Tag: afghanistan

  • The Hotel

    The Hotel

    Zainab Akhlaqi, after leaving Afghanistan. Translated by Zubair Popalzai.

    PEN Transmissions is English PEN’s magazine for international and translated voices. PEN’s members are the backbone of our work, helping us to support international literature, campaign for writers at risk, and advocate for the freedom to write and read. If you are able, please consider becoming an English PEN member and joining our community of over 1,000 readers and writers. Join now.

    I put the two rucksacks that contained my life’s belongings on the luggage cart, and then sat down on it myself. I closed my eyes and took a few deep breaths, fresh air filling the depths of my lungs. As I did this, the sound of a car door slamming reached me, and then the click-clack of high heels drawing nearer. When I opened my eyes again, I saw a woman with blonde hair standing a few metres from me. I looked at her bright clothes, delicate as garlic peel or autumn leaves, and a moment of uncertainty crossed my mind. Was it spring or autumn?

    With a laugh, I reminded myself that, for these people, all seasons feel like spring. Only the impoverished experience the cold, here. Like in Abu Dhabi, where only the labourers endured the heat.

    The woman glanced at me several times. It seemed as though she wanted to shift her gaze, perhaps to admire the evergreen trees surrounding the building, or to take in the hotel’s intriguing architecture, its entrance embellished with leaves and colourful flowers. Anything that could divert her attention away from me. But there was something about me that captured her focus.

    I turned my own gaze towards myself. A black scarf concealed my black hair. I’d enveloped myself in a black winter sweater. I wore wide black trousers. Reflecting for a moment, I realised that she was right to pay attention to me: I was a black dot on a vivid painting.

    She drew closer, and asked in her language, ‘Do you need help?’ I recalled the hotels on Pul-e-Surkh in Kabul. Whenever I passed by, I would see beggars crowded at the entrances, wishing someone would ask them this very question.

    In her language, I replied, ‘No, I am waiting. Thank you.’

    She nodded, making her way gracefully, cat-like, through the hotel’s entrance.

    I wondered why I’d dressed entirely in black that day, as if I were mourning. I glanced across the parking lot, which led to an alleyway and then on to a pavement. I replaced the blonde woman with an aunty walking up the alley, who had pulled her chador tightly over her head. She looked approvingly at me and remarked, ‘A girl should be ladylike, as you are, and dress in dark colours. Not like those frivolous girls.’ I laughed, both at the aunty and my own imagination.

    My husband came out from the reception and said, ‘Let’s go. Our room is ready.’

    ‘I just sat down,’ I said. ‘Wait a few minutes so I can straighten my back, and then we’ll go.’

    He gave me a mischievous look and then said in a childish voice: ‘My dear granny, should I carry you on my back?’

    ‘No, thank you, my child. And may you grow up to be a great person!’

    He laughed and pushed the cart suddenly. I lost my balance and fell back onto the luggage. My feet came off the ground and I clung to the bars of the cart. I cried out, laughing. ‘What are you doing? You’re making a scene. Let me get off first.’

    ‘Relax. Imagine you’re in Afghanistan.’

    A smile rose to my lips, bitter, as I murmured, ‘Yeah, we’re no longer in Afghanistan.’

    We entered the hotel. There was a large open space in front of the reception desk, dotted with a few sofas, tables, and beautiful vases. We spun around the base of a column, laughing and letting out short screams. I noticed the fleeting glance of the blonde woman, who was now standing at reception and talking to an employee. We reached the door to the room reserved for us for a few days by the government, and I finally got off the cart.

    I tucked my hair back under my scarf, and my husband took a plastic card from his pocket and handed it to me. ‘You open it.’

    I looked between the lock and the card for a while. When I showed them to each other, the door clicked and opened with a green light. My mouth opened the same way. It was like opening the enchanted gate in One Thousand and One Nights.

    The door opened into a kitchen, and my eyes lit up when I saw the sink and stove. ‘Kitchen!’ I exclaimed to my husband, who was bringing in the suitcases behind me. ‘There’s a kitchen here!’ I saw the electric kettle next to the microwave. Two things take away a person’s weariness: seeing mother and freshly brewed tea – the old saying came to me, this kind electric kettle waiting to take the weariness of a thirteen-month journey from my body. I opened the cabinets. Seeing the glass bowls, the matching white dinnerware, the non-stick pots and pans, a tear of joy collected in my eye. I touched everything, making sure this kitchen was real. My husband, organising the suitcases, looked on. He said nothing, but his eyes gleamed with happiness. I said: ‘We will cook and eat an egg tonight. For the first time in a year.’

    I remembered the days in the Abu Dhabi camp – one room, one toilet, no cooking facilities – and the promise I had made to myself at the time. How I craved just a simple noodle dish, like the ones we saw in ads or English educational clips. I promised myself that the first day I could, I would make delicious noodles, mixed with all the right spices, and yoghurt, mixed with garlic, and throw a small party for my stomach. It appeared that day had come, and a rumble reminded me of my pledge.

