What does it mean to be human?

Introduction

I thought it would be a good idea for something a little more reflective. Below is something to read, an article called 'A Passage to Africa'. The article is written at a C1 level, so I've also included an adapted B1 version - so you can choose which you'd like to read. I'll discuss the writing homework at the bottom of the page.

Vocabulary Exercises

Here is a PDF of some vocabulary exercises:

A Passage to Africa (Original Article)

From A Passage to Africa, George Alagiah Alagiah writes about his experiences as a television reporter during the war in Somalia, Africa in the 1990s. He won a special award for his report on the incidents described in this passage.

I saw a thousand hungry, lean, scared and betrayed faces as I criss-crossed Somalia between the end of 1991 and December 1992, but there is one I will never forget.

I was in a little hamlet just outside Gufgaduud, a village in the back of beyond, a place the aid agencies had yet to reach. In my notebook I had jotted down instructions on how to get there. ‘Take the Badale Road for a few kilometres till the end of the tarmac, turn right on to a dirt track, stay on it for about forty-five minutes — Gufgaduud. Go another fifteen minutes approx. — like a ghost village.’ …

In the ghoulish manner of journalists on the hunt for the most striking pictures, my cameraman … and I tramped from one hut to another. What might have appalled us when we'd started our trip just a few days before no longer impressed us much. The search for the shocking is like the craving for a drug: you require heavier and more frequent doses the longer you're at it. Pictures that stun the editors one day are written off as the same old stuff the next. This sounds callous, but it is just a fact of life. It's how we collect and compile the images that so move people in the comfort of their sitting rooms back home.

There was Amina Abdirahman, who had gone out that morning in search of wild, edible roots, leaving her two young girls lying on the dirt floor of their hut. They had been sick for days, and were reaching the final, enervating stages of terminal hunger. Habiba was ten years old and her sister, Ayaan, was nine. By the time Amina returned, she had only one daughter. Habiba had died. No rage, no whimpering, just a passing away — that simple, frictionless, motionless deliverance from a state of half-life to death itself. It was, as I said at the time in my dispatch, a vision of ‘famine away from the headlines, a famine of quiet suffering and lonely death’.

There was the old woman who lay in her hut, abandoned by relations who were too weak to carry her on their journey to find food. It was the smell that drew me to her doorway: the smell of decaying flesh. Where her shinbone should have been there was a festering wound the size of my hand. She’d been shot in the leg as the retreating army of the deposed dictator … took revenge on whoever it found in its way. The shattered leg had fused into the gentle V-shape of a boomerang. It was rotting; she was rotting. You could see it in her sick, yellow eyes and smell it in the putrid air she recycled with every struggling breath she took.

And then there was the face I will never forget.

My reaction to everyone else I met that day was a mixture of pity and revulsion1. Yes, revulsion. The degeneration of the human body, sucked of its natural vitality by the twin evils of hunger and disease, is a disgusting thing. We never say so in our TV reports. It’s a taboo that has yet to be breached. To be in a feeding centre is to hear and smell the excretion of fluids by people who are beyond controlling their bodily functions. To be in a feeding centre is surreptitiously2 to wipe your hands on the back of your trousers after you’ve held the clammy palm of a mother who has just cleaned vomit from her child’s mouth.

There’s pity, too, because even in this state of utter despair they aspire to a dignity that is almost impossible to achieve. An old woman will cover her shrivelled body with a soiled cloth as your gaze turns towards her. Or the old and dying man who keeps his hoe next to the mat with which, one day soon, they will shroud his corpse, as if he means to go out and till the soil once all this is over.

I saw that face for only a few seconds, a fleeting meeting of eyes before the face turned away, as its owner retreated into the darkness of another hut. In those brief moments there had been a smile, not from me, but from the face. It was not a smile of greeting, it was not a smile of joy — how could it be? — but it was a smile nonetheless. It touched me in a way I could not explain. It moved me in a way that went beyond pity or revulsion.

What was it about that smile? I had to find out. I urged my translator to ask the man why he had smiled. He came back with an answer. ‘It's just that he was embarrassed to be found in this condition,’ the translator explained. And then it clicked. That's what the smile had been about. It was the feeble smile that goes with apology, the kind of smile you might give if you felt you had done something wrong.

Normally inured to stories of suffering, accustomed to the evidence of deprivation, I was unsettled by this one smile in a way I had never been before. There is an unwritten code between the journalist and his subjects in these situations. The journalist observes, the subject is observed. The journalist is active, the subject is passive. But this smile had turned the tables on that tacit agreement. Without uttering a single word, the man had posed a question that cut to the heart of the relationship between me and him, between us and them, between the rich world and the poor world. If he was embarrassed to be found weakened by hunger and ground down by conflict, how should I feel to be standing there so strong and confident?

I resolved there and then that I would write the story of Gufgaduud with all the power and purpose I could muster. It seemed at the time, and still does, the only adequate answer a reporter can give to the man's question.

I have one regret about that brief encounter in Gufgaduud. Having searched through my notes and studied the dispatch that the BBC broadcast, I see that I never found out what the man's name was. Yet meeting him was a seminal moment in the gradual collection of experiences we call context. Facts and figures are the easy part of journalism. Knowing where they sit in the great scheme of things is much harder. So, my nameless friend, if you are still alive, I owe you one.

Writing Homework

The article makes me think of the question "What does it mean to be human?". I suppose because of the smile... that smile was, disarming. There was dignity in it, it was humble... it acknowledged the difference between the two men, whilst also connecting them - as humans.

It always feels very human to me when people show humility, or to have the ability to laugh at themselves or the absurd situation that they've found themselves in.

Humans evolved from chimps, but we went a step further. We began wrapping ourselves in important uniforms and assigning ourselves important titles. Was there a point in our evolution where things began to become inhuman? The answer is probably yes.

The point I'm trying to make, is that, I like it when people acknowledge their own humanity. To not take themselves too seriously. To smile!

So that's your question, and for this it's a highly subjective one. What does it mean to be human? Can you think of an example of a situation or moment,

We see glimpses of humanity in the smallest moments:

• A quiet smile between strangers.
• The ability to laugh at ourselves, even in difficult situations.
• Acts of kindness.
• Struggling with pride, shame, love, or regret.

You can choose whether your response is reflective, anecdotal, philosophical... But do try to incorporate some of the phrases and vocabulary.

Below, you can find some some vocabulary, phrasal verbs and idioms which you can use in your response.