Making a Difference

The only surviving photograph of my grandfather, with my grandmother and mother as an infant (about 1917).

My mother experienced the Armenian genocide as a young child. It never really left her. She was born in 1915, the oldest of three children. To us, her children, she was not open about her early life as an Armenian growing up in the Anatolian highlands. Under sustained questioning she would say that she didn’t want to pass on ethnic hatred to her children, which we took as a reasonable rational for her silence. Nevertheless, after her death in 2002 we have pieced together some of her past. In spite of our efforts at historical reconstruction much has been lost through war and intentional erasure. Some windows into that past still remain, however, stored in archives, personal histories, and academic research. My mother’s history intersects some of those sources, but it’s hard to tell exactly how closely. The recollections she did share were those of a young child – loss, fear and perceived safety. She was not a factual witness. Nevertheless, the facts are available and some stories remain.

The entire seafront was in flames, with panicked crowds running along the quay, trapped between the inferno and the water.

Smyrna in flames

In September 1922 my mother would have been about six. Her father, a German-trained doctor, had already been killed in the genocide. Her mother and two brothers were marched under the protection of an American humanitarian organization to the seacoast. The area, indeed the whole highlands of Turkey, was in chaos. The Greek army, with strong encouragement from Britian, invaded the old Ottoman Empire in an attempt to carve out a “Greater Greece” that would incorporate historically Greek or Byzantine territories, including western Anatolia and Constantinople. The Greeks failed, and the war was ending in a Turkish victory. Nationalist forces under Mustafa Kemal’s command were entering Smyrna (now Izmir), a cosmopolitan port where Greeks and Armenians formed a large majority. Within days, organized looting, rape, and massacres erupted targeting Greek and Armenian neighborhoods, culminating in a great fire on September 13 that destroyed much of the city and drove hundreds of thousands of people onto a narrow strip of quay between the flames and the sea. It’s not completely proven that my family was in the city but if not it was nearby. The six-year old remembered a piano with gold hidden inside dropping into the ocean, and crying, as people were rowed out to ships. Looking at >>newsreels<< from the time it’s easy to understand why a child would have erased the memories.

Refugees – Greeks, Armenians, Assyrians and others – crowded the waterfront for miles, unable to move inland without risking murder or deportation, and unable to leave by sea without ships. Allied warships from Britain, France, Italy, and the United States lay at anchor in the harbor, close enough to hear screams and smell burning flesh, but initially under strict orders not to intervene beyond protecting their own nationals and property.

Asa Jennings and the improvised rescue

Into this paralysis stepped >>Asa Kent Jennings<<, a five‑foot‑two Methodist minister from – of all places – upstate New York, who had recently arrived in Smyrna as a YMCA worker. Jennings had no official rank, chronic health problems, and no authority beyond his wits and his willingness to take personal risks on behalf of strangers.

Asa Jennings didn’t really cut a heroic figure, but through his willpower he got the American and Greek governments, with the acquiescence of the Turkish authorities, to allow women and children to depart Smyrna.
The small block on the left contains Jennings’ words communicating with the Greek government. The message was translated to Greek and then radio telegraphed to Athens through the American battleships.
The long quay was filled with refugees hoping that the ships would rescue them.

As the city burned and refugees packed the quay, Jennings quietly began to organize an evacuation by sea, working around the hesitations, and even opposition, of the great powers. Drawing on contacts with the Greek government and merchant marine, and leaning heavily on the moral pressure created by western aid agencies and sympathetic U.S. naval officers, he helped assemble a flotilla of Greek vessels that could shuttle refugees to safety across the Aegean.

U.S. ships, Near East Relief, and the flotilla

Jennings’ efforts only mattered because some American military officers chose to bend their orders in humane directions. U.S. destroyer captains in the harbor had been instructed to remain neutral, but regardless (or perhaps in willful defiance of the orders) several ships moved closer to the quay, took on refugees in limited numbers, and used their presence – and their searchlights – to deter attacks in small sections of the waterfront.

Near East Relief, an American humanitarian organization created during the First World War, was already deeply involved in feeding and sheltering Armenian and Greek refugees across the region, and used its network to coordinate information, negotiate with Turkish authorities, and press Allied governments for evacuation. Once Jennings had secured permission and cooperation from the Turkish command and the British admiral in charge of the destroyers, the first Greek ships of his improvised flotilla entered Smyrna harbor on September 24 to begin mass embarkations.

Over the following weeks, this ad‑hoc system of Greek ships, U.S. and British naval cover, and American relief workers evacuated hundreds of thousands of Greeks and Armenians from Smyrna and nearby ports – estimates range from roughly a quarter‑million to more than 350,000 people who were saved. There were about 1.5 million people killed in the genocide, but the evacuation saved a significant number of souls.

The handwritten caption: “US Jackies rescuing Armenian woman in evening dress”.
Refugees on US destroyers off Smyrna.

I often wonder what my mother would have thought about the present. One way to contrast the two times is to imagine two harbor scenes. In 1922, terrified Greeks and Armenians crowd the Smyrna quay while American destroyers sit offshore, their captains torn between orders and conscience, until a minor YMCA worker bullies and cajoles a flotilla into existence. In 2026, equally terrified families from Sudan, Syria, or Honduras crowd land borders and airports, falling into a system of bio-metric screening, quotas, and policy experiments where the decisive factor is not one person’s courage, but the political calculus of Washington.

Rose, my grandmother, had graduated from Anatolia College in north-central Anatolia, which was a four-year liberal arts college sponsored by the Congregationalist, Presbyterian, and Reformed churches. It accepted students from all the provinces of Turkey as well as from Greece, Cyprus, Egypt, Russia and Crete. Importantly, its student body of 282 was half female. The photograph was taken in Alexandria, Egypt, where Rose settled the family in a large, mostly female community of Armenians.
My mother married my father but never got over her puzzlement and frustration with the opposite sex. A large part of that had to do with her experience as a child, and subsequently being brought up in a mostly female community.

Both worlds show how nations are capable of generosity and of indifference, sometimes at the same moment. The Smyrna rescue happened because of individual Americans who took action, acting through ships, churches, and charities. Such actions can save vast numbers of lives even when official policy opposes them – while the present shows how law can be used either to scale up that spirit or to cage it behind ever‑lowering ceilings and ever‑narrowing doors.


The naval pictures were found by my brother, David, in the US Navy archive.

Posted in Family, Middle East, United States


Exploring Neopolitan Pizza – Starita

A Neopolitan pizza, just out of the oven, and ready to serve. What could be better? Normally it’s brought to the table unsliced, still inflated and soft from the intense heat.

One of the reasons, maybe even the main reason – I wanted to go to Naples, was to eat Neopolitan pizza on its home turf. I was surprised how my priority faded away as I jumped into this truly rich and alive city. I was also surprised at how, instead of me leading the pizza eating, it was Beth clamouring for more. Some days we’d eat pizza twice – considerably up from the tolerance level at home. Part of the difference, of course, has something to do with my pizza not being on the level of Napoli pizza. Napoli pizzas are so light as to be almost ethereal. It feels and tastes like a divine combination of melted hot mozzarella, tomato and warm soft dough dancing in a steam cloud. At home Beth will usually leave the edges of my pizzas on the plate. In Naples I had to protect my own slices from my ravenous partner.

Even with our enthusiastic approach we weren’t able to come close to covering the list of pizzerias I wanted to visit. But three places stood out. It’s almost not fair to highlight them because even the worst pizza we had in Naples still approached a work of art. That’s how good Naples pizza was, so it certainly didn’t disappoint either one of us. This essay is about Starita, one of those places.

Via Materdei near Starita Pizza

I did get the impression that pizza has become big business in Naples. A lot of people – tourists from all nations (including Italy) – come to Naples expecting to eat pizza and serving them in large numbers generates good cash. So many of the pizzerias have expanded their seating capacity, either by renovating their existing premises, buying adjacent properties and serving there too, or opening up other pizzerias at other locations under their name. Pizza in Naples isn’t expensive – it costs about half of what we pay in Montreal – but a successful pizzeria can be a lucrative enterprise.

Starita’s entrance
Kitchen staff at Starita giving me the one-over.

Starita is up a narrow stony lane in a working-class neighbourhood. The street it’s on – Via Materdei – climbs up out of Naples’ historic center. Starita began life in 1901 as a cantina, serving local wines. The original founder – Alfonso Starita – stuck to the simple formula serving wine to working-class residents of the neighborhood. It was one of his children who in 1933 expanded the operation, serving utilitarian Neapolitan dishes – bean soup, fried anchovies, fried baccalà, tripe, and fried pizzas. It wasn’t until 1948 that Starita became a pizzeria friggitoria – a fried food shop and pizzeria. A few years later its fame was sealed by a bodacious Sophia Loren, who in the 1954 film L’Oro di Napoli, played a sexy, beautiful and adulterous pizza seller. Starita was used in the film as a hole-in-the-wall shop selling fried street food. Instantly, the film put Starita on the map. The connection between Starita and Sophia Loren has become inseparable from the pizzeria’s identity. But the depiction in the film of pizza being the food of the poor, with pizza being sold on credit, was real and was drawn from the economic conditions of postwar Naples, experiences that the Starita family had lived through firsthand.

