Emperors, Tsars, and Commisars: The Tsars (No.3)

IN HINDSIGHT: I reproduced Excerpts from Dr. Antranig Chalabian’s booklet “Emperors, Tsars, and Commissars”. Second Edition, Michigan, 1988.

The Greek emperors had been unable to assess the importance of a strong Armenian kingdom for the defense of their eastern borders and had paid the price ! Russian tsars followed the same footsteps of the Byzantine emperors by trying to convert Armenia into a Russian province, even if need be without Armenians ! Their majesties were forgetting that the southern border of their empire was inhabited by potentially dangerous Moslem peoples who aspired to unite under the banner of the Turkish sultan -The Pan Turanian movement – and that a greater and stronger Armenia would divide and separate those peoples, instead of uniting and strengthening them.

The Armenian for centuries looked upon the Russian court as the only power in the area capable of liberating them from the unbearable Turkish yoke and granting them autonomy, but to no avail.  “Rus kerin piti ga” (Uncle Russia will come) was uttered by the Armenian peasants and intellectual alike, generation after generation with the devout hope and sincere expectation.

Peter the Great (1672-1725) was inclined to help the Armenians but was pre-occupied with the “Northern Question” (conflict with the Swedes).  During the Russo-Persian war of 1827, the Armenian bishop  (later catholicos) Nerses Ashtaraketsi led a group of over a thousand volunteers to fight on the side of tsar’s armies against the Persians. During the aftermath of victory, when the bishop raised the question of autonomy for Armenia to General Paskevich, commander of the Russian armies, he was banished to Bessarabia !

One of the most notorious advocates of an Armenia without Armenians was Tsar Nicholas II and his viceroys in Tiblisi, Varantzov-Dashkov and the Grand Duke Nicholas Nicholaevich Romanov. According to the renown Armenian historian Leo (Arakel Babakhandian), it was Tsar Nicholas II’s ambassador in Istanbul, Nelidov, who had allegedly toll Sultan Abdul Hamid II, “Massacrez, Votre Majeste, massacrez !” (Massacre, Your Majesty, massacre [the Armenians].) And Sultan Abdul Hamid, one of the most bloodthirsty tyrants in history, gave the order, in the fall of 1895, to his faithful subjects in the name of God, to break into Armenian homes with their swords and hatchets, and kill any Armenian on sight. The death toll was 300,000 innocent victims.

Sultan Abdul Hamid II would not have dared take such a step without the connivance of Tsar Nicholas II and the Christian powers of Europe.

During World War I (1914-1918), the Russian armies attached Turkey and occupied historic Armenia up to Erzincan. The Armenian Genocide meanwhile was in full swing. Tsar Nicholas II personally visited Tbilisi in 1916. Catholicos Gevorg Y of Etchmiadzin paid a courtesy visit to Tsar Nicholas II and pleaded for an autonomous Armenian state under Russia’s protection.  The answer was negative. Russia;s tsars were not only reluctant to creat an autonomous Armenian state that would break the chain of Turkic peoples inhabiting the southern boarders of their empire, but they also vehemently opposed all attempts of Armenian liberation by General Antranik and his freedom fighters, between 1890 and 1920.

Links for the previous sections

The booklet: (No. 1/4)

https://vhapelian.blogspot.com/2021/09/in-hindsight-emperors-tzars-and.html

The Emperors: (No. 2/4)

http://vhapelian.blogspot.com/2021/09/in-hindsight-emperors-no-2.html

The Comissars: (No. 4/4)

https://vhapelian.blogspot.com/2022/01/emperors-tsars-and-commissars.html

Printing a U.S. Cent and a 1000 Lebanese Liras

Vahe H. Apelian

Lebanese Bank Notes No Longer in Circulation 

The least denomination in the U.S. is the lowly 1-cent Lincoln penny. In Lebanon, it is 1000LL. The latest exchange rate of the Lebanese Lira (LL) against the standard bearer,  the almighty Green Buck, although the $ may not be so mighty anymore - is 33,600 LL. 

According to Wikipedia, seigniorage is the “the profit made by a government by issuing currency, especially the difference between the face value of coins and their production costs.”

Not all currencies make a profit to the government, be it the United States. The cost of paper, colors, metals and labor add to the cost for  printing a bank note or minting a coin. According to a more recent report in Coinnews.net, dated February 7, 2020, by Mike Unser, “in 2019, to make, administer and distribute the 1-cent coin eased to 1.99 cents form 2.06 cents.” It means that it costs twice its face value to print a lincoln penny.  Printing 5-cents is costly too. It costs 7.53 cents to mint a nickel (5 cents). 

It is no wonder that our northern neighbor Canada ceased minting penny in 2019. Bills have been introduced in the U.S. congress to phase out minting the costly penny but to no avail. Let us face it. The “lowly penny” evokes sentimental feelings. I bet many of us have picked a penny and set it aside or in a jar. I have. Penny has its honored place in the American culture and language. There are well-known sayings that reference the penny, such as “penny saved is penny earned”, “penny-wise, pound-foolish. It appears that the costly penny will remain with us for the foreseeable future,  although "untold billions are parked in collection jars and other dark, forgotten places."

50-Piasters, 1952

There is the other side of the coin as well. The metal in the coin may be worth more than the nominal value of the coin itself. Such was the case for the Lebanese 50-cents in the hey days of Lebanon. Sometimes in the 1960’s the 50 piasters disappeared from circulation in Lebanon. It turned out that its silver content was for more valuable than its trading face value. Lebanon being Lebanon, it would not surprise me a bit that those in the higher up bought all the available 50-piasters from the banks at their face value and had them processed for their far more expensive silver content. It even would not surprise me that Lebanese officials, being Lebanese officials, had the government continue on minting the silver containing 50-piasters while they hoarded the minted coins, until the government ran of its silver stock and legislation was passed to have the composition of the 50-piasters changed.

After the news, or should I say after the rumors became widely known. What Lebanese government official in his right mind would have alerted the people?  I too kept the few silver-containing 50-piasters I laid my hands on. They surely felt different in the pocket. They were heavier than the 50 piasters that replaced them. I do not know what happened to my few silver-containing 50 piasters. Recently I checked online about them and found out that they are available for purchase for those to whom the silver-containing 50-piasters evoke memories of the bygone days in Lebanon. But its expensive In a good condition each is retailed up to $40 U.S. dollars. 

I was told that the lowest Lebanese Lira denomination nowadays is 1000 LL. At the current market exchange, it means that 1000 LL is worth around 3 cents. It would not be farfetched to envision that it costs the Lebanese government more than 3 cents to print a 1000 LL bank note.  Why print a 1000 LL then? By the same token it costs more for the U.S. Government to  continue on minting the 1 cent.

There was a time when a 25-piaster coin is all you needed to secure a seating in the circulating taxicabs in the city, and 50-piaster coin to have a tasty manaesh from the baker across the American University of Beirut. Around 3500 LL (around 1000$) is what the student needed to meet the American University of Beirut tuition cost in my days. 

The 50-Lebanese piasters are now worthless. So are the circulating bank notes in my days such as 1, 5, 10, 50 or 100 LL. But should  a person have kept them in mint conditions, they may fetch a hefty price on ebay. In mint conditions, as noted, a 50 piasters may fetch up to $40.

Who can possibly dispute to the contrary that those were the days in Lebanon?  Quoting from the popular song of the 1960’s, the generation of my day in their youth dared to sing in Lebanon.....

We'd live the life we choose
We'd fight and never lose
For we were young and sure to have our way

 

 

 

 

 

«Զարթօնք» Վէպին Հերոսները

Վահէ Յ. Աբէլեան

 

«Զարթօնք» վէպին հեղինակ Մալխասը մահացաւ1962-ին Պէյրութի մէջ երբ շրջանի մը համար՝ Ամերիկային Լիբանան եկած էր աշխատանքային այցելութեան համար։ Հետեւաբար այդ տարին էր որ հանդիպած եղած եմ իրեն քանի որ շրջան մը մնաց հօրս բանեցուցած պանդոկը – Հոթել Լիւքս։ Իսկ ես արդէն իր գրած քառահատոր վէպը կարդացած էի։ Եթէ գիրքին չորս հատորներուն ընթերցումս մէկ անգամ էր, եթէ ոչ աւելի, բայց վստահաբար անոր կարգ հը հատուածները  կարդացած էի քանի մը անգամ՝ ինչպէս Վարդանին «կրակի մկրտութիւնը»,  պայթումը որուն հետեւանքով Վարդանը այլանդակուեցաւ բայց մնաց իր առաքելութեանը վրայ որպէս Լեւոն եւ ապա Լեւոնին եւ Սօնային ամուսնութիւնը երբ զանքակները կը ղողանչէին աւետելու Հայաստանի անկախութիւնը բայց ամուսնութիւնէն անմիջապէս ետք ուժասպառ Լեւոնը կը մահանար։ 

