EssayStoryJournalBook reviewReflectionResearchLetterPoemMemoir2,218 words11 min readAutosave enabledChepchirchir R. As I sit in my sister’s flat in Truro with no more shifts forthcoming, staring out at the rain that seems to have taken up permanent residence, I can’t help but chuckle at the irony of it all. Coming from a tiny village, where the sun shines with the enthusiasm of a child on Christmas morning, I find myself in a place where the weather is as reliable as a Kenyan politician—mostly cloudy with a chance of disappointment. I often found solace in the simplicity of life, the warmth of community, and the rhythm of nature. But now, in this bustling city, I am engulfed by a different kind of chaos—a chaos that forces me to confront the profound questions of existence, particularly the existence of God. Seriously, I’ve learned that summer here is just an idea, a fleeting dream that often turns into a drizzle. But hey, at least I can rely on good salads and the thrill of shopping at Primark for outfits that won’t break the bank! In the stillness of my thoughts, I recall the words of Socrates, who famously asserted, “The unexamined life is not worth living.” So, here I am, examining my life while trying to figure out how to style my hair. Let’s be real: getting a haircut in this country is like entering a high-stakes game show where the prize is a decent haircut and the consolation prize is a bad hair day that lasts for weeks. My dreadlocks have become a DIY project, and I’m now the proud owner of a knitting kit. Who knew I’d be crocheting my own dreads while trying to unravel the mysteries of existence? I find myself grappling with the age-old question: if God exists, why is there so much suffering in the world? Why do bad things happen to good people? As I ponder these questions, I am reminded of the Stoics, particularly Epictetus, who taught that while we cannot control external events, we can control our responses to them. “It’s not what happens to you, but how you react to it that matters,” he said. This perspective offers a glimmer of hope amidst the chaos, suggesting that perhaps our responsibility lies not in questioning the existence of God, but in how we choose to live our lives in the face of adversity. Where I grew up, faith was woven into the fabric of daily life. We gathered for prayers, shared stories of divine intervention, and supported one another through hardships. Yet here, I feel an overwhelming sense of loneliness, a disconnection from the communal spirit I once knew. The cultural shock is palpable; the streets are filled with strangers, each lost in their own world. I often wonder if this is what it means to be human—to exist in a sea of souls yet feel utterly alone. I can’t help but feel a sense of longing for the connections I’ve left behind. My niece Amora, now towering over me, breezes through math homework like it’s a walk in the park, while little Junior is off to his first year of school mastering ABCs and I’m still tangled up in whether “ta” is British for “thanks” or “thanks a lot.” My sister who’s graduating is about to collect her diploma, and Abby now sports braces that make her grin look like a work in progress masterpiece. Evan is also learning firsthand that parenting means accepting you're no longer the boss, whilst the youngest bro is juggling responsibilities like a pro—but maybe with one too many balls in the air. And then there’s Fay, my rockstar sister-in-spirit: the hardest-working, laser-focused powerhouse who’s been my North Star through this chaos. I’m truly grateful to this bunch. I catch myself slipping back into those golden afternoons in Mum’s kitchen—sunlight drifting through the window as we jockeyed over who’d peel the potatoes and who’d man the chapos’ frying pan. We’d tease one another mercilessly—“Don’t burn them this time, Bill!”—while half-concealing giggles, all to avoid ending up on the dreaded dough duty. Above the sizzle of oil, Mum would spin the latest village gossip—a never-ending saga of fights and “Munishi” tunes crackling from the old radio—each headline more absurd than the last. And Fay, ever the ringleader, would belt out the chorus before swiping a rogue chapati for herself, her laughter echoing long after the song ended. Those messy, joy-filled gatherings—arm in arm and flour-dusting our shirts—still warm me on snowy days here, reminding me that no matter how far I roam, home is where the chapos are perfectly golden and the love never cools. Yet, as I reflect on the suffering around me, I cannot help but feel a sense of despair. The Holocaust survivors—those who endured unimaginable horrors—wrote of their experiences with a haunting clarity. Viktor Frankl, in “Man’s Search for Meaning,” articulated the profound struggle for purpose even in the darkest of times. “Everything can be taken from a man but one thing: the last of human freedoms—to choose one’s attitude in any given set of circumstances.” Frankl’s words resonate deeply with me as I grapple with my own circumstances—my cultural dissonance, and the existential questions that plague my mind. I think of Nietzsche’s bold proclamation that “God is dead,” which, let’s face it, sounds a bit dramatic. But it pushes me to consider the weight of accountability that rests on our shoulders. Without a divine being to blame for the chaos, it’s up to us to create meaning and care for one another. And let’s be honest, it’s a lot easier to blame God for the suffering of others than to take responsibility for the injustice and inequality that takes place due to our collective inaction. There’s a famous quote often attributed to the 18th-century Irish statesman Edmund Burke, “The only thing necessary for the triumph of evil is that good men do nothing.” I think of Dostoevsky’s “The Brothers Karamazov,” where the theme of suffering and faith intertwines. Fyodor Dostoevsky stages a profound confrontation between two brothers—Alyosha, the gentle novice monk, and Ivan, the brilliant skeptic—over the question of human suffering and divine justice. It is in Ivan’s “Rebellion” that we hear the raw cry echoing Burke’s oft-quoted warning about the tyranny of silence: “If God so loved the world, why did He permit—nay, create—such agonies?” Ivan catalogs one horror after another—starving children, tortured animals, innocent women violated—only to conclude that no end, however noble, can justify a world built on such cruelty. He refuses to accept any cosmic harmony that demands the sacrifice of a single innocent life, exclaiming: “I return my ticket.” He casts back at the universe the ticket he has been given, signifying