Starita in 1954 Vittorio De Sica’s film L’Oro di Napoli with Sophia Loren and Giacomo Furia using Starita as a location. This film instantly made the pizzeria a popular destination! Photo credit: Screengrab from YouTube
Starita today An original poster for the Sophia Loren film is on the back wall.

I wasn’t prepared for how friendly it would be to eat there. We probably didn’t appear to be anything more than English-speaking tourists, albeit both with a pizza-based enthusiasm (probably not rare either), but we were treated well. The experience is that your order is placed and a couple of minutes later the pizza is before you – it’s literally that fast. There’s an immediacy to eating that makes it quite satisfying! As well, none of the pizzerias in Naples are shy about having pictures taken – they invite it – and some even have carefully thought out angles they try and encourage you to show. Starita doesn’t go that far. It is a pizzeria confident of its position and concentrates on making great pizza, and providing an environment that makes eating those pizzas a memorable experience. For us they succeeded. Even though we were trying to eat in as many places as we could manage, we still came back a second time.
From its modest days as a neighborhood cantina Starita has expanded. Well reviewed versions of the pizzeria have opened in Manhattan’s Hell’s Kitchen (2012), Milan (2016), Turnin (2018) and Florence (2021). Despite the growth, the Materdei original remains the beating heart of the operation. The pizzas are what count, and they are what will draw me back there over and over.

Antonio Starita is the third-generation owner of Starita and a central figure in the institutional protection of Neapolitan pizza culture. In 2016, he became the founding president of the Unione Pizzerie Storiche Napoletane, which brings together ten of Naples’ oldest pizzerias (Antica Pizzeria Port’Alba, L’Antica Pizzeria da Michele, Pizzeria Lombardi, Starita, and others). He is currently transitioning the business to the fourth generation – his son and daughter.

For more:
YouTube video of how they make their dough link (this will make you hungry!)
YouTube video of the Sophia Loren scene from L’Oro di Napoli link link2 (both worth watching!)

Posted in Europe, Food, Pizza
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Serendipity

Evangelical Christian gathering in Central Park, 1967

From the time I started using a camera I’ve photographed people. Most of the time I’m completely open about what I’m doing, but I also like swinging the other direction and taking pictures where I’m more surreptitious and people are unaware of the camera. When miniature cameras came into play in the 1930s photographers quickly took advantage of their size to photograph unobtrusively in public spaces. I did too – some of my earliest photographs were street photographs. At the time I didn’t know anything about Walker Evans or Helen Levitt or really any of the history of the medium. To me it was exciting to take un-posed photographs. I liked the serendipity and the interplay with coincidence which lies at the heart of street photography. It shaped both how I shoot and my attraction to the medium’s mystique. Unlike most photographic genres, which often involve contemplation and thought, using my camera on the street unfolds the uncontrolled theatre of everyday life. I photograph in this environment not as a director, but as a responsive observer, being alert to the fleeting alignments that appear without warning and vanish in an instant. For me, serendipity is not just a pleasant surprise; it’s what gives the best photographs lasting meaning.

At first glance, it is tempting even for me to describe these moments as “luck.” A person steps into strong light with graffiti in the background that mirrors their fashion, couples march arm in arm lost in the urban landscape, a glance or gesture becomes an unexpected moment. I happen to be present, at precisely the right time. Yet if I stop at luck, I misunderstand my own role. Serendipity is less about random fortune and more about the meeting point between chance and my readiness.

Over time, I’ve cultivated a particular state of attention that invites serendipity. I’ve learned to recognize promising situations—strong light, layered reflections, expressive fast moving crowds, unusual streetscapes—and I linger without knowing exactly what I am waiting for. This patience is not passive; it is a quiet form of anticipation that assumes something might happen. When a convergence does occur, I have to react instinctively, framing and exposing in fractions of a second. Normally I use the traditional wide angle lens of street photography which is forgiving of fast action, but in these photos I chose to use the more difficult short telephoto to concentrate on figures, and to isolate them within the urban environment. The resulting photos may look like pure accident, but actually they rest on familiarity with my camera, a sense of composition, and countless hours spent wandering without any guaranteed payoff.

Serendipity also shapes the way street photographs are interpreted. Viewers often project narrative onto coincidental details: a shadow aligning with a face becomes a metaphor for inner turmoil, a repeated color across strangers suggests hidden connection, a sign’s content appears to comment on the person beneath it. These readings often exceed anything I consciously intended at the moment of exposure. My street photography, then, feels like a collaboration between the chaos of the world, my own alertness, and the imagination of the viewer. Serendipity is the thread running through all three, binding them together.