    Now my eyes had turned to the living room. I inspected the furniture, the lights, the TV. And then a loud noise came suddenly from the other room. Panicked, I looked at my husband. ‘What?’ he said. ‘Why are you scared? It is safe here.’ There was a caring anger in his voice.

    He went grumbling to the other room, returning a moment later: ‘It’s the AC in the bedroom’, he said. ‘It turns on and off automatically. Stop worrying. It’s over. Taliban, Daesh, suicide attacks, bombings. All over.’

    After a few moments, I tasted the things he had said. The word ‘bedroom’ was sweet in my mouth. I asked, disbelievingly, ‘Does that mean we have another room?’ I went in. The AC unit was huge, perched right above a big bed with neatly arranged pillows and quilts. There was a TV set on top of a small cupboard opposite the bed. Yes, these separate rooms were suitable for spending time in. After a year, I could finally have a quiet corner to myself. I could recreate the world in which it’s just me, my laptop and my stories, and no one could touch us. I felt a smile appear at the corner of my mouth.

    I grabbed my backpack from the other room and brought it into the bedroom. I took out my notebook and placed it on the small table next to the bed. Before I went to sleep, I would write down all the ideas that had recently come to my mind. Then, from tomorrow, I would close the door and work on the next drafts of my stories, shutting out the bullets in my husband’s video games (only God knows how I have cursed those game developers in the last year).

    I went to the kitchen and did the thing an Afghan does when they return home. I set some water to boil. It doesn’t matter where you have come from, even if it’s the streets and roads of Canada, tea must be ready. This electric kettle had a large belly, ready to satisfy our tea-drinking needs.

    From behind me, I heard my husband’s voice. ‘Shall we go to the store next doors? To shop for dinner?’

    I nodded. ‘Let me take my coat off. It’s warm outside now.’ My red sweater was revealed, the black stain vanishing from the painting.

    I picked up our enchanted key card and we left the room. The lobby was abuzz. Young men stood by with their suitcases, dressed in matching uniforms. Two people, presumably accompanying the men, spoke with the receptionist. A housekeeper was walking down the corridor with her cleaning trolley. The blonde woman received her card.

    We manoeuvred between them and stepped outside, traversing the red carpet at the entrance. When the automatic door slid open, a cool breeze caressed my face and wrapped itself round my body. I embraced myself against the chill.

    As we strolled past the opulent cars parked outside, my husband began his usual chatter: ‘Do you see this car? What an incredible vehicle! Shame it guzzles so much fuel.’ I made vague sounds in response. I occasionally looked up at the towering pine trees that surrounded the hotel like a protective wall. Then my eye would be drawn to the meticulous garden and its pruned shrubbery.

    We reached the main street and a couple holding hands walked towards us. My husband kept looking from our side of the street, lined with trees, to the other, where each white-windowed apartment had its own balcony with a table, chairs, and a handful of flowerpots. I watched the other couple approach, a funny thought inside me. I turned to them and made a familiar joke from home: ‘Hold on tight, so they don’t snatch you away.’

    Engrossed in their own conversation, they passed us by. My husband chuckled. ‘Now you’re saying this? What others used to say about us?’

    ‘Don’t worry, they don’t understand Farsi.’

    With a gentle shake of his head, he encouraged me, ‘Speak up. Don’t hold it in.’

    A single raindrop landed on my glasses, and then a gradual drizzle onto the paved street. I turned to my husband. ‘Isn’t there any soil here?’

    ‘Why? Do you miss the dirty streets of Kabul? Being knee-deep in mud by the time we waded to the end of the road? Or the dust storms? Having to keep our windows shut?’

    ‘No, I miss the smell of wet soil after the rain had touched it.’ He sighed and fell into silence.

    We reached the sidewalk, went over the pedestrian crossing, and then stopped at the traffic light. My husband hesitated. ‘Should we cross? It’s amber.’

    ‘Let’s observe a few people crossing, first. To understand how it works.’

    For nearly half an hour, we observed the lights, the people, the cars. I was astonished that no one was honking their horns. There were no traffic police, either. And yet there was order, of the kind found nowhere in all of Afghanistan.

    As we made our way towards the store, we encountered a multitude of people coming and going. The carpark was full, and people were unloading their purchases into their cars from overflowing trollies. The store itself was vast: it took us an hour to get from one end to the other, even though we were only looking at the items lined up on the shelves. Everything from basic groceries to the impossible could be found there.

    With a small box of eggs, some tomatoes, garlic, cooking oil and salt, we returned to our room. As my husband lay on the sofa in front of the television, I remembered, ‘Bread!’ He glanced at his watch, and then went out to get it.

    I started to prepare tea while he was out. I remembered the eggs I used to make in the mornings back in Kabul. I washed the tomatoes and peeled some garlic, placing a little oil in a pan and waiting for it to heat. My mother always advised against adding anything to cold oil – whether it was onions, or eggplants, or potatoes, or bolani. How I longed for bolani. And how I longed for my mother.

