"Yes, Please" and other language and communication quirks

I had wondered before coming to Uganda how much trouble I might have understanding Ugandan English or how much trouble the Ugandans may have understanding my American Southern English. Having been here for five weeks now I would say it’s a toss up – with the Ugandans having a harder time understanding me than me understanding them! There are specific times I can’t understand what’s being said to me, and that usually occurs in phone calls. Or sometimes the Ugandan, in his or her shyness, will speak very quietly, and I don’t get much of what they say. But usually it’s me who is getting the blank stare when I say something they don’t understand. Edith, the woman who cleans the Bahá’í Centre and who speaks decent English, will usually look at me in bewilderment when I speak to her and then she’ll turn to Brenda, my assistant, and ask her to translate for her! And when I was telling the members of the NSA this weekend that I was going to the village of Opot (which I thought I was pronouncing correctly as “O-pot”) they also looked quite confused and then said “Oh you mean “O-pote” – apparently that second “o” is long. So more often the Ugandans just giggle at me when I say something wrong.

The funniest thing that happened in one of my first weeks here was when the phone rang in my office. I politely answered “National Bahá’í Centre, may I help you?” The voice on the other end said “Yes, good afternoon.” I didn’t respond, since I already said hello, and was waiting for the person to continue. The voice on the other end said “Yes, are you there?” I said “Yes,” so she said “Good afternoon” with a bit more emphasis. It was then that I realized that phone etiquette in Uganda demands that you respond to the person’s greeting, whether you have said hello already or not. The conversation went on and only got worse. When I had offered the proper greeting, the voice then said, “This is …….” – I totally did not get the name at all, I could only tell I was talking to a woman. But trying to fake it I just said “Yes?” She went on to ask about the deadlines for getting visas for  the group pilgrimage that is happening in October (about 20 Ugandan Bahá’ís have been invited for a group pilgrimage to the Bahá’í World Centre and there is a need for the native Ugandans to get visas from the Israeli Embassy in Nairobi.) Ah! I sort of knew the answer to that question, so continuing to fake it and hoping that I would give her enough information to make her go away happy, I said “I’m not sure of the details but I know that Betty Kharone (the chairperson of the NSA) is going to Nairobi to get all of the visas.”  “There” I thought, “that should satisfy her!” There was a slight hesitation on the other end and then a chuckle. “This IS …….” I still didn’t understand the name, but light is beginning to dawn – but rather than just ask I continued to fake it. “I really think you’ll need to contact Betty Kharone about the details.” I offered. Silence on the other end, then “Perhaps I could talk to Brenda?” I gratefully but with some embarrassment handed the phone to Brenda, who proceeded to have a normal conversation with a few giggles interspersed. When she hung up I somewhat ruefully said “That was Betty Kharone wasn’t it?” Brenda just laughed and said yes! Fortunately Betty has a good sense of humor and we have since laughed about it, but suffice it to say that Brenda is now the official telephone receptionist!

However, there are times that even the Ugandans don’t understand each other, as much like the different accents in the United States, depending on what village, clan or tribe you’re from, you may pronounce things differently or have difficulty pronouncing some letters. I mentioned in my last post about some people not being able to pronounce “l” and replacing it with “r”. Even the Ugandans laugh about the misunderstanding when someone wants to say “I want to pray,” but might mean “I want to play” or apparently there is the tribe that has the opposite problem – they can pronounce “l” but not “r” so they’ll say “I want to play” and mean they want to pray.

One day Jimmy, an accounting intern, came into our office. “I want a bok” he said. Brenda and I both looked confused. “What do you want?” Brenda asked. “A bok. I want a bok,” Jimmy repeated. Brenda, who can get a bit sassy sometimes said, “You want a bok? What is a bok?” Jimmy looked around and seeing a “box” pointed at it – “A bok – I need a bok!” he repeated. “Ohhhh…” Brenda laughed, “A box, you want a box!” We chuckled about that the rest of the day. Fortunately  I have found most of the Ugandans to be very good humored and so can laugh at themselves when these kinds of misunderstandings happen.