In a culture saturated with images that are posed, retouched, and optimized, serendipitous street photograph holds a special honesty for me. It acknowledges that the world is richer and stranger than my plans, and that meaning can emerge from chance encounters as powerfully as from deliberate design. When I practice street photography with openness to serendipity, I accept that I am not fully in control—and I discover, again and again, that this lack of control is precisely where some of my most resonant images often arise.

Posted in Photography, Social Documentary


Meteora II

The fog rolls in before dawn, thick as wool and heavy with moisture. It slides down the stone towers of Meteora, wrapping itself around ledges, dripping from the pine needles, muting the world into a hush. The monastery bells sound closer in this weather, their slow toll absorbed by the air before it can echo off the cliffs.

The sandstone smells damp and raw, its ancient layers darkened almost to bronze. Steps cut into the rock are slick; your hand finds the cold iron of the rail, wet to the touch. Even your breath feels visible here, joining the drifting mist that curls across the paths. From below, the valley disappears entirely—there is no distance, only the whiteness that erases edges and scale.

When the fog begins to thin, it leaves beads of water on every surface: railings, ferns, camera lenses. A patch of blue cracks open above one monastery roof, sudden and startling. For a few seconds, the whole landscape gleams—stone, sky, and lingering veil of fog turning silver together, as if the world were exhaling after holding its breath all morning.

More photos and writing about Meteora

Posted in Europe, Travel, Uncategorized
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The Administrator’s Year: Running Vermont’s Most Radical CETA Arts Program

The history of American federal spending is littered with contradictions — moments when even unlikely leaders championed programs that would have lasting cultural impact. Such was the case with the Comprehensive Employment and Training Act (CETA), signed into law by President Richard Nixon in December 1973, not out of any particular regard for artists, but as part of a broader effort to combat unemployment during an economic downturn.

Even in 1978 it was obvious that Ron Hadley was going to have a career as a jazz keyboard player. Almost 50 years later, he has, but the CETA job helped him at the early part of his career with some stability and a time to focus on his own compositions.

Yet between 1974 and 1981, CETA would prove to be a transformative lifeline for the American arts community. More than 20,000 artists received full-time employment through the program — the largest federal support initiative for creative workers since the Depression-era Works Progress Administration. What distinguished CETA from its 1930s predecessor was its fundamentally decentralized structure: rather than operating as a centralized federal program, CETA distributed funds through more than 500 local entities, allowing individual communities to shape arts employment according to local needs and priorities.

In Vermont, the state’s Arts Council became one such recipient, directing CETA funds towards organizations across the state for arts-related projects. At its peak, the program supported about 70 (exact number unknown) Vermont artists, paying them $10 per hour as teachers, radio stations producers, arts administrators/programmers embedded in community organizations, and ensemble performers — meaningful work that sustained a generation of creative workers in a state not known for deep pockets in the arts, and helped the organizations they were employed by. It also contributed to a rural ethos where Vermont drew radical artistic organizations and artists, such as the Bread and Puppet Theater, which moved to Glover and became a fixture in the state.

How I Became an Arts Administrator

In February 1977, I was hired to administer a program unique in Vermont and most likely in federal CETA history. The position came my way almost by accident. When Fonda Joy Segal, the renegade CETA administrator who had conceived and pushed through the program, began interviewing candidates, I lived nearby and was the first to walk through the door. Segal, a Brooklyn-born iconoclast who had met her husband while modeling at the School of Visual Arts in Manhattan and later moved to Vermont to open a health food store in Woodstock, saw something in me — or perhaps simply recognized that I was willing to take on the work.

Fonda Segal and Bill Schubert (owner of Philo Records) reviewing portfolios during the artist selection process. Ferrisburg, Vermont, January 1978.
Fonda in the program’s “administrative office”, shared with Pentangle Arts in Woodstock, Vermont.

She offered me the job on the spot. I accepted, grateful for the steady income and intrigued with the prospect of traveling across Vermont to meet working artists. I had no way of knowing, in that moment, that this program would be one of the most experimental and short-lived arts programs launched by the arts “establishment” of the state.

“Vermont Images” was Segal’s brainchild, and it represented a radical departure from how CETA funds were typically deployed. While other CETA programs paid artists to teach in schools or participate in cultural organizations, Vermont Images took a different approach entirely: it provided direct financial support to seven selected artists to pursue their own creative work, without any obligation to teach, exhibit, or serve institutional needs. It was unconditional support — a rarity in the bureaucratic world of government arts funding.