Քանի մը սերունդ այդ վէպով հաբշտակուած մնաց։ Անբնական չէր որ երկուղածութիւնս մեծ եղաւ երբ ծնողքս զիս ծանօթացուց վէպի հեղինակին։ Մալխասին եւ ծնողքիս բարեկամութիւնը մտերիմ եղած ըլլալ կը պատկերացնեմ մտապատկերիս մէջ, մանաւանդ մօրս հետ։ Այդպէս ալ կը վկայէ Մալխասին ծնողքիս նուիրած լուսանկարը հետեւալ արձանագրութեամբ՝ «Սիրելի Զուարթին ....Յովհաննէսին, Սիրով Մալխաս»։ Այդ լուսանկարը նուիրեցի Project Save-ին։ իսկ տպաւորութիւններուս մասին նախապէս անդրադարձած եմ պլակիս մէջ,  «Զարթօնք»ին Անգլերան թարգմանութեանը առթիւ։

Մալխասը 85 տարեկան էր երբ մահացաւ։ Բայց իմ պատանեկան տպաւորութիւններս առոյք մարդու մըն  են։  Այսօր ստացած հեռաձայնը հաստատեց որ տպաւորութիւններս ճիշդ եղած են։ Հաճելի անակնկալ մը եղաւ ինծի հեռաաձայն ստանալ Աբգար Միրաքեանէն։ Նախապէս չենք խօսած։ Աբգարը հետեւալը պատմեց։ Պանդոկին մօտ, կեդրոնական Պէյրութի մէջ, ընդհանրապէս կերպասի եւ կերպասեղէնի առընջութեամբ վաճառքի շուկայ մը կար որ կը կոչուէր Սուք Էլ Սըրսօք։ Վաճառատեղերը միայն խանութներ չէին։ Անոց կողքին Կային նաւ կրպակներ։ Այդ կրպակներէն մէկուն աշխատած է Աբգարը իր պատանեկութեան։ Մալխասը յաճախ կրպակին տիրոջը այցելութեան եկած է, միասնաբար սուրճ խմելու համար, տրուած ըլլալով մտերիմ բարեկամներ դարձած են։ 

Աբգարը եւ ես սերդնակից ենք։ «Զարթօնք»ը կլանած եղած է նաեւ զինք։ Վստահաբար ինծմէ աւելի համարձակ, թերեւս անոր համար որ քանի մը տարիներ ինծմէ տարեց է, հարց տուած է Մալխասին որ արդի՞ոք Թոփալ Սատանան՝Կարօ Սասունիին մտապատկերով եղած է, իսկ Առիւծը Գեւոն՝ Ապաղանաց Մակարին. հապա վարդան-Լեւո՞նը՝ Արամ Մանուկեանին մտապատկերով։ Մալխասին տուած բացատրութիւնը երիտսարդութեան սեմին գտնուող Աբգարին ինծի համար նորութիւն մը եղաւ եւ վեր՚ջ տուաւ իմ պարբերական եւ պատեհ առիթներու մտմտուքներուս թէ որո՞նց մտապատկերներով Մալխասը կրնար ստեղած ըլլալ  «Զարթօնք»ին հերոսները։

Մալխասին տուած բացատրութիւնը եղած է հետեւաելը՝ որ վէպին հերոսները ներկայացուցած են խորհուրդներ։ Թոփալ Սատանան եւ Առիւծ Գեւոն մարմնաւորած են յեղափոխութիւնը, Վարդան-Լեւոնը՝ անկախութիւնը, իսկ Սօնան՝ Հայաստանը։ Երբ յետնդարձ ակնարկով կը վերյիշեմ յիսուն եւ աւելի տարիներ առաջ կարդացած վէպս, կը պատկերացնեմ որ իրապէս այդ խորհուրդները եղած են վէպին հերոսները։ Երիտասարդուհի, գեղեցիկ եւ շփացած Սօնան-Հայաստանը նախ իր կեանքը փոձեց տեսնել Ռուս բարձրաստիճան սպային հետ եւ տարուեցաւ անոր շրջապատով եւ ապա ամբողջութեամբ յեղաշրջեցաւ եւ դարձաւ իր երկրին խնամակալը։ Խոհուն երիտսարդ Վարդան-Անկախութիւնը այլ հեռանկար ունէր եւ մնաց այդ առաքելութեանը հետամուտ մինչեւ իր մահը։ իսկ թոփալ Սատանան եւ Առիւծ Գեւոն-Յեղափոխոթիւնը իրենց պարզութեանը մէջ, առանց գանգատի, ջահակիրները էին իրենց կոչումին։ Վէպին աւարտին իւրքանչիւրը ունեցաւ իր լիութիւնը։ Վարդան-Լեւոն-Անկախութիւնը ամոււսնութեամբ միացան՝ հոգածոյ քոյր մը դարձած իր երբեմնի սիրուհիին Սօնա-Հայաստանը եւ անոր անխախութեան ձտգող Սօնա-Հայաստանին երբեմնի սէրը։ իսկ Թոփալ Սատանան-ԱռիւծԳեւո-Յեղափոխութիւնը աւետեց այդ միացումը՝ զանգակներուն ղողանչումը վերագրելով այդ ամուսնութեան, Ազատ եւ Անկախ Հայաստանին ծնունդին՝ որն էր նաեւ վէպին երկու գլխաւոր հերոսներուն ամուսնութիւնը։  

Տակաւին քանի մը օր առաջ Ֆէյսպուքին վրայ Իվան Արտհալտճեանը հարց կուտր որ եթէ Մալխասին «Ապրումներ» գիրքը երկհատոր է։ Որքան որ կը յիշեմ ան  մէկ հատոր է։ Անհամբեր սպասած եմ այդ գիրքին ակնկալելով որ հոն պիտի կարդայի «Զարթօմք»-ն հերոսներուն բացայայտնումը։ Այդպէս բան չկար։ Մալխասը նաւե հեղինակն է «Հայ Յեղափոխական Դաշնակցութիւնը» գիրքին՝ հրատարակուած 1931-ին, կուսակցութեան քառասուն ամեակին առթիւ։ Այդ գիրքին մէջ կայ ամբողջ բաժին մը «Ապրումներ» վերնագրով։  ՀԹերեւս «Ապրումներ» որպէս գիրք (1956) այդ հատորէն է ընդհանրապէս բայց ընդարձակուած։ Աբգար Միրաքեան կը յիշէ նաեւ հետեւեալ երկու  հատորները՝  «Լուսադեմին» եւ «Արեւագալը»:

“Զարթօնք» լոյս գրուած է 1933-ին, երբ արդէն «Ապրումները» գրուած էր, եւ հրատարակուեցաւ անոր յաջորդող քանի մը սերունդերուն համար որոնց պատանեկութիւնը անցաւ իրենց ծնողական տուններուն մէջ ուր չկար ոչ հեռաձայն եւ ոչ ալ հեռատեսիլ։ Կար ընթերցանութիւնը։ Կար հայ օրաթերթին մէջ առօրեայ ընթերցանութեան համար կտրոն որ կը հաւաքուէր օր, օր կազմելու համար որպէս գիրք մը։ Կը կասկածիմ որ ներկայ սերունդը պիտի ապրի «Զարթօնք» վէպը այնպէս ինչպէս այդ սերունդները, թէեեւ կարդայ «Զարթօնք» վէպին Անգլերէն լարգմանութիւնը՝ այլ «դարք, այլ բարք»։ (http://vhapelian.blogspot.com/2017/03/zartonk-awakening.html)

1956, Պէյրութ

Kulüp (The Club) (No.2/2)

Vahe H. Apelian

Kulüp (The Club)  is a  Turkish television miniseries that is aired on Netflix in English as The Club.  The first season, consisting of six episodes (1 to 6), was released for viewing on November 5, 2021. Currently, the second season is being aired and it consists of four episodes (7 to 10). 

I had noted in my earlier blog about the miniseries ( see http://vhapelian.blogspot.com/2021/11/kulup-vahe-h.html) that I was drawn to watch the first season after I stumbled upon a review about the mini-series in Al Monitor, an online journal that claims to be the pulse of the Middle East. Al Monitor noted that “The second season is expected to pick up with the riots in which clearly pre-organized Turkish mobs took to the streets, attacking and plundering homes and shops owned by non-Muslims, mainly Greeks.” 

True to Al Monitor that is how the second series started.

I quote verbatim the opening conversation of the first episode (no. 7) of the second season.

[A Turk]: “When the Entente Powers seized Istanbul, the French general d'Espèrey(1), the conqueror of Macedonia, was among them. d'Espèrey asked for a while horse. A snow-white horse. Just like the one Mehmed the Conqueror (2) rode when he entered Istanbul; and on  that he horse he paraded through the Grand Avenue of Pera and arrived at the French Consulate. Never had the avenue borne witness to such joy and such happiness, such a crowd. 

But who was the crowd applauding general d'Espèrey?

It was the people who we called countrymen. People with whom we had lived for centuries, the non-Muslims. What do you think about that?

In 1940 when Germany invaded France, a German commander had general d'Espèrey thrown out. In his sadness poor old d'Espèrey had a stroke and everyone was too afraid to help him. So he died all alone, on the roadside.

So, what can we learn from this story?

Time, time is unforgiving. Some of our non-Muslim citizens are grumbling about wealth tax. And they believe it should not exist. 

But what would you say about that Solomon?

[Solomon]: I must admit that it has put us in a difficult situation. But we have always supported the State.

[the Turk]: Supported the State? You know Solomon, when they were applauding that general, none of them were supporting the State. Not the GREEKS, ARMENIANS or YOU.”

The miniseries is a carefully crafted and constructed screenplay. During the first season, the Turkish and Jewish relations are played in a much more subtle tone bordering to discord among family members who none the less appreciate each other. 

The bombshell is thrown in the first episode of the second season when the Turkish official justified the wealth tax being imposed on the non-Muslim minorities of Turkey who allegedly not only did not support the State in its time of need but cheered the occupiers who took over Istanbul and paraded their victory in the same manner the Turk conqueror did centuries ago, on a snow white horse.

And what does Turkey do? Turks do what the Germans did in the Second World War to the French General who humiliated the Germans in the First War. They cast him on the streets and no one dared to come to his help. And now, much like  the Germans, the Turks are doing the same to those who did not support the State in its time of need and imposing on them the wealth tax.

Who were those who did not help the Turkish state in its time of need but cheered the foreign occupiers? The Turkish official names them. They are their non-Muslim countrymen, the Greeks, the Armenians and the Jews.

But those who have been watching the miniseries since episode one, have already established an understanding, an amicable bond if you will with the Jewish community. Consequently, the ill fated omen allegedly of having not assisted the state in its time of need thus squarely falls on the Greeks and the Armenians.

At a time when the representatives of Armenia and Turkey are going to meet to come to an understanding for opening the boarders for trade, such screenplay, especially is concerning.

As to the ministries, you may read about it by clicking the attached link: http://vhapelian.blogspot.com/2021/11/kulup-vahe-h.html

 

 

Note 1: Louis Félix Marie François Franchet d'Espèrey was a French general during World War I. As commander of the large Allied army based at Salonika, he conducted the successful Macedonian campaign, which caused the collapse of the Southern Front and contributed to the armistice.(Wikipedia)

 

Note 2:     Mehmed II, commonly known as Mehmed the Conqueror, was an Ottoman sultan who ruled from August 1444 to September 1446, and then later from February 1451 to May 1481. (Wikipedia)

 

Vano Seradeghian: Fruit for Thought

 Vano Seradeghian was an enigmatic and a controversial person, who had passionate supporters and opponents. He played a decisive role in shaping the third Republic of Armenia. But all, foe and friend alike, appear to agree that he was a powerful intellect. He lived incognito in undisclosed location/s as a fugitive from law for the past two decades. According to his family he passed away on November 21, 2021. After his death, his remains were brought  and buried in Armenia with some government officials attending the funeral. The attached is my translation of an excerpt of a quotation (dated May 27, 1999) from one of his books. Tatul Hagobyan posted the quotation on his Facebook page today – January 4, 2022.  I believe the quotation is no less relevant for the present. The link for the entire quotation is attached. Vahe H. Apelian

“……..The essence of this whole story is the following: some layers in the society are really guilty and some circles in the government gave way to it. But they usually look for culprits or scapegoats after a defeat. There is no defeat, but I can imagine the nightmare of looking for culprits when, God forbid, there be the real defeat. I imagine that situation in Armenia.

They are looking for a scapegoat. I do not want to become that scapegoat. The problem is very simple. The political field is tense today. A  generational change is taking place, which is creating an tense atmosphere. But such a generation change is more patricidal than a generational change. Two revolutions are not made in a year. If a person participates in a revolution once, he is a decent, virtuous person. But if he participates for a second, he becomes a  danger for himself, for his family, for the people around him, for his state, and for his people.

The interesting thing is that in this period no one talks about the real issue, about the real political issue, about the Artsakh issue. It is as if we are at the bedside of some at the brink of death. They do not speak, while the main issue is war and peace.

During the pre-election period, the main slogan of all the parties is the same, "Death or freedom", which can be an individual’s slogan or an individual’s choice. But the people must not be allowed to have such a slogan. Usually, the peoples who go by that slogan (the historical experience of our people shows it) get death;  freedom usually goes to the authors of the slogan.

Will the government, the parties, the individuals, the intellectuals find a resolution? This is the main problem that will bring peace to our people. Naturally, a dignified peace. I think we lack the awareness that small nations have nothing to gain in the arena of conflict between the interests of big states and big nations. The interest of small nations is to get out of that nightmare with small losses.”

http://www.aniarc.am/2022/01/05/i-can-imagine-what-a-nightmare-will-start-when-god-forbid-there-is-defeat-vano-siradeghyan-05-01-2022/?fbclid=IwAR3viG7W3v29kX_q-S4MYfoG3I2MR57gYMBnJliGWQ9jBTY5YvvdVoEVue0

*****

«.........Այս ամբողջ պատմության էությունը հետեւյալն է՝ հասարակության մեջ իրոք ինչ֊որ շերտ մեղավոր է եւ իշխանության մեջ ինչ֊որ օղակներ տեղ տալիս են դրան։ Բայց սովորաբար մեղավոր կամ քավության նոխազ են փնտրում պարտությունից հետո։ Պարտություն չկա, բայց ես պատկերացնում եմ՝ մեղավորներ փնտրելու ինչ մղձավանջ է սկսելու, երբ, Աստված չտա, բուն պարտությունը լինի։ Ես պատկերացնում եմ էդ վիճակը Հայաստանում

Քավության նոխազ են փնտրում, ես չեմ ուզում դառնալ այդ նոխազը։ Շատ պարզ խնդիր է։ Քաղաքական դաշտն այսօր լարված է, սերնդափոխություն է տեղի ունենում, որը ջղագրգիռ մթնոլորտ է ստեղծում, էդպիսի սերնդափոխությունը ավելի շատ հայրասպանության է նման, քան սերնդափոխության։ Տարին երկու հեղափոխություն չեն անում։ Եթե մի մարդ մի անգամ մասնակցում է հեղափոխությանը, կարգին, առաքինի մարդ է, երկրորդ անգամ մասնակցողը՝ վտանգավոր է իր համար, իր ընտանիքի համար, իր շրջապատի, իր պետության, իր ժողովրդի համար։ 

Եվ հետաքրքիրն այն է, որ էս շրջանում ոչ ոք չի խոսում բուն հարցի մասին, բուն քաղաքական հարցի մասին՝ Արցախի հարցի մասին։ Կարծես մահամերձի սնարի մոտ լինենք։ Չեն խոսում, այնինչ գլխավորը պատերազմի եւ խաղաղության հարցն է։ 

Այնինչ նախընտրական շրջանում բոլոր կուսակցությունների հիմնական լոզունգը մեկն է՝ «Մահ կամ ազատությունը» կարող է անհատի լոզունգ կամ անհատի ընտրություն լինել, բայց չի կարելի թույլ տալ, որ ժողովուրդն այդպիսի լոզունգ ունենա։ Սովորաբար այն ժողովուրդները, որոնք գնում են այդ լոզունգով (մեր ժողովուրդի պատմական փորձն է ցույց տալիս դա), ստանում են մահ, ազատությունը բաժին է հասնում, սովորաբար, կարգախոսի հեղինակներին։ 

Իշխանությունով, կուսակցություններով, անհատներով, մտավորականներով կգտնե՞նք արդյոք մի բանաձեւ, սա է գլխավոր խնդիրը, որը մեր ժողովրդին խաղաղություն բերի։ Բնականաբար արժանապատիվ խաղաղություն։ Մեզ, կարծում եմ, պակասում է այն գիտակցությունը, որ մեծ պետությունների, մեծ ժողովուրդների շահերի բախման ասպարեզում փոքր ժողովուրդները շահելու բան չունեն։ Փոքր ժողովուրդների շահը այն է, որ այդ մղձավանջից դուրս քան փոքր կորուստներով։

The link: http://www.aniarc.am/2022/01/04/vano-siradeghyan-1999-nigthmare/?fbclid=IwAR0Dg8_Gn0OHYj_ebW08AQJcm8tqTb21vjagycnwgNrMzqzS1kjJpZktMbM

 

In Gratitude to Ümit Kurt’s Family

Vahe H. Apelian

 

A few days ago, I purchased a copy of Ümit Kurt’s book from the National Association of Armenian Studies and Research (NAASR) bookstore. The book is titled “The Armenians of Aintab, The Economics of Genocide in an Ottoman Province.” The book was published this year – 2021 - by  the Research University Press, Cambridge, Massachusetts, London, England,

The book is 380 pages. But discounting the appendix, the glossary,  the notes, the bibliography, the acknowledgements, and the index; 220 pages make the text of the book. 

I have not finished reading the book. But I know about the book because more than once I heard the author present the book and attended to the questions and answers that followed his presentation. The book reminded me of Stanely E. Kerr’s “Lion of Marash”. My late maternal uncle Antranig Chalabian collaborated with Dr. Kerr to write that historical book. In both instances serendipity and unexpected turn of events gave rise to such monumental books.

I do not know how long it will take me to finish reading the book. Understandably this is not a review of the book. I am not even sure that I would qualify to critically review the book. But there is also a sentimental aspect of the book that transcends scholarship, and it pertains to the Ümit Kurt’s family who supported him to embark on this monumental work and stood by him. 

Ümit rightfully acknowledges the support of many he met as he travelled “between Boston, London, Paris, Gaziantep, Istanbul, Ankara, Yerevan and Beirut” to bring his work to fruition.  But the ones who will remain with him, day in and day out, whether they are near to him or far away, are the members of his family. Rather than academic accolades they most probably will bear the reserved and guarded understanding, if not the hostility, of the Turkish society at large for having a member their family unearth an aspect of their hometown Gaziantep long buried and forgotten. 

As I start reading the book, I too thank, “Hasan, Hanim, Dilek, Hamit, Figen, Deniz, Çağan, Ali, Aras, and Dila Zeynab Kurt.” I assure them, throughout my reading, they will remain in my mind, no less than the author himself.

I know of Aintabtsis as a headstrong, industrious, enterprising, and proud people. This is what Antranig Zarougian wrote about the Aintabsis in Aleppo in his book “Yerazayin Haleb- Dreamy Aleppo”. He taught in an Armenian school the Aintabsis ran. I quote:

“The overwhelming majority of the Armenians in Haleb were Cilician Armenians; the Sassountsi Armenians were the second largest. Among them, the Aintabsi Armenians occupied a prominent and dominant position. Their numerical superiority was such that they had two schools, Zavarian (Tashnag) and Grtasseerats (the other kind). For some time, they had their own church, next to the Cathedral of the Holy Forty Martyrs (Սրբոց Քառասնից Մանկանց Մայր Եկեղեցի). It was known as the “Aintabsis” church. When Catholicos Coadjutor Papken passed away, they did not let him be buried in Antelias. They brought the coffin to Haleb and with a large showing had his remains buried in “their” church.

Before the Genocide Aintab was considered the Athens among Cilician cities because of its schools, and the American College. In spite of the fact that Aintabsi Armenians were Turkish speaking, love of learning and education were much stressed among them. The trustees of the schools naturally were all Aintabsi Armenian craftsmen who took care of the schools much like they took care of their households. But they regarded they had the same say in matters relating to education as they had in their own households.”

After Stanley E. Kerr wrote the book, Armenians who hailed from Marash hosted the eminent author. A  few years ago, the Armenians in San Francisco hosted Dr. Kerr’s grandson, Steve Kerr, who is an American professional basketball coach and former player who is the head coach of the Golden State Warriors of the National Basketball Association.

It behooves to the Armenians hailing from Aintab, not only to purchase a copy of this book, but also host Ümit Kurt and his family for having enshrined for posterity the history of their ancestors and their lots on their native land  Aintab.

                                                    *****

Note: Those interested to read about how the "The Lions of Marash" came to see the light of day, may read the following link: http://vhapelian.blogspot.com/2021/07/antranig-chalabian-big-books-little.html

Arpiar Arpiarian's - Red Offering: The broader interpretation (2/2)

 Note: Supplement to Machiavelli's "The Prince" and Arpiar's "The Red Offering"  (See link below).

Vahe H. Apelian

 

 “Red Offering” was a must read for the students of my generation attending Armenian schools in Lebanon. Before contemplating on the massage of the book, I invite the readers to read my translation of the concluding paragraphs of this famous book.

*****

“ – When are you returning Der Hayr, asked Hayrabed Effendi

- Truthfully speaking, I do not know for sure. A new patriarch will be elected soon. I hope that the His Holiness Srpazan will allow me to return. My absence has been way too long. The villagers are waiting for my return. There is a lot to do.

- Did you hear how your village fared? Were there lots of misfortunes that befell upon them too?

- From that standpoint, thankfully Effendi, I heard that our village fared well. 

- Really? That is some miracle.

- Effendi, it is not just a mere miracle.

- What is it then?

- Our boys were thoughtful and had bought and kept a few guns. They also had learned marksmanship. When the marauding crowd attacked the village, the boys retaliated, and the attackers ran fleeing for their lives. The boys pursued them and also came to the aid of other villages as well, salvaging them from attacks. What can I say Effendi? If every town and every village had  prepared itself, nothing would have happened to them.

Upon hearing the information, the Effendi became pensive and stayed silent. He was realizing that the popular wisdom was in having guns and in being trained to use them. Curiosity got better hold of him and quizzed Der Houssig more. The effendi remained wondering how was it that the inhabitants of an obscure far away village had foreseen the coming. 

The priest let Effendi Hayrabed know of the preparations they had over the years distancing himself and attributing everything to the group of the young men in the village. 

