V.H. Apelian's Blog

V.H. Apelian's Blog

Friday, November 6, 2026

ԵՍ ԵՒ ԻՄ ՄՏՔԵՐՍ

Հաւանաբար առաջինը իր տեսակին մէջ՝ Վաղենակ Դարբինեանին մտայղութեամբ եւ վերնագիրով բայց ԱԲ-եան շարադրութեամբ։ Արեւմտահայերէնին ապագան «ապահովուած» է շնորհիւ ԱԲ-եան։ Նկարը իմ յղացումովս եւ ԱԲ-եան արուեստի դասաւորումով։ Վահէ Յ Աբէլեան

 


Կը նստիմ մինակ, բայց ոչ առանձին, Մտքերս կու գան, կ՚երթան անդադար, Մէկը կը տանի զիս դէպի անցեալ, Միւսը կը տանի դէպի վաղն անյայտ։

Կը շրջիմ անոնց հետ լուռ ճամբաներով, Երբեմն խաղաղ, երբեմն փոթորկոտ, Կը տեսնեմ դէմքեր, կը լսեմ ձայներ, Կը վերապրիմ հին օրեր ու յուշեր։

Կը հարցնեմ ես ինծի՝ ի՞նչ գիտեմ արդեօք, Երբ ամէն պատասխան նոր հարց կը ծնի, Որքան կը սորվիմ, այնքան կը զգամ, Թէ որքան բան կայ, որ դեռ չեմ գիտեր։

Երբեմն մտքերս իմ բարեկամներն են, Երբեմն՝ անողոք դատաւորներս, Կը քննեն անցեալս, ընտրած ճամբաներս, Չըսուած խօսքերս, չապրած երազներս։

Կը վիճիմ անոնց հետ, կը փորձեմ հասկնալ, Թէ ինչո՛ւ այսպէս եւ ոչ այլ կերպ եղաւ, Թէ ինչո՛ւ տարիները այսքան շուտ անցան, Եւ ինչո՛ւ երազները երբեք չեն ծերանար։

Տարիները կ՚անցնին, աշխարհը կը փոխուի, Բայց մտքերս տակաւին կը փնտռեն լոյսը, Գեղեցկութիւնը, սէրը եւ ճշմարտութիւնը, Եւ կեանքին իմաստը՝ լռութեան մէջ

Երբ աշխարհը քուն կը մտնէ վերջապէս, Եւ գիշերը իր լռութիւնը կը տարածէ, Ես դարձեալ մինակ չեմ մնար երբեք, Մտքերս ինծի հետ արթուն կը մնան։

Որովհետեւ ես միայն մարմին ու ոսկոր չեմ, Ոչ ալ տարիներու պարզ գումար մը, Իմ մէջս ամբողջ տիեզերք մը կայ՝ Յուշերով, յոյսերով, հարցերով անթիւ։

 

Եւ եթէ օր մը ամէն ձայն լռէ, Եթէ աշխարհն իսկ դադրի զիս լսելէ, Դեռ պիտի մնանք՝ ես եւ իմ մտքերս, Իմ օրհնութիւնս եւ իմ տառապանքս։

 

 

 

Thursday, November 5, 2026

Derevatap, An Unprecedented leaf-fall in October 2026

Derevatap (Տերեւաթափ), is a an Armenian word that literally means falling of leaves, and is often used to refer  to those of social prominence who passed away. But there is no single everyday English word like "snowing" or "raining", for falling leaves. For many years Garo Kevorkian published “Everyone’s Yearbook” (Ամէնուն Տարեգիրքը) – 1954-1968 -, reflecting on the passing year. He had section devoted to Derevatap, recalling Armenians of social prominence who passed away that year. Levon Sharoyan appears to have filled the void and has reflected on the prominent Armenians who passed away this year in the month of October.  I have attached my aided translation of his article he posted on his Facebook page, which had appeared in Ararat Daily on November 3, 2026 (("Արարատ" օրաթերթ, 3 Նոյ. 2026). Vaհe H Apelian 

ՆՕՐԻՆԱԿ ՏԵՐԵՒԱԹԱՓ ՄԸ - AN UNPRECEDENTED LEAF-FALL , Levon Sharoyan.

