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The Kardashians at the Armenian Genocide Memorial, 10 April 2015

On April 24, 1915 over 200 Armenian intellectuals, clergy, lawmakers, and other leaders in Constantinople were arrested and sent by train to Ankara. Most of them were subsequently killed. This attack on the Armenian leadership was the opening chapter of a concerted genocidal campaign by the Ottoman government against its Armenian subjects. The deportations, slaughter, monumental land and property theft, and forced assimilation of widows and orphans decimated Armenian communities throughout Anatolia, Cilicia and other regions of what is now Turkey. Dispossessed and traumatized Armenians who survived these horrors were dispersed around the globe.

Armenians observe April 24th as Armenian Genocide Remembrance Day. April 2015 marks the centennial of the genocide, and there are commemorative events scheduled in New York, Los Angeles, Washington, D.C., Paris, Istanbul, Diyarbakir, Yerevan, and around the world. The Turkish government, which has for decades mobilized denialist propaganda in textbooks, press accounts, academic conferences, and world forums to undercut Armenian claims, went so far this year as to move Gallipoli commemorative events—usually held on March 18 to mark the Battle of Çanakkale and also remembered on April 25^th as Anzac Day—to April 24, 2015 in a bid to deflect attention on the occasion of the Armenian Genocide Centennial.

TV celebrity and social media sensation Kim Kardashian’s recent visit to Armenia generated an enormous volume of publicity about the Armenian Genocide in many unusual outlets, such as this piece on E Online: “Kardashians Take Armenia! 10 Fascinating Facts to Know about the Country’s Culture and History.” A carefully staged and art directed visit to the Tsitsernakaberd Genocide Memorial in Yerevan was widely reported, including on Buzzfeed. Kim’s sister Khloe Kardashian posted to her Instagram feed:

“My sister and I are trying to bring awareness not only to our Armenian genocide but genocides and human slaughter in general. Knowledge is power! If we know better than hopefully we shall do better. Genocides, massacres, human slaughter… are despicable acts attempting to wipe out an entire race is not what God intended. Educating people as to what happened in history is our duty. It is also our duty to not be silent whenever and wherever human beings endure suffering and humiliation no matter their race or creed. Silence encourages the tormentor, never the tormented.”

I’m on the board of Project 2015, an effort to organize a mass fly-in of Armenians for centennial commemorative events in Istanbul. Our team has been working with partners in Turkey for six months to plan a series of events, including a concert, an Armenian Heritage tour of Istanbul, a public outdoor vigil, an academic conference, and a public art ritual. I’ve been closely involved in the conceptualization of this final event, and drafted the press advisory that went out at the end of last week announcing the Wishing Tree Public Art Ritual to Honor Victims and Survivors of the Armenian Genocide.

On the eve of these commemorations, Pope Francis gave a public address in which he referred to the Armenian Genocide, thereby angering the Turkish government. While these centennial commemorations are an opportunity to focus the world’s attention on the Armenian Genocide, once the clamor has subsided we will continue our long struggle in a variety of forms and forums for justice and redress.

Nancy Kricorian

Banksy in Gaza, 2/15

In the spring of 2013, around the launch of my third novel ALL THE LIGHT THERE WAS, I started sending out a newsletter of sorts, usually twice or three times a month, to friends, family and interested readers. Below is the latest missive. If you’d like to be on the mailing list, drop me a line at nkbookgroup@gmail.com. 

Dear Friends,

I’m sending you a quick update because I wanted to share with you this week’s highlights! I had a great trip to Los Angeles—it was an utter delight to escape from NYC’s interminable winter and have a taste of spring in California. My two talks went well, and I got to hang out with old friends and new.

Herewith, as I promised last time, is Project 2015’s two-minute promo video in which I explain why I’m going to Istanbul for the Armenian Genocide Centennial Commemoration. Please watch and share. (And maybe you want to join us in Istanbul?)

On Friday, Armenian students in Toronto organized a brilliant action at a lecture by two speakers who specialize in genocide denial. My friend Corey Robin posted the article to Facebook with this commentary:

This, by a group of Armenian activists at the University of Toronto, really is the best kind of protest against loathsome speech (in this case, against two denialists of the Armenian Genocide, one of whom is a prominent American conservative). The student activists didn’t try to stop or ban the speeches. They just allowed the speakers to say a tiny bit, then turned their backs on them, prompting furious but futile attempts to get the activists kicked out, and then walked out en masse, leaving the speakers with a pitiful audience of 20 supporters. This is the way to shut down (without shouting down) denialists, racists, and the like: f*ck with their heads, disrupt through silence, and demoralize the sh*t out of them.

And last, but not least, earlier this week the street artist Banksy revealed new works and a brief “travel” video that he shot in Gaza. As the artist wrote on a wall in Gaza, “If we wash our hands of the conflict between the powerful and the powerless we side with the powerful—we don’t remain neutral.”

May it soon be Spring.

Best,

Nancy K

Nancy Kricorian

True confession: in ten days, I have read five novels by Elena Ferrante. I picked up a copy of MY BRILLIANT FRIEND, Book One of Ferrante’s Neapolitan novels, at a local bookstore, and tore through the pages in a frenzy. We are introduced to a pair of girls from Naples, Elena and Lila, whose friendship spans from the late forties until the first decade of the 21^st century. Elena is our first-person narrator and not always reliable guide, who upon learning that her friend has disappeared at the age of 66, goes back to the first days of their complex, fierce and competitive friendship as young girls. We are plunged into a post-war, working class neighborhood in Naples where life is lived with great intensity and passion. It is also a violent world—men beat their wives, parents beat their children, and children kick their dogs. Elena and Lila are what we would now call “gifted” children. They are determined to use their intelligence and drive to lift themselves out of poverty and to escape from the drudgery and hardship they see in their mothers’ lives.

Who is Elena Ferrante? She writes under a pseudonym, believing that her books should be able to assert themselves without her “patronage,” and has been called “the literary sensation nobody knows.” Many critics, including James Wood in The New Yorker and Rachel Donadio in The New York Review of Books, have been singing her praises. She recently did a Q & A via email with The New York Times.

Her prose, translated from the Italian by Ann Goldstein, is not showy at the level of “craft.” What make the books compelling, even riveting, are the unflinching descriptions of negative emotions and impulses that women experience and usually leave unsaid: terror, fury, jealousy, self-hatred, and more. Ferrante is above all a great storyteller, and there is a narrative drive that makes her work propulsive and addictive.

I’m not going to give a plot summary, but suffice it to say that on the last page MY BRILLIANT FRIEND, Elena describes a shocking scene at the wedding of her best friend Lila. It is a cliffhanger. (As an aside, the term ‘cliffhanger” originates from Thomas Hardy’s 1873 serialized novel A PAIR OF BLUE EYES. A character is hanging from a cliff at the end of one of the chapters, and readers at the time wouldn’t know what happened to the young man until the subsequent chapter ran in the next month’s paper.)

I scurried out to buy Books Two and Three of Ferrante’s series, which I galloped through in quick succession. The fourth and final book was published in Italian towards the end of 2014, and the English translation will appear stateside in September 2015. How could I possibly wait until then? I was suffering from Ferrante Fever. (Yes—there is even a Twitter hashtag #FerranteFever.) I dashed out to the bookstore and bought two of Ferrante’s earlier, shorter novels, THE DAYS OF ABANDONMENT and THE LOST DAUGHTER, which I inhaled within 48 hours. These earlier works are much shorter and less complex in terms of plot and characters than the Neapolitan novels—they feel almost like studies on the themes that are taken up on the broader canvas of MY BRILLIANT FRIEND. I just ordered a copy of TROUBLING LOVE, the one available Ferrante translation I haven’t read, and I’m counting the days until the publication of Book Four of the Neapolitan novels, THE STORY OF THE LOST CHILD.

Nancy Kricorian

NIGHTMARE

Much has been made of the analogy between publishing a novel and giving birth to a child. Having given birth to two children and published three novels, I can say the two things have very little in common. One of traits they do share is that the pain involved is quickly forgotten, almost erased from memory, so that one is willing to undertake the process again. When I was in labor with my first child—a labor that lasted 24 hours—at the height of the agony, I insisted that my spouse repeat this sentence, “I promise I will never let you do this again.” Of course, several years later I was the one lobbying for another child, and when I went into labor a second time, the pain of the first rose up in my bodily memory like a hammer, and I thought, “Oh no! I didn’t want to do this again.” But by that point I had no choice.

About six months before the publication of my first novel, I had lunch with a writer friend who had already published three books. He kindly offered to pen a laudatory quotation for use on my novel’s back cover, and we talked shop about publishers, first print runs, foreign rights sales, and the like. I was working as a literary scout for international publishers at the time so I knew a fair amount about the business, but I was a neophyte as an author. When he said, “The three months around publication are a complete nightmare,” I was shocked. For years I had been longing to hold in my hands a copy of a book with my name printed on the cover. Wasn’t that the whole point of writing? Wasn’t that every unpublished writer’s dream? And here he was telling me that the achievement of my heart’s desire was going to make me miserable. I didn’t believe him, and even if I had believed him, it wouldn’t have made any difference because, as with childbirth, no amount of intellectual knowledge can prepare you for the lived experience.

Yet when the novel Zabelle was published in early 1998 I entered, as he had predicted, a dreadful realm where I couldn’t see the cover of a newspaper or magazine, including automotive trade rags, without wondering if my book were reviewed in its pages. I read all the reviews, getting a quick, temporary high from the good ones, and inadvertently memorizing the nasty bits from the bad ones. In the middle of the night the derisive comments would come echoing up in the voice of a wicked Disney Queen. The book tour had similar highs and lows—at one reading there were over a hundred people in the audience and for an hour I felt like a rock star; at the next gig only five souls showed up and I felt humiliated. I checked my Amazon.com sales rank on a daily, if not hourly, basis. I was still working in publishing then, and when I heard news about novels my editor had subsequently purchased, I was jealous if she had paid higher advances for them than she had for mine. I was, in fact, suffering from jealousy about what other “literary” (as opposed to commercial) writers that I knew had achieved: advances, print runs, foreign sales, film sales, starred reviews, twelve-city book tours, awards, honors, speaking gigs, and teaching positions.

But eventually the publication ordeal was in the past, the anxieties receded, and life got back to relative normal—until the aftershocks of the paperback launch a year later. It was difficult, if not impossible, to work on another novel during the months around publication of the hardcover and later the paperback. Then I was finally writing again—working on a second book. I went through a similar process when that one was published in 2003, except that it was a less successful book (fewer reviews, fewer copies sold, no translation sales). The Armenian community had avidly embraced Zabelle, which was a fictionalized account of my grandmother’s life as an Armenian genocide survivor and immigrant bride. The second book, Dreams of Bread and Fire, was a coming of age story about a half-Armenian young woman named Ani Silver who hops a freight train, has sex, experiments with drugs, and gets involved with a Marxist-Leninist revolutionary who sets off a bomb outside a Turkish airlines office. Two years after the 9/11 attacks was not a great moment for a book with a bomb in it, and if Zabelle was everyone’s beloved grandmother and mother, Ani was the daughter and granddaughter nobody wanted. If I had titled the book The Bad Armenian Girl it would have sold more copies. But my imagination resists commercial considerations.

I started my third novel not undaunted, but definitely unbowed. By the time the All the Light There Was, a novel about Maral Pegorian, a young Armenian girl growing to maturity in Paris during World War II, came out, the publishing world had undergone a sea change. While the book was a success in many regards—I earned out my advance, I sold over three times as many copies as I had of the previous book, and it was well reviewed—the process was fraught for all the old reasons and a few new ones. In addition to the mainstream reviewers and Amazon customer comments, there were now dozens if not hundreds of places people could vent their feelings about a book: Goodreads, Library Thing, and professional, literary and personal blogs. No matter how many four- and five-star reviews my book accrued, I had to train myself NOT to pay attention to the snarky one-star reviews. Then, in what seemed like an unimaginable setback, the publisher decided not to do a paperback. For a few weeks I was devastated, but rather than wallowing in despair, I followed my hero Grace Paley’s dictum, “The only recognizable feature of hope is action.” My agent was able to get the publisher to revert the paperback rights, and I approached my friends at She Writes Press about the possibility of doing the paperback with them. She Writes was in the business of producing paperback originals, but the publisher told me I was the third writer who had recently approached her with this kind of reprint saga and they would indeed be able to help me.

The paperback of All the Light There Was appeared in October 2014, and the sales have been good, far outstripping the low expectations of the hardcover publisher. Now I’m starting work on my next novel, the fourth in what my editor has labeled The Armenian Diaspora Quartet. I have been researching for over a year—the book will be focused on an Armenian family in Beirut during the Lebanese Civil War. I haven’t started writing yet, and my psychotherapist asked me, “Are you sure, after how hard the publication process was on you, that you want to do another one?” I answered, “The writing is the good part, and the rest… I’ll deal with that when the time comes. I’m such a slow writer that it won’t be for another five years in any event.”

HAPPY AFTERLIFE

The other aspect to all this is that, despite my complaints and pains, all three of my novels are still in print. And when I reference the “happy afterlife of books,” I’m using the word happy in its original, archaic meaning. The word “hap” comes from Middle English for chance, luck, or fortune. I have the great good fortune that my books are available in paperback, in e-book versions, and in audio format. I have even recently signed a contract for a French edition of my second novel. I am lucky and grateful.

Each time after the promotional push around publication, I’ve had the feeling that my novel, which has the shelf life of yogurt in the brick-and-mortar bookstores, has been laid to rest. As far as the publisher is concerned, it’s done and they have moved on to the next season’s titles, but the funny thing is that my books are out in the world—in libraries, in people’s homes, available through online retailers, and in second-hand bookstores—and they continue to circulate and to have lives of their own, lives that I know nothing about except when I see a new customer comment on Goodreads, or when someone contacts me via Twitter or Facebook to express appreciation, or when I receive a fan letter through my agent. Another way that I’m fortunate is that I have a readership that cares about my work. I’m a minor celebrity in a minority community. At a recent Armenian fundraiser, a man seated at my table, when he found out that I was the author of Zabelle, told me that his mother has kept a copy of the book on her nightstand for many years. I love the idea that Zabelle Chahasbanian, Ani Silver, and Maral Pegorian are living in the hearts of unknown readers. It gives me the necessary drive to breathe life into my new heroine. Her name is Vera Serinossian.

Nancy Kricorian

It’s the time of year when everyone is putting out Top Ten lists and gift recommendations. Here is my minimalist response—three of my favorite books of the year: a graphic memoir by Roz Chast, a collection of poems by Najwan Darwish, and a new translation of a 1935 memoir by Zabel Yessayan. Happy reading and happy New Year!

Roz Chast, Can’t We Talk about Something More Pleasant? Bloomsbury USA (May 2014)

In her first memoir, cartoonist Roz Chast brings her signature wit to the topic of aging parents. Spanning the last several years of their lives and told through four-color cartoons, family photos, and documents, Chast’s memoir is both comfort and comic relief for anyone experiencing the life-altering loss of elderly parents.

Najwan Darwish, Nothing More to Lose (translated from the Arabic by Kareen James Abu-Zeid), New York Review of Books Poets (April 2014)

Nothing More to Lose is the first collection of poems by Palestinian poet Najwan Darwish to appear in English. Hailed across the Arab world and beyond, Darwish’s poetry walks the razor’s edge between despair and resistance, between dark humor and harsh political realities. With incisive imagery and passionate lyricism, Darwish confronts themes of equality and justice while offering a radical, more inclusive, rewriting of what it means to be both Arab and Palestinian living in Jerusalem, his birthplace.

Zabel Yessayan, The Gardens of Silidhar (translated from the Armenian by Jennifer Manoukian), AIWA Press (2014)

This memoir originally published in Armenian in 1935, is a beautiful, evocative narrative of Yessayan’s childhood and a vivid account of Armenian community life in Constantinople (Istanbul) at the end of the nineteenth century. Author, educator, and social activist, Zabel Yessayan (1878-1943) is recognized today as one of the greatest writers in Western Armenian literature.

Nancy Kricorian

The Armenian Quarter of Adana

Just because both sides have suffered, it doesn’t mean that the pain is “mutual”

Nancy Kricorian, author of the famous novel Zabelle, has returned to Istanbul after the Anatolian trip she took in the footsteps of her grandmother. She met with us to share what remains with her, with questions on her mind and memories in her notebook.

Interview from the 26 September 2014 issue of AGOS Turkish-Armenian Weekly (translation from the Turkish by Cihan Tekay)

By FATİH GÖKHAN DİLER

Nancy Kricorian, Armenian-American author of the famous bestseller novel Zabelle, was in Istanbul last week. Kricorian toured Anatolia during the summer months, in the footsteps of her grandmother, the protagonist of her novel Zabelle. The “Armenian Heritage Tour,” which has been taking place since 1994, has almost become a pilgrimage for the participants; hundreds of Armenians have traveled around Anatolia with this tour in the last 20 years. The itinerary takes shape with input from participants, as they want to see the places where their relatives and families used to live. Kricorian says: “We call this trip ‘pilgrimage’ and ourselves ‘pilgrims.’ But it has nothing to do with going on a pilgrimage: it is truly a form of resistance; a resistance against being erased from this land, against disappearance and denial.” Nancy Kricorian, who returned to Istanbul as the invitee of Columbia Global Centers, shared with us what remains with her [from the trip], with the questions on her mind and the memories in her notebook.

How was the Anatolian tour? How did you feel when you encountered the heritage of Armenians?

The trip was wonderful, but at the same time exhausting. We were on the bus for 10 hours each day. I say we covered as much as a third of the country. We also faced many challenges; everywhere we went, we experienced moments of sadness and bouts of crying. For example, when we arrived in Elazığ, one of the participants, Dikran Fabricatorian, started telling us the story of his family. He had never been there and he wanted to see if any traces of his family remained. During that period, Dikran’s grandfather Krikor had started a weaving workshop in Elazığ. The silk that he weaved was of such high quality that he even started getting orders from abroad. Because his business was so successful, the Ottoman sultan changed Krikor’s last name from Ipekjian [Ipek means silk in Turkish] to Fabricatorian. After Krikor died in 1902, his five sons took over the workshop. They expanded their business and opened two big factories. The five sons built five mansions adjacent to each other. In 1915, they were all killed, and their wives and children were exiled. One of these children is the father of Dikran Fabricatorian. These five mansions were demolished in the 1950s, and apartment buildings were built in their place, but they retained the name ‘Five Brothers.’ We were walking on a crowded avenue, twenty of us following Dikran and the guide, until we saw the signs: ‘Five Brothers Building’ and ‘Five Brothers Passage.’

Can you tell us a little about your group?

We had a wonderful group: there were many Armenian participants from Australia, the United States and other places. There were other interesting people in the group as well. For example, two Norwegian women were on the bus with us. One of them was an historian who was retracing the travels of a Norwegian missionary who took care of Armenian orphans between 1915 and 1918. The other was a student of this historian-scholar and a documentary filmmaker. She was filming a documentary about the same missionary. Thus, we also sought what they were looking for; we toured German hospitals, orphanages, etc. This Norwegian missionary worked in many places from Marash to Van and we followed in her footsteps. One day we were so exhausted from all the driving that I suggested to them that they issue a disclaimer at the end of the film when they complete it, saying: “No animals were harmed during the making of this film, but some Armenians were made to suffer!”

Can you tell us about your grandmother’s story?

She was born and raised in Mersin, her parents and siblings died on the way during the deportations, and she lived with her brother in a refugee camp at Ras al-Ain. Then they were taken to an orphanage. However, she didn’t want to stay in the orphanage, and I wish I had her asked her why. She decided to leave the orphanage with her brother, and from there she first went to Mersin, then to Cyprus. In Cyprus, her path crossed with that of my grandfather’s, who had migrated from Adana in 1911, and the story moves to Massachusetts, United States. That is also where I was born and raised. My first novel Zabelle is a work of fiction that builds on the story of my grandmother. It is not completely her story; it is a work of fiction that draws from the stories my grandmother told me, from other stories I heard at church, and from pieces that I wrote inspired by these stories. When it was first published in 1998, it suddenly became very popular. Zabelle was the grandmother everyone loved very much; the novel was very popular in the American-Armenian community. It was translated to Turkish and published by Pencere Publishing under the title Zabel (2003). My second book, Dreams of Bread and Fire, was not met with the same enthusiasm. I should have named it The Bad Armenian Girl. The daughter that no one wants – her life has sex, drugs and the like. Of course, the Armenian community did not embrace this character.

You define the tour as a kind of resistance.

Yes, doing this tour is a kind of resistance. It is a way of saying, “We still exist and we are still here.” At first, I felt very sad. It felt as though we were chasing ghosts. Then, however, whenever we prayed in a church converted to a wedding hall, a barn, a mosque, or to a museum with a gigantic Turkish flag hanging in front of it, I started feeling something which affected me deeply: this is a kind of resistance for me. I have never been a religious person and I always considered religion as a tool of repression, but I was weeping every time I visited these churches that are no longer churches. And this is actually the strange part: we call this trip a “pilgrimage” and ourselves “pilgrims.” But it has nothing to do with going on pilgrimage: it is truly a form of resistance, a resistance against being erased from this land, against disappearance and denial.

After you completed the trip, you asked yourself a question on your blog: “What will I do with this knowledge that I have acquired?” Have you found the answer in the meantime?

I completed this trip two months ago, and I am still processing it. We have been talking about issues like resistance, memory, and mobilizing memory for change. Sometimes it feels a bit academic to think about such keywords and I’m ambivalent. There are people in Turkey who go out on the streets and say, “We are all Hrant, we are all Armenians,” and I don’t actually find this convincing. I hear people saying, “But this is an expression of solidarity.” Okay, but then it makes me ask what people did after walking the streets shouting this slogan. I also know that those who live here and those in the Diaspora might feel differently. I am still in the process of thinking about all this.

Are there any other things that bother you in a similar way?

The other thing that bothers me is the discourse of “Our common Anatolian pain.” I refuse dialogue as an “industry” and as an equivalence between the two sides. I reject the discourse of “Our common Anatolian pain,” which comes to mean, “you have suffered, and so have we.” Just because both sides have suffered, it doesn’t mean that the pain is mutual. If we want to come to a mutual understanding, then the truth has to emerge first. There is also the issue of the massive dispossession and transfer of wealth, which is not talked about except in terms of suffering. This [Armenian dispossession] is the exact source of the wealth of some of the richest Turkish families. A Palestinian friend of mine, who was a negotiator in the Israel/Palestine issue, told an Israeli negotiator that the Israelis could at least apologize for what they  did in 1948. The answer she received was that this was impossible to do because it would mean acknowledging that the state of Israel was born in sin. The founding mythology of the Turkish state is firmly bound up with its Republican and Turkish identity, but this state is founded on the massacre of hundreds of thousands of Armenians, the banishment of the entire Greek community, and the repression enacted on the Kurds for decades.

End

Sidebar:

From the Notebook:

“Flowers” and “The Bridge”

My grandmother always said: “We come from near Tarsus, do you know St. Paul of Tarsus? I was born in Mersin, your grandfather came from Adana.” I had not tried to find Adana and Mersin on a map until after my grandmother died.

When we were traveling south past the Toros Mountains, we started seeing the road signs for Mersin, Tarsus and Adana. Our guide warned me that no traces of the Armenians remained in Mersin. Everything had vanished. No churches, no schools, nothing…

So I gave up trying to look for traces, and I started imagining that long ago my grandmother had walked those same streets I was walking. I imagined drinking from the same fountain, looking at the same sky. There were palm trees by the roadside, followed by pink oleanders and tall thistles.

Then we went to the port, where the boats were tied up and the Mediterranean lay behind them. My grandmother had seen the same sky and had taken strolls on the same beach. How she loved her garden in New England! How much she must have loved the pink and white oleanders, bougainvilleas and red hibiscus flowers in Mersin.

In Adana, we went to the old Armenian neighborhood, and there was construction on the main road there. The old, worn charm of the avenue, which can still be felt on some side streets, has been replaced with a kind of “gentrified” sameness. From there, we walked to the Big Clock Tower, built by two Armenian architects in the 19^th century, but that had also been shrouded for renovation. Our guide informed us that in the 1909 Adana massacres, when more than two thousand Armenians had been murdered, the Turkish crowd had gathered at this clock tower before the attacks. My grandfather left Adana in 1911 in order to go to America.

Today, none of the churches or Armenian schools still stand in Adana. This is another place from which we have been completely erased. Then we went to the Taşköprü (“Stone Bridge”) over the Seyhan River, a relic from Roman times. My grandfather died when I was 3 years old. I imagine a young man from a faded photograph. He wears a coal-grey suit and his mustache has been freshly combed. He walks over the bridge with a newspaper under his arm. The traces of Armenian presence are there for those who know how to look, but the memory that carries these traces has been repressed.

The Saturday Mothers at Galatasaray Square in Istanbul

Today in Istanbul The Saturday Mothers held their 500^th vigil for the disappeared. When I was in Istanbul in September at an international feminist workshop on mass trauma, memorialization and activism for change, the conference participants joined The Saturday Mothers/People at their 495^th weekly vigil. Most of the photos held during the demonstration were of Kurdish men who had been disappeared by the Turkish government in the 90’s. But among the sea of faces, I also saw several photos of Armenian intellectuals, such as Krikor Torosyan, who were arrested and murdered on April 24, 1915. The man who held that photograph was clearly not related to Torosyan, but here again the simple act of making visible a single, near-forgotten image transformed that space of protest into something hopeful and transcendent. The Occupy Wall Street slogan “all of our grievances are connected” was made manifest in this display of solidarity, and brought to mind the expansive humanity of the Soviet Russian writer Vasily Grossman.

Grossman, who lived from 1905-1964, was a Soviet Russian writer and journalist. He was also a Jew whose mother was murdered by the Nazis at Berdichev. At the close of World War II, he was one of the first journalists to see and write about the Nazi death camps in a searing piece entitled “The Hell of Treblinka.” His masterpiece, the World War II novel LIFE AND FATE, was never published during his lifetime because of the complex honesty of his portrayal of life under Stalin. The KGB confiscated the typescript in 1961, and the novel was not published in Russia until the late 1980’s.

In 1962, after the arrest of his novel, Grossman was offered a probably compensatory job translating a long Armenian war novel. He went to Armenia, where he wrote a memoir about his stay that is a humane and insightful meditation on Armenia and Armenians, and offers as well a subtle, understated analysis of power relations during Soviet times. In the final chapter there is a poignant description of how, at a time when anti-Semitism was rampant in the Soviet Union, during the toasts at an Armenian village wedding, local people spoke with compassion about what had happened to the Jews during the Nazi occupation. Grossman wrote,

Never in my life have I bowed to the ground; I have never prostrated myself before anyone. Now, however, I bow to the ground before the Armenian peasants who, during the merriment of a village wedding, spoke publicly about the agony of the Jewish nation under Hitler, about the death camps where Nazis murdered Jewish women and children.

We still live in a time when people’s tribal loyalties often dictate political alliances, but this gesture of solidarity described by Grossman is to me a model of how we need to reach outside our own narrow interests to take up the struggles of people beyond our immediate community. As an Armenian-American I can say it is a great thing to lobby for Armenian Genocide recognition and to advocate for the Armenian cause, but for a progressive this is insufficient. I wouldn’t hope to dictate to anyone what issues to take up or what coalitions to join. There are so many: to name only a few examples, we have the Climate Crisis, scarily militarized policing in our cities, a “war on drugs” that is in actuality a war on people of color, a lawless drone assassination program being overseen by our current president, and human rights abuses from Kurdistan to Palestine. As Grace Paley so eloquently put it, the only recognizable feature of hope is action. The time to act is always now.

All of Our Grievances Are Connected (Occupy Wall Street Protest in 2012)

Nancy Kricorian

I started writing a newsletter for friends, family and readers a few months before the March 2013 publication of my third novel, ALL THE LIGHT THERE WAS. The sample below is what I posted to the NK Book Group list last week on the publication date of the She Writes Press paperback edition of ALL THE LIGHT THERE WAS. It’s a low volume mailing list–one or two emails a month–and if you’re interested in joining, send a note to nkbookgroup[at]gmail.com. 

7 October 2014

Today is the official publication date of the paperback edition of ALL THE LIGHT THERE WAS. When I was a kid I had to drop out of the Girl Scouts because I was unable to sell the cookies, and pushing my own books is always embarrassing for me, but I’m going to force myself. Assuming that you already have a copy of the hardcover, please consider buying the paperback as a gift for a friend.

Just by way of explanation, the reason you should buy my book—or buy any book by a friend, or by any author whose work you admire—is not because I will profit financially. Most writers, myself included, are lucky, if you calculate the number of hours that go into the writing, to make minimum wage for the books they publish. The idea is, however, that by buying the book you are showing the publishers that you think they should invest in my NEXT novel.

Lately I’ve been hearing about the sorry state of publishing from agent and editor friends. When the subject turns to literary fiction, they grow absolutely grim faced. This is why, if I love a book, I buy multiple copies and give them to friends. For people who care about literary culture and serious publishing, I recommend that this holiday season you take a vow to give only books. (Myself, I’ll be giving books and beautiful handcrafted items from Sunbula Fair Trade.) On a brighter note, I’m thrilled and blessed that all three of my novels are available in paperback, ebook and audio editions.

I had a great trip to Los Angeles this past weekend for the Armenians and Progressive Politics Conference at Occidental College. I was on the keynote panel on Friday evening with my friends Khatchig Mouradian and David Barsamian. I’m also excited to be working with friends on Project 2015, an effort to organize a mass fly in to Istanbul of Diaspora Armenians for the centennial commemoration of the Armenian Genocide on April 24, 2015. It sounds a little sad, but it’s actually going to be an amazing act of memorialization and resistance. (More on this at it develops!)

Nancy Kricorian

Just reissued in paperback by She Writes Press

You hear all kinds of advice about writing, and there are dozens of handbooks offering guidance, most of it is abstract and pretty useless, or else it’s so specific that it doesn’t suit. Many years ago when I was a student, a poet and teacher gave me a piece of advice that didn’t mean much at the time, but which I understood much later to be the best writing tip ever offered to me.

“Respect your process,” is what she said, and she said it before “writing process” had become a registered trademark. Her words echo in my head at moments when I am annoyed with myself for how slowly I write, or for how much time I spend researching before I even start to write, or for the fact that I don’t have the book mapped out in my head before I begin, which means that I will have to do multiple drafts to get it where it needs to be.

What I have recognized lately, however, is that process, like everything else, doesn’t stay the same. I have written three novels, and each time, the process has been different. With the first book, as I made the transition from poetry to fiction, the only way I could possibly think about taking on something as enormous as a novel was by breaking the narrative down into 10-15 page episodic chapters. I also had two small children, and was running a small business as a literary scout for foreign publishers, so the only time I could devote to writing was Friday morning. I never had writer’s block, because if I didn’t churn out those pages once a week, the novel was never going to get done.

By the time Zabelle, a fictionalized account of my grandmother’s life as an Armenian Genocide survivor and immigrant bride, was published, I was already two years into researching my second novel, Dreams of Bread and Fire, a coming-of-age story about someone of my generation growing up in the Armenian-American community. My kids were in elementary school, I had quit the scouting business, and my writing process had changed: I wrote for two hours each day. I knew other writers who could sit at a keyboard for six hours or more a day, but for me two hours was the upper limit of productive writing time. Of course, I kept tinkering with it in my head while I was sitting on the playground or even when I was sleeping, but two hours in front of the computer was my process.

When I started researching my third novel about Armenians in Paris during the Nazi occupation, I was working twenty plus hours a week for CODEPINK Women for Peace. There were many days when being at a street demonstration against the Iraq war took precedence over laboring on the novel; still I tried to stick to the two-hour a weekday regimen. But I added a new rule: even if I didn’t have two hours, I would write for twenty minutes. Twenty minutes was enough to keep the characters and the language active in my mind so that the passive work would continue. It took me ten years to write the third book, partly because of CODEPINK and the miserable state of the world, and partly because as my kids got older they took up more space in my head than they did when they were small.

All The Light There Was, my World War II novel, was published in hardcover in 2013 and has just been reissued in paperback by She Writes Press. For two years now I’ve been researching a new novel, the fourth installment in what my editor has dubbed “The Armenian Diaspora Quartet.” It’s about Armenians in Beirut during the Lebanese Civil War. I haven’t started writing, and I feel anxious when I think about the fact that I don’t yet hear the sentences that will launch this story. But then I remember my mantra: “Respect your process.” I’m not entirely sure what the process will be. One of my daughters is in graduate school, and the other is a freshman in college. I’m still engaged in grassroots social justice organizing with CODEPINK, and I’ve started doing more speaking engagements, traveling, and teaching. I do know that the name of my main character is Vera, and that she grew up in the Armenian community of Bourj Hammoud before she and her family immigrated to the United States in 1980. I’m looking forward to spending a lot of time with her.

Nancy Kricorian
New York City

Among the ruins of Ani

I participated in an Armenian Heritage Trip to Turkey between June 18-30, 2014. On one of the last nights of our voyage, we were invited to share our thoughts. Below are the remarks, written on the tour bus, that I read to the group.

Between knowing that 1.5 million were killed and having heard the familial and personal stories of suffering, we have arrived at a new location by returning to the cities, towns and villages of our ancestors. The place names in narratives of 1915 now have vivid material properties.

I stood by the port in my grandmother’s hometown of Mersin. I then looked at a map and traced the trajectory between Mersin and the desert camp at Ras al Ain in Syria where she was among 8,000 Armenian orphans. She walked that distance in 1915 without shelter and with what little food she could scrounge or, much to her shame, beg.

We have seen the bridge in mountainous Zaytoun where hundreds were thrown to their deaths into the deep gorge below. The river ran red with their blood. That is a sentence I have heard many times before, but now I have seen this river. We have stood on the shores of Hazar Lake near Kharpert where 10,000 Armenians were forcibly drowned. I didn’t want to ask for a description of how this was effected, nor did I want to imagine it.

But we have also found other ways to experience these places. I imagined my grandfather as a young man crossing the Stone Bridge, dating to Roman times, over the Ceyhan River in Adana. Each of us has created new memories in the landscapes our relatives once walked. We have seen poppies and thistles by the roadsides. We have picked fruit from trees: sour cherries in Kayseri, red and the white mulberries in Zaytoun, and sweet apricots in Malatya. And some of us are going home with paprika–the famous biber of Marash.

What can we do with this new knowledge? Our very existence is testament to the resilience and tenacity of the Armenian people. And  our determination to make this voyage is a form of resistance. We refuse to allow our parents and grandparents to be forgotten. We refuse to allow erasure, fabrication and denial of our history. And as we go our different ways, I hope that each of us will find a means to bear witness to this past and to work towards a future where dignity, equality and justice are accorded to all the people of these lands.

Nancy Kricorian
Van, June 2014