does not dance. She considers herself too old for that, of course, and anyway, the dance floor is only big enough for ten percent of the wedding guests and they keep playing the same five songs over…. And over…. And over again..

    I feel empathy for judgy teyzes, because I recently went to my first Turkish wedding and was unable to maintain any kind of remotely anthropological outlook. Why? It was the dullest, most awkward event that I have ever attended, and I have been told that this is normal as far as weddings are concerned. So I judged, since there was nothing else to do, and judged away!

    Turkish weddings, at least traditionally, span two days. The first night, historically only for women, is called the kina gecesi. (This is Turkish for henna night, a tradition most people will have heard of.) Nowadays, everybody can attend, but only women get to sit down, which means that men can casually slip away if they get bored, which they will.

    At the henna night that we recently attended, the bride wore a dress that couldn’t fit through the door. Everybody sat down. Eventually the bride and groom showed up, and danced. Finally, everybody was allowed to dance, but if you didn’t want to, your only option was to sit there. The music was too loud for talking, and too grating for enjoyment. And the DJ kept playing the same songs over and over.

    After about two hours of this, during which time you couldn’t leave because you hadn’t seen the bride get henna put on her hands yet, the bride went to change her dress to a traditional henna night gown. Her mother put a blob of henna on her hands (no intricate patterns here!), the bride and some of the guests danced for an hour more (which you have to stay for) to the same songs, and then they distributed favours,and finally about twenty minutes after that it was appropriate to leave.

    No alcohol.

    If you cannot dance for three hours straight, there is really nothing to do but think about how bored you are. No awkward drunk uncles give memorable, embarrassing, exciting speeches. There is no food on your plate to poke at. You just sit there in a plastic chair in a dress, waiting for it to end, wondering if your hearing will be permanently damaged by the volume of the music, and thinking enviously of the men in the back who can just leave if they want to.

    The only people in a less enviable position than the woman guests of this event are the bride and groom who, although they are to repeat the entire performance the following evening at the actual wedding, are not permitted to stop dancing for the entire ceremony.

    Ah well, so that felt like a waste of an evening. Perhaps the wedding will be better?

    We spent the entire day at the home of the bride and groom’s parents so we could see the groom forcibly removing the bride from her home. It’s not a violent event. The bride stays in a room guarded by her oldest brother. The groom gives money to the brother to give up his sister, and the father ties on a red ribbon to symbolize the bride’s virginity. To symbolize the groom’s virginity, he has to wear a red ninja headband.

    Just kidding, virginity only matters when it’s the bride of course!

    Now the groom has the bride. Everybody disperses to make themselves ready for the wedding. For close relatives, this means doing everything in their power to upstage the bride. Long cream or light-coloured dress? Check. Nine solid gold bangles? Check. Ostentatious up-do or hijab-do? Check.

    My sister-in-law and I went to the hairdresser with some other relatives to take part in this ritual (though of course I couldn’t bring myself to do anything upstage-y.) Here, I learned an interesting thing. Hijabis getting ready for an important event are not allowed to ditch the hijab, because that would be immodest. Instead, they get a hairdresser to arrange it so that it’s many pleats and folds look fancier, and then they get makeup put on their face so they look fancier. And they wear a long dress with lots of sparkles so they look fancier. Everything about it says, “look at me,” but at least it’s modest.

    After the hairdresser, off to the wedding. The venue was outdoors and tastefully decorated. We sat down and discovered, joy of joys, some other English-speakers who had been invited and to whom we could say everything catty that we wanted. The bride and groom walked down the aisle. They cut what looks like a Costco sheet cake. Then they danced their first dance. Then there were three more hours of dancing. Once again, the music was too loud. The DJ, who was not the same DJ, played the same five songs from the previous night! There was no ceremony, as apparently in Turkey “a wedding” is the thing we fondly dub “a wedding reception” in good old North America. And we were served food (thank God), and cake which was not the same cake that the bride and groom cut because…. Even the largest wedding cake isn’t large enough for 600 of your closest friends and family, I guess. It was ice cream cake, which I remember being all the rage for birthday parties when I was 9. 

    No ceremony, no speeches, not even a relative insisting on singing a song in a cringe-inducing faux-operatic style.

    Finally, it was over, and we could go home.

    On to the most catty thing I’ll say here. A number of women were wearing large amounts of solid gold jewelry. Since the Turkish currency has been unstable for at least the past 70 years, most Turkish people of any means choose to save their money in gold. This gold comes out during significant events like weddings and holidays, but cannot be worn every day because it is too soft.  

    Every member of the brides family was wearing multiple pieces of 22 carat gold, the bride wore no fewer than three dresses, the groom two suits, the venue was on the pricey side, but none of them appeared to have been to the dentist in at least ten years.

    Not only does it seem to be a no-brainer for me that the day whose photographs will grace your mantlepiece for the rest of your life you would like to have clean teeth, just one of those inch-thick bangles could buy a lifetime’s worth of yearly dentist appointments.

    But yeah. Something something can’t judge another culture. Just kidding. I am beyond the point of thinking that one should not make judgments, at least where decisions or traditions affect people who are not yourself. Judgment, where it doesn’t evolve into contempt, is important. It allows us to fight for improvement. And although a wedding a relatively small thing, it’s not nothing to force 600 people to listen to the same too-loud songs for six hours and to lose their entire weekend to that end. I felt resentful. I can’t have been the only one.

    Turkish society remains very conformist and traditional, and it can be very hard for some Turkish people understand that things might happen another way than what they’ve always been used to. I was initially okay with this, thinking that it wasn’t my place as an immigrant to step on anybody’s toes. However, when I allowed my mother-in-law to plan my engagement ceremony, I soon realized the folly in this outlook. The whole event was just… awkward. There was no MC to move the ceremony along. We, as the couple getting engaged, didn’t know what to do with ourselves after they put the rings on, and nobody told us what we were supposed to do, so we sat there blushing awkwardly.

    When I asked Adem about it, he said, “Well, engagement ceremonies are always like that.” We had a similar conversation about the recent wedding.

    “You didn’t find the wedding as horrible as I did?” I asked in a discussion the following day.

    “No, it’s normal,” he said.

    Fortunately during our engagement ceremony, my parents were there to rescue it by giving some speeches. But I still felt, after it was over, a sense of shame that I hadn’t been more proactive in designing a ceremony that was considerate to everyone, a ceremony that didn’t feel like a chore to attend.

    And if you’re thinking, “well maybe the most considerate thing would be to just follow the traditions,” you’re entitled to your opinion, but I think too much tradition can keep things stagnant and allows us to continue practices that reinforce harmful ideals. The virginity ribbon? No thank you. Anything that represents an idea that a woman can be bought? I’ll pass, thanks. And anything that makes people feel like they’re wasting their time? No, weddings are a joyful occasion and, if possible, should be joyful for everyone in attendance.

