Women in Armenia

Բնագիրը կցած եմ։ Attached is my Google aided translation of Lucy Deokmejian’s, April 28, 2025 article on Keghart.com. I took the liberty and changed the title for my blog. The original title in Armenian read: “Are women flowers or a being to give flowers to” (see the original article below). I post this article in memory of Virginia Apelian who founded the Armenian American Alliance Against Domestic Abuse. Vaհe Apelian 

Courtesy Armenianweekly 

Women’s holidays symbolize the continuity of life, love, beauty, and creativity. This symbol has been transformed into a month-long celebration in Armenia, called Women’s Month.

The month begins on March 8, International Women’s Day. While around the world, this day primarily emphasizes women’s rights, achievements, and social roles; in Armenia the holiday has taken on a warmer, more family-oriented tone, becoming a unique occasion for expressing love and respect. This beautiful, festive period culminates on April 7, when the Armenian Apostolic Church celebrates the Annunciation of the Blessed Virgin Mary. This day is declared a day of blessing for mothers and women awaiting the joy of motherhood, valuing the image of the mother and the mission of women as givers of life. On these two days, long lines form especially at flower shops and men seem to compete with each other to see who will give the largest bouquet of flowers to his wife, lover and/or mother. 

This preface gives the beautiful impression that women are highly valued and respected in Armenia. But unfortunately, the reality does not paint such a beautiful picture. There is discrimination against women, and even more, there is violence. And it is not that these incidents are recorded only in the “backward” regions of the republic. They also exist in the capital Yerevan. Many people say beautiful things about women at dinner tables and drink toasts, but in real life they show the exact opposite attitude towards the female gender.

If we talk about discrimination, women often have difficulties when applying for a job, when advancing in the workplace, and when maintaining their job during pregnancy and childbirth. The picture is no different at home, where the first and last word is with the man, since this “female root” is probably in third place, giving way to the mother-in-law in second place. There are stereotypes about women, due to which women do not have sufficient participation in decision-making. Stereotypes are also one of the main factors contributing to violence against women.

There are so many examples of disrespect and violence against women in public life that one is momentarily stunned by the existence of such an attitude in our nation. If we only consider the news, we will notice how many cases of violence against women are committed in a week. Some of them happen not because the “victim” is a woman, but because she is the wife of a given man and the man gives himself the absolute right to treat the woman according to his “discretion”. Physical and verbal pressure and acts of violence have reached the point of murder. 

Domestic violence is often viewed as an exclusively family problem, and society believes that it should be resolved within the family. This approach makes women more vulnerable, as in many families the opinion of women remains ignored, and their rights are not properly protected.

According to a survey conducted in Armenia in December 2024, 35.7% of participants believe that in order to preserve the family, a woman must tolerate violence, and 27.7% believe that “women deserve to be beaten.” According to police data, the overwhelming majority of recorded cases of domestic violence are physical in nature, and 2/3 of these cases do not result in the initiation of criminal cases due to the lack of complaints from the injured party.

See Link 2 below

It should be noted that the formation of violence is conditioned by a variety of factors: low education level, witnessing violence between parents, child abuse, the presence of several partners or suspicion of a partner’s infidelity, alcohol use, and social norms that give men a “privileged” status and women a subordinate status.

The presentations give a clear idea of ​​​​the great need in Armenia to organize public campaigns to prevent violence that destroy stereotypes that justify violence. Within the framework of general sex education programs among young people, advocacy work based on the principle of gender equality should be carried out.

It is true that we are talking about Armenia, but this does not mean that similar phenomena do not exist in other countries of the world or that the picture is very different. We are simply interested in ourselves and in valuing women and their role at every opportunity. We need to change the stereotypes that have been fixed in everyone towards women and view women not only as individuals who obey the instructions of their father, brother or husband, who do housework flawlessly, who have an unimportant role in the family, and who are “natural” if they are subjected to insults and beatings.

On the other hand, we see that in the Republic of Armenia, women are entrusted  even with high-ranking state positions, such as the ministries of health, education, science, culture and physical education, justice, internal affairs, the positions of prosecutor general, human rights defender and head of the Foreign Intelligence Service, which is only a commendable phenomenon. It is commendable that the Armenian authorities believe in the important role of women in state-building, therefore, they promote the role of women in public and political life, which will certainly have a positive impact on increasing the value of women in society.

                              ***

A woman is not born only to give flowers on holidays. A woman is a flower not only for her beauty, but also for her endurance and uniqueness. Some bloom in the heat, while others in the most barren places, but all the same, they radiate their charm and skills. A woman, like a flower, shines naturally through the gentleness of her heart, the softness of her soul, and the powers hidden within her being.

 

Link 1: Լիւսի Տէօքմէճեան, Երևան, 28 ապրիլ 2025` Կինը ծաղիկ, թէ՞ ծաղիկ նուիրելու էակ։ https://keghart.org/deukmejian-woman-flower/

Link 2: Virgina Apelian: American Armenian Alliance Against Domestic Abuse (AAAaDA): https://vhapelian.blogspot.com/search?q=Domestic+abuse

 

Women in Armenia

Բնագիրը կցած եմ։ Attached is my Google aided translation of Lucy Deokmejian’s, April 28, 2025 article on Keghart.com. I took the liberty and changed the title for my blog. The original title in Armenian read: “Are women flowers or a being to give flowers to” (see the original article below). I post this article in memory of Virginia Apelian. Vaհe Apelian 

Courtesy Armenianweekly 

Women’s holidays symbolize the continuity of life, love, beauty, and creativity. This symbol has been transformed into a month-long celebration in Armenia, called Women’s Month.

