AURORA PRIZE

 

Her father, James Karnusian, was co-founder of the Switzerland-Armenia Association in Bern and worked tirelessly to raise public awareness about the Genocide that was being committed against the Armenian people. He wrote books, made films and established the Pan-Armenian World Congress. 

 

His parents, Lucie Gostonian and Sarkis Karnusian, had survived the Genocide of Armenians in the Ottoman Empire during World War I. His mother was born in the Cilician town of Marash (now Kahramanmarash, in southern Turkey) in 1900. When she turned 15, the large-scale deportations and massacres had already begun. All 33 members of her family were murdered in cold blood. She was the only one to survive, found injured by a Muslim who took her to doctor Jakob Künzler in the city of Urfa (now Sanliurfa, in southern Turkey).

 

A citizen of politically-neutral Switzerland, Künzler was allowed to stay in the Ottoman Empire during the war and was often the only person able to provide medical care to injured Armenians in and around Urfa. In 1914-1918, Jakob Künzler and his wife Elizabeth Bender managed to save many Armenians from imminent death.

 

When the American Committee of Near East Relief, which was taking care of tens of Armenian orphanages in and outside the Ottoman Empire, decided to move Armenian orphans out of Turkey in 1922, Jakob Künzler procured safe passage for 8,000 orphans from southern and eastern regions of Turkey to Syria and Lebanon. Among them was Lucie Gostonian. Manuschak Karnusian assumes that this is how her grandmother came to Aleppo in Syria, where she met her future husband, Sarkis Karnusian, at a refugee camp. Sarkis Karnusian was one of the resistance fighters who had courageously defended the villages in the vicinity of Musa Dagh. The couple had five children and raised them all in the Lebanese capital of Beirut.

 

Manuschak Karnusian was born in Switzerland and neither she nor her siblings had much contact with their father’s relatives in Beirut. “My Armenian grandfather died in the 1950s, before I was born. I met my grandmother maybe three times in my life, but I couldn’t speak with her. I didn’t speak Armenian and she didn’t speak English,” Manuschak Karnusian recollects. In the 1970s, her grandmother and one of her uncles immigrated to Toronto, where Manuschak visited them once. “Mezmama invited me to lunch and made me bulgur. She shared an apartment in a large building with my uncle. When she took the bulgur out of the cupboard I saw that it was teeming with bugs. My grandmother und uncle, so it seemed to me, led a life of poverty in a run-down place.”

 

Years passed, and yet “my roots wouldn’t be brushed aside,” says Manuschak. 

Manuschak Karnusian began reaching out to Armenians in Switzerland. She wanted to find out whether other Armenians knew their families’ stories better and how they defined their identity. This gave the journalist the idea to write a book about it. “I wanted to show what Armenians are like, how they live their culture, and how they deal with the tragic history of their people. It was my intention to take a look at Armenian life beyond the Genocide. I wished to point out that these people are alive, that they are here, that they are happy – that they should not only be seen in the narrow context of the Genocide.”

 

She says that she mulled over the idea of writing about this topic for a while because she was not sure that she would be able to find the time and money necessary to bring it to fruition. One day she received a letter from Toronto, to her great surprise. “The day I decided to write this book I received a letter informing me that my siblings and I had inherited some money from our uncle. I took it as a sign. Thanks to the inheritance, I was able to partly finance the book. It gave me some extra courage.”

 

In order to pay for the remainder of the price for publishing her book, she launched a crowdfunding campaign. This is how the book about Armenians in Switzerland became an entirely independent production. “I wrote down 12 life stories. Each of them is accompanied by explanatory text on history, culture, politics and economics. The texts shed light on Armenia’s past, providing information on the role of the church, the importance of the language, the solidarity of Switzerland with Armenians. It led me to ask a series of questions: 

I set out to find the reasons.”

 

One question, however, remained unanswered: “Why my father hadn’t taught us Armenian, that’s what I wondered about most after his death. Back in the days, everyone said that he had to learn German and didn’t speak Armenian because of that. As children, we were content with this answer. After all, he had gone to an English Baptist seminar not far from Zurich to pursue his theological studies. When he took up his first pastoral post after ordination, he had to learn German. It all seemed logical to us children at the time. But later, when he was no longer with us, I thought to myself, ‘That can’t be it.’ There comes a point when you realize that more than just a language has been lost. The language is the key to the culture. Why he didn’t give us this key, he, who was so committed? That’s a question I haven’t been able to answer satisfactorily to this very day.”