his refusal to participate in a divine plan that permits evil. Later, in the allegorical “Grand Inquisitor,” Ivan goes further: he reimagines Christ’s return to Seville under the threat of the Inquisition. There, the Church—claiming to act on Christ’s behalf—demands that humanity surrender its freedom to an authoritarian “good,” arguing that most people cannot bear the burden of free will. In Ivan’s bitter irony, the Church punishes kindness, alleging that love without control only breeds chaos. These twin visions—Rebellion and the Grand Inquisitor—frame evil not just as the active malice of perpetrators, but as the collective abdication of moral responsibility: the Church’s self-appointed silence on real human need, or society’s willing blindness to suffering. Ivan’s reasoning thus mirrors Burke’s admonition that “the only thing necessary for the triumph of evil is that good men do nothing.” It is a silence that speaks louder than any decree of faith. And yet, Dostoevsky does not leave us in despair. Alyosha’s faith offers the counterpoint: he listens and weeps with the suffering, he refuses to “return the ticket,” and in doing so becomes an agent of small mercies—empowering the voiceless by simply standing with them. Through their interplay, Dostoevsky suggests that faith’s answer to evil lies not in doctrine or cosmic justification, but in concrete acts of compassion: choosing, in the face of overwhelming doubt, to do something rather than nothing. In my own reflections—amidst questions of divine purpose and human suffering—I find in Ivan’s rebellion the urgency of Burke’s warning, and in Alyosha’s humility the hope that good men and women, by refusing to remain silent, can indeed hold evil at bay. Yet, as I dive deeper into these philosophical musings, I also recognize the importance of personal responsibility. The chaos of life is not an excuse for inaction; rather, it’s a call to action. I remember Aristotle’s wisdom about virtue and moral character. “The good for man is an activity of the soul in accordance with virtue,” he wrote. So, while I may not have all the answers about God or the weather, I can strive to be a good person, even if that means cooking chicken that doesn’t resemble a science experiment. Amidst the chaos, I find solace in the beauty of language and literature. The words of great thinkers and writers serve as a balm for my soul. I draw inspiration from Holocaust survivors, whose stories of survival remind me of the strength of the human spirit. Their experiences teach that even in the face of unimaginable suffering, there exists the possibility of redemption and meaning. Viktor Frankl, in “Man’s Search for Meaning,” articulated the profound struggle for purpose, even in the darkest of times. “Everything can be taken from a man but one thing: the last of human freedoms—to choose one’s attitude in any given set of circumstances.” Now henceforth, I acknowledge the power of vulnerability—the willingness to confront my fears, to embrace uncertainty, and to seek understanding in a world that often feels overwhelming. I am reminded that the journey of becoming is not a solitary path; it is one that we walk together, hand in hand with those who share our joys and sorrows. I carry with me the wisdom of the ages—the teachings of philosophers, the stories of survivors, and the lessons of my own life. I commit to living with intention, to seeking connection, and to nurturing the divine spark that resides within us all. Sylvia Plath’s confessional poetics and Lale Sokolov’s wartime witness offer complementary lenses on suffering and personal responsibility. She taught us that confronting our darkest emotions with brutal honesty can be a form of liberation: by naming my loneliness in a foreign city, I transform isolation into shared human truth. Likewise, as the Tattooist of Auschwitz bore witness to unimaginable horrors while offering small mercies of inked numbers, so must we refuse the “silence” that Edmund Burke and George Orwell warned empowers evil. As I reflect on my own circumstances, I realize that I have the freedom to choose how I respond to this new phase of life. I can embrace the rain, the cloudy days, and the occasional hair disaster as part of my journey. I can choose to laugh at the absurdity of it all, to knit a scarf while contemplating life’s mysteries, and to reach out to my family, even if it’s just a video call that results in my niece showing off her latest school project. In the end, I embrace the complexity of existence—the joy and sorrow, the chaos and clarity. I commit to nurturing the connections I have lost, to reaching out to those I hold dear, and to fostering new relationships in this unfamiliar land. As I gaze into the mirror each morning, I remind myself of the words of Plato: “The greatest wealth is to live content with little.” In this journey of becoming, I strive to find contentment in the present, to seek meaning in the chaos, and to honor the connections that define my existence. As I navigate the challenges of life, I hold onto the belief that the quest for understanding—whether it be of God, of myself, or of the world around me—is a journey worth undertaking. Each day presents an opportunity for growth, for learning, and for connection. And in this pursuit, I find hope, knowing that even amidst the chaos, there exists the potential for beauty, for love, and for the divine. So, here’s to the rain, the questionable hairstyles, and the joy of cooking chicken without burning it! Here’s to the connections I cherish and the ones I’m yet to make. Here’s to embracing the chaos, finding laughter in the absurd, and discovering the divine in the everyday moments of life. After all, if God exists, surely He has a sense of humor—just look at the British weather! Therefore, Nietzsche’s declaration that “God is dead” isn’t mere nihilism but a call to become the architects of our own values—each act of kindness, each 'chapo'-cooking memory, becomes a stone in the temple of our self-made morality. In these converging voices—Camus’s revolt, Plath’s candid sorrow, Sokolov’s bearing witness, Nietzsche’s self-overcoming, and Orwell’s critique of complicity—we find a framework for living fully: not by waiting for rainless days or divine answers, but by choosing, day after drizzly day, to act with courage, compassion, and connection. “So here’s to the drizzle, the DIY dreads, and the chapos that bind us. In this rain-soaked stretch of life, I choose to keep peeling potatoes—one golden flap at a time—because home isn’t a place, it’s a flavor, a laugh, and the courage to keep acting with kindness.”