WHAT’S NEXT ?

Vahe H. Apelian

The whole world can henceforth rightly claim that the United States of America has recognized the Armenian Genocide.  After the recent historic house resolution, the unanimous vote by the Senate today on the same resolution came rather fast and maybe unexpectedly. The people of the United States of America, through their elected representatives affirmed that the sad and tragic period of Armenian history, Armenians have called MEDZ YEGHERN was indeed a genocide. I quote Sen. Ted Cruz, a Texas Republican who sponsored the resolution with Robert Menendez, a New Jersey Democrat:  "The Senate finally took a stand and spoke the truth – spoke the truth to darkness, spoke truth to evil, spoke truth to murder, spoke truth to genocide – and finally honored the 1.5 million innocent lives lost," said. (Deirdre Shesgreen, USA TODAY 12-12-2019).

The inevitable question immediately rose on social media; WHAT’S NEXT?

The question reminded me of the round table discussion the A.R.F. Zavarian Student Association had organized in late 1960’s or early 1970’s about the ways and means of achieving a united, free and independent Armenia. The prevailing reality was grim and the prospect of achieving a united and free independent Armenia even looked grimmer for the round table participants. The day’s discussion came to its end in a somber mood. It was then that  Dr. Papken Papazian concluded the meeting with a speech that has remained etched in my memory.

Dr. Papken Papazian was a Tashnag leader at the highest levels. He was also a lover of theater. He was a physician, but I am not sure if he practiced medicine or if he in fact had any interest practicing medicine. He was and remained an ardent Armenian activist in heart. He was a superb orator. His bespectacled demeanor on the podium, his gesticulation, tone of voice, eloquence of language captivated us all. He and Sarkis Zeitlian were the speakers most of us did not want to miss. That afternoon Dr. Papazian extolled our efforts and urged us to keep the dream alive and that we cannot predict how international relations will pan out in the future in our favor for us to achieve our ultimate goal. I bet his speech that late afternoon appeared to many of us  a pep-talk to keep us going.

Fast forward. If my recollection serves me well, it was in November 1989 that James Baker declared, as the Berlin wall collapsed, that the Soviet Union we knew does not exist anymore.  Every year A.R.F. presents itself to the public and notes its year-long activities to the public. That year I was asked to be the master of the ceremony in New Jersey and introduce the speaker. James Baker’s declaration came to my mind and I noted in my opening remark about the likelihood of Soviet Armenia emerging as an independent country. I could hardly believe the words I was uttering. I remembered Dr. Papken Papazian as I remember him to this day. Who would have guessed then that the mighty Soviet Union would implode and collapse just like that? At least, I did not, but the mighty Soviet Union indeed imploded just like that and on September 21, 1991 history made a full circle and the Republic of Armenia re-emerged.

WHAT’S NEXT as of this historic day on 12-12-2019?

I am also reminded of  an Armenian genocide commemoration in the Hovagimian-Manougian School hall in Beirut It was during the same time frame. The main speaker was Kersam Aharonian, the editor of Zartonk Daily and a Ramgavar leader. It is there that he introduced a slogan and asked the audience to repeat it year after year – “Next Year in Van”. 

In 2010,  for the very first time since 1915 church service was held in Akhtamar Island’s Saint Cross (Sourp Katch). In spite of all the controversies it created, it was a historical moment, as far as I am concerned. The event reminded me of Kersam Aharonian. Four decades and a few more years later we were in Van, or could have been, at our choosing, albeit only as visitors.

It could be that we will be in Van in near or distant future, not as avengers but as ambassadors of good will and of good conduct that coming to terms with history relieves and unburdens us as people, be it Turks as well.

WHAT’S next ? WHO KNOWS  ?

The Çankırı Worry Beads

The attached is the abridged translation of the article Garbis Harboyan M.D. wrote. He  titled it “ ՉԱՆՂԸՐԸ-Ի 99 ՀԱՏԻԿՈՎ ՀԱՄՐԻՉԸ՝ ՀԱՅՈՑ ՑԵՂԱՊԱՆՈՒԹԵԱՆ ԱՆԺԽՏԵԼԻ ՎԱՒԵՐԱԳԻՐ” (THE 99 BEADS WORRY BEAD OF CHANKER, AN IRRIFUTABLE WITNESS OF THE ARMENIAN GENOCIDE). He had the attached article published in Armenian newspapers and had it posted on his Facebook page as well.  Garbis Harboyan is a prolific author and an expert about Armenian medical professionals martyred during the genocide of the Armenians. He resides in Montreal, Canada with his family.

Translated and abridged by Vahe H. Apelian

The 99 Beads of the Worry Bead

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

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

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

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

Until 1984, no one had realized that the worry-bead is not only a mere relic from a martyred Armenian but that it is, in its way, an important historical document: None of the officials of the genocide museum had taken any interest in the worry bead, which remained in the display case. In 1984, Garine Avakian (Կարինէ Աւագեան), a senior researcher, historian, and antiquarian, who has been affiliated with the genocide museum for the past 27 years became attracted to the worry bead that had 99 beads (far too many than a customary worry-bead). 

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

The following are the names engraved on the beads: 

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

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

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

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

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

Garbis Harboyan, M.D.

Montreal, November 10, 2015 

1.    Khn., for Kahana, married priest.

Laurus nobilis

Vahe H. Apelian

The central circle of Michael Aram's artwork depicting Laurel leaves on the periphery

I could not attend the opening ceremony of the National Association for Armenian Studies and Research (NAASR) building, but I viewed its video presentation. During the ceremony, Michael Aram has presented the art piece he has fabricated for the outside of the building. He has called the sculpture Eternity. He further elaborated on the significance of the motifs associated with the artwork. What especially caught my attention is his depiction of laurel tree leaves, commonly known as bay leaf, within and around the periphery of the central circle. 

His depiction reminded me of the Laurel tree the Kessabtis call Gasli Dzar (tree) or simply Gasli. It is native to Kessab and most likely also to that part of the world that was the Armenian Cilicia. 

The Latin name of the tree is Laurus nobilis. The name conveys majesty and leaves a sort of a “nobless oblige” impression. The tree is indeed majestic growing as tall as18 meters (59 feet).

In English the word laureate signifies eminence. It is associated with literary – poet laureate - or military glory. It is also used to designate winners of the Nobel Prize. I cannot tell if the word laureate was coined after the tree or whether the tree was named after the root word that had evolved to signify achievement The ancient Greeks considered wreaths made from laurel leaves as a symbol of high status. The Romans depicted golden crowns made in the like of laurel tree (Gasli) leaves as a symbol of victory.

I have my thoughts as to why the Greeks and the Romans may have picked laurel leaves  - say - over rose pedals or any other leaf.  The laurel trees - Gasli – are evergreen. Their leaves do not assume a rustic color during the fall, unlike the leaves of the many naturally grown trees in New England. There does not seem to be a later season for the laurel tree. Its leaves remain sparkling green during the four seasons of the year and throughout the life of the tree. The tree simply looks ageless. The crisp, attractive, uniformly shaped, and the green color of the orderly spaced leaves on a branch give the Gasli leaves more of a reason to be decorative symbols conveying an individual rightly claim for social eminence.

Furthermore, the Gasli appears do not to lend itself to domestication. It is a very resilient tree and grows in most unlikely places.  It takes root within the rocky crevices and it does it on its terms. Try to plant it in your backyard, more likely than not, you may not succeed. If gold is the golden metal among the metals, then the laurel tree (Gasli Dzar) is the golden tree among trees grown in the wild. It is imposing, majestic, pleasant smelling and aloof.

These unique features of the laurel tree and its leaves make a good reason to symbolize enduring and eternal achievement. 

But Gasli trees are not only decorative trees that give luster to their environment in nature. They are useful as well and have been and continue to be a source of income for the Kessabtsis. From the berries, the Kessabtsis extract the oils that make the famous Kessab soap, known as Ghar soap. Ghar means laurel in Arabic. My paternal cousin Stepan and his wife are the owners of LaurApel brand laurel soap.  The Laurel tree leaves, commonly known as bay leaves, impart taste to cooking but should not be consumed. They are not digestible.

The cover of the late Stepan Panossian's  book depicting Laurel tree leaves and berries

In a comment to an article about Gasli trees I wrote a few years ago, Dr. Razmig Panossian, the director of the Armenian Department of the Gulbenkian Foundation noted that his father depicted a picture of Gastli tree branch for the cover of his book. More than anything else Gasli trees symbolize Kessab and its resilient native Cilician Armenian population.

And now the Laurus nobilis leaves have found a permanent place, in the artwork Michael Aram has conceived, complementing the circles that have no beginning and no end and the cranes, placed in the four corners of the frame, that  are so symbolic of the Armenian culture. All have now converged to decorate the sculpture its creator Michael Aram has called Eternity to symbolize the eternal Armenian culture NAASR building is meant to serve.

The Translators' First Phrase

Vahe H. Apelian

"To know wisdom and instruction; to perceive the words of understanding" (King James Version).

Tradition claims that the first phrase from the bible Mesrob Masdhots translated into Armenian, after having the divine vision for the Armenian alphabet, was the second verse of Proverb 1 that reads: "To know wisdom and instruction; to perceive the words of understanding" (King James Version).  It is claimed that King Solomon, son of King David, in his old age wrote the Proverbs and the Ecclesiastes. The latter is one of my most favorite passages in the Bible. 

The first phrase phrase, I quoted above, is almost always quoted in the classical Armenian Krapar language to remain true to the original. The phrase used to be printed on the cover of our notebooks when I attended Sourp (Saint) Nshan Armenian school in Beirut. Tradition claims that young monk Mesrob Mashdots, had a heavenly vision where the Armenian Alphabet was revealed to him, although the account of his disciple Koriun is altogether different. It tells of a long search Mesrob undertook to come with the  36 characters of the Armenian alphabet (http://vhapelian.blogspot.com/2021/10/the-discovery-of-armenian-alphabet.html.). Two other characters were added later on bringing it to the 38 characters we have now.

I have always remained impressed by the profound and eloquent message of the first biblical phrase Mesrob Mashdots translated. The Armenian Evangelical schools in Lebanon had the quote as their motto. They may very well still do. Whenever I came across the quote, it was presented without referring to the verse. It never occurred to me to check the verse in the Armenian bibles we have at home. But, when I found out that it is Proverb 1:2 and read it in vernacular Armenian, I felt disappointed. The very first Armenian translated phrase in Krapar (classical Armenian) is so beautiful, so eloquent that its message comes across much more profound than in its Armenian vernacular version. It could be that the vernacular Armenian does not lend itself to express thoughts with the linguistic eloquence the classical Armenian Armenian - Krapar - does. Nowadays, much like in English, there are different versions of the Bible in Armenian but the Classical Armenian (Krapar) translation of the Bible is pristine and has remained unchanged.

The Armenians translated the Bible in 405/406 AD,  right after they came out with their characters.  I can read Krapar but I cannot write in Krapar for it has its own grammatical rules and verb tenses and distinct usage of words. Linguists, both Armenian and none Armenian alike, claim that the original translation of the Bible in classical Armenia, the Armenian Apostolic Church uses to this day, is so beautifully done that it is called the "Queen of the Translations" (Թագուհի Թարգմանչաց). 

There is an Italian saying that claims  "Translator, (is) a traitor". But the Armenian Apostolic Church has canonized the early translators and to this day in the month of October observes The Feast of the Holy Translators (Սուրբ Թարգմանչաց տօն, Sourp Targmanchats don). I do not know if other cultures revere the early translators of the Bible and other relevant early Christian literature as Armenians do for they have them elevated to sainthood. Obviously, without translated works, we would be living in a cultural cocoon of our making.

Nowadays the overwhelming majority of us do not read and write in Armenian anymore, let alone in Krapar. Most of us read in the language of the larger society of the countries we reside be it in English, French, Russian, Arabic and others. There is a great need for modern-day translators. This time around to translate Armenian literary works into the other languages we speak. I can claim with reasonable certainty that our written culture is founded on translated literary works and will perpetuate through translation as well.

 The Armenian Church canonized the translators of the Bible and among them naturally the young monk Mesrob Mashdots who led the efforts in the discovery of the Armenian alphabet. Saint Mesrob Mashdots is buried in a chapel in Oshagan (Oshakan) in Armenia, some 17 miles northwest of Yerevan.

Haleb – We Are Not Well

 By Manuel Keshishian

Translated by Vahe H. Apelian

Manuel Keshishian is a well known playwright, stage director, teacher in the Haleb, the Armenian Aleppo. In his latest report he does not mince words in describing the community's daily realities and aspirations. The original is found on the November 24, 2019 posting on Civil Net.

Central Nor Kyugh, Zvartnots Holy Trinity Church

How well were the summer months! There were water, electricity and gas and the bombs hitting the city were far few. We had high hope that the government would liberate Idlib as well,  would open the Aleppo –Damascus highway, and maybe, maybe  will have the Aleppo airport operational so that we would not have to use for going-coming to Armenia the wearisome, time consuming and unattended back roads ridden with checkpoints. 

Hopes, hopes and…

Turkey usurped northeastern Syria, Lebanon started living its “spring” greatly adversely affecting our economy and further muddying the prevailing state.

This month, the terrorists positioned in West Aleppo, targeted, much like the old days, many Aleppo neighborhoods causing wide spread destruction and claiming many victims. Just on November 21-22, five residents were killed and more than 31 persons, some young, were wounded in their houses. Altogether different types of bombs caused much destruction and financial losses.

Expressions of bitter sarcastic laughter, such as: “Thank God, we are back to the old days!” can be read on the social pages of the Aleppo Armenians. “It's not only rockets and bombs, but also everything else remind us of the old days”, are noted with resignation.

Electricity started to be interrupted anew. Having electricity three to four hours and then not having for another two or three hours, have crept fear in us that much like the old days, not having electricity will be getting longer and longer. Gas in Aleppo is sold in canisters. Throughout the summer the state with specially issued vouchers provided each family gas that was sufficient with diligent use, but now… 

“ I am OK today. At five o’clock in the morning, I went and waited on line and by 9 am I could buy a canister of gas”, declares happily a young Armenian father.

 “I need gas, I told to a well-connected provider”, declares another.

 “In Nor Kyugh, next to the Zvartnots Church, there is someone who sells a canister for 8000 Liras, if you want I can get you one.”  The state-regulated price is 2700 liras….

“Haleb is living its characteristic hellish days”. Can one possibly hear a darker comment? 

Yes, Aleppo is returning to its “normal” life! The issue is not only the lack of gas or electricity, not even the rockets and bombs hitting the city. During the past several months the Syrian currency has been nose-diving. Before the conflict, the exchange rate was 50 Syrian Liras for a dollar. During the conflict, for a very brief period, the exchange rate became 500-600-650 Liras for a dollar and then stabilized around 450 Liras. During the last few months, the exchange rate climbed to 750 Liras for a dollar and continues its uphill climb and our median salary drops to 40 dollars…

Bear this, you poor and unfortunate Aleppo resident, whether you are an Arab, Kurd, Armenian, Muslim or Christian.

‘Henceforth I can only dream for fruits and meat and not often too”, says a teacher.

She is right.

A few days ago, the President of the county decreed that from December onward the salaries of the government officials will be increased by 20,000 Liras. There are many Armenian government officials. But there are also hundreds of Armenians who work in Armenian schools and institutions. These non-government employees have to wait until the appropriate government offices transmit the ruling for employees in non-government institutions. A few years ago, a presidential decree instituted a 40% increase in salaries. But the ruling was not mandated to our schools. Our school administrators resorted to a bonus they can withhold at will, instead of an increase in salary. This time around all expect that the new decree will apply to the employees of the Armenians schools as well but with a caveat, the bonuses would be stopped. 

In reality, the Armenian community administrators are in a dilemma. They face the reality of the financially dire situation of the employees in the Armenian institutions including the teachers. They also face a huge cap in the schools’ budgets. Most of the Armenian students attend for free. A very small percentage of the students pay the tuition in full.

Nor Kyugh, Sahagian School, Saint Gegory Illuminator Church, community shelter
Giligia Building behind the trees.

And…. our hope continues to rely on the goodwill of those who help us from outside. 

For how long?

Who can answer that?

There is one reality. Under such prevailing unbearable situation, most among us look outside, not for assistance, but to go there…

This is not what I wish. This is the stark reality, whether you agree or not. The overwhelming majority wants to immigrate out of necessity. Emigrate from a country where even its native people are feeling estranged in their homeland and where everything gets expansive by the day other than the value of their houses when most who want to emigrate rely on selling their houses to secure enough income to embark on their immigration.

Immigration is not treason for the Muslims. Did not their Prophet immigrate to Ethiopia when his life was threatened in his own country? Has not his country given us a refuge? But we have paid our debt with our productive and royal citizenship.

Syria is a country rich with natural resources. It has oil. It has its white “oil”, cotton; it also has its “green” oil, olive. It has wide-open fields, light industry, and an industrious population. It has also many enemies who did not hesitate to get together to destroy the country and kill hundreds of thousands.

And slowly the hopes of individuals die, especially the hopes of the minorities whose members day by day are resigning to the mindset that:

Syria will prosper one day, but that that prosperity is not meant for us. 

Aleppo, November 24, 2019

ՎԻԿՏՈՐ ՀԱՄԲԱՐՁՈՒՄԵԱՆԻՆ ԵՒ ՍԻԼՎԱ ԿԱՊՈՒՏԻԿԵԱՆԻՆ ՊԱՏԳԱՄՆԵՐԸ

Վահէ Յ. Աբէլեան

Միտքերս պարզելու համար կը սկսիմ հետեւեալ ներածականով՝ 

Հայաստանի ներկայ իշխանութիւնը կը միտի արմատական փոփոխութեան ենթարկել Հայաստանի կրթական համակարգը լաւապէս պատրաստելու եկող սերունդը դիմագրաւելու ներկայ եւ վաղուան բարթացող կեանքին պահանջքները։ Ահաւասիկ այս մտահոգութենէն տարուած կը ծրագրեն Հայերէն լեզուի դասաւանդութեան ընթացքը չպարտադրել շարունակել եկրորդական ուսումը լրացուցած եւ այմ ԲՈւՀեր յաճախող բոլոր ուսանողներուն՝ ինչպէս համալսարան (university), գոլէճ (college) եւ կը պատկերացնեմ նաեւ մասնագիտացած արհեստագիտութեան պատրաստող հաստատութիւններերէն ներս (technical school)։ Այլ կ՚առաջարկեն հայերէն լեզուի դասաւանդութիւնը թողուլ այդ մասնագիտութիւններուն պահանջքները տնօրինող դասախօսներուն եւ կրթական վարիչներուն։

Կը հաւատամ որ այս մտածողութիւնը Հայերէն լեցուին նուազ  կառեւորութեան համար չէ երբէ՛ք։ 

Բնականաբար Կրթական նախարարութեան եւ հետեւաբար այժմու կրթական նախարարին, Արայիկ Հարութիւնեանին, յանձուած է այս շատ կառեւոր հարցը դասաւորել եւ ձեաւորել։ Ուսանողներէն ոմանք դէմ են կառաւարութեան այս դասաւորումին եւ կը պահանջեն որ իրենց երկրոդական վարժարանի հայերէն լեզուի դասընթացքները պարտադրաբար շարունակուին ՌՈւՀերէն ներս, անխտիր բոլոր ուսանողներուն համար։ կր պատկերացնեմ որ պարտադրանքը կը նշանակէ նոյն մակարդակի վրայ հայերէն լեզուի դասընթացքը շարունակել բոլոր ուսանողներուն համար, իւրաքանչիւր ուսումնական մասնագիտութիւններուն պահանջքներուն կողքին։ Իմ փորձարութեամբս հայերէն լեզուի դասընթացքներ հետեւաբար պիտի ըլլան շաբաթական երէկ պահեր, երկու տարուայ շրջանով մը։ Նոյն այդ ուսանողները կը պահանջեն նաեւ որ կրթական նախարարը հրաժարի իր պաշտօնէն։

Թերեւս այս շատ կառեւոր հարցին առընջութեամ է որ վերջէրս Ֆէյսպուքի զանազան էջերուն  հանդիպեցայ Վիկտոր Համբարձումեան պատգամը  որ կ՚ըսէ՝ « ..Կտակում եմ ինձ յաջորդող սերունդներին, թոռներիս, ծոռներիս տիրապետել հայոց լեզուին։ Ամէն մէկը պէտք է իր պարտքը համարի ուսումնասիրել հայոց լեզուն, գրագէտ լինի հայերէնից։ Մենք փոխանցում ենք սերունդներին ոչ թե արիւն, այլ գաղափարներ, և այդ գաղափարների մէջ ինձ համար ամենաթանկը հայոց լեզուն է։ Իւրաքանչիւր սերունդ պարտաւոր է սովորեցնել յաջորդին հայոց լեզուն։ Գիտցի՛ր, որ քանի ապրում եմ, իմ կեանքի ամենամեծ երջանկութիւնը եղել է և կը մնայ հայոց լեզուին տիրապետելը։ Ցանկանում եմ երջանկութիւն բոլորիդ։ Դա նշանակում է, որ պէտք է լաւ տիրապետել հայոց լեզուին:»

Պիտի խոստուանիմ որ վսեմ գիտնականին այդ պատգամը նախապէս չէի լսած։ Իմ սերունդս սփիւռքի մէջ դաստիարակուեցաւ Սիլվա Կապուտիկեանին պատգամովը։ Այսօրուայ պէս կը յիշեմ քանի ընկեր-ընկերուհիի, դասընկեր-դասընկերուհիի յուշատետրին մէջ այդ պատգամը ընդորինակած եմ։ Նման սովորութիւն կար պատանեկան մեր տարիներուն։ Եթէ ինծի հարց տաք թէ ի՞նչ բանաստեղծութիւն պահած եմ միտքս հայկական եկրորդական վարժարանը աւարտելէս աւելի քան հինգ տասնամեակներ վէրջ՝ անւարան պիտի ըսեմ՝ Սիլվա Կապուտիկեանին «խօսք իմ որդուն» բանաստեղծութեան վերջին համարը եւ Աւետիս Ահարոնեանին «այսքան չարիք....» խօսքը։

Հիմայ մէջբերեն հարցումս՝ ՈՐՈ՞Ւ ՀԱՄԱՐ ԵՆ ՎԻԿՏՈՐ ՀԱՄԲԱՐՁՈՒՄԵԱՆԻՆ ԵՒ ՍԻԼՎԱ ԿԱՊՈՒՏԻԿԵԱՆԻՆ ՊԱՏԳԱՇՄԵՐԸ եւ Ե՞ՐԲ է որ այդ պատգամները եւ կամ կտակները հայ երիտասարդները եւ երիտասարդուհիները իւրացուցած եւ որդեգրած  պիտի ըլլան որպէսզի իրենք ալ իրենց կարգին փոխանցեն  յաջորդող սերունդին։

Ամենաթոյզն իսկ կասկածը չունիմ որ Վիկտոր Համբարձումեանին եւ Սիլվա կապուտիկեանին հայերէն լեզուն կատարալեգործելու պատգամը ուղղուած ԲՈԼՈՐ ՀԱՅ ԵՐԻՏԱՍԱՐԴ ԵՒ ԵՐԻՏԱՍԱՐԴՈՒՀԻՆԵՐՈՒՆ ԱՆԽԻՐ եւ ոչ թէ միայն ԲՈւՀի ուսանող եւ ուսանողուհիներուն համար միայն։

Հայերէն լեզուին տիրապետութիւնը ազգային անվտանգութեան կենսական հարց է եւ անոր կատարելագործումը պէտք է որ եղած ըլլայ երբ հայ աշակերտը եւ աշակերտուհին պարտադիր զինուորագրութեան տարիքի սեմին հասած է եւ անմիջապէս զինուորագրուելու եւ կամ ԲՈւՀ յաճախելու պատրաստ է։ եթէ այդ տարիներուն եւ այդ տարիքին աշակերտը եւ աշակերտուհին չեն կրցած տիրապետել հայերէն լեզուին կը նշանակէ որ դաստիարակչական լուրջ սխալ մը կայ հոն որ պէտք է անհրաժեշտաբար սրբագրուի եւ ոչ թէ այդ սխալ ընթացքը շարունակուի ԲՈւՀերէն ներս։ 

Հապա՞ հայերէն լեզուի պահպանումը սփիւռքի մէջ...............այդ ալ ուրիշ հարց։

The Building That Shaped My Career Choice

Vahe H. Apelian

I came across the attached picture recently and I became reflective as it depicts the famed ABC store in downtown Beirut. Almost facing the store, on the other side of the street, was a building that shaped my career choice.  The ABC store was located at a junction.  A short distance from the store, at its back, situated atop of an elevation is the Grand Serail, the headquarters of the Prime Minister. It also is a few blocks from the Lebanese Parliament building. The Grand Serail is a historic building. Stairways from the street led to the Grand Serail grounds.

Next to the stairways that led to the Grand Serail was the Abu Jamil Street that stretched hardly a mile. The former ARF community center was located at its far end, on a hill whose balcony overlooked the street below.  The neighborhood was also known as Wadi al-Yahoud, meaning "Valley of the Jews" because it was the Jewish neighberhood. Alain Abadi, who became a popular pop singer and idol to  the youth lived in the neighborhood as well.

At this junction, on the hand side of the famed ABC Store, a little bit up, was the building I alluded earlier. It was a  three stories building. On its street level  was a pharmacy called, CHAGHLASSIAN. On the second floor there was a medical diagnostic laboratory named after its owner, PILIGIAN. The third floor was on top of the roof and it was a photographer’s studio where our family and relatives had family black and white pictures taken. We did not own a camera in those years. 

That building shaped my career aspirations.

During 1958 when civil war broke in Lebanon, we moved from our house and stayed in the inn, Hotel Lux, in downtown Beirut my father ran. It was a few blocks from the seaport and a short walking distance from the ABC store.  Downtown was not shut off altogether but there was curfew starting in the afternoon. During our few months stay there during summer I worked in the CHAGHLASSIAN PHARMACY doing errands by bringing medications from the distributors nearby, cleaning and even helping the pharmacist doing compounding that was still practiced to a degree. Naturally, people came in to fill their prescriptions or outright ask for some medications and seek the advice of the pharmacist who wore a white gown. In my impressionable age, not yet in my teens, I remained fascinated by the whole atmosphere in the pharmacy

Now and then I would walk up to the second floor to the  PILIGIAN LABORATORY and would remain fascinated by the bottles, tubes and the owner in his white coat doing the testing. Years later I found out that a medical doctor whose last name was Piligian had owned the laboratory at one time. But he had immigrated to the U.S. but the laboratory had retained its name. It is there that my father had his father, our grandfather, tested to find out that he had diabetes.

On the third and last floor, which was the roof, was an Armenian photographer’s studio. He had a few settings that were used as backgrounds for taking pictures. Many of our family members had their black and white pictures taken there against those settings. I have my famed Katch Vartan- Brave Vartan –picture taken there as well (attached). It is not a colored picture but was colored. Such pictures were called retouche’, that is to say re-touched.

When I graduated high school in 1965, I had already set up my mind to study pharmacy. Next to my picture in the yearbook, I have noted that I intend to study pharmacy. Years later I found out that the slogan in Armenian I had chosen, as it was expected from each graduate to note one, is attributed to Walter Withman. It reads: “Keep your face always toward the sun and the shadows will fall behind you.” Surely easier said than done.

I graduated from the American University of Beirut School of Pharmacy in 1971 and started doing graduate work and when the AUB Hospital started a three years long fellowship program to be trained in clinical laboratory to operate a clinical diagnostic laboratory, I knew that's what I would like to do. My mentor, Dr. Garabed Garabedian, who was the chairman of the Department where I did my graduate work, was kind enough to intervene on my behalf and have me accepted to that fiercely competitive program. I was on the verge of completing the program when the civil war broke in Lebanon and altered the country for good

I immigrated to the U.S. in 1976 and changed my career to the pharmaceutical industry and spent the next over three decades in that field working for a few multinational companies that do not exist anymore. Acquisitions and mergers changed the industry for good.