    All that being said, these ideas are easier said than implemented. I’ve been stressed about our wedding coming up because I want to make it an event that doesn’t make people grumble with resentment, but I am still fairly constrained by the traditionalism around me. For example, I have already conceded that we will invite 600 people from Adem’s side, which is insane. Adem wants me to wear one of those gaudy princess dresses and teases me by showing me white dresses from H&M that he says are similar to the ones I show him. (To be honest, if it looked okay, I would wear a dress from H&M and I would even wear a dress that wasn’t white, but that is one tradition that I have been forbidden from sinning against.) And I’m not even allowed to think about having alcohol at the wedding itself, though I have negotiated for there to be some both before and after. Every single tradition needs to be negotiated. It’s so much.

  • Captain Underpants in Turkish

     

    This weekend Adem humoured me by going to see Captain Underpants with me. He even let me drag him to the bookstore to buy the first book in the series in Turkish (though he loudly chanted “I married a ten year old, I married a ten year old,” the whole way.)

    So I’ve been reading Captain Underpants in Turkish over the past few days and I have learned many things.

    The most important of which is that Turkish doesn’t have a word for wedgie.

    They have to translate “Captain Underpants was able to leap over tall buildings without getting a wedgie” with “Captain Underpants was able to leap over tall buildings without getting his underwear stuck.”

    I felt very sad that the Turkish translation didn’t have the panache of the English original, so I asked Adem about it.

    “Oh yeah, I’ve seen wedgies in films,” Adem said. “But we don’t do it to each other here so we don’t have a word for it. We have other stuff we do to each other.”

    “Like what?” I asked.

    “Oh, you know, grabbing someone by the balls and telling him to sing the national anthem backwards.”

    Where is that “the scream” emoji when I need it?

    No word yet on whether there are Turkish words for wet willies, purple nurples, noogies, Indian burns, or swirlys. But I will let you know what kinds of similarly horrible practices English doesn’t have words for.

    In the meantime, any translation suggestions for the National Anthem ball grab?

  • BANG BANG

    Since I arrived in Turkey, I’ve listened to the calls to prayer thousands of times.

    You would think I would have memorized them by now, but they haven’t punctured even my short-term memory, much less long-term. If you asked me to repeat the words, or sounds, or even hum along to the music, I wouldn’t be able to.

    I guess I’ve become an adult, and my years of learning through passive absorption are over.

    The beginning of one of the calls to prayer does stick out in my head though. It’s sung in the mid-afternoon, and starts with a robust Al-LAAAAAAAAAAAAAAAAAAAAAAAAAAH. This much I get.

    I passively feel like I should at least know what is being sung; but instead, each time I hear this AL-LAAAAAAAAAAAAAAAAAAAAAAAHHHHH, the LAAAAAAAAAAAAAAAAAAAAH of which is exactly the same length and timbre of the beginning of “The Circle of Life” song from The Lion King, that is what I automatically start to sing. Gustily, if there’s nobody around to feel disrespected of if I’m feeling particularly exuberant.

    It is now Ramadan. In Turkey, during Ramadan, my sleep is disturbed by the dreaded (for me) Ramadan drummer. Every night, he strolls through Turkey’s neighbourhoods banging a drum to wake everybody up before the sun rises so they can eat. Then, he comes to your door and asks for a tip for waking you up! Unfortunately, there is no option to take money away from him to get him to stop drumming.

    This guy has sicker beats than any of the other drummers I’ve heard. Ours is a no-nonsense drummer. Loud, and regular.

    Since many Turkish people are, like me, not Muslim, (or Muslim only on their official IDs) I am not alone in being annoyed by the Ramadan drummer. I recently saw a picture of a poster hung up on a building in a liberal neighbourhood of Istanbul. The poster had a picture of Lars Ulrich, drummer of Metallica, with a caption that said, “The only Ramadan drummer you should tip.”

    Hear hear.

    Anyway, back to the general point. While the mid-afternoon call to prayer inspires me to sing “The Circle of Life,” the regular bang-bang, bang-bangs of the Ramadan drummer inspire me to sing the song “Bang Bang.” It’s not perfect because the bang-bangs come a little too close together to sing the intervening words, but at least the initial bang-bang is roughly at the right tempo.

    BANG BANG

    Heshotmedown

    BANG BANG

    Ihittheground

    BANG BANG

    Thatawfulsound

    BANG BANG

    MY BABY SHOT ME DOOOOOOOOOOOOOOOOOOOOOOWWWWWWWN

    BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG BANG

  • If You Want to Go Shopping in Turkey, Consider Europe Instead

    I swear, the pantyhose are made of real silk!

    Before moving to Turkey, I almost always shopped online. I loved getting exactly what I wanted, not having to go anywhere, being able to judge the quality of my prospective purchases by the reviews of people who have already hacked through the jungle of the internet, contracted the tropical fever of buyer’s remorse, and learned the strange tongues of the savage online merchant.

    Online shopping in Turkey is much less popular than in Canada, which means that if you need something, you must usually perform the unpleasant task of searching brick and mortar stores until you find it. If being forced to spend time doing that isn’t bad enough, Turkish salespeople often make it worse.

    My defense mechanism is to just not go shopping if I can help it, but as Adem and I got married in the winter, I did need to buy a few things. The first was a shawl to go over my dress. I hoped to buy something wool as it might be suitably warm for going outside in a Turkish winter. Adem and I went downtown to look in the shops. We spotted one that sold scarves and asked the merchant if he had any made of wool.

    “Sure,” he said and pointed. “Right there.”

    Just by looking, I could tell that the scarf was not wool. The fabric was glossy and a bit plasticky. Further investigation revealed a tag that said, “100% polyester.”

    “This is polyester,” said Adem to the merchant after I showed him the tag.

    “Oh,” said the merchant. “It’s polyester mixed with wool.”

    “But this says 100% polyester,” said Adem.

    “Well it got mixed up with the others,” said the merchant.

    “The others are also polyester,” said Adem after glancing at the rest of the tags.

    We walked on, shaking our heads.

    A few days later, I went to Sephora to buy a lipstick for the wedding.

    A saleslady approached. “Can I help you?” she asked.

    “Yes,” I said. “I’m getting married soon and I’m looking for a lipstick that is close to the natural colour of my lips, but will make them more visible in pictures.”

    The saleslady led me to the Estee Lauder section and proposed a colour. Even by Sephora standards, it was expensive.

    “Or,” said the saleslady as I grimaced indecisively, “the colour I’m wearing could be very nice as well.”

    The saleslady’s lipstick was so dark it was almost black. It could not have been further from what I’d asked for.

    “No thank you,” I said. “I’m looking for something more natural looking.”

    Then, I asked her if there were any cheaper brands I could try.

    She said, “All the lipsticks here are this expensive.”

    Since I am too good at wasting time and not making my exit when I should, I asked, “what about the store brand?”

    “Oh,” said this lady a bit tersely. “I didn’t realize you considered the store brand a possibility.”

