How to Get Unfriended

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From the blog Arabic Literature

The transformation of Facebook from a message board of romantic statuses into a pop culture newspaper has put us at odds with each other.

There was the 2012 Chik-fila imbroglio over their support of organizations that do not pay benefits to gay couples. And the run up to the 2008 and 2012 US presidential elections which brought mudslinging onto your handheld, causing many people swearing off Facebook until December. In both instances, people, formerly known as friends, were having debates, exchanges, and unfriending based on wall posts.

And now, this summer, during the most recent conflict in Gaza, has interrupted the deluge of wedding-engagement-holiday updates. Israel-Palestine has long been a polarizing issue – even before the advent of Facebook. Debate continues to rage on the nightly news as well as on personal media networks about Gaza, Hamas, Israel, and rights. As the physical conflict increases, so have reactions and interactions online. Living in the Middle East and being on vacation in the United States has meant I’m watching the conflicting opinions from both sides. I’m also realizing how little common ground there is online in the case of longstanding conflicts such as this one.

“My response to someone who told me they did not want to be friends anymore based on my posts on Gaza” popped on my timeline when I was contemplating the social fray that Gaza was e about the cost of sharing her opinion on Facebook. She went on to say: “Sharing those posts was and still is very important to me, because there is a humanitarian crisis going on now and I feel obligated to spread awareness regarding it.  I am sorry if my posts have caused you to feel offended, but I have not shared them to offend you and am not ashamed of my beliefs and opinions.” The meditation on the boundary between expression and tolerance was probably lost on her friend who had probably stopped following her posts.

I’ve also been sharing about Gaza, and the disproportionate amount of violence being used, wondering if any of my US friends would object.

Another friend posted a 3 a.m. rumination about the conflict: “Tonight as I sit in silence my heart aches for the mothers and fathers that lost their children and will never again experience a “day”with their son or daughter. My heart aches for Palestine and Israel. How does killing a child justify anything?”  

An immediate response to her post was telling: “What’s your heart aching for Israel for? Things are NOT equal to be saying this.”

She then replied within a few minutes: “It aches for the Israelies that want peace and want the killings to stop. They are not being heard. We are not being heard. It’s awful.”

I went to Gaza in 2012 as part of the Palestine Festival of Literature. I had the chance to see one of the most populated places on earth first hand: we helped have the first musical concert in a over ten years.

What I saw mostly was people trying to live normal lives with bullet ridden buildings all around them and a democratically elected government trying to maintain its power base.

If we can’t talk about the world in social media, then why be social at all?  What do you think: is it better to keep it simple and to personal events or engage in current events online? Or do the rules of civility for in person conversations apply to online discourse? No politics, no religion, or anything of interest?

 

Anatomy of a Deportation

Nothing ranks as high on an expat’s list of fears as being deported. Maybe death of a loved one while you’re abroad. Not your own death, because like the average teenager, you think your charmed expat life is immortal. Those who have lived overseas know all too well both death and deportation are likely scenarios. Neither is polite to discuss in public.

I wrote about both in The Dohmestics, my most recent paperback release, based on observations as an expat for nearly a decade. The novel explores the lives of six women: three employers and three housemaids who live in the same compound, or walled neighborhood. I found out how difficult the employer-housemaid relationship was to describe in the process of trying to get interviews as background research. Even friends were reluctant to let me speak to their helpers.

Then fact and fiction collided when we were told that a nanny in the neighborhood’s sister was in the detention facility.

That’s how we learned there’s something worse than being deported. Detention.

The sister, also a nanny had runaway from her employer who had her working at several homes in the extended family with little sleep or food. Yes, for some reason, we use the word “runaway” to describe a grown woman who has no other recourse to end her employment. Runaway: a word that has been to describe willful teenagers and slaves, those beings treated as human chattel.

She left her employer one day, walking out while the family was upstairs. She worked for a series of other families in various conditions: sometimes sleeping on the floor on the kitchen because the maid’s room was used a storage. Waking up at 4:30 a.m. to iron and cook for her landlord who also charged her rent. Bouncing from family to family, a few years went by. An ailing mother, a maturing daughter: she wanted to go home.

She got an airline ticket – hard to come by at the tune of thousands of riyals – and went with her luggage to the embassy. They turned her over  to CID or the criminal investigation department. She called, hysterical, because she was being held in a facility with hundreds of other women, some of whom had been there for a month, others for three.

The line was scratchy: they were default fasting because no one was being given food during Ramadan.

Despite being a women’s area, there were no sanitary supplies.

Anything you received, you had to get from someone on the outside.

We assembled a care package, the contents what you might take your daughter’s dorm room: peanut butter, bread, jam, Kotex, chocolate, laundry detergent. She could have really used someone to talk to onsite like a counselor. All of the women could have.

More calls, from random numbers, from borrowed phones (hers had been confiscated) of other long timers. Rushed conversations to exchange file numbers and any updates.

She has a good chance of eventually going home. She has a ticket, no debt, no pending charges. Someone has to take an interest in her to distinguish her case from the hundreds of others who are much, much worse. They are waiting on sponsors to pay fines for having a runaway (that word again), waiting for family to raise money to bring them home, waiting for a miracle to clear their debts.

“That’s the place people take their maids when they want to punish them,” a friend told me. “If they don’t want them any more, they leave them there.”

As you may recall, my first book was banned for being about Qatar and Qataris. I had no idea that love was a sensitive subject.

Maids, though, housemaids, I knew were controversial. They are the invisible army without the glamour (or indignation) of the 2022 World Cup stadiums to galvanize the international media to their cause. There is no country named in The Dohmestics because I hope it makes it into the hands of readers in Doha. But also because the treatment of these women, who sacrifice their lives for their children, fund unfaithful husbands, and prop up their home economies (personal and national), is commonly archaic across the Middle East – whether Lebanon, the GCC, or Egypt – and extends into Asia where high rise suicide jumpers in Singapore are so commonplace, they only make the news if they take a young child with them.

“I am not a housemaid,” I said enunciating the vowels for the embassy official who had missed my American dress, accent and husband. “I am here for a friend.”

Is the deportation facility in the novel? You’ll have to read it to find out. This is one instance when real life is worse than fiction.