    A drop of hot oil spat out of the pan onto my hand. I took my mobile phone, added in the dialling code for Iran, and called my mother’s new number.

    ‘Salaam, my daughter.’

    ‘Hello, Modar. Are you alright?’

    The line, or her voice, was breaking up. ‘Hello, my beauti/ful daughter. We are fine. How are/ you? What’s/ happening?’

    ‘I’m fine. You’re breaking up. Is the VPN on?

    ‘I can hear you. By/ the/ way. We/ immigration office/ today. They refused/ any documents. They say, go back to your country. The girls/ still cannot/ school here.’

    ‘What? Why? What will you do?’

    ‘I don’t know, m/y daughter. Your fa/ther says we should go/ back/ Ka/bul.’

    ‘What? What will you do in Kabul? At least you’re safe in Iran, Modar-jan. Hello? Hello?’

    The call dropped. I called again, but it didn’t connect. The silence stirred a commotion in me. I sorely missed my sisters – more like my daughters, because I raised them myself. It enraged me to think of them meeting a member of the Taliban on their way to school – a man waiting to go to his imaginary paradise, to meet a beautiful huri there. But then, of course, no girls’ schools are open in Afghanistan anymore.

    My husband arrived back, sniffing the air and swallowing his saliva. The room was overtaken by the smell of good food: fried eggplant and garlic and omelette. I didn’t feel anything. Even as he put pieces of the food into his mouth, I had no appetite to take a bite. When he asked why I wasn’t eating, I said, ‘These eggs don’t taste like the eggs in Kabul.’ He stopped eating then, too.

    That night, I wasn’t in the mood to write. I didn’t reach for my notebook. I left my computer untouched in my rucksack at the foot of the bed. I threw myself on the bed, thinking about my sisters. Ever since the suicide attack in front of Sayed al-Shuhada girls’ school, near our house in Kabul, I’ve worried for their safety. When schools were open, I would take them myself – not because seeing me would put the Talib off his attack, no, but so that I would be with them whatever happened.

    There was a knock at the door. When I opened it, a blonde woman was standing there. She said in a Kabul accent: ‘Come with me, we must go to another place.’

    ‘Are you Afghan too? Where must we go? We have just arrived.’

    She tugged at my hand. ‘To a safe place.’

    I went with her, not saying a word. At night, the alleys here seemed like the ones in Kabul; just as dark, just as ominous. But in Kabul they’re lit by bright moonlight, and here it was just the faint light of the yellow lamps. I glanced down the alley, and it seemed as though everything had changed under the streetlamps: the building’s walls were no longer white, but the colour of earth, like the mud walls of Kabul’s lanes. The balconies had disappeared and plastic had been stretched over the window-frames. They looked like holes cut into the wall, just like in Chindawol. When I looked closer, I could see raw bricks under the cracked mud.

    The further we went, the more my feet stuck to the ground. I looked down; mud and clay caked my boots. After a few steps, I saw two men coming towards us from the other end of the alley. One of them had a scarf wrapped around his head, and the other was wearing a Kandahari cap. Are they wearing piraahan wa tunban?’ I asked the woman. ‘Are they also Afghan?’ The woman nodded meaningfully. I said to myself, ‘There are many Afghans in this strange city.’

    When they came closer, and I saw their height and their dishevelled hair and their long beards, I was afraid. I turned to ask the woman, ‘Isn’t it dangerous to be out at this time of night?’ But she wasn’t there. I scanned around, but she was gone. I looked ahead, worried. The man with the scarf on his head wasn’t there either, but with every passing moment the other one was getting closer. I turned and ran. Near the hotel entrance, I saw a rubbish dump and dog was rummaging for food. I whispered prayers under my breath and slowed my pace, so that the dog wouldn’t notice me. I had reached the hotel entrance, oh God. But instead of that automatic glass entryway, there was a rusty roll-up garage door, spray painted in Persian. DO NOT DUMP GARBAGE HERE.

    I tried to push the gate up. I heard voices speaking my language on the other side, and tried to call out to them, asking their help, but my voice failed me. Behind me, I could sense the man, his chant of the takbeer echoing in my ear. Allahu Akbar, God is great.

    I stood, hope disappearing, but then a moment later the gate squeaked open. I had been leaning on it, and so I stumbled in. I regained my balance and looked up. The lobby was filled with men dressed in piraahan tunban and lungi. The staff were serving them tea from a sooty, black-bottomed aluminium teapot. As I passed by, I overheard a man with a black beard talking to another man who looked just like him. ‘In tonight’s operation, the ticket to paradise is reserved for that kid who always wears his scarf on his head. He’s the one who’ll carry out the attack.’

    His words drenched my body in sweat. I noticed the blonde woman standing behind the reception desk laughing at me. I thought of the man who had abruptly vanished from the alley, just as the explosion went off, and I jolted awake, screaming, ‘Suicide bomber!’, and found the room thick with black smoke.