“October of this year has been a period of heavy loss for the Armenian people. From various shores of the Diaspora, one after another, came somber news of painful losses of eminent individuals of great worth departed from this world and from our midst. People who, in one way or another, had added a distinct hue to the Diaspora and contributed their share to our national-cultural treasury. Compounding this, news also arrived from Armenia regarding the passing of distinguished figures from the realms of culture and literature.

It is true that “life must go on”—or, as Toumanian liked to say, “Death belongs to us, and we belong to death.” The empty seats left behind by those who have departed will, inevitably, be occupied by new persons. But when it comes to the realm of Armenian letters, literature, and Armenian culture in general, every loss inevitably leads us to reflect that the one who has departed has left behind a void—a gap that will be difficult to fill.

Indeed, October 2026 presented a scene of an unprecedented "leaf-fall." October is naturally the month of falling leaves—the harbinger of golden autumn. Yet this year, this beloved month brought us a twofold "leaf-fall".

BENON SEVAN—one of the highest-ranking Armenian officials at the United Nations and a true son of the Cypriot-Armenian community—passed away on October 5th in his birthplace, Nicosia. He was born in 1937 and was a graduate of the Melkonian Educational Institute. He specialized in the field of international relations, having studied at Columbia University. He was considered a brilliant and experienced diplomat. From 1982 to 1988, he headed the United Nations Economic and Social Council (ECOSOC). He served for a considerable time as a United Nations Under-Secretary-General, playing a particularly significant role—including conducting negotiations—regarding the complex crisis in Afghanistan, beginning in 1988. He was also entrusted with the portfolio for the UN’s "Oil-for-Food" program (1996), which concerned Iraq. Thus, Benon Sevan served under the UN umbrella in New York for nearly four decades—until the day in 2005 when he faced formal accusations. He was charged with serious misconduct—allegedly engaging in improper behavior and abusing his position in connection with operations involving Iraq. However, fair-minded sources refuted these allegations, suggesting that the Armenian diplomat had simply fallen victim to the murky, high-stakes political calculations of major powers. (This occurred during the tenure of UN Secretary-General Kofi Annan. For further insight into the intricacies of these events, one may refer to an illuminating article by Armenia-based journalist Sako Arian, published in the October 25, 2006, issue of the weekly Baikar.) On the Armenian front, Benon Sevan contributed his efforts to the Cyprus chapter of the AGBU. The funeral took place on October 12 at the St. Astvatsatsin Church in Nicosia, where eulogies were delivered by the Catholicosal Vicar, Archbishop Komitas Ohanian; the deceased’s daughter, Jasmine Sevan; and Dr. Viken Asilian (on behalf of the Ramgavar Azatakan Party).

ARTASHES GHAZARYAN—He was known by his pen name, Artashes Aram. He was a distinguished figure in contemporary Armenian prose and poetry. He passed away on October 3. The Writers' Union of Armenia announced the passing of this esteemed member in a formal obituary. The deceased was born in 1955 in the village of Katnaghbyur (in the Talin district of the Aragatsotn province)—much like the ill-fated prose writer Mushegh Galshoyan, whose nephew he was. His academic pursuits followed two distinct paths: he first graduated from the Faculty of Law at Yerevan State University (1979), and later completed advanced studies at the Maxim Gorky Literature Institute in Moscow (1992). He worked at the Armenian State Committee for Television and Radio and contributed to the newspaper Avangard, the magazine Nor Dar (as a senior editor), the literary journal Narcis, and others. Artashes Aram’s literary output was prolific. He published over ten collections of poetry, and a similar number of works in the field of drama. He also wrote literature for children. In addition to these, he produced a substantial body of journalistic, literary-critical, and art-critical articles. He was the recipient of various literary awards. His funeral took place in his native village on October 5, (2026).

