The KEA Evening School Gabriel Injejikian Founded - 2/2

Vahe H. Apelian

Vartkes Apelian’s narrated his recollection of the founding Lebanon’s Kessab Educational Association’s (KEA) evening schoo and posted it in the 2020 KEA Yearbook and Directory (the link is attached below).  This blog describes the school in its last few years, before its closure.

It was in the early 1970s when I joined the teaching staff of the evening school of the Kessab Education Association of Beirut.  Rev. Hovhannes Sarmazian was the principal of the evening school. He was a seminary student then at the Near East School of Theology (N.E.S.T.), which was almost a block away from the Khanamirian School. The administrator of the school was Ms. Berjouhy Cholakian. Stepan Panossian who is the father of Dr. Razmig, the director of the Armenian Department of the Gulbenkian Foundation in Lisbon, Portugal, and Hovhannes Panossian served as liaisons between the evening school and the K.E.A. Central Committee and facilitated the functioning of the school within the Khanamiran school premises. The funds to cover the expenses of the school, such as textbooks, letterheads and upkeep of the school premises were raised by the Central Committee of the Kessab Educational Association of Beirut. The attendance of the school was free. The evening school held its classes in the classrooms of the Souren Khanamirian Armenian School in West Beirut.

Gabriel Injejikian had founded the evening school in 1950. His funeral will be held today, April 27, 2019. In his obituary, I read that he was born on December 12, 1930, in Kessab. He was then a twenty years old student at the American University of Beirut when he founded the school under the auspices of the Kessab Educational Association of Beirut. In hindsight, I realize that the young college student Gabriel was, had started exhibiting his nascent calling for making headways in education where no one else before him had taken upon himself to chart a course for the benefit of his countrymen. Before I joined the school, it held its classes in the rooms of the Armenian Revolutionary Federation social center in West Beirut.

Most of the teachers were students at the American University of Beirut and at Haigazian College and not all of them were Kessabtsis. It was a veritable school serving the greater Armenian community of Beirut. The evening school had multiple classes, offered textbooks, prepared tests, exams, and issued report cards. The most popular classes were the English language classes as there were many students who were eager to learn the language.

Teaching Staff, standing left to right: Hrair Soghomonian, Vahe H. Apelian, Hovhannes Megerditchian, Haig Tilbian, Araxie Kazanjian, Vicken Hovsepian, Nishan Basmadjian, Hapet Garabedian, Ara Demerjian. Seated: Prapion Parounagian, Hovhannes Panossian, Berjouhy Cholakian (assistant to principal), Rev. Hovhannes Sarmazian (Principal), Shakeh Nokhoudian.

Most of the students were the Armenian young men and women who had left school early on in pursuit of a trade. It was not unusual then for students to leave school after elementary education to learn a trade such as jewelry, auto mechanic, shoemaking and so forth. These Armenian young men and women had a longing to be in a school setting. The evening school provided them the forum to do so. They occupied the same classroom, sat on the same seats students of the Souren Khanamirian School did in the morning. They tended to become good students who did their assignments diligently and had excellent attendance, even though some traveled long distances to attend the evening classes. They were eager to learn English and as well as other subjects. At times romance would blossom among the students much like in any educational setting.

There were Armenians students from East Europe as well who were on their way to the United States through the sponsorship of ANCHA (Armenian National Committee for Homeless Armenians). ANCHA was headquartered in West Beirut and thus Beirut became a transition zone for these Eastern European Armenians. Many attended the school to learn the English language while waiting for their immigration clearances. The school provided many affidavits on the school's official letterhead to these students for their use in the U.S. when their immigration statuses were cleared and they prepared to embark on their journeys to the United States of America.

There were some grown-up ladies as well who had raised their families and wanted to give time for themselves and attended the evening school to study its most favorite subject, English.

The evening school of the Kessab Educational Association of Beirut had run for two decades when I joined. Sadly, it was closed a year or two after my joining it due to the prevailing situation in Beirut on the verge of an impending civil war.

Teachers and Kessab Education Association of Beirut Committee Members

In memory of Gabriel Injejikian: "Gossip or It is What It Is"

Vahe H. Apelian

1974 in Beirut, with dignitaries when the Community Honoring Gabriel

All Armenian newspapers in Beirut were printed nocturnally and saw the light of day early next morning with the exception of "Ayk" although it meant dawn. It came about in the afternoons and had its famous distributor (srvitch) who would be heralding the paper at late afternoon Armenian functions or at the theater of the popular movie.

"Ayk" had a column that was titled "Panpasank Gam Pann Asank". Its liberal translation would be akin to "Gossip or It Is What It Is". In that column, the paper carried news they thought were hard to believe. This time around it alluded to the promissory notes that Gabriel Injejikian had printed and was distributing. The signatory of the promissory note promised to pay the sum if Gabriel Injejikian fulfilled his promise of opening an Armenian day school in the United States after his return to the U.S. having ended his tenure on the faculty of Haigazian College, Haigazian University now. Having an Armenian day school in the United States was considered an impossible task in the prevailing mindset of the day. The year was 1963/1964.

There was a reason for the prevailing mindset. The United States of America was the “land of honey”where “dollars grew on trees” and it was for the folks' harvesting it but at a price and the price was called "assimilation". For decades on end, it was, in fact, the hard earned dollars of the fellow Armenians in the U.S. that had helped the Middle Eastern Armenian communities to establish themselves and found their network of schools where Armenian language, history, and literature were taught.  Alluding to an incident Antranig Zarougian describes while he was assisting Simon Vratsian on his fundraising campaign in the U.S. to raise funds towards establishing the famed Jemaran in Beirut; one of the attendants of the fundraising raised the issue that people are treating the Armenian Americans like a "milking cow". Zarougian wisely responds to the allegation, to the satisfaction of Vratsian, by not negating the prevailing notion but by dwelling on the benefits the "milk" brought to the nation.

This time around it was the other way round. It was the Armenian community in Lebanon that was promising Gabriel Injejikian to assist him financially should he keep his promise.

It so happened that Vicken Hovsepian, Gabriel's nephew, was our classmate in  the Armenian Evangelical High School 1965 class. We were only eight in our section, three girls and five boys. Berjouhy Barsoumian was also a classmate. Her father Yervant was the chairman of the ad hoc committee that came about that was to follow on these promissory notes once Gabriel left Lebanon and keep the drive going while Gabriel embarked on his impossible mission in the United States

Yervant Barsoumian being honored by the Catholicos for his support as the Chairman of the committee for assisting Gabriel Injejikian

In his recent article about the founding of the Ferrahian Armenian School, Boghos Shahmelikian noted that those promissory notes were for ten Lebanese pounds. But that was over a half a century ago and ten Lebanese pounds was not "peanuts". It had its noteworthy value. As a class, we signed those promissory notes and thus our High School class became one of the earliest signatories of those promissory notes.

The rest is history.

Fast forward. I spent two years in LA attending to my mother who could not manage her affairs by herself anymore and needed assistance. She was a teacher and had taught in the Ferrahian Armenian school right after she immigrated to the U.S. and socialized with the Injejikian family.  I knew Gabriel personally and forged a friendship with him during my two years long stay in Los Angeles. He would invite me at times to come to their house for a chat. They lived not far from my mother's house. During such visits, I inquired him what happened to those promissory notes. He said they were in a box, and that he apparently misplaced and lost it. He noted that Catholicos Khoren I was the first signatory of the promissory note with his red ink pen, the Catholicos' trademark. He did not chagrin over their loss.

In another visit, I asked Gabriel to write his own memoirs about the founding the first-day Armenian school in the U.S. He replied he should, one of these days.  He was then busy on another pioneering project. He spearheaded and founded the "Ararat" Charter school. He never came about writing down his memoirs.

During another visit I asked him to show his picture albums. In it I saw pictures taken in 1974 in Beirut, in Hotel Bristol, where the Armenian community honored him for his pioneering work. My parents and I attended the function along with many Kessabtsis. To my great surprise, he was oblivious that he had those pictures. I borrowed some and had it posted in Kessab Educational Association Facebook account. The attached pictures are from there.

Another anectode. The fence bordering his house had a large opening. I asked him once why does he leave it open like that? He explained that he purposely  had made that opening by taking down some panels so that his neigbor, Arshagounys could have easy access to drop in at will for a chat. The late Arshagounys were the parents of Mary Arshagouny Papazian, the fist Armenian female president of a University. She was a student in the Ferrahian Armenian school Gabriel founded. 

Gabriel was a doer and an intensely social. He was not the one to contemplate on his legacy, his achievements or contributions to the society. As a matter of fact, he remained completely oblivious of  such things and of the fact that he was a visionary and a pioneer. He remained an ordinary person, a gentle man, accessible to all although he was a giant of a man.

1974 in Beirut, the community honoring Gabriel  Injejikian for his pioneering work.

Գաբրիէլը Ղափանի Մէջ

Զուարթ Աբէլեան

Զուարթ Աբէլեանի այս գրութիւնը լոյս տեսաւ 2008-ին Գաբրիէլ Ինճեճիկեանին ի պատիւ կազմակերպուած հանդիսութեան մը առիթով՝ կազմակերպուած Գալիֆորնիոյ առաջին դպրոցին՝ Սրբոց Նահատակաց Ֆերահեան Երկրորդական Վարժարանի շրջանաւարտներուն կողմէ: Նոյն վարժարանին մէջ Տիկին Աբէլեան շրջան մը պաշտօնկիցը եղած էր Գաբրիէլ Ինճեճիկեանին:

Ծանօթ - «ԿԱՊԱՆ (19-րդ դարի 50-ական թվականներից մինչև Հայաստանի անկախացում քաղաքը կոչվել է ՂԱՓԱՆ), այն գտնվում է Հայաստանի Սյունիքի մարզում, ինչպես նաև հանդիսանում է նրա մարզկենտրոնը։» (Վիքիպեդիա)