    The fire was spreading under the bed. I was confused. My mouth was dry, my body sweaty. I saw my husband trying to put out the fire with a blanket. But he didn’t know how to extinguish a fire, clumsily fuelling the flames instead. They were growing prouder. It took me a few moments to come to my senses, to distinguish between sleep and wakefulness. Giving up on his efforts, my husband pulled me out of the room. I stood outside the door as he ran towards reception for help. He was back a moment later with a tall, bald man wearing hotel uniform. The man took the fire extinguisher from the glass box outside the room and said in his language: ‘Stay here!’ He went in, and disappeared behind the black smoke.

    ‘What happened?’ I asked, my voice unsteady.

    After a few coughs, with a fear that I had not before seen in him before, my husband managed to say: ‘I plugged in the power bank we brought from Kabul to charge it. I don’t know what happened. It just exploded.’

    Blood flowed fast through my temples, each pulse pounding in my head. My tears were falling. As I stood trembling by the wall, the world spun around me, and the door to the room seemed to fly off before my eyes. I still didn’t know if I was asleep or awake.

    The sound of the fire engines was getting closer. Within minutes, the fire-fighters appeared in the hallway and entered the room with confident, heavy steps. They didn’t seem afraid at all. It was as if they had come to a meeting with someone they knew very well.

    After the fire had been put out, I realised that the little life that I had brought with me from Kabul and Abu Dhabi had been reduced to ashes. My computer and my stories were, too. I realised, that night, that the Taliban, the explosions, the suicide attacks and the fear are tied to us like umbilical cords. They will not let go easily. And sometimes I think that the Talib who disappeared in my dream made his way to my hotel room, to come and kill my stories.


    Zainab Akhlaqi is a writer and contibutor to My Pen Is the Wing of a Bird: New Fiction by Afghan Women (2022).

    Zubair Popalzai is a Pashto-, Dari- and English-language translation and interpretation professional with more than 20 years’ experience. He is a consultant translator for BBC Monitoring and has worked as an interpreter for United Nations special envoys in politically and militarily sensitive environments in South Asia. He also works as a legal interpreter at solicitors’ offices, tribunals, immigration detention centres and police contexts in the UK.

    This story was developed through the Paranda Network, a global initiative from Untold Narratives and KFW Stiftung to connect and amplify the voices of writers from Afghanistan and those in the diaspora.

  • There’s No Such Thing as an “Illegal Refugee”: A Conversation with Gulwali Passarlay

    There’s No Such Thing as an “Illegal Refugee”: A Conversation with Gulwali Passarlay

    Gulwali Passarlay responds to the proposed ‘Illegal Migration Bill’.

    PEN Transmissions is English PEN’s magazine for international and translated voices. PEN’s members are the backbone of our work, helping us to support international literature, campaign for writers at risk, and advocate for the freedom to write and read. If you are able, please consider becoming an English PEN member and joining our community of over 1,000 readers and writers. Join now.

    This piece is part of a collaboration between English PEN and Counterpoints Arts in response to the UK government’s proposed ‘Illegal Migration Bill’. For this PEN Transmissions series, writers have been given an open platform to respond to the Bill. Counterpoints Arts coordinate Refugee Week, a UK-wide festival celebrating the contributions, creativity and resilience of refugees and people seeking sanctuary. The theme for Refugee Week 2023, taking place 19–25 June, is Compassion.

    ~

    I won’t start by asking about your journey to the UK – partly because you’ve written and spoken about it at such length and so compellingly elsewhere, but also because that story can’t be shrunk into this little space; no story of refuge and displacement can. I want instead to ask: how far away, now, do you feel from that journey?

    I appreciate you not wanting to start with my story, because people always want to start with my story – and it becomes frustrating, boring. Somehow, I’ve become a public speaker – a storyteller – and so I tell the story of my journey, particularly in schools, because I want the debate about migration to be humanised. But what I really like doing is having a conversation around my story, as we’re doing now.

    Your question is a very good one. It’s been over fifteen years since I came to the UK. Sometimes, I’m very attached to that journey; sometimes, if feels very far away. When I hear tragedies in the news – of people drowned in the Channel, or the Mediterranean – they are very personal to me. They are very close. And so, reading about others’ journeys, mine cannot leave me.

    I wrote a book about my story (it’s 120,000 words and, as you say, you can’t condense that into a minute or two) which was published eight years ago. I wish it weren’t relevant anymore. But things are getting worse. At the moment, one of the things I’m doing is working with Afghans staying in temporary accommodation in the UK who are waiting for their claims to be heard. I try to provide assurance and encouragement. But I am frustrated and I am angry.

    I was scrolling through your Twitter feed, and what you say about the news cycle being so recurring and intimate to you is reflected there; it’s like scrolling around, rather than down.

    It’s incredibly frustrating. What happened to me fifteen years ago is happening now, but it’s even worse. When I came, I was criminalised and penalised and treated as a suspect, because of a culture of disbelief and hostility. But now it’s not culture, it is law: it’s the law of the land to criminalise.

