Tag Humanity

I don’t see very well. It’s not a tragedy—let’s make that clear. It mostly means that parts of my vision are missing, both at the edges and in the center. It can be inconvenient at times. If you point somewhere and say, “Look, a bird!” or “What a beautiful building!” I need more information than just “there” and a vague hand gesture. I click my mouse ten times, wondering why it’s not working, only to realize—oh, there must be a pop-up blocking it. I calmly ask for cutlery in Greece because I don’t see it lying next to me. I dislike digital meetings—too much staring—and I have a special talent for tripping over obstacles I don’t see.

The fascinating thing is that our brains fill in the gaps. I think I see everything—but I don’t.

Not Seeing What’s Right in Front of You

This morning, I tripped and fell in the camp because I didn’t see a large rock. No harm done. Three incredibly kind Afghan women rushed over, dusting off the gravel and sand from my clothes.

And it made me think of the political parties that today announced they would ignore the Council of State’s advice on asylum laws. They, too, fail to see things. Their brains also fill in the gaps—but incorrectly.

The asylum seekers they talk about, Mrs. Faber and fellow politicians, are the Afghan family we spoke to this morning—a mother, a father, and three small children fleeing a regime that no one in the Netherlands would ever want to live under. They are the heavily pregnant woman from that same country, the man who comes by every day, hoping his application will finally be approved. It’s six degrees Celsius with an icy wind, and he shows up in just a sweater. His children, at least, have warm clothes.

And they are the three Afghan women caring for an unaccompanied child—who, when they hear the process is likely to turn out well, beam with gratitude and say thank you with glowing smiles. (And just to be clear, I don’t do anything. I walk along, make coffee, fetch water, and mostly, I learn.)

Filling in the Gaps with Falsehoods

Every time politicians talk about the strictest asylum policy ever, it becomes even less about people and even more about numbers—numbers that don’t even add up. It’s about the absence of a moral framework. About not seeing and yet making assumptions. About normalizing what should never be normal.

This camp is not a place full of helpless victims. Nor is it full of criminals. It is home to thousands of ordinary people looking for a better future, for safety—for themselves and their children. 900 people, caught in a system over which they have no control.

Further down the road, a new camp is being built. Far from the city, under even stricter regulations, with even less access for aid organizations. Greece has become the testing ground for European asylum measures. The current camp by the sea is already unbearable—but things can always get worse. That is the harsh reality.

The Difference That People Make

Thankfully, there are people like those at Fenix. They make a real difference—professional yet compassionate, effective yet deeply human. Many of them are volunteers working for free, but they do it with all their heart. And their work is so needed.

For more on the political divide over asylum laws, read this NOS article (in Dutch).

Back when Joseph Kony was still terrorizing northern Uganda, I traveled there with two Ugandan colleagues to visit our local partners. That’s when we coined the term levels of horribility. Of course, that word doesn’t actually exist, but we had no other way to describe the madness of bad, worse, worst.

How do you place one horrific experience next to another? How do you compare speaking with a woman whose face was partially mutilated to hearing stories of mothers forced to cook their own children? You want to fit horror into manageable concepts, to make the incomprehensible graspable. But how do you define bad and worse? Cruel and crueler? And can you even do that? The answer was no—because in doing so, you inevitably diminish someone’s suffering.

When you think about what happens to people—about what people do to each other—you find yourself on an endless continuum of experiences. And those experiences exist in context.

What Does a Camp Like This Mean?

This morning, I stood with Maaike from Fenix at one of the spots where many people have arrived on Lesbos. The storm was raging, the cold was biting. Scattered car tires and pool floats are the silent witnesses of the boats that made it to these steep cliffs. Once, organizations could be there to receive them. Now, NGOs risk prosecution for helping.

In December, 2,000 people arrived. In January, only 175. People are now diverted to other islands that are ill-prepared, while less-monitored routes are being used. Those who make it are either intercepted by the coast guard—though pushbacks also happen—or taken to the camp.

How do you define a place like this?

If Calais, where people sleep in the bushes between filth and trash, constantly beaten away by the French police (paid for by the UK), is hell—then what is this? Ice-cold tents, overcrowded dark shelters, freezing water, and one meal a day that is barely edible. This too is hell. The hell of waiting. Of not knowing what’s ahead. Of losing every shred of control over your own life. The hell of dehumanization.

The Storm Rages On

As I curl up next to the heater in my small, cozy home in Mytilini, the icy storm howls through the camp. And with it, the question of what is worse? is blown away. It is all unbearable. And it should not be happening.

Yet, with the approval of our governments, this continues. Angry voices still claim that these people are criminals. In the camp right now, there are 900 children. In total, 3,500 people.

Looking down at the raging sea, at the silent remnants of those who made it across—or those who never did—this becomes a new level of horribility. The level of failing to guarantee humanity for all.

But recognizing this is not enough. The real question remains: what do we do?