Sanctuary by Patrick Barrett and Susan Flory

This is another book I downloaded from the library for my trip — Sanctuary: The True Story of an Irish Village, a Man Who Lost His Way, and the Rescue Donkeys That Led Him Home by Patrick Barrett (the man in the title) and Susan Flory (the writer who helped him tell his story). It’s not my usual fare, but I thought it would be a sweet travel book. As it turns out, I started it after I got back and as Holy Week began, with Palm Sunday commemorating Jesus riding into Jerusalem . . . on a donkey. So it was timely. Also, Barrett credits faith with saving his life (along with love and donkeys), so it turned out to be a pretty good choice for this week.

The book is a memoir, but Barrett also shares a good deal of information about donkeys. His parents founded The Donkey Sanctuary of Ireland, and Barrett grew up with donkeys. I had no idea that donkeys are as expressive as cartoons make them out to be: “When donkeys feel comfortable and safe with you, they’ll show you a thousand different facial expressions, but you have to watch closely because they come and go incredibly fast.” That’s just one of the fascinating facts I learned from this book. I kind of want to visit with some donkeys . . . .

As a child, Barrett also experienced difficulty learning (due to likely dyslexia and a condition that caused him to feel extreme empathy, taking on others’ feelings) and traumatic beatings in school. He started drinking at a young age and in his late teens joined the army and was deployed to Lebanon and to Kosovo with UN peacekeeping missions, where he experienced more trauma. And the “losing his way” in the subtitle really was the result of PTSD.

But, despite these difficult sections of the book, Barrett’s story is one of resilience, family and faith. The love of his parents and sisters, friends, children, and eventually, his “anam cara” or soulmate, Eileen, help him to survive and thrive. And even at his lowest points, Barrett still prays. He credits a nun who ran a “personal development course” for people interested in becoming counselors with really setting him on a new path with “new eyes” for himself and for the world. When he was about to quit, she brought his group together around him, and spoke “words of truth and goodness and love.” When it was over, Barrett could only say, “Marie, I’m cracked.” She told him “Those cracks can let the light in.”

Ok, maybe Leonard Cohen said it first, but it’s a powerful moment in Barrett’s life, and what makes this memoir interesting in addition to the donkeys is that he really shares moments of vulnerability quite vividly. Flory brings his story to life, but you get the feeling that it’s Barrett’s voice coming through, because he seems to be sharing his truth pretty openly. That might not be to everyone’s taste but right about now, I think we need more honesty, vulnerability, and faith. Whether your faith is in God, four legged creatures, or humanity (or a combination of these), you’ll find something to love in this book. I really enjoyed it, and appreciate Barrett sharing his experiences in hopes of benefiting others who are suffering.

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Tribe by Sebastian Junger and The Association of Small Bombs by Karan Mahajan

I’m off this week, and I am enjoying extra reading time. First, I finished a book the former “Teen the Elder” (longtime bookconscious readers may be surprised to learn he is now in his twenties; take the links to see what he’s up to now) recommended, Tribe: On Homecoming and Belonging, by Sebastian Junger. An extended version of a piece Junger wrote for Vanity Fair, this book explores the ways in which human nature is best suited to tribal life. In other words, life in a close knit community where members are committed to looking after each other’s basic needs — food and safety. It’s an interesting book.

Junger isn’t the first to argue that the deep malaise of modern life is caused by the lack of opportunity for most people to be a part of something bigger than themselves. His focus is on the way warfare and disasters bring people together and reduce crime, mental illness, and even suicide in the immediate aftermath.  He also argues that PTSD, which is diagnosed (as well as misdiagnosed) at higher rates in the US than anywhere else, is not necessarily  caused by trauma, but re-entry into society.

