As we enter the third year of the pandemic, this winter feels dark and long, and the spring seems far away. As usual, I look for solace in the natural world and also in my continuing study of the Armenian language. Below is a short piece that I wrote about a recent snowy morning. My Western Armenian teacher Sosy Mishoyan corrected my mistakes, but as time goes by I’m making fewer of them.
Անցեալ գիշեր ձիւն տեղաց, իսկ այս առտուն ճերմակ վերմակը ամբողջ մարգը կը ծածկէ։ Վերարկուս ու կօշիկներս կը հագնիմ եւ գլխարկս ու ձեռնոցներս կը դնեմ։ Շատ պաղ է, բայց` շատ գեղեցիկ։
Լճակին շուրջ կը պտտիմ։ Երկինքին մէջ երկու բազէ կը սաւառնի, իսկ մացառին մէջ պզտիկ թռչուններ սերմ ու հատապտուղ կը փնտռեն։ Յանկարծ ոտքերուս մօտէն դաշտամուկ մը կը վազէ ու կը մտնէ պզտիկ ձիւնէ փապուղիին մէջ։
Ձիւնէ նորէն կը սկսի թափի։ Աշխարհը ճերմակ եւ լուռ է։
The strange mutability of time during this pandemic year makes it hard to gauge exactly what happened when, but a glance at the calendar indicates that it’s been eight months since I have posted here. This winter seems dark and long, and there are moments when it’s hard to believe that it will ever end. But rather than being consumed by the struggles, suffering, and violence that are swirling around us, I have tried to build a daily routine of work, exercise, and pastimes to stave off melancholy and loneliness. It works most of the time. As Mariame Kaba puts it, “Hope is a discipline.”
In addition to making steady progress on the second draft of my novel, I am knitting a sweater, studying Spanish and Armenian, reviewing French, reading for my three monthly book clubs, volunteering in the New Sanctuary Coalition Remote Pro Se Clinic, taking Zoom Iyengar yoga classes, trying recipes from my four Armenian cookbooks, and watching the songbirds at the feeders outside and the raptors cruising over the meadow.
This morning as I took our small dog for the first walk of the day around the pond, I heard the high-pitched “seee” calls of Cedar Waxwings, a call that I have learned recently on the Larkwire game app that I started using a few weeks ago. I looked up and saw a small flock perched atop the hundred-year old cherry tree. I heard the drumming of a Pileated Woodpecker at the edge of the forest, and the “peter-peter-peter” of a Tufted Titmouse. I surveyed the rolling hills, the light in the farmhouse across the valley, and the layers of clouds stretching to the south and east. What a beautiful world.
P.S. If you would like to learn more about the history of the White Power Movement, its adherents most recently on display rampaging through the Capitol, I highly recommend Kathleen Belew’s excellent and riveting book BRING THE WAR HOME. I also recommend this virtual exhibit of Armenian embroidery from the Armenian Museum of America’s collection. And check out Liana Aghajanian’s beautiful piece about quince jam, war, and resilience.
A few weeks ago I received a request from a friend at Agos
Armenian Weekly in Istanbul. They were soliciting responses from Armenian
artists to the following questions: How
has being quarantined/isolated influenced your creative process? How do you foresee the future of your art
and creativity once the current situation of isolation fades away?
This was my
the first several weeks of our confinement I was unable to focus on reading or
writing. My spouse was sick with the virus, and we were quarantined from the
world and from each other in our home. We slept in separate rooms, washed our
hands dozens of times a day, wiped down doorknobs, handles, and counters, and
sat twelve feet apart at the kitchen table and in the living room. We were
lucky: his case was “mild” and I didn’t get sick. It took four weeks for his
energy, as well as his sense of taste and smell, to return. Once he was better,
wearing masks, we were able to go outside for short walks. The trees were
flowering and the birds were building their nests.
the past few weeks, finally able to concentrate for an hour or two a day, I
have returned to work on my latest novel. The book has three sections: the
story opens in New York City on the morning of the 9/11 attacks, the second
part is set is in Beirut during the Lebanese Civil War, and the final section
is a folk tale set in Hadjin on the eve of the Armenian Genocide. The novel is
about generations of trauma and resiliency in one Armenian family, and the fear
and stress of the present moment are permeating the descriptions I’m writing
about those other difficult times.
is so much suffering around us as people continue to be sickened by this
illness that has taken so many lives in New York, and around the world.