***

Այն օրերուն Քեսապը սոսկ գաւառ մըն էր, ու գաւառի պարզ, անպաճոյճ լեզուով հաղորդուող տղայ մըն էր Գաբին: Պատահական ոեւէ անհատի հետ հարազատ ազգականի նման խօսելու յատկութիւնը ունէր: Քեսապի ու համայն շրջաններու միակ բժիշկ, Տոքթոր Աւետիսի Ինճէճիկեանին տղան էր: Դժուար թէ մէկը համարձակէրիրեն պարոն Գաբրիէլ ըսել: «Ծօ՛, այդ “պարոնը” ուրկէ՞ եկաւ. “Շպէն” (քեսապերէն ընկեր) ըսէ՛, վերջացաւ»: 

Այդպէս ալ մնաց միշտ, համեստ ու ամէնուն բարեկամը։

Եղաւ շրջան մը որ զանազան երկիրներէ ու վարժարաններէ միախումբ դասատուներ Հայաստան հրաւիրուեցան, ինչ որ ուսումնական վերապատրաստման ծրագիրներու հաղորդ դառնալու համար: Լիբանանի որոշ վարժարաններ ալ օգտուեցան վերոյիշեալ ծրագրումներէն: Հայ Աւետարանական վարժարանները հրաւէր չստացան:

1970 թուին անձնապէս ռուսական դեսպանատուն գացի:

«Ի՞նչ հարց ունէք, խնդրեմ», հարցուց պարոն մը խիստ կենցաղավարի:

«Կը փափաքիմ Պրն. Յակոբեանը տեսնել» (ամէն կարգի հարցերու պատասխանատուն):

«Մի վայրկեան», ըսաւ երիտասարդը ու հանդէպակաց դռնէն ներս մտաւ: Շտապ դուրս գալով «Հրամեցէք, Տիկին», ըսաւ ու հանդիպակաց դուռը ցոյց տուաւ: Հազիւ ներս մտած՝

«Ի՞նչ հարց ունէք, Տիկին», հարցուց ու հրաւիրեց որ նստիմ: Ապա՝

«Պարոն Յակոբեան» ըսի, «Պէյրութի մէջ շատ վարժարաններէն ուսուցիչներ Հայաստան ղրկուեցան, իսկ մեր վարժարանէն մէկը չգնաց, արդեօք ինչո՞ւ...: Մենք ունինք շուրջ 1000 աշակերտ ու 70-ի շուրջ դասատուներ»:

«Ճիշտը՝ չգիտեմ, իսկ դո՞ւք էլ դասատու էք հայկական նիւթերի»:

«Այո՛, Պրն Յակոբեան, սակայն ինձմէ անջատ այլ դասատուներ ալ կան նոյն նիւթերով զբաղող»: Լռեց: Ապա՝ «Ինչ էլ լինի պարագան, եթէ նոյնիսկ մէկ վիզա ստանանք՝ էդ վիզայով դուք պիտի գնաք, վստահ եղէք»:  Այդպէսով, անձնապէս խումբին միանալով գացի Հայաստան: Ամերիկայէն Գաբին ալ մեցի միացաւ Երեւան:

Հայաստանի մէջ հօրաքրոջս աղջկան ընտանիքը կը բնակէրՂափանի շրջան. ընտաիքին մինուճար որդին կը գործէր օդանաւին մէջ, Երեւանէն Ղափան զբոսաշրջիկներ տանելու ու վերադարձնելու գործով: Ամէն պարագայի, մեզի համար արգիլուած շըջան մըն էր այդ: Հօրաքրոջս մանչը յատկապէս եկաւ զիս հոն տանելու:

«Կը ցաւիմ, տղաս, չեմ կրնար երթալ, մեզի համար արգիլուած շրջան է», ըսի: Ճիշդ այդ միջոցին, Գաբին վերէն վար կ՛իջնէր, երբ իմացաւ թէ հարցը ինչումն է՝ «Տղա՛ս, ես ալ ուսուցիչ եմ, քեսապցի եմ, Զուարթին ալ ազգական եմ: Ինք չ՛երթար, ե՛ս կ՛երթամ, զիս կը տանի՞ս...»

«Շա՛տլաւ», ըսաւ երիտասարդը:

Հինգ վայրկեանը բաւեց Գաբիին. 2 շապիկ, մէկ ժագէթ ու գիշերազգեստ մը շալկած վար իջնելն ու անհետանալը մէկ եղաւ տղուն հետ:

Երկու օր ետք, երեկոյեան, պանդոկ կը մտնէ, հազիւ թէ անկողնին վրայ ընկողմանած՝ հեռախօսը կը ձայնէ. «Գաբրիէլ ջա՛ն, լաւ ժամանակ անցկացրի՞ր...» Եւ՝ լռութին... Ըսելու համար՝ իրենց խօսքով, «Գաբրիէլ ջան, դուք Սովետական Հայաստանում էք գտնւում, մենք տեղեակ ենք Ձեր իւրաքանչիւր քայլափոխին...»:

Անկասկած որ իրենք գիտէին Գաբիին իւրաքանչիւր քայլափոխը, սակայն շատ հաւանաբար չէին գիտեր որ իրենց գործը ամէն պարագաներու, ամէն պայմաններու տակ, խիզախ ու յանդուգն մէկու մը հետ էր, որոնք եղան յատկանիշները արտաքնապէս հանդարտ, բայց ներքնապէս աննկուն քեսապցիներուն հարազատ Գաբիին:

Զուարթ Աբէլեան՝ Սովետական Հայաստանի փոխ վարչապետ

Պատալ Մուրատեանի հետ, Երեւան, 1970,

The Sad Odyssey of a Historic Manuscript

By Antranig Chalabian

Translated and abridged by Vahe H. Apelian

The below article appeared in Simon Simonian's "Spurk" weekly in Beirut (April 19, 1970), at the publication of Henry Wilfrid Glockler's "Interned in Turkey 1914-1918". Dr. Antranig Chalabian narrates the prolonged saga of the historic book's publication. I thank the Vartan and Sassoun Simonian brothers for locating the article from the archives of their late father, Simon Simonian.

“I received a letter from an American professor¹, dated August 28, 1967. In it he informed me that he had a friend in New Jersey by the name of Henry Glockler who had witnessed Urfa's heroic battle and had written a book, in 1918, about the event. He had been unable to publish the book. The professor was asking whether Armenians would be interested in the manuscript. I asked for a copy. I also told him that I would bring the manuscript to the attention of Beirut's Urfa Compatriotic Organization. A copy of the 150-page manuscript arrived soon after. Some of the papers had turned yellow and others were on the verge of falling apart.

The author was born in Beirut and had spent a part of his life in this city. He graduated from the American University of Beirut in 1908 with a Bachelor of Arts degree. He had also taken a two-year business administration course. Later he received M.B.E.²Order and Medal from His Highness King George VI and the Order of Cedar3 from the Lebanese Government.

In 1915, as a Briton and thus a subject of a country hostile to the Ottoman Empire, he was deported to the interior of Turkey. On his way to exile, he stopped in Urfa and came across destitute Armenian deportees. Witnessing their miserable condition, he wrote a heart-wrenching but beautiful description of their plight. He became an eyewitness to the city's heroic battle. 

Urfa's battle for existence is unique. The heroes of Van had a glimmer of hope that the advancing Russian Army would rescue them. The Mussa Dagh Armenians had the sea backing them and thus had a semblance of hope for rescue. When the Armenians of Urfa waged their decisive battle for existence they were cut off from the rest of the world and could harbor no hope from anywhere.

The names of heroes, such as Mgrdich Yotneghparian, Sako, Rasdgelenian are not mentioned in "Interned in Turkey". The author, a young foreigner, does not recognize them. However, whatever is mentioned in the book it's about the Armenian plight and the decisive battle of the lion-hearted Armenians of that city, waging a battle to death without the slightest hope of rescue. The splendid and yet agonizing descriptions make the book a very valuable eyewitness account. The book heightens and broadens for posterity the memory of Urfa's heroic battle from the confines of its historical record in Armenian.

It is such a heroic battle's eyewitness account, by a non-Armenian, that we had at hand. I approached the Urfa Armenian Compatriotic Organization.

The presence of wealthy Urfa Armenians in the compatriotic organization was a hopeful sign and I had no doubt that the manuscript would generate a lot of interest. I naively thought that the descendants of the Yotneghparian and Rasdgelenian heroes would find the manuscript a treasure trove.

I wrote a letter to the Committee of the Urfa Compatriotic Organization. After a long delay, the committee members asked to see the manuscript. I sent it.

Thirteen months after submitting the manuscript to the committee, I was hopeless.  I approached Garbis Kazanjian, a committee member, and asked him to have a meeting with the rest of the members. This sympathetic Urfatsi told me outright, "My friend, do not rely on others; do it yourself."

At an exhibition about the Yeghern⁴, in the West Hall of the American University of Beirut, I met Kersam Aharonian⁵. I said, "Mr. Kersam, there is a valuable manuscript ……….."

"Let the Urfatsis have it printed," he answered, without taking his eyes off of the exhibits.

I collected the manuscript and headed to Antelias to meet Archbishop Karekin Sarkissian⁶and ask for his advice. "Antranig, I know few people who will be interested. They have set aside a little money as well for projects such as this. I will personally hand the manuscript to Vahe Oshagan⁷."

I got in touch with Oshagan. He read the manuscript and was very enthusiastic. "This is very good and should be published. However, the other committee members must read to make a decision," he said.

The second reader of the manuscript was Vartkes Der Garabedian⁸. He spoke positively about the manuscript and about publishing it.

It was time for a third committee member, Prof. Shavarsh Torigian⁹, to read. He was away in Japan. Upon his return, I handed the manuscript to him.

In a telephone conversation, he said, "It is good and should be published. Presently we are engaged in the publication of the works of Lepsius¹⁰, therefore we cannot assume the responsibility of publishing the manuscript."

The elderly author of the manuscript, having come to his wits' end, wrote to me, "I am sending you $500 dollars. Have the manuscript printed and distributed. I will donate the proceeds of the copies sent to me to a worthy Armenian cause."