Some of the quirks of language in Uganda are probably derivative of British English idiomatic language. But nonetheless there are ways things are phrased here that I find interesting and am starting to pick up as well. For example, rather than saying that someone is going to pick something up – like someone needs to come pick up mail  that we have in the office for them, instead the Ugandans just say “pick” – I just find that interesting – so it would be “You need to pick some letters in the office.” And any supply closet or storeroom is just referred to as the “store” – so you’re not going to the storeroom to get paper, you’re going to the store.

But the two most interesting language quirks I have run across here really intrigue me. One is “Yes, please.” It’s normal to expect that when you ask someone if they want something you have and they do, they would say “Yes, please.” But here the Ugandans say “Yes, please” for any question or statement that simply needs an affirmative response. “Did you have a nice day?” “Yes, please.” Is John going to the store?” “Yes, please.” You get the picture.

The “What?” phrasing is something that is a little harder to explain but I’ll try to offer examples that will make it clear what I’m talking about. Many of the Ugandans, when talking in conversation, and especially when offering an explanation or saying something with emphasis will use a rhetorical question approach. So Nina is talking about the reason we might not have bananas (this is a very simplistic explanation). Rather than just making the statement, “We don’t have bananas because it was raining and Cyrus couldn’t go to the market,” she would instead say, “We don’t have bananas because it was raining and so what? (slight pause, then) Cyrus couldn’t go to the market.” I find this particular phrasing so intriguing, some Ugandans will pause longer than other as though they are waiting for a response from the listener, but they’re really not. The first time I heard this being used in a conversation at our kitchen table -  I really thought that the speaker was waiting for a response. One theory I’ve heard as to why the Ugandans speak this way is that is how they’re taught in schools – they are used to hearing teachers lecture with this same patois and they are copying that. I’m used to it now but initially I was really confused by this manner of speaking. And I’m pretty sure I won’t “pick” that particular language quirk.

Names

Now to address the issue of Ugandan names – both in general and among the Bahá’ís. In general, the Ugandans go by English or “Christian” first names with the Ugandan surname. However in reading some documents related to this group pilgrimage (I’m helping collect documents for the visas) and seeing passports and such – I realize that typically there is a Ugandan middle name as well. Where I have been confused, and stay confused is how Ugandans, especially men, will introduce themselves. Many traditionally will say their last name first and first name last – so instead of saying “I am Mathias Onama” he would say “I am Onama Mathias.” Also – because of this type of introduction, many men are called by their last name. For the longest time I kept hearing about “Onama” before I met him, and assumed that was his first name. It’s not “Mr. Onama” it’s simply Onama. But because not all of the Ugandan men do that then I stay forever confused when hearing introductions as to which name is really the first name! I think depending on how much you work in the ex-pat world with a lot of Americans and Europeans determines whether you introduce yourself the way Americans are used to rather than the traditional way.

Then there is the issue of family surnames – which is the most confusing thing I’ve ever encountered. You can have a complete family with father, mother, and children – and each of them have a different last name! Sometimes in marriage the wife will take her husband’s last name or she’ll keep her own, or some more progressive women will hyphenate both names. But due to some convoluted clan traditions, the children are given completely different last names that are connected to other relatives of their parents' respective clans. When processing visa applications for one family, each family member – mother, father, and three children had different last names!

Temple Guide Ruhiyyih Khanum with
Godfrey, one of the security guards.

Now add to that how the Bahá’ís name their children! There is a high sense of honoring well known and important Bahá’ís in both Ugandan Bahá’í history and Bahá’í history in general. So much like in the American Bahá’í community, we have our share of Badis, Tahirihs, Vahids, etc. But can you imagine, I had just gotten off the plane after a 12 hour flight and major time change. I’m exhausted  but anxious to see the Temple and so my hostess drives me there. I approach the House of Worship and the Temple guide, a Ugandan girl with beautiful dark skin and a dazzling bright smile approaches me and asks who I am. When I tell her that I’m coming there to work and live she brightens even more and extends her hand as she says “I am Ruhiyyih Khanum!” It took my jet-lagged brain a few seconds to process that particular statement! And what is even more intriguing is that if a child is named for a historical figure, they don’t just go by that person’s first name but the entire name. This girl introduced herself as Ruhiyyih Khanum, her last name is Ogwal (I think – that’s her father’s last name so it may not be hers!) One of the members of the NSA is John Robarts Okiror. And you always call him John Robarts! We also, of course, have our share of Ugandan Bahá’ís named Enoch Olinga – and that can get really confusing!

