Levon Shant and Nigol Aghpalian (No. 1/5)

The Unlike Twins

An abridged translation of the first chapter of Antranig Zarougian’s book titled “The Greats and the Others” (ՄԵԾԵՐԸ ԵՒ ՄԻՒՍՆԵՐԸ» published in Beirut in 1992. The chapter titled “Unlike Twins” (Հակադիր Երկուորեակներ) paints a student’s impression and a grown-up man’s appreciation of these two famed educators, Nigol Aghpalian and Levon Shant, who toiled side by side in the famed Jermaran of Beirut. The narration also gives a glimpse of the norms and values prevailing when these two educators pooled their know how and efforts in educating a cade of Armenian students,.including naturally Antranig Zarougian who would assume a leadership role in the community.  In this segment Zarougian reminisces episodes that reflected the characters of the Levon Shant and Nigol Aghpalian.  Translated by: Vahe H. Apelian.

“ Two individuals, who for decades collaborated with each other remaining fundamentally and overtly opposite to each other.

It is hard to imagine two persons, who toiled side by side, hand in hand, in the same field, served the same cause but had altogether contrasting personalities been in physical,  in character traits, in temperament and almost in everything else. 

Let me begin with the physical. 

Shant was erect like a stick, lively, brisk, always in motion and always impeccably dressed, the crease of his pants neat, and necktie always in its place. His conversation was brisk, his walk was with a military precision. He was always alert and energetic.

Aghpalian on the other hand was languid, slow, always looking tired, a bit hunchbacked  as if he was carrying an invisible burden, and often without his necktie.

The voice of Shant was dry, sharp much like the high pitch of a violin. Aghpalian’s voice was more like a bass-violin.

When they dined:

 Shant did not touch the bread before attaching the end of the white handkerchief to his  front collar. His elbows rested on the table with his arms erect much like statues. He used the forks and the knives with a  measured movement, solemnly and ceremoniously. 

The white handkerchief remained folded in front of Aghpalian, at times he had a newspaper and dined with his head lowered reading at the same time. 

Shant had his own regiment. He ate lean meat and vegetables and was extremely frugal.

Aghpalian was an omnivore. He did not refuse whatever was offered to him. along with quality he favored quantity as well…

When they entered a classroom: 

Shant first closed the door then walked towards the center of the classroom in a deliberate pace with his two arms firmly against his sides and with a slight bow of his head invited the students to sit. 

Aghpalian entered the classroom without looking at us, headed towards the teacher’s desk while waving up and down one of his arms towards us signaling us to sit and after he occupied his place, he  looked at us  and started lecturing  without paying attention who was at his desk or not 

Aghpalian was friendly. One could approach him anytime of the day and discuss with him a subject. Outside the classroom, Shant rarely gave an opportunity to approach him. He was always busy in his office. The former’s warm personality always attracted us to him. The latter, with his imposed reverence, kept us respecting him. …. 

I  will not be  piecing together the biographies of these two great men. I will simply be attempting to sketch an overview of their personalities by sharing personal recollections, lasting impressions from them, along with light-hearted anecdotes characterizing each.

***

When a few of us as grown-up from the boarding went to the movies with Shant, without giving us time, he would move ahead of us and head towards the ticket counter. He would take out his wallet, look towards us to ascertain our number, and present the money to the cashier.

-       Five tickets

Whenever we were with Shant, no one among us dared to approach the ticket counter. In fact, we even made room for him to go ahead of us. That was the consecrated routine with him. 

A similar situation with Aghpalian: we would have already collected the money and handed it to one of us who would be purchasing the tickets and as he moved ahead towards the ticket counter, Aghpalian with coins in his hand would approach and say.

-                This is my money for….

Of course, we immediately would refuse to accept it and he….would not insist that we did. He returned the money quietly to his pocket.

In social relations Shant was a gentleman while Aghpalian was a penny pincher. But by saving from his meager earnings and with the frugal lifestyle he led,  Apghpalian managed to have a house built in Shtaura (some 27 miles from Beirut) and then with the stroke of a pen gifted it to the nation. Shant was generous and extravagant in his daily conduct but was uncompromising to his rights such as when it came to his salary commensurate to his position and would not yield a bit.

***

I am not in the meeting . It was Yetvart Daronian who let me know of the following:

During the fourth year of its founding, Jemaran faced the possibility of closing down because of lack of sufficient funds. The reverberations of the great depression in America had had reached Middle East. Telegrams from Egypt, America, Haleb  were reaching and alerting us that it was not prudent to rely on aid from America, they could not assist. A decisive “to be or not to be” meeting was  held with the teaching staff with one item on the agenda, whether to close the school or not. Kaspar Ipekian presided over the meeting. 

The attendees unanimously voted in favor of continuing the school, but how?  Aghpalian proposes the following that was accepted. From the tuition received all the visiting teachers, who were not Armenians, would get paid. Whatever was left would equally be divided among the seven tenured teachers. A communal lunch would be instituted and thus somehow, they could get by.

All accept the proposal, except Shant who notes that he agreed to Nigol’s proposal but on one condition that the remaining money would be divided in eight parts instead seven and that he would receive two parts because he is the principal of Jemaran.

This gives rise to a fierce discussion between Levon Shant and Yetvart Daronian who has harsh words to Levon Shant which Kaspar Ipekian finds unacceptable and asks Daronian recant what he said. 

-                “I am not the person to recant” answers Yetvart Boyadjian and walks out of the meeting. Souren Papakhian and Hagop Atikian follow him.

In its days Shant’s stand was regarded scandalous. But today, after fifty years, I find Shant’s proposal justified. After all, should there not be  a salary difference between the teachers and the principal?

Leaving under such circumstances is akin to desertion. The issue here is not the teachers who left the meeting,  but those who stayed, Shant and Aghbalian. 

Shant was chivalrous in his daily conduct and generous but when it came to his rights, he was uncompromising. The other, Aghpalian, counted his pennies but when it came to a crisis, he  would extraordinarily be neglectful of his and be compliant. "

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An Armenian Captain in the Salvation Army

Vahe H. Apelian

It is the season. Whenever and wherever we went out for shopping lately and will be going for the next few days to do our Christmas shopping we encountered someone ringing a bell and alerting us to donate for the Salvation Army.

Little did I realize that the Salvation Army,  in the words of Wikipedia, is “a Protestant Christian church and an international charitable organization. The organization represents worldwide a membership of over 1.7 million consisting of soldiers, officers and adherents collectively known as Salvationists.” It runs a variety of charitable outreach facilities be it churches, thrift stores, charity shops, adult rehabilitation centers and others.

According to Wikipedia “The Salvation Army was founded in 1865 in London by one-time Methodist circuit-preacher William Booth and his wife Catherine”. The Salvation Army refers to its ministers as “officers” and much like an army it has a hierarchy of ranks including Lieutenant, Captain, Major, Lt Colonel, Colonel, Commissioner and General. 

Being such an old organization, having spanned over three centuries, and still going strong, surely its mode of operation has evolved over time and in the process amassed a rich history as attested by the museum it maintains, at least on line.

It is from such an online Salvation Army museum that  downloaded the attached type written letter about one of its most colorful figures. Some even claim he remains the Salvation Army’s most influential officer whose legacy continues to reverberate in the annals of the Salvation Army history. He was an Armenian and whose name was Nshan Garabedian. It appeared that in his time Salvation Army actively pursuit evangelical mission and Nshan Garabedian stood apart by his flamboyance with his trademark as “Joe the Turk”  playing his cornet to attract attention preaching salvation. A cursory search in the internet will show many pictures of him. The attached postcard, bearing his picture, reads “Jesus Is Mighty To Save”, the latter being a quote attributed to Joe.

Nshan Garabedian, "Jesus is Mighty To Save"

The letter I came across reads as follows:

“Capt. Neshan Garabedean, or a he was familiarly called “Joe The Turk” was not strictly speaking a Turk, having been born in Caesarea near Jerusalem, Armenia. This was the name given to him some some unknown person.

Joe’s father was a priest of the Armenian Church.

At the age of 17, he went to Constantinople to learn the trade of shoe making. After a short stay he emigrated to America.

After his arrival in the United States he drifted aimlessly from on place to another until he finally anchored in San Francisco. Here he drank freely and was described as a “walking terror”.

He became converted thru the efforts of Private  John Milseps. Milseps then becoming a officer and Captain.

The Salvation Army soldiers and officers endured terrible persecutions in those days when they went out on the streets to hold meetings. The first time Joe went on the street his former companions threw rocks, one hitting the drummer causing a terrible gash.

Joe became the doorkeeper at sand Fransisco #1 Corps and later the sergeant major. He worked at his trade and was never ashamed to preach Christ to every one who came in.

Joe became an officer and was appointed to assist in Los Angeles.

During his years as a officer he was in jail several times. In addition to this he suffered much persecution, having his nose broken on one occasion.

He retired from active Salvation Army service and a few years after passed away in New York.

 (not legible) June 7, 1891”.

As an added note, Nshan (Neshan) Garabedian (Garabadean) was born in 1860 and passed away in 1937 after 38 years of service to the Salvation Army during which, it is claimed that he was arrested 53 times for disturbing peace, something he boasted about claiming he was imprisoned the same number of times for Jesus.

We have a few more days left for shopping and it appears that Christmas shopping ends on the very late afternoon just before the Christmas day. I will have to admit that my perception of the Salvation Army has changed and I will be more generous in my donation when I come across another Salvation Army bell ringer in a couple of hours.

The letter.

Lest We Forget: Unger SAKO SARKISSIAN (1945-1984)

Garo Hovhannesian

Abridged and Translated by Vahe H. Apelian

For a generation who came of age in 1965, during the 50^th commemoration of the Armenian Genocide in Lebanon and the decade beyond, a decade that marked an unprecedented post genocide Armenian youth activism, Sako Sarkissian remains an unforgettable towering figure. The attached article is an abridged translation of  Garo Hovhannesian’s (Կարօ Յովհաննէսեան)  article posted in  “Aztag Daily” of Beirut on December 16, 2019 and was titled Unger Sako Sarkissian (Ընկ. Սաւգօ Սարգիսեան) (1945-1984)

" My first “meeting” with Unger Sako Sarkissian happened in January 1960 at the funeral of his father. I was not yet in my teens and attended the Yepremian School that later was renamed Kevork Chatalbashian. I was also an altar boy in the Sourp Hagop church. During those years it was rather customary to have a candelabra held next  the deceased person’s head both in the church and in the home. On that particular day, I do not recall what day it was, Mr. Hagop, the church’s sacristan, entered our classroom and singled me out to carry the candelabra during a funeral that was to take place that day. I gathered my books and headed home barely 200 feet from the school and hurried to the church to fulfill the duty Mr. Hagop had assigned for me.

Unger Sako’s home was further away. Women dressed in black were wailing in front of Unger Seragan’s dead body. Unger Sako was seated at the far end of a bed, holding his head and looking towards the floor. I will never ever forget  his deceased father’s face. I remember it as if it was today. I do not remember for how long I held the candelabra standing still like a statue. Every now and then I would lower my gaze and look at the deceased person’s face, which was white, with little hair with a large nose. O՜ that face, that scene is carved onto my mind.

What pedagogical principle allowed that practice in those days? At the end of the service, the sound of the wailing women in the church when they opened the oak colored casket and as some approached and kissed the deceased person’s face, still rings in my ears. It did not end there. Along with a large crowd, they took me to the national cemetery, and I saw the lowering of the casket in the grave. A lad I was, and those unfolding scenes remained etched in my memory to this very day. But our “pedagogue”  sacristan Mr. Minas never found out that my days as a church altar boy henceforth became a nightmare and a psychological torment, especially during the nights when the face of Unger Seragan appeared on my mind’s screen. Those moving pictures in my mind have not changed a bit.

Two decades later Sako and I became colleagues. One of our unofficial offices was their residence where we conducted our work and our meetings. In 1982 when I entered the house, I shivered all over my body. The whole thing started screening in my mind, and I viewed the funeral and especially his father’s face. What horrible scenes were those, whose stage director was  Mr. Minas, “the pedagogue”, and I was the only audience to his stage.

My father knew Unger Seragan and attested that he enjoyed the esteem of the community. He was an A.R.F. idealist, a devoted, and a faithful member of the party. He had no particular schooling, but he had good manners and had established good rapport with people.  He was a pleasant conversationalist but was not complaisant. He was an honest and a forthright person who called “a spade a spade” as the saying goes. He could not stand deceit. He was a doting father and a generous host. Unger Sako had inherited these personality traits from his father. He even had inherited the cause of his father’s sudden death, heart attack.

* * *

Unger Sako Sarkissian was born in Beirut on February 20, 1945 to his parents' delight. Three sisters had preceded him and a brother followed him. His parent’s hailed from Darson. He received his elementary education is Sourp Nshan school and his secondary education in Hamazkayin’s Nshan Palanjian Jemaran from which he graduated in 1965. He continued his college education in Beirut in the Lebanese Academy of Fine Arts (Academie Libanaise des Beaux Arts) and graduated in 1974 as an architect.

In his youth he took part in Beirut Homenetmen’s third scouting group becoming a scout leader. 

He became a member of the ARF Zavarian Student association in 1965 and in 1967 joined the ranks of the Armenian Revolutionary Federation. He assumed directorial administrative responsibilities in the Zavarian Student Association,

In 1972 he married his fellow Zavarian Student Association member Zvart Surmelian (Note: Zvart is the niece of Leon Surmelian, the author of best seller “I Ask You Ladies and Gentlemen”). They are blessed with two children  Taline and Razmig.

After Zavarian Student Association he joined the local “Dikran Zamhour” Gomideh where he was elected to its administrative committee. 

In 1979 he was elected to the A.R.F.  Central Committee of Lebanon.

He took part in the 21^st A.R.F World Council Meeting (December 1977-January 1978) and in the 22^nd (December 1981) and was elected a member of the A.R.F. Bureau and was tasked with the responsibility of running the A.R.F. youth affairs.

Unger Sako died in Los Angeles on November 22, 1984  the funeral and interment services were held on November 27 and 28 in Glendale in St. Mary’s Armenian Apostolic Church. A large procession followed the gasket to the cemetery. The following took part in the eulogy: Archbishop Yeprem Tabakian, Archbishop Mesrob Ashjian, Unger Razmig Madenlian and Unger Vahe Yakoubian. As a tribute to him, the Armenian schools flew the tricolor half-mast for the next three days.

As an architect his main work became the Hamazkayin Cultural Association’s large center. Only the “Melanton and Haig Arslanian” Jemaran building of the center is complete. During the early part of 1980’s, he was also the chief architect of the building under the jurisdiction of the National  Council.

* * *

Unger Sako rendered a brief but an impactful service that left its mark. Even as a student, his classmates recall that it was he to whom they looked up to sort out issues that came along. As an adolescent he was made Homenentmen scout leader. 

His ascension within the ranks of the Armenian Revolutionary Federation was on a fast track for his age. For a few years he chaired the A.R.F. Zavarian Student Association. Not long after he was elected to the A.R.F. Lebanon Central Committee and almost right after he was elected as a member of the A.R.F. Bureau.

Ung. Sako Sarkissian on the far right. He was the youngest A.R.F. Bureau member

As a member of the A.R.F. Bureau Unger Sako collaborated with the other members a generation older than him, such Ungers Sarkis Zeitlian, Hrach Dansabedian, Hrayr Maroukhian, Razmig Madenlian, Yervant Pamboukian and other others. He was 36 years old when he was elected as a member of the Bureau and was the youngest.

* * *

All along the leadership roles he assumed, he  exhibited an uncanny ability to organize and lead, traits he had exhibited as a youngster. He was bestowed with innate qualities for leadership. It could be said that he was a born leader. However, he made room for consultation to analyze. 

Whether a leader or not, during his entire life he toiled selflessly, with a firm conviction, and with utmost devotion and completely fulfilled the tasks assigned to  him.

During the  early years of the civil war in Lebanon (1975-1990), Unger Sako paid his moral dues with arms in his hand defending the Armenian neighborhoods. Later on, as a member of the Central Committee, he exhibited a decisive and a bold stand against  provocations and intrigues to safeguard the Armenian community. He remained steadfast and on guard throughout the Lebanese civil war.

As a member of the A.R.F. bureau and in charge of the youth affairs, he not only carried a monumental organizational task  but also refreshed the youth organizations and gave the youth a new drive. Through հis efforts  the periodical “Gayzer” (Sparks) was established. He initiated and organized he A.R.F. world-wide youth associations meeting . The first took place in Greece in 1983 and the second in 1984 in France. 

Along with his spirit of initiative, Unger Sako was also a visionary, especially when it came to  upcoming youth. He regarded their education of vital importance. In fact, educating the upcoming ARF generation became his life’s mission. He believed in the important and constructive role the young generation is destined to play invigorating the party and keeping it abreast with the  time. That is why he focused on transmitting the history, the ideology, the structure to the succeeding generations of  A.R.F.ers. In short passing to them the legacy of the A.R.F. 

He was well aware of the challenge he was facing in coordinating the education of the young given their diverse backgrounds culturally, linguistically and politically. He emphasized on transmitting the commonality of A.R.F. cause, well beyond the local dictates. That is why he viewed camping and assembly vital for educating of the young upcoming.  He directed the offices of the A.R.F. Bureau youth affairs in organizing camping and general assembly for the A.R.F. youth across the Diaspora offering them a free dialogue on the diverse agenda from party ideology and organization to Hay Tahd and to the various issues the Armenian Diaspora faced. He encouraged activism and invited them to be active as he did in the conclusion of the first A.R.F. youth meeting on August 30, 1983.

Unger Sako himself was an activist, an uncompromising ideologue and in fact, a revolutionary.  He truly reflected what he believed in and advocated. He thus left an indelible impression on the A.Y.F youth.

* * *

I worked with Unger Sako for three and half years running the A.R.F. Bureau youth affairs. I witnessed  how totally engrossed he was in carrying the different tasks. He was meticulous in planning lest an unexpected situation arose that adversely affected the project.

He was extremely demanding from those around him and especially from himself. I remember the countless times I met him in his house, or in his architectural office in writing a circular or in organizing the project at hand. He was extremely meticulous. There was no detail he would let us skip. I would meet him over and over again to finalize the wording of the editorial for the youth periodical “Gaydzer”. In popular parlance he would literally “drive me nuts” just to have the editorial worthy for publication.

I will have to admit that at times he raised  his voice on us and reprimanded us. But we knew that it was not because he wanted to impose himself upon us but that it was his inner drive for perfection that compelled him to do so. After accomplishing the task to his satisfaction, he reverted to his jovial self. There was warmth and goodness in his smile. 

* * *

Unger Sako was a modest person.  He did not herald his accomplishments in any way. In fact, he shied  away from accolades or praise. The accomplishment of the tasks at his hands were the rewards he aspired. I would like to note a year after his untimely death, the 23^rd A.R.F. world council noted the with praise the many accomplishments of the youth affairs bureau  that had brought a fresh air to the A.R.F. youth organizations. 

* * *

He made the Armenian Cause (Hay Tahd) his cause and devoted to it whole heartedly at the expense of his architectural office. He lived for A.R.F. and resisted those who belittled it and would get deeply angry against them. 

Unger Sako had suffered from heart condition, but he did not take sufficient care of his health. He experienced his first attack eight years before his death. He remained recuperating from it for a long time and then he continued his relentless drive like before. After a few years he experienced his second heart attack. His friends advised him to slow down and not carry so many organizational responsibilities. He remained adamant and did not heed to their advice and did not slow down a bit and continued to attend to his organizational tasks with the same zeal and remained steadfast to his inner calling. He was decisive, uncompromising, and whole heartedly devoted to the A.R.F.  and a vivid example to the rest of us. A few days before his death he had told his wife: “If I were to be born again, I would do the same things, with same zeal knowing full well that I will end up in this situation. I have no regrets that I charted my course in life this way.”

* * *

He was very vocal if not brutal against those whose actions and deeds he found unbecoming for a member of the A.R.F. and were contrary to the traditionally held values of his beloved party.  In such situations his whole demeanor would change, and he would chastise them in a harsh way. That is why some of the members of the rank file distanced themselves from him if not turned against him. He was uncompromising and uncorrupt. No one can possibly deny his characteristic traits; not even those who did not like him and distanced themselves from him. 

* * *

Unger Sako did not advocate literally pursuits. I do not remember an article or a writing from him. He was an ideologue, with deep seated convictions who was more a doer and an organizer. He did not appreciate mediocrity especially those whose intellectual pursuits were not daring and bold in their ideology.

He also was not an orator. That does not mean to say that he shied away from public speaking. I heard him speak during the  opening and the conclusion of the two pan Diaspora youth get together he organized. His talk was widely received. He had a pleasant voice; his delivery was captivating and the messages he conveyed resonated well.

* * *

At the beginning of November 1984, he felt very tired. We recommended him to rest and to take a vacation to regain his strength and then return to his routine. He said: “ my life is not different than those young men who consciously devote their lives in pursuit of the resolution  of our just cause.”  He was exhausted when he undertook visiting the United States to oversee organizational matters. But he promised that after his return he would take a week-long vacation.

He departed but regretfully he remained there, in his eternal rest.

* * *

Unger Sako died on November 22, 1984 carrying the tasks his beloved organization, A.R.F. had entrusted him. He was not 40 years old yet. The A.R.F. and especially the members of its youth organizations mourned his death. With his death the A.R.F. lost a devoted member.

He would have been 74 years old and would have continued to take part in the party organizational matters with the same zeal and would have continued to contribute to A.R.F. both in Armenia and in the Diaspora.

Thirty-five years ago, we lost a promising leader who had already established himself as an equal collaborator with those who were a generation senior to him. When the news of his untimely death reached us in Beirut, A.R.F. bureau member Unger Sarkis Zeilian happened to be in the “Ara Yerevanian” community center. He excused himself from the rest and stood on the balcony of the Bureau’s office in silence for hours smoking a cigarette after another. What were the thoughts crossing his mind, I wonder…? 

40^th day requiem services were held in Los Angeles, Aleppo, Beirut. From there on it’s a deafening silence that prevails. The newer generation in Armenia and in Diaspora do not know him. It could very well be that they have not even heard his name. During these past 35 years many events were organized in remembrance of departed ungers. Unger Sako remained forgotten.

These words are in tribute to his memory. "

Courtesy Haierenik Weekly, December 9, 2023

They Were Teachers of Mine: HAGOP MANOUGIAN and KEVORK BAGHDJIAN (1/2)

Vahe H. Apelian

Hagop Manougian, Kevork Baghdjian, Armenag Yeghiayan

The attached pictures were taken in 1962, during our  Sourp Nshan School 9^th grade graduating class’s day long excursion. They were our teachers. On the left is Hagop Manougian, next is Kevork Baghdjian, and on the right is Armenan Yeghiayan.

ARMENAG YEGHIAYAN taught us chemistry while he was student in the Université Saint-Joseph de Beyrouth (Saint Joseph University of Beirut). He appeared for us to be a studious person. He is a dentist. He resides in Beirut where he  continues to practice his profession. He is also a reputed expert of Western Armenian language and contributes regularly critical articles and reviews about the Western Armenian language and does not shy from criticizing the editors of Armenian newspapers for being negligent to overt linguistic errors.

KEVORK BAGHDJIAN was a gregarious man who enlivened the class with his baritone voice and zest for life. He moved to Canada where he passed away. I recently found out that he was  awarded membership to the  Order of Canada during 1978/79. He remains well known by his monumental study of the confiscation of Armenian properties in the aftermath of the genocide. The book was published in French and subsequently translated into English and is titled  “The Confiscation of the Armenian Properties by the Turkish Government”.

HAGOP MANOUGIAN taught us English while he was studying in the American University of Beirut. He was a petit man and came across as a shy person and was literally inclined. We endearingly likened him to the eminent young poet Bedros Tourian. He taught me a poem by Walt Whitman to recite during our graduation ceremony. A few years ago, Levon Sharoyan from Aleppo posted about him in his Facebook page (attached). Below is the translation of his posting.

Hagop Manougian

“Belatedly a friend  from Lebanon let me know of the passing away of Hagop Manougian, another servant of the Armenian literature and a long-time contributor to Aztag Daily. The deceased has bid his farewell to this world  in May (2014) in Beirut, where he was born, lived and toiled throughout his life.

In 1988 when I visited Beirut, I met Hagop  Manougian in his home in Bourj Hamoud. Right after I introduced myself, he personalized for me a copy of his book of poetry titled “An Imaginary Morrow” («Անրջական վաղորդայն») that had merited the 1979 Kevork Meledentsi literary prize.

Even before the publication of his book, Hagop Manougian was a familiar name to me having read in “Pakin” ( the eminent literary magazine), his expert reviews of the recently published books. He came across as an expert in this important literary endeavor.

But it appeared that he was more poetically inclined. He remained away from public life. He was more of a bibliophile who also liked to reverberate the poetic strings in him. All of his poems that I came across in literally journals such as - “Pakin” (The Alter, «Բագին»),   “Gamar” (The Arch, «Կամար»), “Hasg” (Spike - «Հասկ») and in others – charmed me. The tone and the style of his writing were refined and rich in vocabulary.  The thoughts, conceptions, and the counsels he conveyed were clear.  All these attributed made him a mature and a respectful poet.

Hagop Manougian was born in 1935. He was a graduate of the American University f Beirut. He worked for many years in the International Airport of Lebanon in various administrative capacities. He also thought in Armenian schools.

During the past decade he became his writings were a permanent feature in “Aztag” Daily. The editorial board of the daily had entrusted him the important task of  reviewing and rendering a critical evaluation of the newly published books authors gifted the daily. He served in that important task dutifully, consciously and offered his reviews to the public.

It would be a worthwhile project if someone initiates collecting his hundreds of writings and reviews, at least those that stand out, and have them published in a book. Such an endeavor would be a fitting moral monument to the poet and writer Hagop Manougian was, who lived on the margin of the society, and left us for good without fanfare.”

The original / բնագիրը

ԲԱՆԱՍՏԵՂԾ ՅԱԿՈԲ ՄԱՆՈՒԿԵԱՆՆ ԱԼ ՄԵԿՆԵՐ Է՝ ԱՆՁԱՅՆ-ԱՆՇՇՈՒԿ…

«Յապաղումով է որ պէյրութաբնակ գրասէր մը, երէկ, ինծի կ՛իմացնէր մահը գրչի լիբանանահայ վաստակաւոր սպասարկուի մը՝ «Ազդակ»ի մնայուն աշխատակից Յակոբ Մանուկեանի։ Ողբացեալը մեր աշխարհին հրաժեշտ տուեր է անցնող Մայիսի սկիզբները, Պէյրութ, ուր ծնաւ, ապրեցաւ ու ծառայեց իր կեանքին ամբողջ տեւողութեան։ 1998-ին, երբ Պէյրութ այցելեր էի, Յակոբ Մանուկեանին ծանօթացայ իր ընտանեկան յարկին տակ, Պուրճ Համուտի Ս. Քառասնից Մանկանց եկեղեցւոյ թաղը։ Անմիջապէս իմ անունին մակագրեց 1979-ին «Գէորգ Մելիտինեցի Գր. Մրցանակ»ի մատենաշարով հրատարակուած բանաստեղծութիւններու իր հատորը՝ «Անրջական վաղորդայն»ը…։ Նախապէս, Յակոբ Մանուկեանի անունին բազմիցս հանդիպեր էի «Բագին» գրական ամսագրի հին թիւերուն մէջ։ Այնտեղ, Մանուկեան, վարպետօրէն ու հետեւողականութեամբ կը կատարէր նորատիպ գիրքերու ներկայացումներ, գրախօսականներ։ Այդ կարեւոր կալուածին մասնագէտն էր կարծէք։ Բայց կը թուի որ աւելի շատ բանաստեղծական հոգի մը ունէր։ Հանրային կեանքէ հեռու կը մնար, կ՛ախորժէր գիրքերու աշխարհէն, կը սիրէր յաճախակիօրէն թրթռացնել իր քնարին լարերը…։ Իր ստորագրութիւնը կրող բոլո՛ր բանաստեղծութիւններն ալ, որոնց կը հանդիպէի «Բագին»ի, «Կամար»ի, «Հասկ»ի մէջ եւ այլուր, կը հրապուրէին զիս։ Հոն կը գտնէի, միշտ, թէ՛ յղկուած ոճ մը, թէ՛ ճոխ ու հրապուրիչ բառամթերք, թէ՛ գաղափարներու յստակութիւն կամ թելադրականութիւն, թէ՛ փոխանցուող ուշագրաւ միտք ու պատգամ։ Այս բոլորը, արդէն, զինք կը դարձնէին հասուն ու յարգելի բանաստեղծ մը։ Յակոբ Մանուկեան ծնած էր 1935-ին։ Համալսարանաւարտ էր ու երկար տարիներ պաշտօնավարեց Պէյրութի միջազգային օդակայանէն ներս իբրեւ քարտուղար կամ հաշուապահ։ Ուսուցչագործեց հայկական վարժարաններու մէջ ալ։ Սա վերջին տասնամեակին Յակոբ Մանուկեան մնայուն ներկայութիւն էր «Ազդակ»ի մէջ, որուն խմբագրութիւնը իրե՛ն վստահած էր թերթին յղուած հայերէն նորատիպ գիրքերը հանրութեան ծանօթացնելու, զանոնք գրախօսելու կարեւոր պարտականութիւնը։ Ու ինք իր այդ ծառայութիւնը կը կատարէր խղճամիտ մօտեցումով ու պարտաճանաչութեամբ։  Հիմա, իր մահէն ետք, կ՛արժէր որ բարի ձեռք մը ժողվէր այդ հարիւրաւոր գրութիւններուն գէթ ընտիրները ու զանոնք լոյսին բերէր վերստին՝ հատորի մը կողքին տակ։ Ատիկա բարոյական կոթող մը պիտի ըլլար միշտ լուսանցքի մէջ ապրած ու անձայն-անշշուկ մեկնած այս հէգ բանաստեղծին անշուք հողաթումբին վրայ…։ Լ. ՇԱՌՈՅԵԱՆ»

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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.