    Yesterday, I saw a friend who lives in Leicester, who came to the UK with me in 2007. We travelled from Rome to Paris together. He made it to the UK, and as soon as he arrived, he was age-disputed and put in a detention centre, ready to be deported to Afghanistan. Lawyers and doctors intervened and proved that he was 15, and he was instead fostered. But when he turned 18, his leave to remain was refused. For eight years we fought his case. And then, in 2016, he was forcibly removed to Kabul. His life, all that opportunity – wasted. He couldn’t live in Afghanistan, and so he did it all again, ending up in Greece. There was still no life for him there; no opportunity to work, and his wife wasn’t permitted to join him. Then, in 2021, as Kabul was falling, he realised that the UK was evacuating people and he thought, You know, I have a chance here. Because the UK has done a lot wrong to me. And now is the time they make the wrongs right and provide some justice. He made it to the UK. But rather than getting justice, he was imprisoned for twelve months for “illegal entry”. He’s now on probation. The idea of probation is that you don’t commit a crime again – what crime would he commit? What crime has he committed?

    There’s no such thing as an “illegal refugee”. The Refugee Convention and international humanitarian laws are very clear: you should not penalise people based on how they enter. And yes, though I’m talking to you now, if I had arrived this year, the way I did in 2007, I wouldn’t be: I would be “a criminal”.

    The Nationality and Borders Act – and the proposed Illegal Migration Bill – create a two-tiered system: if you come via irregular means, you are a criminal; if you come via resettlement schemes, you are a good immigrant. I am so pleased that there are routes and schemes that mean Ukrainians and Hongkongers can be resettled in the UK. But that’s not available to others – to my friend, to those whose journeys are like mine. I met my MP on Refugee Day last year. I was outside Parliament, protesting the Act. I know that he has a copy of my book; he bought it, and I signed it for him. I asked him, ‘Why did you vote for this Bill?’ and he said ‘This is what the people in the constituency want. This will solve the problem’. I replied: ‘Look, in five years, Ukrainians will be in the exact same situation as other refugees. We’ll be having the same conversation, and the situation will be even worse. People will be in limbo. We will have detention centres full of asylum seekers, prisons full of asylum seekers, military bases full of asylum seekers. There will still be no solution, let alone a humane solution’.

    We normally get around 30,000 asylum applications a year. France get 100,000, and Germany 170,000. I listened to the German Ambassador speaking recently, and he said ‘We process more asylum claims in a month than the UK does in a year’. The idea that people should stay in France is absurd; it’s not how the international protection system works. There’s nothing in the law that says refugees should stay in the “first safe country”, and yet the vast majority do – Afghans in Pakistan and Iran; Somalis in Kenya. The attitude the UK policy and its narrative have is one of exceptionalism – of excluding the UK from international duties. Last year, about 250,000 Hongkongers came as “guests” to the UK, and around the same number of Ukrainians. But those 30,000 asylum applications? Those are “the swarm”, “the invasion”.

    I heard the Minister of State for Immigration say the reason we’re not processing asylum claims more quickly is because it would give the impression that more people should come. (People sometimes even tell me that I shouldn’t share my story, because it is a story of ‘success’, and it will encourage more people to come. In 2016 I went to Calais and met refugees and told them to keep hope, not to feel powerless, and the BBC reported that I was encouraging people to risk crossing the Channel and come to the UK.) So keeping people in limbo is the way to go, they think. That’s why 170,000 people are in backlog, why we have 100,000 people staying in hotels at a cost of £5m: because the government wants us to be angry that our taxpayer money is being spent like this; instead of being angry with the government and its incompetent systems, its austerity and its policies, to be angry with the refugees.

    You mentioned earlier your friend being age-disputed, and you’ve spoken elsewhere about your experience of this – of the dehumanising immediate effect of it, and the pernicious resultant effect: you were 13, but flatly told instead you were 16; at the time, refugees were not afforded the legal rights of children, including the rights to education and to care, if they were 16 or older. The proposed Illegal Migration Bill strips the rights of unaccompanied minors even further. Could you talk about your response to that?

    This is fundamentally about the presumption that asylum seekers are lying. And it’s, as you say, politically influenced, by the rights that minors currently have to be afforded. But the intentions of the Illegal Migration Bill go further: the government don’t want to give the impression that they’re soft, because giving rights to unaccompanied minors would, supposedly, encourage more to come. It’s about giving no room for speculation about who might get “better treatment”. It’s heart-breaking. They want to make it harder for families, for children, for women. We talk about opposing the Taliban for not respecting women’s rights or children’s rights, and yet we do this?

