Mount Ararat and its depiction on official documents

Vaհe H Apelian 

Painted by my cousin Annie Hoglind

I do not think that there is an Armenian household that does not have a sentimental display of Armenian national symbols, such as the Armenian tricolor flag, or the Armenian Coat-of-Arms, or of course Mount Ararat. The attached picture depicts my maternal cousin Annie Chelebian Hoglind’s painting of Mount Ararat. She painted it for us and gifted it decades ago. 

But that is a sentimental display. The government of Armenia recently let it be known that it has designed a new entry stamp in which Mount Ararat will not be depicted. The government’s decision precipitated unusual backlash, laden with contradictions

First and foremost, those who vehemently oppose the removal of that Mount Ararat drawing from the Armenia entry stamp, tend to be those who vouch for the sanctity of the Declaration of Independence and oppose amending it. They are in fact, vouching to the argument that the PM Nikol Pashinyan is putting forth. The Armenian Declaration of Independence states that the Republic of Armenia is declaring the Soviet Socialist Republic of Armenia, that had long accepted that Mount Ararat is not part of it, independent. In fact, Nikol Pashinyan is dwelling on that very argument, that Mount Ararat is not part of Armenia and that it is his job to tend to the interest of the Republic, and not have anything to do or promote anything that is not part of the Republic.

But, let alone of our centuries old association with the mountain, depicting Mount Ararat is in the Armenian Constitution since its inception in 1995. However, Mount Ararat is depicted in the constitution with a caveat; with Noah’s Ark sitting on it  and not the mountain by itself. Section 21 of the constitution, in part, reads as follows – “The coat of arms of the Republic of Armenia shall depict, in the center on a shield, Mount Ararat with Noah’s ark and the coats of arms of the four kingdoms of historical Armenia...” Naturally, the wording in the constitution has come about to send the following message, that the depiction of Mount Ararat stands for its  ethnic symbolism. Our patriarch historian Movses Khorenatsi claims that the Armenians are descendents of Noah’s great grandson. Depicting Noah’s Ark on Mount Ararat, symbolizes the provervial lineage. Naturally depicting Noah's ark on Mount Ararat attests also for it being a biblical symbol. Armenians are the first to accept the Christian faith as its state religion.

Depicting Noah’s Ark on Mount Ararat makes for a weird drawing. Case in point the depiction of Mount Ararat with Noah’s Ark on Armenia’s Coat-of- Arms. There is nothing remotely Mount Ararat like on the coat-of-arms. The infantile drawing of Mount Ararat on the Armenia entry stamp did not depict Noah’s Ark on it, for good reason. It would have made for a weird, crowded drawing. But, as it stands, it is not a constitutional depiction. Simply said, depicting Mount Ararat by itself on state documents without a visible depiction of Noah’s Ark on the mountain, is simply unconstitutional.

At the cost of repeating myself, let us face it. depicting Noah’s ark on Mount Ararat makes for an awkward drawing. 

Best we relegate Ararat with its imposing appeal to our literature, art and remove it from official documents. For Mount Ararat, these arguments are a tempest in a tea pot. Avedik Isahakyan captured the essence of the old glory, when he wrote:

To the old peak of Ararat, 

centuries have come like a second, 

and passed away.

Countless flashing swords have been dulled

 by the diamond hard mountain, 

and left.

Generations at its brink, 

have gazed the light on its summit, 

and moved on.

It's your turn now, 

look for a moment at its furrowed forehead, 

and move on. 

(see the note below for the original text)

Yes, move on to create at the foot of the old glory Mount Ararat, an orderly, law abiding, flourishing, and prosperous state, in peace with its neighbors; for it is the peace of the brave and the enduring and not of the coy, or of the timid.

 

Բնգիրը՝

Արարատի ծեր կատարին

Դար է եկել, վայրկյանի պես ,

Ու անցել:

Անհուն թվով կայծակների

Սուրն է բեկվել ադամանդին,

Ու անցել:

Մահախուճապ սերունդների

Աչքն է դիպել լույս գագաթին,

Ու անցել:

Հերթը մի պահ քոնն է հիմա .