My job was to make it work. As administrator, I was responsible for periodically meeting with each of the seven artists, monitoring the program’s progress, and coordinating the logistics of what was, in many ways, an act of faith in artistic practice itself.

A Year Traversing the State

Over the course of the program’s single year of operation, I traveled the length and breadth of the small state of Vermont. I crossed the Green Mountains. I drove through villages and rural hamlets. I found myself in the private creative spaces of serious working artists — people who had committed themselves to their practice despite the economic precarity that typically defines artistic life.

Mary Azarian lived (and lives) on a family hilltop farm in Vermont. Her woodcuts are widely published and have won many awards. She also publishes books through the Farmhouse Press.

What I witnessed, from studio to studio, was the tangible impact of unconditional support. These seven artists — selected by Segal with an advising committee — represented the kind of working creatives who sustained Vermont’s cultural life but rarely received institutional recognition or steady income. For them, Vermont Images was not a stepping stone or a credential-building opportunity. It was a lifeline. The support I helped administer allowed them to continue their work, to deepen their practice, and to remain in Vermont rather than perhaps migrating to larger cultural centers where opportunities for artists were more abundant.

I learned something during that year that bureaucrats and institutional administrators often miss: the direct correlation between financial security and artistic flourishing. I saw how steady income removed the constant anxiety that forces artists to abandon their studios for survival jobs. I understood, from conversations and studio visits, how meaningful the program’s support had been in these artists’ lives.

Carlos Richardson used negatives taken with an 8×10 view camera in making platinum prints. He had a career as a teacher and a photographer.

The Clash Between Vision and Institution

But Vermont Images existed in tension with the institution that housed it. The Vermont Arts Council itself was run by Ellen McCulloch-Lovell, an establishment-oriented administrator more at home navigating institutional relations and political support than thorny artist questions. McCulloch-Lovell deserves credit for building up Vermont’s arts infrastructure and contributing substantially to the state’s cultural development. But her orientation was fundamentally different from Segal’s — and mine, by extension.

Where McCulloch-Lovell thought in terms of institutions, infrastructure, and sustainability, Segal thought in terms of artists and creative need. Vermont Images represented that artist-centered philosophy taken to its logical conclusion: direct support, no strings attached, no institutional mediation.

It was too free-form for the Vermont Arts Council. The program was not renewed.

Robert Caswell was a poet and professor in Burlington Vermont. He taught at the University of Vermont in the English department and is remembered for his book Exiled from North Street. He died in 2014.

In any case, nationally the CETA program was winding down. When Ronald Reagan took office in 1981, he moved quickly to terminate CETA altogether, abruptly ending a decade of federal arts employment support. The remaining CETA programs in Vermont, which had continued to support artists working with cultural institutions, were shuttered. The experiment was over.

A Glimpse of What Was Possible

My year as administrator of Vermont Images offered a rare window into what federal arts support could look like when bureaucracy stepped back and trust stepped in. It had a modest budget and seven artists to support — not enough to transform the state’s cultural landscape, but enough to change the lives of those seven people, and myself. I had traversed Vermont’s back roads and witnessed creative practice in its most authentic form, unmediated by institutional necessity.

The program lasted only a year. It never grew. It was deemed too unconventional to continue. But for those seven artists, and for me, it represented something exceedingly rare in American life: a government program designed not to serve the state’s interests, not to build institutions, not to create measurable outcomes — but simply to support artists in doing their work.

That simplicity, that directness, that trust in creative practice itself — these things made Vermont Images worth remembering, even fifty years later.

Ernestine Pannes was a cross-dispciplinary researcher and writer, and was always exceedingly hard to pigeonhole. The committee decided that her research as a sociologist met the test for artistic work and supported her project studying the Vermont town of Weston. Her work was published under the title Waters of the Lonely Way.
Posted in Artists, United States, Vermont
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Return to Damascus is my new book of photographs, available for order, that preserves fleeting impressions and the spirit of a place through the lens. Accompanied by brief reflections and memories, the photographs offer a tribute to the place and its people, focusing on enduring character and the subtle interplay of light, architecture, and tradition. Return to Damascus is a quiet celebration of observation and memory, inviting viewers to participate.

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How Many Roads? is a book of photographs by Jonathan Sa'adah, available for order, offering an unglossy but deeply human view of the period from 1968 to 1975 in richly detailed, observant images that have poignant resonance with the present. Ninety-one sepia photographs reproduced with an introduction by Teju Cole, essays by Beth Adams, Hoyt Alverson, and Steven Tozer, and a preface by the photographer.
If you'd like more information, please have a look at this page.
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