- H~ey, hey — said the effendi - we thought we are Armenian too, as if we had an important role to play in the nation  The people, on their own, knew much better what prudence called for.

After experiencing the maltreatment and the humiliation, the effendi had become a nervous wreck. He desperately needed someone to confide to him his bitter heart. He felt an unabated urge to confess. He poured all that was tormenting his soul to the priest. Der Houssig realized the broken soul of the affluent man. He did not want to see the man enfeebled  more. On the contrary, he attempted to restore his soul, to salvage him from his despondency, to invigorate him.  Hayrabed Effendi was a force who had to be freed from his state of despondency. Der Houssig had such thoughts from the moment he met his old nemesis once again, consequently he attempted to counter his desperation.

- Effendi – said Der Houssig – do not say such things. All Armenians who love their nation and desire the best for it, do not necessarily think alike. Who can predict the future in all certainty? Especially nowadays, our nation is in a such state that where what is deemed to be to its favor in one place, could be detrimental in some other place. Things that may be the cause of the demise in one place, could be salvation in another place. True, that our village did not experience any disaster thanks to the guns the people had, but I heard that here, nothing happened in Ortakiugh.

- Yes, thank God, here in Ortakiugh no one’s nose bled – in a visible humility replied Hayrabed Effendi – the guardian of the Ortakiugh.

- But Ortakiugh also did not resort to guns – continued Der Houssig, but the district was salvaged thanks to your directives driven by cautionary farsightedness. You see, in one place political conduct can be helpful and in other places the conduct of guns. The Armenians should attend to their safety according to the needs of their circumstances.

The more Hayrabed Effendi listened to Der Houssig the more he liked him. He realized that the Armenian villager from the interior of the country possessed not only a strong character, but also was a very intelligent man and very considerate. Der Houssig’s words lightened the heavy load from his soul. He thought for himself if the nation had priests like Der Houssig, the nation would not be in want of others. At that very moment, he made a vow that he will invest all his efforts to prepare priests like Der Houssig. This vow uplifted his soul. He felt a renewed person. His life had a higher calling now. What is past, has passed. It was time to look for the future. All his thoughts were crystalizing in him thanks to the words he was hearing from Der Houssig.

It was getting dark. Hayrabed Effendi stood up to take his leave.

- Der Hayr- he said – we may not meet again for a long time. God be with you on your way home. Should your village need anything, please send word to me through the patriarchate and I will attend to them.

- May God have us not in want of anything, Effendi.

Hayrabed Effendi took a step towards Der Houssig to kiss his hands, as he grabbed Der Houssig’s hand, he took a small purse full of gold coins from his pocket and wanted to place in Der Houssig’s palm. Der Houssig retreated.

- I beg you Effendi, do not feel obliged. I am not in need of anything. There are many who are in more needs that I.

- No, Der Hayr - said Hayrabed Effendi – this is not for you. And with a solemn voice whispered:

-  It is for the people to buy gun powder, guns. Prudence is in the guns. “Those who do not take the sword, die by the sword.”

Der Houssig accepted the gift and looked at the Effendi’s face with a smile.

The eyes of the two met each other. In them burnt the thousand years’ hatred of the poor and the wealthy Armenians towards their enemy. "

*****

Arpiar Arpiarian was gunned down in Cairo in 1908. That was the third assassination attempt and the fatal.  It is claimed that he wrote the book "Red Offering" between 1901 and 1902.The book was then written 120 years ago. What is noteworthy is that Hayrbed Effendi’s change of heart and making amends for his onetime opposition to Der Houssig by donating to him gold coins as his “Red Offering” towards purchasing guns, has dominated the narrative of the book through those past 120 years. Der Houssig's message, "You see, in one place political conduct can be helpful and in other places the conduct of guns. The Armenians should attend to their safety according to the needs of their circumstances" was ignored. Both protectorates, one resorting to guns, Der Houssig's village;  and the other resorting to diplomacy, Hayrabed Effendi's district Ortakiugh, had fared well.

The attached is the cover of the book we read. For generations that cover very much embodied the message of the book, that the salvation is only with guns, as the popular Armenian saying goes. And in that narrative, the gun advocate Der Houssig’s message for softer policy as well, depending on the local needs, was completely ignored. Surely there is no denying that strength is the guarantor of security but that strength comes not only with military hardware but also in astute political leadership. 

The broader interpretation of the message of the book, I believe, would have served the students and those who read the book much better. 

Note: Machiavelli's "The Prince" and Arpiar's "Red Offering" (No.1):

http://vhapelian.blogspot.com/2021/12/machiavellis-prince-and-arpiars-red.html