Grand Armenian Book Fair

 Vahe H Apelian

Courtesy Hagop K Havatian

Hagop K. Havatian’s posting alerted me that today, September 8, 2024,  is the International Literacy Day. Hagop K. Havatian is the director of Hamazkayin Vahe Setian publishing. He is organizing an exhibit of Armenian books or Armenian literary books. The exhibit is scheduled to take place in Beirut, from October 9 to 18, exhibiting books from Armenia, Artsakh, Lebanon, Canada, United States, England, France, Turkey, Syria, Egypt, Kuwait, Greece, Cyprus.

Hagop K Havatian's quote reads as follows: «The process of reading, writing, accumulating knowledge in the course of history raises the level of civilization of nations and communities and strengthens the faith and pride of the people in the values of the given nation.

In the end, literacy is an irreplaceable way to connect the past life experience with the present, to permanently study the experiences, defeats and victories of the nation, and in that way also to value the present, far from superficiality, sloganeering and irresponsibility, so that it is possible to put our collective life on the right track and our collective desire to strive for good.

Read, read again, and never deviate from the mission of development and accumulation of knowledge. Reading expands one's horizons to face the outside world with self-confidence. Let's read and always try to change our life and turn around the unfavorable situations of the nation's survival.»

***

I was also reminded of Simon Simonian. I quote Levon Sharoyan from his book I translated “Simon Simonian, the last scion of the mountaineers». Levon Sharoyan wrote: «Simon Simonian was a prolific writer and his thirst for literature was unquenchable. He professed a deep love of Armenian book. He regarded these books one of the essential constituents for the preservation of Armenian culture and identity.»

In 1960 Simon Simonian proposed the following, "designate the Armenian Martyrs' Day on April 24, as «Armenian Book's Day», and have the following slogan – to read an Armenian book for every martyr during the Genocide, and perpetuate this year after year. If one million Armennians in the Diaspora, would buy and read one Armenian book a year, as an offering in memory of a martyr, the legacy of our forefathers would be perpetuated and we would best avenge the victims of the Genocide». (Spurk, 24.4.1960)

On this International Literacy Day

Vahe H Apelian

Hamazkayin Vahe Setian publishing Armenian book exhibit

Hagop K. Havatian’s posting alerted me that today, September 8, 2024,  is the International Literacy Day. Hagop K. Havatian is the director of Hamazkayin Vahe Setian publishing. He is organizing an exhibit of Armenian books or Armenian literary books. The exhibit is scheduled to take place in Beirut, from October 9 to 18, exhibiting books from Armenia, Artsakh, Lebanon, Canada, United States, England, France, Turkey, Syria, Egypt, Kuwait, Greece, Cyprus.

Hagop K Havatian's quote reads as follows: «The process of reading, writing, accumulating knowledge in the course of history raises the level of civilization of nations and communities and strengthens the faith and pride of the people in the values of the given nation.

In the end, literacy is an irreplaceable way to connect the past life experience with the present, to permanently study the experiences, defeats and victories of the nation, and in that way also to value the present, far from superficiality, sloganeering and irresponsibility, so that it is possible to put our collective life on the right track and our collective desire to strive for good.

Read, read again, and never deviate from the mission of development and accumulation of knowledge. Reading expands one's horizons to face the outside world with self-confidence. Let's read and always try to change our life and turn around the unfavorable situations of the nation's survival.»

***

I was also reminded of Simon Simonian. I quote Levon Sharoyan from his book I translated “Simon Simonian, the last scion of the mountaineers». Levon Sharoyan wrote: «Simon Simonian was a prolific writer and his thirst for literature was unquenchable. He professed a deep love of Armenian book. He regarded these books one of the essential constituents for the preservation of Armenian culture and identity.»