I'm starting to come to grips with the primary tribal language of Luganda and the pronounciations of letters, etc. Since the Temple choir often sings Bahá’í prayers in Luganda I've gained a real interest in the language and hope to find someone to tutor me in some of the basics. As I gain some knowledge of that I will write about it in a future post.

Reflections on My First Month in Uganda

Wow, it’s already been a month here in Uganda! I’ve seen and experienced so much in just this one month, and learned even more then I could have imagined. If this first month is any indication, the next 11 months will be full of even more surprises, experiences, and learning. Although I have to say, it’ll take a lot to beat the experience of riding the boda boda!

Here’s my list of what I have observed and/or learned in this first month:

• There is absolutely nothing to be afraid of in Uganda. From the moment I stepped off the plane I have not had a trace of fear, worry or anxiety. I feel completely at home here, and well cared for by all of my new friends.
• I am learning/receiving SO much more than I am teaching/giving. In fact, there isn’t all that much for me to offer to the friends here except my love and moral support, and maybe a game of “Uno.” But what I’ve been given by being allowed to be here, being able to pray daily in the Temple and singing in it on Sundays, and the unconditional acceptance and friendship I’ve received, far far outweighs my feeble attempts at “helping” in any way.
• 
  

  It is perfectly reasonable to have at least one cow, several goats or sheep, chickens and several children in your front yard at any given time.
• The digital age was created for third world countries like Uganda. Whereas it was difficult to get electricity and

  phone lines to many rural areas, and indeed there are many areas where those lines never reached, now everyone is “connected” with mobile phones and the internet. Plus, internet access and mobile access is so much easier and less expensive to have then in the U.S. No need to be tied to a corporate entity like Comcast and pay more than $100 a month for service. Here, you pay as you go for both internet and mobile phone – I’ve only paid $10 for my internet service so far. Plus – here we have “mobile money” as well which is genius. Another thing a lot of Ugandans don’t use regularly are bank accounts. But if you need to send money to someone in a rural area, or pay a bill, you can go to the mobile phone outlet and pay them however much money you want to send, then they send a text message to the mobile phone number of the person you’re sending the money to and they simply take it to their phone outlet, show them the phone with the amount of money they’re entitled to, and it’s paid to them. Another nifty trick in this land of sporadic electricity is that most of the mobile phones have a “flashlight” feature! Genius I tell ya’!
• It takes 3 times longer to complete any errand – such as banking, grocery shopping, just even getting from point A to point B – but it’s infinitely more interesting!
• You don’t need nearly as much “stuff” to live a decent life then you think you do.
• G-nut sauce on posho or matooke is very delicious and nutritious too.
• Electricity is overrated.
• Alison Krauss, Gillian Welch and Johnny Cash sound just as good in Uganda as they do in the U.S.
• You can get used to looking in the opposite direction when wanting to cross the road, but you better move fast when you do start to cross!
• People here think it’s “cold” and put on heavy jackets when it’s only 65 degrees.
• Smiling and greeting anyone you meet on the street is the order of the day. The Ugandans are some of the most polite people I’ve ever met. In fact, it’s very much like being in the South – everyone says good morning, good afternoon, or good evening whenever they meet; if you enter a home or a business you are told “You are welcome,” and when you return home from work or wherever, whoever is home will say “Welcome back.” I haven’t quite heard “Y’all come back now, ya here?” – but it’s been close.
• Regardless of how tiny the gift might be, whenever you give anything to a Ugandan they receive it as though they were being given gold. I’ve never met more grateful people.
• I’m not as “self-conscious” here as I was in the states. In the states, you have to be concerned with how you look, whether you weigh too much or too little, whether you have the right clothes, shoes, hairstyle, etc. I was always very aware of myself and inhibited as a result. Here, you are accepted at face value. No one is looked down on, that I can tell, because of how they look or how they dress. I feel like I can really accept myself because I feel so accepted by others. I think that’s why I had no fear about getting on the boda boda – I didn’t have to worry about what people might think. Of course, all of the Ugandans were amused by seeing the “mazune” – white – on the boda, but it was good-natured amusement – and I was amused as well!

