Did Kahlil Gibran write the poem Fear? - 3/3 - No, he did not

 Vahe H Apelian

Kahlil Gibran, self portrait. First edition of "The Prophet"

First and foremost, I owe this blog to ARA MEKHSIAN

I thought that with the two blogs I wrote, on the “Did Kahlil Gibran write the poem Fear?” issue, I had put a closure to it, - see the links below. 

In those two blogs, I had challenged the notion that Gibran Khalil Gibran, the author of the world-famous book of poetry “The Prophet”, wrote the poem “Fear”. Even though, I had challenged the issue, I made room for anyone, in turn, challenge my notion and lay claim that Kahlil Gibran, in fact, happened to write that none-sense. But here I am, adding a third blog to that sequel and answering the very question I raised, because of what Ara Mekhsian let me know and conclude that, in fact, I was right all along, that Kahlil Gibran did not write the poem “Fear”. 

However, I will have to note the following. A Khalil Gibran could have written the poem “Fear”. But Khalil Gibran is not the baptismal, nor the literary name of the author of the famous book of poetry, although he appears to have used the name Khalil Gibran in his works in Arabic. Using the name Khalil Gibran could be a perfectly legal marketing misleading ploy. But, claiming that Kahlil Gibran wrote the poem “Fear” is an outright deception. 

With this blog, my third blog and last blog on the matter, I end up answering the question I had posed: "Did Kahlil Gibran write the poem Fear?" and state that no, Gibran Khalil Gibran or Kahlil Gibran did not write the poem "Fear". 

I wrote this third and last blog on the issue because  because it turned out that my claim had also aroused the interest of Ara Mekhsian, who much like I, did not find the poem “Fear” listed among Kahlil Gibran’s works be it in his translated works. 

 Ara Mekhsian’s persistence led him to the following.

He found out that the river of the poem “Fear” appears Osho’s (Bhagwan Shree Rajneesh) book titled “Beyond Enlightenment”, where the controversial Indian guru wrote the following on բpages 279, 280/541, regarding the river and fear analogy: “It is only in our sleep that we are separate. The moment we are awake we are one. There will be a little fear. It is said that even before a river falls into the ocean, it trembles with fear. It looks back at the whole journey, the peaks of the mountains, the long winding path through the forests, through the people, and it sees in front of it such a vast ocean that entering into it is nothing but disappearing forever. But there is no other way. The river cannot go back. Neither can you go back. Going back is impossible in existence; you can only go forward. The river has to take the risk and go into the ocean. And only when it enters the ocean will the fear disappear because only then will the river know that it is not disappearing into the ocean; rather, it is becoming the ocean. It is a disappearance from one side and it is a tremendous resurrection on the other side. So don't be worried. Things are happening perfectly right for you. You had not come in search of a master, but what to do? A master was in search of you. And now there is no going back. Even if you try to close your eyes, that sleep in which you were living cannot be recalled. And the vastness is not something to be afraid of. It is very friendly, it is very loving. Disappearing into it is almost like finding the womb and its warmth and its nourishment again.”

Quoting Wikipeida, “Rajneesh, also known as Acharya Rajneesh, Bhagwan Shree Rajneesh, and later as Osho, was an Indian godman, philosopher, mystic, and founder of the Rajneesh movement". He was a controversial new age movement leader, who preached. I quote: “Bhagwan Shree Rajneesh (born December 11, 1931, Kuchwada [now in Madhya Pradesh], India—died January 19, 1990, Pune) was an Indian spiritual leader who preached an eclectic doctrine of Eastern mysticism, individual devotion, and sexual freedom.” Many may have seen the documentary about the controversial commune he led in state of Oregon. The poem “Fear”, fits the new-age Eastern mysticism the Inidan guru may have preached and may appeal to some But in literary style, the poem is far cry from Kahlil's poetry in form, and in thought.

Anyone who happens to read this blog as such or in context of the three “Did Kahlil Gibran wrote the poem Fear” blogs sequel, need to ascertain for himself or herself the source of controversial poem “Fear” if the person doubts the veracity of my claim that Kahlil Gibran, the author of the famous book of poetry “The Prophet”, did not write the none-sensical poem “Fear”.