The month begins on March 8, International Women’s Day. While around the world, this day primarily emphasizes women’s rights, achievements, and social roles; in Armenia the holiday has taken on a warmer, more family-oriented tone, becoming a unique occasion for expressing love and respect. This beautiful, festive period culminates on April 7, when the Armenian Apostolic Church celebrates the Annunciation of the Blessed Virgin Mary. This day is declared a day of blessing for mothers and women awaiting the joy of motherhood, valuing the image of the mother and the mission of women as givers of life. On these two days, long lines form especially at flower shops and men seem to compete with each other to see who will give the largest bouquet of flowers to his wife, lover and/or mother. 

This preface gives the beautiful impression that women are highly valued and respected in Armenia. But unfortunately, the reality does not paint such a beautiful picture. There is discrimination against women, and even more, there is violence. And it is not that these incidents are recorded only in the “backward” regions of the republic. They also exist in the capital Yerevan. Many people say beautiful things about women at dinner tables and drink toasts, but in real life they show the exact opposite attitude towards the female gender.

If we talk about discrimination, women often have difficulties when applying for a job, when advancing in the workplace, and when maintaining their job during pregnancy and childbirth. The picture is no different at home, where the first and last word is with the man, since this “female root” is probably in third place, giving way to the mother-in-law in second place. There are stereotypes about women, due to which women do not have sufficient participation in decision-making. Stereotypes are also one of the main factors contributing to violence against women.

There are so many examples of disrespect and violence against women in public life that one is momentarily stunned by the existence of such an attitude in our nation. If we only consider the news, we will notice how many cases of violence against women are committed in a week. Some of them happen not because the “victim” is a woman, but because she is the wife of a given man and the man gives himself the absolute right to treat the woman according to his “discretion”. Physical and verbal pressure and acts of violence have reached the point of murder. 

Domestic violence is often viewed as an exclusively family problem, and society believes that it should be resolved within the family. This approach makes women more vulnerable, as in many families the opinion of women remains ignored, and their rights are not properly protected.

According to a survey conducted in Armenia in December 2024, 35.7% of participants believe that in order to preserve the family, a woman must tolerate violence, and 27.7% believe that “women deserve to be beaten.” According to police data, the overwhelming majority of recorded cases of domestic violence are physical in nature, and 2/3 of these cases do not result in the initiation of criminal cases due to the lack of complaints from the injured party.

See Link 2 below

It should be noted that the formation of violence is conditioned by a variety of factors: low education level, witnessing violence between parents, child abuse, the presence of several partners or suspicion of a partner’s infidelity, alcohol use, and social norms that give men a “privileged” status and women a subordinate status.

The presentations give a clear idea of ​​​​the great need in Armenia to organize public campaigns to prevent violence that destroy stereotypes that justify violence. Within the framework of general sex education programs among young people, advocacy work based on the principle of gender equality should be carried out.

It is true that we are talking about Armenia, but this does not mean that similar phenomena do not exist in other countries of the world or that the picture is very different. We are simply interested in ourselves and in valuing women and their role at every opportunity. We need to change the stereotypes that have been fixed in everyone towards women and view women not only as individuals who obey the instructions of their father, brother or husband, who do housework flawlessly, who have an unimportant role in the family, and who are “natural” if they are subjected to insults and beatings.

On the other hand, we see that in the Republic of Armenia, women are entrusted  even with high-ranking state positions, such as the ministries of health, education, science, culture and physical education, justice, internal affairs, the positions of prosecutor general, human rights defender and head of the Foreign Intelligence Service, which is only a commendable phenomenon. It is commendable that the Armenian authorities believe in the important role of women in state-building, therefore, they promote the role of women in public and political life, which will certainly have a positive impact on increasing the value of women in society.

                              ***

A woman is not born only to give flowers on holidays. A woman is a flower not only for her beauty, but also for her endurance and uniqueness. Some bloom in the heat, while others in the most barren places, but all the same, they radiate their charm and skills. A woman, like a flower, shines naturally through the gentleness of her heart, the softness of her soul, and the powers hidden within her being.

 

Link 1: Լիւսի Տէօքմէճեան, Երևան, 28 ապրիլ 2025` Կինը ծաղիկ, թէ՞ ծաղիկ նուիրելու էակ։ https://keghart.org/deukmejian-woman-flower/

Link 2: Virgina Apelian: American Armenian Alliance Against Domestic Abuse (AAAaDA): https://vhapelian.blogspot.com/search?q=Domestic+abuse

 

Miss Chambers – The Beloved Missionary in Kessab

 By Vahe H. Apelian PhD, Columbus OH, USA, 4 November 2009

 

Missionary Effie Chamber courtesy Danette Hein-Snider

I first heard Miss Chambers’ name in my early teens. It may have been from my maternal grandmother or someone else of her generation in our extended family. My recollection puts me in company of family and friends in Keurkune seated cross-legged on the floor under the dim light of the kerosene lantern chatting of the bygones. Other than the endearing memories she had left behind, nothing else seems to have been known about her, not even her first name. She was simply the beloved Miss Chambers of the Kessabtsis who uttered her name in one breath and in local accent making Miss part of her name but not the title. 

My curiosity of her rekindled recently upon reading Haigaz Terterian’s article about the founding of the Kessab Educational Association in 1910. Haigaz, quoting Dr. Albert Apelian, makes reference to Miss Chambers’ positive influence in fostering education and learning in Kessab at the turn of the 20th century. Coupling her name with Kessab I embarked on a search trusting that the powerful Internet search engines Google and Bing will shed some light about her. Not only I found more than I was expecting, but I also serendipitously came across her grand niece’s email, a lady by the name of Danette Hein-Snider who has been doing research on her grand aunt’s life and has managed to gather quite a bit of material in way of photos, reports written from the field, newspaper articles, and personal letters. 

Mrs. Danette writes “She (Effie Chambers) first planned to enter the missionary field with her soon to be husband. But unfortunately he did not pass the physical, and so she had to make a choice to stay home and marry or go to the missionary field. She chose the missions and left her fiancé’ and never married. Her home was burned at least twice and her friends insisted that she come home, but she told them God sent her to the Armenians and He would tell her when she was supposed to leave, and until then she would live with them and care for them to the best of her ability.”

Her obituary states that “Miss Effie Chambers, fourth child of Mary and Harlow Chambers, was born 3 October 1863, at the family home north of Anderson (Iowa). She was one of eleven children, six daughters and five sons, seven preceding her in death. Her education was begun in a rural school close to this home and then moved to Sidney to enter the public school, where she prepared herself for teaching. At this time she united with the Presbyterian Church in Sidney under the pastorate of Rev. H. B. Dye. She taught in the Fremont County Schools, and then entered Iowa State Teachers College at Cedar Falls. Then she was given an appointment as teacher in the Creek Indian School in the Indian Territory, where she decided on Foreign Missions as her life’s work. To prepare herself for this work she entered Tabor College, receiving her diploma in June 1893, and was accepted by the Congregational Board of Foreign Missions, and in the fall of 1893 sailed for Turkey, in Asia. There she remained 19 years in the service of Christ.”

Miss Chambers did not go to Kessab when she first moved to Turkey. A report by the Woman’s Board of Missions in 1898 places Miss Effie Chambers in Ourfa. Ephraim K. Jernazian in his book Judgment Unto Truth: Witnessing the Armenian Genocide‬ translated into English by Alice Haig, places Miss Effie Chambers in Urfa in 1896. The 1905 Mission Studies: Woman’s Work in Foreign Lands, Volumes 23-24 report that Miss Chambers has gone to teach in the Aintab Seminary. Both Urfa (Ourfa) and Aintab, depopulated of their Armenian inhabitants now, had sizable Armenian populations then. 

The 1904 Annual Report of the American Commissioners of Foreign Mission, to the credit of the Kessabtsis reported the following: “Miss Chambers’ first year in Kessab has been a good one in spite of many trying circumstances. The people welcomed her coming with cordiality and have aided her in many ways. The people here are not close-bound by customs and are ready to learn and put into practice new things. The Sunday school has about a thousand pupils. Miss Chambers makes earnest request for another lady to join her in this promising work at kessab”. It is not known if another lady joined Miss Chamber. She stood alone in the memories of her contemporaries in Kessab. Her grandniece, Mrs. Danette reports that she found these verses in her writings: *Bear ye one another’s burdens, and so fulfill the law of Christ”. Galatians 6:2 *The harvest truly is plenteous, but the laborers are few.” Matthew 9:37

 
View Interactive Map

Thus we can safely conclude that Miss Effie Chambers arrived to Kessab in 1904 and remained there until her return to the United States in 1912 and thus endured the atrocities along with the rest of the Kessabtsis during the 1909 massacres. 

The New York Times on Monday April 26, 1909 reported the following: “Constantinople, April 25 – Dispatches reaching here from points in Asiatic Turkey bring tidings of Armenian and Turkish conflicts all over the country. Dr.JM Balph, who is in charge of the missions at Latakia, Syria, telegraphs that the refugees are arriving there from outlying parts of the district who report massacres and the burning of towns. He also reports that there are the gravest apprehensions concerning the conditions at Kessab where Miss Chambers is one of the missionaries”. Edward Latimer Beach in his autobiography titled ‪From Annapolis to Scapa Flow states that Miss Chamber’s presence in Kessab became a justifiable cause for foreign powers to interfere in Kessab and prevent further atrocities in protecting an American citizen. Dr. Albert Apelian in his book in Armenian entitled Kessab and its Villages states that 152 persons, mostly old and young were killed during the pogroms, 516 houses, 62 businesses and 4 churches were destroyed causing widespread despair.

After the atrocities Miss Chambers stayed with the Kessabtsis and worked to ameliorate their situation. The June 1911 Missionary Herald reports the following: “ With us in America the memory of the Armenian massacres of 1909 in the region of Adana may be becoming dim; on the ground the misery they entailed is very real and present. At Kessab they have yet no church building to replace the one that was destroyed, and Miss Effie Chambers is almost heart broken at finding no place where can be gathered the remnant of the church, further discouraged and burdened by the sufferings of a terrific winter. What is most needed is uplift of spiritual life, and this is hard to promote with no meeting place for worship and fellowship. If the money could be found for rebuilding, it would not only provide a sanctuary, but as well timely work for the people, to help them get their bread. Though the missionary herself with the rest is in need of clothes and a comfortable bed, the cry is not for these things, but for help that will prevent the passing of another winter without the blessing of a church home. It seems to this lone woman, tugging at her task, as though help for her distressed flock must come from those who are more abundantly provided with the aids and comforts of religion.”