    I’ll tell you a short story. I helped a friend – a young man from Afghanistan – with his age dispute. He was living in Newham. He was happy: he was playing cricket, he was registered with a doctor, he was living with a nice foster family. Then the Home Office sent him a letter saying that he looked over 25, and so the social services needed to carry out an age assessment. I read the text of that assessment; it was terrible, inadequate. It said he was over 18, and so he was stripped of his rights, sent to Whitfield and then to Middlesborough. This was right at the start of the Covid-19 pandemic, and I was stranded in Denmark. I managed to stay in contact with him, and he told me he had lost all hope – that he wanted to run away, or commit suicide. I said ‘No, don’t do anything stupid. Wait for me to come’. I finally managed to see him in person six months later. He had lost so much weight that I could hug him with one arm. I called Newham and said this was a safeguarding issue. They said, ‘Oh, we don’t know him. He’s not in our area’. I said ‘Well you must know him. You kicked him out. You didn’t want him to be your problem’. They said that he’d have only had a right to appeal the age assessment within three months. This was during the lockdowns: he had no idea what he had to do, and had been cut off from advice. We fought it, and fought it, and he had a proper assessment which found that he was, even after all this time, only 15. Only then was he finally given a new foster placement, and put into school. And he’s doing so well, now. But there are so many people in his situation, who don’t know what to do, or how to challenge the injustice. With the new Bill, things will only get worse.

    As you talk about that injustice, and that process, I think of a phrase from a piece you wrote in the Guardian years ago. There, you say that you felt the immigration officials you encountered were ‘worse than the smugglers’, who ‘had been heartless, but […] hadn’t tried to change [your] identity’. It’s such an arresting sentence. Current policies are ostensibly about targeting smugglers, giving greater powers to immigration officials in an effort to achieve this. But data shows us that these policies fail to reduce trafficking. What are your thoughts on that?

    That’s a really good point. If I was a smuggler right now, I’d be very happy with the way the UK government is doing things. For the last few years, we’ve been getting 30,000 asylum applications. When the government started discussing the Rwanda plan and the Nationality and Borders Bill, that went up to 45,000. Now, as they discuss even more inhumane policies, it has risen to 65,000. These policies don’t – won’t – stop smuggling; they just make it more dangerous. Before too long, we’ll start seeing boats travelling even greater distances – they’ll be launched from Denmark, the Netherlands, Belgium. Because, however much the government tries to override international law and convention, if you arrive on a boat, and no one finds out, the authorities will have no evidence of you not arriving through “safe and legal routes”. All these policies do is put people in greater danger in the busiest shipping lanes in the world. The only way we can get smugglers out of businesses is to provide safer routes, humanitarian corridors; to make it easier for people to come here and claim asylum and, then, with a proper system, to deal with those claims accordingly.

    As long as there aren’t safe, humane routes for migration, smugglers will thrive, because people will still need to migrate, and will do so through whatever channels they can. And traffickers will thrive, too. Smuggling and trafficking are two different things. The smugglers didn’t come to me, you know. I went to them.

    My final question is about stories and writing. You write stories, you tell them. How important are they – writing them, reading them, telling them, hearing them, sharing them – in working for justice and change?

    There are countries where books and stories are banned, where people are not able to read or write what they want to read and write. In Afghanistan, right now, I would not be able to express my views; in the UK, I’m able to. And that is invaluable. Because stories change people’s minds.

    My book has given me the chance to visit twenty countries. It has given me the chance to speak to you. I always encourage asylum seekers to read and write – not least because it’s the best way to learn English. But also because stories humanise. You are only hostile to refugees if you haven’t met one, spoken to one, heard their stories, read their stories. And I can guarantee you that, however on the right you are, if you read stories like mine, or those of my fellow refugees, they will, to some degree, change your views. You might not say so openly, but they will change you. Stories challenge you in a non-threatening way; they challenge your bias, they make you open-minded.

    This proposed legislation is dangerous. And it flies against our moral duty. We need a system based on human rights, based on compassion, based on the rule of law, based on humanitarian values. The government is scapegoating refugees for its failures, and there are things we can do individually and collectively to challenge that. We have the facts and figures, but they are not sufficient; the challenge needs to be about emotion, and stories, and lives. Otherwise, my friend, who is living with his tag and waiting for the government to make its decision, will, wrongly, be called a criminal. Perhaps he will be the first person on the plane to Rwanda.


    Gulwali Passarlay is an author, advocate, humanitarian and spokesperson for refugees and asylum seekers across the UK and Europe. He arrived in the UK in 2007, after being forced to leave Afghanistan at the age of 12. He is a member of the Afghan Refugee Expert Network in Europe (ARENE), and author of the bestselling memoir The Lightless Sky.

    Interview by Will Forrester, Editor.

  • Crossing cultures

    Eight years ago, on a cold November day, I huddled in the back of a banana truck from the French port of Calais, trying to make my way to Britain and a new life.

    One year earlier, when I was just 12, my 13 year old brother and I were sent away from home and everything we had ever known. I come from southern Afghanistan. My uncle was a senior Taliban commander and my family Taliban supporters. My father and grandfather were killed by US forces and as a result the Taliban wanted my brother and me to join them. In turn the US military wanted us to become informants. We were just kids, pawns caught up in a game of war. As the threats against us intensified my mother paid human traffickers to get us to safety. Despite promising her we would stay together, a day after leaving home the traffickers separated us.