Դո´ւ էլ նայիր սեգ ճակատին,

Ու անցի´ր…

ԱՎԵՏԻՔ ԻՍԱՀԱԿՅԱՆ

 

 

The ancient oak tree of Keurkune Cemetery

 Բնագիրը կցուած է ներքեւը։ Attached is my abridged translation of Hagop Tcholakian’s visit the Keurkune cemetery and his description of the ancient oak tree there. True to his words, in my youth, we too have inserted coin between the stones in the oak tree’s trunk and we also sacrificed rooster given to us by a villager as offering (madagh). Vaհe H Apelian

The trunk of the ancient Keurkune Cemetery oak tree
On the left Hovag Apelian,  courtesy Stepan Apelian
On the right courtesy Hagop Tcholakian

“Yesterday I visited the cemetery of the village of Keurkune, which is one of the oldest villages in the region. In a charter prepared by the Crusader Duke Renald of Antioch, we  meet a village named Corcona among other villages mentioned in region. The name also rhymes with the way the natives of the village sound the village in their native dialect,  Keurkyune, Kurkunu.

It is said that there was a small church at the site of ​​the current cemetery, called St. Stepanos. The Kessabi call a site where once a church stood, geghetsik (կիղիցիկ) . In all geghetsiks,  you will find an oak tree, which is sacred and is said to be protected  by the spiritual saint, geghetsik Baboug, whose spirit continues to  live at the site. No one thinks of cutting down this oak tree. No one cuts feed from it for livestock or for warming a tonir, the oven where the villagers baked bread.  Cutting from geghetsi oak tree is considered a sin. Such oak trees are revered, not only by the local native Armenians; but also by the Alevis.

One of the elders of Keurkune, Sirvart Apelian, born Chelebian, told (in 1980) that her great-grandfather’s father, was named Stepanos, and was a close friend of the last priest, Father Stepanos of the small chapel that stood there.  Father Stepanos had asked him to have him buried at the chapel’s door, “When I die, bury me at the chapel’s doo”,  Father Stepanos had said. He was considered a holy man. The legend that has passed down is that Father Stepanos disappeared. The villagers searched for him in vain for a long time. After the disappearance of Father Stepanos, the chapel had no other priest. It remained abandoned but did not loose its sanctity. It became a site for pilgrimage.  In time the building collapsed into a heap of stones. The village became predominantly evangelical and had a church built in 1899.

There still is a belief among the people of the village that the spirit of Father Stepanos continues to live there. Fearing livestock epidemics and other diseases, villagers drive their herds of goats to the pilgrimage site by the oak tree. The first animal that jumped over the threshold of the heap of stones,  at the site, would be sacrificed on the spot, to save the herd from diseases.

The Alevis and Turkmen also believed in the power of the sanctuary. They used to call the village Ziarat Köy (village of the sanctuary).

The thorny oak next to the altar is now a huge tree. As the three grew, stones from the chapel became part of the trunk of the oak tree. Some of the stones are half buried in its trunk and are still. Pilgrims place coins in the hollowed parts of the trunk under the embedded stones.  Offerings are still made under the oak tree by sacrificing a rooster."

Keurkune Cemetery oak tree Courtesy Stepan Apelian

Բնագիրը՝ ՓՇԱԿԱՂՆԻՆ

Երէկ այցելեցի այս ծառը, Քէօրքիւնէ գիւղ, գերեզմանատուն:

Քէօրքիւնէն շրջանին հնագոյն գիւղերէն մէկն է: Այդպէս մտածել կու տան գիւղացիներու հին զրոյցները եւ հայոց հետ կապուած գիւղի սրբատեղին: Անտիոքի խաչակիր Ռենալտ դուքսին կողմէ պատրաստուած պարգեւագրի մը մէջ, Անտիոքի հարաւը յիշուած այլ գիւղերու շարքին կը հանդիպինք նաեւ Corcona գիւղի մը: Անունը կը համընկնի նաեւ Քէօրքիւնէի բարբառային ձեւին` Քուրքունու: 

