33 pages 1 hour read

God Grew Tired of Us

Nonfiction | Autobiography / Memoir | Adult | Published in 2007

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Themes

Diaspora, Displacement, and Refuge

Dau constantly examines the effects of the cyclic repetition of displacement and refuge on himself and the other Lost Boys. The diaspora of the Southern Sudanese boys causes the collapse of families and hometowns, and overwhelms refugee camps. For the Lost Boys, the constant displacement creates a psychologically damaging instability; some boys develop post-traumatic stress disorder and struggle to cope in society; others, like Dau, resolve to use their experiences to build a better future.

When Dau relocates to America, he is cognizant of how he has been blessed with a future. In Kakuma the options for a future are limited. Although the residents have access to a primary education, acceptance into secondary school requires strenuous testing. Furthermore, residents aren’t allowed to work for money, which leaves them no way of sustaining themselves and renders them dependent on the goodwill of those in charge. Due to these factors, Dau realizes that the only way to build a future is through education, and so he pursues a college degree in America.

Dau describes African refugees as victims—victims of the oppressors who cause them to be refugees in the first place, victims of circumstances they are powerless to control, and victims of discrimination from those in power. The refugees’ displacement causes them to be vulnerable beyond their control, but even when they find refuge, they are equally vulnerable in different ways: During their journey they face hunger, disease, and violence, but in the camps they often still face hunger, disease, and corruption.

Dau believes that working in a position of power will help him and others like him end the diaspora and its negative effects. This belief motivates him to study immigration law in college. In the refugee camps the UN is a constant helpful presence. Dau wants to work with the UN in some capacity because he’s aware that the people with the most power to help are “immigration agents and lawyers” (257). The only way to end the diaspora is to empower the powerless refugees.

Subjective and Shifting Perspectives

Dau often contemplates the subjective nature of perspective. To best illustrate his understanding of perspective, he explains the “parable of the blind men and the elephant” (275), in which different blind men touch different parts of an elephant and describe their experience. While each man recounts his own experience, none can “articulate the true nature of the beast” (276). Dau relates this to a conversation he has with a woman in college. She is outraged by his experience in America because she believes that the country should have done more for him. Yet from his perspective, he believes “America had done right by [him]” (277). Because he comes from a country without access to the common luxuries readily available in America—like education, health care, food, and material comforts—he never learns to take these things for granted; that is, he doesn’t expect them and instead is incredibly grateful for the opportunities that America gives him. Since the woman grew up in America, she takes for granted the things Dau views as rare blessings.

He also considers the idea of perspective when he’s in Kakuma. Locals from outside the camp, like the Turkana, view the refugees with jealousy because they have food and shelter while the Turkana live predominantly amid drought conditions and food scarcity. Yet others, like the Kenyans, regard the Kakuma refugees with pity because it seems like they have very little. Even Dau’s own perspective changes throughout his journey. Although his conditions in the refugee camps aren’t luxurious, and are barely livable at times, they are opulent compared to starving under the hot sun during the physical journey between camps.

His perspective changes again when he relocates to America. While in Sudan, most of his friends and acquaintances shared his cultural traditions and worldview. But in America there isn’t one uniform worldview, and many of America’s customs and morals stand in opposition to his. This can be seen when an American asks him if he has children. Since Dau has already said he isn’t married, he doesn’t understand how he could have children; in Dinka culture children can only happen within marriage. What was deeply engrained in him as morally right isn’t an objective standard in America, and issues like this are main contributors to his feelings of culture shock in his new country.

Faith and Family

For the Dinka, faith and family are two essential components of life, and they often go together. When Dau grows up in Duk Payuel, his parents are usually busy with the chores of a day, which leaves him and his siblings in the care of his grandparents or other elders. The older generations are caretakers who impart wisdom to the children, and part of this wisdom includes their Christian faith. However, when Dau relocates to America, he realizes that the Dinka’s emphasis on faith and family isn’t commonplace. Whereas many generations live together in Dinka villages, in America elderly people live in nursing homes instead of with their families. As a result, young children are put into daycare facilities instead of being raised by their grandparents. Dau views this as one of America’s greatest downfalls. He sees the tribal way of life as a benefit to everyone in the family, but “by separating the generations of a family, the circle of life gets broken” (280).

Dau believes that the same is true regarding faith. In his village, church and other Christian holidays are treated as reflections of the Bible. On Christmas, for example, the villagers throw joyous festivities meant to reflect their joy over Jesus’s birth. Yet in America Dau questions why people put up Christmas trees and celebrate Santa Claus. He wonders how these elements relate to Christmas because they’re not in the Bible and have nothing to do with Jesus’s birth.

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