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  Relatively quickly, it became clear that the story of the Fugees was also the story of a place, and that place offered as many intriguing mysteries as the boys and their coach. Until relatively recently, Clarkston had been a homogenous, white southern town, situated on 1.1 square miles of Georgia clay about thirteen miles east of downtown Atlanta. The town’s motto spoke to its humble origins: “Small Town … Big Heart.” But the resettlement process, which had the effect of cramming perhaps a century’s worth of normal migration patterns into roughly a decade, had tested the sentiment behind Clarkston’s motto. Adding to the complication: the newcomers in Clarkston were not a homogenous linguistic or cultural group of, say, Somalis, whose appearance had transformed some small American towns like Lewiston, Maine, but a sampling of the world’s citizens from dozens of countries and ethnic groups. The local high school in Clarkston, once all white, now had students from more than fifty different countries. Cultures were colliding in Clarkston, and the result was a raw and exceptionally charged experiment in getting along.

  When I first decided to write about the Fugees, I wasn’t sure how, or even if, the story of the remaking of Clarkston and the story of a refugee soccer team there would explicitly overlap. But about a month before I planned to leave New York to head to Clarkston to follow the Fugees, I got a clue that the stories were more intertwined than I could have realized. A dispute erupted between the mayor of Clarkston, a retired heating and plumbing contractor named Lee Swaney, and a group of young Sudanese refugees who were playing casual games of soccer on the only general-use field in the town park. The local paper, the Atlanta Journal-Constitution, got wind of the dispute and asked the mayor to explain his stance.

  “There will be nothing but baseball down there as long as I’m mayor,” he told the paper. “Those fields weren’t made for soccer.”

  The mayor’s proclamation had a direct impact on the Fugees, who had recently lost their home field after a dispute with their hosts at the local community center. Luma had hoped to relocate the Fugees to the town park—the very park from which Mayor Swaney had banned soccer. And so with only a few weeks to go before tryouts, she found herself scrambling to find her team a home.

  The mayor’s decree hinted at tensions that went well beyond issues of turf management. In Clarkston, soccer, it seemed, meant something different from what it meant in most places. It was the international game in a town that had had its fill of international influences. The experiment in getting along, it seemed to me, was apparently very much ongoing, and the results would have relevance well beyond Clarkston. The question of how to cope with cultural, ethnic, and religious diversity—that loaded concept—is a pressing one. As the author Mary Pipher wrote about refugees who had been resettled in Nebraska in her book The Middle of Everywhere, “The refugee experience of dislocation, cultural bereavement, confusion and constant change will soon be all of our experience. As the world becomes globalized, we’ll all be searching for home.”

  WHEN I THINK about Clarkston, I sometimes visualize the town as a lifeboat being lowered from a vast, multilevel passenger ship. No one aboard chose this particular vessel. Rather, they were assigned to it—the refugees by resettlement officials they never met, the townspeople by a faraway bureaucratic apparatus that decided, almost haphazardly, to put a sampling of people from all over the world in the modest little boat locals thought they had claimed for themselves. In an instant, the boat was set upon a roiling sea, its passengers left to fend for themselves. Everyone on the boat wanted the same thing: safety. But to get there, they would first have to figure out how to communicate with each other, how to organize themselves, how to allocate their resources, and which direction they should row. I imagine their heads bobbing in and out of view between the troughs and crests of the wind-whipped sea as they begin their journey. And I wonder: What will they do? What would I do in that same situation? And: Will they make it?

  IT’S HARD TO know exactly where to begin the story of the Fugees. The violence that led young Grace Balegamire from Congo to Clarkston in the early twenty-first century had its origins in the 1870s, when King Leopold II of Belgium established the Free State of Congo, a corporate state that pillaged the region around the Congo River of its natural resources, terrorized the population, and gave way over time to a collection of politically unstable nations divided by ethnic tension. The tribal violence that drove Beatrice Ziaty, a Liberian refugee whose sons Jeremiah and Mandela played on the Fugees, from Monrovia to Clarkston grew ultimately from the decision of a group of Americans in the mid-nineteenth century to relocate freed slaves from the United States after emancipation, a process that created a favored and much-resented ruling tribe with little or no organic connection to the nation it ruled. The story might begin in 1998, when Slobodan Milosević decided to unleash the Yugoslav army on the people of Kosovo and gave his soldiers the go-ahead to rampage through villages in Kosovo such as Kacanik, where Qendrim Bushi’s family had a small grocery store that Serb soldiers torched—though that conflict too had beginnings in age-old political and ethnic tensions in that region. Or one might start near Clemson, South Carolina, where Lee Swaney—the future mayor of Clarkston, Georgia—was born in 1939, well before integration changed the South.

  For now, though, let’s begin the story amid the nineteen hills of the ancient city of Amman, Jordan, where Luma Mufleh grew up and where she learned to love a game that would create so much joy and cause so much trouble years later in a little town in Georgia, half a world away.

