zor nabo. Hamu wak yak boyn, There were not so many differences. We were all similar”. In other words, the gaps between the haves and have-nots were not so wide. In the 1990s, almost all people lacked access to similar things, which is no longer the case. The new polarization, and inequality anger people more than the actually lack of things. Today, not having means something different to the different groups and people are live together with very different lifestyles. And for the majority who have come to rely on government salaries and public benefits, the severe austerity measure and effects of two years of crisis has left them with little. They are fed up. They do not know “what to do” and which direction they should head.
Frishta: Getting …show more content…
Despite her personal hardships, Frishta remained closely in touch and actively involved with the plight of the marginalized in Suleimani. She has supported and cared for family members, friends, and strangers in her city and from outside and her co-workers, emotionally, financially and as humanely as possible through the years. Frishta’s story, a woman in her late thirties is another that requires careful attending to, to understand precarity as well as care and means of survival in the KR through the years. As (Han 2012) ethnography in Chile illustrates about support networks, as well as (Singerman 1995) attention to “informal” networks in Egypt relied as means of survival against transformations, Frishta’s everyday acts of care, “silent gifts” and intimate attention to others around her has kept many, including herself going for many decades. Frishta’s life, more than the other three provided before, remained precarious throughout the 1980s, 1990s and 2000s. Her narratives of those decades demonstrate her personal struggles but also touched on the collective hardships, but it also displays everyday acts of care and support towards others around her in spite of her own personal struggles. Unfortunately in March 2016, the newspaper she worked for since 2005 was closed down making her …show more content…
We stayed at a distant relative’s house. We were supposed to stay hidden inside without making any sound. If the government were to discover us we would be sent away to the camps, we were told. Imagine my poor mother trying to keep us all quiet. We missed school that year. I cannot tell you how many days and nights we went without food. We learned to live without things. Zhyanman nabo, we did not have life. I do not know how much longer we lived like that. Going from home to home until we were able to rent a small place. My father left us to return to Halabja later and my brothers went outside of the country in the 1990s. They could not find work. My two sisters and I went to school in turn, wearing each other’s shoes and clothes. Wazaaman zor khrap bo. Our situation was really bad. We went days without cooked food and heat. One day my teacher asked me where my notebook was and I explained quietly that we could not afford it. She did not care. She humiliated me in front of the class for having the courage to answer her. This was my last year in high school but that day I felt so humiliated I decided not to return… This was in the mid 1990s. I started to work instead to help my mother, three sisters and two brothers. I used to wake up five in the morning to go to the printing press to deliver newspapers and returned home at night. I used to get a lot of attention but I was never abused. People were really supportive,
Frishta: Getting …show more content…
Despite her personal hardships, Frishta remained closely in touch and actively involved with the plight of the marginalized in Suleimani. She has supported and cared for family members, friends, and strangers in her city and from outside and her co-workers, emotionally, financially and as humanely as possible through the years. Frishta’s story, a woman in her late thirties is another that requires careful attending to, to understand precarity as well as care and means of survival in the KR through the years. As (Han 2012) ethnography in Chile illustrates about support networks, as well as (Singerman 1995) attention to “informal” networks in Egypt relied as means of survival against transformations, Frishta’s everyday acts of care, “silent gifts” and intimate attention to others around her has kept many, including herself going for many decades. Frishta’s life, more than the other three provided before, remained precarious throughout the 1980s, 1990s and 2000s. Her narratives of those decades demonstrate her personal struggles but also touched on the collective hardships, but it also displays everyday acts of care and support towards others around her in spite of her own personal struggles. Unfortunately in March 2016, the newspaper she worked for since 2005 was closed down making her …show more content…
We stayed at a distant relative’s house. We were supposed to stay hidden inside without making any sound. If the government were to discover us we would be sent away to the camps, we were told. Imagine my poor mother trying to keep us all quiet. We missed school that year. I cannot tell you how many days and nights we went without food. We learned to live without things. Zhyanman nabo, we did not have life. I do not know how much longer we lived like that. Going from home to home until we were able to rent a small place. My father left us to return to Halabja later and my brothers went outside of the country in the 1990s. They could not find work. My two sisters and I went to school in turn, wearing each other’s shoes and clothes. Wazaaman zor khrap bo. Our situation was really bad. We went days without cooked food and heat. One day my teacher asked me where my notebook was and I explained quietly that we could not afford it. She did not care. She humiliated me in front of the class for having the courage to answer her. This was my last year in high school but that day I felt so humiliated I decided not to return… This was in the mid 1990s. I started to work instead to help my mother, three sisters and two brothers. I used to wake up five in the morning to go to the printing press to deliver newspapers and returned home at night. I used to get a lot of attention but I was never abused. People were really supportive,