    The next year was a perilous journey across half the world. I was imprisoned three times, jumped from a speeding train almost breaking both my legs and nearly drowned in a boat off the coast of Greece. Before climbing aboard that banana truck I spent a month in the so-called jungle of Calais, the most dehumanising, depressing experience of all. I couldn’t go on living another day there, so I climbed onto that banana truck in the full knowledge that if the driver turned on the freezer I would die. Luckily for me, I made it to the UK and the second stage of my struggle – proving to the Home Office I was only 13 and I had a genuine asylum case – began.

    Since then my life journey has been nothing short of a miracle, so much so that I still have to pinch myself. Today I am a student at Manchester University, a community campaigner and the author of a soon-to-be published book.

    My book depicts the refugee struggle, but for me the journey has also been of another kind. That of leaving one culture – religious, deeply conservative, Islamic, tribal – and then to be thrust into another – alien, secular, modern.

    As I sat opposite my co-writer Nadene, during the long sweat-filled days of writing, I was struck at how far I’ve come. Once I couldn’t have sat alone in a room with a woman who wasn’t my relative. I had very strong views on a woman’s position and place at home. In my conservative Pashtun culture a woman seen outside the house is considered a great shame. As a child I used to take it upon myself to ban my aunts from going outside, even when we needed water or firewood. I would rather carry the wood myself than risk someone seeing them and causing dishonour to our family. For a long time I was horrified to see women walking down the street with their heads uncovered.

    My grandmother told me that women were the kindest creation of God. I believed this. Conservatism does not mean disrespect. But in the Western world openness and equality is seen as respect. Understanding that was a slow process. Understanding that I could accept change but still live within the limits and boundaries of my religion and culture took me even longer.

    On my year-long journey to safety I was met with so much kindness and love from women in the countries I travelled through – from a doctor in Athens to children’s home staff in Italy to the tireless soup kitchen volunteers in Calais.

    Perhaps meeting these women made it possible for me to share my innermost secrets with Nadene, someone who was a complete stranger a year ago. And it’s not just her. I’ve worked with a largely all-female editorial team at Atlantic publishing. Writing a book and laying bare my most painful memories has been one of the hardest things I have ever done (at times even harder than the journey itself) but this element hasn’t fazed me – something which surprised even me.

    I still have my strong views and I am still a conservative Muslim, yet I respect and appreciate equity between men and women. Today some of my best friends are women – inspiring, impressive and admirable people. I also have friends from all different religions and none.

    I judge no one and accept everyone for who they are. This was once unthinkable for a boy from a rural village in one of the most conservative countries on earth.

    Life truly is a journey – not only through the physical distances and years we travel, but through those we meet and who change us along the way. I hope that everyone who reads my book will in turn be a little bit changed.

  • The erotic and revolutionary poetry of Afghanistan

    Poems translated by Bashir Sakhwaraz

    It has never been acceptable for women in Afghanistan to write poetry on any subject. But to write a poem expressing love for another has been considered a sin deserving capital punishment, not necessarily enforced by the authorities, but by the poet’s own relatives. One historic example is the poetry of the legendary Rabia Balkhi (910) – daughter of a powerful ruler of Balkh – which she dedicated to her lover Baktash, a commander in the army. Rabia’s brother Haris found out about this secret love affair through Rabia’s poetry. Her wrists were slit, leaving her to bleed to death. She wrote her last love poem in blood on the wall as she died:

    I am captured by your love

    trying to escape is not possible

    love is an ocean without boundaries

    a wise person would not want to swim in it

    if you want love until the end

    you must accept what is not accepted

    welcome hardship with joy

    eat poison but call it honey

    Sadly, history repeats itself, most recently in 2005, when Nadia Anjuman, a young married woman and a well-known poet and journalist was killed by her husband in Herat, reportedly for writing poetry, any type of poetry.

    Such cruelty towards women poets forces them to hide their talents, or, for the brave ones, to use male pen-names to conceal their identity. There are many ‘George Eliots’ in Afghan literature who have maintained a male identity until death. We find out about such women poets years after they have been buried, when the dust has truly settled. I would like to look at a few contemporary female poets, and admire their poetry, although some might say that yet again it is a male voice which addresses these issues…

    There is another type of poetry in the Afghani Pashtun tradition, called Landai, anonymous and daring. Landai is a poem with two verses, shorter than a Haiku. It expresses forbidden erotic words and feelings, and often criticises authority and rigid religion. Even married women on occasion have resorted to Landai to declare their forbidden love with invitations like ‘come to the spring where I collect water. My husband is away.’ This type of poetry, no matter how disturbing to society, is tolerated, as entertainment, even though it often addresses serious subjects. Since nobody claims ownership of these poems, no reaction is required. There is no known target to hang or to stone to death.

    It is not clear whether the women who wrote these erotic poems were really brave enough to have affairs with their lovers, but it is clear that they were brave enough to produce poems like these in a country where strict rules prevent women from having lovers:

    The name of my lover is written on my body

    I don’t want to wash

    in case his name disappears.

     

    Tomorrow is a celebration day

    everyone wears clean clothes

    I wear the same unwashed ones

    they carry the scent of my lover.

     

    Kiss me with your lips

    but let my tongue be free

    I want to tell you so many untold stories.

     

    One night I dreamt of your death

    in the morning my lips were cracked with dryness.

    While women poets in Afghanistan still live in fear of being punished for describing their feelings, Afghan women who live in the West do not face such a fear. The internet has created opportunities for Aghan women to write freely, to write about explicit matters that even some Western women might not dare to address. Is this a reaction to centuries of not being able to write freely and not even having the basic right to a formal education?

    Bahar Saied is one of the poets who lives in the West. She published her poems in Iran before the Iranian revolution, in Afghanistan prior to the Soviet invasion, and in the West after she had left her homeland. Her poems are direct in criticising a society in which women have almost no role and where everything is decided by men. They attack religious leaders for using religion as a tool to suppress the voice of women. Here she expresses her feelings towards her lover without fear:

    He kissed me once and stole my lips

    and robbed me from sleep

    I am scared if he touches my body

    my patience will be invaded.

     

    I have come to you to taste your body

    my lips fall on yours, tasting your mouth

    with my fingers I tear off your shirt

    I taste the nakedness of your chest.

    I am inhaling the perfume of your breath

    and touching your body with my breast

    tasting the burning of your body on mine.

     

    Come and carve me, my body is yours

    carve me in your heart in the night of dreams

    come and carve me until morning

    with beautiful touch and kiss.

     

    I love the buttons on your collar

    which ask me to open them

    and throw myself on you.

    Sanam Anbarin is another poet who has published a book of poetry titled, I Was Writing About You:

    When my shirt

    does not feel the rhythm of your heart

    blood’s current

    stops in my heart.

    (…)

    It is not a sin

    if my lips are red with love

    laugh at me or not

    open the window or not

    I don’t believe in winter’s subject matter

    I know my way

    If you come with me or not

    I know my way alone

    I know how to build a bridge between dawns.

    Anjila Pagahi, who lives in Germany, is a revolutionary poet, standing against the violence of the Taliban and fighting for a better Afghanistan:

    With the words Allāhu Akbar on your lips

    you shed blood this way

    your hands have the smell of hell

    I know you follow Satan, you barbarian.

    After the Taliban planted a bomb, concealed in a copy of the Quran in a mosque, Pagahi wrote:

    You have made bomb out of the Quran

    you cause so much misery.

    Roya Zamani Hareva, an Afghan woman who lives in the UK, writes about social matters:

    Your difference

    is not superiority

    difference is beautiful

    that I am woman

    and you man

    is beautiful

    you will be lost with ecstasy

    in the waves of my hair

    I seduce you with my gaze

    why can’t we accept

    and enjoy our difference?

    The Afghan women poets who live in the West have been able to write openly, but that doesn’t mean that those women who live in Afghanistan have been quiet. The fall of the Taliban has given women the space to address social issues, criticise injustice and to write about the evil of the Taliban era.

    Karina Shabrang writes about the soldiers fighting with the Taliban:

    I found you again soldier

    in your own country

    like the lost unity

    I found you again soldier.

    The political situation in Afghanistan can be blamed for much of the misery in the country. Samira Popalzai, a poet from Kabul, writes about the politics of Afghanistan:

    The shadows of politics

    once again raised their flag

    colourful with blood of our young men

    this endless cruelty

    breaks our bones

    and deceives us.

    These women poets encourage the Afghan people to participate in a democratic process, to establish a stable Afghanistan for the future. Their poems in support of the current elections can be seen in Afghan papers, magazines and online. The Taliban have been trying hard to disrupt the electoral process and prevent people from participating. Rahela Yar, a poet who lives in Germany, has published three poetry books entitled: Bud of Songs, Why the River Doesnt Talk About our Cries and The Sadness of Songs. Here she is on the subject of the latest elections:

    Someone brings material for explosion

    someone is a suicide bomber

    someone has cut off my finger for voting

    God would you listen to my pain?

    And Karima Shabrang, a poet from the northern province of Afghanistan, writes about her pride in being a woman:

    I am a woman

    a woman who is not unable

    a woman who lives with pride

    a woman who fights for her rights

    I am a woman who would never surrender.

    No one denies the fact that Afghan women haven’t yet gained the freedom to be able to shape the future of their country. The fear of the Taliban is strong enough to force women in the city to hide their faces behind veils, in contrast to what women were wearing between 1960-1990. However, this fear no longer silences women, who are becoming ever more vocal in expressing their personal feelings, as well as their feelings for a country that belongs to them too.