Rupen Janbazian
Translated by Tatul Sonentz-Papazian
Translated by Tatul Sonentz-Papazian
“Where are you from?”
“Toronto… from Canada.”
“No! Before that…”
This was not an existential query directed at us; the man was not
asking which corner of Western Armenia our forefathers came from, or
where the birthplace of our Armenian origin was. The question was much
more mundane—and, in its simplicity, a huge pile of complexes.
He wanted to know “where from” we had migrated to Canada. It was not
the first time that strangers had asked us this question during this
visit.
He asked his question in Western Armenian, and I answered him promptly without faltering…
“We are Musalertsi from my father’s side; on my mother’s side, from Gesarya and Arabkir. Varak’s forefathers hail from Yozgat…”
With an abrupt interruption, the man stopped my explanations and pointing his forefinger at us, repeated his question:
“No! Before Canada, where have you come from?”
The man had difficulty understanding how young men born and raised in
Canada could express themselves in the “mother tongue” with such
facility. I’ll be the first to admit, that the Armenian spoken by me and
my friends is neither perfect nor altogether precise. I will even
confess that our private conversations are conducted, almost entirely,
in English. Most probably because we were in the homeland—and aware of
why we had come to Armenia in that month of April—that day our
conversation had unraveled in Armenian.
Were we maybe deluding ourselves? I am not sure…
Why was this man stunned when we informed him that we had not
emigrated to Canada from either Lebanon or Syria? Have we, perhaps,
reached a point in time where it is hard to believe this phenomenon—and
easier to accept its opposite as far more plausible? Wasn’t it fact that
all three of us had attended and completed Armenian daily schools?
Wasn’t it a fact that our forebears had founded numerous Armenian
schools, centers, churches, and organizations so that the scattered
communities remain Armenian-speaking, entrenched in their culture and
traditions?
Why was this man so astonished, and—perhaps more important—why were we so bemused that he was astonished?
There was a reality in all this, a reality we cannot deny. In many of
our communities in the Diaspora, Armenians constitute a mere drop in
the ocean. Often, we do not even represent a half percent of the
surrounding population. Consequently, this means that in the Diaspora
Armenian people are always surrounded by a “foreign” ambiance—foreign
language, foreign people, foreign culture.
We sometimes cast blame on Armenians who do not converse in Armenian,
or who willingly bask in foreign cultures; yet, we do not consider that
those are simply realities, deriving of lifestyle, and will, over the
years, gradually become more prominent.
Is it to say that perhaps it is simply impossible to preserve a
national language and culture on foreign shores? True enough that to
this day we have survived, and the Canadian-Armenian community is rated
one of the best in language and identity preservation. Granted, the
Canadian-Armenian community is one of the best… yet, isn’t comparison
pointless?
We must understand that Canada is, for Armenians, a relatively young
community, especially when we consider the 50-60-year span of its
reorganization’s narrative. History has proven to us that in the case of
many communities there has been a serious decrease in the number of
Armenian-speakers over the years. For example, in various cities of
South America and the Eastern United States with Armenian populations,
the community has reached its fourth or fifth generation, and is, at
present, mostly not Armenian-speaking. Is a similar result to be the
fate of Canadian-Armenians?
Probably most factors that determine the answer to that question take shape in the family…
* * *
It was more than three years ago, when from Yerevan I called my
parents in Toronto to let them know that in a few days I’d be on my way
to Dikranagerd (Diyarbakir), to take part in a conference. Anticipating
their reaction, I wanted to let them know, ahead of time, so that they
wouldn’t “freak out” by hearing it from other sources. I reassured them
that there was no reason for concern—no danger, since we were going to a
safe place. My only request from my parents was that they not say
anything to my grandparents. I knew damn well that if they heard that
their only grandson was going to Western Armenia to participate in a
conference with Kurds, they would surely have a heart attack. A couple
of days later, my mother assured me that she would keep it a secret, and
so I went to Dikranagerd without worry.
After returning to Yerevan from Dikranagerd, and remaining there for
months, I decided to surprise my family; without prior notice, I
returned to Toronto. After returning home to astounded parents, my first
visit was, naturally, to my grandparents. We hadn’t seen each other for
quite a while, and we were more than ready to enjoy each other’s
company. As we settled down to discuss the events of the past several
months, my grandfather’s first question was about Dikranagerd.
Apparently, a relative had informed them about my adventures, and my big
secret wasn’t much of a secret.
Obviously, my grandmother was pretty upset: “What possessed you? Are
you insane or something? Those places are full of peril…” she kept
saying. Surely, the Turkish TV stations she watched described them as
such. My grandfather, on the other hand, kept a broad smile on his face
while asking questions about my experiences. After listening attentively
to my answers, he asked me a question that surprised me a bit: “Did
‘hidden Armenians’ approach you, my boy?” he asked.