  CHANGES

  Chapter One

  Luma

  The name Luma means “dark lips,” though Hassan and Sawsan al-Mufleh chose it for their first child less because of the shade of her lips than because they liked the sound of the name—short, endearing, and cheerful—in the context of both Arabic and English. The al-Muflehs were a wealthy, Westernized family in Amman, Jordan, a teeming city of two million, set among nineteen hills and cooled by a swirl of dry desert breezes. The family made its fortune primarily from making rebar—the metal rods used to strengthen concrete—which it sold across Jordan. Hassan had attended a Quaker school in Lebanon, and then college in the United States at the State University of New York in Oswego—“the same college as Jerry Seinfeld,” he liked to tell people.

  Luma’s mother, Sawsan, was emotional and direct, and there was never any doubt about her mood or feelings. Luma, though, took after her father, Hassan, a man who mixed unassailable toughness with a capacity to detach, a combination that seemed designed to keep his emotions hidden for fear of revealing weakness.

  “My sister and my dad don’t like people going into them and knowing who they are,” said Inam al-Mufleh, Luma’s younger sister by eleven years and now a researcher for the Jordanian army in Amman. “Luma’s very sensitive but she never shows it. She doesn’t want anyone to know where her soft spot is.”

  As a child, Luma was doted on by her family, sometimes to an extraordinary degree. At the age of three, Luma idly mentioned to her grandmother that she thought her grandparents’ new Mercedes 450 SL was “beautiful.” The next day, the grandparents’ driver showed up at Hassan and Sawsan al-Mufleh’s home with a gift: a set of keys to the Mercedes, which, they were told, now belonged to their three-year-old daughter.

  Hassan too doted on his eldest child. He had high expectations for her, and imagined her growing up to fulfill the prescribed role of a woman in a prominent Jordanian family. He expected her to marry, to stay close to home, and to honor her family.

  From the time Luma was just a young girl, adults around her began to note her quiet confidence, which was so pronounced that her parents occasionally found themselves at a loss.

  “When we would go to the PTA meetings,” Hassan recalled, “they’d ask me, ‘Why are you asking about Luma? She doesn’t need your help.’”

  Sometimes, Luma’s parents found themselves striving to please their confident daughter, rather than the other way around. Hassan recalled that on a family vacatio
n to Spain when Luma was ten or eleven years old, he had ordered a glass of sangria over dinner, in violation of the Muslim prohibition against drinking alcohol. When the drink arrived, Luma began to sob uncontrollably.

  “She said, ‘I love my father too much—I don’t want him to go to hell,’” Hassan recalled. He asked the waitress to take the sangria away.

  “I didn’t drink after that,” he said.

  Luma encouraged—or perhaps demanded—that her younger sister, Inam, cultivate self-sufficiency, often against Inam’s own instincts or wishes.

  “She was a tough older sister—very tough love,” Inam said. “She would make me do things that I didn’t want to do. She never wanted me to take the easy way out. And she wouldn’t accept me crying.”

  Inam said that she has a particularly vivid memory of her older sister’s tough love in action. The al-Muflehs had gathered with their cousins, as they often did on weekends, at the family farm in a rural area called Mahes, half an hour from Amman. Inam, who was just seven or eight at the time, said that Luma took her and a group of young cousins out to a dirt road to get some exercise. The kids set off jogging, with Luma trailing them in the family Range Rover. It was hot and dry and hilly, and one by one, the kids began to complain. But Luma wouldn’t have any of it. She insisted that they keep running.

  “She was in the car, and we were running like crazy,” Inam recalled. “Everyone was crying. And if I would cry, she would just look at me.”

  That withering look, which Luma would perfect over the years, had the stinging effect of a riding crop. Despite the pain, little Inam kept running.

  Luma’s drill-sergeant routine at Mahes became a kind of family legend, recalled to rib Hassan and Sawsan’s firstborn for her tough exterior. The family knew another side of Luma—one that others rarely encountered—that of a sensitive, even sentimental young woman with a deep concern for those she perceived to be weak or defenseless. Luma laughed along with everyone else. She enjoyed a good joke and a well-earned teasing, even at her own expense. But jokes aside, Luma’s tough love had its intended effect.

  “I wanted to prove to my sister that I could do anything,” she said. “I always remember that my sister pushed me and I found out I was able to do it.”

  THE AL-MUFLEHS WERE intent on raising their children with their same cosmopolitan values. They sent Luma to the American Community School in Amman, a school for the children of American expatriates, mostly diplomats and businessmen, and elite Jordanians, including the children of King Hussein and Queen Noor. Luma learned to speak English without an accent—she now speaks like a midwesterner—and met kids from the United States and Europe, as well as the children of diplomats from all over the world.

  Luma’s childhood was idyllic by most measures, and certainly by comparison to those of most in Jordan. She went to the best school in Amman and lived at a comfortable distance from the problems of that city, including poverty and the tensions brought on by the influx of Palestinian and later Iraqi refugees. But her maternal grandmother, Munawar, made a point of acknowledging and aiding the poor whenever she could. Beggars regularly knocked on her door because they knew that on principle she would always give them alms. And when relatives would tell her she was being taken advantage of because of her generosity, Munawar would brush them off.

