Diaspora «know thyself» – Սփիւռք «Ծանի՛ր զքեզ»

Zori Balayan once depicted Armenia as a bird whose one wing was Diaspora. That imaginary bird has been dead for a long time, while he continues to live through his old age. So have a few other depictions of Armenia and Diaspora relations have been relegated to history. 

Presently the institutional Diaspora and the State of Armenia relations are in turmoil. They surely are not the wings that flip in harmony. Since the independence, I do not think institutional Diaspora contributed to the governance of Armenia or even made a dent in the course of Armenia's governance and continues not contributing to the governance of Armenia. 

In fact, it may very well be that institutional Diaspora is undermining the very foundations of Diaspora that came about mostly during the seven decades of Soviet Armenia when its relations with Diaspora was at a very low point. Regrettably this trend will continue unless Diaspora makes a much need adjustments to its priorities for the sake of its long survival and maintaining the Armenian social ties that have come about and were nourished in Diaspora, after the genocide. The once cherished social ties are in danger of coming apart from its seams and for good.

In any event Diaspora and Armenia relation is a “fruit for thought.”

I do not discount the possibility that It could be that the present state of turmoil is the unavoidable outcome of Armenia free and independent charting its course, especially after the fall of Artsakh. But it was also present at its very foundation. But that does not negate the fact that Diaspora needs to reassess its priorities.

Attached is my translation of an excerpt from Hovhannes Katchaznouni’s work posted in ANI Research Center by Tatul Hakobyan. Capitalization is how I copied the excerpt. The excerpt pertains to  the Republic of Armenia's first prime minister reflecting on the Diaspora and Armenia relations at the very founding of the Republic of Armenia.  Vaհe H Apelian

Hovhannes Khatchaznouni

“In general, the Armenians abroad are not a state component for today's Armenia. The longer the current situation lasts, the more they will become alienated, estranged, and become unnecessary as a NATIONAL COMPONENT. Perhaps for a while they will represent some value (and this will largely depend on how capable we will be in organizing to maintain national ties and consciousness in the diaspora communities). But as a STATE COMPONENT, only the Armenians of Armenia and those large sections, mainly the peasantry, who are in the republic's neighboring Georgia and Azerbaijan will remain. The Armenian state must be based on them and established for them.

The diaspora Armenians, at best, will remain as a supporting force and a kind of reserve for an uncertain future.

TODAY, THE OBJECT OF CONCERN OF ARMENIAN POLITICAL THOUGHT SHOULD BE THE EXISTING REPUBLIC, THE ARMENIAN PEOPLE LIVING IN IT AND AROUND IT.

I emphasize this sentence strongly and bring it to your special attention, because this will be the starting point for our future work.

(Excerpt from the article by Hovhannes Kajaznuni collective literary work).

***

Բնագիրը

“Ընդհանուր առմամբ, դրսեցի հայերը պետական տարր չեն այսօրվա Հայաստանի համար: 

Եվ որքան երկար տեւի ներկա դրությունը, այնքան ավելի պիտի խորթանան ու օտարանան, անպէտք դառնան իբրեւ ԱԶԳԱՅԻՆ ՏԱՐՐ, թերեւս միառժամանակ ներկայացնեն որոշ արժէք ( եւ սա մեծապես կախված կլինի նրանից թէ որքան ընդունակ կլինենք կազմակերպելու ազգային կապն ու գիտակցութիւնը գաղութներում պահելու համար), բայց իբրեւ ՊԵՏԱԿԱՆ ՏԱՐՐ մնում են միայն Հայաստանի հայությունը եւ այն խոշոր հատվածները, գլխավորապէսգյուղացիությունը, որ գտնվում են հանրապետության դրացի Վրաստանի եւ Ադրբէյջանում: Սրանց վրա պիտի հենվի ու սրանց համար հաստատվի հայ պետությունը: 

Գաղութային հայությունը, լավագոյն դէպքում, մնալու է իբրեւ օժանդակող ոյժ ու մի տեսակ պահեստ՝ անորոշ ապագայի համար: 

ԱՅՍՕՐ ՀԱՅ ՔԱՂԱՔԱԿԱՆ ՄՏՔԻ ԱՆՄԻՋԱԿԱՆ ՀՈԳԱՏԱՐՈՒԹՅԱՆ ԱՌԱՐԿԱՆ ՊԻՏԻ ԼԻՆԻ ԳՈՅՈՒԹՅՈՒՆ ՈՒՆԵՑՈՂ ՀԱՆՐԱՊԵՏՈՒԹՅՈՒՆԸ, ՆՐԱ ՄԷՋ ԵՒ ՆՐԱ ՇՈՒՐՋ ԱՊՐՈՂ ՀԱՅ ԺՈՂՈՎՈՒՐԴԸ: 