To get serious for a minute, I do want to talk a little about what I’ve learned as a G.R.I.T.S. as regards African-American culture, issues of race, etc. Something that I’ve learned really fast is that the African-Americans in the U.S. aren’t so far removed from their African ancestry that they don’t still retain some of the speech patterns of their ancestors. For example, I had been told that certain tribes or clans have trouble pronouncing “r”s and others have difficulty pronouncing “l”s. When I heard this in someone who was talking, I realized that it was similar to how I have heard some African-Americans speak. For example, saying “chirren” instead of “children.” I always thought (part of my ignorance) that hearing an African-American say chirren implied either a speech impediment or a lack of education or sophistication. Now I see that it’s part of the DNA. How many prejudiced assumptions do white Americans make about African-Americans that can be explained by simple DNA?

In the South especially, typical southern fare in terms of food includes greens, sweet potatoes or yams, beans, peanuts, and corn. I had already learned that most of these items were introduced by slaves. Well guess where they got the idea of eating these foods? – again – from their ancestral roots – these foods are daily fare here in Uganda, and no doubt in many other African countries.

I had wondered before coming here if I would feel the impact of being in the minority – a turn about from how I was raised. But I have to say I’ve never been made to feel self-conscious at all because I am white. And in fact, I think there’s still some deference given to whites here in some establishments, much to my discomfort. And it was interesting that because in the U.S. we are, and sometimes have to be, so conscious about race – especially when trying to make sure someone is not being discriminated against because of race, that it unnecessarily informs my behaviors here. For example, we had a staff meeting that was attended by the one member of the NSA who is not native Ugandan. He’s Irish – although he’s been here about 30 years and has a Ugandan family. In this staff meeting, which I was conducting, I was suddenly and painfully aware that all of the staff, who are all Ugandan or Eritrean, were on one side, and the three whites were on the other side. I got extremely uncomfortable as I felt that it was coming across to the staff that the three whites were in power and were telling the Ugandan staff how to behave. When I checked this feeling later with Carolyn, who is white as well, she felt as though that would not have been a concern for the staff at all. I’m not totally convinced of her assessment, but I did realize that I’m the one who’s imposing the racial “thing” on my experiences, and I probably don’t have to do that.

This is just a small sampling of what I’ve learned this first month. And the primary thing I’ve learned is that I made the absolutely right decision to come here – and for that I’m ever so grateful.

Sunday Morning at the Temple

As each of the nine doors of the Mother Temple of Africa opens, the friends gathered outside quietly and reverently enter inside. No need for a “call to prayer,” the opening of the doors signals that now is the time for worship. Sitting in quiet meditation, a cool breeze wafts through the temple, the singing of the birds outside in the gardens abounds. To begin, the sweet voices of the children offering their prayers bring smiles and a joyful heart to those listening. No more than four or five years of age, they sing the Unity Prayer, or the Healing Prayer, or perhaps the children’s prayer “O God, Guide Me, Protect Me, make of me a shining lamp and a brilliant star. That art the Mighty and the Powerful.”  After the children finish the choir director gets the attention of his singers and softly blows the starting note. The voices rise and “Ai Katonda onkulemebere, Onkuume, Koleeza ettala y’omutima gwange” reverberates throughout the Temple. This is the same children’s prayer “O God Guide Me, Protect Me” sung in the local dialect of Lugandan.

Interspersed with the songs are readings and prayers in French, English, Arabic, and Lugandan. Prayers are sung, recited, or chanted. New songs are sung by the choir, some in English, “O my God, O my God, Unite the hearts of thy servants…” With every song the choir offers it seems as though the birds outside sing even more and louder, as though in response to this call to worship.