We came to an agreement with the printer¹¹and printed the manuscript that had waited for the past fifty years to see the light of day.¹²”

    

Notes:

1.                    Prof. Stanley Kerr, the author of "The Lions of Marash".

2.                    Member of the Most Excellent Order of the British Empire.

3.            The National Order of the Cedar is a civil and military State Order of Lebanon. Established on Dec. 31,1936, the order is the second highest honor bestowed by Lebanon.

4.                    Synonymous to the Genocide of the Armenians.

5.                   Kersam Aharonian (1916-1981) was an author and the longtime editor of "Zartonk" Armenian daily in Beirut.

6.                    The late Catholicos of All Armenians Karekin I Sarkissian.

7.                  Vahe Oshagan (1922-2000) was a prominent Armenian author, poet and editor.

8.           Vartkes Der Garabedian was a community leader and the first elected chairperson of the Homenetmen 1st World Committee, a post he held until he was gunned downed in West Beirut during the Lebanese Civil War.

9.               The late Prof. Shavarsh Torigian was a prominent political scientist and the author of the "The Armenian Question and the International Law".The late Prof. Shavarsh Torigian was a prominent political scientist and the author of the "The Armenian Question and the International Law".

10.      Johannes Lepsius  (1858-1926) was a German Protestant missionary, Orientalist, and humanist with a special interest in trying to prevent the Armenian  Genocide in the Ottoman Empire.

11.           The late Simon Simonian, editor and publisher of "Spurk" weekly in Beirut.

12.              Sevan Printing Press was owned and operated by Simon Simonian.

Once an American Orphanage Now Catholicosate of Cilicia Seat

The attached is reproduced from a booklet, presumably published in the early 1950s, by the Catholicosate of Cilicia for fundraising purposes. It presents a brief history of the re-establishing of the Catholicosate of Sis in Antelias, Lebanon and conveys its needs during its early years. 

HISTORICAL STATEMENT

In 1921, after the massacres and the deportation of the Armenians from their fatherland, Sahag II, Catholicos of Cilicia, took refuge in Syria with the remnants of his flock, numbering about 200,000.  Until 1930, His Holiness, himself a refugee, did not have religious quarters in which to reside, nor facilities to organize the spiritual and educational affairs of its people. Prior to 1921, for several centuries, the Seat of the Cilician Armenian Catholicosate has been Sis in Cilicia. At the present time, although the seat is established in Antelias, Lebanon, nevertheless the Holy See reserves its original historical name, viz., THE ARMENIAN CATHOLICOSATE OF CILICIA.

The American Near East Foundation had been helping the Armenian refugees to settle in Syria and Lebanon, had an orphanage for Armenians since 1922 in Antelias, a village about six miles from the city of Beirut, Lebanon This orphanage with its buildings and premises, had been vacant since 1928. Upon the petition in 1929, of the Catholicos to the Executive Committee of the Near East Foundation, they were put under his disposition for a period of five years to be used as the Seat of the Catholicosate and as a Seminary for training priests and teachers, to meet the religious and educational needs of the Armenians in the Near East. The Executive Committee also determined to contribute $6000 to $7000 yearly, and some Armenian benefactors an additional $5000 for the maintenance of the Seminary.

Catholicos Sahag invited Bishop Papken Gulesserian as Catholicos Co-adjuctor, and Shahe Vartabed Kasparian of Boston, Mass. as Dean of the Seminary, in order to organize the Dioceses of the Holy See and lay the foundation for the Seminary. In the years to follow, these two noble clergymen became the soul and the pillars of the Catholicosate and the Seminary.

After the celebration of the Divine Liturgy on Sunday, October 12, 1930, the Seminary was officially opened: classes were started the following day with an enrollment of 38 students.

Upon the completion of this period of five years, the Near East Foundation discontinued its annual appropriation and the Seminary was left to the meager resources of the Holy See. As a consequence, the number of students, previously 43 to 45, was lowered to about 20.

Unfortunately, in November 1935, the Dean of the Seminary died. A few months later, the Holy See lost Catholicos –Coadjutor Papken Gulesserian. Their death was a severe blow to the ‘newly flowering'" Seminary and the Catholicosate. But the venerable 88-year old clergyman, Sahag II, was never despondent, he appointed Archbishop Bedros Sarajian as his Locum Tenens. The latter opened a campaign to secure financial means for the purchase of the Antelias property and for the sustenance of the Seminary and the Catholicosate. Many Armenians responded to the call. Mr. and Mrs. Simon and Mathilda Kayekian of Cairo, Egypt, made possible the purchase of the property from the Near East Foundation by a generous donation of $19,000. From the contributions of the people, a sum of $30,000 was raised, with which a new Seminary building and a residence for the Catholicos were erected.

On May 10, 1943, Archbishop Karekin Hovsepian, the Prelate of the Armenian Church in North America was elected Catholicos of Cilicia. Before his coming to Anetlias, his Golden Jubilee had been celebrated in the United States and in Egypt, and all the proceeds, amounting to $100,000, were allotted to the Holy See. The faculty of the Seminary was increased by new competent professors. The number of students was raised from 22 to 43. Terenig Vartabed Poladian of New York was appointed Dean of the Seminary.

Antelias, once an orphanage, is now a center of learning and knowledge giving forth its good fruit in due season. This Seminary is truly called "The noblest Armenian educational enterprise in the Near East".

THE SEMINARY

The Seminary is the center of religious education of the Catholicosate. Its aim is to prepare young men enriched in faith, knowledge, and vision as qualified clergy or teachers thoroughly devoted to the ministry of the Holy Armenian Church and the Armenian people.

At present, the Seminary has 38 students. In October 1948, the number will be raised to 53. The faculty is composed of eleven professors. It is the only institution in Diaspora, which possesses a faculty of such high reputation. The Dean is Bishop Terenig Poladian.

The Seminary has two divisions:

The Preparatory Institute (Jarankavorats - Ժառանգաւորած): This is composed of our years' course for advanced education, dealing mainly with languages, sciences, mathematics, and history.

The School of Theology (Entsayaran - Ընծայարան): This is composed of three years' course in theological and philosophical studies.

The Seminary provides facilities for recreation in sports and games, such as tennis, volleyball, basketball, and swimming.

Students participate also in extra-curricular activities, such as religious and social work.

Graduates: So far the Seminary has produced 20 clergyman and 42 teachers. These graduates are serving in various Armenian dioceses, institutions, and schools in Syria, Lebanon, Palestine, Cyprus, the United States, and Armenia, in the capacity of prelates, principals, and teachers.

The Seminary sends some of its graduates to American and European Universities to acquire them with Western thought. These graduates, upon their return, devote themselves to teaching.

CATHEDRAL OF ST. GREGORY THE ILLUMINATOR

The Cathedral was constructed in 1938-40 through the generous donation of an Armenian who remained anonymous until after his death when his son disclosed him to be Mr. Sarkis Kenadjian, from Constantinople. The Cathedral is one of the largest and most beautiful buildings in Lebanon.

MARTYRS MEMORIAL CHAPEL

The Chapel is dedicated to the memory of millions of Armenians who were massacred with ineffable brutality by the Turks during the First World War. Every year on April 24th, a commemorative Holy Mass is celebrated. From the dome hangs an unquenchable lamp symbolizing Eternal Light shining over the Souls of the Martyrs.

THE LIBRARY

The Library contains catalaqued about 8000 bound volumes and 3000 pamphlets. There is also a collection of manuscript material. The volumes are crowded in wooden shelves; steel stacks are urgently needed. There is a great want for encyclopedias, dictionaries, and books in English, French, and Armenian on theology, literary and educational subjects.

OTHER FACTS

The Armenian Catholicosate of Cilicia comprised of 160,000 people has four dioceses, Aleppo, Lebanon, Damascus, and Cyprus. The people are economically poor, especially since the outbreak of the hostilities in Palestine. The annual expenditures of the Holy See amount to about $48,000. The normal income is only about one-third of this sum. The greater part must be provided by the generous contributions of the benefactors and pious people. The Seminary has a few benefactors in the United States, Egypt, Cyprus, France, and England, each of whom pays the annual expenses of a student, who has been adopted in his name. It should be noted that the tuition, room, board, clothing, physical care, etc. of the students are provided by the Seminary, free of charge. the yearly cost for each Seminarian is $750.

THE NEEDS OF THE HOLY SEE

Library building

Seminary Annex building

Linotype

Rooms for Vartabeds and Deacons.

Benefactors for adopting students in their names.

Memorials may be established for donations made towards filling these needs. in part or in whole. In whatever form given, the memorial lives on in the Church and through the students who receive its benefit. The memorials are commemorated annually on a special day, during the celebration of the Divine Liturgy.

Such donations, or will be made through the Association to Aid Catholicosate of Cilicia which was established in 1944 by His Holiness Karekin Hovsepian. The association maintains branches in many cities. The address of the Executive Committee is Mr. Mihran Karagheusian, 295 Fifth Avenue, New York, NY, or through

THE ARMENIAN CATHOLICOSATE OF CILICIA

ANTELIAS, LEBANON.

Note: The date of the publication is not noted. It presumably is in the early 1950s.

How Did Ohio Recognize the Armenian Genocide?

Vahe H. Apelian

Google-ի Հայերէն թարգմանութիւնը կցուած է ներքեւը

David Krikorian in Fountain Square, Cincinnati, Ohio, on April 24, 2007

The Armenian National Committee of America (ANCA) reported that on March 20, 2019, the Governor of Alabama, Kay Ivey, signed a proclamation recognizing the Armenian Genocide. Over a decade ago, on April 17, 2007, the Governor of Ohio, Ted Strickland, similarly issued a proclamation recognizing the same.

The effort to have a state recognize the Armenian Genocide is a grassroots endeavor.  I imagine that each state had its own select group of persons who strived to have their state recognize the Genocide. As in most, if not in all endeavors, there is "the first among equals" who drives the efforts. The case was no different in the Buckeye State, and the the person who brought the recognition, on behalf of the ANCA, is David Krikorian, who continues to live in Cincinnati with his family.