In 1960 Simon Simonian proposed the following, "designate the Armenian Martyrs' Day on April 24, as «Armenian Book's Day», and have the following slogan – to read an Armenian book for every martyr during the Genocide, and perpetuate this year after year. If one million Armennians in the Diaspora, would buy and read one Armenian book a year, as an offering in memory of a martyr, the legacy of our forefathers would be perpetuated and we would best avenge the victims of the Genocide». (Spurk, 24.4.1960)

"History of Armenia” or "Armenian History "- Հայոց Պատմութիւն

Vahe H Apelian

        On July 11, 2024, PM Nikol Pashinyan summed up his views about the difference in the “History of Armenia” and “Armenian History”. I dutifully jotted down what he said, which I understood to mean that “History of Armenia” is the history and development of the state of Armenia drawn from history when there was no Armenian state. “Armenian History”, on the other, is history for having an Armenian state, when there was no Armenian state. The PM considers that there is vital difference between the two and stated that “this is a very important and conceptual logic, it is key for us, the strategy to ensure the sustainability of the state” and that, “in the social and psychological spheres, this change must take place first.” He further noted and said; “allow me to say that these changes are taking place today in the Republic of Armenia”. I have attached his statement below (see note 1). I do not want to translate it. Let us face it, we are Armenians separated by the widening gap of  the Armenian language both in orthography and in the nuances of the meaning. Those who are interested, may copy it and post it on Google translate and share their views.

The PM is not a lone crusader. He is the spokesperson of a mindset. If any doubt, I invite readers to check the Wikipedia. “History of Armenia” is the English title of the text that is titled in Armenian “Հայոց Պատմութիւն – Hayots Badmoutyoun” - “Armenian History”. I do not know why Wikipedia titled the same text as “History of Armenia” in its English language version and “Hayots Badmoutiun” that is to say "Armenian History" in its Armenian version. Neither title is the translation of the other. It gives the impression that two camps wrote about the history of Armenian people. Each camp wore a different set of goggles. The English language camp opted to call it History of Armenia and view the Armenian history through history of Armenia. The Armenian language camp opted to title it Hayots Badmoutiun – Armenian History, and view the State of Armenia as an evolution of the Armenian history. 

Contextually, “History of Armenia” in the Wikipedia is not different than “Հայոց Պատմութիւն – Hayots Badmoutiun» - "History of Armenia", which I quote: “covers the topic related to the history of the Republic of Armenia, as well as the Armenian people, the Armenian language, and the regions of Eurasia historically and geographically considered Armenia.” In the Armenian version of the same text - Հայոց Պատմութիւն – Hayots Badmoutiun -"Armenian History" - I quote in translation: “Armenian history or the history of the Armenian people, is the history of the Armenian ethnos (people of the same race or nationality who share distinctive culture), which is chronologically divided into several centuries.” (see note 1)      

Obviously, the undertone is political. I do not mean to imply that there is a political undertone by the PM and the politically like-minded segment of the citizens of Armenia that support him. There is an equal political undertone in the Diaspora by those who politically have positioned themselves against the PM. It’s the two sides of the same coin. I do not think the issue is academic and can be resolved academically. 

The problem I see is that there is no one playing field where a game is played under the same rules. It is the same game but the playing fields are different. One is in Armenia and the other is in Diaspora and each has its own sets of rules. The buzz word in the Diaspora is Պահանջատիրութիւն – claimant – of that was taken from us because of the genocide. The Diaspora has moral duty to remain the righful claimant of what was taken away.  But understandably  the political connotation is different for the State of Armenia. Of course it is not the lack of patriotism or the lack of historical knowledge that has the leaders of Armenia claim that Armenia has no territorial claim from Turkey, and when it came to the Republic of Artsakh, Armenia did not recognize it as a state nor annexed it as part of Armenia. And when it comes to the Genocide, Armenia's position has been «no precondition», which means don't ask and don't tell. Turkey does not ask, and Armenia does not tell.  Such are the realities of state relations.

Furthermore, it is a debate that accomplishes nothing, other than political bickering. both in Armenia and in the Diaspora. In Armenia, understandingly its expected political course and has its recourse. But in Diaspora, it has no recourse other than to fragment Diaspora further when,  let us face it, save a few pockets here and there, the overwhelming Armenians in the Diaspora are not schooled in Armenian schools, let alone in Armenian history to split hair whether its history of Armenia or Armenian history. Most in Diaspora attend their state schools and many are doing in the Middle East as well. I was surprised to meet two young Armenian persons in Aleppo who spoke fluent Armenian but could read and write in Armenian because they attended local state schools. That would have been unheard of in my days for an Armenian student growing in Beirut and in Aleppo. 

I studied Armenian history in my elementary years and maybe early middle schools years. Whenever I hear Armenian history, I am reminded of Simon Simonian's Armenian History textbooks I read with fascination. 

Note 1:

“Հայաստանի Պատմութիւնը» պետութեան գոյութեան զարգացման պատմութիւնն է պետութեան չգոյութեան դրուագներով։ իսկ «Հայոց Պատմութիւնը» պետութեան չգոյութեան պատմութիւնն է, պետութեան գոյութեան դրուագներով։ Սա, շատ կառեւոր եւ հայեցակարգային տրամաբանութիւն է, մեզ համար առանցքային է՝ պետութեան յարատեւողութիւնը ապահովելու ռազմաւարութիւնը , նախ դա պէտք է տեղի ունենայ սոցեալ հոգեբանակակ պայմաններում։  Սոցեալ հոգեբանական մէջ պէքտ է  նախ ե առաջ այդ փոփոխութիւնը տեղի ունենայ։ եւ թոյլ տուէք ասեմ որ այդ փոփոխու՚թիւնը տեղի է ՚ունենում  այսօր Հայաստան Հանրապետութեան մէջ։ Վերջին շրջանի իրադարձութիւնները տարբեր կողմերից հենց այդ են ցոյց տալիս։»

Note 2:

«Հայոց պատմություն կամ Հայ Ժողովրդի պատմություն, հայ էթնոսի պատմություն, որը  ժամանակագրական առումով  բաժանվում է մի քանի դարաշջրանների։ »

՚

 

Arshakunis: The death of king Arshak II - 5/7 -

Simon Simonian does not offer the legend of king Arshak for the higher grades. He recounts the story of the Armenian fighting the Persians in a long war that exhausted the nobles. Some even conspired against king Arshak. It is upon their urging that King Arshak presented himself to the Persian monarch who had him imprisoned in the Anhoush (forgotten) castle. The attached is my translation of king Arshak’s death as depicted from the tale of Faustus of Byzantium (also Faustus the Byzantine, Armenian: Փաւստոս Բուզանդ, romanized: P'awstos Buzand), who was an Armenian historian of the 5th century.  Vahe H Apelian 

Courtesy Simon Simonian history textbook 

“The Persian monarch Shabouh deceitfully invited king Arshak to the Persian capital city and had him thrown in the Anhoush (forgotten) castle. Along with the king, he also had captured a few Armenian noblemen and was keeping them in his court and whenever the need arose, he sent them to fight his enemies. Among those noblemen was the treasurer of the royal treasury Trasdamad.

At one time when waging war against his enemies, the Persian king Shabouh was besieged by the enemy soldiers. He faced either death or slavery, those were the fates awaiting the wicked Shabouh, had it not been for brave Trasdamad, who fell upon the enemies like a lion, killed a few of them and had the rest fleeing for their lives. The Armenian nobleman’s bravery and selflessness shook Shabouh to his core. 

-                Ask, you brave, whatever you desire as recompense for your heroism.

At that time Trasdamad sighed deeply and said nothing but started murmuring. 

-                Do not hesitate brave soul, you will receive whatever you request, you have my royal declaration.

-                My lord monarch, I am in need of nothing, not treasury, not richness, nor estates. Let me visit the Armenian king Arshak, my real lord.

-                You asked for a difficult thing. As long as the Persian Empire has been standing, there has been no one who has dared to mention about those imprisoned in the Anhoush (forgotten) castle. But since your service towards me has been so great, I let your wishes come true.

King Shabouh gave Trasdamad a body guard and a royal decree stamped with royal ring. Trasdamad immediately went to Khuzestan where the Anhoush castle was located.

The brave lord – nakharar – grieved very much seeing his lord’s grave state. He immediately had the king freed from the iron chains on his feet and arms. He had him take a bath and had him dressed in royal attire and had him anointed with perfume. Later on, he organized a royal dinner and had king Arshak seated. He offered the king wine and different kinds of dishes. To please the king, he ordered musicians who attempted to mitigate the king’s  pain with Armenian music. 

At the end of the dinner Trasdamad had fruits and sweets offered the king. He also gave him a knife to cut and eat the sweets and the fruits King Arshak was intoxicated a bit. He suddenly sprang from his seat and startespeaking with a broken heart.

-                Woe to me, woe to king Arshak. Where he was, and where he ended.  

As Trasdamad was looking at his king with teary eyes, the king trusted the knief into his heart. The Armenian king died seated at the dinner table, at the horrified gaze of his nakharar.

Trasdamard, distraught, gave a loud cry, fell upon his king, retrieved the knife from Arshak’s chest, and trusted it onto his.

In this manner the Armenian king and his royal nobleman had their tragic ends in the Anhoush castle, far from their homeland.”

***

 

The Arshakunis: The legend of king Arshak – 4/7 –

Read the attached translated story and derive your own conclusion from the legend of King Arshak II (350-367 CE) as depicted in the Simon Simonian’s history book, lesson 8^th fifth grade elementary Armenian school students. Note Simon Simonian narrated the legend depicting the Armenian Arshakuni king as Arshak I, (Ե. Սարի, Ը. Դաս, Արշակ Ա.). Simon Simonian has presented the story noting that «this story tells us about the appeal of the Armenian soil and water.» Lately, decades after having read the story during my impressional childhood, the same story has been popping in my mind for another reason and that is the dichotomy the Armenians display in the Diaspora as a exemplary citizens and as Armenian press pundits, but not in Armenia or for matters pertaining to Armenia hurling adjectives to the Armenian elected officials the same pundits never did and would not do when writing about the elected officials of their Diaspora countries. The following picture emerges in my mind. Armenians presenting themseleves in the best manner, tidying their home to recieve and entertain their odar  guests, but not according the same to their country Armenia and to their countrymen, Armenians. I thank Sassoun Simonian from Lebanon and Levon Sharoyan from Aleppo for forwarding me copies from Simon Simonian's history book. Read the story and derive your own conclusion from the legend whether we are affected by a King Arshag Syndrome.  Vahe H Apelian

The cover of the Simon Simonian's history book

“The Persian king Shapur (Shabouh in Armenian), called his shamans and told them – “I wanted to love the Armenian king Arshak, but he offended me. I signed a peace treaty with him, he swore on the bible, but reneged his solemn declaration. I thought of bestowing upon him much good, much like a father would do to his son. However, instead of reciprocating in kind, he was spiteful towards me. The Armenian king Arshak has been waging war against me for the past thirty months. We could never defeat him. He has come with his own accord. If I knew that he would remain loyal to our treaty, I will let him return to his country in peace and with honor.”

His shamans answered to king Shabouh – “let us go today, tomorrow we will have an answer for you.”

The following day the shamans got together and asked the monarch – “now that the Armenian king has come and is with you, how does he talk to you? How does he sound? How does he present himself to you?”

The monarch said – “he regards himself as one of my servants and he tries to humble himself before me.”

The shamans said – “Do whichever way we tell you to do. Keep him here. Send emissaries to the Armenian land and get from there two loads of soil and a jar of water.  Order that they spread the Armenian soil on half of your court. Hold his hands and walk with him on part of the court that is on the Persian soil and quiz him there. Later on, holding his hand, take him towards the court that is on the Armenian soil and pay attention to what he says. This way you will know if you let him loose, whether he will abide by your treaty or not. If he speaks defiantly on the Armenian soil, know that when he returns to Armenia, he will treat you likewise. He will continue the war and his enmity towards you.”

Upon hearing the recommendations of his shamans, the Persian king sent people to Armenia to bring Armenian soil and water loaded on camels. They returned after a few days and brought Armenian soil and water.  King Shabouh ordered to spread the Armenian soil under half of the court and sprinkle it with water from Armenia. He ordered that the other half of the court remain on Persian soil. King Shabouh summoned the Armenian king and had all others leave the court. He held king Arshak’s hand and continued pacing in the court.

Pacing in the court, Shabouh asked the Armenian king, when they were on the Persian soil: “why did you become my enemy, King Arshak of Armenians. I liked you as a son and I wanted to give my daughter to you in betrothal and have you as a son. But you became my enemy. It has been thirty months that you waged a war against me.”

Arshak said to Shabouh – “I sinned against you. Now, here I am as your servant and at the disposal of your hands Do, whatever you want to do. Kill me, because I, as your servant, am much guilty in front of you. I am convicted to death.”

Later, King Shabouh holding King Arskak’s hand, paced taking him along towards the Armenian soil all the while making amends. When Arshak stepped on the Armenian soild, he changed greatlhy and he became defiant, boastful and said – “Get away from me, you wicked master, you became an overlord. From now on, I will avenge you and your sons. I will not relent until our throne is given back to us.”

Shabouh again held Arshak’s hands and paced toward the court which was over the Persian soil. At that moment Arshak repented for what he said. Bowed and threw himself at the feet of King Shabouh. But when, holding King Arshak’s hands the Persian king paced towards the side of the court on the Armenian soil, Arskak spoke the same way he had spoken when he was on the Armenian soil. In this manner until the evening, Shabouh did the same many times and tested. King Arshak was rebellious on the Armenian soil but repentful on the Persian soil. 

Later in the day, King Shabouh ordered and had iron chains brought and had Arskak’s neck, arms and legs chained and had him sent to the Anhoush (forgotten) castle to remain there until his death.”

***

 

 

 

 

 

Keghart: How imbecile can a people be?

Vahe H Apelian

Courtesy Keghart.com 

I owe my blogging to Kehart.com (henceforth Keghart). I made my foray in “writing” to keghart and found it cathartic. For a while I was a regular contributor there. From there I transitioned to my blog. I feel much more comfortable being a blogger of my blog than assuming hefty terms such as “writer”, “editor”, ‘analyst”, “activist”, "Publisher:",  etc.. My blog and my blogging remind me of the eminent writers Simon Simonian and Antranig Zarougian who, against all odds, managed to have their own voice through their own journals they published. “Spurk” Weekly in case of Simonian and “Nairi” weekly in case of Zarougian. Technology has enabled me to have my forum at my fingertips, through my blog whose reaches at times surprise my imagination that it can go that far onto this world,

After going through changes, I read that recently an anonymous group, who for reasons of their own apparently do not trust the public to know their names. They prefer to be called “Friends of Keghart” and post in anonymity. These friends have come together and apparently put their financial resources together and assured the financial well-being of the online journal. But in the process have seized the online journal and set it on a deteriorating course. The one who pays, plays the duduke, say a Turkish saying.  But Keghart continues to note that it allegedly continues to be a “non-partisan website devoted to Armenian affairs, human rights and democracy.”

Obviously, the friends of keghart have found that democracy has its own tempo that surely has disturbed the friends of keghart, who have taken upon themselves to present the “blunders” of the Nikol Pashinyan (NP). They began by posting the “thirty-three” blunders of Pashinyan and assured the readers that they remain vigilant counting as others are surely on their way. They depicted Nikol Pashinyan - posted above as a nasty looking man wearing a Turkish fez and a strange and a scary looking coat where “creeping crawlers” have weaved a network of some sort. Surely, the readers need not read the 33 blunders. The sum total of their message is visibly present if they can stand looking friends of keghart’s depiction of the PM of Armenia.

The barrage of the assault does not end with the 33 blunders. It could be that the number of blunders, by design and not by a heavenly providence, add to the same number of years that Jesus lived on this earth as he was crucified. In NP’s case there does not appear a Pontius Pilate among the friends of Keghart, who surely have not washed their hands. They leave the impression that they would feel contend that the thrice democratically elected PM of Armenia is crucified. There is not a single “non-blunder” that the friends of Keghart list, to give some a modicum of the benefit of doubt. 

Obviously, Dikran Abrahamian from Canadas, has given his blessings to see the crucification takes its course and Armenians, even those in Diaspora who did not - as they are not entitled to vote but can vote for Trudeau, in case of the Canadian Armenians to whom Keghart owes, its existence - to elect the PM of Armenia, see that NP take his last breath. Surely, no rupture will happen in the world. But the friends of keghart will surely vie to thrust their spear to see if the body is truly lifeless or not, for they espouse a new vision. 

Their vision is “Wilsonian Armenia PLUS”. Their cartographer, with a few strokes of pen and coloring of the map of the region has invited Armenians to put their act together “to recover Artsakh and Western Armenia”. They even placed President Wilson's face, in an impressive colored montage, without securing permission from the Wilsonian estate, whether the good president would have wanted to look endorsing his ever expanding Wilsonian map. I wonder if Dikran and most of the Keghart's readers have set foot in Artsakh and Western Armenia. I am implying set foot as sight-seeing tourists and not on a mission to recover the lands we lost. 

Courtesy Keghart.com

Surely Keghart’s vision is the liberation of Western Armenia and to annex it to the 29,800 square km Soviet Armenia handout as the present Republic of Armenia, which keghart deems secure and dominant. But Keghart has done away with the Western Armenian orthography, even though it vows to recover its real estate. I do not get the impression Keghart advocates a free Western Armenia, next to an Eastern Armenia. Two of each is very Armenian. 

"Wake up” says its most recent editorial. It says, rightly, the final decision is for the citizens Republic of Armenia to make. It writes, “Արթնացե՛ք՛ վճռական որոշուշումը ՀՀ-ի ժողովրդինն է». But not in the Western Mesrobian Armenian orthography. Simply because the title is not quite spelled like that in Western Armenian. In the accompanying cartoon, there is an Armenian spelled Turkish sounding word. It sounds strange to me. It sounds more Eastern Armenian and does not seem to sound the Turkish word . Does anyone know what “ղարտաշ» (ghardash) mean? At least, I can credit keghart that it acknowledges that there are bulls in the region.

But I remain grateful to Keghart not only for letting me start posting there but also for introducing me to a young journalist named Nikol Pashinyan. I had not heard the young journalist’s name before. I was surprised to find out that at the young age of 24 or so he had become an influential editor.

I quote what keghart posted on November 27, 2010

“27 November 2010

We, Armenians living in the Diaspora and our non-Armenian friends, are deeply concerned in the imprisonment of Nikol Pashinyan, editor-in-chief of Haykakan Zhamanak (“Armenian Time”) daily in Armenia, and his treatment in jail. While Mr. Pashinyan’s voluntary surrender to law enforcement agencies should have been duly noted by the Armenian authorities, the veteran journalist has experienced coercion behind bars. We attest that these reprehensible acts of the authorities–aimed at silencing Mr. Pashinyan and punishing him for his political views–will have the opposite outcome, making the editor’s voice heard more forcefully in Armenia and in the Diaspora. Deeply concerned with the treatment of the journalist, we are following the “judicial process” with vigilance, hoping that he will be released soon. Meanwhile, we demand that the Armenian authorities put an end to the unlawful acts against him and ensure his security.”

The rest is history. 

Surely the friends of keghart do not need to retain similar attitudes towards the journalist. But for God’s sake, are there not a few “non-blunders that the trice elected PM may have contributed to his native land?. Does not the appearance of impartiality dictate so? 

Apparently not for the friends of keghart.  It is all “doom and gloom” the friends of keghart claim, the voters of Armenia have brought upon themselves, not once, not twice but three times. 

Go and figure that out. How imbecile can a people be?

p.s. Edited for typos and spelling errors. VHA 

 

Archbishop Mesrob Ashjian and Mughni

 Vahe H Apelian 

I recently purchased from the Eastern Armenian Prelacy bookstore “Living Faith: The Life & Service of Archbishop Mesrob Asjhjian.” The book is edited by Iris Papazian. 

The book fits the description for a coffee table book whose “Pages consist mainly of photographs and illustrations, accompanied by captions and small blocks of text, as opposed to long prose. Since they are aimed at anyone who might pick up the book for a light read, the analysis inside is often more basic and with less jargon than other books on the subject.”

I knew of the archbishop from my days in Lebanon. He taught us religion in my elementary schooling at Sourp Nshan school. He was a graduate of the same school. I have no recollection of him at the school given that he was older than I. His sister Hripsime was a classmate. 

I emigrated to the U.S. in 1976, when Karekin I Sarkissian, the Catholicos of All Armenians, was the prelate of the Eastern Prelacy. In 1978, archbishop Mesrob Ashjian arrived to the U.S. as the newly appointed prelate. I met him in New York and for a while worked with him organizing exhibitions he put together and as the representative of the Land and Culture Organization, a French based organization that did renovations in Armenian communities including in Kessab.

The archbishop moved to Armenia in 1998. My job had moved me and our family from NJ to mid-west in 1995, to Cincinnati, OH where we would remain for the next almost quarter of a century, 

Reading the book, I came to learn the wonderful services Srpazan Mesrob rendered to the Armenian nation and church, well beyond and more than what I had imagined. The editor, Iris Papazian is related to him and met the archbishop when he came to the U.S. to study in Princeton. She knew and worked with Archbishop Mesrob Ashjian for forty years. “Twenty of those years, from 1978 to 1998, I worked with him on nearly every event the Prelacy sponsored, every press release and every publication issued. From 1998 to his death in December 2003, I continued to assist him in whatever capacity, but primarily in public relations and publications.” The book is a heartfelt rendering for documenting and preserving the legacy of the archbishop.

The cover of the book "Living Faith: The Life & Service of Archbishop Mesrob Ashjian

I associate Sprazan Ashjian to Mughni, a village in Armenia. I learned the name of the village from Archbishop’s writings and ever since I have remained captivated by that village in Armenia, where a friend moved from Canada and established residence. I also have wondered what attracted the Archbishop to Mughni. He had said that after his ecclesiastical duties were over, he wanted to lead a monastic life in Mughni and had expressed the same to the Catholicos Karekin I of All Armenians with whom he worked in organizing the 1700th anniversary of the Armenian Christendom. For which the Catholicos had responded that he too would like to lead a monastic life in Oshagan but they had tasks to fulfill.  

Unfortunately, I did not find out how Srpazan Mesrob came to learn about Mughni and remained attracted to Mughni. But it becomes obvious Mughni had been in his mind all along. Iris wrote noting that “in order to continue his many charitable endeavors in Armenia, Srpazan established St. George Charitable Fund. Wikipedia notes that “Mughni is renowned for housing the 14^th-century Saint Kevork (George) Monastery.” In the November 22, 2000 issue of Asbarez daily, we read about the “rededication of St. George of Moughni Armenia”, that was set “to coincide with the feast of  St. George and it attracted many of the donors to this projej from New York-New Jersey-Providence-Los Angeles -Washington DC and other cities.” The dedication was officiated by Catholicos of All Armenians Karekin I Sarkissian  with Archbishop Ashjian taking part. The list of the donors is telling of the the of role of Srpazan has placed in the rededication. It is said that the monastery attracts young couples committing themselves to each other. 

Archbishop Mesrob was with the Catholicos Karekin I during the latter’s last days. Right after the Catholicos’s death, Archbishop  Ashjian eulogized him in a moving tribute that had remained etched in my memory and I had always wandered where the obituary would have been posted. I found the eulogy along with a few of his writings reproduced in the book. It is titled “The last day of Catholicos Karekin and his last days.” (Գարեգին վեհաբառին վերջին օրը եւ վերջին օրերը». There are few descriptive sentences that had remained etched in my memory. I found them there. I reread the all time moving eulogy of the last Catholicos, Archbishop Mesrob Ashjian wrote so poignangtly  as well as insightfully. 

Srpazan was a gifted writer and narrator since his early days and personally appreciative of those who helped the Armenians survive. He wrote. “It was my pleasure in the last two year to meet him (Bayard Dodge) and relive with him the period when caravans of destitute Armenians would arrive and find shelter in orphanages”, wrote Srpazan in Simon Simonian’s “Spurk” weekly on December 31, 1972, paying homage to the Bayard Dodge.   After moving to Armenia and assuming the responsibility of organizing the observation of the 1700^th anniversary of the Armenian Christendom and doing his charitable works,, “his own support of books and publications continued unabated” wrote Iris Papazian and noted that Srpazan established “Moughni Publishers”. He is the author of many books

“Mesrob Srpazan died on the evening of December 2, 2003, in the lobby of Plaza Hotel where he was to meet friends” wrote Iris Papazian. “Archbishop Oshagan accompanied the remains of the late Archbishop to Lebanon where in accordance with Mesrob Srpazan’s expressed wishes he was placed in the Mausoleum of the Catholicosate of Cilicia.” 

The statue of Archbishop Mesrob Ashjian
Courtesy Harout Kalaydjian, Mughni, Armenia

But, I may sat that his spirit lives more in Mughni, Armenia than anywhere else. “I do not want to be seen as a member of this or that brotherhood or catholicate, but as a servant of God and of the Armenian Apostolic church”, he had said once.  His statue in Mughni / Moughni depicting him as a lone clergyman holding a cross and facing the winds, can be said that embodies the very image by which Srpazan Ashjian would have wanted to be remembered and now it is where he wanted to be, Mughni.

Iris Papazian, the editor made the "Life & Services of Archbishop Mesrob Ashjian" had the Srpazan come live in this highly readable book she ably edited. 