Meanwhile, heads are bowed in reverence – gathered in unity and in joint worship - Ugandan, Eritrean and Persian, American, Irish and British. Visitors who have been attracted to the Temple from the Kampala guide books, or as one couple told me, because it was there, may be left in wonder of this sacred spot they’ve found themselves in – not quite sure what to make of this service, but perhaps contemplating their own search for truth.

When devotions are ended some quietly rise and move outdoors to spend a few minutes time visiting with each other. For many this once a week gathering may be their only chance to visit with friends. Other friends remain quietly on the wooden benches in the Temple, in quiet contemplation and to recite their personal prayers – it’s difficult to tear yourself away from this spot. Others may wander down to the Hazira’tul Quds where a library and bookstore offer more information for inquirers or another opportunity to sit and chat.

This is our Sunday morning…it lasts no more than an hour for the actual program, and then another half hour or hour in visits with friends. Some study circles or children’s classes may go for another hour or two, then the friends make their way home, by car, on foot, or by boda, refreshed by the physical and spiritual breeze that wafted over them while in prayer and meditation, and ready to begin yet another week.

Photos - from top: 1) The approach to the House of Worship; 2) some of the friends gathered, waiting to enter for devotions; 3) The view through one of the open doors during the service; 4) more of the friends visiting after the service. Below: 1) Wes Baker and Darragh. Darragh is from Northern Ireland and had spent 6 weeks offering volunteer service at the National Centre. This was his last day before moving on to new adventures; 2) "Mr James" - one of the groundskeepers; 3) Godfrey and another young man (don't know his name) who serve as year of service volunteers.

My Work at the National Bahá’í Centre of Uganda

I haven’t talked too much yet about the work I’m actually doing here in Uganda. That’s primarily because I haven’t known what all I would be doing. But I’m beginning now to get a grasp, plus I’m learning a lot about “how things work” here in Uganda.

But first some comments and observations about the Ugandan Bahá’í Community in general. If I had not been invited to come here by the National Spiritual Assembly of Uganda to fulfill a specific task, I would feel certain that I am not needed here at all. I am learning so much more than I could possibly be teaching. The Bahá’í Faith has been in Africa in general and Uganda specifically for not quite 60 years. And yet the depth of knowledge and understanding of the Revelation of Bahá’u’lláh far surpasses anything I can offer. I’ve been dealing primarily with young people, many of whom are third generation Bahá’ís but many are also young people who have been brought to the Faith recently. The capacity of these young people astounds me. They are truly the future of Africa, and indeed all humanity. This week there has been about 20 college age youth from around Uganda attending the Institute for Studies in Global Prosperity, a new programme out of the Bahá’í World Centre. Those of you who know the Lamples – their daughter May is co-director of this Institute along with an astounding and energetic young woman name Bushra. Since we keep our windows open in the office, I can hear their conversations and their consultations when they break up into small discussion groups. It does my heart good to hear the depth of their understanding and convictions, the ideas they are developing for taking their country into the future. These are future NSA members, Counsellors, and perhaps even a House of Justice member or two.

I was told upon arrival that I will not be required nor encouraged to go direct teaching in the villages of Uganda. That is left to the Ugandan Bahá’ís, with good reason. The “missionary” approach is no longer needed, and we are not offering any goods or services in exchange for conversions – like early Christian missionaries have done (and probably still do); all we’re bringing to the Ugandans is the Revelation of God for this day – which is everything they need. There are three Regional Bahá’í Councils in Uganda and they have a good system in place for providing the core activities in many of the towns and villages. They send homefront pioneers to many of the villages where there are no or few Baháís, and they are quite up to the task of raising up Bahá’í communities in these areas.

Where the ex-pat Bahá’ís like Carolyn, Wes, Vi and I are most useful is in deepening the young people, or helping with core activities. In Kampala I could attend a core activity every night of the week if I wanted to. When non-Ugandan visitors come to the Temple, I sometimes interact with them. For example there were two young American women who work with NGOs here in Kampala who came to Temple service this past Sunday. I was able to chat with them and explain aspects of the Faith to them.  So in terms of teaching the Faith, that’s where I feel useful.

