Tuesday, February 25, 2014

Soul or Soil?




My dog woke me up hours before sunrise and needed to go out. So we did. It was -15C and the sky full of stars. A sliver of a moon stood out in shape and attitude. The stars will look like stars tomorrow and the day after, but the moon will fill up, turn round and become new.

When we returned, I read a comment on my blog about our perception of home: where is home and what does it represent for each of us?

… “Olive oil, garlic and jasmine flowers make a house a home” I often heard growing up. It was a concrete concept of home linked to scents, culture, and the joy of being there. Simple and tangible, a home was where we belonged.

Yet, every immigrant would admit that home is more than the soil. It is the comfort of belonging.

But belonging to what?

Perhaps that is not the right question, rather “belonging to whom? “  And the answer to that question makes home a pan-human concept, separate from geography, brick walls and city smog. Suddenly, home becomes a canvas upon which we shape ourselves with every brush of exposure to others. Home becomes a work in progress. The “whom” makes us wonder if it is another person, another community, or our own self? Can it be that the comfort of belonging is in identifying our self with ourself?

And home becomes not only the subject of the search but the process of searching itself.

There are those, of course, who are in peace with what they find. But others, those who look for roads to take them home are in peace only when they search.

The ultimate answer may be that home is where we go after our passage on this overpopulated, increasingly polluted, now partly frozen planet of ours.  That is the home where soil has no meaning. That is the home to which our soul is believed to know the way.

Still, we need to know about our belonging. Is it a language? A pair of brown eyes? Tchaikovsky’s Pathétique? Or is it that vast space within ourselves that we often reluctantly attempt to explore? Maybe home is the final art of seduction – by searching for belonging we find our identity.

… And like an old stony bridge held together by the curtsy of time, we cross over paths, and our paths cross again.

And like with centuries-old water fountains, we shape our palms in the form of a request and drink from that fountain of time again.

For home is a search in progress, surrounded by memories of garlic, olive oil and night-blooming Jasmine bushes.

February 25, 2014

© Vahé Kazandjian 2014

The picture is from the city center of Ferrara, Italy.


Friday, February 21, 2014

Picture Imperfect



          To stay till it is time
          To stay
          Some more

In weakness and in
Doubt
To hold on
To the belief
That daffodil still show buds
On a windy March day
Unannounced
And that geese,
Black and white as your
Old pictures,
Find their pond
And settle for a while

          To stay till it is time
          To wonder

Free of age
Numb to pain
Even when the now bitter
Morning coffee
Turns your inside
Out
As if to change
The monotony
Of the daily predictable

          To stay till it is time
          To remember

That there is no last
Word you can murmur or hear
But just a vast silence
Echoing and lost
Behind the curtains
Scented by the dust of times

…And you hold on.
Till a windy February morning
The silence
Of the predictable
Becomes your inner
Chatter,
You hear again
The whistle of the wind
The heart in your chest
And you now feel pain
Shooting down your limbs
And it feels good

For you realize
Why
One has to stay
Till it is time
To live again,
To leave
Again

February 21, 2014

© Vahé Kazandjian, 2014





Thursday, February 20, 2014

Commedia dell'Ponte





…And I broke the mirror
For luck

Near a stony bridge
Dusted with fresh snow
I knew I would feel free
Of age, passion and fear

The river had seen
Poets, lovers and vagabonds
Hope to hear in that flow
The song that was theirs to write

…And the mirror fell
Into the slow waters
Piece by piece
In silence, like midnight fantasies

Dear ones have gone away
Without hearing goodbyes
So I said it in silence
And for the last time, perhaps

It was already deep night
When I reached for an old verse
Whistled a new refrain
As alone I was again

…And, then walked over the bridge
To where the roads met again

To take me home


February 20, 2014

© Vahé Kazandjian, 2014

Sunday, February 16, 2014

My Balcony, Near the Port





I am by the sea, I am by the red
Of a sunset in vain
By the port of a city
Anchored in smoke and rain

Men are unshaved, and women dew-pearled
They do not hug, they do rarely promise
For their feet hurt from the slow life
Of waiting for the next ship, and for the next farewell

Women breathe low and they breathe soft
Yet they smell of anchovies as they ask for beer
Past the sunset in waters warm and old
Now glittering in a cup, with no surprises and little fear

The immortal dead
Give sailors the privacy
Of a glorious secret

February 16, 2014

© Vahé Kazandjian, 2014

Thursday, February 13, 2014

Spontaneous Generation





Thirty-five centimeter of snow overnight and Baltimore is taking the day off. It is calm, bright, dark, cold and quiet outside. A good day for preparing my upcoming lectures.

