Resilience

A child can develop resilience despite domestic violence, neglect and abandonment, poverty and inequality.

In Hang the Moon by Jeannette Walls, Sallie Kincaid is born into a comfortable life in a small, early 20th century Virginia town that is run by her father, known as the Duke, and his sheriff brother-in-law. Soon after her mother dies, the Duke marries a woman who resents Sallie, especially after she has a son who prefers music and education to fishing, hunting, risk-taking and rough-housing.  

Tough and matter-of-fact, never bitter, Sallie adores her father and accepts that he wants a strong son to resume control of the family business – a general store that organizes county moonshine sales. After the death of her mother, the Duke's second wife, all Sallie wants is to be part of a tight family. So she respects and gets along with her half-brother, Eddie. She follows her father’s orders to mentor Eddie on toughness, and the two have a wagon accident that nearly kills him. Her father sends Sallie away to live with her mother’s sister, providing minimal support. The child assumes the move is temporary, helping her aunt scrub wash to get by. 

Education is an afterthought in the poor community, though a teacher takes a liking to the intelligent girl and relies on her to help with younger students and offering advice that Sallie remembers years later: “teachers don’t know everything, but as long as they stay a step ahead of the students, the students think they do.”

The father sends for Sallie a decade later after the stepmother’s death. Teenaged Sallie is resourceful and loyal, but the father envisions one path for girls, and that is marriage. He expects her to tutor the brother, but Eddie knows far more than she does. She takes advantage of his lessons, but also worries about his values, once asking, “If you’re the smartest person in the room, is it always smart to let everyone know it?” The boy replies, “Absolutely. Nothing is more important than the truth.”  

The father marries a third time. Eddie adores the new stepmother and a baseball player friend, and Sallie longs for a “paycheck job,” one where she showed up, worked the hours, and collected a paycheck, allowing her to send money to her struggling aunt. Sallie convinces her father to let the stepmother tutor the brother and make Sallie wheelman – collecting payments from the many land tenants. 

As an adult, Sallie learns her father kept many secrets. A black tenant is another half-brother. Her aunt resorted to prostitution after losing the wash business and is mother of half-sister/cousin, a long-time servant. Her father shot her mother after a domestic dispute.  

After the Duke’s death, the stepmother quickly remarries the baseball player and agrees that Sallie invite the maternal aunt, a “fallen woman,” into the family home. Eddie and the Duke’s sister protest, and Sadie argues for forgiveness. “People who’ve never gone without find it easy to pass judgment on those who’ve struggled.” 

The Duke’s sister and her sheriff husband take control of the business, battling with the stepmother, regarded as an outsider, for guardianship over Eddie. The aunt makes the stepmother’s life unbearable, prompting the woman to flee and Eddie to commit suicide. 

Next, an older half-sister and preacher husband take control of the family business, insisting on enforcing Prohibition rules and hiring a ruthless security officer to end moonshine production. Profits plummet and tenants become desperate, testing Sallie’s conscience as wheelman. “It’s when the boss asks you to do something you know to be wrong and you do it anyways. That sort of work whittles away at the soul.” 

The sister dies of cancer and Sallie takes control of a failing enterprise, remembering old lessons as she struggles to learn who to trust. She recalls trying to save up for a gun when leaving with her impoverished aunt and a schoolmate offering to let her help his family harvest and sell chestnuts for six cents a basket. “The frost had knocked the nuts out of the trees and the ground was thick with them. Mr. Webb told us we had to make haste, seeing as how bear, deer, boar, and people would all be fighting over these chestnuts and in a couple of days they’d be gone.“ She needs thirty-four large baskets to buy the gun, but comes up a bit short.

Sallie visits the family to collect her share, fulling expecting them to avoid payment. The quiet, stern man advises that the price of chestnuts was not what he had expected, with a blight killing off trees to the north and chestnuts in short supply. The shortage means chestnut prices went up, and he pays her seven cents per basket. “Some folks say they hate to be proved wrong, but I was never happier to be mistaken.” 

Based on such experiences – at times, the novel reads as though a series of short stories – Sallie develops her own moral code, running the illegal business but discouraging lies, corruption and long-time disputes. She is quick to forgive and move on, and that policy applies to the paternal aunt who long made life difficult for Sallie, her mother and her aunt. Sallie leads the family and tenants on producing and running moonshine into nearby Roanoke. “Outlaw. Rumrunner. Bootlegger. Blockader. I don’t for one second forget that what we are doing is illegal, but legal and illegal and right and wrong don’t always line up. Ask a former slave.” She adds: “Sometimes the so-called law is nothing but the haves telling the have-nots to stay in their place.”  