    I allowed myself to be dragged over to the store brand shelf but left without buying anything after the lady, again, showed me an array of colours that were the opposite of what I’d asked for and then did not suggest we look at other, cheaper, non-Estee Lauder lipsticks which were displayed in brightly coloured rows all over the store.

    That same week, Adem and I bought wedding rings. I asked the jeweler if mine could be made in rose gold.

    “Of course,” he said. “The rings will be ready in a few days.”

    A few days later, we went to pick them up. As promised, Adem’s was yellow gold, and mine was rose.

    Six weeks after the wedding, both the rings were yellow gold. For some reason, rather than making mine in solid rose gold, they had only plated it … without telling us.

    We went back to the store to complain.

    “Oh,” said the jeweler. “Rose gold as a material doesn’t exist, so it’s not possible to have rose gold jewelry that isn’t plated. You know. You wash the dishes, you do housework with it, and that’s what happens. It wears off.”

    Adem is a peaceful guy, and my Turkish isn’t good enough to really stick my claws in someone, which is maybe for the best since the mental insults I was slinging would have made Satan himself blush.

    Here is a G version of those insults:

    LIES! LIEESSS!!! LIESSSSSSSSSSSSSSSSSS!!!!!!!!!!!!!!!!! YOUR MOM WAS AN INCOMPETENT PARENT!!!!

    They offered to replate the ring for free, which we did because I was too stunned to say or do anything else. Three weeks later, it is now quite robustly yellow, again.

    Turkey has bigger problems than this of course, but these kinds of mundane dishonesties are just so frustrating in the day-to-day.

  • Life in Istanbul these Days

    Sorry for the long absence – it was, I promise, one that would have counted as “motivated” by even the nitpickiest of my high school teachers. I’m working full-time, I’ve had some minor but time-consuming health problems, I did a bit of travelling, and I got married. I’ve neglected a few projects because of the craziness of it all, and this blog is one of them.

    Here are some notes from life in Istanbul as of late.

    Turkey is going to have a referendum in early April about some proposed constitutional changes. These, if accepted, would give the presidential office and Erdogan a great deal of power. I’m beyond caring about it because whether Erdogan wants to maintain the veneer of democracy or not changes little about what is actually going on. The only thing to do is to choose battles we can fight in our corner. To that end, Adem and I have a laundry list of products we no longer buy and stores we no longer frequent because of their links to the government. Ülker and Godiva products are out, we’ve stopped shopping at Şok, Bim, and A101, and we try to shop at the bazaars and neighbourhood shops and to buy local so that our money goes towards providing livelihoods for local merchants instead of big companies that tend to funnel money upward.

    Although I don’t feel any anxiety about the referendum, it is hard to ignore the campaigning. As my neighbourhood tends conservative, huge posters encouraging people to vote yes to the constitutional changes are prominently displayed all over the place. Under one of these posters, another poster has been hung advertising “psychological consulting.” Although I’m reasonably sure that said “psychological consulting” would also be coming from a conservative perspective, it still makes me laugh every time I pass by.

    Along with the posters everywhere, campaigners are handing out flyers in the street and mobile propaganda trucks play jaunty patriotic tunes. The ones against the constitutional changes all play the Izmir March, whose lyrics translate roughly to “Long live Mustafa Kemal Pasha! May his name be a jewel in our crown.” Like many marches, the Izmir March is a major earworm and I find myself whistling it frequently, even if my feelings towards Atatürk are not particularly worshipful.

    In other news from this month, my eyes have been opened to the meaning of my status in Turkish society as unmarried lady living with her boyfriend. I’ve never felt exactly uncomfortable in my neighbourhood or apartment building, but it did make me laugh ruefully this past month when the neighbours started speaking to me all at once. Before I had assumed that their not speaking to me was just because we live in a huge city, but I now suspect it was because Adem and I were living in sin.

    It all started when, a week after the wedding, I said hello to the opposite neighbour and mentioned “my husband.”

    “Your husband?!” she said. “Adem is your husband?”

    “Yes,” I said, “we just got married.

    “Congratulations!” she said. “Why don’t you come in for tea?”

    She has never invited either of us for tea before.

    A few days later, our downstairs neighbour caught us as we were heading out and admonished us for not inviting her to the wedding.

    “We’re neighbours!” she said. “You should invite us!”

    “It was just a small civil wedding,” Adem said. “We’ll have a bigger wedding and invite you.”

    “Congratulations, congratulations,” she said. “Yes, let us know when you have the big wedding.”

    Now she too always greets me whenever we cross paths in the hallway and asks me how I’m doing. I appreciate the attention but do find is amusing (and disturbing?) to see how shut out I was until I made an honest woman of myself. On the other hand, it’s not exactly surprising and they were never rude to me, so I suppose I’ll accept the friendliness and reserve my personal misgivings for bigger problems than their tacit judgement of our choices.

    More to come, I promise.

  • Islamic Coverings in Turkey: Women, Young Girls, and Economics

    During my first trip to Trkey in 2014, I was surprised to see few women sporting Islamic coverings. Although public transit was plastered with advertisements for silk hijabs sported by smiling women wearing shiny trench coats and coordinated makeup, the street itself was relatively bare of covered women. In retrospect, the fact that I spent all my time around the Hagia Sofia and Blue Mosque explains my experience; touristic neighbourhoods are typically only frequented by foreign women since Turkish women understand that the shops and restaurants there are overpriced and the salesmen typically lecherous and inappropriately bold.

    The following summer, I moved to Izmir. Izmir, by Turkish standards, is remarkably liberal – a repository of the deification of Ataturk and his doctrine of secularism. In Izmir, bikini-clad ladies roam the beaches and barely-there sparkly dress-clad women roam the nightclubs (before returning home each night to save their virginity for marriage.) Wearing a hijab in Izmir was an act of rebellion, not a capitulation to a ruling social morality. Even my erstwhile boss, a self-professed Muslim from a more conservative city in the south eschewed it. “No, the hijab is not very good. Anyway the way women wear it these days, it is not modest!” she wailed to me once. “If you wear the hijab for modesty, you shouldn’t also wear makeup!” She showed me a picture on her phone of a Facebook friend of hers, smirking shiny red lips at the camera over a sumptuous meal, an orange hijab of expensive fabric carefully arranged atop her head. “See?” she said. “This woman is wearing so much makeup. She looks not modest.”

    My more recent forays into Turkey have allowed me to see a third snapshot of Turkish culture. I now live in a mixed neighbourhood of Istanbul. Here, Turkish students and Turkish and Syrian families of varying levels of conservatism live together. In my neighbourhood, it is a bad idea to eat in public during Ramadan. Shorts are a fairly rare sight on both men and women, even in the heat of summer. About 50% of women wear some sort of head covering, from the hijab paired with jeans and a long-sleeved t-shirt to the face-covering niqab styled with matching long flowing black robes.