“Studies from around the world show that recovery from war — from any trauma — is heavily influenced by the society one belongs to, and there are societies that make that process relatively easy.” A few pages on, Junger continues, ” A modern soldier returning from combat . . . goes from the kind of close-knit group that humans evolved for back into a society where most people work outside the home, children are educated by strangers, families are isolated from wider communities, and personal gain almost completely eclipses collective good. Even if he or she is part of a family, that is not the same as belonging to a group that shares resources and experiences almost everything collectively. Whatever the technological advances of modern society — and they’re nearly miraculous — the individualizes lifestyles that those technologies spawn seem to be deeply brutalizing to the human spirit.”

I couldn’t help but think of something I read recently about pharmaceutical companies pathologizing normal if unpleasant aspects of human existence in order to profit from “curing” them with prescriptions. Junger found that we treat the response to trauma or violence that way too, which “creates an identity of victimhood that can delay recovery.” I don’t think people should just “get over it” and neither does Junger, but I wonder if by making a lot of things our ancestors treated as unfortunate but natural parts of life as maladies that need treatment, we are possibly making things worse?

Junger doesn’t really have a solution in mind; he points out that the current conflict between liberal and conservative views on poverty and social well being in the U.S. are actually not at odds according to our evolutionary instincts (abhorrence of freeloaders who were a threat to overall wellbeing and a communal caring for the genuinely needy). If these theories were considered as equally important (as he argues they were in traditional societies) and applied together, we’d be in good shape, but he (and most people) doesn’t see that happening anytime soon. When he asked a doctor at Mt. Sinai Hospital how we could unify our society she says something very simple: ” . . . underscore your shared humanity.”

I feel as if there are many opportunities on a local level to do that  — volunteering, belonging to a church or temple or mosque, joining a club, having lunch with a new coworker, taking cookies to a new neighbor, etc. — and while we may be appear to be failing on a macro level, there is hope in the fact that many people are trying to make their own communities more caring, close-knit places. For example, these neighbors, honored by the Boston Globe in their annual roundup of Bostonians making a difference. Everyone benefits when we act altruistically — research seems to indicate that helping others makes people happier. So maybe there’s hope? Even if you think our society is entirely self-interested, sometimes that self-interest can lead to greater good.

The novel The Association of Small Bombs deals with the same questions and issues  as Tribe (or at least I saw it that way, reading them right after each other – the bookconscious theory of interconnectedness at work). It’s a novel set primarily in Delhi, and it’s about the lives impacted by a terrorist bombing in a market. We meet two of the Kashmiri Muslim separatists, one an ideas man and the other a bomb maker, and also the parents of two boys who died in the blast. Their friend, Mansoor, who is Muslim himself, survives, but his young life is deeply impacted. He gets involved with an NGO working to bring attention to the accused bombers who languish in jail for years while the corrupt police and justice system often miss the real terrorists. Through the NGO he comes to meet Ayub, another Muslim, who ends up being drawn into an extremist group, and meets the very bomb maker whose blast injured Mansoor and killed his friends.

That these people would be drawn together in an interlocking set of storylines in one of the most populous cities in the world seems slightly improbable, but Mahajan makes it relatively believable. On the surface, all of the main characters lead relatively purposeless lives; even those who think they are acting out of conviction turn out to be making very little difference. Ayub thinks, “In the end, his role was so small, he felt foolish about the buildup, the training, the wating . . . . Some people will die, he thought, that’s true. But they’ll expand the market’s security after the blast. . . . No — I’m only doing the inevitable . . . . I’m pointing out the flaws in the system. Terror is a form of urban planning.”

I’m still processing that. It’s an interesting way to consider terror. The cooperative society Junger refers to exists in this novel among the terrorists and among the young people in the NGO but doesn’t appear sustainable in either case. The other adults who are not in either group lead the kinds of alienated lives that Junger describes; even their families don’t provide a sustained sense of shared humanity. It’s an eye-opening novel with a bleak view of humankind. I admired it, I think it’s an important book that deals with vital questions, but I can’t say I enjoyed reading it very much.

 

 

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