The dire circumstances took a toll on Miss Chamber’s heath as well. Her obituary states that her health was so affected that she returned to the United States in the spring of 1912, where she spent several years lecturing for the cause of Foreign Missions. On Wednesday May 8, 1912 College Eye, a publication by the students of Iowa State Teachers College, reported that “Miss Effie Chambers who graduated from the Teachers College some thirty years ago is spending a few days in the city. Miss Chambers has been engaged in missionary work in Armenia for several years. It will be remembered that she is responsible for sending Bedros Apelian to the college to complete his education. Miss Chambers addressed the students on her work in Armenia at the regular prayer meeting hour last Sunday night”. After Iowa Rev Bedros Apelian continued his education at the Columbia University and served his calling on the east coast and among others officiated the wedding of Henry and Virginia Apelian on April 4, 1959. Miss Effie Chambers spent the remaining years of her life with her brother Will in the old family home where she died on October 3, 1947 at the age of 84 and was buried in Chambers cemetery, which was given to the community by her grandfather, Ezekiel Chambers, in the year 1857.

Thus ended the life of Miss Effie Chambers, who left an indelible and enduring impression on her contemporaries in kessab some of whom as pupils in her Sunday school or as young men and women carried her memory into their old age and passed it to the next generation. The legacy of her contribution to the Kessabtsis endured, however much like other unwritten stories, over time she faded into oblivion to have rightful place in the memories of the younger generations of Kessabtsis.

Reproduced from Keghart.com

Ժողովուրդէն, ժողովուրդով, Ժողովուրդին Համար

Շնորհակալութեամբ «Հօրիզոն» Շաբաթաթերթին

Պարզ է վաղուց, որ Հայաստանի անկախ պետականութեան լինելիութեան հիմնահարցը սերտօրէն առընչուած է աշխարհակարգի ընդհանուր իրականութեան։ Քանիցս դիտարկուած փաստ է, որ առանց գործօն և ուշիմ դերակատար մը ըլլալու աշխարհակարգի ուժային աղիւսակին մէջ և առանց ձևաւորելու լծակային կարողականութիւններու հայկական ԻՆՔՆԱՊԱՇՏՊԱՆՈՒԹԵԱՆ զինարանը, այս ճակատագրական ժամանակներուն մէջ,  Հայաստանը պարտաւորուած է գործելու սնանկ պետութեան դիրքերէ։ (Մենք Խրիմեան Հայրիկը ղրկած ենք Պեռլին և զինք թողած առանց շերեփի)։ ԴատարկՈՂ/ԿԵՂԵԳՈՂ ձեռքերով կարելի չէ արդիւնք ապահովել այս խաղատախտակին վրայ։ ԴատարկՈՂ/ԿԵՂԵԳՈՂ ձեռքերով՝ Հայաստանը միայն իր քաղաքական անատակութիւնն է, որ կը ցուցադրէ և ինքզինք կը դնէ լքեալ գոյքի կարգավիճակին մէջ։

Հարցո՛ւմ։ Հայաստան պիտի կրնա՞յ ԿԱՆԳՆԵԼ իր ինքնիշխան անհատականութիւնը իրերու այս նուրբ կէտին վրայ։

Փաստը այն է, որ տարածաշրջանի դիւանագիտական ներկայ եռուզեռին մէջ, ՔՈՉԱՐԵԱՆ/ՍԱՐԳՍՅԱՆ ԸՆԴԻՄԱԴԻՐ համակարգի տնօրինումներուն յանձնուած Հայաստանը գործնականօրէն տեղ չունի։ Ան չունի լինելիութեան յստակ վարդապետութիւն (doctrine), չունի յստակ ռազմավարութիւն, չունի կարմիր գիծեր, չունի ազգային ընդհանուր համախոհութիւն իր գոյութիւնը լիազօրող գերամեծար առաջնահերթութիւններուն շուրջ։ Ունի ԸՆԴԻՄԱԴՐՈՒԹԻՒՆ, որ կը յամառի ՏԻՐԱՆԱԼ իշխանութեան դիրքերուն շնորհիւ իր ԿԵՂԵԳԱԾ յենարաններուն և շնորհիւ հասարակութեան ՆՕՍՐ շերտի մը քաղաքական ինքնուրոյն կամքի պակասին։

 Հայաստանը պիտի կրնա՞յ ետ շրջել պատմութեան ԱՅԴ ծուռ դարձած անիւը։ Այս վճռական հարցին պատասխանը ազգն է, որ պիտի տայ այսօր։ Աւելի ճիշտ, ազգին քաղաքական կամքը ներկայացնող արթուն և գործօն ուժերն են, որ պիտի կտրեն այս գորդեան հանգոյցը։ Մէկ բան յստակ է։ Քաղաքական կամքի դրօշակիրը կրնայ ըլլալ միայն այն, որ գործնականօրէն և ԺՈՂՈՎՐԴԱՎԱՐԱԿԱՆՕՐԷՆ – եւ գետնի վրայ — կը ցուցաբերէ այդ կամքը։ Այդ կամքը վերացական չէ։ Ան ազգին կենդանի մկանն է, որ պէտք է արժեցնէ իր գոյութիւնը՝ ԺՈՂՈՎՈՒՐԴԷՆ, ԺՈՂՈՎՈՒՐԴՈՎ, ԺՈՂՈՎՈՒՐԴԻՆ ՀԱՄԱՐ։

Ուրիշ Հայաստան և ուրիշ հայութիւն գոյութիւն չունին։ Այս Հայաստանն է և այս Սփիւռքն է, որ պիտի դուրս գան զիրենք պատուհասող պատմական այս թակարդէն։ Այս ազգն է, որ պիտի կերտէ բանալին համաշխարհային գերոյժին (leverage)։ Այս ազգն է, որ պիտի վերջ տայ իր անվճռականութեան։ Այս ազգն է, որ պիտի յաղթահարէ իր ներքին «դև»երը։ Իր ինքնավստահութիւնը ջլատող ներքին և արտաքին գործօննե՛րը։ Ինչքան ալ, որ համաշխարահային ներկայ ՔՈՉԱՐՅԱՆ/ՍԱՐԳՍՅԱՆ ԸՆԴԻՄԱԴԻՐ համակարգը իր գործիքակազմով կը ջանայ մեր ժողովուրդին ներշնչել քաղաքական թերարժէքութեան մտայնութիւնը. հայկական կողմը պիտի կարողանայ կազմակերպել իր պատմական շրջադարձը և ինքզինք կրկին պարտադրել աշխարհակարգի կարծեցեալ տէրերուն։ Այլ ելք գոյութիւն չունի։

Հայաստանը անզէն չէ։ Հայաստանը անօգնական չէ։ Հայաստանը անտէր չէ։ Հայաստանը պիտի կարողանայ տէր կանգնիլ իր ԻՆՔՆԱՊԱՇՏՊԱՆՈՒԹԵԱՆ ռազմաքաղաքական զինարանին։ Ան պիտի կրնայ անմիջապէս դուրս շպրտել իր ներկայ զինաթափՈՂ ԸՆԴԻՄԱԴՐՈՒԹԵԱՆԸ և տիրականօրէն տէր կանգնիլ տարածաշրջանի ԽԱՂԱՂՈՒԹԵԱՆ ԽԱՉՄԵՐՈՒԿԻ իր պատասխանատւութիւններուն՝։ Մեր փրկութեան բանալիները ոչ Իրանի, ոչ Ռուսաստանի և ոչ Արևմուտքի մէջ կրնանք փնտռել, եթէ անոնք, առաջին հերթին, մեր իսկ ձեռքերուն մէջ մեր գերագոյն շահերուն չեն ծառայեր։

ԾԱՆՕԹ՝ Բացառելով գլխաքիր բառերր եւ տառերը՝ հատուածը իր ամբողջութեամբընդօրինակած եմ «Հորիզոն» շաբաթաթերթին մէջ, Կարօ Արմէնեանէն « ԱՄՆ-ի գործարքըԿովկասի մէջ եւ Հայաստան» յօդուածէն՝ Վահէ Յ Աբէլեան

 

 

 

The Çankırı Worry Beads by Garbis Harboyan, M.D.

  Բնագիրը կցուած է ներքեւը։ I was saddened to read today the passing away of Garbis Harboyan, M.D. I met him for the first time in NJ in early 1990's and we corresponded on and off. My condolences to his family, relatives, friends. The attached is my abridged translation of an article he wrote about “ THE 99 BEADS WORRY BEAD OF CHANKER, AN IRREFUTABLE WITNESS OF THE ARMENIAN GENOCIDE. - Vaհe Apelian.  

“24 April, 1915, government officials in Bolis (Istanbul) conducted a widespread arrest of individuals named on a list prepared by the Turkish government. Approximately 200 Armenian community leaders including intellectuals, merchants, physicians, pharmacists, clergy, lawyers, activists and politicians were unexpectedly arrested and were imprisoned in Ayash (Ayaş), a small town near Istanbul.  

Forty-five individuals from the list were killed and the rest were exiled to a prison in  Çankırı, a city on the north coast of Turkey. Some of those who were sent there were also killed there. Among those remaining was Vartkes Atanasian (Վարդերես Աթանասեան), who was a merchant from Istanbul and an official representative of his neighborhood (թաղապետ). Vartkes Atanasian carved on the 99 beads of his worry-bead the names of the remaining imprisoned Armenians. On the larger piece through which the two strings of the worry-bead were brought together and tied, he carved the following: “Çankırı, 1915, April 11, memorial”. 

While he was in prison, a Turkish coachman presented himself to his wife Srpouhy and told her that her husband gifted the coachman a watch and asked him to deliver to her his worry-bead. Srphouhy accepted it without realizing that the individual beads are engraved. Vartkes Atanasian did not return home. He was subsequently deported and was martyred in Der Ez Zor.

 His daughter Eugenie, having survived the Armenian Genocide, found refuge in Paris carrying her father’s worry bead. In 1965, in the aftermath of the 50th commemoration of the Armenian genocide, she realized that her father’s worry-bead is a cherished relic not only for her family but also for the nation as a whole. Consequently, she gifted the worry-bead to the Armenian Genocide Museum in Armenia. The worry-bead ended up in a display case in the Armenian genocide as a memorial of the Armenian genocide museum bearing no caption. It was simply displayed as a “19-20th century art”.

Until 1984, no one had realized that the worry-bead is not only a mere relic from a martyred Armenian but that it is, in its way, an important historical document. None of the officials of the genocide museum had taken any interest in the worry bead as a document. Iremained in the display case. 

In 1984, Garine Avakian (Կարինէ Աւագեան), a senior researcher, historian, and antiquarian, who has been affiliated with the genocide museum for the past 27 years became attracted to the worry bead that had 99 beads (far too many than a customary worry-bead). 