As my mind drifted to tropical scenes, sunny streets in Barcelona or Singapore, unconsciously I thought about cantaloupes. I like them only during warm weather, although nowadays seasonality has no meaning: one can find any fruit any time of the year. When I was a kid we had strawberries in August only, lamb in the spring and cucumbers when the neighbor’s kids did not smash the vines on their way to school.

… The worst food-borne illness outbreak in the United States, measured by the number of deaths, since 1970 was due to listeriosis from contaminated cantaloupes. Voilà, I had my topic and I was pleased that my state of mind lead me to it, through fantasies of sun and sea.

Sure, we all know about these pesky bacteria and food poisoning. Yet, the story of microbes is a fascinating one and I wanted to provide an introduction to “germ theory”.  So off to Pasteur and pasteurization I went.

…Delightfully, I had forgotten some details.  For example Pasteur, a chemist by training, came to the world of biology because he was asked to investigate the reason why wine was turning to a sour juice and ruining the local business. He soon realized that there were funny, rod-shaped microbes in that juice and described his new professional life as one of entering “the world of the infinitely small.” 
What I had really forgotten was the work of Girolamo Fracastoro, who in 1546 posited the discovery of what he called seminaria, the yet undiscovered infinitely small organisms, he predicted would spread disease.

Seminaria! For a second I smiled thinking that it may be the origin of seminary. So I checked the dictionary.

Regarding the origin of seminary, it stated:
Middle English, seedbed, nursery, from Latin seminarium, from semin-, semen seed

I was intrigued. Could Fracastoro be the inventor of this word, or more importantly its definition? Was the concept of transmission at the core of the institution? Transmission in invisible ways, through teaching and behavior?

Indeed, the definition of seminary said:
 “An environment in which something originates and from which it is propagated”

I took my reading glasses off and looked out of the window. Snow was coming down steady and fluffy. No one in the streets. My tropical fantasies had now taken a back seat in this journey through time and discovery.

An environment in which something originates. Our world can thus be defined the mother of all seminaries as it is the sum of infinitely diverse seminaries. We originate war, love, peace, new technologies, new pains, and universal hope every second our globe rotates upon its axis.

An environment from which what was originated is propagated. It is difficult not to immediately think about the Internet as a seminary. All what we originate is immediately disseminated in this virtual reality of our new world. Where seminaria can become movements, new hopes, new discoveries, and new encounters. Where in fact seminaria are maximus, larger than the sum of all parts real or fictitious.

The vastness of the Internet seminary has catapulted to the forefront of group concerns, that of identity. How do we keep it? Do we risk to become, de facto, part of the global community where identity is who you know, who "likes" you through social media, and who shares your immediate aspirations? It is a contemporaneous definition of pseudo-identity which depends heavily on the allure of this seminary of global optic. 

… I have written before that “there is no I in Identity”. I still believe so. Yet, is identity the sum of “I”s which disappear when they form an identity? Would identity be the transformation of the all the infinitely small into a symptom, statement or behavior?

If the cantaloupe was the seminary for listeriosis, what is the seminary for identity? For the hope to transmit the language to the next generation so they can read poetry in that language? So they can indeed be that very language?

… I put my glasses back on, and started typing the introduction to my lecture:

“The human mind has often discovered before seeing things. Take for example the work of Girolamo Fracastoro, who in 1546….”


February 13, 2014

© Vahé A. Kazandjian, 2014

I took this picture in the woods near Columbia, Maryland with my beloved Ukrainian 1960s Salut C medium format camera.


Saturday, February 8, 2014

Clay to Amphora






Community rating. I lectured on this topic to students who were half asleep; I spoke about it to people who thought they were important. But all made semblant to listen.

“You basically spread the risk on everyone. In this case the risk of high cost to treat disease. Everyone shares a small part of the cost and everyone knows that they will get treatment when needed. Spread the risk and promote prevention.”

… I put on thick wool socks this afternoon and decided to read. My father used to say that it is better to have cold feet as the blood goes to your brain and makes you think better. A convenient way of convincing an 8-year old boy that it is ok to be in a cold house.
So, I put on wool socks.

… What if we spread the pain? Forget the joy, because I have rarely found anyone who rejoices hearing someone else being happy. They envy. They become jealous. they even become strangers.
But the pain? Does pain unite people? After all compassion is for the need and the needy.

So, I started thinking about a community rating model for spreading the pain.

First, we need to know how much pain there is in the community and of what type. Is it chronic pain such as from deprivation, being ignored, being rejected, unable to have what others have? Or is it a pain of sudden onset, such as the loss of a child, the unkindness of a friend, the coldness of a lover, or the desperation of not being able to make it?  And then there will be cyclical pain, seasonal pain, periodic pain, and pain that belong to no previously felt pain.

Second, we need to convince the pain-free that there is a reservoir of pain in the community they live in even if they do not feel it yet. That there are strangers who sleep if they can, wake up when they must but never move without pain. They are proud strangers, though; they keep their hands in their pockets and never tend them to you for charity. Or mercy.  The pain of tending that hand is larger, vaster, and more painful than all the pain they ever felt.

I rubbed my toes realizing that they were still cold even when nested in thick, wool layers.
“But how does one convince those who are pain-free about pain?”

Indeed, how does one convince a lover that he will not be loved again? Or a man with gold tooth fillings that one day he will chew with his barren, bone-hard gums? Or yet the newborn that he may not make it to his first birthday?

Spread the pain. A community rating of severity and prevalence of pain. So that everyone gets involved in making that reservoir of pain smaller, less severe, less often.

And that brought me to the third step: I needed a working definition of compassion. Immediately checked the dictionary and read:

sympathetic consciousness of others' distress together with a desire to alleviate it

What was the difference between empathy and sympathy?  The Internet had the answer:

Empathy is the ability to mutually experience the thoughts, emotions, and direct experience of others. It goes beyond sympathy, which is a feeling of care and understanding for the suffering of others. Both words have similar usage but differ in their emotional meaning.

Intriguing.

So I did a search of the top sites where compassion was defined: all defined it as “empathy” not “sympathy”. And yet, in our daily lives, the pain that is left unmet, just as the strangers we do not want to meet, exists because somewhere in our childhood, for whatever reason, we learned to feel sympathy instead of empathy.

Somewhere in our childhood, we sang songs we did not understand, but these shaped our understanding of music. Of expression modes. Our expectations.

Silly songs like “Six to seven, clay to amphora.”

Songs that stop us today from spreading the risk; from spreading the pain.

February 8, 2014

© Vahé Kazandjian, 2014

This essay was influenced by the description of strangers in a book by Michael Ignatieff entitled "The Needs of Strangers". The book was sent to me by a friend from across the pond suggesting that I should read the section on the philosopher David Hume and his stoic attitude toward death during the last moments of his life. Instead, I read the entire book and was touched by its thoughtfulness.

Saturday, February 1, 2014

Birthday in Vienna


“.. And in the morning you smell like you drank apple cider vinegar,” he said, scratching his day-old, salt and pepper beard. “Apple cider with the vinegar’s mother, to boot!”

It was a cold winter morning and we were at the airport in Prague. He had a hangover from the night spend with the Green Fairy in the Catacombs. I was taking a short fly to Vienna as he preferred not to drive.

“Prague has changed much since your first visit, yes? When was it, really?”

“2002. It was a city introducing itself to those who wanted to discover. And its inhabitants were silently unhappy that it had taken so long.”

“I recall your amazement that the trolley cars were remodeled Russian train cars. But it all made for good B&W photos you took with your Russian camera.”

“You do indeed smell like apple cider,” I finally realized, “are you sure what you drank was green?”

“I was among the happy ones last night--Vincent van Gogh, Oscar Wilde, Monet, and Hemingway.  Did you know that "For Whom the Bell Tolls" was written under the influence of "The Green Fairy"? You should try it sometimes, I am sure your photos will come out different.”

“I am too old for such experimentation,” I proposed.

“I forgot! You will celebrate your 50th in Vienna tomorrow night! You have very special friends who would do such a thing.”

Indeed. It was a semi-surprise celebration as I knew we would celebrate but did not know when and how.

...The day was full of academic presentations and discussions. My “special” friends at the Ministry of Health had promised that if I accept to come to Vienna on February 14, they will have a celebration here so that this birthday will not be forgotten.

“We will pick you up at 1900 hr and will walk to the Church.”

“Church?  Don’t tell me I am going to be baptized again!”

“No, you are now too big to fit into the bassinet and they do not have enough Holy Water to cover all your sins.”

It was a strange and unique time in my life. An Armenian having his birthday in Vienna by going to a church with Slovenian and Austrian friends who knew about Armenian history as much as I did.

As we walked into the crisp evening sprinkled by light snow, I learned about the church and its members.

“It is more like a social club where the newly immigrated Armenians of Vienna come together to celebrate. The premises are also shared with other immigrant communities such as Greeks.”


...The church was a large hall where Armenian carpets, statuettes, and pictures were displayed. When I was a boy in Beirut, all our rooms at school somehow looked like this hall. They were only smaller and there was a date tree somehow outside each window. Here, it was dark, cold and snowy.

“This is our birthday boy, all the way from Maryland.”

I was totally taken back: there were a couple dozen attendees to my party! And I knew only one in that crowd, as she was an assistant to the Section Director within the Ministry. Who were all these kind people coming to my birthday party?

“Most of us are from Armenia, some from Iran, a few from Syria” made the introductions a middle-aged woman with a vast smile and “Soviet Red” hair. “We are so pleased to meet an Armenian from America—do you speak Armenian?”

The “Soviet Red” was a typical shade of rusty red used by emigrants from Armenia or Central Europe. Sometimes it can be amazingly alluring, like the red head I saw during a conference at Balaton Lake in Hungary. I still remember her—she had ample curly red hair and looked like an Celtic goddess whose carrot hair had turned red from anger. Or passion.  But often the “Soviet Red” is rusty-brown, sitting atop brown or gray hair roots.

“And I am Arminé; I am Silva; I am Shoghig; I am Aline; and I am Vahig….”

I could remember a few names and associate to faces. What I immediately saw was the traditional joy of getting together to have a good time. As I was shaking hands and getting hugs, the delightful aroma of stuffed grapes, stuffed eggplant, yogurt, lamb meat, acidic sauces, and fried dough filled my insides like a familiar song. Some of these ladies had made Armenian food for someone they did not know!

“So, we were told by your dear friends that this is your 50th birthday and that you should not spend it alone in a cold hotel room.  Come, would you like to have Austrian red wine? It is very good.”

We sat at a long table made of foldable tables tastefully aligned and covered with colourful covers. And as I was enjoying the musicality of Armenian dialects spoken in Tehran or Yerevan, a box was opened with a chocolate torte in it. And, the calligraphed wishes atop were written by frosting and in Armenian…



“Well, the Chef de Patisserie is Austrian so we wrote the saying in big letters and he “wrote” them as an image. Not bad, eh?”

Not bad—it was amazing. While I grew up in the Armenian Diaspora, I could not recall any other time when I had a cake upon which a long saying was written in Armenian. I suppose one has to survive a civil war, multiple immigrations, and live for 50 years to deserve an Austrian chocolate torte adorned by Armenian alphabet.

“Tell us about you in that delicate Diaspora Armenian spoken in Lebanon,” I was asked, “you know, for us your dialect sounds like Italian!”

Indeed, the Armenian dialect spoken in Lebanon was a little bit like Lebanon itself—a country dominated by France, capriciously spoken with a smooth pronunciation to make things flow without accentuating the harsher letter from its 36 letters alphabet. In Tehran, Armenians spoke the mother tongue with the heavier cadence of Farsi; in Armenia it is spoken as Western Armenian, the true and historic way of celebrating this ancient language.

“My my, you do speak Armenian very well. All these years in America have not made you forget. But do you also eat our traditional foods? Or you eat ice cream and hamburgers?”

...Dinner was grand but did not last for long. Someone slipped an Armenian CD into a portable player and turned the volume to its highest.

“Time to dance! Arminé, show us how graceful you are!”



And the floor got suddenly crowded by women who tied a scarf around their hips and started a dance which soon became a synthesis of traditional moves, belly dancing, and smooth aerobics! It did not matter, it was fun, and the Austrian red wine had helped smoothen the edges.             

“The birthday boy has to dance!”  

And, drawn to the center of the floor by a woman from Yerevan, I danced as a 50 year old man dances when he had forgotten about age. I could hear the group appreciating my effort and making a few jokes, now that they felt that they knew me well enough.   

Past midnight, we decided to go home.

“You have to speak at the conference tomorrow,” I was told, “dancing with women you do not know may make you forget your speech!”

All that dancing had made us sweaty and warm. It was snowing outside and we bundled up after cleaning the dishes and the tables to have the “church” in good shape for the next group planning a celebration.

As I was thanking everyone and exchanging email addresses, the lady with the “Soviet Red” hair gave me a package.

“Your gift,” she said. “I did not know if you spoke Armenian well enough, so I got you primary school books. I used to be a school teacher, and I brought some books with me from Armenia. I see that you don’t need them, except that these are good books to have.”

...Upon return to my hotel room, I placed on my bed the two slices of the torte and the package from the school teacher. I needed to sleep, but wanted to see the books. As I opened the envelope, the familiar smell of soviet paper hit me. I think that if I were blind, out of all the books printed in the world, I could smell the ones from the Soviet Union. The paper, the ink, the chemicals. It is the same reaction I used to get when handling a soviet camera—the leather case had the unique tanning smell, and the camera had its own from the lubricants and perhaps the steel.

Once I got over the smell of the books, I realized these were “propaganda” books printed in the 1960s. One was about boy scouts or “Bionere” in Russian-Armenian, and the other about “Sovkhoz” farmers.
It was almost 2 o’clock in the morning and I had a speech to give next day at 10.

“Plenty of time,” I convinced myself, “let me read these books and have another slice of torte.”

Then I decided to write an email to my Czech friend asking if the Green Fairy had Soviet Red hair….

January 28, 2013

© Vahé Kazandjian, 2014