VAROUJAN ARAKELIAN, with his passing, the Iranian-Armenian community lost a skilled and dedicated architect who, over the course of several decades, contributed significantly to the reconstruction and renovation of precious Armenian architectural monuments—monasteries and churches—across Iran. He was born in Tabriz in 1934. Sites such as the Chapel of the Holy Mother of God (Surb Astvatsatsin) at Dzortsor in the Atropatene region, as well as the monasteries of Saint Thaddeus and Saint Stephen the Protomartyr, were among those that received his devoted care. He personally spearheaded the complex task of relocating and reconstructing the Dzortsor chapel, successfully executing a remarkable architectural feat. He was also actively involved in community affairs. In 2018, the Iranian-Armenian community honored him with a special ceremony, publicly recognizing his achievements and his service to the nation. His funeral took place at St. Sarkis Church on October 12. Eulogies were delivered by Archbishop Krikor Chiftjian, Prelate of the Armenian Diocese of Atropatene; Hayrig Aghanian (of the Diocesan Council); and Artoyt Zohrabian (of the ARF). 

RITA VORPERIAN - the news of her passing away was received from the United States (Mission Hills, Los Angeles) on October 13. Rita was a graduate of the Karen Jeppe National College in Aleppo (class of 1957). After immigrating to America, she took on active and responsible roles within the Hamazkayin and ARS (Armenian Relief Society) circles. She also contributed regularly to the Armenian press—including Asbarez, Hairenik*, and occasionally in Aztag Daily,  and  Pakin literary journal. much like her brother, Hrach. He had attended and received a certificate from the Armenian studies courses formerly offered at Saint Joseph University in Beirut. In the United States, he earned both a Bachelor of Arts and a Master’s degree from UCLA (Los Angeles). Subsequently, he obtained a Ph.D. in the field of Armenian literature and literary criticism. She was 88 years old.

MISSAK HAIGENTZ, one of the stalwarts of the older generation of the Armenian Democratic Liberal Party (ADL/RAK) press, passed away in New Jersey on October 17. Born in Alexandria, Egypt, in 1937—his original surname was Kupelian—he graduated from the local National Boghosian School and the French Lyceum. He subsequently served for eight years as an Armenian-language teacher, while simultaneously engaging in organizational activities under the auspices of the Dikran Yerkat cultural association. In 1963, he moved to Fresno, where, at a young age, he assumed the editorship of the ADL’s tri-weekly newspaper, Nor Or ("New Day"). During his tenure, in 1964, the newspaper’s operations were relocated to Los Angeles. In 1968, he left Nor Or and initially settled for a short time in Detroit; from there, at the behest of AGBU President Alex Manoogian, he soon moved to New York to assume the highly responsible position of Executive Director of the organization (a role he held for about 20 years). In the meantime, he completed his university education in America, earning degrees in both business administration and law. He is the author of several volumes of prose. The funeral service took place on October 22 at the St. Leon Armenian Church in New Jersey, where a eulogy was delivered by Norair Meguerdichian (on behalf of the Armenian Democratic Liberal Party—Ramgavar).

 

 

An Unprecedented leaf-fall in October 2026

Derevatap (Տերեւաթափ), is an Armenian word that literally means falling of leaves, and is often used to refer  to those of social prominence who passed away. But there is no single everyday English word like "snowing" or "raining", for falling leaves. For many years Garo Kevorkian published “Everyone’s Yearbook” (Ամէնուն Տարեգիրքը) – 1954-1968 -, reflecting on the passing year. He had section devoted to Derevatap, recalling Armenians of social prominence who passed away that year. Levon Sharoyan appears to have filled the void and has reflected on the prominent Armenians who passed away this year in the month of October.  I have attached my aided translation of his article he posted on his Facebook page, which had appeared in Ararat Daily on November 3, 2026 (("Արարատ" օրաթերթ, 3 Նոյ. 2026). Vaհe H Apelian 

Courtesy Levon Sharoyan 

ՆՕՐԻՆԱԿ ՏԵՐԵՒԱԹԱՓ ՄԸ - AN UNPRECEDENTED LEAF-FALL , Levon Sharoyan.

“October of this year has been a period of heavy loss for the Armenian people. From various shores of the Diaspora, one after another, came somber news of painful losses of eminent individuals of great worth departed from this world and from our midst. People who, in one way or another, had added a distinct hue to the Diaspora and contributed their share to our national-cultural treasury. Compounding this, news also arrived from Armenia regarding the passing of distinguished figures from the realms of culture and literature.

It is true that “life must go on”—or, as Toumanian liked to say, “Death belongs to us, and we belong to death.” The empty seats left behind by those who have departed will, inevitably, be occupied by new persons. But when it comes to the realm of Armenian letters, literature, and Armenian culture in general, every loss inevitably leads us to reflect that the one who has departed has left behind a void—a gap that will be difficult to fill.

Indeed, October 2026 presented a scene of an unprecedented "leaf-fall." October is naturally the month of falling leaves—the harbinger of golden autumn. Yet this year, this beloved month brought us a twofold "leaf-fall".

BENON SEVAN—one of the highest-ranking Armenian officials at the United Nations and a true son of the Cypriot-Armenian community—passed away on October 5th in his birthplace, Nicosia. He was born in 1937 and was a graduate of the Melkonian Educational Institute. He specialized in the field of international relations, having studied at Columbia University. He was considered a brilliant and experienced diplomat. From 1982 to 1988, he headed the United Nations Economic and Social Council (ECOSOC). He served for a considerable time as a United Nations Under-Secretary-General, playing a particularly significant role—including conducting negotiations—regarding the complex crisis in Afghanistan, beginning in 1988. He was also entrusted with the portfolio for the UN’s "Oil-for-Food" program (1996), which concerned Iraq. Thus, Benon Sevan served under the UN umbrella in New York for nearly four decades—until the day in 2005 when he faced formal accusations. He was charged with serious misconduct—allegedly engaging in improper behavior and abusing his position in connection with operations involving Iraq. However, fair-minded sources refuted these allegations, suggesting that the Armenian diplomat had simply fallen victim to the murky, high-stakes political calculations of major powers. (This occurred during the tenure of UN Secretary-General Kofi Annan. For further insight into the intricacies of these events, one may refer to an illuminating article by Armenia-based journalist Sako Arian, published in the October 25, 2006, issue of the weekly Baikar.) On the Armenian front, Benon Sevan contributed his efforts to the Cyprus chapter of the AGBU. The funeral took place on October 12 at the St. Astvatsatsin Church in Nicosia, where eulogies were delivered by the Catholicosal Vicar, Archbishop Komitas Ohanian; the deceased’s daughter, Jasmine Sevan; and Dr. Viken Asilian (on behalf of the Ramgavar Azatakan Party).

ARTASHES GHAZARYAN—He was known by his pen name, Artashes Aram. He was a distinguished figure in contemporary Armenian prose and poetry. He passed away on October 3. The Writers' Union of Armenia announced the passing of this esteemed member in a formal obituary. The deceased was born in 1955 in the village of Katnaghbyur (in the Talin district of the Aragatsotn province)—much like the ill-fated prose writer Mushegh Galshoyan, whose nephew he was. His academic pursuits followed two distinct paths: he first graduated from the Faculty of Law at Yerevan State University (1979), and later completed advanced studies at the Maxim Gorky Literature Institute in Moscow (1992). He worked at the Armenian State Committee for Television and Radio and contributed to the newspaper Avangard, the magazine Nor Dar (as a senior editor), the literary journal Narcis, and others. Artashes Aram’s literary output was prolific. He published over ten collections of poetry, and a similar number of works in the field of drama. He also wrote literature for children. In addition to these, he produced a substantial body of journalistic, literary-critical, and art-critical articles. He was the recipient of various literary awards. His funeral took place in his native village on October 5, (2026).

VAROUJAN ARAKELIAN, with his passing, the Iranian-Armenian community lost a skilled and dedicated architect who, over the course of several decades, contributed significantly to the reconstruction and renovation of precious Armenian architectural monuments—monasteries and churches—across Iran. He was born in Tabriz in 1934. Sites such as the Chapel of the Holy Mother of God (Surb Astvatsatsin) at Dzortsor in the Atropatene region, as well as the monasteries of Saint Thaddeus and Saint Stephen the Protomartyr, were among those that received his devoted care. He personally spearheaded the complex task of relocating and reconstructing the Dzortsor chapel, successfully executing a remarkable architectural feat. He was also actively involved in community affairs. In 2018, the Iranian-Armenian community honored him with a special ceremony, publicly recognizing his achievements and his service to the nation. His funeral took place at St. Sarkis Church on October 12. Eulogies were delivered by Archbishop Krikor Chiftjian, Prelate of the Armenian Diocese of Atropatene; Hayrig Aghanian (of the Diocesan Council); and Artoyt Zohrabian (of the ARF). 

RITA VORPERIAN - the news of her passing away was received from the United States (Mission Hills, Los Angeles) on October 13. Rita was a graduate of the Karen Jeppe National College in Aleppo (class of 1957). After immigrating to America, she took on active and responsible roles within the Hamazkayin and ARS (Armenian Relief Society) circles. She also contributed regularly to the Armenian press—including Asbarez, Hairenik*, and occasionally in Aztag Daily,  and  Pakin literary journal. much like her brother, Hrach. He had attended and received a certificate from the Armenian studies courses formerly offered at Saint Joseph University in Beirut. In the United States, he earned both a Bachelor of Arts and a Master’s degree from UCLA (Los Angeles). Subsequently, he obtained a Ph.D. in the field of Armenian literature and literary criticism. She was 88 years old.

MISSAK HAIGENTZ, one of the stalwarts of the older generation of the Armenian Democratic Liberal Party (ADL/RAK) press, passed away in New Jersey on October 17. Born in Alexandria, Egypt, in 1937—his original surname was Kupelian—he graduated from the local National Boghosian School and the French Lyceum. He subsequently served for eight years as an Armenian-language teacher, while simultaneously engaging in organizational activities under the auspices of the Dikran Yerkat cultural association. In 1963, he moved to Fresno, where, at a young age, he assumed the editorship of the ADL’s tri-weekly newspaper, Nor Or ("New Day"). During his tenure, in 1964, the newspaper’s operations were relocated to Los Angeles. In 1968, he left Nor Or and initially settled for a short time in Detroit; from there, at the behest of AGBU President Alex Manoogian, he soon moved to New York to assume the highly responsible position of Executive Director of the organization (a role he held for about 20 years). In the meantime, he completed his university education in America, earning degrees in both business administration and law. He is the author of several volumes of prose. The funeral service took place on October 22 at the St. Leon Armenian Church in New Jersey, where a eulogy was delivered by Norair Meguerdichian (on behalf of the Armenian Democratic Liberal Party—Ramgavar).

 

  

Sunday, November 1, 2026

The launching of the new Armenian biometic ID/passport

Vaհe H Apelian

 Today the Armenian government celebrated the launching of the new Armenian biometric ID/passports that meets prevailing standards to safeguard an individual identify and facilitate travel.


ԱՆՁՆԱԳԻՐ & ԱՆՑԱԳԻՐ, the biometric passport is more than a passport, although it serves as a passport. The Armenian words make the distinction evident. In Armenian biometric passport means ԱՆՁՆԱԳԻՐ, which would be equivalent to identification card (ID), while a passport as we understand is called ԱՆՑԱԳԻՐ. In U.S. driver’s license can be substituted for identification card. But the state may issue and ID card, if the person does not drive. In Armenia biometric passport, or biometric ID will serve both purposes. Biometric ID cards are mandatory for Armenian citizens aged 16 and older. Those who hold the old passports will not be required to switch immediately, but will acquire biometric ID/passport, as the old passports expire.

The formal launching of the passport was done in a celebratory concert, during which the Interior Minister Arpine Sargsyan presented the first new biometric passport to the PM Nikol Pashinyan.

 But this was not first presentation of the new passport to the public. On April 28, 2026, PM Nikol Pashinyan and Interior Minister Arpine Sargsyan presented to the public the new Armenian biometric passport. Apparently, the government official who had a significant input in the implementation of the new Armenian biometric passport is Interior Minister Arpine Sargsyan. 

The new biometric Armenian passport is a treasure trove of what makes the holder a proud citizen of Armenia in peace with its neighbors. I hope that the un-officialized passport booklet may be purchased for keepsake. I think every Armenian should have one, should it become available as a keepsake. 

I had followed the presentation and had captured it in my blogs, which are attached below. Indeed, the new Armenian passport is a true reflection of the Republic of Armenia. Those interested my read the blogs below that detail the depictions in the new passport. Vaհe H Apelian

                                            ***

1.   The new Armenian passport and young woman behind it. https://vhapelian.blogspot.com/2026/05/the-young-woman-behind-new-armenian.html

2.   Armenia’s Passport: A walk in Armenian identification- 1/2. https://vhapelian.blogspot.com/2026/04/armenias-passport-walk-in-armenia-ident.html

3.     Armenia’s passport: Fortresses, and border marking for a walk in Armenian identification -2/2. https://vhapelian.blogspot.com/2026/05/armenias-passport-fortresses-and-border_0235027466.html

  

Saturday, October 31, 2026

The launching of the new Armenian biometic ID/passport

 Today the Armenian government celebrated the launching of the new Armenian biometric ID/passports that meets prevailing standards to safeguard an individual identify and facilitate travel.

ԱՆՁՆԱԳԻՐ & ԱՆՑԱԳԻՐ, the biometric passport is more than a passport, although it serves as a passport. The Armenian words make the distinction evident. In Armenian biometric passport means ԱՆՁԱԳԻՐ, which would be equivalent to identification card (ID), while a passport as we understand is called ԱՆՑՆԱԳԻՐ. In U.S. driver’s license can be substituted for identification card. But the state may issue and ID card, if the person does not drive. In Armenia biometric passport, or biometric ID will serve both purposes. Biometric ID cards are mandatory for Armenian citizens aged 16 and older. Those who hold the old passports will not be required to switch immediately, but will acquire biometric ID/passport, as the old passports expire.

The formal launching of the passport was done in a celebratory concert, during which the Interior Minister Arpine Sargsyan presented the first new biometric passport to the PM Nikol Pashinyan.

 But this was not first presentation of the new passport to the public. On April 28, 2026, PM Nikol Pashinyan and Interior Minister Arpine Sargsyan presented to the public the new Armenian biometric passport. Apparently, the government official who had a significant input in the implementation of the new Armenian biometric passport is Interior Minister Arpine Sargsyan. 

The new biometric Armenian passport is a treasure trove of what makes the holder a proud citizen of Armenia in peace with its neighbors. I hope that the un-officialized passport booklet may be purchased for keepsake. I think every Armenian should have one, should it become available as a keepsake. 

I had followed the presentation and had captured it in my blogs, which are attached below. Indeed, the new Armenian passport is a true reflection of the Republic of Armenia. Those interested my read the blogs below that detail the depictions in the new passport. Vaհe H Apelian

1.   The new Armenian passport and young woman behind it. https://vhapelian.blogspot.com/2026/05/the-young-woman-behind-new-armenian.html

2.   Armenia’s Passport: A walk in Armenian identification- 1/2. https://vhapelian.blogspot.com/2026/04/armenias-passport-walk-in-armenia-ident.html

3.     Armenia’s passport: Fortresses, and border marking for a walk in Armenian identification -2/2. https://vhapelian.blogspot.com/2026/05/armenias-passport-fortresses-and-border_0235027466.html

  


 

 

 

 

 

Friday, October 30, 2026

Why retain the Hrchagakir in the Constitution, when?

 I intended to title this blog as follows: Why retain the Hrchagakir in the Constitution when Armenia did not strive to live up, or could not live up to its declaration? Vaհe H Apelian

The issue of contention for amending the Armenian Constitution has crystallized, as it was expected all along. It pertained to including or not including the Hrchagakir/ Declaration of Independence (DOI), in the upcoming constitution amendment. 

The constitution the government will propose for amendment will not have the Hrchagakir/Declaration of Independence (DOI) (Link 1). At the present, the Hrchagakir/ Declaration of Independence, makes the first article of the constitution.

Yesterday, on October 29, 2016, the PM Nikol Pashinyan stated that, "it is impossible to have an independent state with that text; that text is about the impossibility of having a state.”  

The opposition opposes the removal of the Hrchagakir from the constitution. It alleges that the DOI is being removed from the constitution to placate Azerbaijan, as Aliev has conditioned the removal of the DOI for signing a peace treaty with Armenia, which Armenia has been pursuing. 

However, in the same conference with the reporters, the PM alleged that there is a strong possibility some delegates from the opposition will join the government to have the required quorum for amending the constitution by the National Assembly. But should there not be enough votes from the opposition to amend the Constitution, the government will call for a nation-wide referendum for amending the constitution. Should the people reject amending the Constitution, his government, the PM Nikol Pashinyan said, will resign for not having accomplished its mission. 

My question to the reader who happens to read this blog is the following. Why should Armenia keep the Declaration of Independence in its constitution? 

From get go I have found the DOI poorly written. Its preamble calls for unification with Nagorno Karabagh. It reads: “Based on the December 1, 1989, joint decision of the Armenian SSR Supreme Council and the Artsakh National Council on the "Reunification of the Armenian SSR and the Mountainous Region of Karabakh;" But the ensuing action statements make no statement in that regard.  The fact of the matter is that, since the adoption of the DOI on August 23. 1990 , no Armenian government recognized Nagorno Karabagh, let alone annexed it. In short, since adopting the Hrchakagir, the successive Armenian government failed to live up to its declaration, or could not live up. (Link 2)

Yes, the Hrchagakir as worded, concerns Azerbaijan. Should Mexico enshrine in its declaration of independence annexing New Mexico, the 47th state in the Union, I am sure, it will be the business of the United State of America to settle the matter with Mexico, one way or another.

Let us also bear in mind the following paradox. The first statement in the Hrchagakir declares that, “The Armenian SSR is renamed the Republic of Armenia (Armenia). The Republic of Armenia shall have its flag, coat of arms, and anthem.” Since we all accepted that the former Soviet Socialist Republic of Armenia is the present free, independent, democratic Republic of Armenia, claiming also unification with Nagorno Karabagh may very well be regarded as an hostile act. 

I do not entertain the alleged TurkAbaijan demands for amending the Hrchagakir / The Declaration of Independence. But I raise the following fundamental question. Does Armenia, as declared in the Hrchagakir have any territorial claim from its neighbors? If not, why does Armenia retain the reunification with Nagorno Karabagh on the preamble of the Declaration of Independence? After all the Hrchagakir is not a depository of wishful dreams. On the contrary, the Hrchakir lays the foundation for the raison d'ere  of the state. (see note 1)

The citizens of Armenia have historic decision to make before the mandate of the Nikol Pashinyan ends in June 2031.  

***

Note 1: Raison d'être (pronounced /ˌreɪ.zɑːn ˈdɛt.rə/ or */ˌrez.ɒ̃ ˈdɛt.rə/) is a French phrase that translates literally to "reason for being" or "reason to be."

Link1: Declaration of Independence – Hrchagakir: https://gov.am/en/independence/

Link 2: Reflecting on the proposed change of the Constitution of Armenia. https://vhapelian.blogspot.com/2024/07/reflecting-on-proposed-change-of.html 

 


 

 

Tuesday, October 27, 2026

Krikor Zohrab eulogizing Simon Zavarian: Sad News

 Բնագիրը կցուած է - Բօթ-Krikor Zohrab: sad news։ Attached is my translation of Krikor Zohrab (1861-1915) mourning the death of Simon Zavarian on October 19, 1913. The eulogy is also a study in contrasts. Krikor Zohrab loved luxury and lived lavishly but obviously had remained at owe at the modesty and austere lifestyle of Simon Zavarian who was younger than him. Vaհe H Apelian

SAD NEWS

He was one of them—one of that small band of volunteers who, one day, stepped forward to realize an impossible dream.

For this is the great Art: to step forward—in all things, and everywhere. This is the great Honor: to walk, at every moment, in the face of danger, of imprisonment, of the gallows—to walk, even amidst uncertainty.

And for twenty years, this was the life of these young men—men who are now old; this was the heroic epic, the incredible saga, known as the Armenian Revolution.

Simon Zavarian was one of them. He worshipped the supreme deity—Truth—to the very end; he remained devoted to the noblest of all creeds—that of Conscience; and he embraced the most ill-fated of all loves—the love for one’s Nation. 

We always found him occupied with fulfilling his duty—so much so that he never had time to think about his own rights. Rights belonged to others; duty belonged to him—that, in essence, was Zavarian. He lived out his sacred conviction through the lives of the dispossessed—without complaint, with a cheerful spirit—and in that same manner, he died. It seems our age has a penchant for contrasts: against the base, money-worshipping manifestations of careerism, it suddenly presents a figure like Zavarian.

It is also a striking contrast that this physically frail man should command such reverence as a great revolutionary. His simplicity and modesty kept him—always—far removed from ostentation and clamor. To work—that was his motto: to work until the very end, until the final moment.

Ultimately, this life of self-deprivation had worn him down and left him utterly exhausted. Outwardly, he still maintained his usual vigor, yet his suffering could be read upon his face. Though doctors prescribed rest, he continued his work; the ominous signs of an impending catastrophe multiplied. Zavarian remained immersed in his labors, but one day—toward the very end—he was finally compelled to confess to a friend:

"I feel extremely weak."

He was dying, yet he refused to take to his bed. While on his way to work once more—right in front of the of the house he labored (Azatamart Publishing House), which thus became the symbol of his life—he passed away, much like a Roman Caesar: on his feet.

October 19, 1913

                                                                ***

ԲՕԹ

Մին էր անոնցմէ, այն կամաւորներու պզտիկ խումբէն՝ որոնք օրին մէկը անհնարին երազ մըիրականացնելու համար առաջ նետուեցան։

Ահա մեծ Արուեստը` առաջ նետուիլ, ամեն բանի մէջ եւ ամեն տեղ։ Ահա մեծ Պատիւը՝ ամենվայրկեան վտանգի դէմ, բանտին դեմ, կախաղանին դէմ քալել եւ քալել անվստահ։

Եւ այս եղաւ քսան տարի շարունակ կեանքը այս երիտասարդներուն, այսօր ծերեր արդէն.այս եղաւ սխրալի դիւցազներգութիւնը եւ անհաւատալի վէպը՝ որ Հայկական Յեղափոխութիւն կըկոչուի։

Սիմոն Զաւարեան մին էր անոնցմէ. անիկա աստուածներու գերագոյնը՝ Ճշմարտութիւնըպաշտեց մինչեւ վերջը, կրօնքներուն ազնուագոյնին կապուած մնաց՝ Խղճմտանքին. սէրերունամենէն դժբաղդը ունեցաւ՝ Ազգի սէրը։

Միշտ իր պարտականութիւնը կատարելու զբաղած գտանք զինքը՝ այնքան որ ատենչունեցաւ իր իրաւունքին վրայ մտածելու. Իրաւունքը ուրիշներունն էր. Պարտականութիւնը՝ իրենը.ահա՛ բոլոր Զաւարեանը։ Եւ սուրբ համոզումը անիկա ընչազուրկներուն կեանքովը ապրեցաւ, առանց տրտունջի, զուարթութեամբ եւ այդպէս ալ մեռաւ։ Մեր դարը հակադրութիւնները կը սիրէ կարծես. carrierism [1] ի ստորին դրամապաշտութեան արտադրոյթներուն դէմ յանկարծ Զաւարեանմը կը հանէ։

Տարօրինակ հակադրութիւն մը նաեւ որ այս մարմնապէս վտիտ մարդը մեծՅեղափոխականութեան պատկառանքն է։ Իր պարզութիւնը եւ համեստութիւնը ցոյցէ եւ աղմուկէհեռու մնաց ամեն ատեն. աշխատիլ՝ այս եղաւ իր նշանաբանը, աշխատիլ մինչեւ վերջը, մինչեւյետին րոպէն։

Վերջը վերջը այս զրկանքի կեանքը հիւծեր, մաշեցուցեր էր զինքը. արտաքուստ իր աշխոյժըկը պահէր տակաւին, բայց իր տառապանքը երեսին վրայ կը կարդացուէր։ Բժիշկները հանգիստ կըպատուիրէին իրեն. անիկա իր գործը շարունակեց. մօտաւոր աղէտի մը կանխայայտ նշանները բազմապատկուեցաւ. Զաւարեան իր աշխատասիրութեանը մէջ էր. օր մը սակայն, էն վերջերը, ա՛լպարտաւորցաւ խոստովանիլ բարեկամի մը.

- Շատ տկար կ’զգամ ինքզինքս։

Մահամերձ էր բայց չզիջեցաւ անկողին մտնել ու նորէն աշխատութեան գացած պահուն, ճիշդ Աշխատանքի տան առջեւ, որ այսպէս խորհրդանիշը եղաւ իր կեանքին, մեռաւ Հռոմէացի Կեսարինպէս, ոտքի՛ վրայ։

19 Հոկտեմբեր 1913