    I’m told that there has been a shift towards covering in recent years – that in the olden days of 20 years ago, women who covered typically only did so following marriage and usually simply tied a scarf loosely over their hair. The new style of more intense covering has been blamed variously on the government, the government, the government, and Arab influence coming in from Syria and the Gulf, a typhoon (apparently) blowing the winds of conservative political Islam Turkey’s way. Of course, these are only the perspectives of the ultra-liberal mostly-Marxist couche sociale that I find myself a part of – it’s not exactly easy for me to gather other perspectives because the people who have them aren’t in the habit of talking to foreigners like me and, as I don’t attend school or work in Turkey, I have equally few opportunities to talk to them.

    The prevalence of Islamic covering in Turkey presents an intellectual conundrum for me. As a feminist, I support a woman’s right to wear what she wants. I’m not so blind to the fact that women are presented with many similar messages in the West as they are in Turkey – you should be sexy, but also not sexy. If you’re too sexy, people won’t take you seriously. If you’re not sexy, people won’t think you’re attractive. You should wear makeup to look nice, but not too much because there’s a possibility that people won’t find you attractive if it’s too much. They could also find you too attractive and then it will be your fault if they come onto you inappropriately. You should exercise and keep in shape – but God forbid that a man see the outline of your butt in yoga pants because he might get a boner or talk about seeing your butt to his friends. You shouldn’t care about what men think of you and you should wear what you want for yourself. But be sure that it’s sexy enough to be attractive and modest enough so that nobody can question your character. And don’t forget women. Women are the arbiter of what society thinks too, so if they think you’re not dressing correctly – well, you shouldn’t care, but make sure you’re sexy enough for women to compliment you, but not sexy enough to make their partners be attracted to you.

    But back to the hijab. As a Westerner, I’ve always had a live and let live relationship with the hijab. In Canada, whenever I see one I think one of these things:

    “I just remembered I forgot to buy dish soap.”

    “Oh, a woman wearing hijab.”

    “That must be so warm in winter.”

    “How does she make it look like a turban? How do the pins stay in place? I wonder if they can prick you by mistake, or are there safety pins specifically for hijabs that you can buy?”

    “Is that really all her real hair under that thing?”

    “She could be wearing it for so many reasons – it could be because she wants to express her religion outwardly. Or because it’s a way to publicly express her identification with her culture. Or maybe because her family wants her to. Or maybe she didn’t wash her hair today.”

    In short, I tend to make the assumption of a more-or-less free choice, or a choice that, at the very least, is just as free as the choice I and many Western women make to dress in ways that tread the brutal line between being attractive and being the sort of person one takes seriously.

    This live and let live attitude came with me during my first months in Turkey, and I ardently argued for my perspectives to secularist friends and acquaintances, probably to their great annoyance. After more time spent in the country, however, my perception of the hijab in Turkey has changed; I now understand that pressures to dress a certain way go beyond society and enter many strata of government. To hear my friends tell it, a certain level of conservatism is practically a requirement if you have your eye on a good post in government, and a post in government is like being thrown onto an island of job stability while other Turks drown in the treacherous sea of the Turkish economy. So, while I still affirm an adult woman’s right to wear what she wants, the social pressure that exists in Turkey to dress in a way that covers your body is bothersome to me because the more pressure there is, the less choice a woman actually has.

    What bothers me even more is when I see prepubescent girls who are already covered. I have seen a few girls around the age of eight. My sister-in-law told me she once saw a covered little girl around the age of 5. I’m no Muslim theologian, and I haven’t thoroughly studied what Muslim scholars say about Islamic modesty’s links to (female) sexuality. However, this lack of profound knowledge notwithstanding, I do understand that popular perception holds that the hijab is about hiding the body and sexuality or (more generously) about seeing a woman for virtues that have nothing to do with her body and sexuality. So whenever I see young girls with heads already covered, I can’t help but resent the implicit sexualization of the young girl’s body.

    If I’ve learned one thing from feeling frustrated about people who cover their children or people who refuse to admit that the hijab isn’t as free a choice as it could be, it is this: engaging another culture can present real and serious difficulty to people with a particular notion of ethics, morality, and what is good for people; it is not as simple as just “respecting” somebody else’s culture. Sometimes, differing beliefs can even motivate the essentially altruistic behaviour of trying to change something about a culture (although, of course this may not be perceived positively by the culture one is trying to change.) Even though I say nothing when I see eight-years-olds wearing hijab, I feel suddenly empathetic for the bad guy “orientalists” and “missionaries” and “colonists” of history, not because I think all their actions can be justified, but because I understand what it feels like to see something in another culture and believe that it’s basically wrong.

    When do we have the right to try to change something? Or to make a moral call? Does anybody have any ideas that are better than mine?

    **To be very clear: I believe that adult women should be able to make the free choice to cover or uncover. I also believe that implicit sexualisation of young girls and being forced to cover for economic and other unavoidable reasons is wrong.

  • How Reverse Culture Shock Led me to Google “Atheist Yoga”

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    I came ‘home’ last week to a surprise bout of reverse-culture shock; as soon I stepped off the plane in Toronto, a profound feeling of depaysement hit me like an unexpected rainstorm on a sunny day. My flawless Canadian accent and manners seemed but tools in an espionage operation designed to infiltrate Canadian society, not a natural part of my identity.

    I’ve felt out of place before, of course. I feel out of place each time I re-enter Turkey after an extended bout in Canada. Still, Istanbul, with all its charms and flaws, begins to feel like home after a while. And, as I learned as I walked through the Toronto airport, Canada begins to feel like a foreign country after a while too.

    In the lineup to go through passport control, Canadians stood with metre-wide spaces between them and complained about nothing. My inner monologue started working overtime, like a jaded old person who thinks age grants a license to say anything, no matter how mean or unconstructive.

    For example: Shut up two guys with nice clothes complaining about Winnipeg. You don’t understand what it’s like to have problems. I can’t believe you guys can’t even appreciate Winnipeg. Seriously, Istanbul is so much harder than Winnipeg. People from Winnipeg can’t even imagine how much harder life is in Istanbul than it is in Winnipeg.

    Complaining about Istanbul is an unpleasant sort of municipal sport of Istanbulites, a habit I had unconsciously embraced as a confirmation of my belonging to the city.

    An officious woman of Caribbean stock was in charge of making people line up properly for passport control. She bustled her way up and down the lineup of empty spaces like a pacman, opening barriers and zipping them shut, yelling rude things at travellers, which as a recently transplant from Istanbul, I found strangely comforting.

    “You need to keep moving,” she bawled across the line full of empty spaces. “Don’t stop, keep walkin’. And don’t cut in line like dis idiaht heyaah.”

    Over the next few days I felt foreign. I knew people couldn’t possibly because I lived in Istanbul. My inner monologue stayed nasty. To the smiley guy at my local coffee shop, my inner monologue sniffed, “You’ve never been to Istanbul have you? You don’t understand.” To some girls I heard complaining about some love interest, my inner monologue sneered “You are so vacuous and people in Istanbul have harder lives. Shut up.” To the squirrels at the park across the street from me my inner monologue mused, “These squirrels don’t know how lucky they are to have all this green space. Istanbul doesn’t have any places for squirrels. Also, I wonder what they taste like? I bet they’re delicious.”

    The unchecked condescension of my inner monologue was worst at my yoga classes. I have never depended on yoga for anything but exercise, but I was always easygoing and patient when it came to listening to the spiritual teachings of the instructors and unscientific statements they came up with about our bodies. But after Istanbul, I suddenly felt less tolerant.

    Teacher: When we feel stress, tension lands in our hips.

    Inner monologue: YOU KNOW WHAT ACTUALLY LANDS IN OUR HIPS? SITTING DOWN.

    Teacher: We have to remember that it’s love that binds the world together, that amidst the darkness there’s so much light and you can shine that light out onto the world.

    Inner monologue: First of all, that is just a glib thing to say. Second of all, you’re paraphrasing Jesus with that light of the world stuff and not citing your sources. Third, this spirituality is like pablum masquerading as fusion food (Canadian water! Rice from countries that actually grow rice!), a bland mix of West and East cobbled together to create the illusion of effortless self-actualization. Fourth, we all know that most of us are too occupied with our lives to do any major light-shining or contributions to making the world a better place. Our fancy yoga clothes are stitched by children in Bangladesh and that’s just the most immediately obvious problem with our lavish lifestyles.

    Teacher: We come together to take some time for ourselves in this spiritual practice of yoga…

    Inner monologue: CUT THE CRAP WE’RE JUST A BUNCH OF BOUGIES GETTING SOME EXERCISE

    Meditating was impossible; concentrating on the asanas was difficult. Even just showing up at the studio made me feel guilty for the ease of my life in Canada. Everything about the place – the candles, the slick wood floors, the Better Homes and Yoga Studios decorations, the prodigious expense of taking classes – contrasted with the difficulties I encountered every day in Istanbul. These aren’t my own difficulties though (those are fairly minor), but the difficulties of those around me. In Istanbul, I get to see people whose purchasing power is half of that of a Canadian making minimum wage struggle to make ends meet all the time! There are Syrian refugee children begging in the street! Women are treated as second-class citizens! The government likes to arrest anybody they feel is critical of them! It’s a bouquet of daily difficulties that, somehow, made me feel somewhat less guilty about having a comparatively easy life.

    To add to these feelings that nobody understood what I’d been through, I began to feel uncomfortable with the fact that I’d allowed the world’s (and specifically, Istanbul’s) problems to determine some of my feelings of worth. Cognitively I understood that no Canadians were at fault for being born in Canada, that the insignificance of the problems they experience is directly related to being from Canada. I also understood that I shouldn’t feel self-righteous or good about myself for living in a place with problems or for doing things to solve those problems. My own and others’ problems do not exist to make me feel better about myself, and living in a place with relatively few problems like Canada shouldn’t and doesn’t mean that I, and other Canadians, can’t carve out a meaningful existence. Not only are those feelings of self-righteousness and annoyance presumptive, they also exploit the lives of those with major problems for my own gain.

    What a cornucopia of contradictory feelings!

    Another problem: It wasn’t until I came back to Canada that I fully appreciated the worry that my friends and family felt during a Turkish summer that was objectively terrifying. The worst moment, I think, was the airport bombing at Ataturk International Airport. That day, I was flying to Istanbul and I’d mentioned it to lots of people. What those people didn’t know was my flight time and that I was flying to a different airport. While I was waiting for the baggage counter to open, my phone died. Only a few minutes later, the bombs went off in Istanbul. It wasn’t until two hours after the bombing that I was able to get messages out that I was okay. The bombing was hugely upsetting for me, but it wasn’t until I came back that I truly understood how horrible it was for my family and friends, since at least I’d enjoyed the privilege of being aware that I hadn’t died the whole time. And so coming home, which entailed being sucked into a whirlpool of condescending feelings, also entailed feeling hammered by guilt about the decisions I’ve made to live in Istanbul and to have a Turkish partner.

    I’ve been back a week and a half now, and many of the feelings have softened as I’ve readjusted to the ease of living in Canada, but they haven’t disappeared. I still feel guilt about my decisions to put myself in danger that I could just as easily avoid. And I’m still challenged by feelings of condescension for the ease of Canadian life.

    The feeling that has persisted the strongest, oddly, is an utter contempt for yoga spirituality. The other day I found myself thinking of ways to tackle this problem – should I quit yoga and take a different exercise class? Should I look for a dance tradition that’s heavy on stretching? Should I just try to find yoga teachers that are more into the exercise aspects of the practice?

    It culminated in a late-night googling session where I googled many things including, “Non-spiritual yoga,” “yoga for people who just want to exercise,” and “yoga for athiests.” Unfortunately, all I found were the musings of a few angry bloggers about the culturally appropriative and classist aspects of yoga, which was cool because I agreed with them but not that cool because no studio anywhere seems to have embraced a yoga without daytime television-esque spiritual pretensions.

    In conclusion, Turkey and Istanbul have changed me in ways I did not expect. Canada feels like a home again, but a slightly more ill-fitting one. And I might hate yoga now.

  • Ramadan in Turkey: Culture Wars and Bülent Ersoy

    It’s Ramadan in Turkey right now, and Istanbul has had a bad month. The first day a bomb went off, killing five police officers. Shortly after, a group of men armed with pipes raided a record store in Cihangir where a number of people were quietly listening to a new Radiohead album and drinking beer. The attackers swore and shouted about how disrespectful it was to drink during Ramadan while beating the attendees. One yelled that hew as going “to burn them inside.” The perpetrators were detained by police but were later released without charges.

    Video of the attack in Cihangir – not graphic.

    Later the same day, Erdogan vowed to rebuild a military barracks on the site of Gezi Park, a plan which sparked nationwide protests in 2013, during which a number of people died. Those protests gave rise to predictions of a Turkish Spring akin to the Arab Springs happening around the same time. This didn’t materialize, but the prodigious force of these protests caused Erdogan to withdraw the proposal to build on Gezi . . . apparently until now.

    The next evening a group of people protesting the attack in Cihangir by standing and drinking in the street were attacked by police, who shot tear gas into the crowd even though the protest was peaceful. Meanwhile, the perpetrators of the original attack haven’t been charged even though one of them was caught on video, and the business owner and business have been evicted by the owner of the building, who is presumably afraid of further repercussions. Then it was announced that the forthcoming Transgender and Gay Pride Parades have been cancelled too over “security fears” during Ramadan as ultra-nationalist youth organization Alperen Hearths threatened violence. The same thing happened last year; the government forbade the parade to go ahead only a few days before it was supposed to take place, even though there is no legal requirement for parade organizers to request government permission. Both this year and last, the parades went ahead anyway and were violently dispersed by police armed with water cannons and rubber bullets. No “ultra-nationalistic organizations” perpetrated violence, except the state of course.