There are only a handful of non-Ugandans here and none of them really consider themselves pioneers any longer because they’ve lived here so long. The treasurer of the NSA is John Anglin, from Ireland, there are the Americans, myself, Vi Gilbert (who’s been here forever), Wes Baker, and Fred (I don’t know his last name), Hank, who is Norwegian, Carolyn (my hostess) who is American by birth but British by citizenship, and a few others who come and go – they stay for part of the year in Uganda and then go to their homes other parts of the year. John, Fred and Hank are married to Ugandan women. Wes, Vi, and Carolyn are the seniors in the group. I think most retirees find it much easier to live in countries like Uganda where your retirement and social security dollars go much further than they would in the U.S. or Europe.

I was invited to Uganda by the National Spiritual Assembly to serve as the Secretariat Coordinator – someone to manage the office of the Secretary, which previously was done almost entirely by the Secretary him or herself. Grace Ocen has been serving in this capacity to some degree for the past few years, but her home is actually in another town and she wanted to return there. Plus the NSA wanted to find ways to manage the personnel in the Centre, create more effective and efficient ways of operating, and in general get re-organized. I believe the NSA’s thinking is to bring someone like me in to provide these services, get some systems in place, all the while training one of the Ugandans to hold this position when everyone decides I’ve outlived my usefulness. A young woman named Brenda is my assistant and my trainee. As we start new projects or put new systems in place, I’m showing her and then she’ll be able to run the office after I leave.

My contracted tenure is for one year but everyone agreed to leave our options open. Even if I’m no longer needed in the Secretariat, it may be that there are other jobs I can do after this year is up. For example I would like to compile and write a comprehensive history of the Faith in Uganda. If you can believe it– one has never been done that I can ascertain. Hand of the Cause of God Enoch Olinga’s daughter put together a lovely video that covers his life and the history of Uganda, but there’s nothing written. I have an obligation to work on the history of the Nashville Bahá’í community, even while I’m here, but I would like to work on that as well, perhaps a year down the road if all goes well.

It would seem that the timing of my arrival was divinely ordained (isn’t it always?) as just as I arrived the NSA Secretary, who was going to train me, had to take a sudden leave of absence for an unspecified period of time as her husband has been diagnosed with pancreatic cancer in advanced stages and likely has only 3 to 6 months to live. He is in Canada where he received this diagnosis and so she has gone there to be with him. So it’s been left to Grace (who is leaving today!) and John to help me get up to speed. But I think, or at least I hope, they feel comfortable and confident that I will be able to manage the office in the Secretary’s absence. Plus I think the idea again is to have a permanent coordinator who can carry on the day to day affairs of the office so the Secretary her or himself would not have to do so.

Probably my biggest concern about serving here in the position I’m in is that I’m not Ugandan - I’m white American, and I’m going to be implementing some systems that the staff may not appreciate or enjoy. However, it is at the wish of the NSA that I’m doing so, yet I worry that there’ll be this sense from the Ugandan staff that the white American is coming in to tell them what to do. I’m going to consult with the acting secretary/treasurer John Anglin about my concerns. Since he is also white European, he may be able to offer some counsel on that. For example, the NSA wants some accountability for the comings and goings of the staff. Right now there are several different agencies that are housed in the Centre, and they are used to acting somewhat independently, but as John pointed out, they all ultimately are responsible to the NSA. So I’m to institute a form of signing in and out in which everyone will be accountable for their arrival and departure, being on time, letting someone know when they’re going to be out, etc. That’s pretty common for us in the U.S. and for most big businesses. But the staff here haven’t been used to doing this and there may be some resistance. This will be announced to them at a staff meeting, which is another new phenomenon which they aren’t used to. These are simple things really, and just an attempt to make the Center a more professional place. Wish me luck!

On the one hand I’m tempted to say that it’s just a typical office environment on a typical business day, and to a great extent that is true. However, when on any given day we have to crank up the gas generator to keep the computers and lights going, when we have such a limited operational budget that we can only buy supplies as we absolutely need them, and several offices have to share certain office equipment and even supplies, and when you find the occasional lizard crawling across your office wall, it’s not really all that typical! But it’s definitely interesting!

Photo notes: the first photo is of some of the ISGP youth attending an institute here. The second photo is my office. Following are photos of some of the staff in the Centre: