V.H. Apelian's Blog

V.H. Apelian's Blog

Friday, April 28, 2023

Ոչ դէպի Երկիր, ոչ ալ Սփիւռքին համար՝ այլ.......

Վահէ Յ Աբէլեան

 

Վերջերս Խաչիկ Տէր Ղուկասեանէն հետեւալ տեղադրութիւնը կարդացի համացանցին վրայ ՝ «Երբ Սփիւռքը լքուի իր առօրեային և լճանայ որովհետև Սփիւռք կերտած կազմակերպութիւնները դեռ Դէպի Երկիր կը նային փոխանակ համաՍփիւռքեան վերակսզմակերպումի օրակարգ կերտելու, կ'աշխուժանան "նոր Սփիւռք" կերտողները։ "Մէկ, մէկ, մէկ..." լոզունքի պարապ և ձանձրացուցիչ հռետորաբանութեամբ, "հզօր պետականութիւն" կերտելու ինքնախաբէութեամբ բնականոնացուցին "նոր Սփիւռք" անիմաստ յղացքը։ Շնորհաւորութիւններս, ահա ձեր աչքին առաջ "նոր Սփիւռք" կը կերտուի։»

Անշուշտ պատկերացուցիք որ խօսքը Հայաստանի եւ սփիւռքի մասին է։ Իսկ իմ ընելիք ակնարկս ալ իմ ճանցած սփիւռքի հետ առընջուած է՝ սփիւռքահայ այն հատուածը որ բոլորուած է Կիլիկեան՝ այժմու Անթիլիասի կաթողիկոսութեան շուրջ եւ ընդհանարպէս Միջին Արեւելքի եւ Հիւսիսային Ամերիկայի մէջ է, բայց յատկապէս Լիբանանի եւ Սուրիոյ մէջ։ Կը պատկերացնեմ որ Խաչիկ Տէր Ղուկասեանին ակնարկն ալ այդ սփիւռքի մասին է որուն քաղաքական, մշակոյթային, կրթական, մարզական ինքնութիւնը ընդհանրապէս եղաւ ՀՅԴ եւ յարակից միւթիւններուն, ինչպէս նաեւ ազգային կառոյցներուն կատարողութեամբը ուր նմանապէս կուսակցականներն են որ եղան մղիչ ոյժը։

Անկասկած որ այդ սփիւռքը, ծանօթ պատճառներով եւ պատահարներով կը  բոլորէ ճակատագրական ժամանակաշրջան մը որուն անդրադարձերը պիտի կ՚երպանաւորեն եւ ձեւաւորեն սփիւռքին ընթացքը։ Սակայն, սփիւռքի ձեւորման ընթացքը ներկայիս նման է երբեմնի տնտեսական տեսութեան՝ « Laissez fair” ըսուածին, որ ըստ Կուկլի թարգմանութեան կը նշանակէ՝ «թող այդպէս լինի» կամ ալ «թող ըլլայ այնպէս ինչպէս որ կըլլայ»։ Ընթացիկ մեկնաբանութեամբ հետեւեալն է ՝ եթէ սփիւռքահայ մը կրնայ մեկնիլ այլուր, բնականաբար ակնարկս միջին Արեւելքէն է եւ ինչպէս յիշեցի վերեւը յատկապէս Լիբանանէն եւ Սուրեայէն, շատ բարի, թող այդ ընէ. բարի ճանապարհ. մեր թելանդրանքն է որ դէպի Հայաստան ըլլայ. Աստուած հետը ըլլայ։  

Հայրենադարձութեան քաղաքականութիւն չէ ձեռնարկած Կիլիկեան Կաթողիսոսւթիւնը եւ ոչ ալ ՀՅԴ ղեկաւարութիւնը։ Հետաքրքուող ընթերցողը թող ինքը մեկնաբանէ թէ  ինչո՞ւ համար «Դէպի Երկիր» կազմակերպուած աշխատանք չկայ բայց լոզունքը կը յամառի մնալ։ Կը զարմանամ որ Խաչիկը կը կարծէ որ կայ։ Ոչ թէ միայն կը հաւատայ որ կայ, այլ՝ «Սփիւռք կերտած կազմակերպութիւնները դեռ Դէպի Երկիր կը նային փոխանակ համաՍփիւռքեան վերակսզմակերպումի օրակարգ կերտելու», կը մեկնաբանէ Խաչիկը։

Պարզապէս որպէսզի հիմնաւորեմ ըսելիքս նշեմ որ այսօր Հայաստանի մէջ կայ սփիւռքահայ ընտանիք մը որ պիտի չկարենար հոն ըլլար եւ «եօլա գնալ» եթէ չունենար նիւթական աջակցութիւն։ Կան բազմաթիւ անհատներ եւ ընտանիքներ որոնք նման կացութեան մէջ են եւ պիտի ընտրեն հայրենարձ ըլլալ եթէ միջոցը ունենան ապահովելու իրենց ճամբու ծախսը եւ անմիջական կեցութեանան ապահովութիւնը Հայաստանի մէջ։  Ոչ կուսակցութիւնը եւ ոչ ալ կաթողիկոսութիւնը, ըստ իմացած տեղեկութիւններուս, նման օժանդակութիւն կ՚ընծայէ որեւէ մէկուն որ ոչ թէ կը փափաքի, այլ անհրաժեշտ կը նկատէ հեռանալ Լիբանանէն եւ կամ Սուրիային եւ հաստատուիլ Հայաստան։

Մէջբերելով Խաչիկին բառերը՝ սակայն «համաՍփիւռքեան վերակսզմակերպումի օրակարգ կերտելու» համար անհրաժեշտ է կազմակերպել հայրենադարձութեան աջակցութեան օրակարգ։ Կարելի չէ սփիւռքի վերակազմակերպում ծրագրել եթէ չկայ հայրենադարձութեան աջակցութեան ծրագիր։ Հայաստանին համար թիւը ինքնին որակ է, բայց ոչ սփիւռքին համար։ Ձեւաւորուող սփիւռքը կրնայ առողջ մնալ այնքան ատեն որ հոն կը մնան անոնք որոնք կը յամառին մնալ եւ կամ ստեղծած են տնտեսութիւն որ կարելի կընէ իրենց կեցութիւնը շարունակել իրենց նախասիրած Միջին Արեւելքի երկիրներուն մէջ։ Ամէն պարագայի՝ Լիբանան եւ կամ Սուրեայ չեն մնար քանի որ ուրիշ միջոց չունին եւ ակամայ կը շարունակեն մնալ մինչեւ որ հեռանալու յարմար առիթ մը ստեղծուի իրենց համար։

Այս ալ նշեմ իմ անձնական փորձարութիւնէս տարուած։ Մինչեւ Լիբանանի քաղաքացիական պատրեզմը -1975, հայրս կը բանեցնէր պանդոկ մը որ այդ շրջանի սփիւռքահայ հայատառ եւ Լատինատառ գրականութեան մէջ ալ անցաւ։ Պանդոկը յաճախող հիւրերը բացառձակ մեծամասնութեամբ հայ էին եւ կուգային երբեմնի առոյք գաղութներէն ինչպէս Սուրիա, Իրաք, Եգիպտոս, Պարսկաստան, Սուտան, Եթովպեա, եւ այլ տեղերէ։ Այդ առոյք գաղութներէն կը խուժէին՝ այո կը խուժէին վայելելու համար Լիբանանի հիւրընկալութիւնը եւ ընբոշխհնելու համար Լիբանահայութեան այժմ անպատկերացուելի, գաղութային հայ կեանքը։ Այդ գաղութները այժմ դատարկուած են։ Ոչ մէկ ապահովութիւն կայ որ գալիք տասնամեակներուն Լիբանանի եւ Սուրիոյ գաղութներուն ընթացքը տարբեր պիտի ըլլայ։ Հետեւաբար անհրաժեշտ է սկսիլ կազմակերպել անխուսաբելին՝ աջակցիլ հայրենադարձութեան որպէսզի տակաւին Լիբանան եւ Սուրիայ մնալ յամառող գաղութը կարելի ըլլայ վերակազմակերպել, եւ կայունացնել անոր ընթացքը։Այժմ սփիւռքի վերակազմակերպման աշխատանքը կարելի է բնութագրել անփութութեամբ։

Հայրենադարձութեան ո՛չ մէկ աշխատանք գոյութիւն ունի, ո՛չ ալ սփիւռքը վերաշխուժացնելու, ուժերը հաւաքելու եւ դասաւորելու ճիգ։ Պարզապէս անփութութիւն, կամ ալ անկարողութիւն եւ ամլութիւն է որ կը տիրէ մինչ գաղութները, այսպէս կամ այնպէս «եօլա» կ՚երթան։

 

 

 

 

Tuesday, April 25, 2023

Armenian Schools in Lebanon

In its hey days Beirut had many Armenian schools. Reports claim that the number of the Armenian schools  particularly in greater Beirut and in Lebanon in general,  and the enrollment of the students in these schools have dwindled precipitously. The reasons for the decline are obvious. The political uncertainty, the decline in the economy and the emigration have altered the character of the Lebanese Armenian Community once considered the bastion of the Western Armenian Diaspora.

Yesterday at the commemoration of the 108th Armenian Genocide commemoration by the Armenian community of the greater Beirut took place  in the Antelias Catholicosate campus. Each Armenian school presented a wreath. These are the Armenians schools that had taken part in the commemorations. I do not think that there was an Armenian school that did not take part. These were the Armenian schools that were pictured participating in the commemoration.  

They are not presented here in any order. 

 












 



Sunday, April 23, 2023

Genocide, the great egalitarian of the great crimes

Vahe H. Apelian

Armenians will be commemorating the 108th anniversary of the genocide of the Armenians tomorrow, on April 24, 2023. This year the Armenians have also been warning the world of a possible impending 2nd Armenian genocide.

I put the following chronology regarding genocide. I gathered the information from Wikipedia.

1944 -     Raphael Lemkin first coined the word genocide in his book “Axis Rule in Occupied Europe.” The book was published in 1944, in the U.S.

1945 -       On August 8, 1945, in an agreement by the American, British, French, and Soviet governments called the London Charter, because it was signed in London, set the procedures for the Nuremberg Trials. “The London Agreement created the International Military Tribunal (IMT) on August 8, 1945, where each of the four Allied nations appointed a judge and a prosecution team.”

1945    On November 20, 1945 the four chief prosecutors of the International Military Tribunal began Nuremberg Trial and ended on October 1, 1946.

1945 -    On December 9, 1945 Shavarsh Missakian first reported the word genocide for the Armenian readers of the “Haratch Daily” he edited in Paris, France, alluding to the Nuremberg Trial. 

1946.      Genocide was first recognized as a crime under international law in 1946 by the United Nations General Assembly (A/RES/96-I). The UN General Assembly Resolution 96, was adopted on December 11, 1946 (note: after the Nuremberg Trial ended).

1948      “The Convention on the Prevention and Punishment of the Crime of Genocide, or the Genocide Convention, is an international treaty that criminalizes genocide and obligates state parties to pursue the enforcement of its prohibition.” The convention was signed on December 9, 1948.

1951         On January 12, 1951 - “The Convention on the Prevention and Punishment of the Crime of Genocide, or the Genocide Convention, is an international treaty that criminalizes genocide and obligates state parties to pursue the enforcement of its prohibition.” Signed on December 9, 1948, became effective on12 January 1951.

The other day, Edward Jerejian, the eminent State Department official who acted as the U.S. ambassador to Israel and Syria noted that he brought the issue of Israel not recognizing the Armenian Genocide to Shimon Peres, when the convention was based on the Armenian experience. He said that Shimon Peres rejected any parallel between the Holocaust and the Genocide. 

Today the Armenian community of Worcester, MA as a whole commemorated the Genocide with a service held in the Etchmiadzin affiliated Saint Savior Church, but the priest of the Holy Trinity Armenian Apostolic Church, affiliated with the Catholicosate of Cilicia, conducted the mass. It was followed by a commemorating program where the Pastor of the Armenian (Evangelical) Church of the Martyrs gave the opening prayer. It is a unique communal undertaking I have not experienced anywhere else even though my work has had me transferred to different states in this great country. 

The guest speaker at today’s event was Asya Darbinian, Ph.D. She is the newly appointed visiting professor of the Strassler Center for Holocaust and Genocide Studies of the Clark University in Worcester, MA. It is the naming as Holocaust and Genocide Studies Center that prompted me to put this layman’s genocide chronology, concluding that Holocaust was indeed not tried under the U.N. Convention of genocide and that it would not be fair to legally treat Holocaust and Genocide the same.

In fact, it appears that no entity has been brought to justice for committing genocide. Consequently it does not surprise me that many European countries, including Canada, criminalize the denial of Holocaust. Denial of the Holocaust simply means denial of a legal judgement or of a  legal verdict rendered by a court. Whereby there is no judgement based on genocide and there is no genocide verdict rendered by a court.

As we commemorate the 108th genocide of the Armenians and foreworn the world of an impending 2nd genocide, we are legally treating the two the same, the one that happened in 1914-1922 time frame, to the one that may happen. Homicide is a egal term. Homicide is the killing of a person, period. Genocide is the killing in whole or in parts a race, period. The Armenians decry the U.S. presidents for calling the GREAt CRIME inflicted upon the Armenians, that resulted in their decimation, Medz Yeghern, much like the survivors did. Instead the Armenian pundits favor using the legally egalitarian term genocide, that much like homicide, does not put a distinction between genocides.

We are thus commemorating this year what could possibly happen, should the 2nd genocide be inflicted upon us. 

The yardstick with which my generation was brought up to have a measure of the enormity of the April 24, 1915 is no more. Taniel Varoujan, Roupen Sevag, Krikor Zohran, Zeytoun or Sassoun are fading memories, let alone the fact that there may not even be memories left to fade away.

Boghos Shamelikian tells the following story in his book I translated "The Dawn of Armenian Pop Music". Members of a popular music band in Lebanon had someone from the band quote what Krikor Zohrab said about music. One of them asked, who is Krikor Zohrab? To which the person who quoted Krikor Zohrab emphatically responded saying, “Don’t you know who Krikor Zohrab is?” To which the band member who posed the question defensively said, “Am I supposed to know all music band players?”

So goes April 24, 1915, the genocide that happened way back, may also happen to Artsakh Armenians, as well. 

Indeed, genocide is the great egalitarian of the great crimes.

 

 

Saturday, April 22, 2023

Armenia: State and Church Relations

 


The PM Nikol Pashinyan capped the National Assembly’s evaluation of the government’s 2022 agenda by answering the issues raised by the opposition. He also alluded to the not so friendly relations between the church and the government. His remarks were directed to the pontiffs of the Armenian Apostolic Church, which is constitutionally recognized as the religious authority in Armenia.

Relations between the state, I mean any state, and the church, of whatever denomination, is complex. It is not my intention to comment on the state of relations between the government and the Apostolic Church in Armenia. I simply wanted to capture for record the PM’s response to the matter in the National Assembly of Armenia.

In alluding to the issue, he was blunt and stated that the church by not standing by the government is consequently not abiding by the principle of the Christian faith it professes. To bolster his argument, he cited from Apostle Paul’s letter to the Romans, quoting verses 13: 1-7.

Attached are the verses in English followed by in Eastern Armenian, the PM’s native language, as well as in Western Armenian. The quote he read in the National Assembly, naturally was in Eastern Armenian. 

Vahe H. Apelian

 

Obedience in Authority.

13.1 Let every person be subordinate to the higher authorities, for there is no authority except from God, and those that exist have been established by God.

13.2 Therefore, whoever resists authority opposes what God has appointed, and those who oppose it will bring judgment upon themselves.

13.3 For rulers are not a cause of fear to good conduct, but to evil.  Do you wish to have no fear of authority? Then do what is good and you will receive approval from it.

13.4 For it is a servant of God for your good. But if you do evil, be afraid, for it does not bear the sword without purpose; it is the servant of God to inflict wrath on the evildoer.

13.5 Therefore, it is necessary to be subject not only because of the wrath but also because of conscience.

13.6 This is why you also pay taxes, for the authorities are ministers of God, devoting themselves to this very thing.

13.7 Pay to all their dues, taxes to whom taxes are due, toll to whom toll is due, respect to whom respect is due, honor to whom honor is due. 

 *****

Գիրք` 6. Պօղոս Առաքեալի թուղթը Հռոմէացիների

Գլուխ 13

ՀՆԱԶԱՆԴՈՒԹԻՒՆ ԻՇԽԱՆՈՒԹԻՒՆՆԵՐԻՆ

1․ Ամէն մարդ, որ իշխանութեան տակ է, թող հպատակի նրան. քանզի չկայ իշխանութիւն, որ Աստծուց չլինի. եւ եղած իշխանութիւնները Աստծուց են կարգուած:

2․ Հետեւաբար, ով հակառակում է իշխանութեանը, Աստծու հրամանին է հակառակում. եւ նրանք, որ հակառակում են, իրենց դատաստանն են ընդունում.

3․ քանի որ իշխանաւորները վախ չեն ազդում բարի գործերի համար, այլ՝ չար գործերի: Ուզո՞ւմ ես չվախենալ իշխանութիւնից. բարի՛ն գործիր եւ նրանից գովասանք կը ստանաս,

4․ որովհետեւ նա Աստծու պաշտօնեայ է քեզ՝ բարի գործերի համար. իսկ եթէ չար գործես, վախեցի՛ր. քանի որ սուրը մէջքին ի զուր չէ կապուած. Աստծու սպասաւոր է նա, վրէժխնդիր՝ բարկութեան համար, նրա դէմ, որ չարն է գործում.

5․ դրա համար պէտք է հնազանդուել ոչ միայն բարկութեան համար, այլ նաեւ խղճմտանքի պատճառով.

6․ ահա թէ ինչու հարկեր էք վճարում. որովհետեւ նրանք Աստծու սպասաւորներ են՝ այդ բանին կանխապէս նշանակուած:

7․ Արդ, հատուցեցէ՛ք իւրաքանչիւրին իրենց պարտքերը. որին հարկ՝ հարկը, որին մաքս՝ մաքսը, որին երկիւղ՝ երկիւղը, որին պատիւ՝ պատիւը:

 *****

13:1 Ամէն անձ թող հպատակի իր վրայ եղած իշխանութիւններուն. որովհետեւ չկայ իշխանութիւն մը՝ որ Աստուծմէ չըլլայ, եւ անոնք որ կան՝ կարգուած են Աստուծմէ:

13:2 Հետեւաբար ո՛վ որ կ՚ընդդիմանայ իշխանութեան, կը դիմադրէ Աստուծոյ կարգադրութեան. եւ անոնք որ կը դիմադրեն՝ իրենք զիրենք կը դատապարտեն՝՝:

13:3 Քանի որ իշխանները՝ բարի գործերու համար վախ չեն ազդեր, հապա՝ չար գործերու: Ուստի կ՚ուզե՞ս չվախնալ իշխանութենէն. բարի՛ն գործէ, եւ գովեստ պիտի ընդունիս անկէ:

13:4 Որովհետեւ ան Աստուծոյ սպասարկուն է քեզի համար՝ որ բարի՛ն գործես. բայց եթէ չա՛րը գործես՝ վախցի՛ր, քանի որ զուր տեղը չէ որ սուր կը կրէ մէջքը. որովհետեւ Աստուծոյ սպասարկուն է, եւ վրէժխնդիր՝ բարկութիւն հասցնելու անոր վրայ՝ որ չարիք կը գործէ:

13:5 Ուստի հա՛րկ է հպատակիլ. ո՛չ միայն բարկութեան համար, այլ նաեւ խղճմտանքի համար:

13:6 Այս պատճառով է որ տուրք ալ կը վճարէք. որովհետեւ Աստուծոյ պաշտօնեաներն են՝ բուն այս բանին յատկացուած:

13:7 Ուրեմն հատուցանեցէ՛ք բոլորին ինչ որ կը պարտիք. որո՛ւն որ տուրք տրուելու է՝ տուրքը, որո՛ւն որ մաքս՝ մաքսը, որո՛ւն որ վախ՝ վախը, որո՛ւն որ պատիւ՝ պատիւը:

 

Friday, April 21, 2023

The orphan built a house.

 Philip Zakarian

This poignant story is an excerpt from Philip Zakarian’s book titled “ The Vigil of the Last Orphans” (Beirut, 1974). He is more known and associated with the title of his other book “The Orphan Built a House” (1972). Consequently, I titled my translation of his story the same.  The painting that graces this translated article is by his talented granddaughter Arin C. (Chekjian). Vahe H. Apelian


Courtesy Arin C. (Chekjian)

The “I” has filled the living room. I want to tell him that it is not necessary to talk that loud and that his latest fashion wear, the expensive ring glittering on his finger, his plump neck are convincing testaments that whatever he says are true. I want to tell him other things as well but consideration won’t let me. He is the teacher of my children who by his presence graces us in our humble dwelling. I feel obliged to be a gracious host.

“I do not accept a salary of two thousand pounds,” –the words of the young teacher slap me. “I teach in two other schools and have refused another one. I hardly have time for private lessons that cost twenty pounds per lesson. During the summers I make much more. Next year I will give classes in two other odar (non-Armenian) schools.  My salary will top three thousand pounds, three thousand…!”

He is an Armenian teacher who knows the value of money better than a money exchanger. He will continue to talk. You may not listen to him; you may be immersed in your thoughts or you may leave your body in the living room and make a mental leap to forgotten worlds.

The teacher’s abundantly flowing golden words eventually push me back, further back all the way to my childhood years in the tin hut of our camp.

The hot weather of July bakes the tin roofs that start crackling. Rust flakes fall on our heads. The tin rooftops of the other huts seem to be evaporating in a white ‘flame’ snaking upward. My eyes glare from the reflecting lights. I take a towel, wet it with cold water from the jar, lie over the sofa and cover my face with the damp cloth. Having taken refuge under its refreshing coolness, I try to sleep.

I hear my elder brother, the “father” of our family commanding me: “Go to the pharmacy and bring the money.”

I do not move. The eyes of the pharmacist grill my heart much worse than the hot rays of the July sun.

“Did you not hear? Bring some money,” repeats the command.

“Why don’t you go?” I murmur wiping out the sweat off my face.

“You go, my son,” intervenes my mother. “Your brother will go to look for a job and you know well that he is not the type to ask for money.”

Reluctantly I get off of the sofa and slowly put on my pants. “Five piasters are mine,” I shout as I hurl myself to the street. The baked soil broils the soles of my feet. Hopping, I make it to the pharmacy.

“Again. What is that you want? Get out,” angrily bellows the pharmacist.

“Some money from my brother’s salary, if possible,” I murmur.

“Oho, you are way too much.” The eyes of the pharmacist grow red in anger.

“Don’t you people have shame? Did I not give you two gold pounds last week? Is it heard to be asking for money every day? Why, do you think that I have opened a bank here?”

The Mr. Pharmacist is the treasurer of the board of the trustees of the school where my brother teaches. Every summer, piece by piece, he hands in their remaining salary to the teachers, much like throwing bones to a dog.

I return home. “There is no money,” I say. I wet the towel again, wrap it around my head, and crouch in my former place. I do not pay attention to the conversation between my brother and my mother. I know the script by heart to its minutest detail.

My mother will say: “My son, you have a university education. How many do you think have the diploma you have? There are a thousand jobs for you to find. Why don’t you leave teaching?”

My brother will answer: “Mother, for the love of God; do not start over again. I will die as a teacher.”

“Hungry, like this?”

My brother will answer: “Yes, hungry like this”.

****

The next evening a tenacious, depressing darkness had descended over the camp but an early spring-like jubilant and nourishing sun was shining in our hut. An engineer had entrusted my brother to supervise the construction of a road between Maameltein and Ghazir (approximately 4 miles apart). It’s a two-month long job with triple the salary my brother earns. My brother had rented a room in Ghazir and my mother, exuding the exuberance of a young girl, is engaged in the preparation for the trip.

In the morning, way before the sunrise, a mule-driven cart stood in front of our small home. It’s a cart that hauls sand and gravel. Beds, a table, three chairs and few kitchen utensils fill the vehicle to capacity. My mother situates herself next to the driver. I climb over the bundles and my brother treads along. We hit the road towards Ghazir. 

The weather was cool and pleasant. I felt myself closer to heaven than ever. My brother walked by my side. The light from the lanterns hanging by the spokes of the wheel cast different images of him. At times the shadow would get longer, at times rounder. Other times it would climb up the trees or lie full length on the road. The leaves of the trees were so low that at times they hit my face. “Stay still, do not fall,” says my brother gently hitting my bare feet with his stick. The only person who felt uneasy was mother. Had she not felt ashamed from the coachman, she would have been crying. Every now and then she would lean towards my brother and would plead like a guilty person.

“You got tired my son; come and take my place. Let me walk a bit too.”

“Enjoy yourself,” would answer my brother. “Mother, I am a man who has walked five times from Jbeil to Beirut [approximately 24 miles. Birds' Nest Armenian orphanage is in Jbeil].”

Our first stop was at the river Nahr-El-Kalb. When the mule immersed its muzzle into the clear water and started drinking, the rays of the sun started falling on the treetops. After half an hour we resumed our journey. The coachman forced my brother next to my mother, took the reins of the mule speeding up its pace while whistling an old tune.

At noon the mule was grazing under the shades of the Maalmtein trees and we were hungrily munching the boiled potatoes.

After a long recess, when the sun started leaning towards west, we began the hardest part of our journey. Because the road became very steep, the mule was bending forward at a sharp angle. We thought the beast might fall at any moment. Every now and then the coachman and my brother would help the mule to turn the wheels of the cart with less stress. I also descended from the cart. I would watch in bewilderment their toil unable to decide who was perspiring more–the mule, the coachman, or my brother?

At dusk, when we reached Ghazir, an argument broke between the coachman and my brother.

“I do not take money from the teacher of my children,” insisted the coachman.

My mother intervened to no avail. My brother got angry. The coachman, without uttering a word, brought down the load. “May God protect you,” said the coachman and rapidly drove the cart down the hill.

*****

Philip Zakarian, "The Orphan Built a House" by Massis Araratian

My brother did not get used to his new job. In the evening he would return home tired. He would throw his body over the bed and stay still for a long time.

“What is ailing you, my son?” my mother would reproach my brother.

“I cannot; I cannot stand it,” would lament my brother. “I get tormented watching them work. I am simply consumed. I take refuge under the shade of a tree and supervise them toil under the scorching sun, cutting stones for long hours. They take the sharp-edged stones with their bare hands and hammer them into pieces. I feel as if they  hammer my heart.”

“They are used to it, son. In time you will get used it,” my mother tries to console.

“Not all of them are laborers, mother. They come and ask for a job. There is a story to tell from the gaze of each one of them. I cannot refuse them. Had you been there today you would have seen the two young ones bleeding profusely from their nostrils. Yesterday one of the elder workers was taken away dazed from sunstroke. Where do these Armenians come from? Who has told them that there is an Armenian supervisor? I don’t know but every day I see new faces asking for a job.”

Those were gloomy days. My brother’s expression bore a stark resemblance to someone nailed on a cross.

One day we had an unexpected visitor. He was the colleague of my brother, Mr. Mihran. Our gloomy faces brightened. Mr. Mihran was my hero. More than being a teacher, he was our playmate. He would lock his fingers behind his neck and would stand in the middle of the school’s yard looking at us. Six of us would hang from his arms. He would start twirling around speeding his pace. We would get dizzier and dizzier and each one of us one by one would fall from his arms on the soft sand much like ripe fruits. Other times he would wrap a rope around his waist and challenge the students to pull from the other end. Most of the times, he would be the winner. The sound of his voice would echo louder than the school bell. Wherever he was, there would be laughter and joy.

My brother had forgotten his sorrows and giggled like a child until that very moment when Mr. Mihran assumed a solemn look and turned to my brother and said:

“I have come here to ask you to give a job.”

“What job?” asked my brother.

“A laborer’s job,” answered Mr. Mihran

“I hope you are not serious,” said my brother his voice buried deep in his throat.

“I am all too serious,” said Mr. Mihran

“Mihran, do not be a fool,” said my brother angrily. “You cannot do a laborer’s job. You cannot even watch them work.”

“It would be easier than watching a hungry wife and children,” murmured Mr. Mihran.

My brother could not convince him otherwise.

“I am not like you, a mom’s boy,” said Mr. Mihran. “I am much like the trunk of an old oak tree. I can do the job of ten laborers. Besides, I cannot return home empty-handed.”

“Like Pontius Pilate, I wash my hands,” said my brother with his former somber expression covering his face even more than before.

*****

The next evening my brother entered the room with his head down.

“Where is Mr. Mihran?” asked my mother.

My brother looked towards the door and signaled with his head. I followed my mother. I saw Mr. Mihran. My youthful soul cried. In ten hours, the man who projected vitality had crumbled into ruins. His face looked as if it was set ablaze. His hair was covered with dust. Bloody kneecaps were visible from his pants. He entered in and sat besides my brother. They did not speak. Time went by and the dinner was waiting for them on the table. My brother held Mr. Mihran from his arms and supported him to the table. Both sat still for a long time with their heads bowed. Every now and then my brother would put something into his mouth and chew with the stubbornness of a camel. Mr. Mihran’s gaze was focused on a distant object as he stood still like a statue.

“My son, why don’t you eat?” asked my mother, placing her hand on Mr. Mihran’s shoulder.

The silence became more pressing.

“Mihran, my son, why don’t you eat something?” The question was repeated more softly and more earnestly.

“Look at his hands,” said my brother and left the room in a hurry.

Mr. Mihran hid his hands in his pocket like a student caught in mischief.

“Open your hands,” said my mother and knelt next to him to see closely.

The fingers of Mr. Mihran had frozen stiff onto the palms of his hands.

They would not open. My mother gently tried to open them. I was following my mother with apprehension. As soon as the fingers opened, my mother let go of Mr. Mihran’s hands with horror. She covered her face with her palms and bemoaned “My God, My God.” The palms of Mr. Mihran had cuts in every direction. The flesh threatened to come out from the bloody cuts.

My mother’s life had been a series of sorrows. Sorrow had forged her and had made her indestructible. For a brief moment she looked at Mr. Mihran with compassion and pity. Then she pulled her strength together and sat next to him. She took a morsel from the dinner and said: “Mihran, my son. Open your mouth; you have to eat. I your mother as well. You will obey me. After your dinner I will wash your face and hair. I will mend your pants. Open your mouth again and turn your face towards me. It’s better this way. I have something to tell you. God sent you here to help my son. He cannot handle the demands of his job by himself. You will have to share his burden and his work. He cannot shoulder all his responsibilities by himself, and I do not want him to bear it all by himself. You two are brothers. You will not refuse me. Tomorrow you will have to work together, laugh together and weep together. Of what use is your friendship if you are unable to halve bread between you? Both of you are children of martyrs.”

*****

“Dad, your coffee is getting cold.”

The voice of my daughter interrupted my moving screen. For a second different pictures cluttered my mind in rapid succession and then came the light of our living room.

The teacher of my children was continuing his talk with increasing animation.

“Last summer, my tour of Europe cost me six thousand pounds. Next year…”

Note:

Pound - Refers to Lebanese Lira

Piaster - 100 piasters equal to one Lira (Pound)

 


Saturday, April 15, 2023

The Lebanese Government Intends to Sell the Country to Qatar

Vartan Tashjian

The attached is my translation of the article Vartan Tashjian penned in Darperag21 online journal, on April 15, 2023. Vahe H. Apelian

 

While Lebanon is fighting against its economic crisis that has plagued the country for the past 4 years, the government announced a bold plan which, according to the prime minister and a number of ministers, is the only way to return the country to the path of normalization. The announced plan is to sell the entire country to Qatar. It still is not clear, by what legal procedure this proposal, in the absence of a president, will be discussed, let alone approved and implemented, certainly if the Lord wills.

Senior government officials claim that it is the only way to save Lebanon from total financial ruin. Qatar will take over all of Lebanon's resources, including its famous Mediterranean coast, historical sites and the Lebanese's greatest source of pride, its national cuisine, without exception (yes, hummus included).

"The reality is that we did everything we could to overcome the financial crisis of our country, but we did not succeed," Lebanese Prime Minister Nejib Hariri said at today's press conference. "So, we figured why not sell the whole country to someone who knows how to handle money in an orderly way?" Said Hariri (or Mikati).

According to multiple sources, Qatar has expressed interest in this deal, citing Lebanon's excellent location and rich cultural heritage as its main attractions. The same sources say that Qatar's interest in the deal is emboldened by the claims that France is ready to provide political patronage to this project, ensuring that during the implementation, no Lebanese faction will object and the sale will proceed in an orderly manner, without civil strife.

Critics of the government's plan express concern about the loss of Lebanese national identity and cultural heritage, as well as the possibility of exploitation by Qatar.

The Shia community is the most concerned about the proposed sale. They believe they risk losing their national identity (the monied in Qatar are Sunni Muslims). Consequently, they are waiting to hear what will their spiritual leader in Iran say about the possible sale during his customary sermon after worship, on Fridays.

The Sunnis refrain from commenting on the plan for now. Their main concern remains the following. After the deal with Qatar, U.S who is a strategic ally of Qatar, may push Saudi Arabia out of its traditional influential positions in Lebanon. There is also a hypothesis circulating that Saudi Arabia would have probably paid a higher price, had Lebanon turned to them. "Our government made a big mistake by not putting the country up for an open auction," said former Minister of Economy who preferred not to be named.

The Qataris have assured the country's Christians that the deal would not mean that Christian holy places or churches in Lebanon will become their property. "We will simply exploit those places and sites for commercial purposes, as you used to do," a high-ranking Qatari leader has assured the high-ranking member of the Council of Patriarchs of Lebanon, who could not contain his heart’s content and express his satisfaction on this occasion with a nose-to-nose salute.

An interesting detail was recorded with the 6th or 8th largest community of Lebanon, the Armenians. The joint position of their spiritual and political leadership has been in favor of the deal citing that the current situation in Armenia is very tense, they will warmly welcome this deal and wait for its immediate implementation. The same sources also reported that they were unable to find out the relevance of Armenia with the possible sale of Lebanon, the Lebanese Armenians advocate.

The harshest criticisms have come from the Lebanese human rights defenders, who point to the thousands of human rights violations recorded in Qatar during the preparations for the FIFA World Cup games They express fear that Qataris may treat the Lebanese as they treated the foreign workers, that is, work them day and night without fair pay, remain indifferent to the workers’ needs, and silence righteous complaints, and "if necessary", use beatings and violence, etc. 

The Qataris have declined to comment on these allegations. The everyday Lebanese citizens have responded to these allegations with a sad smile and have said "Let us try and this one too and find out."

Summarizing the approach, the high-ranking Lebanese officials have assured the public that the freedom, independence and sovereignty of Lebanon will not be violated and will remain intact and unshakable, and its traditions and customs will be preserved with slight Qatari undertones. "Rest assured, we will still be Lebanese at heart," has said Nejib Hariri or Hariri to Nejib. "But for now, we'll just have a little more money in the treasury," until the next bankruptcy. 

But the Lebanese political leaders remain stubbornly silent about their shares of the impeding possible sale of Lebanon.