    To finish off this violent layer-cake with judicious sprinkling of powdered wtf, the same day that the Transgender Pride Parade-goers were attacked by police Erdogan and his wife Emine broke their Ramadan fast with none other than Bülent Ersoy. Ersoy, transgender diva extraordinaire, apparently labours under the illusion that she isn’t transgender. And while it may be the desired outcome of the trans movement to obliterate questioning around your identified gender (a more complicated issue that I won’t get into here), the fact that she deems it appropriate to allow her trans compatriots to be teargassed and shot at with rubber bullets while she breaks bread with the man who allows it to happen smacks of a complete divorce from reality. Ersoy is not much of an inspiration (as other people on the internet have called her), simply for the fact that she’s trans and has done what she wants. Everybody tries to do what they want, and the only difference between Ersoy and regular people is that she succeeded at it because she had money and musical success.

    Source: The Guardian

    Source: The Guardian

    Erdogan looks like he just sharted.

    At any rate, I was expecting Ramadan violence. In theory, Ramadan is supposed to be a month of peace, giving to the poor, and understanding what it is like to live with little. For me, Ramadan is mostly an occasion to witness two things: hypocrisy and how the fissures of Turkish society widen each year.

    My first Ramadan in Turkey, I witnessed my employers feast like gluttons each night and sleep all day, while leaving nannies to take care of their children at all times (that’s right – no time off, but you can do that when you employ someone from Nepal because it’s not like they speak Turkish well or know their rights.) My female boss talked constantly about how much she hoped Ramadan would help her lose weight while lamenting how skinny I was compared to her while eating “all the time.” (In fact, I ate less than she did, was significantly taller, and exercised every day. Furthermore, she only fasted for about three days, though she still piously slept the whole day and partied all night. She was delusional.)

    While I’d initially been looking forward to the experience of Ramadan that first summer in Turkey, assuming that the intentions of the holiday lined up with its practice, I quickly changed my tune. When my bosses were awake during the day, they were cranky, abused their children and staff, and talked about how generous they were to the poor. In response, I gorged myself on breakfast every day and drank at every opportunity because, even though I still believed that Ramadan could be observed sincerely, it was all too much to bear.

    Around that same time, Erdogan was in the process of moving from being the prime minister of the country to being the president, and people were questioning his motives. There were rumours that he had cancer for a while, and that the presidency (which was more ceremonial than anything at the time) was a way to live out his political days. There was also speculation that he was doing it to keep his hold on power.

    That summer I went to the gay pride parade in Istanbul, which smacked more of a protest than a party, but went ahead peacefully and relatively safely.

    IMG_20140629_164816996 IMG_20140629_171709119 IMG_20140629_184803850

    People put signs in the gate of the Russian embassy, as Russia was already persecuting gays at the time.

    It was that summer that I began to realize that Turkey was not as stable as it appeared from my vantage point in Canada. Secular friends talked about how much that hated that there were cities in Turkey where it was impossible to buy food during the day during Ramadan, about how they were concerned by how the government was encouraging a return to conservative (ostensibly “Muslim”) values. At the time, it didn’t seem as bad as they said. It wasn’t – and it was.

    I came back to Turkey a year later to an even more polarized political discourse. Secular people bemoaned how many more women were veiled. The government had refused to negotiate with Kurdish militias, restarting a war that had been in a state of détente for a while. And even though I didn’t want to engage in the same kind of judgement that Turkish people seemed happy to throw at each other, I started to understand when I bussed one day through a more conservative area of Istanbul wearing a dress that went up to my neck and down to my knees and was rudely stared at by many of the covered ladies there.

    Though I resisted feeling the same way about “other” people that many of my secular compatriots did, (“I could never have a friend who was veiled!” “You don’t understand Muslims – but I do, and they are bad people!” “Muslims! – followed by an eyeroll. I’m from a Muslim family, I can say that.”) I began to understand the depth of Turkey’s fissures, great canyons of difference that are capitalized on by the government, who caters to the more conservative and anti-Kurdish crowd by promising a more Muslim and more secure state if they can only stay in power.

    In the following months, Turkey began to experience terrorist attacks. The first, which the government, unbelievably, blamed on Kurdish people, targeted Kurdish protesters. The rest were a mixture of ISIS and Kurdish factions, or at least, that’s who claimed them. Whether or not the government was responsible is a question, although as one friend said, “The government created the conditions for these kinds of attacks to exist.”

    This brings us to Ramadan, the Muslim holy month, and the best time of year to determine who belongs on which side of the canyon of difference because, at this point, radical Muslims have license to attack secular people for behaving in supposedly “non-Muslim” ways with minimal, if any, repercussions. Furthermore, the cancellation of the Pride Parades because of “Ramadan” helps reinforce the idea that Muslims cannot participate in the Pride movement, that there is an ideology-binary, that you’re either with the government or against it. In reality, one of the women in the above photographs is sporting a hijab, but appears as into the idea of pride as everybody else.

    Turkey is not a stable country by any means, and much of the political manoeuvering has people coming up with wild – or not so wild – conspiracy theories. After the Radiohead attack in Cihangir, a neighbourhood that houses the largest part of Turkey’s expat community, a Turkish friend mused that the neighbourhood was targeted for that reason and that the attackers might have had something to do with the government. “The government has no reason to want expats,” one friend noted, “because expats understand that there’s something better out there. They know that Turkey doesn’t need to accept this kind of treatment.”

    It’s not something I want to believe, but it’s hard to prevent these theories from lodging in your brain. Suddenly, the fact that it takes six months to get a residency permit and that it’s nearly impossible to leave the country during the six months that you’re waiting for your appointment becomes not a symptom of Turkey’s general administrative inefficiency, but a deliberate attempt to keep naysayers out.

    As for the new plans for Gezi Park, they are certainly a provocation and could potentially send Turkey sailing into a civil war. I can just imagine Erdogan a la Nero, except instead of plucking the strings of lyre he’d be plucking the hairs of his moustache (because, how the hell else do you get a moustache to even do that?) and instead of Rome it’s Constantinople. Or Ankara. Or whatever. I’m done with the analogies. I just hope things calm down after Ramadan.

    On a more positive note, here in Kyrgyzstan I stayed at an AirBnB where my host was celebrating Ramadan. My host, a very kind and gentle man and one of my best AirBnB hosts to date, didn’t even tell me that he was celebrating. I only found out after staying at his house for five days.

    “Do you celebrate Ramadan every year?” I asked.

    “No,” he said. “This is actually my first Ramadan. And actually it’s kind of about forgiveness – I mean, not that I’ve done a lot of very bad sins but – um, I don’t know how to express this in English exactly.”

    “Is it sort of like reminding yourself how good God is, compared to you?” I asked.

    “Yes, like this, kind of,” he said. “And anyway, it is not about showing how good you are. You are not supposed to act any differently during Ramadan. You don’t get to be mean to others because you are hungry, and it’s a personal thing so you shouldn’t tell everybody you are fasting.”