Prisoners are in crowded cells without soap to wash their hands. Millions have
lost their jobs; so many are worried about how they will pay the rent, and how
they will feed themselves and their children. Immigrant families without papers
are not eligible for the meager assistance the government is providing.
as we are isolated in our homes, we are finding ways to support each other
through mutual aid projects in our neighborhoods, through car protests outside
detention centers, and through online organizing to create collective power. My
creative life has always been entwined with my activist work, and as I continue
writing, I will join friends and comrades in our struggle for a kinder, more
equitable, and greener future.
You may read the other artists’ statements on the Agos site.
When I was in college, I studied for one semester with a poet who dispensed counsel the way my grandmother handed out hard candies. This poet told me that if my boyfriend didn’t make me feel like I was the most beautiful woman in the world, he wasn’t doing his job and I should fire him. Another memorable bit of advice was about writing, and left her lisping voice echoing in my head with this mantra, “Respect your process.”
During my student days, I was
prolific. I wrote a poem a day in long hand on narrow ruled yellow notepads,
and often they sprang fully formed from my head like Athena. I rarely revised, and
often didn’t even type them. I would bring them to my professor on the yellow
notepads, he would make a few comments, and say, “Just keep writing.” And so I
wrote and wrote and wrote. In graduate school I learned about revision, and
often took a poem through ten or more drafts before I was satisfied with it and
moved on to the next one. This was in the old days when it was possible to keep
track of drafts because I typed each one on a sheet of paper using an IBM
By the time I started working on my
first novel, Zabelle,
I was writing on a computer. Gone were the yellow lined note pads for the first
draft, and gone also was the stuttering and humming electric typewriter. The
only way I could think of attempting something so long and unwieldy as a novel
was by breaking the task into story chapters. I had the stamina to write one
ten-page chapter, and after that was done, I started the next. Once I had a
stack of these chapters, I figured out how they fit together and then rewrote
them so they made a coherent, if episodic, narrative. Revising a text that was
two hundred and seventy pages long was a much more daunting prospect than
rewriting a one- or two-page poem. By the time I got through the last chapter, I
went back to the beginning and noticed more things that needed fixing, and went
over the whole thing once again. Working on a computer, there was a lot of
continuous fiddling with bits here and there, so it was harder to keep track of
how many drafts I did, but it was probably upwards of three before I even sent it
to my agent. With her suggestions, I did another draft before she showed it to
the editor. There was another pass with the editor’s notes before the
production process started. The copy editor did a thorough once over, and then
it was done. This was pretty much how it went with my two subsequent novels, Dreams
of Bread and Fire and All
the Light There Was.
You would think that the fourth time
I approached this kind of project, I’d march ahead with assurance. But no, when
I started writing my latest novel, I felt as though I were at the bottom of an
enormous mountain peering up at a peak that was enshrouded in clouds. How would
I ever manage to get to the top? I’m a slow writer—in part because I do a
massive amount of research before I start writing, and because other aspects of
my life (my family’s needs and challenges, my geriatric dogs, my work as an
organizer, as well as the distractions of our calamitous political moment)
often crowd out my writing. I can’t write for more than two hours a day. I used
to be able to produce two pages in two hours, but now I eke out one page a day.
At one point over a year ago, I said
to my spouse in despair, “How am I ever going to get this thing done?” He
answered, “If you write one page a day, you’ll eventually finish it.” In other
words, “Respect your process.” And much to my surprise, at the end of October I
printed out a completed rough draft of this novel about an Armenian family in
Beirut during the Lebanese Civil War. It opens with this same family in New
York on 9/11, and ends with a folk tale about a girl who talks with birds. It’s
rough, and it needs a lot of work. But it’s done, and my first and most trusted
reader, the aforementioned spouse, confirmed that the structure is sound—this
was my biggest worry.