Այստեղ եղեր է Ս․ Ստեփանոս անուն փոքրիկ եկեղեցի, այժմու գերեզմանատան տարածքին մէջ: Քեսապցիք խոնարհած եկեղեցիներու վայրը կը կոչեն կիղիցիկ: Բոլոր կիղիցիկներուն մէջ դուք կը տեսնէք փշակաղնի ծառը: Կիղիցիկներուն մէջ երեւցող փշակաղնին անձեռմխելի է ու կը պաշտպանուի տարածքին մէջ ապրոց ոգեղէն սուրբի մը՝ Կիղիցիկ պապուկին կողմէ: Ոչ ոք այս ծառը հատել կը մտածէ, ոչ ոք անկէ ցախ կը կտրէ անասուններուն կամ թոնիրի համար: Մեղք ունի, պաշտելի է: Ի դէպ, սրբավայրերու մէջ երեւցող փշակաղնին անձեռնմխելի է ոչ միայն հայոց կողմէ․ ալեւիներն ալ իրենց սրբավայրերուն մէջ կը պահեն ու կը պահպանեն այդ ծառը։

Գիւղի տարեցներէն Սիրվարդ Աբէլեանը, ծնեալ Չէլէպեան, կը պատմէր (1980-ին), թէ իր մեծ հօր հայրը՝ Ստեփանոս անուն, եղած է մատռան վերջին եկեղեցականին՝ Տէր Ստեփանոսի մտերիմ բարեկամը։ Իբր Տէր Ստեփանոս կը ցաւի եղեր իր խեղճացած հօտին ու անշքացած եկեղեցւոյ համար։ Ան խնդրած է գիւղացի Ստեփանոսէն, թէ «երբ մեռնիմ, զիս եկեղեցւոյ դուռը թաղեցէք»։ Սուրբ մարդ նկատուած է Տէր Ստեփանոսը։ Ծերունի հոգեւորականը կ’անյայտանայ: Գիւղացիք ի զուր կը փնտռեն զինք երկար ժամանակ: Տէր Ստեփանոսէն ետք մատուռը ուրիշ եկեղեցական չ՛ունենար։ Կը լքուի, բայց իր սրբութիւնը չի կորսնցներ, ուխտատեղի կը դառնայ։ Շէնքը կը փլի։ Գիւղը մեծամասնութեամբ աւետարանական կը դառնայ․աւետարանական եկեղեցին կը կառուցուի 1899-ին։

Ժողովուրդին մէջ հաւատք կայ, թէ Ստեփանոս քահանան ոգեղինացած դեռ կ՛ապրի այդ սուրբ վայրին մէջ, ուր ոմանց կը յայտնուի քունի ընթացքին, կը ճանչցուի Կիղիցիկ Պապուկ անունով։ 

Անասուններու համաճարակէ ու այլ հիւանդութիւններէ վախցած գիւղացիք իրենց այծերու հօտերը կը քշէին ուխտատեղի։ Խորանին պատուանդանին վրայ ցատկող առաջին կենդանին մատաղցու կ՛ընտրէին ու տեղւոյն վրայ կը զենէին։ Ասիկա հօտը հիւանդութիւններէ կը փրկէր։

Սրբավայրի զօրութեան հաւատացած են նաեւ ալեւիներն ու թուրքմէնները։ Անոնք նախապէս գիւղին կու տային Զիարաթ Քէօյ (սրբավայրի գիւղ) անունը։

Խորանին կից գտնուող փշոտ կաղնին այժմ վիթխարի ծառ է, պատատուկը փաթթուեր է ցօղունին։ Աճման ընթացքին խորանի պատը հետզհետէ մնացած է ցօղունին մէջ։ Անոր մէջ կիսովին թաղուած քանի մը քարեր տակաւին կ՛երեւին։ Մէկուն տակ գոյացած խոռոչին մէջ ուխտաւորներ մետաղադրամներ կը դնեն, իսկ ծառին տակ ուխտի աքլորներ կը մորթեն։

Յակոբ Չոլաքեան

Keurkune Cemetery oak tree Courtesy Stepan Apelian

Remembering Varujan Pambukhchyan: Disillusioned at the rampant deforestation

Today Facebook alerted me that it is Varujan Pambukhchyan’s birthday. Regretfully, he unexpectedly passed away on January 15, 2022. I attached my abridged translation of his posting on his Facebook page a few years ago. Varujan was a native of Nor Yerznka village in the Ashtarak Municipality of the Aragatsotn Province/Marz in the western region of Armenia known for Mount Aragats, Armenia’s highest peak, and historical sites. He had his own distinctive narration and diction. No translation would do justice to his writing attempting to remain true to his distinct original text. That is why I attached the original text. I met and befriended Varujan on the social media and over the years I came to know him as a man who was whole-heartedly devoted to Armenia and disillusioned at the rampant illegal deforestation for profit by the ruling. I had posted this blog before titling it "Armenia is a country without forests" in direct transition of the original text: Բնագիրը՝ «Հայաստանն անտառազորկ յէրկիր է» կցուած է ներքեւը. Vaհe H. Apelian

Courtesy Raffi Doudaklian

Armenia is a country without forest 

Four years ago, I researched about the forests in Armenia. The sources of my research made it evident that from Soviet years the most valuable (native) trees such as Hajareni (see note 1), and Gaghni 2 (see note 2), growing in our forests, were being cut on a very large scale.

It is true that during the Soviet years extended forestation work was being done but even then the forests of Armenian were showing sign of being near to death. The thing is that the forest is a self-sustaining organism and everything is intimately tied together. From Soviet times, our forests already were losing their self-sustenance because, so to speak, the birthing and the dying process was forfeited in favor of the dying.

When the Artsakh movement started, the Baku-Tiflis-Yerevan railroad that brought to Armenia 75% of the goods from outside, was shut down. As an unavoidable outcome, the massive importation of timber from Russia ended.

When the Artsakh movement became Artsakh war and the encirclement became a reality, the real massacre, slaughter, butchery, and genocide (of the forests) started that continued to this day. 

As to how many Armenian sounding high placed officials from Akhalkalak, Lori, and Artsakh, at the expense of the day by day dying forests, became millionaires, multimillionaires (of course in dollar and euro), let that remain on their conscience because I am not convinced that they should be punished.  I would only advise these people that, at the expense of the annihilation of the country’s nature and filling up their coffers with money, not to give speeches about “selfless dedication”, of “United Armenia” and things like that. 

Sixty (60) years are needed to have a viable forest that is self-sustaining. For the country to be deemed to be a normal expanse, 50 (fifty) percent of the country must be forested. Our neighbor Georgia is 37% forested.

Of course, Prime Minister Pashinyan is right when he prevented the cutting down of the forests. Of course, those who raised their voices objecting were political partisans or were naïve…

Preventing (cutting down) is vital because according to official sources eight percent of our country is forested, as I said, it is devoid of being self-sustaining. However, before preventing (cutting trees), first and foremost, it is important to organize the importation of timber. Winter is ahead of us and many families warm their houses by burning wood.

According to an official document from the Armenian Tree Project Jeff Masarjian: “today (that is to say in 2008 V. B.) when only 8% of Armenia has remained covered with forest and every year around 5,000 hectares is being deforested”. And according to Dr. George Nersesyan (see note 3) (դոկտօր Ջօրջ ներսեսյանի) “if the deforestation continues for another twenty years, Armenia will become completely deforested”.  Dr. George Nesesyan is the coordinator of UNDP (United Nations Development Programme).

Ten years have passed since the declaration of Dr. George Nersesyan. It is entirely possible that there will not be forested covering in Armenia (in another 10 years). But already there is hardly any forest left in Armenia because a forest is a living entity; it is not only many trees. It is a living body that has already been dismembered and we are now dealing with the dismembered parts, not the organism itself.

p.s. According to various sources, during the reign of the "political prisoner" R. Kocharyan and the "non-political prisoner" S. Sargsyan, forest timber was exported from Armenia to Iran and Germany.

Varujan Pambukhchyan

August 8, 2019

Nor Yerznka 

Notes: 

1.Hajareni (Հաճարենի), (beech) is a deciduous native tree in Armenia. It grows 40 to 50 meters tall and 1.5 to 2 meters in trunk perimeter. It lives for more than 400 years. it is one of the trees that dominate the forestry in Armenia and is found mostly Lori, Tavush and rarely in Kotyak and Syunik. 

2. Gaghni (Կաղնի) (oak). There are many varieties in Armenia. It is found in Lori, Kotyak, Tavush, Gegharkunik, Vayots, Syunik and other districts. It grows 40 to 50 meters tall, ceasing to grow taller after its 80th year, henceforth its branches. it lives 500-600 years at a time over 1000 years. The tree has come to symbolize strength and longevity.