She maintains the operation doesn’t involve stealing or coercion. “Just helping out the people of Claiborne County who through no fault of their own are in an awful bind. Obey the law and starve. Or break the law and eat. Not a lot to ponder there.”  

For Sallie, family is sacred, and she realizes her father “whose approval I so craved” did not feel the same. The Duke “loved being loved, but he never truly loved anyone back. He took what he wanted from people, then once he got it, cast them aside.” 

The historical novel is bittersweet, optimistic and certainly idealistic about bootlegging and a woman running a business in the 1920s. Sallie succeeds by embracing all members of her family and community, wayward in so many ways, as long as they get along and work to love and protect the whole.  

Protection

Lying is inevitable in the context of war, poverty, inequality.  The lying continues even when the context changes, wars end and years pass and comfort becomes the norm. 

Dust Child, a novel by Nguyễn Phan Quế Mai, describes the tough life for an Amerasian child born during the Vietnam War and abandoned by family members. 

The book follows three sets of characters, seemingly unconnected, during the war and its aftermath. The characters generally depend on lies and imagination to live with their choices, managing the shame and guilt and protecting other loved ones. 

Phong is an Amerasian child, born during the war and abandoned at an orphanage and later scorned by society and denied schooling due to his racial background. The taunts are even worse for him because his father was African American. The nun who cares for the boy dies and he lives on the streets, where he is soon caught for stealing and sent to a camp for reeducation. After serving time, a man befriends him, offering to help him apply for immigration to the United States, taking advantage of the Homecoming Act, signed in 1987 by then President Ronald Reagan. The catch: The man expects Phong to lie, claiming that he and his wife are close relatives so that they can join him. Immigration authorities discover the scheme, blocking Phong from reapplication. Years later, another man suggests that Phong and his family try again, and offers to assist in exchange for Phong’s life savings. Once again, the plan fails and Phong is resigned to remaining in Vietnam. 

Far away two sisters toil in their family’s rice fields in 1969, trying to help their parents pay off creditors and prevent loss of the family farm. A friend from school visits the village, wealthy and explaining  that she works for an American corporation with offices in Saigon. Once alone with her friends, she admits that she works in a bar and is paid to drink “tea” with American soldiers. The sisters, Trang and Quỳnh, follow the friend to the city, starting work in the club with good intentions after the manager assures the women that they can set firm ground rules. The sisters lie to their parents – planning to work just long enough to pay of the family debts. But the allure of making extra money is strong, and the job soon entails more than dancing, flirting and drinking.

Trang falls in love with a US soldier who sets her up in an apartment while failing to disclose that he has a fiancé waiting at home. Once she becomes pregnant, he abandons her and leaves the country without a good-bye. The sister, Quỳnh, works longer hours to cover expenses and arrange for the infant’s adoption. 

Dan is a Vietnam veteran who flew helicopter missions during the war and suffers from PTSD. Upon returning home, he convinces his fiancé that he simply evacuated injured soldiers and did not take part in attacks. He also keeps his affair with a Vietnamese woman and a subsequent pregnancy secret.  Linda, with the help of friends in Seattle’s Vietnamese community, arranges a trip to the country in 2016, expecting her husband to confront his fears.

Of course, the three sets were connected in the past, and reconnect again, in some obvious ways and one that is unexpected. Dan does not find his daughter, but he finds family.

The surviving sister reflects on her life along with the lies she still tells. “She had tried to live an honest life, but the war had given her no choice. It had forced her to make up a version of herself that was acceptable to others. In a way, making up stories had been the basis of her survival and her success. Her lies had enabled her parents to go on living, and now her lies would protect her sons, their families, her business, and herself.”  

The biggest lie remains a secret. Still the survivors who created those lies confront the truth on their own and forgive, and that provides a small measure of comfort and peace. 

About 100,000 Amerasian children were born during the war, a result of relationships between US soldiers and Vietnamese women. Many, like Phong, were left at orphanages, and most did not know the identity of their fathers, according to Smithsonian Magazine. Some fathers did not know about their children’s existence and others, like Dan, left the children behind anyway. Worries about a massacre of the children and their mothers went unfounded, but most Amerasians were banned from schools, destined to remain uneducated and unskilled. 

Neither country considered the children a priority, according to Smithsonian Magazine: “'The care and welfare of these unfortunate children...has never been and is not now considered an area of government responsibility,' the U.S. Defense Department said in a 1970 statement. 'Our society does not need these bad elements,' the Vietnamese director of social welfare in Ho Chi Minh City (formerly Saigon) said a decade later.” 

Vietnam and the United States were enemy countries, preventing travel and relationships. Only a small percentage of Amerasians managed to locate their fathers or other family members despite DNA tests, legal aid groups and ample advertising.

Lying and time can protect old secrets. 

Battling the grotesque

Most readers quickly and rightly reject novels that detail abuse of animals, children or other vulnerable populations. Reading about systemic poverty and lack of opportunity – the slow neglect and breakdown of human spirit – should be equally disturbing. The Rabbit Hutch alludes to first while detailing the humiliations and weariness associated with the second. 

The debut novel by Tess Gunty explores how individuals slide into disturbing behaviors, influenced by surroundings, circumstances and other people. The setting is a dilapidated apartment building known as the Rabbit Hutch in Vacca Vale, a dying Indiana industrial town. Most occupants resent and avoid their neighbors. These include a quiet middle-aged woman who moderates comments for online obituaries and four young adults recently aged out of the foster-care system. 

The characters are flawed, insecure in this desolate environment. A visitor from Hollywood, the depressed son of a child movie star, suggests that other people are "dangerous because they are contagions. They infect you with or without your consent; they lure you onto paths you wouldn't have chosen.... if you collide with someone, you must be prepared to reside inside their psychology indefinitely, and this is the burden of a lifetime." These characters, struggling to communicate and launch meaningful relationships, do collide rather than connect. 

The discomfort over an inability to find companionship is not limited to dying communities, and the visitor from Hollywood concedes that his own conversations with others are a mess as "he doesn't know how to have clean ones anymore." While in Vacca Vale, he wanders into a church and agrees after a priest asks if he is there for a confession. After describing his fears and worst behaviors, the man questions the priest’s assessment. The priest admits to weariness and advises the confession might be his last. Unleashing regret, the man mourns “rot at the center of the Catholic Church,” Rather than effect change, the priest felt infected. “Abuse should be condemned. Birth control should be encouraged…. These are easy things, obvious things, unavoidably right and good, and yet I’ve come to believe that they’re never going to happen within this decaying institution. I’m sick of following orders, meekly playing the game, waiting for the rules to change themselves.” 

His complaints target one institution, yet capture the dilemma of anyone trapped within systems, playing by questionable rules while ignoring massive, obvious problems. The priest counsels the visitor that no person can be all good or all bad. “You’re just a series of messy, contradicting behaviors, like everyone else. Those behaviors can become patterns, or instincts, and some are better than others. But as long as you’re alive, the jury’s out.” 

Progress depends on breaking old patterns, avoiding old mistakes. 

St. Blandine

The apartment is the first for the foster children, three young men and a woman, Tiffany. She is intelligent, well-read, but she drops out of high school after a misguided affair. Despite or maybe because of her own history of hurt and neglect, she continues to study and learn, touting a library copy of She-Mystics: An Anthology and adopting the name of Blandine, a slave girl martyred for her Christian beliefs in the 2nd century. The teenager stands out as odd, fascinated less by religion and more by ethics, philosophy, and ancient saints who practiced self-abuse to achieve immortality and godliness. 

With a few exceptions, Blandine is wary of new relationships – "My whole life has educated me against investments whose rewards depend on the benevolence of others." And so she regards Hildegard, a mystic from the 12th century, as her only true friend, relying on quotes for guidance: “Even in a world that’s being shipwrecked, remain brave and strong” and “Humanity, take a good look at yourself. Inside, you have heaven and earth, and all of creation. You are a world – everything is hidden in you.”  

St. Hildegard von Bingen

Blandine ponders how the mystics, despite their gender and solitude, left their mark on history and human thought. And while she does not believe in God and regards the mystics as selfish and individualistic, she wonders how a modern mystic might challenge climate change, systemic injustice, the “plundering growth imperative,” and other obvious challenges in Vacca Vale. 

Ambition mixes with fear, and Blandine admits to often being “attacked by an awareness of how impossible it is to learn and accomplish all that she needs to learn and accomplish before she dies.” She denies herself a high school scholarship, the chance to attend college, appropriate roommates all while searching for virtue in a community seeping with inequality, corruption, insecurity and depression. Reflecting on her own life, she concedes that "It all looks so - so grotesque." She longs to transform her community but lacks tools to intercede. 