Garen studied the worry-bead with scrutiny and found out that that Vartkes Atanasian had engraved on each bead the name of an Armenian thrown in jail in Çankırı. On the larger bead that tied the two ends of the string, he had engraved, “Çankırı, 1915, April 11, memorial.” Thus, Vartkes Atanasian had engraved 103 names from those who were jailed there. Some of the beads had more than one name.

The following are the names engraved on the beads: 

1.Gomida V. (Կոմիտաս վ.), 2.  Hovnan V. (Յովհան Վ.), 3. Kachouny Khn.1 (Քաջունի քհնյ.), 4. Jevaherje J (Ճեւահիրճի), 5.  R. Sevag (Ռ. Սեւակ), 6. (Meskjian (Միսքճեան), 7. Topjian (Թօփճեան), 8.  Vartan Khn. (Վաբղան քհնյ.), 9.  T. Delar (Գ. Տէլալ), 10. Kazazian (Գազազեան), 11. Torkomian (Թորգոմեան) – physician (բժիշկ), 12. Boghosian (Պօղոսեան), 13. Denanian (Տինանեան), 14. Merza (Միրզա), 15. Altounian – dentist (Ալթունեան – ատամնաբոյժ), 16. Gkhlkharan (Կխլիառան), 17. Zareh (Զարեհ), 18. Yeznig (Եզնիկ), 19. Asadour V. – pharmacist (Ասատռւր Վ. – դեղագործ), 20. Manegian (Մանիկեան), 21. Zarifian (Զարիֆեան), 22. Meskjian (Միսքճեան), 23. Hajian (Հաճեան), 24. Chazaros (Ղազարոս), 25. Terzian (Թէրզեան), 26. Nshan (Նշան), 27. Nor-Gelejian (Նար-Կիլէճեան), 28. Arsenian (Արսենեան), 29. Tanielian B. - lawyer (Դանիէլեան Պ. – փազտաբան), 30. Cheraz (Չերագ) 31. Movses (Մովսէս), 32. D. Keleg – editor (Տ. Քէլէկ-խմբագիր), 33. P. Kgian (Բ. Քկեան), 34. Topjian (Թօփճեան), 35. Andonian (Անաոնեան), 36. Tolayan (Թօլայեան), 37. Shahnour (Շահնուր), 38. M. Mrents – teacher (Մ. Մրենց – ուսուցիչ), 39. Khonasarian (Խօճասարեան), 40. Varoujan (Վարուժան), 41. Shamdanjian (Շամտանճեան), 42. Chavoushian (Չաւուշեան), 43. Tabazian (Թապագեան), 44. Dkhpou- Okh (Տխբու-Օխ) 45. Aghababian (Աղապապեան), 46. Parselian (Բարսեյեան), 47. Dorian (Տօրեան), 48. Yessayan (Եսայեան-տաղարտը), 49. Kochoy Srpen (Գոչոյ Սրբին), 50. Yerchanig (Երջանիկ), 51. Zenop (Զենոբ), 52. Hoscheg (Հոսչիկ), 53. Hrant (Հրանդ) 54. Ereoum (Երէում), 55. Levon-2 (Լեւոն-2), 56. Azpeg (Ազբիկ), 57. Kantarian (Գանթարեան), 58. Gozmos (Կոզմոս), 59. Beylerian (Պէյլերեան), 60. Tashjian (Թաշճեան), 61. Hanesian (Հանեսեան), 62. Aram (Արամ), 63. Zeef (Russ.) (Ցիֆր (ռուս.)), 64. Deovletian (Տէօւլեթեան), 65. Kahayan- artisan   (Քէհեայեան – արհեստաւոր), 66. Maysbajian (Մայսպաճեան), 67. Basmajian (Պասմաճեան), 68. Sekonian (Սէքոնեան), 69. Chbj – architect (Զպճը – ճարտարապետ), 70. Arsajian (Արսչանեան), 71. Varteres – (Վարդերես – մուխբար), 72. Ferou-Khan (Ֆէրու- խան), 73. Sarafian (Սարաֆեան), 74. Avtounian (Աւթունեան), 75. Jambaz (ճամպազ), 76. Hrach (Հրաչ), 77. Momjian (Մոմճեան), 78. Kalender (Գալէնտէր), 79. Vaghenag (Վաղինակ), 80. Kalfayan – office – employee (Գալֆայեան – պաշտօնեայ), 81. Beyepian (Պէյեբեան), 82. Barouyr (Պարոյր), 83. Noyeg-commissioner (Նոյիկ – յանձնակատար), 84. Tatarian Թաթարեան, 85. Keoleyian (Քէօլէեան), 86. Ohnegiank (Օհնիկեանք)-4, 87. Terlemez-money-changer (Թէրլէմէզ սեղանաւոր), 88. Der-Kevorkian (Տէր-Գէորզեան), 89. Basmajian (Պասմաճեան), 90. Tayezjian (Դայըզճեան), 91. Injjineyan (Ինճիճէեան), 92. Kapageozian (Գաբակէօզեան), 93.Maneasian (Մանէասեան), 94. Ghonchegul (Ղոնչէկիւլ) 95. Parisian (Փարիսեան), 96. Korian-merchant (Գորեան – վճռկն), 97. Keropian – reverend (Քերոբեան – պատուէ)- Փ, 98. Toumajian (Թումաճան), 99. Balakian-. (Պալազեան- ծ.վ).