As to Kahlil Gibran and his literary works, I quote George kheirallah, the editor and the translator of Gibran’s “The Procession” wrote, “During the first ten years of his life in New York – the period of the World War – the fame and leadership of Gibran in the Arabic-speaking world grew steadily, spreading from North America, to South America and to the Near East. While the Arabic world learned to recognize him as painter as well as writer, the English-speaking world became aware that he was a writer, as well as a painter. In 1918, at the age of thirty-five he summed up his meditations and philosophy in the “The Procession” expressed in Arabic verse. “The Procession” was the precursor of and ripened into his English “Prophet” at the age of forty. In 1919 he published his fist work in English, “The Madman”; “The Forerunner” followed in 1920 and in 1923 his masterpiece, “The Prophet”. On “The Prophet”, the ultimate expression of his life, Gibran had worked many years. Beautiful in form, creative in thought, it found immediate and lasting favor, ranked among the classics of contemporary English literature; while “The Procession” translated here, is his opus magnus in Arabic poetry.”

                                                                 ***

Links:

Did Kahlil Gibran write the poem “Fear”? – 1/3 – Collected works:

http://vhapelian.blogspot.com/2024/07/did-kahlil-gibran-write-poem-fear-1_25.html 

Did Kahlil Gibran write the poem "Fear"? - 2/3 - "The Procession"

http://vhapelian.blogspot.com/2024/07/did-kahlil-gibran-write-poem-fear-22.html

ԼԵՄ՝ Յուշագրութիւն մը

Վահէ Յ Աբէլեան 

A.R.F. YOUTH ASSOCIATION OF LEBANON, (Lepanani Yeridasartagan Myoutiun), courtesy Varoujan Badouhassian, first representatives meeting in Beirut in May, 1975 per noted date. I was not a member of the association but was a member of the central committee. 1. Vahe H. Apelian,2. Hrayr Kasparian, 3. Koko Achekian, 5. Khajag Shitilian, 6. Varoujan Badouhassian, 7. Tsolag Tutelian, 8. Dikran Jinbashian, 9. Yervant Pamboukian, 10. Yetvart Eloyan, 11. Yetvart Padoyan, 12. Hagop Varante Yapoudjian, 13. Garo Tutunkian, 14. Maggie Khatcherian, 15. Suzan Kradjian, 19. Hourig Khanjian Abdulian 21. Vatche Proodian, 22. Aris Krikorian, 23. Hrayr Nalbandian, 25. Hovig Khatchadourian, 27. Hagop Pakradouni, 28. Ara Khanjian

“Ազդակ» Օրաթերթի 9 Յուլիս 2024 համարին գաղութային բաժինին մէջ կարդացի որ ՀՅԴ Լիբանանի Երիտասարդական Միութիւնը՝ 5 Յուլիս 2024-ին, երեկոյեան ժամը 8:00-ին, «Յակոբ Տէր Մելքոնեան» թատերասրահին մէջ նշած է իր հիմնադրութեան յոբելեանը` «Դէպի երկրորդ յիսնամեակ» խորագիրով: 

ես ալ մաս կազմած եմ ԼԵՄ-ի հիմնադիր վարչութեան, եւ ներկայ եղած եմ անոր անդրանիկ պատգամաւորական ժողովին որ տեղի ունեցաւ այժմու Արեւմտեան Պէյրութի երբեմնի ժողովրդային տան մէջ։ Հետեւաբար պատշաճ նկատեցի յուշագրել ԼԵՄ-ի հիմնադրութեան մասին իմ տպաւորութիւններս։ Թէեւ ԼԵՄ-ը կ҆ակնարկէ Լիբանանի Երիտասարդական Միութեան, բայց անոր կազմաւորման անդրադարձը սփիւռքի ՀՅԴ պատանեկան եւ երիտասարդական միութիւններուն հետ ալ առընչուած էր։ Անոր մասին պիտի անդրադառնամ քիչ ետք։ 

ԼԵՄ-ի ծնունդին հիմնական եւ թերեւս ալ կրնամ նշել որ միակ պատճառը կառուցային էր, յատկապէս Լիբանանի համար, թերեւս ալ Սուրիահայ համայնքին համար ալ այդ էր, եւ աղերս ունէր Լիբանանի Պատանեկան Միութեան դրութեանը հետ։

Բացատրեմ՝

Յետ եղեռնեան Լիբանահայ գաղութին դաշնակցական հատուածը միութենական փորձառութիւն կը փոխանցէր իր զաւակներուն անդամագրելով զանոնք տեղւոյն Պատանեկան Միութեան։ Ինչպէս էր նաեւ իմ պարագայիս. հայրս՝ վաղ պատանեկութեանս, զիս անդամագրեց Պէյրութի Բաբգէն Սիւնի Պատանեկան Միութեան։

 Ժամանակի ընթացքին Պատանեկան Միութիւնը – գլխագրած եմ դիտումնաւոր կերպով– կ՚ունենար իր ճիւղաւորումը։ Այն պատանիները, որոնք իրենց ուսումը կը շարունակէին յաճախելով միջնակարգ  եւ ապա երկրորդական (հայ սքուլ) վարժարաններ, անդամ կը դառնային Լիբանանի ՀՅԴ Զաւարեան Աշակերտական Միութեան։ Այդպէս ալ էր իմ պարագաս։ Իսկ եթէ պատահէր որ երբեմնի պատանին շարունակէր իր ուսումը որպէս համալսարանական ուսանող կամ ուսանողուհի, մաս կը կազմէր ՀՅԴ Զաւարեան Ուսանողական Միւթեան որպէս երկու տարուայ օժանդակ անդամ եւ ապա կ҆անցնէր ՀՅԴ շարքերը, այլապէս կը դադրէր մաս կազմելէ Զաւարեանի  Ուսնողական Միութեան, որ կոմիտէութիւն մըն էր, համազօր որեւէ կոմիտէութեան։

Այդ դրութիւնը յառաջացած էր հասկնալի պատճառներով։ Յետ եղեռնեան սերունդը կարիք ունէր դաստիարակուած սերունդի որպէսզի վարէ արտերկրի ազգային կեանքը։ Իսկ այդ շրջանին ընդհանրացած էր արհեստի աշկերտութեան դրութիւնը։ Նախակրթարանէն ետք, եւ յաճախ ալ տակաւին նախակրթարանը չաւարտած, հայ պատանիներ կը դադրէին դպրոց յաճախելէ եւ կը սկսէին սորվիլ արհեստ մը՝ ինչպէս ոսկերչութիւն, եւ այլն։ Այն պատանիները որոնք արհեստ կը սորվէին նոյն դրութիւնը չունէին ինչ որ ունէին իրենց ուսումը շարունակող աշակերտները եւ ապա ուսանողները։ Հետեւաբար ստեղծուած էր դրութիւն մը ուր, երգին բառերով՝ երես ծնօտին աղուամազ բուսած երբեմնի պատանին, կը շարունակէր մնալ անդամ իր Պատանեկան Միութեան մասնաճիւղին։ 

Մեծ Եղեռնի յիսնամեակին՝ 1965-ին, այս էր կազմակերպական դրութիւնը Լիբանանի մէջ՝ Պատանեկան Միութիւնը իր մասնաճիւղերով, Զաւարեան Աշակերտական Միութիւնը իր զոյգ մասնաճիւղերով՝ մէկը Պէյրութ իսկ միւսը Պուրճ Համուտ, եւ Զաւարեան Ուսանողական Միութիւնը։ Բայց արդէն ցեղասպանութեան յիսնամեակին Լիբանահայ ազգային կեանքը հիմնովին փոխուած էր։ Ուսումնառութիւնը ընդհանրացած էր։ Երբեմնի արհեստ սորվող աշկերտները ստեղծած էին իրենց համար բարեկեցիկ վիճակ մը եւ մաս կը կազմէին գաղութային կեանքին կազմակերպման։ Ընթացիկ կեանքն ալ, լրագրութեամբ, հեռատեսիլով, ռատիոյով կը սատարէր հանրային դաստիարակութեան։  Երբեմնի «աշակերտ եւ աշկերտ»-ի դրութիւնը այլեւս ժամանակավրէպ էր։ Հետեւաբար պէտք էր դրութիւնը վերատեսութեան ենթարկել։ Եւ այդ վերատեսութեան արդիւնքը եղաւ ՀՅԴ Լիբանանի Երիտասարդական Միութիւնը՝ ԼԵՄ-ը։ Այսպէս՝ Պատանեկան Միութիւնը, իր թաղային եւ  շրջանային մասնաճիւղերով, եւ Զաւարեան Աշակերտական Միութիւնը իր զոյգ մասնաճիւղերով, անցան պատմութեան էջերուն եւ յառաջ եկաւ ԼԵՄ-ը։ 

Բայց պատկերը նոյնը չէր, օրինակ, Ամերիկահայութեան պարագային, ուր մինչեւ երկրորդական վարժարան ուսումնառութիւնը պարտադիր էր, իսկ արհեստավարժութիւնը մաս կը կազմէր այդ ուսումնական կարգին ըստ աշակերտին հայեցողութեան կամ հետաքրքրութեան։ Հետեւաբար Ամերիկայի պարագային տիրող դրութիւնը փոխելու կարիք չկար։ Հոն, 13 Յունուար 1933-էն ի վեր, արդէն կը գործէր AYF-ը՝ Armenian Youth Federation իր կրտսեր կարգի (junior) աշակերտներէով, ինչպէս նաւ երեց կարգի (senior) ուսանողներով։ Հետեւաբար ԼԵՄ-ի հիմնադրութիւնէն ետք, AYF-ը ունեցաւ միայն նոր անուանակոչութիւն եւ կոչուեցաւ AYF-YOARF, այսինքն՝ Armenian Youth Federation – Youth Organizaiton of the Armenian Revolutionary Federation. Կարծեմ հայերէնի թարգմանութեան կարիգը չկայ։ 

    1972`Պէյրութի ժողովրդային տան մէջ, նախ քաղաքացիական պատերազմին վերջին երեսփոխանական ընտրութեան ժողովրդային ընդունելիութեան։   Կայնած ձախէն աջ՝ Ձոլակ Թիւթէլիան՛, Յովսէբ Սէֆէրեան, Տոքդ.Անդրանիկ Մանուկեան, Սուրէն Խանամիրեան, Տոքդ, Մելքոն Էպլիղաթեան, Սագօ Գարգոտորեան, Արփի Պաղտասարեան Շահինեան, ----Կարօ Սասունի, Մարի Պագալեան Արեւեան, Խաչիկ Պապիկեան։ 

Նստած, ձախէն աջ՝ Շողիկ Յովսէբեան Տիքիճեան, Սեդա Տասոյեան, Եդուարդ Էլոյեան, Հուրի Բանեան, Վահէ Յ Աբէլեան, ........, Զուարթ Սարհատեան։

ԼԵՄ-ի հիմնադրութեան շրջանին, Լիբանահայ գաղութը հիմնովին տարբեր էր։ Լիբանանի քաղաքական կեանքին մէջ Լիբանահայութիւնը ունէր իր քաղաքական ներկայութիւնը՝ Հայ Յեղափոխական Դաշնակցութեան առաջնորդութեամբ, որուն նմանը չէր պատահած սփիւռքի մէջ եւ հաւանաբար գոյութիւն չունի ներկայիս։ Հետեւաբար ԼԵՄ-ի առջեւ ալ ներկայիս բնականաբար կը պարզուի հիմնովին տարբեր գաղութային վիճակ մը։

ԼԵՄ-ի յիսնամեակի գործունէութեան գնահատանքը եղաւ։ Բայց չեղաւ ԼԵՄ-ը խարսխող Լիբանանի երբեմնի Պատանեկան Միութեան գնահատանքը։ Պատանեկան Միութիւնը իր մասնաճիւղերով եւ իրմէ բխող Զաւարեան Աշակերտական Միութիւնը իր զոյք մասնաճիւղերով արդէն յիսուն տարիներէ ի վեր, ԼԵՄ-ի հիմնադրութիւնէն ետք, Լիբանահայ գաղութային կեանքի պատմութեան անցած են, չըսելու համար մոռացութեան։ Որքան որ գիտեմ ոչ մէկ պատմագրութիւն եղաւ անոնց մասին։  Հոն է որ հիմնաւորուեցաւ յետ Եղեռնի ՀՅԴ սփիւռքի մէջ գործող պատանիներու եւ վաղ երիտասարդներու միութենական փորձառութիւնը։ Անոնք գործեցին շուրջ յիսուն տարիներ, որոնց ընթացքին հիմնեցին եւ ապագայ սերունդներուն աւանդեցին Լիբանանի Երիտասարդական Միութիւնը՝ ԼԵՄ-ը, որ այժմ կը թեւակոխէ իր հիմնադրութեան երկրորդ յիսնամեակը։

 

 

.

Did Kahlil Gibran write the poem “Fear”? – 2/3 – “The Procession”

Vahe H Apelian

“Fear” appears to be a popular poem. In my previous blog about the poem (see the link below), I posted two copies from different sources. One claimed that the poem is by Khalil Gibran and the other claimed that it is by Kahlil Gibran.

I doubt that the poem is written by Gibran Khalil Gibran. It does not make sense to me for reasons I elaborated in my previous blog. In order to find if the poem indeed is cited among Kahlil Gibran’s work, I purchased a copy of the Collected Works of Kahlil Gibran. The book is “a collection of some of Gibran’s best loved writings”. Consequently, it is not a complete collection of his literary works. The book is 631 pages long. The content lists 12 books. I did not come across the poem “Fear” in the Collected Works of Kahlil.Gibran book.

Someone told me that it is from Gibran’s other work, The Procession.  Determined to find the source of the poem “Fear”, I purchased a copy of the book. It is 111 pages long. The book is “edited, translated, and with a biographical sketch by George Kheirrallah”.  It is dedicated “To the sons and daughters of Lebanon”. The book is comprised of the “Life of Gibran Khalil Gibran”, followed by “The Procession of Gibran”. The editor noted that: “In 1919 Gibran surprised friends by issuing at his own expense, a beautiful and artistic book containing The Procession, his hidden masterpiece in Arabic poetry. The paper, the type of illustrations and binding all bespoke the tender regard and care that Gibran had bestowed upon this unique child."

The Procession is a translatory work. “An old sage, worldly-wise and ripened by experience, had left the city to wander in the countryside, and wearily rested himself at the edge of the forest; a naked, sun-bronzed youth emerged from the forest, reed in hand, to throw himself in abandon. The editor claims that The Procession is the opus magnus in Arabic poetry.

In 1919, Gibran published his first wok in English, The Madman, followed by The Forerunner in 1920, and in 1923 his masterpiece The Prophet  that catapulted Gibran to literary stratosphere. 

 The Procession, in Arabic may be regarded the precursor of The Prophet in English. It is comprised of the following poems. “Fear” is not listed among them.

Of Religion

Of Justice

Of Will and Right

Of Science and Knowledge

Of Freedom

Of Happiness and Hope

Of Gentleness

Of love

Of Soul and Fertility

Of Death and Immortality

The Summing of the Youth

The Capitulation of the Sage.

I failed to locate the source of the poem “Fear”. I doubt that Gibran Khalil Gibran wrote the poem, contrary to the claims. If any of the readers of this blog can cite the source of the poem “Fear” from Gibran Khalil Gibran’s works, I will be grateful. I will grudgingly admit that Kahlil Gibran indeed wrote the poem but my perception of the poem will not change. All I will say is that Kahlil Gibram stumbled in writing that none-sensical poem titled “Fear”. But that does not mean that he will be less of the writer to me. At times, the greatest among us also stumbles. After all, we all are humans and to err is human.

***

Link: 

Did Kahlil Gibran write the poem “Fear”? – 2/2 – “Collected Works”

http://vhapelian.blogspot.com/2024/07/did-kahlil-gibran-write-poem-fear-22.html

 

Did Kahlil Gibran write the poem "Fear"? - 1/3 - "Collected Works"

Vahe H Apelian

You may also have come across the poem titled Fear. I posted two copies of the poem from different sources. One claims that poem is by Khalil Gibran, the other claims that the poem is by Kahlil Gibran

Indeed, the Lebanese born poet Gibran Khalil Gibran’s has its literary works published as Kahlil Gibran.  I have read that it was his teacher noting an unusual latent literary  talent in her student, suggested that he adopts the name Kahlil. But, according to Wikipedia, “. His name was registered using the anglicized spelling 'Kahlil Gibran.”. In any event, Gibran’s name was not Khalil Gibran. I remember an incident in Lebanon when during an interview of an Armenian stage actor on tv, he mentioned the name Khalil Gibran Khalil. You could hear the chuckling in the background of the studio. 

I quote: “Khalil or Khaleel (Arabic: خليل) means friend and is a common male first name in the Middle East, the Caucasus, the Balkans, North Africa, West Africa, East Africa, Central Asia and among Muslims in South Asia and as such is also a common surname.” Khalil is mostly Muslim boys’ name. Gibran was a Maronite Christian and his baptismal name was Gibran Khalil Gibran.

I doubt that the poem is written by Kahlil Gibran. The poem does not make sense to me. It claims that the river is afraid as it flows towards the ocean but, I quote, “the river needs to take the risk of entering the ocean because only then the fear will disappear because that’s when the river will know it’s not about disappearing into the ocean but becoming the ocean.”

What kind of non-sensical metaphor that is! The river flows to the ocean whether it wants or not. There is no element of taking a risk. There is the certainly of pouring into the ocean and] when it enters the ocean, it does not become the ocean, it becomes part of the ocean. Is it meant to say that we should not fear death because we all are in the process of dying? And after we die, how would we know we are part of the bigger, whatever that is? 

As a Diaspora Armenian one can visualize the process of the flowing river onto the ocean to gradual assimilation into a vast something, such as bigger and far-reaching Anglo-Saxon culture. Should we take the risk and fear not because we will become part of that Anglo-Saxon cultural ocean and are no more an Armenian river? This poem does not make sense to me. It cherishes the loss of identity! Yet the framed poem is being sold for hefty price and I have read by many on Armenian social media having been enamored by the poem! 

I doubt that Kahlil Gibran wrote this nonsense. I searched in the internet looking for the poem’s source but I did not come across any that cited that the poem is from such a literary work of Kahlil Gibran. 

The other day I ordered the collected work of Kahlil Gibran in a beautifully bound hard cover book. After a two pages long introduction about Kahlil Gibran, his literary works are cited.  The book is “a collection of some of Gibran’s best loved writings”. Consequently, it is not a complete collection of his literary works. The book is 631 pages long. The content lists 12 books. 

The introduction to the Collected Work of Kahlil Gibran, ends with the expected as to what Kahlil Gibran is mostly known for. It notes that “He is best remembered for the Prophet (1923), a collection of twenty-six fables, which has been translated into more than forty languages and continues to remain a masterpiece.” I bet for most; he is only remembered for his book The Prophet. Our own poet Bedros Tourian who died at the age of twenty-one, wrote 39 poems but he is immortalized not for all the 39 poems he wrote, but for less than 26 of those 39 poems.

Right after I received the book, I started flipping the pages one by one. I did not come across a poem titled Fear. I will go over the book again and again to make sure that I did not miss any of Kahlil Gibran’s poems.

In the meantime, if any of the readers of this blog can cite the source of the poem Fearfrom Kahlil Gibran’s works, I will be grateful. I will grudgingly admit that Kahlil Gibran indeed wrote the poem but my perception of the poem will not change. All I will say is that Kahlil Gibram stumbled in writing that none-sensical poem titled Fear. But that does not mean that he will be less of the writer to me. At times, the greatest among us also stumbles. After all, we all are humans and to err is human.

 

Do you find the Armenian Declaration of Independence properly worded?

 Vahe H Apelian

On Friday, July 5, 2024, Asbarez daily reported that Prime Minister Nikol Pashinyan called for the adoption of a new constitution. July 5 is Armenia’s Constitution Day. There was nothing new in the PM’s announcement. Six months ago, on January 19, 2024, the prime minister announced the same. He said: "We want to have a constitution that makes the Republic of Armenia more viable in the new geopolitical and regional conditions." 

Article 1 of the Constitution of the Republic of Armenia of states that: "The Armenian people — taking as a the fundamental principles of the Armenian Statehood and the nation-wide objectives enshrined in the Declaration on the Independence of Armenia, … adopt the Constitution of the Republic of Armenia.” Any reference the pm Nikol Pashinyan made about the constitution pertains to the Declaration of Independence, which as the article 1 states, constitutes the cornerstone of the Armenian Constitution.

Blanketed accusatory statements that Nikol Pashinyan wants to change the constitution leave the impression that the Armenian Declaration of Independence and/or the Constitution are not read to have meaningful comments for debate. Naturally, it is the citizens of Armenia who will ratify any proposed change.

I copied and posted below the Declaration of Independence.

Do you find it properly worded? 

Does it need amending? 

As far as I am concerned, it needs amending.

 ***

DECLARATION OF INDEPENDENCE 

The Supreme Council of the Armenian Soviet Socialist Republic

Expressing the united will of the Armenian people;

Aware of its historic responsibility for the destiny of the Armenian people engaged in the realization of the aspirations of all Armenians and the restoration of historical justice;

Proceeding from the principles of the Universal Declaration on Human Rights and the generally recognized norms of international law;

Exercising the right of nations to free self-determination;

Based on the December 1, 1989, joint decision of the Armenian SSR Supreme Council and the Artsakh National Council on the "Reunification of the Armenian SSR and the Mountainous Region of Karabakh;"

Developing the democratic traditions of the independent Republic of Armenia established on May 28, 1918;

Declares

The beginning of the process of establishing of independent statehood positioning the question of the creation of a democratic society based on the rule of law;

1. The Armenian SSR is renamed the Republic of Armenia (Armenia). The Republic of Armenia shall have its flag, coat of arms, and anthem.

2. The Republic of Armenia is a self-governing state, endowed with the supremacy of state authority, independence, sovereignty, and plenipotentiary power.Only the constitution and laws of the Republic of Armenia are valid for the whole territory of the Republic of Armenia.