Another neighbor – Joan, the editor of online obituaries – is fearful and lonely, witnessing the pain of Vacca Vale on a more personal scale. One day while walking, she observing the impulsive ease of strangers demonstrating care for a person who collapses on the street. She understands that “human tenderness was not to be mocked. It was the last real thing.” 

The disjointed plot is relayed with exquisite sentences. The theme is strong – people can transform, breaking habits and moving the many obstacles they have placed in their own way by practicing kindness. A brief and awkward encounter between Joan and Blandine in the book’s earliest pages isn't the last. The two women discover a shred of connection – thank to persistence, hope, empathy – hundreds of pages later.

Abandoned

 

The Foundling, set in 1927 at a state institution in Central Pennsylvania, is modeled after the real Laurelton State Village for Feeble-Minded Women of Childbearing Age, that operated between 1920 and 1998. The institution's purpose evolved over the decades, but the goal during the early years was eugenics – to prevent troubled and “feeble-minded” women from reproducing.

Soon after opening, Laurelton had a waiting list to care for women deemed insane by husbands or abandoned by families, women who had large numbers of children by multiple men, as well as women who relied on prostitution or careers deemed as unsuitable. The state Public Charities Association supervised Laurelton along with prisons, orphanages and other facilities that cared for the “dependent classes,” explains a brief history in the West End Quarterly. 

“Throughout the early twentieth century, researchers, social reformers, and politicians cast a wide net for classifying people as ‘feebleminded,’” explains Micalee Sullivan. “The term lacked clear standards or definitions of who constituted ‘feeble-minded’ in the reports of the government agencies, as well as the report of directors at the Laurelton State Village. During the planning stages of the institution, an article described an institution that would ‘provide several groups embraced under the terms "idiotic," "imbecile," or "feeble-minded.'" 

Sullivan argues the institution’s history is complex, providing care and vocational training for women while also restricting freedoms. 

Pennsylvania Heritage praises Laurelton’s first superintendent, Mary Moore Wolfe: “Wolfe rejected the established medical traditions of the early 20th century that argued ‘mental deficiencies’ caused people to commit crimes and warranted locking them up forever. She believed ‘the problem of mental deficiency is not primarily a medical problem’ but instead was ‘an educational, and to a lesser degree, a sociological problem.’ Determined to make Laurelton Village a place of rehabilitation and not permanent segregation, Wolfe developed academic, vocational and moral training programs for the women living there.”

Laurelton sewing class, 1920s

The novel is more critical about such institutions and the power of those who profit from society’s most vulnerable. Protagonist Mary Engle feels fortunate to land a job as a secretary at the facility lauded as “progressive,” run by elegant Dr. Agnes Vogel, psychiatrist and one-time suffragist. Mary, raised in a Catholic orphanage after her mother’s death, squashes memories of seeking favors while enduring sexual abuse by an uncle during occasional visits. The orphan, learning more about the case histories of inmates, could only muse, “There by the grace of God …”  

The facility, not religious, is touted as “modern” – emphasizing rigid controls, long hours of hard work as ground crews, factory workers, dairy maids or housekeepers. Unlike Laurelton, the fictional Nettleton is described as offering no education or treatment. For favored staff members, there is luxury housing and meals, as well as alcohol purchased under the guise of “medicinal treatments” during the era of Prohibition. Local and state authorities pay little notice to the facility that boasts of self-reliance, requiring no tax dollars, while offering local jobs and revenue for local businesses.

Mary – a skilled professional – works tirelessly for Dr. Vogel, and the older woman eventually trusts her like a daughter, a closeness that creates distance for the secretary with other staff members and entangles her in corrupt activities including transport and misuse of alcohol. Mary soon detects physical abuse, harsh punishments and insults, but trusts that Dr. Vogel acts in the best interests of inmates. Skepticism grows as she meets more people her age, including a nurse in the facility, a journalist who is curious about rumors of cruelty, and eventually an inmate and one-time friend who grew up in the same orphanage where Mary was raised. The secretary struggles to act on her empathy for Lillian, the inmate, understanding that admission to a previous relationship with an inmate would result in termination of employment. Lillian, like many other inmates, is hardly feeble-minded, but the records do not reflect her education and capabilities.  

For weeks, Mary, torn over job security and her admiration for Vogel, avoids Lillian and rationalizes that that the other woman resists, simply not understanding the difference between right and wrong. As an orphan herself, Mary fears imperfection in herself and others, failing to understand that any attempt to assess others as feeble-minded or flawed reflects arrogance.  

Mary begins dating Jake, a journalist who questions eugenics and notions that some human beings are not meant to start families or participate in society. Jake is Jewish and Vogel is anti-Semitic, and Mary initially takes offense at his candid critiques of her employer along with the judges and politicians who support the institution. Relying on arrogance herself, she tries to dismiss his concerns for inmates who are institutionalized until they can no longer bear children: “Why would I waste time worrying about his ill-informed ideas when I, at age eighteen, already knew more than he’d ever know about how power and justice really work in this world?”  

Power corrupts, including onlookers who may benefit the least. As Albert Einstein noted, “The world will not be destroyed by those who do evil, but by those who watch them without doing anything.” As an orphan herself, Mary is timid and naïve, trying to rationalize the cruel inequities. At times, the book is too optimistic, offering minimal tension and obstacles in what had to be a treacherous workplace.

Mary and Jake manage to rescue Lillian, but Vogel and her political backers move on to more prominent positions, never investigated or condemned for forcing hundreds of young women to work as unpaid laborers, preventing them from pursuit of any type of normal life. Many women won their freedom only with menopause, and if they were lucky, families and friends helped keep past lives a secret.  Women raised in in rural Pennsylvania during the early 20th century feared and whispered about such places. Orphans, homeless, scorned wives understood they could be locked away for the best of years of their lives. And during the Depression, many families simply could not afford to assist or speak out. A century of change exposes the nightmarish conditions, regardless of good intentions, and readers can only wonder how citizens a century from now might assess today's under-funded schools, homeless shelters, prisons or immigrant camps. 

Poverty is the parent of revolution and crime, noted Aristotle. 

The real institution of Laurelton took on many forms over the years, finally closing its doors in 1998. The empty buildings and more than 265 acres were sold for $1 million in 2021. 

Photos courtesy of Pennsylvania Heritage and Architectural Afterlife.

Rescue

A 7.0 magnitude earthquake strikes Port-au-Prince in January 2010, a place already so desperately poor, prompting survivors to scramble to rescue loved ones and strangers and “to save photographs and whatever trinkets they held dear that meant nothing at all to anyone else on earth.” In the city’s poorest neighborhoods, and later in the refugee camps, people become the same, “were always the same,” and as one market vendor observes, this was “something we had always known from our low-to-the-ground perches…”

In What Storm, What Thunder by Myriam J.A. Chancy, ten narrators, connected by blood and, in some cases, friendship share the story of the earthquake and its aftermath. the stories are poignant and brutally honest. Often, small and seemingly inconsequential objects and memories link the characters and the relationships they cherish. Even before the earthquake, all held “dreams about where they’d rather be.” Individual methods may have varied, including wealth, marriage, or crime, but the common hope is to escape hardship and grinding poverty.

Haiti ranks among the poorest countries in the world with a GDP per capita of less than $3000. Such poverty blurs individuality, and vendor Ma Lou, mother and grandmother of two narrators, describes the marketplace as a place of “colliding senses, … much of it decay, especially at the end of the day, when the best of what’s available is gone and all that remain are castoffs, the leftovers.” She describes the market workers as blending into the dust, becoming “one with the elements…, the nothing that we are.” She adds, “striving toward perfection is beyond our reach.”

Haitians who managed to flee prior to the earthquake learn the news by way of international broadcasts. Haunted and torn, they do not feel as they belong in their new homes: “Sometime, being an immigrant is like being illiterate,” explains one of the narrators. He feels the weight of the tragedy, knowing that up to 300,000 died and survivors endure unthinkable hardship – hunger, sexual assault, cholera, injuries while no medical treatment. Yet he also understands there is little he can do to help by returning home. “The weight of not being able to do enough,” Didier notes. “If I was honest with myself, that was why I’d left.”

The book lightly criticizes charity and donors who set agendas for tackling crises, drawn into assisting others while seeking credit. Organizations and donors judge needs while victims can only wait and accept whatever is given. Of course, after the earthquake, Haitians required safe shelter, clean water and nutrition, yet what should be so easy, supplying basics, becomes overwhelming. And of course, individuals have needs and priorities less obvious to others – a photograph of a loved one, bones of a deceased husband, the fading memories of a child’s pattering footsteps, giggles and final kiss.

One of the most vulnerable narrators, a woman who loses three children refers to NGOs as Not God’s Own. The tent where she lives after the quake includes a label, “A gift from the American people … in association with the Republic of Ireland” and she finds herself regretting dreams and plans made with a husband who abandoned her after the tragedy. “She wished they had other things in mind, escape routes and exit strategies. They’d set their eyes on nothing but a future in which everything would go according to a fabricated plan that they believed in more than in reality itself – or that amplified it.”

Globalization of news, the instant knowledge about a distant crisis, might catch attentions briefly and that invites comparisons. Not long after the tragedy, one of the narrators, an architect, receives an email about an earthquake in the Italy and the loss of 200,000 rounds of pecorino. Activists quickly organize a global campaign to cook Italian recipes and donate proceeds to the region. “It was a kind objective, a goodwill gesture, but reading about it only made me sigh wearily,” notes Anne. “For every round of cheese, a person had died in the Haiti earthquake, and now I was expected to respond to this regional calamity while still burying our dead as if I, and others, might be ‘over’ what had happened to us….”

Still, the architect flounders in helping her hometown and leaves for Africa, later putting her energy to entering an international competition for rebuilding a Haitian cathedral near her neighborhood. She cares deeply about the project, describing the luxury of researching the history, exploring and imagining new beauty, while deciding whether her goal in creating a replacement is to commemorate the dead or recognize what remains. Her section concludes: “I did it for the satisfaction of doing something, of imagining a better, less hostile future, where a God might still exist to watch over us.”

As pointed out in Allure of Deceit, no amount of rules and regulations can prevent the ambition, greed, judgment, control, or inequality that can accompany organized charitable giving. 

The publication of What Storm, What Thunder, a work of fiction, was timely as another earthquake, magnitude 7.2, struck Haiti in August 2021, about 70 miles away from the capital, destroying more than 60,000 homes and killing more than 2,000 and injuring 12,000. 

Corruption

The future of Afghanistan is in jeopardy, because of poor governance and basic hunger.  UN data suggest that 55 percent of the country's children have stunted growth because of hunger. 

"The statistic is a damning one for western powers that have poured billions into Afghanistan to fund development and reconstruction. The US alone has spent $90bn (£54bn)," reports Emma Graham-Harrison for the Guardian. "Such funding aimed to modernise Afghanistan, but return on the spending seems to have been low."

Not so much damning, but frustrating and challenging. Such funding from afar will slow if the Afghan government can't reduce waste and corruption. The funding will vanish if Taliban extremists resume control.

Surveys suggest that Afghans view corruption along with insecurity and unemployment as an even more pressing challenge than poverty, suggests the United Nations. Yet corruption is embedded in the culture, suggests the UN Office on Drugs and Crime:

While corruption is seen by Afghans as one of the most urgent challenges facing their country, it seems to be increasingly embedded in social practices, with patronage and bribery being an acceptable part of day-to-day life. For example, 68 per cent of citizens interviewed in 2012 considered it acceptable for a civil servant to top up a low salary by accepting small
bribes from service users (as opposed to 42 per cent in 2009). Similarly, 67 per cent of citizens considered it sometimes acceptable for a civil servant to be recruited on the basis of family ties and friendship networks (up from 42 per cent in 2009).

Corruption erodes community trust, and yet tolerance for corruption remains high in Afghanistan and contributes to poverty and misdirection of resources. Hunger is the most basic problem, one that hampers student learning and worker productivity. The CIA World Factbook lists other statistics that point to a weak, yet dangerous place: The country's literacy rate hovers around 40 percent.  Unemployment stands at about 35 percent. Half the population is under the age of 18. The average number of children among women is five. The country produces 90 percent of the world's opium and more than 5 percent of the population may be addicted.

The harsh truth is that only a fraction of any funds directed at Afghanistan will achieve their intended purpose, and donors must decide how to proceed. Weak governance and high levels of corruption ensure uncertainty in future foreign aid for Afghanistan.

Photo of member of US Army medical unit treating a malnourished child, 18 months old, in Afghanistan, courtesy of Capt. John Severns and Wikimedia Commons.

Poverty

Data from the CIA offer one strange look into the relativity of national poverty. The definitions of poverty vary wildly among nations. Here's a select group of nations ranked for percentage of the population living below the poverty line.

Poverty is in the eye of the beholder.