3. The only professional forester that worked with the Armenia Tree Project has been Dr. George Nercessian (from British Columbia). We worked together in 2002-2003. (Antoine S. Terjanian)

His report : George Nercesian History of forests in Armenia1

***

Բնագիրը՝ «Հայաստանն անտառազորկ յէրկիր է» կցուած է ներքեւը. 

Հայաստանն անտառազորկ յէրկիրէ...

Շորջ տաս տարի առաջ, այս նոյն խօրագրօւ մի հէտազօտոթյոն արէցի Հայաստանի անտառնէրի ւէրաբէրյալ: Ոսոմնասիրածս աղբյորնէրից պարզ դարձաւ, ւօրարդէն խօրհրդային տարինէրին չափից աւէլի էին հատւէլ մէրյէրկրի անտառնէրոմ աճօղ ամէնաարժէքաւօրծառատէսակնէրը՝ կաղնին ո հաճարին: Ճիշտ է խօրհրդային տարինէրին անտառատնկման լայնածաւալ աշխատանքնէրէին տարւոմ, սակայն, Հայաստանի անտառնէրն այն ժամանակնէրից էին սկսէլ մահամէրձոթյան նշաննէրցոյց տալ: Բանն այն է, ւօրանտառն ինքնաւէրականգնւօղ օրգանիզմ է՝ համակարգ, որամէն ինչ սէրտօրէն կապակցւած է. խօրհրդային օրէրին մէրանտառնէրն արդէն սկսէլ էին կօրցնէլ այդկարօղոթյոնը, ւօրօւհէտյէւ խախտւէլ էր, այսպէս ասած, ծնէլիոթյան ո մահացոթյան հաշւէկշիռը (բալանսը)՝ հօգոտ մահացոթյան...
Յէրբ սկսւէց արցախյան շարժոմն ո փակւէց Բաքո-Թիֆլիս Յէրյէւան յէրկաթողին, որու Հայաստան էին նէրկրւոմ ո արտահանւոմ բէռնէրի 75 (յօթանասոնհ՜ինգ) տօկօսը, ւօրպէս դրա անխոսափէլի հէտյէւանք, դադարէց նայէւ հսկայածաւալ անտառափայտի նէրկրոմը Ռոսաստանյան Դաշնոթյոնից...
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Ըստ <<Հայաստանի ծառատոնկ>> առաքէլոթյան տնօրէն Ջէֆ Մասարջյանի կօղմից 2008-ին տարածած մի փաստաթղթի <<Այսօր(այսինքն՝ 2008-ին-Վ. Փ.) , երբ Հայաստանի տարածքի միայն ութ տոկոսն է մնացէլ անտառածածկ, և յորաքանչյորտարի շորջ 5,000 հա անտառ է հատվոմ՚>>: Իսկ, դոկտօրՋօրջ ներսեսյանի կարծիքօւ <<Անտառահատոմը ևս 20 տարի շարոնակվելո դեպքոմ Հայաստանի անտառածածկոյթը գրեթե ամբողջովին կվերանա>> (տէս նոյն տեղոմ): ԴօկտօրՋօրջ Ներսեյանը ՄԱԿ-ի Զարգացման ծրագրի (UNDP)-համակարգօղն էր:
ԴօկտօրՆէրսէսյանի հայտարարոթյոնից հէտօ անցէլ է տաս տարի: Դէ՛ ինչ, բան չմնաց, մի տաս տարի հէտօ, լիօւին հնարաւօրէ, ւօրՀայաստանոմ անտառաԾԱԾԿՈՅԹ չլինի: Բայց արդէն այժմ Հայաստանոմ անտառնէրգրէթէ գօյոթյոն չոնէն, քանզի անտառը կէնդանի մարմին է յէւ սօսկ ծառէրի թւաքանակ չէ, կենդանի մարմին, ւօրն արդէն քառատւէլ է...

Հ. Գ. Քառատէլիս, նախ կտրոմ էն մարդո ձէռքը, հէտօ՝ ւօտքը, այնոհէտյէւ՝ գլոխը: Արդյոնքոմ ստացւոմ է 4 կտօր, այսինքն՝ այլյէւս օրգանիզմի հէտ գօրծ չոնէնք, այլ կան առանձին օրգաննէր...

Հ. Գ-2 Ի դէպ՝ ըստ ւօրօշ աղբյորնէրի <<քաղբանտարկյալ>> Ռ. Քօչարյանի յէւ առայժմ <<ւօչքաղբանտարկյալ>> Ս. Սարգսյանի օրօք Հայաստանից անտառափայտ էրարտահանւոմ Իրան ո Գէրմանիա:

Վ. Փ.
05.08.19
ՆօրՅէրզնկա

The criminality of the Karabakh Clan.

Vaհe H Apelian

Shushi, courtesy Tatul Hakobyan

 

This blog is about bunkers, the clan that came to be known as Karabakh clan, and about the “unfortunate, pale or pallid” Shushi, the alleged Armenian Stalingrad to be.

The ensuing thoughts overwhelmed me today when I read that Helsinki, the capital city of Finland, has “around 5,500 underground shelters, capable of protecting approximately 900,000 people—more than the city's entire population.” Switzerland is “known for its extensive network of over 370,000 public and private bunkers built during the Cold War to shelter its entire population from nuclear war and other threats.” 

I never thought that I would come to acknowledge that in fact, per popular parlance in Armenian social media, there was and is a Karabakh clan and the two main characters of the thieving Karabakh Clan are Robert Kocharyan and Serzh Sargsyan, who also led Armenia for two decades as presidents and afterwards as opposition leaders.

The Karabakh Clan took form and shape when Robert Kocharyan, Serzh Sargyan, Vazken Sargsyan, Vartan Oskanian led a palace coup against their own leader, president Levon Ter-Petrosyan who was instrumental in forging their political careers and had the president resign a few months later, on February 3, 1998, over his policy position he titled “War or Peace, Time to get Serious”.  LTP had it published 3 months earlier, on November 1, 1997, where he had advocated major concessions for resolving the lingering Karabakh conflict, which the organizers of the palace coup rejected. LTP had prophetically written: “Rejection of compromise and maximalism (striving to achieve the maximum and not the possible) is the shortest way to the complete destruction of Karabakh and deterioration of the situation in Armenia. It is not about giving or not giving Karabakh. It is about keeping Karabakh Armenian. It was inhabited by Armenians for 3000 years and it should be inhabited by Armenians after 3000 years." 

Subsequent to LTP’s resignation, Robert Kocharyan filled the president’s seat for the next 10 years, followed by Serzh Sargsyan for the following 10 years. But Serzh Sargsyan’s reign would have extended for another six years, as the National Assembly voted him the first PM of the parliamentary Republic of Armenia, with option to continue on being re-elected as PM. The popular uprising led Nikol Pashinyan, called the Velvet Revolution, thwarted Serzh Sargsyan’s Machiavellian plan.

Throughout those years, the Armenian Diaspora press held Shushi as the Armenian version of the famed Stalingrad, which most commonly refers to the historic Battle of Stalingrad, that was a pivotal, devastating confrontation with Nazi Germany during World War II (August 1942 – February 1943), in the city of Stalingrad, now Volgograd in Russia.

But by November 9, 2020, Shushi, was “unfortunate and pale” as Nikol Pashinyan characterized it on November 16, 2020 when reporting to the NA on Armenia’s capitulation and signing the tri-party agreement between it and Azerbaijan, brokered by president Putin of Russia. Many chastised the PM for uttering those words. But the unfortunate fact of the matter was just that. Shushi was unfortunate and pale, as people near death often appear. Shushi was abandoned and left unprotected at the mercy of the advancing Azeri foot soldiers.

It is fact of war that the foot soldiers conquer the land.  Bombs cannot conquer a terrain, no matter how intensive the bombing is. To make my point, I will not refer to the bombings of London during the second world war, nor upon the aerial destruction of Berlin by the allied forces, but will dwell upon the tiny Mediterranean Island Malta. The intense bombing by the Nazi Germany could not subdue the island of Malta as the Maltese stood firmly on the ground, in their shelters. But there were no shelters in Shushi and as well as in the rest of Karabakh. 

Do I blame the inhabitants of Shushi for abandoning it? Absolutely not.

Do I blame the inhabitants of the Republic of Mountainous Karabakh – fleeing Artsakh and abandoning its cities and towns during the Second Artsakh war in 2020? Of course not. They had no shelters to protect themselves.

Throughout their years, Robert Kocharyan’s and Serzh Sargsyanis did not have a single shelter, or a bunker built in Sushi, let alone in the former Nagorno-Karabakh Oblast, although both played a decisive role in the first Karabakh war and built their foray into politics based on their legacy in the first Karabakh/Artsakh liberation war. They plundered the state budgets and built detached palatial houses for themselves instead of bunkers, and illegally amassed their ill-gotten fortunes. The lion share of this plunder went to Kocharyan and Sargsyan and some to their cronies.

Kocharyan and Sargsyan, are the central characters of the Karabagh clan. They bear the responsibility in the loss of Shushi and Artsakh, more than anyone else. So does any Armenian organization, that stood with them and took part in the governments they led. 

 

Remembering Armen Guirag this Sunday morning.

Vaհe H Apelian

For many and many years, every Sunday morning my father would play Armen Guirag’s recording of the Armenian Holy Mass, which is regarded one of the best renditions of the Holy Mass by a singer. I remember him in conversation talking about the efforts that were vested to include the sound of church bells in his record. My parents had forged a friendship with him during his stay in Hotel Lux, the inn my father ran in Beirut. He was in Lebanon to give a recital or maybe more but I only remember the one he gave in the Assembly Hall of the American University of Beirut.

For all I recall, he was from Latin America. Recently I came across a reporting in NY Times dated Feb. 2, 1959 and headlined “Tenor presents Armenian songs: Armen Guirag includes many composers in program at Carnegie Recital Hall” and wrote the following: “Mr. Guirag was born in Armenia, studied in Bucharest and Milan, and is now a citizen of Argentina. His New York recital debut in 1957 displayed a tenor voice of the Italian variety and on Saturday he often gave the impression of holding back a naturally exuberant theater-filling sound.”

My mother introduced him to her friend Rahel Chilinguirian, a Kessabtsi relative, and they got married and moved to the United States. In late 1960’s my mother visited her relatives in the United States and spent time with Armen and Rahel Guirag. So did when she came to visit me after my move to the U.S. in 1976. I do not remember if Armen Guirag was still alive. I often wondered what happened to him.

A few years ago, I read the following about Armen Guirag in an article by the late Tom Vartabedian in Armenian Weekly titled “Three Tenors Strike A Different Tune” (March 24, 2009).

“He (Armen Guirag) was Armenian and ran a record shop in New York City that doubled as his home. He would sell his music in front and sleep out back with a tiny refrigerator, table, and a couple chairs.

Armen Guirag lived from hand to mouth and was in no hurry to move his records. He once told me that everyone he sold was like “selling a child.” But did he ever have a voice, and became the greatest Armenian tenor of his generation back in the 1950’s. He was recognized as a classic concert and opera singer, produced a number of recordings, and performed near and far, including an appearance at Carnegie Hall that gained rave reviews in the New York papers.

I met him during the tail end of his career when he gradually began to mellow and lived like a recluse. The last concert I attended of his was a pity.

He appeared in Boston, well into his 70s by now, and sang like he never sang before. His voice carried to the very last row of seats as people were on their feet applauding his every note.

And then, the unsuspected occurred. The record he had spinning in the background got stuck while the audience sat mortified. Even before lip-syncing became popular, Armen Guirag appeared well before his time.

He dashed off stage humiliated, never to appear again. Last I heard, he died in that little record store with hardly a whisper from the scores who embraced his music.”

True to Tom Vartabedian’s words, I remember my mother telling me about their record store and their modest residence next to it in New York City. Surely, it was a sad ending for such a talented singer. I hear his singing every now and then and find his voice unusually clear, crisp. It is said that the Armenian community does not appreciate its artists the way it should. But I also wonder if our artists are victims of our inherent talent for music. For the relatively small community we are, we are unusually rich in talents be it as singers or players of different classical instruments, composers, for the community to support all the way it should. 

 We surely owe them a debt of gratitude for enriching our lives. Many of his songs are posted in Youtube, so is his recording of the Armenian Mass.