3. The bearer of the Armenian statehood is the people of the Republic of Armenia, which exercises the authority directly and through its representative bodies on the basis of the constitution and laws of the Republic of Armenia. The right to speak on behalf of the people of the Republic of Armenia belongs exclusively to the Supreme Council of Armenia. 

4. All citizens living on the territory of Armenia are granted citizenship of the Republic of Armenia. Armenians of the Diaspora have the right of citizenship of Armenia. The citizens of the Republic of Armenia are protected and aided by the Republic. The Republic of Armenia guarantees the free and equal development of its citizens regardless of national origin, race, or creed.

5. With the purpose of guaranteeing the security of the Republic of Armenia and the inviolability of its borders, the Republic of Armenia creates its own armed forces, internal troops, organs of state and public security under the jurisdiction of the Supreme Council. The Republic of Armenia has its share of the USSR military apparatus. The Republic of Armenia determines the regulation of military service for its citizens independently. Military units of other countries, their military bases and building complexes can be located on the territory of the Republic of Armenia only by a decision of Armenia’s Supreme Council. The armed forces of the Republic of Armenia can be deployed only by a decision of its Supreme Council.

6. As the subject of international law, the Republic of Armenia conducts an independent foreign policy; it establishes direct relations with other states, national-state units of the USSR, and participates in the activity of international organizations.

7. The national wealth of the Republic of Armenia - the land, the earth’s crust, airspace, water, and other natural resources, as well as economic and intellectual, cultural capabilities are the property of its people. The regulation of their governance, usage, and possession is determined by the laws of the Republic of Armenia. The v has the right to its share of the USSR national wealth, including the supplies of gold and diamond, and hard currency funds.

8. The Republic of Armenia determines the principles and regulation of its economic system, creates its own money, national bank, finance-loan system, tax and custom services, based on the system of multiple forms of property ownership.

9. On its territory, the Republic of Armenia guarantees freedom of speech, press, and conscience; separation of legislative, executive, and judicial powers; a multi-party system; equality of political parties under the law; depolitization of law enforcement bodies and armed forces.

10. The Republic of Armenia guarantees the use of Armenian as the state language in all spheres of the Republic’s life; the Republic creates its own system of education and of scientific and cultural development.

11, The Republic of Armenia stands in support of the task of achieving international recognition of the 1915 Genocide in Ottoman Turkey and Western Armenia.

12. This declaration serves as the basis for the development of the constitution of the Republic of Armenia and, until such time as the new constitution is approved, as the basis for the introduction of amendments to the current constitution; and for the operation of state authorities and the development of new legislation for the Republic.

Signed by: 
Levon Ter-Petrossian
President of the Supreme Council of the Republic of Armenia 

Ara Sahakian
Secretary of the Supreme Council of the Republic of Armenia 

Yerevan
August 23, 1990

Will these be issues of contention ? - 1 - The Armenian Declaration of Independence

Vahe H Apelian

On Friday, July 5, 2024, Asbarez daily reported that Prime Minister Nikol Pashinyan called for the adoption of a new constitution. July 5 is Armenia’s Constitution Day. There was nothing new in the PM’s announcement. Six months ago, on January 19, 2024, the prime minister announced the same. He said: "We want to have a constitution that makes the Republic of Armenia more viable in the new geopolitical and regional conditions." 

Article 1 of the Constitution of the Republic of Armenia of states that: "The Armenian people — taking as a the fundamental principles of the Armenian Statehood and the nation-wide objectives enshrined in the Declaration on the Independence of Armenia, … adopt the Constitution of the Republic of Armenia.” Any reference the pm Nikol Pashinyan made about the constitution pertains to the Declaration of Independence, which as the article 1 states, constitutes the cornerstone of the Armenian Constitution.

Blanketed accusatory statements that Nikol Pashinyan wants to change the constitution leave the impression that the Armenian Declaration of Independence and/or the Constitution are not read to have meaningful comments for debate. Naturally, it is the citizens of Armenia who will ratify any proposed change.

I copied and posted below the Declaration of Independence.

Do you find it properly worded? 

Does it need amending? 

As far as I am concerned, it needs amending. Surely, It is up to a reader to claim that the Declaration of Independence is a properly worded document and does not need to be amended. Obviously, the PM does not think so.

Which statements in the Armenian Constitution the prime minister thinks are issues for contention and need to be reworded, or maybe altogether removed? Could the following statements in the Declaration of Independence, be the issues of contention the citizens of Armenia have to vote to retain, or vote for a revised wording, or have it removed altogether? 

 The statements in the Declaration of Independence that I marked in red color and with a raised hand, may be considered contentious.

Attached is the Armenian Declaration of Independence, I copied and posted and indicated the reference source below.

 ***

DECLARATION OF INDEPENDENCE 

The Supreme Council of the Armenian Soviet Socialist Republic

Expressing the united will of the Armenian people;

Aware of its historic responsibility for the destiny of the Armenian people engaged in the realization of the aspirations of all Armenians and the restoration of historical justice;

Proceeding from the principles of the Universal Declaration on Human Rights and the generally recognized norms of international law;

Exercising the right of nations to free self-determination;

Based on the December 1, 1989, joint decision of the Armenian SSR Supreme Council and the Artsakh National Council on the "Reunification of the Armenian SSR and the Mountainous Region of Karabakh;"✋✋✋

Developing the democratic traditions of the independent Republic of Armenia established on May 28, 1918;

Declares

The beginning of the process of establishing of independent statehood positioning the question of the creation of a democratic society based on the rule of law;

1. The Armenian SSR is renamed the Republic of Armenia (Armenia). The Republic of Armenia shall have its flag, coat of arms, and anthem.

2. The Republic of Armenia is a self-governing state, endowed with the supremacy of state authority, independence, sovereignty, and plenipotentiary power.Only the constitution and laws of the Republic of Armenia are valid for the whole territory of the Republic of Armenia.

3. The bearer of the Armenian statehood is the people of the Republic of Armenia, which exercises the authority directly and through its representative bodies on the basis of the constitution and laws of the Republic of Armenia. The right to speak on behalf of the people of the Republic of Armenia belongs exclusively to the Supreme Council of Armenia. ✋✋✋

4. All citizens living on the territory of Armenia are granted citizenship of the Republic of Armenia. Armenians of the Diaspora have the right of citizenship of Armenia. The citizens of the Republic of Armenia are protected and aided by the Republic. The Republic of Armenia guarantees the free and equal development of its citizens regardless of national origin, race, or creed.

5. With the purpose of guaranteeing the security of the Republic of Armenia and the inviolability of its borders, the Republic of Armenia creates its own armed forces, internal troops, organs of state and public security under the jurisdiction of the Supreme Council. The Republic of Armenia has its share of the USSR military apparatus. The Republic of Armenia determines the regulation of military service for its citizens independently. Military units of other countries, their military bases and building complexes can be located on the territory of the Republic of Armenia only by a decision of Armenia’s Supreme Council. The armed forces of the Republic of Armenia can be deployed only by a decision of its Supreme Council.✋✋✋

6. As the subject of international law, the Republic of Armenia conducts an independent foreign policy; it establishes direct relations with other states, national-state units of the USSR, and participates in the activity of international organizations.✋✋✋

7. The national wealth of the Republic of Armenia - the land, the earth’s crust, airspace, water, and other natural resources, as well as economic and intellectual, cultural capabilities are the property of its people. The regulation of their governance, usage, and possession is determined by the laws of the Republic of Armenia. The v has the right to its share of the USSR national wealth, including the supplies of gold and diamond, and hard currency funds.✋✋✋

8. The Republic of Armenia determines the principles and regulation of its economic system, creates its own money, national bank, finance-loan system, tax and custom services, based on the system of multiple forms of property ownership.

9. On its territory, the Republic of Armenia guarantees freedom of speech, press, and conscience; separation of legislative, executive, and judicial powers; a multi-party system; equality of political parties under the law; depolitization of law enforcement bodies and armed forces.

10. The Republic of Armenia guarantees the use of Armenian as the state language in all spheres of the Republic’s life; the Republic creates its own system of education and of scientific and cultural development.

11, The Republic of Armenia stands in support of the task of achieving international recognition of the 1915 Genocide in Ottoman Turkey and Western Armenia.✋✋✋

12. This declaration serves as the basis for the development of the constitution of the Republic of Armenia and, until such time as the new constitution is approved, as the basis for the introduction of amendments to the current constitution; and for the operation of state authorities and the development of new legislation for the Republic.

Signed by: 
Levon Ter-Petrossian
President of the Supreme Council of the Republic of Armenia 

Ara Sahakian
Secretary of the Supreme Council of the Republic of Armenia 

Yerevan
August 23, 1990

                                                ***

Reference Sources:

Armenian Declaration of Independence

In English: (https://www.gov.am/en/independence/)

Հայերէն - (https://www.gov.am/am/independence/)