V.H. Apelian's Blog

V.H. Apelian's Blog

Thursday, July 31, 2025

Food for thought: What difference does it make .......

The attached is my Google aided translation of Tatul Hakobyan’s posting this morning as his early morning contemplation over bitter coffee. The original is attached. Vahe H Apelian


«Fresh thoughts over bitter coffee

After finally returning to the village and settling down, I decided to engage in agriculture, along with other endeavors.

For this purpose, I am putting in order the documents of the lands that were privatized during the time of my family, my father. I also want to buy a few hectares of land.

There are many  agriculture related issues, starting from the fact that the village is on the border. There is water shortage. There is no agricultural machinery. There are no labourers. The prices of agricultural products are low, etc....

I have always thought and I still see today that our land demands are for show. We do not cultivate our lands, but we dream of a greater Armenia.

Of course, I am not against Armenia being big, bigger, so big that airplanes are needed to commute between cities and we have numerous airports.

But those wishes and dreams of ours are worthless if we do not cultivate every piece of land that is in our hands today.

And I have also noticed that the farther an Armenian is from Armenia, the more he loves the land, speaks more for the Armenian Cause and dreams of the Great, Wilsonian Armenia .

Vano (Sirageghyan) wrote: If you do not live in Armenia, what difference does it make to you, whether Armenia is big or small?

I don't criticize anyone and I don't have the right to do so when they prefer to live outside Armenia. But I, kind of don't believe a person who lives abroad, in Armenia presents himself as more patriotic than someone living on Armenian soil.

 

Բնագիրը՝

Թարմ ուղեղով՝ դառը սուրճի հետ

Վերջնականապես գյուղ վերադառնալուց և հաստատվելուց հետո որոշել եմ նաև գյուղատնտեսությամբ զբաղվել՝ այլ գործերի կողքին:

Այդ նպատակով՝ մեր ընտանիքի՝ հորս ժամանակ սեփականաշնորհված հողերի թղթերն եմ կարգի բերում, նաև ուզում եմ մի քանի հեկտար հող գնել:

Գյուղատնտեսության մեջ խնդիրները բազմաթիվ են՝ սկսած նրանից, որ սահմանի բերանին է, ջուր չկա, գյուղտեխնիկա չկա, աշխատող չկա, գյուղմթերքի գներն են ցածր և այլն....

Ես միշտ մտածել եմ ու այսօր էլ տեսնում եմ, որ հողային մեր պահանջատիրությունը ցուցադրական է: Մենք մեր հողերը չենք մշակում, բայց երազում ենք ավելի մեծ Հայաստան: 

Անշուշտ, ես էլ դեմ չեմ, որ Հայաստանը լինի մեծ, ավելի մեծ, այնքան մեծ, որ քաղաքների միջև լինեն օդանավեր, ունենք բազմաթիվ օդանավակայաններ:

Բայց մեր այդ ցանկություններն ու երազանքը արժեք չուննն, եթե մենք չենք մշակում ամեն կտոր հողը, որ մեր ձեռքում է այսօր:

Ու նաև նկատել եմ՝ հայ մարդը ինչքան Հայաստանից հեռու է, այնքան շատ է հող սիրում, Հայ դատ խոսում և Մեծ, Վիլսոնայն Հայաստան երազում:

Վանոն է գրել՝ քո համար ինչ տարբերություն՝ Հայաստանը մեծ է կամ փոքր, եթե այդ Հայաստանում չես ապրում:

Ես չեմ քննադատում որևէ մեկին և դրա իրավունքն էլ չունեմ, երբ նա նախընտրում է Հայաստանից դուրս ապրել: Բայց մի տեսակ չեմ հավատում այն մարդուն, ով, ապրելով դրսում, Հայաստանում, հայական հողի վրա ապրողից ավելի հայրենասեր է ներկայանոսւմ:

Tuesday, July 29, 2025

Where else such a thing could happen?

Vaհe H Apelian

 With relatives in Etchmiadzin Armenia , 1970

The title of this blog - Ուրիշ ուր՞ կրնայ այսպիսի բան պատահիլ - is a comment made by Avo G Boghossian, formerly from Lebanon, but has settled in Armenia with his wife. He made that comment to a posting by Vartan Tashjian who resides in Beirut. Vartan's posting in turn, pertained to a comment by Varduhi Ohanjanyan from Armenia. Vartan had posted Varduhi’s note on his Facebook page and Avo G Bogհossian had made that comment. I live in the state of Massachusetts, in the U.S. and am reflecting on that incident.  Such is Armenian life, that extends beyond Armenia and has a global reach. 

This is in translation what Vartan had posted from Varduhi Ohanjanyan: “Since the elevators are also for internal messages, I read it on my way to work in the morning: “Dear neighbors, 39,000 drams was lost in the hallway this morning. If you found it, please give it to Grandma Sirush of apt. 42. It’s her pension.” I took the elevator back up, rang the doorbell, and waited for the door to open with the money in my hand. Grandma Sirush opened it. As soon as she saw me with the money in my hand, she was confused. It turned out that I was the third person who had “found” the money.” PS: When I read something like this, I get emotional. Even if there are 42 apartments in that building, 3 out of 42 people are able to empathize with a person, to put themselves in her situation, then we are still very good. Let the good in us multiply, people.”

It surely is a heart-warming happening. In answer to Avo G Boghossian, yes it might happen elsewhere too. Surely it is a welcome anywhere it happens. What matters is that it happened in Armenia and resonated with Armenians far from Armenia. Behind the doom and gloom of politics in Armenia, there is an underlying thing that connects Armenians across the globe.

But I have a real situation that happened with me when I visited Armenia for the very first time in 1970, or maybe in 1969. The visitation was organized by the U.S.S.R. Embassy in Lebanon for the students of the American University of Beirut during the Easter break. We embarked on the journey in a plane full of students, among them a few of us as Armenians. Our first stop was Yerevan, followed by Leningrad – the present-day Saint Petersburg, and then to Moscow with a few days stop in each city. We flew from Yerevan to Leningrad and from there on a train to a Moscow which turned out to me a most memorable train ride.

Our, or should I say my parent’s relatives who had repatriated from Kessab twenty-three years earlier, in 1947 were alive.  I was not the first to see them. My mother had been invited to Armenia. She taught Armenian. My cousin Annie Chelebian Hoglind had also visited Armenia in her very young age with a group of other students from an AGBU affiliated Armenian school. Our relatives hosted me royally. I imagine much like they did to my mother and Annie. They stood arm in arm with me. Their hosting me in Armenia has remained etched in my memory, and also the following incident, among a few others that attested to the exceptional hospitality of the Armenians.

In Armenia with relative in 1970

I do not recall why, but I happened to be in a market and I bought a produce. Instead of putting it in a bag, the seller was having it wrapped. I asked for a bag, she did not have. At that very moment, a lady who happened to be next to me, opened her bag and pulled out a neatly folded plastic bag whose folds were visible attesting to its repeated use and careful folding for its next use. She offered her neatly folded plastic bag to me for use. It was so obvious that she had saved the plastic bag for her shopping. I declined the offer. But she insisted that I take it and use it. I did.

 The last time I visited Armenia was in 2015. The generation that had hosted me royally has left this world, along with my parents. Many of their descendants have left Armenia too and have moved elsewhere. Armenia in 2015 was way different from Armenia of 1970. Much has changed in Armenia as well. But that Armenian lady’s gesture of offering me her neatly folded plastic bag to her inconvenience, has remained etched in my memory to this very day and with it, my enduring sentiments for Armenia.

 

 

Sunday, July 27, 2025

Սօնա Քեռկինս

Stepan J Apelian - Ստեփանը -  այս գրութիւնը տեղադրած էր իր էջին վրայ։ Կը վերատադրեմ։


 

Հազիւ եօթ տարեկան երեխայ էի, Սակայն իրազեկ շուրջս անց ու դարձերուն։ Մայրս օր մը անբացատրելի ուրախութեամբ ըսաւ " ձեզի Քեռկին մը պիտի գայ",  Ասատուր Քեռին Պիտի նշանենք, Այսօր վէրջին խօսքը առինք։

Սօնան, Ֆըշշենց Սուղմունինց Ճօզէֆ խօճային աղջիկը։

 Անշուշտ մենք անհամբեր էինք տեսնել մեր հարսնացուն։ Մայրս կ'ըսէր թէ շատ գեղեցիկ, նուրբ և բարեձև աղջիկ է Սօնան։ Վէրջը եղաւ " միր Սօնան" մայրս միայն այսպէս կը յիշէր իր անունը։

 Նշանտուք, Հարսանիք շատ չուշացան։ Քեռիիս տան Հիւրասենեակը Զարդարուած էր նշանածի և ապա Հարսի նկարներով։

  Քեռին ունէր Հսկայ Ռէտիօ մը որուն ձայնը քիչ կը պատահէր որ լսէինք, երկար թելերով Տանիք բարձրացած Անթէննա ունէր, մեզի համար այդ սնտուկը առեղծուած էր և մեր ուշադրութեան կեդրոնն էր մինչև այն օրը երբ Քեռկին Սօնային նկարները շարուեցան և այնքան սիրուն և գրավիչ որ խլեցին մեր Ուշադրութիւնը։

Տէր եւ տիկին Ասատուր եւ Սօնա Աբէլեան-Պէտիրեան, մօրս արխիւներէն

  Չեմ կրնար մոռնալ թէ որքան հարազատ կապեր կային մեր և Քեռիենց ընտանիքներուն միջև, մէկ ընտանիքի պէս էր մեր կապը, ոչ մէկ առիթ կամ ուրախութիւն` երկուստեք առանձին բնաւ ըրած չէինք։ Տօնական օրերը, նոր տարին, Ծնունդ, Զատիկ, խթման գիշերներ, բոլորը միասին տօնած ենք։

Խրախճանքներ, "քէֆեր" և տեղին ու անտեղին առիթներ ստեղծած ենք միասին ըլլալու և ուրախանալու։

 Մօրս համար` Սօնան բացառիկ խոհարար էր և միշտ իր գովքը կ'ընէր  ըսելով " Մեր Սօնային" խմորեղէնները ոչ մէկը կրնայ ընել այդպէս համեղ և ճաշակաւոր։

 Հիւրասէր էր բացառիկ, երբ հոն ըլլայինք, տան բոլոր ունեցածները որ ընտիր էին պիտի հրամցնէր։ Թեթև, արագաշարժ, աշխատասէր, միշտ զբաղ, Քեռիիս թև թիկունք էր ամէն գործի, թէ տան և թէ պարտէզի։

 Հմուտ Պարտիզպանի աշխատանք կը տանէր թէ Մանասին( իր Անդրանիկը) և թէ Քեռիին հետ։ Այնքան սիրուն կը շարէր խնձորները Սնտուկին մէջ շուկայ տանելու պատրաստութեան ժամանակ և այնքան արագաշարժ։ 

 Քեռիս, վարպետ որսորդ և վարպետ ձկնորս, ոչ մէկ բացառիկ որս առանց մեզ հրաւիրելու չէին ճաշակեր։ Ոզնի պատրաստելու մասնագէտն էր " մեր Սօնա քեռկինը", բացառիկ համեմունքներով, և հանդարտ կրակի վրան, մենք միշտ ճաշակած ենք այդ համադամ պատրաստութիւնները։

 Ձմերուան երկար գիշերները միշտ միասին եղած ենք, չիր չամիչ, տան այլազան պահածոներ, չոր թուզ և Գավուրմա անպակաս էին մեր հաւաքներուն։

 Սօնա Քեռկինը կ'ըսէր "ամէն գնով պիտի կշտացնեմ քեզ Ձուկով"։

 Պատահած է որ զիս և իմ ընկերներս իրենց կիներով միասին հրաւիրած է "ձուկի"։

  Շատ հիւրասէր և առատաձեռն։

 Տղաքը երբ Դպրոցական էին, երկրորդական և համալսարան, Հալէպ տեղափոխուեցան և իրենց մօտ կը մնար Քեռկինս ընդհանրապէս։ Շատ ատեն ճամբորդած ենք միասին Իմ փիքափով տարած մթերքներ, պաշար և ձմեռնային անհրաժէշտ պահածոներ։ Ես և Քեռկինը ճամբու ընկեր ալ էինք։ Կը գիշերէի իրենց մօտ։ Տաքուկ բնակարան մը ունէին Սուլէմանիա թաղերուն մէջ։

  Իսկ երբ ես զինուորական ծառայութիւնս վերջացուցի ու Քէսապ վերադարձայ հադտատուելու մեր պապենական օջախին մէջ, Անին և ես նոր Եռանդ մտցուցինք թաղին մէջ։ Քեռին և Քեռկինը գրեթէ ամէն գիշեր մեզի էին Անդրանիկ զաւակս Ցոլակը նորածին էր և Քեռիին խաղալիքը։

Կը սիրեր զինք եօ եօ ընել ցատկեցնել և կուրախանայինք բոլորս միասին։

  Աննման և անվերադարձ սակայն անմոռանալի յիշատակներով լեցուն կեանք մը։ Աւաղ գնաց անվերադարձ։ Անոր դերասաններն ալ մէկ առիթ մէկ մէկնեցան առ յաւետ։

  կարելի չէ բնաւ չյիշել անհամար առիթներ և օրեր, տարիներ որ միասին եղած ենք, մինչև Ասատուր Քեռիին անսպասելի մահը, իր 70 տարիքը հազիւ լրացուցած, շատ հազուադէպ հիւանդութեան մը վարակուելով, հազիւ վէց ամիս կրցաւ դիմադրել։ Հերոսաբար` Սօնա Քեռկինը ընդունեց Աստուծոյ կամքը և հողին յանձնեցինք իր շատ Սիրելի "Ատուրը" ինչպէս ինք կը կանչէր։

 Համբերութեամբ տարաւ այրիութեան տարիները, աւելի լուռ էր այլևս, իր տան հոգերը կրկնապատկուած էին, հօր և մօր դերը պէտք էր վերցնել։

 Եկաւ անսպասելին, Քէսապի բռնագաղթը փոխեց ամէն բան։ Հազիւ մազապուրծ ազատած էին տղուն և հարսին հետ միասին երբ հրթիռ մը զարկաւ իր սիրելի բնակարանը։

 Գաղթի օրերը երկար երեք ամիսներ տունի կարօտով և մտահոգութեամբ ինչպէս ամէն Քէսապցի ընտանիք Լաթաքիա հասան և անմիջապէս ազատագրումէն ետք վերադարձան գտնելու իրենց բնակարանը` որ այդքան բծախնդրութեամբ կը շտկեր, տակն ու վրայ փոշիներու և փլատակ պատով, ամէն բան խանգարուած։ Այս մէկն ալ համբերութեամբ և սիրով տարաւ։ Այս մեծ և անբաղձալի օրերն ալ անցան։ 

երբ Քէսապ այցելէի վերադարձին, մօրս առաջին հարցումն էր " մեր Սօնան ինչպես գտար" ։ Անշուշտ Սօնան ալ միշտ կը հարցնէր Քոյրիկը ինչպէս է։

 Մայրս իր աչքերը Փակեց Քէսապէն հեռու և Քէսապի Կարօտով, բայց բնաւ չիմացաւ որ իր Սիրելի Սօնան ևս պիտի փակէր իր աչքերը Քէսապէն հեռու և Քեսապի  կարօտով, ու պիտի գրկէր Անապատի տաք աւազներուն մէջ թաղուելով և ամէն օր Քէսապը երազելով։

 Իրեն նման ուրիշներ քէսապցի իր ազգականներէն և ծանօթներէն արդէն գրկած էին այդ կայծ աւազները և ինք բնաւ չէր ուզեր հոն մնալ, Իր կեանքի ընկերոջ Սիրելի "Ատուրէն" հեռու թաղուիլ ։

 Այս է հայու անողոք ճակատագրին մեծագոյն Ցաւը։

 Գնաց Աստղիկ Քոյրիկը, գնաց "մեր Սօնան" բայց թողին հսկայ յուշերու ժառանգ, մեծ անձերու  օրինակներ։ իրենց` թողածը որպէս կտակ` կեանքի անաղարտութիւնը մեր զաւակներուն փոխանցելու։

Յիշատակնին օրհնեալ ըլլայ։ 

 Աստուծոյ ողորմութեանը մէջ հանգչին այս մաքրամաքուր հոգիները։

Սթիւ Աբէլեան

ԱՄՆ ՔՕՐՕՆԱ ՔԱԼԻՖՕՐՆԻԱ

Յուլիս 27/ 2025 

Democratic majority elicits cries of authoritarianism.

 Vaհe H Apelian

Recently Ara Nazarian PhD, posted an article in the July 22, 2025 issue of Armenian Weekly titling it “A leadership in crisis: The political psychology of Nikol Pashinyan’s downward spiral.”  Nazarian alleged to Nikol Pashinyan’s “persistent delusion of infallibility. Despite catastrophic failures….”

During the same time frame, on July 25, 2025, the former FM Vartan Oskanian wrote in Horizon Weekly,  a rebuttal not only of Nikol Pashinyan led government, but also of the European Union alleging complicity. Vartan Oskanian wrote: “As Armenia abandons democracy and descends ever deeper into authoritarianism, the European Union watches in silence. In fact, it is worse than silence. The EU—along with the embassies of its member states in Yerevan—is complicit through willful inaction, diplomatic hedging, and strategic cynicism.” 

Both of them, Ara Nazarian PhD and Vartan Oskanian are known for their persistent and relentless opposition to the thrice democratically elected PM of Armenia. In my view, NP led government of Armenia is not in crisis, or has abandoned democracy, nor is in a downward spiral or has any “delusion of infallibility.”

The fact of the matter is that Nikol Pashinyan led Civil Contract party has 2/3 of the National Assembly delegates and thus commands the majority of the National Assembly. It is the first parliamentary form government in Armenia and is a very cohesive administration against a relentless opposition and enjoys the support of the army and internal security as evidenced by the latter’s uncovering of the subversive plot organized by high placed clerics. It is also apparent that the Nikol Pashinyan enjoys the support of his government officials freeing himself to pursue an active political engagement abroad that has him out of Armenia without concern.

The three presidential form governments did not enjoy similar solidarity. In fact, Levon Ter-Petrosyan’s government officials, including Vartan Oskanian, stood against their president LTP and had him resign. Serzh Sargsyan government splintered and its ARF faction abandoned the Serzh Sargsyan led Republican Pary with which it had formed a government during the previous two terms, and voted for Nikol Pashinyan in the May 8, 2018 snap parliamentary election. When things soured there, ARF formed a coalition not with Serzh Sargsyan, but with Robert Kocharyan. 

Emboldened by its rightful mandate, Nikol Pashinyan government pursues its “crossroad for peace” strategic initiative as the cornerstone of its foreign ministry and internally has institutionalized the legal pursuit of corruption and pursues it as well. 

Democratic majority elicits cries of authoritarianism. There is no form of government that pleases everyone some of the time, let alone all of the time, especially for the Armenians. 

Incidentally, such rhetorical articles in the Diaspora Armenian press serve to stir the emotions of the Diaspora non-voting public or reader, to the detriment of Diaspora. I do not think there is much of a readership of the Armenian Diaspora press in Armenia, especially in English. In Armenia the voters have to contend with the anti-Armenian government directives of the Russian government officials.

Hagop, a commentator in the Armenian Weekly, had countered Ara Nazarian’s PhD bombastic text. Hagop’s comment pertains to Vartan Oskanian as well. I took the liberty of posting it here for the interested readers to make up their minds.


 "Hagop says:

July 22, 2025 at 9:13 pm

The article in question is not a sober analysis of Armenian politics—it is a manipulative, sensationalist hit piece, replete with psychological conjecture, historical false equivalencies, and a disturbing undercurrent of disdain for the democratic will of the Armenian people. Its central thesis—that Prime Minister Nikol Pashinyan is psychologically unfit for leadership—is not only irresponsible, it is deeply undemocratic.

1. “Psychological Decline” or Rational Leadership in an Existential Crisis?

The article opens with an armchair diagnosis, hinting at “paranoia” and “emotional detachment” without any credible evidence or firsthand accounts. But Pashinyan is not lashing out randomly—he is making difficult decisions in a period of unprecedented pressure.

Armenia is emerging from war, regional isolation, and generational trauma. It faces existential threats from Turkey and Azerbaijan, whose alliance has resulted in a violent ethnic cleansing in Nagorno-Karabakh (Artsakh)—a tragedy that international actors, including the article’s likely intended audience, have largely ignored.

Pashinyan’s efforts to normalize relations, secure peace, and refocus on Armenia’s long-term viability are not signs of collapse; they are acts of political realism. Is compromise difficult to stomach? Yes. But to equate compromise with psychological breakdown is both dishonest and dangerous.

2. The Church: Accountability Is Not Desecration.

The article falsely paints Pashinyan’s critique of the Armenian Apostolic Church as “calculated desecration.” But what the article calls “attacks” are, in truth, calls for reform and accountability within an institution that has long operated with unchecked privilege and political influence.

The Church is not above scrutiny in a democracy. Pashinyan’s criticisms are consistent with a government seeking to modernize Armenia’s civic institutions, reduce clerical overreach, and ensure the separation of church and state—a cornerstone of democratic governance.

Furthermore, Pashinyan is not alone in his views. Many Armenians, especially among the youth and diaspora, have expressed disillusionment with a Church hierarchy that has at times aligned itself with authoritarian and corrupt political figures from the past.

3. The Aliyev Meeting: Leadership, Not Capitulation.

The article ridicules Pashinyan’s demeanor following a meeting with Azerbaijani President Ilham Aliyev, as though leadership is measured in photo ops and facial expressions. This is a grotesque trivialization of diplomatic statecraft.

What the author neglects to mention is that Pashinyan is negotiating under conditions of military blackmail. Azerbaijan, emboldened by Turkish and Israeli arms and Russian indifference, has used force and coercion to impose its will.

And yet, despite these pressures, Pashinyan has not surrendered Armenia’s sovereignty. He has maintained Armenia’s international recognition of borders, pushed back against Azerbaijan’s more extreme demands (including the complete erasure of Armenian border presence in Syunik), and sought guarantees through EU and US mediation. These are signs of strategic pragmatism—not weakness.

4. Ceaușescu Comparisons: An Insult to Intelligence.

To liken Pashinyan to Nicolae Ceaușescu is a farcical and offensive comparison. Ceaușescu ruled as a totalitarian dictator, controlled all aspects of Romanian life, and murdered dissenters.

Pashinyan, by contrast, was democratically elected—twice—by overwhelming margins. The most recent election in 2021, held after the painful loss in Artsakh, gave him a renewed mandate. That is not the behavior of a delusional dictator; it is democracy in action.

He has not outlawed opposition parties. Armenia has free media, vigorous protests, and a parliamentary system that holds government to account. Arrests related to alleged coup plots or terrorism are being handled through due process, and in a region where genuine subversion and foreign-sponsored destabilization are real threats, such vigilance is not unusual.

5. Delusions of Infallibility? Or a Mandate to Reform.

The article accuses Pashinyan of “cognitive dissonance” and “delusions of infallibility.” In reality, he has publicly acknowledged failures, taken personal responsibility for the loss of Artsakh, and invited public scrutiny—even at enormous personal cost.

What he refuses to do, however, is surrender the reform mandate granted to him by the people. Under his leadership, Armenia has made major strides:

• Anti-corruption reforms have led to criminal investigations into oligarchs and former officials once thought untouchable.

• Civil society is freer and more active than ever.

• Education, tax policy, and infrastructure have seen renewed investment.

• Armenia has diversified its foreign policy beyond Moscow, engaging the EU, US, and India.

These are not the hallmarks of authoritarian collapse. They are the signs of a country struggling—bravely—to emerge from the shadows of history.

6. Emotional Blunting or Responsible Governance?

The accusation that Pashinyan has become “emotionally detached” is another classic smear. But effective leadership is not about emoting for cameras. It’s about taking responsibility in the face of tragedy and protecting a nation’s future, even when the path forward is unpopular.

Pashinyan understands the trauma of war—he lost political allies, credibility, and public support after 2020. And yet he stayed, faced the music, and rebuilt. That requires not delusion, but moral courage.

A Democratic Mandate Cannot Be Pathologized.

The article’s final suggestion—that the Armenian people should question Pashinyan’s “psychological and moral fitness”—is not an appeal to civic responsibility. It is a thinly veiled call for regime change, cloaked in academic pretension and emotional manipulation

But Armenians do not need foreign analysts, disillusioned ex-politicians, or anonymous think-tankers to tell them who should lead. They have a voice. They have a vote. And they will decide.

Pashinyan may not be perfect. No leader is. But to brand him a liability to the state while ignoring the enormous pressures, geopolitical betrayals, and legacy of corruption he inherited is a gross injustice—not just to him, but to the Armenian people themselves.

Armenia does not need a saviour. It needs peace, justice, and continued reform—and that, whether critics like it or not, is exactly what Nikol Pashinyan has been trying to deliver.”


Wednesday, July 23, 2025

Hamasdegh's Chalo remembered

Vaհe H Apelian

 

 

Chalo Martin

The other day Kenneth Martin sent me the picture of the dog Martin family owned at one-time and had named it Chalo. I posted the picture I received above.

Chalo is name of the legendary dog of the Armenian village Hamasdegh captured in his namesake titled story in his “The Village” book that was first published in Boston by Hairenik publications in 1924, a hundred years ago. How many pages does it take to write about a dear dog - two, three or four - all the while retaining the interest and the curiosity of a reader? Hamasdegh immortalized Chalo in the annals of the Western Armenian literature and brought it live in eleven pages! That is to say, conservatively estimating, in more than 2500 words. Since then, Chalo has remained a favorite name for a dear dog many Armenian families have owned.

But no one owned Chalo, Hamasdegh depicted. It also was not a stray dog either. Chalo was the village’s dog. Like any other villager, it had its standing in the village. In a single stroke, or shall I say in a superb one liner, the genius of a writer Hamasdegh was, he introduced and personalized Chalo to the readers with the following one sentence long introductory paragraph: “Older than the village’s elder, but unlike him, Chalo did not use eye glasses!”. Let us mindful too that different articles do not exist in the Armenian language. Also, Hamasdegh did not use the word “dog” in depicting Chalo. The eleven pages long story was all about Chalo. A dog it may have been. But foremost it was a villager in its own right, like any other villager

In the next paragraph Hamasdegh described Chalo as follows: “Like two broad leaves, its two ears were hanging down. Its tail was limp, unable to curl on its back anymore. Its heavy and always protruding eyelids gave it a pensive look. The face was mystifying, especially when it was on the road by itself, with its muzzle pointed towards the moon, attempting to sniffle it.” At times, in the utter silence of the night, the villagers would hear Chalo howling. They would open the window and shout at him, “Chalo, shush”.

The children liked to play with Chalo. They teased him, at times by pulling its ears, other times they attempted to ride him. And when Chalo resisted and had the kid riding it thrown on the ground, the kid would run home, with a bruised head complaining that Chalo mishandled him and would vow never to play with Chalo again.

Chalo followed the conversation of the villagers. He did not understand them but he would follow the expressions on their faces. He too had a lot to tell. But Chalo was getting old and had started not to be around the village as it did once.

One night, there was a commotion in the village and a gunfire was heard. When the villagers came out to check what had happened. They found thieves had attempted to steal the village’s prized bull but were confronted by Chalo and in the mayhem, the thieves had fired at him killing Chalo, leaving the bull unfazed and oblivious of what had transpired. Thus ended Chalo’s life.

I once attempted to translate the story but I realized that the translation would not do justice to Hamasdegh’s depiction of that village and its dog, Chalo. But I had conjured an image of Chalo and retained it since my youth when I read Hamasdegh’s books, “The Village” and “The Rain” for the very first time.

***

Chalo Martin

 Last year Kenneth Martin had posted a picture of a dog, I posted right above. The two ears of the dog were hanging like two broad leaves. The  eyelids of the dog were protruding. The dog had a pensive look. The picture of that dog, had reminded me of Hamasdegh’s Chalo. I commented the same. Lo and behold, Kenneth replied that indeed, it was their dog, turned into a family member, and was named Chalo. Like a good Kharpertsi, his parental family had named the dog, young Kenneth Martin had brought home, after Hamasdegh’s dog. Chalo had first reincarnated as the Camp Haiastan’s watch dog before it became the Martin family dog. I quote Kenneth Martin.

Chalo, was the Camp Haiastan watch dog in 1970. Director Krikor Miziblian got him from a local dog pound, older than a puppy. Since, I have heard that Bob Avakian, long time camp director and trustee got the dog and must have given it to the camp that year. His daughter mentions a young dog they had for a while that looked like Chalo. Called him Brandy I think. Anyway, Chalo became the watchdog and a good one too. Would bark when a stranger or workman approached the gates. He was loved by all. King of the camp! At the end of the summer Krikor said he could not take the dog across the border to Canada, some restrictions. So asked me if I would take over. I took Chalo home to Worcester and told my parents this was our dog now. I left him with them and went to AYF Olympics! Anyway, Chalo joined our family for 14 years! Best friend, watchdog, and king of the neighborhood!”

Indeed, it must have been Chalo re-incarnated with attributes such as “He was loved by all. King of the camp!”, “best friend, watchdog and king of the neighborhood”, much like the dog Hamasdegh depicted in his story. There it is, Chalo, with its floppy ears hanging, a a pensive look, grown up and a bit older and wiser looking. 

Yes, indeed, there finally is a picture of Hamasegh’s legendary dog Chalo reincarnated as the one-time dog of the Kharpertsi   Kenneth Martin family.

Tuesday, July 22, 2025

In abiding gratitude to St. Nshan Armenian School.

Vaհe H Apelian 

Snap shots of bygone days at St. Nshan Armenian School

The other day I came across  on PM Nikol Pashinyan’s Facebook page the following slogan: “ԼՍՎ ՍՈՎՈՐԻՐ, ՈՐ ԼԱՎ ԱՊՐԻՍ - STUDY WELL TO LIVE WELL.” 

The slogan reminded me of my schooling at St. Nshan Armenian School (see the link below). Traditionally Armenian school and Armenian Church have been next to each other, on the same campus. It was not different with the St. Nshan School and St. Nshan Cathedral. The Prelacy of the Armenian Apostolic Church was there as well. During my kindergarten and elementary years, I remember having been the subject of attention to the prelate who would be Catholicos Khoren I.

I even have vague recollection of my first day at school in my brick red school dress, nervous and hesitant but with the assurance that my mother would be in building next to the school watching over me. She had told me so. The school was a walking distance from the second-floor apartment we lived in. Throughout those years, I would pass by Djemaran, later my father’s grocery store, along with many Armenian stores. The neighborhood was a veritable Armenian cocoon.

Our teachers at St. Nshan were not just teachers who taught us the subject matter. They were editors, writers, college students, who taught us how to go on in life as Armenians. 

The following have stayed etched in my memory to this day and surely have shaped me as a Diaspora Armenian.

Royal citizen, we were taught that we are always law abiding, loyal to the government of the country. In our young minds we would argue and try to figure out if Lebanon was at war with another country, if Russia was at war with U.S. and there were Armenian fighting soldiers in the army, would we, out of duty be firing against the enemy soldiers who could be Armenians? But being loyalty and law abiding to the government were paramount. The same became the policy of the Armenian community in Syria and in Lebanon. The Armenian community  always stood in support of the government. 

Disadvantaged, I remember being told that we as Armenians are disadvantaged and that the native have an advantage over us. Therefore, in order to compete we had to work ten times harder than the native. That is the way it was. We were Armenians, we spoke Armenian, we had our own schools and holidays such as St. Vartan Day, Genocide, May 28, when we closed our schools.  I was a student at the American University of Beirut when I first found out that not all Armenian schools closed on May 28!

“You will not see an independent Armenia”, yes, not only us, but that our children, and even our grandchildren may not see a free and independent Armenia, we were told, but it will come one day and in meanwhile, study hard.

Study hard, studying hard, and doing well were what we were supposed to do as students. In those days it was not uncommon that students left school well before graduation and started apprenticing to learn a trade. Many of St. Nshan School students just did that. When I graduated Sourp Nshan school, there remained only two boys in the graduating class of 10, Hovhannes Megerditchian and I. Both of us attended college. The rest of our classmates over the years became jewelers, mechanics, learned a trade, all did well, in fact very well. It turned out to be a remarkable generation.

AEC Logo
"To know wisdom and instruction, to know the words of understanding" (Proverbs 1:2)

I graduated Sour Nshan in1962 and continued my education at the Armenian Evangelical College whose motto was the first phrase tradition maintaians St. Mesrob Mashdots translated after discovering the Armenian alphabet, “"To know wisdom and instruction, to know the words of understanding" (Proverbs 1:2). I graduated high school in 1965, and stepped onto the post semi centennial of the Armenian Genocide era. 

During my years at the American University of Beirut, it was not uncommon to post the grades or to list the names of the students who were on the honor roll. Naturally the Armenian students gravitated to find out who among them were on the academic honor roll. To this day I have retained names of Armenian students who never missed being on the honor roll but were students I never met in person.

The comment next to the slogan posted on PM Nikol Pashinyan’s page reads that the slogan “Study well, to live well” is the charge of the Armenian government to the students. I think it is an appropriate, constructive charge. It was what Saint Nshan Armenian school told us too, as students. To make good Armenians we had to work out harder to do as well.

                                   ***  

Link: Saint - Sourp Nshan Armenian School (Սուրբ Նշան Ազգային Վարժարան): https://www.facebook.com/groups/218948124971346


Study hard and be a loyal citizen

Vahe H Apelian
"STUDY WELL, TO LIVE WELL" 

The other day I came across  on PM Nikol Pashinyan’s Facebook page the following slogan: “ԼՍՎ ՍՈՎՈՐԻՐ, ՈՐ ԼԱՎ ԱՊՐԻՍ - STUDY WELL TO LIVE WELL.” 

The slogan reminded me of my schooling at St. Nshan Armenian School (see the link below). Traditionally Armenian school and Armenian Church have been next to each other, on the same campus. It was not different with the St. Nshan School and St. Nshan Cathedral. The Prelacy of the Armenian Apostolic Church was there as well. During my kindergarten and elementary years, I remember having been the subject of attention to the prelate who would be Catholicos Khoren I.

I even have vague recollection of my first day at school in my brick red school dress, nervous and hesitant but with the assurance that my mother would be in building next to the school watching over me. She had told me so. The school was a walking distance from the second-floor apartment we lived in. Throughout those years, I would pass by Djemaran, later my father’s grocery store, along with many Armenian stores. The neighborhood was a veritable Armenian cocoon.

Our teachers at St. Nshan were not just teachers who taught us the subject matter. They were editors, writers, college students, who taught us how to go on in life as Armenians. 

The following have stayed etched in my memory to this day and surely have shaped me as a Diaspora Armenian.

Royal citizen, we were taught that we are always law abiding, loyal to the government of the country. In our young minds we would argue and try to figure out if Lebanon was at war with another country, if Russia was at war with U.S. and there were Armenian fighting soldiers in the army, would we, out of duty be firing against the enemy soldiers who could be Armenians? But being loyalty and law abiding to the government were paramount. The same became the policy of the Armenian community in Syria and in Lebanon. The Armenian community  always stood in support of the government. 

Disadvantaged, I remember being told that we as Armenians are disadvantaged and that the native have an advantage over us. Therefore, in order to compete we had to work ten times harder than the native. That is the way it was. We were Armenians, we spoke Armenian, we had our own schools and holidays such as St. Vartan Day, Genocide, May 28, when we closed our schools.  I was a student at the American University of Beirut when I first found out that not all Armenian schools closed on May 28!

“You will not see an independent Armenia”, yes, not only us, but that our children, and even our grandchildren may not see a free and independent Armenia, we were told, but it will come one day and in meanwhile, study hard.

Study hard, studying hard, and doing well were what we were supposed to do as students. In those days it was not uncommon that students left school well before graduation and started apprenticing to learn a trade. Many of St. Nshan School students just did that. When I graduated Sourp Nshan school, there remained only two boys in the graduating class of 10, Hovhannes Megerditchian and I. Both of us attended college. The rest of our classmates over the years became jewelers, mechanics, learned a trade, all did well, in fact very well. It turned out to be a remarkable generation.

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"To know wisdom and instruction, to know the words of understanding" (Proverbs 1:2)

I graduated Sour Nshan in1962 and continued my education at the Armenian Evangelical College whose motto was the first phrase tradition maintaians St. Mesrob Mashdots translated after discovering the Armenian alphabet, “"To know wisdom and instruction, to know the words of understanding" (Proverbs 1:2). I graduated high school in 1965, and stepped onto the post semi centennial of the Armenian Genocide era. 

During my years at the American University of Beirut, it was not uncommon to post the grades or to list the names of the students who were on the honor roll. Naturally the Armenian students gravitated to find out who among them were on the academic honor roll. To this day I have retained names of Armenian students who never missed being on the honor roll but were students I never met in person.

The comment next to the slogan posted on PM Nikol Pashinyan’s page reads that the slogan “Study well, to live well” is the charge of the Armenian government to the students. I think it is an appropriate, constructive charge. It was what Saint Nshan Armenian school told us too, as students. To make good Armenians we had to work out harder to do as well.

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Link: Saint - Sourp Nshan Armenian School (Սուրբ Նշան Ազգային Վարժարան): https://www.facebook.com/groups/218948124971346