    In conclusion, Erdogan doesn’t own Ramadan. He just uses whatever he can to suit his political agenda and allows others to do the same.

  • There’s a War, There’s Bombardier, Grasshoppers with Mayonnaise are Subversive, and Other Things You May Not Have Known about Yemen

    After jet setting around the world on the hunt for edifying conversations, I turned out to be sitting in my room in Montreal when I met Hussein. I’d come back to Montreal hoping to finish my degree, read a bit more about the places I’d explored, bash out some more articles for my blog and for posterity, and work. I need a break from a constant barrage of new cultures and new history, just to process what I’d already learned. Or so I thought.

    Hussein and I met online soon after I came back to Canada. He messaged me one day on a website I spend time on to see if I was willing to help him practice his English. His website profile told me he was from “Yeman” and living in “Yeman.” I’d never met anybody from Yemen before, so I agreed to add him on Skype and see how it went.

    I’ve met a lot of people online this way, but Hussein was different. Our first meeting, he introduced me to his two toddlers, who waved through the camera at me and serenaded me with an enthused chorus of “habibi, habibi!” Hussein also introduced me to his wife, who waved politely and left quickly. After she was gone, he said, “My wife was not very friendly to you because she is jealous and doesn’t want me to learn English from a woman who is not veiled. I told her it was not a problem and that you love your boyfriend.”

    I started to feel uncomfortable. Not – of course – that I’d had any intention of homewrecking the marriage of some guy in Yemen. But you know, I didn’t want to be that girl.

    Hussein continued, “My wife, she is very conservative. Too conservative. Her father is a religious figure in Yemen, and she is always always praying. 5 times a day, can you believe it?! I mean, yes yes, God is One and you are supposed to pray, but one or two times is enough. No problem!”

    “Hmm,” I said, non-committally, mentally weighing whether it was appropriate for me to keep talking to this guy if his wife wasn’t okay with it.

    “Well, yes, she is very conservative. But actually, she is a good wife and I love her and my kids.”

    I decided that if he was unequivocal about loving her, I could continue. Already, he’d piqued my interest with a sort of guilelessness and candor rare among the people I meet online and, for that matter, among the people I meet in real life.

    I wasn’t wrong. Hussein seemed to have little understanding of how different my life was from his and did little to filter what he told me. Sometimes his stories were intriguing and different, sometimes shocking. I tried to always react like he was talking about something that seemed normal even though this was often not the case.

    Take, for example, the story of Hussein. Hussein was a Bedouin boy from the desert. He lived in a nomadic tent encampment with his father, his father’s several wives, and his siblings. At some point, Hussein found himself needing an education, so he went to Lebanon. There, at the academy, he was treated with contempt. “All those people were telling me, you are just a stupid Bedouin boy, how are you going to do well in school?” he told me. “So I got the highest grade in the class, even in English class. No problem!”

    After working in Lebanon for a while, Hussein eventually moved back to Yemen and got a good job in the city, far away from the desert life he had grown up with. When he came back to Yemen, his mother called him. “I think it’s time you get married,” she said, or something to that effect. Hussein agreed, and his mother said, “I’ve found a very nice girl for you. She is beautiful and she is from a good tribe. You can marry her.” Hussein’s sisters corroborated his mother’s story, so Hussein agreed to the marriage.

    “In Yemen,” he said, “among the Bedouin, you don’t meet before the wedding. Then there are two marriage parties. One for the women and one for the men. So we had these parties, and then my wife’s tribe veiled her completely and put her on a camel. Then they brought the camel to our tribe, and while they were coming they were shooting their guns to say, “We are coming, we are coming!” Then we were also shooting our guns to say, “you are welcome! You are welcome!” Then my wife arrived on the camel. She got off the camel and I had to unveil her face. Then I wasn’t allowed to touch her for a few days, and then we were married and I could touch her.

    Hussein’s stories often follow a few common themes. Contrasts and tensions between his upbringing in the desert and his current life in a city in Yemen and his life in Lebanon, or between conservative Islam and his more liberal belief. Camels. Technological innovation. The war in Yemen. And food. One day, I asked him to tell me about Yemeni food.

    “Oh it is so delicious!” he said. “We are having lots of delicious food in Yemen, especially the food that is being cooked in the desert. We actually bury it and roast it underground. Actually, the women do it. Men hunt in Yemen. They don’t cook.”

    “Oh?” I said. “So what kinds of things do you eat?”

    “Oh, you know, lambs, camels. Also the milk of the camel. It is so delicious. Inshallah, when you and your boyfriend come to visit Yemen, I will introduce you to camel milk. Mmmm.” He smacked his lips. “Also, we don’t eat any cows or pigs. There are no cows in the desert, so I have never eaten cow meat. Do you eat camel meat in Canada?”

    I told him we didn’t.

    “Oh, that is very sad,” he said, “When you come to visit Yemen inshallah you will eat the meat of the camel. We are also eating grasshoppers. They are very delicious.”

    “How do you eat them?” I asked, mentally wondering if Yemenites were in the habit of eating grasshopper soup or grasshopper salad or something.

    “Ohhhh,” Hussein paused, “well, here in the city with just my wife and my kids we are eating them with mayonnaise and ketchup, no problem! But when my father is coming to visit, we eat them by themselves because, you know Kate, if we are eating them with mayonnaise and ketchup my father will be telling me that I’m not a real man.”

    Another time, Hussein told me about the delectable desert gerbil. “In the desert, we are eating gerbils,” he said.

    “Gerbils?” I asked.

    “Yes, yes, gerbils. They are very delicious. The women, they make them like roasting. Here, I will send you a picture of a gerbil from the desert.”

    This is a desert gerbil.

    This is a desert gerbil.

    And this is a desert gerbil kebab.

    And this is a desert gerbil kebab.

    Camels are another common theme in conversations with Hussein.

    “My son,” he told me one day, “my son he is so like camels. Especially small camels because my son is very small. Sometimes he is like, you know, riding the small camels in the city.”

    “Do you guys use camels for long distances?” I asked.

    “No no!” he said. “We are using cars for this. Camels would take soooo long. But in the city, we are often using camels to go places.”

    Another time, he told me about a traditional Bedouin sport.

    “You know Kate, in the desert,” he said, “We are doing some sports with jumping and camels.”

    “Jumping camels?”

    “Yes, yes, we are running, and we are jumping.”

    “Can you send me a picture?”

    Hussein sent me a picture of a boy in midair, jumping over a camel.

    I stared at it dumbly. “Oh,” I said, “You mean you jump over camels.”

    “Yes yes!” he said enthusiastically. “We are jumping over camels.”

    “Can you jump over camels?” I asked. Hussein isn’t a small guy like the boys in the picture.

    “Oh,” he said, “when I was younger I was jumping over camels. But now I am, you know, I am married and my wife cooks very good food. So I have gotten some extra weight. Maybe now I could jump over only one camel. One small camel.”