He seemed to know the answer before my response that, in fact,
Islamized Armenians had approached us and told us of their Armenian
roots. At that point, my grandfather told a story from his days in the
armed forces, about how he and his friend, on leave on a bitter winter
day, had by chance met a Turkified Armenian in an Erzurum (historic
Karin) coffee house, who, hearing them speak Armenian, had approached
them and told them his life story. My grandfather narrated how great was
that boy’s yearning for his people, religion, traditions—yet, he was
obliged to forget all that. That day, my grandfather reminded me how
fortunate we are to have the freedom to protect our national heritage
and continue living as Armenians. And he related how he made the
decision to leave behind family, employment, and an easy, prosperous
life in Istanbul to settle down in faraway Canada, where, with no fear,
he would be able to live freely as an Armenian.
My grandfather had born on his body our nation’s horrendous agony and
pain. At the tender age of 18, he had moved from his birthplace,
Arabkir, to Istanbul; to secure a livelihood in alien, difficult
conditions, he had worked in a spinning mill until his mandatory service
in the Turkish army. After two soul- and body-rending years of service
in the Turkish army, he had returned to Istanbul and established his own
successful spinning and weaving business.
However, Turkish persecutions and unjust intimidation had forced my
young, successful entrepreneur grandfather and his family to forever
leave Turkey behind and to settle down in Toronto for good. Although the
initial years were difficult, in no time at all my grandparents had
rebuilt their warm, traditional nest in the new environment, proud also
of the fact of having rearranged and set up their own business venture.
My grandfather’s last years were marred by recurrent health issues.
Yet, he never missed the chance to remind me how lucky we were to be
born Armenian and living in a country where remaining Armenian was not
merely possible but which also afforded numerous opportunities for doing
so; he always reminded us of the importance of our schools, churches,
Armenian centers, and organizations.
While my grandfather is no longer physically among us, his advice and
instructions are very much with me, and shall remain so forever.
Yet, is it enough to hear only from parents and forebears about the importance of our institutions?
* * *
Approximately five months passed after the Armenia “restaurant
grilling,’’ and I happened to be attending a friend’s wedding in Los
Angeles. Considering that the Internet has shrunk the earth so much, not
even once did I feel that I was far from Toronto during that trip to
California. That week, my Facebook page was almost entirely occupied
with the groundwork for starting a new academic year.
I am probably approaching the age when I should start to think of
having children of my own, because the Facebook pages of friends, just a
few years older than me, were full of photographs of their children
returning to school.
Perhaps I have no right to criticize since I am not married, nor do I
have children; however, it is hard to stay tranquil when this
phenomenon is right in front of you: parents sharing pictures of their
children’s first day in school. Naturally, I would have shared those
parents’ joy at the sight of their children’s shining faces on the first
day of return to school. But I was not happy; on the contrary, I felt
sad and a bit hopeless. That week, I saw at least five pictures or posts
shared by parents of my former pupils who had pulled out their children
from Armenian school—many still at mid-grade-school level—to send them
to public or private non-Armenian schools.
I cannot describe my anguish when I sometimes come across those
familiar youthful faces. I don’t wish to criticize, because there are
special cases and reasons to deprive a child of Armenian school or to
enroll them in non-Armenian schools, but they shouldn’t be based on
fabricated excuses and false reasons.
If we are really to give the proper value to the importance of
language, we must not overlook the value of the Armenian daily school.
* * *
As I ponder all this, I consider myself fortunate.
I am fortunate to have been born into a family that has instilled in
me the principles that prompted me to show interest in the destiny of
our people, our culture and language. I am fortunate to have grown up in
a diasporan community endowed with daily schools, numerous
organizations, societies, Armenian centers, and churches functioning on
the principle that the preservation of the Armenian identity is a sacred
task, and that they are on a mission. And, truly, that is what it is.
Without those establishments, our community would have vanished long
ago. I am proud and lucky that I grew up in such a community. It is
essential, however, to avert extinction, that these establishments
continue to be supported by vigorous people, vigorous generational
continuity, and a vigorous mindset.
Many insist that in the struggle for national survival, national
spirit is more essential than the mother tongue. True, that national
spirit is more essential than language in the struggle for national
survival. True, that we cannot feel Armenian or maintain Armenian spirit
by merely speaking Armenian. But, it is also essential to be conscious
of the necessity to keep our mother tongue alive as a warranty of
survival. It is through the mother tongue that Armenian literature,
culture, and identity are preserved and kept alive. In the end, if we
are to survive as Armenians in the Diaspora, it is essential to
acknowledge that it is by maintaining our mother tongue that we can
achieve that survival.
Let us be cognizant that there are possibilities of preserving
language and national character. From the family to our diasporan
structures, and specially our schools, all are founded on and continue
to perform toward one goal, a single mission. Let us not dismiss all the
advantages within our sight and reach. Let us evaluate things by their
true merit. Let us desist from conjuring nonexistent reasons and
excuses. Let us do our utmost to improve upon what is in hand.
Yes, let us never stop being realists, but let us try to be a bit
more optimistic, living with the hope that our efforts, even the
impossible, can become possible.
Let us turn the pile of complexes to a faith in a brilliant future.
Let us not be stunned when a youth born and bred locally speaks
Armenian… Let us be surprised only when we witness the reverse.
Let “where are you from?” remain a mere existential question.
"The Armenian Weekly," August 10, 2017
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