  “She would say we had an obligation because we were so privileged,” Luma recalled. “And she would say, ‘God judges them, not us.’”

  Munawar’s home abutted a lot in Amman where young men played soccer in the afternoons. As a kid, Luma would climb a grapevine on the concrete wall behind the house and watch the men play. She eventually got the nerve to join in, and she would play until her grandmother saw her and ordered her inside on the grounds that it was improper for a young woman to be around strange men.

  “She would have a fit if she saw me playing soccer with men,” Luma said. “And then she’d say, ‘We are not going to tell your father about this.’”

  At the American Community School, Luma was free from the strictures of a conservative Muslim society and at liberty to play sports as boys did. She played basketball, volleyball, soccer, and baseball with the same intensity, and stood out to her coaches, particularly an African American woman named Rhonda Brown.

  “She was keen to learn,” Brown said. “And no matter what you asked her to do, she did it without questioning why.”

  Brown, the wife of an American diplomat at the U.S. embassy in Amman, coached volleyball. She had played volleyball in college at Miami University in Ohio and, when she found herself bored in the role of a diplomat’s wife, had volunteered to coach the women’s varsity volleyball team at the ACS. When she showed up to coach, Brown said, she was disappointed at what she found.

  “These girls were lazy—incredibly lazy,” she said.

  Luma was the notable exception. Though Brown didn’t know much about the Jordanian girl, she noticed her dedication right away and felt she was the kind of player a team could be built around. Coach Brown asked a lot of her players, and especially of Luma. She expected them to be on time to practice, to work hard, to focus, and to improve. She believed in running—lots of running—and drilling to the point of exhaustion. Brown challenged her players by setting an example herself. She was always on time. She was organized. When she asked her players to run five kilometers, she joined them, but with a challenge: “Because you’re younger I expect you to do it better than me,” she told them. “If I beat you, you can expect the worst practices ever.”

  “They ran,” Brown said.

  Brown’s coaching philosophy was built on the belief that young people craved leadership and structure and at the same time were capable of taking on a tremendous amount of responsibility. She didn’t believe in coddling.

  “My feeling is that kids have to have rules,” Brown explained. “They have to know what the boundaries are. And kids want to know what their limits are. It’s important for them to know that people have expectations of them.”

  Brown was resigned to the fact that her players might not like her at first. But she took a long view toward their development and their trust in her. She was willing to wait out the hostility until her players broke through.

  “I’m stubborn,” Brown said. “I don’t give in a lot. You can come across as mean, and until they see what kind of person you are they might not like you.”

  In fact, Luma didn’t like Brown at all. She felt singled out for extra work and didn’t appreciate all the extra running. But she kept her mouth shut and didn’t complain, partly, she said, out of a suspicion that she and her teammates would benefit from the harsh treatment.

  “I knew my teammates were lazy—talented but lazy,” Luma said. “And part of me was like, Maybe I want the challenge. Maybe these very harsh, very tough practices will work.”

  Over time, the practices began to have an effect. The team improved. They were motivated, and even the slackers on the team began working hard. Along the way, Luma started to pick up on a seeming contradiction. Though she told herself she disliked Coach Brown, she wanted desperately to play well for her. “For the majority of the time she coached me, I hated her,” Luma said. “But she had our respect. She didn’t ask us to do anything she wouldn’t do. Until then I’d always played for me. I’d never played for a coach.”

  When Luma was in high school and still playing for Coach Brown, the junior varsity girls’ soccer team at the American Community School found itself in need of a coach. Luma volunteered. She emulated Brown—putting the team through five days a week of running drills and pushing the young women to work harder and to get better. Luma loved it. She liked the way the daily problems of the world seemed to recede once she took the field, the subtle psychological strategies one had to employ to get the best out of each player, and most of all the sense of satisfaction that came from forging something new out of disparate elements: an entity with its distinct identity, not a collection of individuals, but a new being, a team. And she wasn’t
afraid to admit she also liked being in charge.

  But as she got older and accustomed to the liberty she had as a woman at ACS—where she could coach and play sports as she pleased—she began to feel at odds with the Jordanian society in which she had grown up. She wanted to be able to play pickup games of soccer with whoever was around, without regard to gender. She wanted the liberty to be as assertive in her daily life as Coach Brown had taught her to be on the court. Her family’s social status created additional pressure for her to follow a more traditional path. There were obligations, as well as the looming threat that she might be pressured into marrying someone she didn’t love.

  “When you come from a family that’s prominent, there are expectations of you,” she said. “And I hated that. It’s a very patriarchal society, and as modern as it is, women are still second-class citizens. I didn’t want to be treated that way.”

  Coach Brown picked up on Luma’s yearning. At a team sleepover, the players and coach went around the room predicting where everyone would be in ten years. Coach Brown joked that Luma would be “living illegally in the United States.” Everyone laughed, including Luma. But she disagreed.

  “In ten years, I’ll be there legally,” she said.

  “I knew from even our brief time together that she wanted something else for her life,” Brown recalled.