    (Video of camel jumping below. There is also lots of great photography of it at this site: http://www.adamreynoldsphotography.com/camel-jumpers-of-the-al-zaraneeq. Go and have a look!)

    Hussein’s wife would come up from time to time. Eventually, it would appear that she got used to me, even waving and smiling at me occasionally from the other side of the camera. Although Hussein is still unequivocal about loving her, her lifestyle occasionally grates on his nerves. Hussein pines for his life in Lebanon, where he could go to a bar and enjoy a beer. Hussein’s wife, on the other hand, has no desire to engage in this kind of lifestyle.

    “Oh Kate!” Hussein said one day, “I had a very nice day. I went to the market today and I bought some nice clothes for my kids, a Spiderman t-shirt for my son and a dress for my daughter. But my wife – every time I give her money to buy something nice for herself, she is giving it to, you know, the poor people. She is just very religious. And she won’t buy any nice clothes. I tell her she shouldn’t wear an abaya, but she is always saying, ‘No, I want to wear my abaya.'”

    “But…” he said again, “I do love my wife. She’s a good wife. But also Kate, you know, I told her that she should learn English. Maybe, you know, she can also practice her English with you. But she told me that she didn’t want to learn English. But then I had a very good idea and I told her that if she learned English she could tell people who spoke English about Islam. Then she said that maybe it was a good idea for her to learn English too. Inshallah I will teach her the alphabet and the she can also start talking to you.”

    “Also Kate,” he said. “My father is always telling me that I should get some more wives. He has four wives and lots of children. But he doesn’t understand that I love having only one wife. My wife is enough for me.”

    Over all of Hussein’s everyday concerns arches the war in Yemen, a war I didn’t know about until I met him. Hussein mentioned it for the first time in his characteristic offhand way, like it’s something I should have already known about and normalized.

    “You know Kate,” he said, “last night there was a lot of bombing here. And my kids were very scared, they were crying.”

    “Who is fighting?” I asked.

    “Well,” Hussein responded, “nobody exactly knows all the details, but I think Saudi Arabia is wanting control of some of Yemen’s oil and so they invaded. And they are bombing military things. You know, it is very bad. That’s why I am hoping to get a job outside of Yemen with a different company and learn to speak good English so that people can understand me. Inshallah.”

    A few weeks later, he sent me a picture of some bombed out passenger planes. “Hey Kate,” he said, “here are some pictures of some planes that were damaged by shrapnel last night when Saudi Arabia was bombing military runways at the airport. Also, you know, these are Bombardier aircraft! They are from Canada.”

    damaged bombardier plan aircraft yemen 2 damaged bombardier plane aircraft yemen 3 damaged plane yemen 4 damaged plane yemen

    “Is this on the news?” I asked. “When did this happen?”

    “Yesterday,” (February 9th for the first three pictures, a week later for the fourth) he said. “I don’t know if it’s on the news.”

    I googled. It wasn’t.

    “You are welcome to write about it on your blog if you want, just don’t say who sent you the photographs. You are not allowed to take photographs in this airport. (Hussein, by the way, is not his real name, and I have changed some other identifying details.)” I agreed.

    The conversation turned back to more quotidian concerns. “You know Kate,” he said, “I want to show you something.” He brought his computer over to the corner of his living room. “This is my electricity generator. I am hooking up some solar panels and generating electricity through this. This is my converter and this is my router. It is working very well! We are even giving some electricity to our neighbour for her lights because she is poor and she is a widow. I bought this when I was in Lebanon. You know Kate, before the war this was not so expensive. But now because of the war it is becoming very expensive. So I am lucky.”

    “Aren’t you afraid that somebody will steal it when you aren’t home?” I asked. “Oh no,” he said. “When I am home, no problem! And when I am not home, my wife she is able to use our Kalashnikov if there are thieves.”

    Hussein is also a big fan of the movie Avatar. “Oh, I am loving this movie Avatar,” he told me once. “It is like living in the desert, with the wars between the tribes and stuff, you know Kate. I am, you know, like I am understanding this movie.”

    Most recently, Hussein told me about chewing khat. “This weekend, my father is coming, so we are going to chew some khat,” he told me. “I really should quit, but if my father comes he will say, ‘why are you not chewing the khat’ with me. So I will get pretty high.”

    He paused and reflected.

    “But you know Kate,” he said. “Chewing the khat can be kind of dangerous because they are putting pesticides on it. So sometimes it makes the insides of your cheek hurt. But it is okay because my father has a friend who knows how to identify when the khat has pesticides on it. Yes, it is okay.”

    “Well, good luck,” I said. Later, he sent me a photo of chewing khat captioned, “Now I am going to get high.” I didn’t know if I should be proud of teaching him that word, or worried. The constant background of the war and public-health dangers seems to be perceived by Hussein as relative normalcy.

    During our last conversation, he said, “There was bombing again last night, and my kids were scared. But, you know, me and my wife are okay. There have been four wars in Yemen. We are used to it. Inshallah, it will end soon but you know, we are used to it.”

  • I Would Be Humiliated!

    I was back in Istanbul this week visiting some friends. One friend invited me to his family’s house for dinner, where I was asked an intriguing question.

    “What’s the most difficult thing about Turkey?”

    For a moment, I was at a loss for what to say, both because no Turkish person has ever asked me that and because there are a lot of things I find difficult in Turkey.

    I could have talked about some of the more global problems in Turkey – corruption, women’s rights, the huge political divisions, and so on. In the end, however, I answered that what was hardest day to day were my own personal encounters with culture shock. Not knowing how to behave, whether to wear slippers, what it means when somebody buys you things, what you can say about Turkish culture as a foreigner, and so on.

    So that’s what I said. “Well, there are a lot of things that are difficult about Turkey, but on a personal level it’s mostly just culture shock. For example, men always buy me meals here. In Canada, that would probably mean something romantic, but here the culture is different so I never know how to behave when it happens.

    Friend’s brother-in-law said, “Oh yeah. One time in university, I had a friend who was a girl. She was just a friend – we weren’t involved or anything. One day after class we went out for tea. I had enough money for one tea and one bus ticket home. But I paid for both the teas and because I didn’t have the money for the bus, I had to walk three hours to get home.”

    “Then another time, I had another female friend who I also wasn’t involved with. We went out often and I usually paid for the tea, but one day she paid for it. Later on, I asked a guy friend of mine how he would feel if a girl paid for his tea. He said, “I would be humiliated!”

    After hearing this story, friend allowed me to pay for a tea for him. If memory serves me correctly, it was the only thing he let me pay for. Also, note the composition of this photograph.

    After hearing this story, the friend who had invited me to dinner allowed me to pay for a tea for him. If memory serves me correctly, it was the only thing he let me pay for for the whole week. Also, note the composition of this photograph. The chipped nail polish, the messy tray in the background, the fact that it is clear that I took this with my cell-phone camera #thisisreallife #onlyreallyterriblemakeup #nophotoshop #Iwouldbeaterribletourismtravelblogger