David, on his own initiative, went to Washington, DC and met with the Ohio Congressional representatives. He also called upon his fellow "O-Hye-Oian"s, as he called them, through the many emails he sent to us, asking for our help by contacting our local elected officials to support his efforts. I am sure many if not most responded to his call. However, I do not think any of us was more helpful to him than the long interred Krikor Gayjikian.

During his drive to have Ohio recognize the Armenian Genocie, David happened to be in an old-books store in Oakley, which may be considered a yuppie town in greater Cincinnati. There he found a book titled "Martyred Armenia and the Story of My Life" written by Krikor Gayjikian whose autobiographical sketch revealed that he was born in Gaban in Anatolia and survived the 1894-1896 Hamidian Massacres but was orphaned at an early age. Krikor survived the carnage and managed to come to Cincinnati in 1911 because he had a cousin named Boghosian who owned and operated a candy store there.

Krikor's book recounted his story of survival, his experiences in America and a chronology of the Genocide. The book was printed in 1920 by God's Revivalist Press which is affiliated with the over 100 years old God's Bible School in Cincinnati. Ohio thus unquestionably had welcomed in its midst a survivor of the massacres of the Armenians who did not speak English and was not familiar with the American way of life, and gave him all the opportunities to thrive in his adopted country, learn the language and become proficient to write a book about the Armenian Genocide and have it published in Cincinnati with local support.

The book was a revelation to David Krikorian. Soon he supplemented his efforts by sending electronic copies of the book to the state elected officials. And on April 24, seven days after the Governor's proclamation, David Krikorian held a press conference in downtown Cincinnati, at its famed Fountain Square. He also financed the billboard on the premises and had it display the following message: "Governor Strickland Proclamation - April 24, 2007 - Armenian Genocide-Ohio Day of Remembrance". (see picture).

As to Krikor Gayjikian, his granddaughter Cindi Helton-Campbell provided the following personal information about her maternal grandfather. After settling down in Cincinnati, Gayjikian married Osanna Garboushian from Kessab through an arranged marriage. Osanna was born on March 10, 1892, in Kessab. She was a teacher. Her father's name was Gabriel. Her mother was from the Arslanian family of Kessab. She arrived in Cincinnati on May 2, 1921, and they were married three days later. The Gayjikians raised four children, Sam, John, Lucy and Rose, Cindi's mother, who also passed away.

Krikor Gayjikian's calling was in mission work and was a life-long missionary for God's Bible School. From 1929 to 1938 Krikor accompanied by his wife and their three children engaged in mission work in Antioch, Kessab, and in Beirut where their daughter Lucy was born. Upon their return, Krikor continued his mission work in downtown Cincinnati, OH where he also owned a thrift shop in the later years of his life.

Krikor wrote two additional books as well, titled "A Life Full of Miracles" and "Twentieth Century Miracles". "Martyred Armenia and the Story of My Life" is 308 pages long and is posted online and can be tracked down through one of the search engines.

Bogosian, an early settler in Cincinnati, OH

Google-ի Հայերէն թարգմանութիւնը

Ամերիկայի Հայ դատի հանձնախումբը (ANCA) հայտնել է, որ 2019 թվականի մարտի 20-ին Ալաբամա նահանգի նահանգապետ Քեյ Այվին ստորագրել է Հայոց ցեղասպանությունը ճանաչող հռչակագիր։ Ավելի քան մեկ տասնամյակ առաջ, 2007թ. ապրիլի 17-ին, Օհայոյի նահանգապետ Թեդ Սթրիքլենդը նույն կերպ ճանաչեց հռչակագիր:

Հայոց ցեղասպանությունը ճանաչող պետություն ունենալու ջանքերը զանգվածային աշխատանք են: Ես պատկերացնում եմ, որ յուրաքանչյուր պետություն ուներ մարդկանց իր ընտրյալ խումբը, ովքեր ձգտում էին, որպեսզի իրենց պետությունը ճանաչի Ցեղասպանությունը: Ինչպես շատ, եթե ոչ բոլոր ջանքերում, կա «հավասարների մեջ առաջինը», ով մղում է ջանքերը: Դեպքը ոչնչով չէր տարբերվում Բաքի նահանգում, և ANCA-ի անունից ճանաչում բերած անձը Դավիթ Գրիգորյանն է, ով շարունակում է իր ընտանիքի հետ ապրել Ցինցինատիում։

Դեյվիդն իր նախաձեռնությամբ մեկնել է Վաշինգտոն և հանդիպել Օհայոյի Կոնգրեսի ներկայացուցիչների հետ։ Նա նաև կոչ արեց իր ընկերակից «Օ-Հե-Օյան»-ներին, ինչպես ինքն էր անվանում, մեզ ուղարկած բազմաթիվ նամակների միջոցով՝ խնդրելով մեր օգնությունը՝ կապվելով մեր տեղական ընտրված պաշտոնյաների հետ՝ աջակցելու իր ջանքերին: Համոզված եմ, որ նրա կոչին արձագանքել են շատերը, եթե ոչ շատերը: Այնուամենայնիվ, չեմ կարծում, որ մեզանից որևէ մեկն ավելի օգնեց նրան, քան երկար ժամանակ թաղված Գրիգոր Գայջիկյանը:

Օհայոյում Հայոց ցեղասպանությունը ճանաչելու իր արշավի ժամանակ Դեյվիդը պատահաբար հայտնվեց Օքլիի հին գրքերի խանութում, որը կարելի է համարել մեծ Ցինցինատիի յուրօրինակ քաղաք: Այնտեղ նա գտավ Գրիգոր Գայջիկյանի կողմից գրված «Նահատակված Հայաստանը և իմ կյանքի պատմությունը» գիրքը, որի ինքնակենսագրական ուրվագիծը ցույց տվեց, որ նա ծնվել է Անատոլիայի Գաբան քաղաքում և վերապրել 1894-1896 թվականների Համիդյան ջարդերը, սակայն որբ է մնացել վաղ տարիքում: Գրիգորը վերապրեց կոտորածը և կարողացավ գալ Ցինցինատի 1911-ին, քանի որ Պողոսյան անունով մի զարմիկ ուներ, ով ուներ և աշխատեց այնտեղ քաղցրավենիքի խանութ:

Գրիգորի գիրքը պատմում է իր գոյատևման պատմության, Ամերիկայում ունեցած իր փորձառությունների և Ցեղասպանության ժամանակագրության մասին: Գիրքը տպագրվել է 1920 թվականին God's Revivalist Press-ի կողմից, որը կապված է Ցինցինատիի ավելի քան 100 տարեկան Աստծո Աստվածաշնչի դպրոցի հետ: Այսպիսով, Օհայոն, անկասկած, ընդունել էր հայերի կոտորածներից փրկված մի մարդու, ով չգիտեր անգլերեն և ծանոթ չէր ամերիկյան կենսակերպին, և նրան բոլոր հնարավորությունները տվեց իր որդեգրած երկրում բարգավաճելու, լեզուն սովորելու և դառնալու։ տիրապետում է Հայոց ցեղասպանության մասին գիրք գրելուն և այն հրատարակելու Ցինցինատիում տեղական աջակցությամբ:

Գիրքը հայտնություն էր Դավիթ Գրիգորյանի համար։ Շուտով նա լրացրեց իր ջանքերը՝ գրքի էլեկտրոնային օրինակներ ուղարկելով պետական ​​ընտրված պաշտոնյաներին։ Իսկ ապրիլի 24-ին, նահանգապետի հայտարարությունից յոթ օր անց, Դավիթ Գրիգորյանը մամուլի ասուլիս հրավիրեց Ցինցինատիի կենտրոնում՝ նրա հայտնի Շատրվանների հրապարակում։ Նա նաև ֆինանսավորել է շենքում տեղադրված գովազդային վահանակը և դրա վրա ցուցադրել հետևյալ հաղորդագրությունը. (տես նկարը):

Ինչ վերաբերում է Գրիգոր Գայջիկյանին, ապա նրա թոռնուհի Սինդի Հելթոն-Քեմփբելը փոխանցել է իր մորական պապի մասին հետևյալ անձնական տվյալները. Ցինցինատիում հաստատվելուց հետո Գայջիկյանն ամուսնացել է քեսաբցի Օսաննա Գարպուշյանի հետ պայմանավորված ամուսնության միջոցով։ Օսաննան ծնվել է 1892 թվականի մարտի 10-ին Քեսաբում։ Նա ուսուցչուհի էր։ Նրա հոր անունը Գաբրիել էր։ Նրա մայրը Քեսաբի Արսլանյան ընտանիքից էր։ Նա ժամանել է Ցինցինատի 1921 թվականի մայիսի 2-ին, և երեք օր անց նրանք ամուսնացել են։ Գայջիկյանները մեծացրել են չորս երեխաների՝ Սեմին, Ջոնին, Լյուսին և Ռոուզին՝ Սինդիի մորը, ով նույնպես մահացել է։

Գրիգոր Գայճիկյանի կոչումը միսիոներական աշխատանք էր և Աստծո Աստվածաշնչի դպրոցի ողջ կյանքի ընթացքում միսիոներ էր: 1929-1938 թվականներին Գրիգորը իր կնոջ և երեք երեխաների հետ միասին միսիոներական աշխատանք է կատարել Անտիոքում, Քեսաբում և Բեյրութում, որտեղ ծնվել է նրանց դուստրը՝ Լյուսին։ Նրանց վերադարձից հետո Կրիկորը շարունակեց իր առաքելությունը Ցինցինատիի կենտրոնում, Օհ, որտեղ նա նաև ուներ տնտեսության խանութ իր կյանքի վերջին տարիներին:

Գրիգորը գրել է նաև երկու լրացուցիչ գիրք՝ «Հրաշքներով լի կյանք» և «Քսաներորդ դարի հրաշքներ» վերնագրերով։ «Նահատակված Հայաստանը և իմ կյանքի պատմությունը» 308 էջ է և տեղադրված է առցանց և հնարավոր է գտնել որոնման համակարգերից մեկի միջոցով: