An Alternate Witness

As a Peace Corps Volunteer in a small Bedouin village in northern Jordan, it bothered me to no end that no one every said "shukran," the word we had been taught in training to mean "Thank you." In fact, my neighbors and students would laugh when I said "shukran," and ask me why I used that word so often. Even more bewildering to my new community was the way I would say, "No, thank you." They would protest, "But I didn't do anything! I just asked a question!" It was a long time before I began to appreciate the nuances of thankfulness in Jordanian culture, and to recognize that I was being thanked, but in ways that were so culturally strange to me that I did not initially recognize my neighbors' gratitude.

Months into my service, I began to complain to my closest colleague and friend, a Muslim American raised mostly in Pakistan, about the lack of gratitude for the work I was doing. It was she who explained to me the Evil Eye and related customs, which were also prevalent in Pakistan. It was, she said, considered very bad form to give compliments or thanks, because this might foster a sin of pride and bring down the Evil Eye upon the recipient. I found the idea of the Evil Eye strange and, I must admit, backward. Nevertheless, I used the mantra I had learned as a Rotary Youth Exchange Scholar, "Not better, not worse, just different!" and tried to accept that I would not be receiving thanks for my work.

In fact, as I eventually recalled, they had told us in training that we would probably not be thanked for our work. They had told us that the things we would do in the community would not fall outside the realm of the community's expectations of us, and thus would not merit thanks. Also, they pointed out, we would be invited for tea and meals, to engagement parties and weddings, and this would be because the community appreciated our efforts there. However, our trainers were primarily Jordanian themselves, few had even traveled outside the Arab world, and few had lived in the villages, where life is very different from the capital city, Amman. Over time, I began to unpack the cultural norms that they could not recognize behind their own descriptions of how Jordanians show appreciation.

Jordanian life, especially among families in the smaller villages that tend to be of nomadic Bedouin origin, operates on a basis of collectivism. In the desert, the individual perishes without the support of the community. Even in the villages of the semi-arid regions, Jordan is one of many cultures where it truly does take a village to support an individual. Under such conditions, everyone always helps everyone else.

Sometimes the girls next door would come over for English help while I was cleaning, doing laundry or cooking, and I would say that I did not have time just then, and they should come back later. Often their mothers would then come knocking, and the mothers would say, "If you are going to live among the Arabs, as an Arab, you may not say no when you are asked for help." They would explain that even when someone called the house, asking for the mother of the house, and she was a mile down the road visiting a friend, whoever answered the phone would say, "She's right here! Just a minute," and run down the road to fetch her. Once it had been pointed out to me, I saw that exactly this was the case.

I started thinking about "Thank you," and what it implies. To say "shukran" in Jordan is to imply that someone did something for me that was not needed or expected. Giving me a cup of tea is not occasion for "shukran;" guests expect to be offered tea. Receiving a plate of whatever my neighbor had made for lunch is not an occasion for "shukran;" she was also sending plates to her inlaws, and she considered me her spinster sister. "Shukran" is for an unexpected gift, or something above and beyond the daily exchange.

In time, I noticed that, while I was not being thanked, thanks was constantly being given. A daughter of the house would serve tea, and the guest would say, "God bless your hands." A child would bring home a high grade on an exam, and the parents would say, "God's will is done!" A neighbor would give us a ride home from school and we would say, "God have mercy upon you." We had been taught all these phrases in training, and been told that they were an important part of village life and courtesy. At first I avoided such phraseology; as a secularist who has not declared faith in any God, it felt fraudulent for me to use such God-speak. Eventually I came to understand what our trainers had known intuitively, that all these phrases meant "thank you," but by thanking God, there is no danger of attracting the Evil Eye. It was not until I had studied Islamic law and tradition more closely in graduate school that I realized an even deeper significance of the practice. If they thanked God for the things I had done, I would remain sufficiently humble, and I would understand that my place was to work for the good of the community, promoting the good and forbidding the evil, which is the essential core of Islam.

Living with the Bedouin in Jordan and learning their language and idiom helped me to see the world in a new way. As I embark on an academic career leading to a career as an Arabic interpreter, I find myself wondering about the interdependence of interpreters and the peace process. If I am the linguistic liaison between Arab and American parties, and at the end of negotiations, the Arab says, "God's will is done!", it may be unwise to translate this literally, because the American party is likely to understand this as a statement of religious conservativism, whereas perhaps the Arab's meaning is closer to "Thank you." Likewise, in English, perhaps it is worth considering how sincere my own "thank you"s are, and what cultural baggage they carry.