Ընդգծում եմ ուժգնորէն այս նախադասությունը ու հանձնում ձեր առանձին ուշադրությանը, որովհետեւ սա՛ պիտի լինի մեր ապագա անելիքի ելակետը:” 

Հովհաննէս Քաջազնունի

Երկեր  (Հ.Յ.Դաշնակցությունը անելիք չունի այլեւս ) յօդուածէն հատված

 

Հայաստանը իր գլխացաւերով

Կցած եմ Թուրիկէն (Միհրան Թուրիկեան) երգիծական գրութիւն մը՝ Հայաստանը «Աւելորդ Գլխացաւերէն Փրկուելու Միջոցը» որ լոյս տեսած է Արեւելք թերթին մէջ  19 Մայիս 1948-ին։ Իսկ ես գրութեան պատճէնը քաղած եմ Թուրինին «Ծիծաղ Ազգային-Միջազգային» գիրքէն որ լոյս տեսած է Լիբանան։  Հոն նշուած Մուշաշէն գիւղը՝  ճշդեմ որ այդպէս գիւղ մը եղած է։ Այդ գիւղին մասին կրնաք կարդալ սեղմելով ներքեւը կցած ագոյցը։ Իսկ Կիտուրին ակնարկն ալ՝ կը վերաբերի Արսէն Կիտուր-ին որուն մասին կրնաք կարդալ Ուիքիպիտեային մէջ։ Ընթերցողին կը ձգեմ եզրակացնել որ Թուրիկէն կցուած երգիծաբանութիւնը որեւէ այժմէականութիւն ունի։ Հաճելի ընթերցանութիւն։ Վահէ Յ Աբէլեան

Ագոյց ՝ https://vhapelian.blogspot.com/2024/10/blog-post_13.html

Shant and Gametogenesis

Vaհe H Apelian

Upper row: A copy of the header of the paper Shant Apelian co-authored.
Lowe row: Shant Apelian M.D., Eggs & Sperms, Shant with our grandsons=

Recently Shant Apelian M.D. posted on his Facebook page that he has a co-authored an article about gametogenesis. It is a new term for me, but it did not take me long to figure out what it meant. Gametes are: “the specialized reproductive cells, also known as sex cells, that fuse during sexual reproduction to create a new organism. In humans, the female gamete is the ovum (egg) and the male gamete is the sperm. These cells are haploid, meaning they each contain half the number of chromosomes of a normal body cell.”

“What if we could create eggs or sperm in the lab?” Asks Shant Apelian. The title of the article that Shant Apelian has co-authored in The Lancet Obstetrics, Gynecology, & Women’s Health, a paper, reads: “Our insight “In-vitro gametogenesis: redefining reproduction”.

Much, much progress has been made in biological sciences since my days. Among them is the groundbreaking venture into In Vitro Gametogenesis (ING), which is a process of creating eggs or sperm in a lab from other cells, like skin cells. Another field is the genetic decoding. Noubar Afeyan said that after decoding the Covid virus genome, it took Moderna 42 days to come with the Covid vaccine. In my days, producing vaccine was a very lengthy process that had to do with growing and harvesting, purifying attenuated virus.

Shant further commented and noted that “IVG is an advanced technique that holds genuine promise for widening reproductive possibilities and reshaping how we think about fertility and family-building. By making it possible to create gametes outside the body, IVG could expand possibilities beyond the traditional limits of the “biological clock.” Equally important is moving forward responsibly, guided at every step by strong safety evidence, transparent oversight, and a firm ethical framework. I am deeply grateful to Dr. Hugh Taylor and Dr. Eli Adashi, for their guidance and profound expertise in the field.”

His profile in Linkedin reads as follows: “ Postdoctoral Researcher in Obstetrics & Gynecology at Yale University, and  Former Health Field Officer at ICRC”. The latter acronym stands for “The International Committee of the Red Cross is a humanitarian organization based in Geneva, Switzerland, and is a three-time Nobel Prize laureate. The organization has played an instrumental role in the development of rules of war and promoting humanitarian norms.”

Shant Apelian was born and raised in Latakia, Syria. His father was born and raised in Keurkune, Kessab. His Armenian mother is native of Lattakia. His Facebook biography states that he attended Nahadagts Varjaran Armenian school in Lattakia, and graduated from the Faculty of Medicine of Tishreen University in Lattakia as well. Prior his accepting the invitation to join Yale Medical School, Shant was affiliated with ICRC. During his affiliation with ICRC, he co-authored articles related to health care.

On a personal note, we had the pleasure of having him a family Christmas celebration. And when our grandsons were admitted to Yale on an emergency basis having been bitten by copper snake, Shant Apelian attended to them. 

Shant Apelian is a shining example of the contribution immigrants bring to the United States, although Shant is not an immigrant yet, but is on temporary work and study visa. 

We wish him much health and success.

 

 

 

 

 

The 95th Anniversary of the Catholisosate of Cilicia Seminary.

 

Aztag Daily reported that in accordance to tradition, the opening of the new academic year of the seminary of the Catholicosate of the Great House of Cilicia was announced, on the feast of the Holy Translators. This year the seminary celebrates its 95th anniversary in Antelias. On Sunday, October 12, 2025, in the Cathedral of St. Gregory the Illuminator of the Antelias Monastery, under the auspices of Catholicos Aram I, the superintendent of the seminary, Rev. Baroyr Shernezian, celebrated the Holy Liturgy and preached a sermon.

Happenstance had that on the same day, in 1930, after the celebration of the Divine Liturgy on Sunday, October 12, 1930, the Seminary was officially opened: classes were started the following day with an enrollment of 38 students.n. 

The attached is reproduced from a booklet, published in the 1950s, by the Catholicosate of Cilicia for fundraising purposes. It presents a brief history of the re-establishing of the centuries old Catholicosate of Cilicia, after its expulsion from its ancient headquarters in Sis, in Antelias, Lebanon. The site was an American orphanage   . Vaհe H Apelian

HISTORICAL STATEMENT

In 1921, after the massacres and the deportation of the Armenians from their fatherland, Sahag II, Catholicos of Cilicia, took refuge in Syria with the remnants of his flock, numbering about 200,000.  Until 1930, His Holiness, himself a refugee, did not have religious quarters in which to reside, nor facilities to organize the spiritual and educational affairs of its people. Prior to 1921, for several centuries, the Seat of the Cilician Armenian Catholicosate has been Sis in Cilicia. At the present time, although the seat is established in Antelias, Lebanon, nevertheless the Holy See reserves its original historical name, viz., THE ARMENIAN CATHOLICOSATE OF CILICIA.

The American Near East Foundation had been helping the Armenian refugees to settle in Syria and Lebanon, had an orphanage for Armenians since 1922 in Antelias, a village about six miles from the city of Beirut, Lebanon This orphanage with its buildings and premises, had been vacant since 1928. Upon the petition in 1929, of the Catholicos to the Executive Committee of the Near East Foundation, they were put under his disposition for a period of five years to be used as the Seat of the Catholicosate and as a Seminary for training priests and teachers, to meet the religious and educational needs of the Armenians in the Near East. The Executive Committee also determined to contribute $6000 to $7000 yearly, and some Armenian benefactors an additional $5000 for the maintenance of the Seminary.

Catholicos Sahag invited Bishop Papken Gulesserian as Catholicos Co-adjuctor, and Shahe Vartabed Kasparian of Boston, Mass. as Dean of the Seminary, in order to organize the Dioceses of the Holy See and lay the foundation for the Seminary. In the years to follow, these two noble clergymen became the soul and the pillars of the Catholicosate and the Seminary.

After the celebration of the Divine Liturgy on Sunday, October 12, 1930, the Seminary was officially opened: classes were started the following day with an enrollment of 38 students.

Upon the completion of this period of five years, the Near East Foundation discontinued its annual appropriation and the Seminary was left to the meager resources of the Holy See. As a consequence, the number of students, previously 43 to 45, was lowered to about 20.

Unfortunately, in November 1935, the Dean of the Seminary died. A few months later, the Holy See lost Catholicos –Coadjutor Papken Gulesserian. Their death was a severe blow to the ‘newly flowering'" Seminary and the Catholicosate. But the venerable 88-year old clergyman, Sahag II, was never despondent, he appointed Archbishop Bedros Sarajian as his Locum Tenens. The latter opened a campaign to secure financial means for the purchase of the Antelias property and for the sustenance of the Seminary and the Catholicosate. Many Armenians responded to the call. Mr. and Mrs. Simon and Mathilda Kayekian of Cairo, Egypt, made possible the purchase of the property from the Near East Foundation by a generous donation of $19,000. From the contributions of the people, a sum of $30,000 was raised, with which a new Seminary building and a residence for the Catholicos were erected.

On May 10, 1943, Archbishop Karekin Hovsepian, the Prelate of the Armenian Church in North America was elected Catholicos of Cilicia. Before his coming to Anetlias, his Golden Jubilee had been celebrated in the United States and in Egypt, and all the proceeds, amounting to $100,000, were allotted to the Holy See. The faculty of the Seminary was increased by new competent professors. The number of students was raised from 22 to 43. Terenig Vartabed Poladian of New York was appointed Dean of the Seminary.

Antelias, once an orphanage, is now a center of learning and knowledge giving forth its good fruit in due season. This Seminary is truly called "The noblest Armenian educational enterprise in the Near East".

THE SEMINARY

The Seminary is the center of religious education of the Catholicosate. Its aim is to prepare young men enriched in faith, knowledge, and vision as qualified clergy or teachers thoroughly devoted to the ministry of the Holy Armenian Church and the Armenian people.

At present, the Seminary has 38 students. In October 1948, the number will be raised to 53. The faculty is composed of eleven professors. It is the only institution in Diaspora, which possesses a faculty of such high reputation. The Dean is Bishop Terenig Poladian.

The Seminary has two divisions:

The Preparatory Institute (Jarankavorats - Ժառանգաւորած): This is composed of our years' course for advanced education, dealing mainly with languages, sciences, mathematics, and history.

The School of Theology (Entsayaran - Ընծայարան): This is composed of three years' course in theological and philosophical studies.

The Seminary provides facilities for recreation in sports and games, such as tennis, volleyball, basketball, and swimming.

Students participate also in extra-curricular activities, such as religious and social work.

Graduates: So far the Seminary has produced 20 clergyman and 42 teachers. These graduates are serving in various Armenian dioceses, institutions, and schools in Syria, Lebanon, Palestine, Cyprus, the United States, and Armenia, in the capacity of prelates, principals, and teachers.

The Seminary sends some of its graduates to American and European Universities to acquire them with Western thought. These graduates, upon their return, devote themselves to teaching.

CATHEDRAL OF ST. GREGORY THE ILLUMINATOR

The Cathedral was constructed in 1938-40 through the generous donation of an Armenian who remained anonymous until after his death when his son disclosed him to be Mr. Sarkis Kenadjian, from Constantinople. The Cathedral is one of the largest and most beautiful buildings in Lebanon.

MARTYRS MEMORIAL CHAPEL

The Chapel is dedicated to the memory of millions of Armenians who were massacred with ineffable brutality by the Turks during the First World War. Every year on April 24th, a commemorative Holy Mass is celebrated. From the dome hangs an unquenchable lamp symbolizing Eternal Light shining over the Souls of the Martyrs.

THE LIBRARY

The Library contains catalaqued about 8000 bound volumes and 3000 pamphlets. There is also a collection of manuscript material. The volumes are crowded in wooden shelves; steel stacks are urgently needed. There is a great want for encyclopedias, dictionaries, and books in English, French, and Armenian on theology, literary and educational subjects.

OTHER FACTS

The Armenian Catholicosate of Cilicia comprised of 160,000 people has four dioceses, Aleppo, Lebanon, Damascus, and Cyprus. The people are economically poor, especially since the outbreak of the hostilities in Palestine. The annual expenditures of the Holy See amount to about $48,000. The normal income is only about one-third of this sum. The greater part must be provided by the generous contributions of the benefactors and pious people. The Seminary has a few benefactors in the United States, Egypt, Cyprus, France, and England, each of whom pays the annual expenses of a student, who has been adopted in his name. It should be noted that the tuition, room, board, clothing, physical care, etc. of the students are provided by the Seminary, free of charge. the yearly cost for each Seminarian is $750.

THE NEEDS OF THE HOLY SEE

Library building

Seminary Annex building

Linotype

Rooms for Vartabeds and Deacons.

Benefactors for adopting students in their names.

Memorials may be established for donations made towards filling these needs. in part or in whole. In whatever form given, the memorial lives on in the Church and through the students who receive its benefit. The memorials are commemorated annually on a special day, during the celebration of the Divine Liturgy.

Such donations, or will be made through the Association to Aid Catholicosate of Cilicia which was established in 1944 by His Holiness Karekin Hovsepian. The association maintains branches in many cities. The address of the Executive Committee is Mr. Mihran Karagheusian, 295 Fifth Avenue, New York, NY, or through

THE ARMENIAN CATHOLICOSATE OF CILICIA

ANTELIAS, LEBANON.

Note: The date of the publication is not noted. It presumably is in the early 1950s.

Two peace deals: one for South Caucasus and the other for Middle East

Vaհe H Apelian

 

There are huge geopolitical rearrangements.  I refrain from qualifying them as a change. The rearrangements have come about by the relentless drive of president Trump. Whether these rearrangements will become changes for a new world order for foreseeable future, as history goes, remains uncertain.

The South Caucus peace deal between Armenia and Azerbaijan came about on August 8, 2025 when the  Armenian Prime Minister Nikol Pashinyan and Azerbaijani President Ilham Aliyev signed a declaration in a ceremony at the White House. The agreement included a U.S.-developed transport route, named the “Trump Route for International Peace and Prosperity”. More important for Armenia is the thrust of the peace deal for  recognition of MUTUAL TERRITORIAL INTEGRITY, MUTUAL SOVEREIGNTY, MUTUAL BORDER SANCTITY and  ABSENCE OF MUTUAL THREAT OF  FORCE , now and in the future. 

On October 8, 2025, Israel and Hamas agreed to a U.S. brokered ceasefire proposal, which went into effect two days later, and following the release of Israeli hostages by Hamas and Palestinian prisoners by Israel, president Trump and other world leaders, signed on October 13, 2025, a broader peace declaration in Egypt. 

In both cases the implementation of these two peace deals remains uncertain. Observers note that these two deals represent a significant geopolitical shift. But the full implementation and the long-term successes are not assured.

In both cases there is a no parity between the adversaries. Azerbaijan dominates militarily over Armenia. Israel dominates militarily over the Palestinian armed forces.

In both cases, making these two peace deals a reality for the foreseeable future largely depends on the vision and the willingness of the adversaries, irrespective whether the U.S. acts, in their views, as impartial broker or not.

 Armenia seems to be determined to make the peace deal a reality. Armenia regards August 8, 2025 agreement a natural progression of its crossroad for peace initiative the Prime Minister Nikol Pashinyan proposed during the Tbilisi Silk Road Forum on October 26, 2023, that was held in Georgia.  Nikol Pashinyan has decried president Aliev’s provocative terms but stays the course and seems to be determined to have the Trump Route for International Peace and Prosperity (TRIPP), a reality 

 The MIDDLE EAST peace deal came about two years after the Palestinian coordinated attack on Southern Israel and taking hostages on October 7, 2023. Much death and destruction ensued during the following two years leading to the October 13, 2025 peace deal for the Middle East. I am not sure how determined Palestinians are to stay the course, irrespective of Israeli provocations, that is most likely to come. Will the Palestinians stay the course and act, or will the Palestinians react? 

As far as I am concerned the Palestinians and the Arabs have the upper hand in the long run of history. The crusaders were the mightiest force in the region. They stayed in the Middle East for 200 years.  In the end, they did not even leave much of a legacy, other than a few castles. In historical context, Israel cannot survive as a fortified castle in the region, but the Arabs will continue to remain in the Middle East and will shape it. Israel cannot afford to continue on antagonizing the Arab masses.

 

Պուրճ Համուտը

Կցած նկարը քանի մը օր առաջ ստացայ։ Միտքs եկաւ որ նմանօրինակ նկարներ ստացած էի քանի մը տարի առաջ եւ այդ նկարներուն ազդեցութեան տակ գրած էի նեքեւ կցած պլակս։ Այսօր կը վերարտադրեմ։ Վահէ Յ Աբէլեան 

Նախ  ճշդեմ որ լիբանանը ձգեցի 1976-ի Յունիս ամսուան վերջին օրերուն խոյս տալով Լիբանանի քաղաքացիական պատերազմի արհաւիրքէն, սկսելու նոր կեանք մը Ամերիկայի Միացեալ Նահանգներուն մէջ։ 

Անցնող 46 տարիներուն մէկ անգամ այցելիցի Լիբանան՝  մեկնելէս շուրջ քսան տարիներ ետք՝ 1995-ին։ Այդ օրուան իրիկնամուտին, Պէյրութի օդակայանը զիս դիմաւորեցին զարմուհիս Անին եւ ամուսինը՝ Թոմը։ Յաջորդ օրը առաւոտուն՝ առաջին այցելութիւնս եղաւ Պուրճ Համուտ իսկ Պուրճ Համուտի մէջ ալ, առաջին այցելութիւնս տուի հանգուցեալ ընկերոջս՝ Հրաչ Պետոյեանին եղբորը Բիւզանդին վաճառատունը, Պուրճ Համուտի կեդրոնական հրապարակին վրայ։ Զգացական վարկեաններ էր որ ապրեցայ խանութը մտնելէս անմիջապէս ետք։ Կարծես կեանքը սառած մնացած էր հոն։ Բիւզանդը հոն էր, խանութիւն անկիւնը, նոյն գրասեղանին ետին նստած, բայց այլեւս Հրաչը հոն չէր։ Տեսաւ զիս  վարկեան մը նայեցաւ՝ սառած մնաց, յիշեց զիս եւ ընկալեց կացութիւնս եւ անմիջապէս ոտքի ելաւ, մօտեցաւ։ Գրկախառնուեցանք եւ յետոյ գացինք գերեզմանատունը այցելելու  Հրաչին շիրիմը։

 Ապա, նոյն օրը, այցելեցի Ապրօ Սոմունճեանին հագուստեղենի խանութը, Գրիգոր Գրաճեանին դեղարանը, Սարտարապատ ակումբը եւ անոր դիմացը գտնուող շէնքին մէջ մեր ազգական Աւետիս Մանճիկեանին տունը։ Ամէնքը հոն էին, գրեթէ այնպէս ինչպէս երբ ձգած էի լիբանանը, թէեւ Պուրճ Համուտին մէջ նշմառելի էին փոփոխութիւններ։  Բայց, Պուրճ Համուտը տակաւին հայկականութիւն կը բուրէր ինչպէս յիշած էր մայրս իր «Հայաստան մը դարձած Պուրճ Համուտը՝ դէմքեր, դէպքհեր եւ յուշեր»  գրութեանը մէջ։ Գրած էր՝ «Ո՞վ լսած չէ երբեք Պուրճ Համուտի մասին: Հայահոծ, հայաբնակ շրջան մը Պէյրութի հիւսիս-Արեւելեան շրջանին մէջ:  Հայրենիքէն հեռու Հայաստան մը դարձած Պուրճ Համուտը: Ուրիշ խօսքով հայակերտումի հնոց մը: Հոն դարբնուեցաւ ու կերտուեցաւ հայ բանուորն ու կրօնաւորը, ուսուցիչն ու քարոզիչը: Այլ եւ այլ արհեստներու ու արուեստներու մէջ տաղանդ ցուցաբերող աշկերտն ու աշակերտը:» 

Ապա, գնահատող զուարթամտութեամբ մը, գրած էր՝ «Երբ վրայ հասան Լիբանանի քաղաքական անկայուն օրերը, 70-ական թուականին, Պուրճ Համուտի տղամարդը, երիտասարդն ու տարէցը, հարկադրուեցան զէնք կրել իրենց շրջաններու պաշտպանութեան համար: Երբեմնի աշակերտը դարձաւ աշկերտը ինքնապաշտպանութեան մարզին իր ղեկավարին, լքելով ուսումնառութիւնը: Ուսման ակնարկումի պարագային երբ հարց դրուէր թէ արդեօք այս կամ այնինչ ուսանողը կրցա՞ւ իր B.A.-ն ստանալ ... պատասխանը կըլլար .- այդ չենք գիտեր, սակայն գիտենք որ ան B.H չստացաւ, այսինքն Պուրճ Համուտցի չեղաւ, չկրցաւ ըլլալ: Այս էր եւ է Լիբանանի Պուրճ Համուտը:»

Մենք կը բնակէինք Պուրճ Համուտէն քիչ մը հեռու՝ Անթիլիաս, կաթողիկոսարանին մօտ։ Ակնարկելով Պուրճ Համուտին, հետեւալը գրած էր մայրս՝ «Ես ինքս ալ համարեայ դարձայ Պուրճ Համուտցի, քառորդ դար ծառայելով Պուրճ Համուտի Նոր Մարաշ շրջանի մէջ հաստատուած Հայ Աւետարանական – Շամլեան-Թաթիկեան երկրորդական վարժարանէն ներս, որպէս հայ գրականութեան եւ հայոց պատմութեան դասատու:» 

Անցեալ քանի մը օրերուն ընկերներէ ստացայ տեղեկութիւններ Պուրճ Համուտի մասին ինչպէս նաեւ լուսանկարներ։  Տեղեկութիւնները տխուր էին եւ տխրեցնող։ Կարծես կարգն ու կանոնը խախտած է եւ Պուրճ Համուտի գլխաւոր պողոտան դարձած է փողոցի վրայ առեւտուի բաց շուկայ մը։  Կը մէջբերեմ ընկերոջս գրութիւնէն եւ կը տեղադրեմ իմ ստացած լուցանկարներս։ Երկուքն ալ զուգադիպութեամբ հասան նոյն օրը։ Լուսանկարները կը հաստատէին ընկերոջս  տեղեկութիւնները ուր կը նշէր հետեւեալները՝

«Ներկայիս՝ ոչ պաշտօնական տուեալներու, նախկինի հայաբնակ թաղամասերու մի միայն 20-30 տոկոսը հայաբնակ են։»

Armenia Street, Bourj Hammoud

«Ներկայիս, ամբողջ Պուրճ Համուտի ժողովրդագրական պատկերը փոխուած է։ Նախ՝ բաղդատած երկրի այլ վայրերուն, շրջանը դարձած է աղքատ եւ լքուած. տեղացի այլազգներ կը կազմեն բնակչութեան հոծ եւ պատկառելի թիւ մը, ասոնց կողքին կան նաեւ նոյնքան մեծ թիւով սուրիացի  քիւրտ,  թուրք, իսլամ գաղթականներ եւ օրականով աշխատող երիտասարդներ։

«Գիշերները թաղերը մութ-զնտան են։»

Armenia Street, Bourj Hammoud

«Աղբահաւաքներ, եթէ քսան չորս ժամի վրայ աշխատին իսկ, չեն կրնար աղբակոյտերը հաւաքել։ Հետեւաբար Պուրճ Համուտը հաւաքական աղբակոյտի մը վերածուած է։»

«ԼՕԽ-ուհիներ, ժողովի կամ հանդիպումի համար կը դժկամակին Սիսի ընկերաբժշկական կեդրոն երթալ վախնալով օտարներու ներկայութենէն։ Իսկ գիշերները, պուրճ համուտաբնակ հայը չի համարձակիր բնակարանէն դուրս ելլելո՜ւ։»

Armenia Street,, Bourj Hammoud

Որպէս հետեւանք՝ «Երիտասարդ՝ նոր ընտանիք կազմող հայեր, բնա՛ւ չեն փափաքիր Պուրճ Համուտի մէջ շարունակելու իրենց կեանքը. բնա՜ւ։»

Կարծես Պուրճ Համուտը կարծես դարձուձած է էջ մը պատմութեան յանձնելով իր շատ մօտ անցեալը եւ անոր հետ երբեմնի սփիւռքահայութեան միջնաբերդը։ Աւաղ փառացս անցաւորի.......

Armenia Street, Bourj Hammoud

Անկասկած որ պատճառներ կան որ Պուրճ Համուտը այս վիճակի հասած է։ Բնականաբար անոր պատասխանատուութիւնը՝ ինչպէս Անգլերէն ժողովրական խօսը կ՚ըսէ՝ falls squarely, այսինքն տառացիօրէն կը բարդուիՊուրճ Համուտի քաղաքապետութեան անհոգ, անտարբեր եւ անատակ անդամներուն եւ այդ քաղաքապետութեան անդամները ընտրողներուն ուսերուն վրայ։ 

    Խոատովանիմ որ  Պուրճ Համուտին «միջնաբերդ» ածանծումը կը պարտիմ վաղաժամ մահացած ընկերոջս Հրաչ Պետոյեանին։ Կը պատկերացնեմ որ Լիբանահայերը տակաւին կը խաղան իրենց սիրած թղթախաղը՝ նշանաւոր «Պլոթ»ը (Belote)։ Այդ թղթախաղին մէջ յաճախ յիշուած խօսք մըն է «Րուպիկոն կտրել», աւանդական Րուպիկոն Գետը (Rubicon River)-ը անցնիլը, որմէ ետք ալ ետ դարձ չկայ՝  ինչպէս ըսած է Յուլիոս Կայսրը։

Արդեօ՞ք Պուրճ Համուտն ալ կտրած է իր Ռուպիկոն Գետը,  վտանգելով իր Նոր Մարաշը, Նոր Սիսը, Նոր Ամանոսը եւ Արագածոն, եւ պատմութեան էջերուն մէջ թաղելու սփիւռքահայուն երբեմնի միջնաբերդը դարձած Պուրճ Համուտը։

Պուրճ Համուտ՝ Աւաղ փառացս անցաւորի՞

Վահէ Յ. Աբէլեան

    22.10.2022

 

Yetvart Boyadjian:

 I read today that is is the 59 anniversary of Yetvart Boyadjian's death. The attached is my abridged translation of the first chapter - "Yetvart Boyadjian, the writer and the man", from Dr. Ohan Tabakian's book "Memories and Life Experiences from the Dreamy Aleppo - Յուշեր ու Ապրումներ Երազային Հալէպէն). Both of them were my teachers in Sourp Nshan School. Yetvart Boyadjian taught us Armenian language for many years. Ohan Tabakian M.D. taught us chemistry during our graduating year, when he was a medical student. Both and some of the other teachers graciously accepted my parents' invitation to celebrate my graduation as depicted in the attached pictures. Vahe H. Apelian.

Yetvart Boyadjian

“Yetvart Boyadjian was my teacher in the Haigazian School in Aleppo from 1946 to 1948.

We lived in the same neighborhood. In those years the students had a lunch break at noon and went to their homes to have their lunch. He had tasked me to stop by their house, on my way back to school, and bring to him his lunch in the three-tier copper lunch canister that was customarily used in those days. I proudly carried the canister to school gently swinging it back and forth. I felt honored that I was given such an assignment. After all, I was the one who brought the teacher’s lunch to school. Thus I considered that I had a privileged relationship with my teacher.

After I graduated from kindergarten, I started attending another school and thus lost touch with him. In 1958 we moved to Beirut so that I will be able to continue my education in medicine there. I was offered a part-time teaching job in the Sourp (Saint) Nshan Armenian school where I was to teach chemistry and biology while continuing my education.

I was pleasantly surprised when I met him on the very first day I reported to the school. Baron Boyadjian taught Armenian to the higher classes of the school. Right after I greeted and embraced him he told me to address him by his name Yetvart and do away using the adjective “baron”. “We are colleagues now,” he told me. In time a special relationship blossomed between him and me.

Yetvart Boyadjian was born in 1915 in Jabal Mousa (Musa Dagh) in Khdr Bek village. He received his primary education from the local schools of Khdr Bek and Yoghun Oluk and at the age of fifteen, he started the second phase of his education in the Armenian Jemaran School of Beirut where he stayed for five years until 1935. Afterward, he became a teacher.

The clear bright days and the star-studded nights of his ancestral village always enamored him. But the turn of events in his life mostly kept him away from his ancestral village and left him wanting to live the village life. To make up for what he lost, he started writing an early age noting that he did not play much. He contributed to "Hayrenik" monthly, "Haratch", "Aztag" daily, "Nayiri" weekly, "Hask", "Dziadzan", "Aztarar", and "Agos" publications using different pen names such as Vazken Diranian, Y. Sarian, and Y. Dzovigian.

" Often during our free time in the school, he and I would walk in the school’s yard conversing. Our walk also  gave him the liberty of smoking. In those days there was no ruling against smoking. But a few of our colleagues had complained to the principal voicing their opposition for his smoking in the break room during recess. 

The  Sourp Nshan school, its namesake church, and the Prelacy were next to each other in the same compound. Often time the Prelate, Archbishop Khoren Paroyan would join us. Most of our conversation was about the turmoil that affected the Armenian community in those years. 

Yetvart Boyadjian had a  daring and rebellious streak in him. His writing style reflected those traits. In one of his writings, he wrote: “Whoa to those who have no power in their nails. Whoa to the person who is away from the battlefield, away from the land. Alas to such persons and what a pity to such nations.”

He was a true son of the legendary Mussa Dagh. He was a man of strong convictions and remained steadfast in his principles. He was extremely kind, good-natured, unpretentious and an unassuming man. 

As a teacher of the Armenian language, he made a modest living. The good-natured villager was his hallmark. He maintained a simple lifestyle camouflaging anguish and deprivation. He remained a very attentive parent and a much sought social company. He remained true to himself and there was nothing that masked him, 

 Yetvart Boyadjian drew contentment in teaching the Armenian language to the children of the genocide survivors growing up in a far away land. He drew much satisfaction in imparting to them the love of the Armenian language and all things Armenian. Nowadays his former students are dispersed all over the Diaspora. They are torchbearers of the present day Armenia. They remain steadfast in pursuing a just resolution of the Armenian cause. Undoubtedly something from Yetvart Boyadjian’s soul reverberates in his former students."

As an added note: A few years ago, I came across in my mother’s papers an Armenian composition I have written on February 2, 1962 at Sourp Nshan Armenian School as a class assignment. It is 3 pages long and is handwritten. Our Armenian language teacher, Yetvart Boyadjian, has graded it 85/100 and commented that overall, it is a very good composition and has concluded with an "Abris”, which means “long live”, which is an Armenian expression that would be equivalent to "Bravo"