I took a hiatus from the novel so that I could come back to it with fresh eyes. While on this break, I wrote a talk that I delivered on a panel at Columbia on November 20, which was published last week by the Armenian Weekly. Also in November, Egg & Spoon Theatre Collective staged an off-off-Broadway adaptation of Zabelle. My novel All the Light There Was recently appeared in Turkish translation from Aras in Istanbul, which had previously published Dreams of Bread and Fire. And three weeks ago I saw the cover of the Arabic translation of Zabelle, which will be published in February 2020 by Fawasel Books in Syria.
The past few days I’ve been saddened and appalled by the Turkish invasion of the Kurdish region of northeastern Syria. When I see in the news the name Ras al-Ain, a place that was bombed by Turkey yesterday, my heart clenches. Ras al-Ain was where my grandmother ended up in a tent camp, along with eight thousand other Armenian orphans, after the death marches of 1915. This most recent U.S. betrayal of the Kurds is seemingly the result of an impetuous decision by Trump on a phone call with Turkey’s president. I thought of the Kurdish proverb, “Kurds have no friends but the mountains.” The Turkish assault will likely bring an end to the Rojava experiment in democracy, and could well result in the resurgence of the Islamic State in the area. When I read that Armenian-inhabited areas of Syria had come under attack, I thought of the Armenian proverb, “Land of Armenians, land of sorrows.” By the end of Thursday, it was reported that most of the Armenian families had relocated from the conflict areas.
In response to widespread denunciation, Turkish President
Erdogan lashed out at his EU critics, threatening to allow millions of Syrian
refugees to “flood
Europe.” As Ronan Burtenshaw, editor of The Tribune in the UK, pointed out
“The EU has no moral high ground on this issue—it did a grubby refugee deal
with Erdogan, leaving hundreds of thousands of people in his camps. Now he can
use them to threaten us, and deliver talking points for the Far-Right in the
process. Reap what you sow.”
The whole thing is gutting and infuriating, and with the
garbage mountain of cruelty piling up around us on all sides and with regard to
so many issues and causes, it’s hard to know what to do but sputter with
helplessness and rage. But there are things to do—demonstrations to organize and attend, electoral
campaigns to work on, and ways to help those in our communities targeted for harm.
There’s another Armenian proverb I like to remember: “The voice of the people
is louder than the roar of the cannon.”
Each day there is some new racist anti-immigrant policy
announced by Trump and the cartoon villains who are running our country. As is
by now apparent, with the Trump Administration’s immigration policies and
is the point. Their theater
of cruelty is meant to rally their so-called base and to send a message to
immigrants and would-be immigrants that they aren’t wanted in this country,
unless they can, as acting director of U.S. Immigration and Citizenship
Services Ken Cuccinelli put it, “stand
on their own two feet,” by which he means unless they are wealthy,
able-bodied, and preferably white.
Last week when ICE
raided workplaces in Mississippi, arresting 680 people, the videos,
photographs, and news reports about distraught children whose parents had been
detained, leaving many kids without family care, were terrible. One little
girl, who sobbed
on camera begging for the release of her father, was particularly heartbreaking.
That night, I had nightmares about the three little
Albanian girls whose family I have worked with through the New Sanctuary Coalition (NSC) for
18 months and two little Honduran girls whose mother I had helped fill out an
asylum application in early June at the NSC Pro Se Legal Clinic. In my dreams,
the little girls were crying for their parents the way the kids in the
Mississippi videos had done. But I actually know these kids. I have heard in
great detail about the violence their parents had fled, and I have learned about
the dire conditions in the countries from which they come. I also know about
how fearful their parents are about the possibility of being detained and
As part of her asylum application, J., the Honduran mom,
wrote about the domestic violence she had suffered, and her reluctance to go to
the police to report the abuse, which meant she didn’t have documentary
evidence to support her claim. She said, “In
countries like ours the only record of these violent events is in our memory.
Unfortunately in my family there was a lot of domestic violence. I saw that my
aunts were often beaten by their partners, and if they called the police, the
abusers would go to jail for maybe one night. Unfortunately, in my country the
police only believe you once you are put into a box and buried in a hole.”
Last Monday, as part of a NSC accompaniment, I went to
immigration court with J. and her two girls, aged eight and six. The girls were
hungry and bored because of the long wait outside the courtroom. People with
attorneys are seen first, and those without lawyers can wait several hours or
more for their turn. No food is allowed in the waiting area or in the
courtroom, so I offered to take the girls to the cafeteria in the federal
building while their mother awaited her turn before the immigration judge. The so-called
cafeteria sold only chips, candy bars, cookies, and soft drinks, so they
selected chocolate and chips. As we sat at the table eating and talking, the
older girl said, “Would you be our grandma?” The little one said, “Can you also
be our auntie?” I laughed. They laughed. But we were now friends.
The only way I can keep from descending into despair is by taking action, whether it is by helping people fill out asylum applications, by accompanying friends to immigration court, or by working with groups organizing against the cruelty. In New York City on August 10, over 100 people, among them members of the NYC DSA Immigrant Justice Working Group (to which I belong) were arrested in a #CloseTheCamps action that shut down the West Side Highway near an ICE field office on 26th Street. The next day, a coalition of #JewsAgainstICE protestors, including Never Again is Now and Jews for Racial and Economic Justice, occupied an Amazon store in Manhattan to demand that Amazon cancel its contracts with ICE. In upstate New York, the Columbia County Sanctuary Movement has a rapid response network that sends out texts when ICE agents are spotted in town so people can drive to the location, offering support to their targeted neighbors, and often preventing detentions. This is the time to mobilize radical kindness and militant refusal in the face of their relentless cruelty.
Spring is really here in New York City—my neighbors’ garden beds are full of bright and blowsy tulips, and the cherry trees in the parks and on the Columbia campus are blossoming and showering pink petals on the ground. Yesterday I went on the first in a series of Spring Migration Bird walks led by the NYC Audubon Society’s Gabriel Willow in Central Park. In addition to the birds—among them an Indigo Bunting, a Black and White Warbler, a Downy Woodpecker, and a Blue Winged Warbler—the park’s paths are lined with wildflowers such as Virginia Bluebells, Columbines, Trilliums, and an assortment of Viburnums. Each week there will be different flowers and different birds.
The solace and hope that we find in the natural world, and in our friends, and in the activities we love (walking, yoga, biking, cooking, knitting, gardening, what have you) are essential in this turbulent time. Also necessary is the work that we do to push back against the cruelty and hatred being manufactured on an industrial scale by the leaders in our country and around the world.
James and I went to Oaxaca City for two weeks this month
to take Spanish language immersion classes four hours a day and to vacation. We
had never been Oaxaca before, and we loved it. The food was fantastic, the old
city was beautiful, and the place was full of street art, street music,
museums, radical printmaking workshops, and markets with abundant fruit and
vegetables alongside Zapotec handicrafts. The Ambulante film festival was in
town while we were there, so we went to a few screenings and had dinner with
filmmakers and curators affiliated with the festival.
We went to learn some Spanish because James is working on
a limited TV series for Netflix that is set in Mexico and will be shot there,
probably in Durango, in Spanish later this year. And I wanted to pick up some
Spanish to enhance my work in the New Sanctuary Pro Se Legal Clinic with
Central American asylum seekers. The interpreters at the clinic are by
necessity fully fluent, a minimum requirement when collecting grim stories for asylum
applications, but I can now say a few polite phrases and compose and read text
messages from my friends.
At the Oaxaca Spanish Language Immersion School, I had two weeks of individual lessons with two excellent teachers—two hours with Yesenia in the morning, and two hours with Jacobo in the afternoon. It was difficult at first, as words in French and Armenian would swim up in my head when I was looking for a word in Spanish. But it turns out that I love learning ABOUT languages—how they operate, how they relate to other languages—which is a good first step to actually learning to read, write, and speak a new language. My attempt to learn Arabic three summers ago was pretty much a failure, but I have been making good headway with Armenian, and I feel I now I have a solid base to continue with the Spanish.
I had hoped to work on my novel when we were in Mexico, but I found it impossible to make the necessary mental transition from the compelling sights and sounds and languages of Oaxaca to wartime Beirut. But now that I’m back home, I am able to return to the familiar world of Vera Serinossian and the neighborhood of Nor Hadjin. And so it goes.
My daughter Djuna Schamus, her friend Hannah Wilton, and I went to volunteer with the Sanctuary Caravan in Tijuana at the beginning of January. This is her report.
I recently arrived back in New York City after spending a week in Tijuana/San Diego with my mom, Nancy, and my friend, Hannah. After receiving training from members of the Sanctuary Caravan (SC), we began volunteering in Tijuana, where SC is standing in solidarity with members of the Central American Exodus waiting at the border by supporting them throughout each stage of this inherently unjust immigration process. The humanitarian crisis in Tijuana, created by the current administration’s prohibiting asylum-seekers from presenting themselves at the U.S. border promptly and directly, is immense and in urgent need of redress. During our week at the border, we witnessed a fraction of the injustices our migrant friends are facing on a daily basis.They, our migrant friends, are leading the fight for their own freedom, and, in doing so, are at the forefront of the fight for a more just world: a world without exclusionary borders, where the dignity and safety of all, rather than racism, U.S. imperialism, and the violent structure of nation-states, guide policy and our futures more broadly.
Today, there are thousands of asylum-seekers living in temporary encampments and shelters across the city, many of whom made this thousands-of-miles-long journey on foot. They are exerting their right to migrate and their right, as enshrined by U.S. and international law, to seek asylum. According to these laws, the first step that an asylum-seeker must take is to cross the border and present themselves to immigration officials. Until recently, those seeking protections could just walk into the U.S. and promptly present their claims for asylum; currently, however, those pursuing asylum are forced to wait in a state of uncertainty and neglect on the Mexican side of the border.
A new, unofficial system of entry has emerged in Tijuana, known as “metering,” whereby groups of ten asylum-seekers are each given a unique number and told to return to a public plaza next to the San Ysidro border crossing the day that their number is called. They will not be allowed to cross until their numbers are called. This list, and the ten names corresponding to each number, are managed by fellow migrants in conjunction with Mexican immigration officials.
Not only is this system of metering illegal, but it also places individuals in a difficult and vulnerable position, as they do not know exactly when their number is going to be reached or how many numbers are going to be called on a given day (this number ranges from 0 – 80 peopleper day). Furthermore, El Barretal, which is the largest shelter in Tijuana and currently houses around 1,000 individuals, is a 15-mile trip to the San Ysidro border crossing, compounding the obstacles created by this system of entry.
When someone’s number is announced by coordinators at the plaza, they must arrive at the border, with all of their belongings, prepared to cross. People wait in a line along one side of the plaza before being driven by Mexican immigration officers across the U.S. border, where they will likely be placed in detention centers and potentially separated from family members.
While always following the lead of our migrant friends, members of the Sanctuary Caravan assist people through this process at every step. The aim of this work is to empower our friends as much as possible under this inherently unjust immigration system.
This effort includes explaining, to the best of our ability, what one should expect going forward, giving rides to those whose numbers have been called, providing a welcoming resting place for people scheduled to present themselves at the border, helping individuals fill out immigration paperwork, and prep for the “Credible Fear Interview” that they will request from a U.S. immigration official shortly after arriving in the States.; this re-traumatizing interview, which aims to assess whether people seeking protection can demonstrate a “credible fear” of harm if they return to their home countries, will determine whether or not they can continue with the asylum application process.
During our time in Tijuana, while we continued to make the Sanctuary Caravan our principal organizing hub, because neither Hannah nor I speak Spanish, we ended up being additionally useful as volunteers with World Central Kitchen, an organization of chefs responding to hunger and poverty. At a closed-down restaurant in Tijuana, with the radio continuously blasting dance music, a group of chefs, volunteers, and local workers cook two fresh meals for 1,500 people daily, delivering the food to shelters scattered throughout the city. After our first day of washing dishes and chopping vegetables, Hannah and I, accompanying a longer-term volunteer, travelled 15 miles to the dinner service at El Barretal encampment.
The over 1,000 people in Barrtetal live in densely situated tents, mostly set under the open sky. We were immediately welcomed by residents, who have come to anticipate the meals’ arrivals each day. With assistance from El Barretal residents, we distributed penne bolognese and salad to over 800 people (many of whom were women and small children, for whom men in the front of the line always gave up their spots). After dinner, we walked through the camp—through tents, groups of playing children, and friends congregating around a small television playing Alice in Wonderland—finding ourselves at a Three King’s Day ceremony, where residents prayed and sang alongside a visiting pastor.
While many of people’s basic needs are being met at El Barretal—with food from World Central Kitchen, medical care from Doctors Without Borders, and aid from UNICEF— life in a de facto refugee camp is precarious and untenable. And, of course, there is something deeply problematic with having the “answer” to an issue, largely created and exacerbated by U.S. foreign policy and immigration policy being an influx of nonprofits and aid-based relief.
In addition to visiting El Barretal, and along with other members of the Sanctuary Caravan, we spent time at the second-largest shelter housing members of the Central American exodus, located in a warehouse beside the Benito Juarez sports complex close to the border. Immediately following our arrival in in San Diego/Tijuana, Mexican authorities issued an eviction notice to the roughly 100 residents of Benito Juarez, dispatching dozens of Mexican federal police to the shelter and commencing a drawn out struggle over the residents’ right to remain. There was a days-long standoff between residents and organizers working in solidarity with them, on the one side, and the Mexican government and police, on the other. Answering the call of migrant friends living at Benito Juarez, volunteers with the Sanctuary Caravan and other organizers on the ground camped out on the street in front of the shelter when the threat of immediate eviction was at its height: at one point the police, dressed in riot gear, were no longer allowing water into the shelter or permitting residents to use the port-o-potties, leaving those inside without sanitary toilet options. In the middle of the night, organizers, harnessing their privilege as U.S. passport holders, acted as witnesses to the Benito Juarez residents’ struggle to remain in place. Although an unfortunate reality, it is likely that having American citizens present on the scene prevented a forceful removal of those living in the Benito Juarez shelter. A few days after we left, the final residents agreed to leave the location, many of them transferred to El Barretal.
In addition to working in solidarity with those in Tijuana, volunteers with the Sanctuary Caravan are working to expand their support for people being released from detention in San Diego and leaving for other parts of the country, as, in many ways the arduous asylum process just begins after they have finally made it onto U.S. soil. It is important to note that every person going through this process will be promptly be put into deportation proceedings; their asylum application is their defense against deportation, but the threat of deportation is ever-present.
The convoluted and dehumanizing system of ICE check-ins, immigration hearing dates, and the reality of living with uncertain and precarious status can continue for years, and it is imperative that people feel welcomed, supported, and empowered throughout the entirety of this process. Undergirding this work are the convictions that the freedom of movement/migration is a human right, that no one should be deported, that ICE be abolished (and not merely replaced by an analogous entity), and that we should strive for a future without exclusionary borders.
In the last few weeks, and thanks to your contributions, we were able to raise $4,175 for the Sanctuary Caravan movement. Thank you again for supporting this work, and for standing in solidarity with those leading this fight for a more just world.
In Central Park last week, on a bird walk in the North Woods led by an Audubon Society naturalist, we saw a Cooper’s Hawk perched regally in a tree, an immature Great Blue Heron fishing in the Loch, four Northern Flickers, and a half dozen species of warblers that were passing through on their way south, in addition to the abundant Blue Jays, Northern Cardinals, European Starlings, and American Robins that call the park home. The fall wildflowers—Canada Goldenrod, Cardinal Flower, Great Blue Lobelia, White Snakeroot, Spotted Jewelweed, and several varieties of Aster—were in bloom. When the cruel and venal doings of human animals are cause for despair, I take solace in the natural world.
I was considering delaying this post until after the Kavanagh “situation” had resolved itself one way or the other, assuming that we will be flattened by despair when the Republicans steamroller the Democrats and the rest of us. It has been almost eviscerating to watch the hearings and then follow the sham FBI probe, and the change in tack by the Republicans to undermine and insult the women who came forward with accusations. I have been “triggered” by Kavanagh’s words, his gestures, his petulance, and his arrogance. I wasn’t alone—tens of thousands, if not hundreds of thousands, of women were angry, distraught, and horrified by the spectacle of ruling class white male privilege and power that played out in the Senate hearings and in the political maneuvering that followed.
But we can’t let them beat us down into apathy and hopelessness. We have to remember the great Soviet Jewish writer Vasily Grossman’s admonition: “In the cruel and terrible time in which our generation has been condemned to live on this earth, we must never make peace with evil. We must never become indifferent to others or undemanding of ourselves.” Grossman lived through World War II, he was a journalist traveling with Russian troops as they liberated Treblinka, his mother was murdered during the massacre at Berdichev, and he survived Stalin’s purges, although his masterwork, the incredible World War II novel Life and Fate, was “arrested” by the Soviets and was not published until after his death.
As Grossman put it: “Human history is not the battle of good struggling to overcome evil. It is a battle fought by a great evil struggling to crush a small kernel of human kindness.” I am not so sanguine as to think that individual acts of kindness are enough in the face of the systemic violence and the cruel policies that we are confronting, many of which are just harsher and unapologetic versions of policies that were put in place during previous administrations, both Republican and Democratic. But while we do all that we can through making irate phone calls to elected officials, joining in strategic electoral organizing, supporting grassroots campaigns run by unions and groups on the front lines, and volunteering with local organizations advocating for the most vulnerable people, creatures, landscapes, and institutions, we can also try to make the world a little less dismal by being kind.
“Words from the Family”: Eulogy delivered on 23 July 2018
I want to thank Pastor Calvin Choi and the congregation of the Watertown Evangelical Church for welcoming us all here today to honor the memory of my father, Ed Kricorian. I want also to thank them for the warm and loving community that they have provided to my parents over the years.
Armenian Genocide survivors founded this church in 1937. It was then called the Armenian Brethren Church, and my grandparents Leo and Mary Kricorian were among its founding members. My father and his siblings grew up in this church, as did my sister and I. My grandfather’s funeral service took place here in 1962, and my grandmother’s in 1985. And we are here again today to say farewell to my father.
My father started driving the delivery truck for his father’s Lincoln Market when he was ten years old and could barely see over the steering wheel. He loved driving, and it was a hardship to him this past year when his poor health meant that he could no longer be behind the wheel. He never admitted that he wouldn’t drive again; he just said, “I’m not driving right now.” When he was no longer steady on his feet, we bought him a top-of-the-line walker, and after he got over his initial reluctance about using it in public, he called it the Lamborghini and offered passersby a chance to take it for a spin for a mere dollar. When he needed a transport chair, he called it the Cadillac Eldorado. And when a few months ago, he needed a mobility scooter, this he called the Rolls Royce.
In May my father was hospitalized for five days, and when he came home he was unable to walk. The physical therapist told him that if he worked hard enough and could walk down the hall to the elevator, and then walk through the garage to get to his Rolls, he could take it for a spin. This was Eddie’s goal, and despite the pain in his legs and his shortness of breath, he was determined that he would drive the Rolls again.
And he did. On the Thursday before he died, my dad took the Rolls out, with Calvin trotting at his side, and they came over to the church to see the finally finished new steps, steps that were sadly impossible for him to climb. My dad wanted more than anything to come inside this church again. He said to Calvin, “Do you think some of the guys could help me up the stairs?” Calvin said, “Sure, Eddie. And if they can’t, I’ll put you on my back and carry you up myself.”
My father had been praying for God to take him home since last October. He said he was ready to go, but I think he wasn’t quite ready until this month. He wanted to celebrate his 60th wedding anniversary with my mother, whose devotion he treasured and whom he adored. They marked that milestone in April. And he wanted the reconstruction of the church steps to be completed so his service could be held in this sanctuary. He had said on more than one occasion that he prayed he could go to sleep, and then open his eyes in heaven. On Friday, July 13, he fell asleep in his recliner and that’s exactly what happened.
We all miss him—his kindness, his stubbornness, his harmonica playing, his funny stories, and the messages he wrote for us on bananas and melons. But he’s not suffering any more, and as the Armenian proverb puts it,
The water goes, the sand remains; the person dies, the memory stays.