Bamboo People

Although this section describes no explicit propaganda, the theme of Education Versus Propaganda/Hatred is present in Tu Reh’s blinding hatred of the Burmese, and by extension, of Chiko. He hasn’t been taught to hate the Burmese the way the conscripts at the military training camp were; his hatred stems from his personal experiences—the loss of his home and family and the effects of the military’s ethnic cleansing on his people. Tu Reh’s anger, helplessness, and frustration mirror those of his close friend and are evident in his behavior—namely, his continued thoughts of killing and/or abandoning Chiko, regardless of the boy’s weakened condition. He tells Chiko to repay his Karenni saviors by staying behind in the healer’s hut (and therefore dying from his wound). The dangers of this mentality mirror the behavior of the conscripts beating the Shan boy, but in Tu Reh’s case, his violence remains merely potential. The examples of propaganda and brainwashing from the first half of the novel foreshadow who he could become unless he actively chooses a different path. The morality of this crossroads is complicated by the fact that his anger is justified, which makes his decisions harder.

Tempering this unilateral vengeance are Tu Reh’s role models. While Peh is present at the beginning of this section, he eventually separates from Tu Reh, after encouraging Tu Reh to save Chiko. Tu Reh, though heavily influenced by Peh throughout his life, must begin to make independent judgments. The grandfather offers guidance, using the Bible to preach compassion regardless of enmity, but Tu Reh still must choose to assist in preparing and carrying Chiko’s stretcher. Tu Reh respects the grandfather due to his age and wisdom but still struggles to agree with the elder’s advice because of the strength of his hatred.

At the same time, the theme of Friendship Without Borders resurfaces. Tu Reh and Chiko aren’t even acquaintances yet; Tu Reh cares for Chiko out of reluctant duty. However, the sisters and the elders he encounters in this section demonstrate the importance of cross-cultural friendship. Peh saves Chiko regardless of his Burmese ethnicity because he’s a severely injured boy. The grandfather feels similarly, and his point is more significant because he’s “so old he can probably remember the days before the British left and Burma took over” (161). The sisters treat Chiko because he’s a patient in desperate need of care. Nya Meh even learned healing from a Burmese medic; that she chooses to learn from Burmese people and treat Chiko despite her trauma from the Burmese military speaks to both her recognition of the importance of Friendship Without Borders and the importance of education in resisting the effects of hatred and propaganda.

The characters’ use of language symbolizes these conflicting perspectives. Except for Chiko, the group is Karenni and proud of their heritage, especially Tu Reh. Tu Reh pointedly only speaks in Karenni, in part to further separate himself from Chiko and the Bamar ethnicity he represents but also because of an oath he made with Sa Reh: not to speak Burmese until the Karenni are free. This is unrealistic given that Chiko doesn’t understand Karenni, but Tu Reh doesn’t care. The sisters and grandfather choose to speak Burmese to communicate with and include Chiko in their plans. Tu Reh initially only breaks his linguistic oath to tell Chiko to stay behind (and thus die), but as his empathy develops and his moral compass fluctuates, so, too, does the rigidity of his linguistic promise. Related to the symbolism of the body as Burma, these linguistic fluctuations and fluidity reflect the states of separation and unity of the unstable nation.

In direct parallel with Tu Reh’s mentors and Tu Reh’s own moral questioning, the narrative formally introduces his bamboo pole as a symbol for resilience, adaptability, and open-mindedness. Peh explains this metaphor most clearly (see Important Quotes), comparing a gun to bamboo: A gun is a single-use tool (for killing only, suggesting Tu Reh’s rage and hatred), while bamboo can be many things—food, construction materials, tools, or weapons (implying adaptability, flexibility, and open-mindedness). The weight difference of each is significant too: guns are heavy, signaling the burden and weight of hatred; bamboo is light, implying the psychological benefits of adapting and remaining open-minded. Peh says, “I’m going to stay like bamboo [...] I want to be used for many purposes. Not just one” (149), encouraging Tu Reh to be merciful. Although Tu Reh could kill Chiko like he wants, he instead chooses to be merciful, looking past Chiko’s ethnicity to the universality of humanity and kindness. It’s a choice that must be made continually, meaning that Tu Reh must constantly consider the gun/bamboo metaphor every time he makes a moral decision as an adult.

In addition, Chiko’s glasses briefly appear as a symbol of power. Although literacy and education aren’t significant in this section, Tu Reh taking them after the landmine explosion signals the power he has over Chiko. His decision determines whether Chiko lives or dies. However, the transfer of the glasses indicates the slight influence Chiko has over Tu Reh as well—though Tu Reh resists it, he saves Chiko because he empathizes with Chiko’s youth and because Chiko reminds Tu Reh of his younger sister. In this way, Tu Reh’s actions demonstrate not only the power individual choices have on others but also how every action has an equal or opposite reaction.