Pakine 60th Anniversary:: A voice from the Diaspora - 1 -

Vahe H. Apelian

 

“In the history of our literature, especially in circumstances that do not bestow the backing of a state, sixty years is a long time for a literary periodical. Pakine’s 60 years coincides with an opportune period of that history, when our nation was budding again in the different conditions of the Middle East and the literary tradition was living the beautiful days of its flowering which were characterized a little everywhere, especially in Beirut.” (Pakin 60^th anniversary issue).

Yesterday or the day before it, I received the special edition of the Pakine Armenian literary periodical. It seemed it was mailed from Beirut. This special edition of Pakine (which means alter), turns of to be a roster of pieces from 60 of those who have contributed to the eminent literary magazine during its 60 years of existence. Surely, the sixty writers who were selected to have a sample of their literary work placed in the 60^th anniversary commemorative edition of Pakine, were not all who contributed. I know that my cousin Ara Apelian MD, during his medical studies, contributed to the magazine regularly but for a brief period of time.  

The editors in their introduction - the customary “Two Words – Yergou khosk” - outlined the what were the considerations that drove them to select pieces from the sixty of the contributors to the Pakine. The earliest piece in the commemorative issue, appeared in in 1962, the latest in 2022. Consequently, almost all of the sixty years of Pakine’s existence is adequately presented to the readers. The selected pieces do not seem to have been included in a chronological order, or apparently in any order, other than maybe giving priority to the prominent well known established writers and regular contributors.

The editorial staff rightfully notes that it has no illusion to consider this special issue a bouquet of the Diaspora literature. The special issue is anthology of literary pieces published in Pakine during its sixty years of existence.  The editorial notes that the founding of Pakine periodical came about in an opportune time when the Armenian literature was budding again in foreign lands, such as in Middle East, America and in Europe, but especially in Beirut. Along with  Pakine there were other literary magazines as well in Beirut, such as Antranig Zarougian’s “Nairi”weekly, Simon Simonian’s “Spurk”Weekly, “Chanasser” of the Armenian Evangelical community and for a few years “Ahegan”, an independent literary periodical for an  avant-garde, if I may say so, community of writers. “Pakine” and “Chanasser” have endured, the rest have not.

Pakine, for me, distinguishes itself by its hallmark as the eminent forum of Armenian lettered literature. There was a time when I regarded Pakine as THE eminent voice of Diaspora Armenian literature. Pakine now is a voice of the Diaspora Armenian literature. During the last few decades non-Armenian scripted, mostly Latin lettered Armenian literature, has colored the Armenian Diaspora literature. That trend will continue. With language, inevitably different mindsets come about. It is undisputed that language influences thinking, norms and values. After the second world war, the young and upcoming Japanese seemed to espouse western social values when responding to an English language questionnaire. But a statistically similar group of young Japanese seemed to uphold to traditional Japanese socially conservative leaning norms, when they were similarly tested to the same questionnaires in Japanese. 

Recently, I read a remarkable and uniquely readable book titled “We Are All Armenian – Voices from the Diaspora”. The book presented literary pieces of eighteen Armenian American authors whose native language of expression is English. The book is ably edited by Aram Mrjoian, who claims, “My name, yes, is Armenian. My heritage, yes, is Armenian, But I don’t speak the language. I don’t attend the church. I’ve never spent much time in Armenian communities. I’ve never traveled back to the land of my ancestors.  I am still constantly learning the basics of diasporan Armenian culture, feeling simultaneously distant from and near to this part of who I am.” But Aram Mrjoian edited one of the most captivating books I am reading.

Reading about the authors I also came to learn of an “International Armenian Literary Alliance” (IALA) that “supports and celebrates writers by fostering the development and distribution of Armenian literature in the English language.”

The visualization of the Armenian literature naturally is not what it was when Pakine was founded in 1962. One of its founders Yetvart Boyadjian was our Armenian language teacher in Sourp Nshan Armenian school during the years I attended it. I have no recollection of having any other Armenian language teacher up to my graduation in 1962, the year Pakine was founded.

Life goes on, Diaspora evolves, so does the Armenian literature. Pakine may continue to remain steadfast on its mission as the premier Armenian lettered literary magazine perpetuating the vision of its founders. It may continue to be the forum where the young and upcoming Armenian Diaspora writers, aspiring to make inroad in Diaspora Armenian lettered literature, would look forward having their literary work published in Pakine, for charting their course in Armenian literature.