In 1992 Garine met Vartabed Grigoris Balakian, the author of “Armenian Golgotha” and noted that his name is engraved on the last, the 99th bead. She read his book and realized that Grigoris Balakian had only mentioned the names of 69 individuals imprisoned, while Vartkes Atanasian had engraved the names of 103 individuals imprisoned in Çankırı.  After long research about the names engraved on the bead, she was able to track down the descendants of many, whose names were engraved on the beads and  contacted them and collected detailed information about the person whose name is engraved. 

In 2002 Garine Avakian published a book about the worry-bead titling it «Եղեռնայուշ Մասունք Կամ Խոստովանողք Եւ Վկայք Խաչի» - A Genocide Relic  or  Confession and Witness of the Gross. The book is the story of the worry-bead. After the publication of the book, Garine received more information about the names engraved on the beads from some of the descendants of the survivors. 

In the book, Garine Avakian presented the biographies of the persons whose names are engraved on the bead detailing their deportation routes. She noted that thirty-five of the engraved names were martyred, and sixty one had survived. She has not been able to collect information about the rest. The information she gathered about the names engraved on the beads revealed interesting details. For example, doctor Jevaherje survived because he was the gynecologist of the Sultan’s women. 

Thanks to Garine Avakian’s diligent work, the worry-bead has ceased to be an art piece for display and has become and irrefutably primary source of the Armenian genocide. Garine Avakian noted in her book; “The worry-bead has become a piece of history, an engraved witness of the Armenian Genocide and a rosary that ties generations”.

Garbis Harboyan, M.D.

Montreal, November 10, 2015

                                        *** 

Link: Բնագիրը՝ https://hairenikweekly.com/?p=35155

GARBIS HARBOYAN M.D.  had the  “ THE 99 BEADS WORRY BEAD OF CHANKER, AN IRRIFUTABLE WITNESS OF THE ARMENIAN GENOCIDE - ՉԱՆՂԸՐԸ-Ի 99 ՀԱՏԻԿՈՎ ՀԱՄՐԻՉԸ՝ ՀԱՅՈՑ ՑԵՂԱՊԱՆՈՒԹԵԱՆ ԱՆԺԽՏԵԼԻ ՎԱՒԵՐԱԳԻՐ”, published in Armenian newspapers and had it posted on his Facebook page as well.  He was a prolific author and an expert about Armenian medical professionals martyred during the genocide of the Armenians. He resided in Montreal, Canada with his family. Vaհe H Apelian

Garbis Harboyan M.D.

Two Massachusetts April 24, 2025 proclamations

Vaհe H Apelian

Not only April 24, 2025, the day we commemorate the Armenian Genocide, is behind us. The month of April is behind us as well. We have now formally stepped into the post April 24, 2025 phase of our Armenian lives. The Armenians in the Diaspora and the Armenians, as citizens of the Republic of Armenia, lead different post April 24 lives. The latter live and make their living in Armenia. Obviously, the Diaspora Armenians do not. 

It is a fact of life that round figures illicit more intense feelings in us. This year we marked the 110th anniversary of the Armenian Genocide. It seemed to me that the Armenian Genocide commemoration this year was more intense than it was last year. In making this generalization, I bear in mind that next year we will commemorate a no less memorable date, the 111th anniversary of the genocide as the Republic of Armenia will be in the closing phases of its decisive June 2026 election.

Commemoration of the Armenian Genocide is also a barometer of some sort. If I read the barometer correctly, this year’s - April 24, 2025 – commemoration broke apart another Armenian myth, that the commemorating the Genocide martyrs unites us. Genocide commemoration is as much a political tool as anything else. April 24 is an official holiday in Armenia with pay. Many visit the Genocide Memorial and place flower around the eternal flame while the government officials, the PM, the President and the Speaker of National Assembly place wreath in an official ceremony. But this year a larger than usual torchlight Genocide commemorative procession also took place at night, on April 23, accompanied by the burning of the Turkish and Azeri flags. It was not a mere genocide commemoration. It was rather a political statement by the opposition having torch bearers upholding the memory of the Armenian Genocide victims but not with the flower bearers doing the same on the Genocide Memorial Day.

The two Massachusetts April 24, 2025 proclamations I have in mind for this blog, are by the governor of the state and by the  mayor of the City of Worcester. Arguably no other U.S. state is more intimately associated with the healing of the Armenian Genocide’s mortal wound than the State of Massachusetts and no other U.S. city can rival to that of Worcester MA when it comes to Armenian American history.

Massachusetts governor Maura Healey proclamation had come about thanks to the efforts of an Armenian high school student. Those interested my read the link below.

The governor had designated her April 24, 2025 proclamation as AREMANIAN-AMERICAN HERITAGE MONTH, and had urged “all the residents of the Commonwealth to take cognizance of this event and participate fittingly in its observance”

Worcester’s popular mayor Joseph M Petty had designated his April 24 2025 proclamation as GENOCIDE AWARENESS, AND PREVENTION MONTH, and had urged “all citizens to work to promote human dignity and. Confront hate whenever and wherever it occurs.”. It is all behind us now, as the month of April behind us.

I remain under the impression that while we regard the Armenian Genocide, as a historical great crime – Medz Yeghern - and call for its recognition, restitution, and reparation, but the greater society in the Diaspora, such as in the U.S., apparently defines us more by the genocide than anything else. While we hold onto the notion that we overcame the genocide to continue and cherish our millennia old culture and history when two of us get together. But, apparently we are being perceived differently, that the Genocide is our culture. There may be a reason for it. Let us face in the Diaspora, save a few select pockets, the Armenian language is for all practical purposes lost and with it our literary culture. There remains the observation of the genocide that more than anything else gets us together in the month of April but apparently, how we observe it, also divides us as well.

It is fair that I note that apparentlyI am not the only person that is left with that impression. I quote the following post Martin made in the Armenianweekly in response to the linked article.

“Martin says: (April 17, 2025 at 5:41 pm)

Why April? Why must we be defined by the genocide?

October is Armenian Cultural Month, a time for Armenians worldwide to celebrate their rich heritage, including the creation of the Armenian alphabet and the accomplishments of the Holy Translators, through cultural events, lectures, and sacred celebrations.

The designation of October as Armenian Cultural Month stems from an encyclical by Archbishop Karekin Hovsepian in 1942, emphasizing the importance of Armenian language, literature, and culture.

The month commemorates the Feast of the Holy Translators, celebrated on the Saturday before the 5th Sunday after Khatchveratz (the Feast of the Exaltation of the Holy Cross), and focuses on the creation of the Armenian alphabet and the accomplishments of the Holy Translators.

The Holy Translators, including Mesrob Mashdots (founder of the Armenian alphabet) and Catholicos Sahag, are central to the month’s significance, along with other notable figures like Yeghishe, Movses of Khoren, David the Invincible, Gregory of Nareg, and Nerses Shnorhali.

The month serves as a reminder of the enduring cultural heritage of the Armenian people and their contributions to literature, language, and the arts.”

 

Link: How Armenian-American Heritage Month was proclaimed in Massachusetts: https://armenianweekly.com/2025/04/16/how-armenian-american-heritage-month-was-proclaimed-in-massachusetts/

 

 

 

Lest we forget: Bayard Dodge, a great friend to the Armenians

The attached is my translation of the late Archbishop Mesrob Ashjian's article he posted in Simon Simonian’s "Spurk" weekly on Dec. 31, 1972.  Bayard Dodge hailed from a prominent American family. In 1923 he succeeded his father-in-law, the founding president Howard Bliss, and became the third president of the American University of Beirut that had formerly been known as "The Syrian Protestant College". The article is also a testament to young bishop Mesrob Ashjian's care and concern to pay homage to those who helped the destitute Armenians in their hours of need.  Vaհe H Apelian

Bayard Dodge (1888-1972)

“The Armenian media kept a strange silence at the death of a great friend of the Armenians, Bayard Dodge. Strange, because he was a towering figure in Lebanon and a great number of people have been beneficiaries of his good deeds. He contributed greatly towards the establishment of the Lebanese Armenian community.

It was my pleasure in the last two years to meet him and relive with him the period when caravans of destitute Armenians would arrive in Lebanon and find shelter in orphanages preparing to face life and end up establishing the vibrant present Armenian community in Lebanon. I feel a debt of gratitude towards him and belatedly pen these lines in his memory. More than others, he deserved to be remembered and eulogized by Armenians.

Bayard Dodge was born in 1888 in a family known for its humanitarian missionary zeal. His name, along with that of his father's Cleveland, great paternal uncle Steward, and father-in-law Daniel Bliss remain forever associated with the American University of Beirut (AUB).

After attending Princeton and other top American universities, Dodge headed to Lebanon. It  would become his adopted country. He set foot in Lebanon in 1913 and immediately assumed a variety of responsibilities. His caring heart and generosity of spirit would reveal themselves when he was appointed director of the Near East Relief Association in 1920 where he rendered incalculable assistance to the Armenian orphans. From 1923 to 1948 he acted as president of the AUB. During his distinguished tenure he made the university a center of learning and knowledge to people in Lebanon, in Asia, Africa and Europe.

After his retirement he returned to the U.S. For the next quarter-of-century he maintained his ties with Lebanon and continued to work for the betterment of the country. Prime Minister Saeb Salam eulogized him saying: “Bayard Dodge exemplified the best in Americans. He understood the people of Lebanon as well as the Arab peoples. He identified himself with them and made their social, educational, and national struggles his own.”

Bayard Dodge was also known as a man of faith. Even though he was a devoted Christian he saw much commonality with Muslims. In a statement that appeared posthumously, he said:  “A good Muslim and a good Christian are alike in many ways. It is a blessing that the American University of Beirut was founded in Lebanon, which is a unique country”.

The AUB’s modest and unpretentious president was also a scholar, and a capable administrator devoted to good causes. He was honored by many universities receiving honorary doctoral degrees. Syrian, Lebanese, Egyptian, Iranian, Polish, French, Greek and British governments decorated him with medals of distinction.  In 1960 he was honored the “Woodrow Wilson" award. Suleiman Franjieh, president of Lebanon, posthumously bestowed upon him the National Order of Cedar First Class.

Bayard Dodge died on May 30, 1972. Memorial services were rendered in Princeton and in Lebanon. Alas, we Armenians could not express our gratitude on these occasions for the services he rendered to us, among them for his decisive role in the acquisition of the [Antilias] property for the seat of the Catholicosate of Cilicia.

The world bestowed upon him all the accolades it could. Surely it is the God’s recognition of him as a devoted servant mattered most to him, for he worked tirelessly to live up to the motto of the university he served: “That they may have life and have it more abundantly”.

The Dodges displayed in their home with affection the attached photo of Bayard Dodge receiving the plaque the Armenian community presented to him in 1948 as a token of its gratitude. Also in the photo, Catholicos Karekin I Hovsepian is sitting next to Mrs. Dodge.”