In Gratitude to Ümit Kurt’s Family

Vahe H. Apelian

 

A few days ago, I purchased a copy of Ümit Kurt’s book from the National Association of Armenian Studies and Research (NAASR) bookstore. The book is titled “The Armenians of Aintab, The Economics of Genocide in an Ottoman Province.” The book was published this year – 2021 - by  the Research University Press, Cambridge, Massachusetts, London, England,

The book is 380 pages. But discounting the appendix, the glossary,  the notes, the bibliography, the acknowledgements, and the index; 220 pages make the text of the book. 

I have not finished reading the book. But I know about the book because more than once I heard the author present the book and attended to the questions and answers that followed his presentation. The book reminded me of Stanely E. Kerr’s “Lion of Marash”. My late maternal uncle Antranig Chalabian collaborated with Dr. Kerr to write that historical book. In both instances serendipity and unexpected turn of events gave rise to such monumental books.

I do not know how long it will take me to finish reading the book. Understandably this is not a review of the book. I am not even sure that I would qualify to critically review the book. But there is also a sentimental aspect of the book that transcends scholarship, and it pertains to the Ümit Kurt’s family who supported him to embark on this monumental work and stood by him. 

Ümit rightfully acknowledges the support of many he met as he travelled “between Boston, London, Paris, Gaziantep, Istanbul, Ankara, Yerevan and Beirut” to bring his work to fruition.  But the ones who will remain with him, day in and day out, whether they are near to him or far away, are the members of his family. Rather than academic accolades they most probably will bear the reserved and guarded understanding, if not the hostility, of the Turkish society at large for having a member their family unearth an aspect of their hometown Gaziantep long buried and forgotten. 

As I start reading the book, I too thank, “Hasan, Hanim, Dilek, Hamit, Figen, Deniz, Çağan, Ali, Aras, and Dila Zeynab Kurt.” I assure them, throughout my reading, they will remain in my mind, no less than the author himself.

I know of Aintabtsis as a headstrong, industrious, enterprising, and proud people. This is what Antranig Zarougian wrote about the Aintabsis in Aleppo in his book “Yerazayin Haleb- Dreamy Aleppo”. He taught in an Armenian school the Aintabsis ran. I quote:

“The overwhelming majority of the Armenians in Haleb were Cilician Armenians; the Sassountsi Armenians were the second largest. Among them, the Aintabsi Armenians occupied a prominent and dominant position. Their numerical superiority was such that they had two schools, Zavarian (Tashnag) and Grtasseerats (the other kind). For some time, they had their own church, next to the Cathedral of the Holy Forty Martyrs (Սրբոց Քառասնից Մանկանց Մայր Եկեղեցի). It was known as the “Aintabsis” church. When Catholicos Coadjutor Papken passed away, they did not let him be buried in Antelias. They brought the coffin to Haleb and with a large showing had his remains buried in “their” church.

Before the Genocide Aintab was considered the Athens among Cilician cities because of its schools, and the American College. In spite of the fact that Aintabsi Armenians were Turkish speaking, love of learning and education were much stressed among them. The trustees of the schools naturally were all Aintabsi Armenian craftsmen who took care of the schools much like they took care of their households. But they regarded they had the same say in matters relating to education as they had in their own households.”

After Stanley E. Kerr wrote the book, Armenians who hailed from Marash hosted the eminent author. A  few years ago, the Armenians in San Francisco hosted Dr. Kerr’s grandson, Steve Kerr, who is an American professional basketball coach and former player who is the head coach of the Golden State Warriors of the National Basketball Association.

It behooves to the Armenians hailing from Aintab, not only to purchase a copy of this book, but also host Ümit Kurt and his family for having enshrined for posterity the history of their ancestors and their lots on their native land  Aintab.

                                                    *****

Note: Those interested to read about how the "The Lions of Marash" came to see the light of day, may read the following link: http://vhapelian.blogspot.com/2021/07/antranig-chalabian-big-books-little.html

Arpiar Arpiarian's - Red Offering: The broader interpretation (2/2)

 Note: Supplement to Machiavelli's "The Prince" and Arpiar's "The Red Offering"  (See link below).

Vahe H. Apelian

 

 “Red Offering” was a must read for the students of my generation attending Armenian schools in Lebanon. Before contemplating on the massage of the book, I invite the readers to read my translation of the concluding paragraphs of this famous book.

*****

“ – When are you returning Der Hayr, asked Hayrabed Effendi

- Truthfully speaking, I do not know for sure. A new patriarch will be elected soon. I hope that the His Holiness Srpazan will allow me to return. My absence has been way too long. The villagers are waiting for my return. There is a lot to do.

- Did you hear how your village fared? Were there lots of misfortunes that befell upon them too?

- From that standpoint, thankfully Effendi, I heard that our village fared well. 

- Really? That is some miracle.

- Effendi, it is not just a mere miracle.

- What is it then?

- Our boys were thoughtful and had bought and kept a few guns. They also had learned marksmanship. When the marauding crowd attacked the village, the boys retaliated, and the attackers ran fleeing for their lives. The boys pursued them and also came to the aid of other villages as well, salvaging them from attacks. What can I say Effendi? If every town and every village had  prepared itself, nothing would have happened to them.

Upon hearing the information, the Effendi became pensive and stayed silent. He was realizing that the popular wisdom was in having guns and in being trained to use them. Curiosity got better hold of him and quizzed Der Houssig more. The effendi remained wondering how was it that the inhabitants of an obscure far away village had foreseen the coming. 

The priest let Effendi Hayrabed know of the preparations they had over the years distancing himself and attributing everything to the group of the young men in the village. 

- H~ey, hey — said the effendi - we thought we are Armenian too, as if we had an important role to play in the nation  The people, on their own, knew much better what prudence called for.

After experiencing the maltreatment and the humiliation, the effendi had become a nervous wreck. He desperately needed someone to confide to him his bitter heart. He felt an unabated urge to confess. He poured all that was tormenting his soul to the priest. Der Houssig realized the broken soul of the affluent man. He did not want to see the man enfeebled  more. On the contrary, he attempted to restore his soul, to salvage him from his despondency, to invigorate him.  Hayrabed Effendi was a force who had to be freed from his state of despondency. Der Houssig had such thoughts from the moment he met his old nemesis once again, consequently he attempted to counter his desperation.

- Effendi – said Der Houssig – do not say such things. All Armenians who love their nation and desire the best for it, do not necessarily think alike. Who can predict the future in all certainty? Especially nowadays, our nation is in a such state that where what is deemed to be to its favor in one place, could be detrimental in some other place. Things that may be the cause of the demise in one place, could be salvation in another place. True, that our village did not experience any disaster thanks to the guns the people had, but I heard that here, nothing happened in Ortakiugh.

- Yes, thank God, here in Ortakiugh no one’s nose bled – in a visible humility replied Hayrabed Effendi – the guardian of the Ortakiugh.

- But Ortakiugh also did not resort to guns – continued Der Houssig, but the district was salvaged thanks to your directives driven by cautionary farsightedness. You see, in one place political conduct can be helpful and in other places the conduct of guns. The Armenians should attend to their safety according to the needs of their circumstances.

The more Hayrabed Effendi listened to Der Houssig the more he liked him. He realized that the Armenian villager from the interior of the country possessed not only a strong character, but also was a very intelligent man and very considerate. Der Houssig’s words lightened the heavy load from his soul. He thought for himself if the nation had priests like Der Houssig, the nation would not be in want of others. At that very moment, he made a vow that he will invest all his efforts to prepare priests like Der Houssig. This vow uplifted his soul. He felt a renewed person. His life had a higher calling now. What is past, has passed. It was time to look for the future. All his thoughts were crystalizing in him thanks to the words he was hearing from Der Houssig.

It was getting dark. Hayrabed Effendi stood up to take his leave.

- Der Hayr- he said – we may not meet again for a long time. God be with you on your way home. Should your village need anything, please send word to me through the patriarchate and I will attend to them.

- May God have us not in want of anything, Effendi.

Hayrabed Effendi took a step towards Der Houssig to kiss his hands, as he grabbed Der Houssig’s hand, he took a small purse full of gold coins from his pocket and wanted to place in Der Houssig’s palm. Der Houssig retreated.

- I beg you Effendi, do not feel obliged. I am not in need of anything. There are many who are in more needs that I.

- No, Der Hayr - said Hayrabed Effendi – this is not for you. And with a solemn voice whispered:

-  It is for the people to buy gun powder, guns. Prudence is in the guns. “Those who do not take the sword, die by the sword.”

Der Houssig accepted the gift and looked at the Effendi’s face with a smile.

The eyes of the two met each other. In them burnt the thousand years’ hatred of the poor and the wealthy Armenians towards their enemy. "

*****

Arpiar Arpiarian was gunned down in Cairo in 1908. That was the third assassination attempt and the fatal.  It is claimed that he wrote the book "Red Offering" between 1901 and 1902.The book was then written 120 years ago. What is noteworthy is that Hayrbed Effendi’s change of heart and making amends for his onetime opposition to Der Houssig by donating to him gold coins as his “Red Offering” towards purchasing guns, has dominated the narrative of the book through those past 120 years. Der Houssig's message, "You see, in one place political conduct can be helpful and in other places the conduct of guns. The Armenians should attend to their safety according to the needs of their circumstances" was ignored. Both protectorates, one resorting to guns, Der Houssig's village;  and the other resorting to diplomacy, Hayrabed Effendi's district Ortakiugh, had fared well.

The attached is the cover of the book we read. For generations that cover very much embodied the message of the book, that the salvation is only with guns, as the popular Armenian saying goes. And in that narrative, the gun advocate Der Houssig’s message for softer policy as well, depending on the local needs, was completely ignored. Surely there is no denying that strength is the guarantor of security but that strength comes not only with military hardware but also in astute political leadership. 

The broader interpretation of the message of the book, I believe, would have served the students and those who read the book much better. 

Note: Machiavelli's "The Prince" and Arpiar's "Red Offering" (No.1):

http://vhapelian.blogspot.com/2021/12/machiavellis-prince-and-arpiars-red.html

Machiavelli’s “The Prince” and Arpiar’s “Red Offering” (1/2)

Vahe H. Apelian

Both of these books were mandatory readings through my schoolings. Machiavelli’s “The Prince” was a required reading in the American University of Beirut during my study there. Irrespective of the intended major, the students had to take at least two semesters of  social study. It is where, my recollections let me believe, I read the book. I also remember that the professors who taught social studies were known to be tough graders. 

Arpiar Arpriarian’s “The Red Offering” book was also a required reading during my studies in the Sourp (Saint) Nshan Armenian school,  which was at junior level. The students graduated in their 9th and last grade to continue their studies elsewhere. In my case it was the Armenian Evangelical College – A.E.C. – where I continued my studies for the next three years for my high school education in 1965, to give a glimpse of the elapsed time. 

Lately I read the two books over again to refresh my memory and ended up questioning the impressions I had harbored over the years about the main message the authors of these books wanted to convey.

Recently I read a comment on the Armenian social media advising that the Armenian negotiators should be Machiavellian to make headway in the treacherous and labyrinthine politics of the Caucasus. I wondered whether it would have been more appropriate commenting that the Armenian negotiators should be aware of the Machiavellian mindset of those with whom they negotiate or will be negotiating.

Let us be mindful that Niccolo Machiavelli shared his commendations with the prince who had acquired power  either by good fortune, such as by inheritance or through his own resources and skills. In either case, the advice Machiavelli shared was not to an “under dog” to maneuver itself to become the top or to how maneuver to snatch its share from the “the top dog” of the pack.  The advice Machiavelli shared  was in fact to the “top dog” advising him how to retain and consolidate and retain the power the prince has acquired.  

Let us be mindful that our representatives will be negotiating with “top dogs” that want to consolidate and extend their own powers. I believe it’s more of a matter for the Armenian negotiators to be able to secure assurance that what they negotiate for the security and prosperity for Armenia will be honored in the long term given the mindsets of the “princes” in the region. After all, Machiavelli advised the prince that “men are either to be kindly treated, or utterly crushed” and that enemies, although vanquished, who remain “in their homes, have the power to hurt”, so better to “colonize” them, that is to say, send them away.

Our representatives face a tough battle, needless to say.

What about the other book?

The title of Arpiar Arpiarian’s book is “Garmir Jamouts – Կարմի Ժամուցը». In order to make the translation a bit more palatable, some have translated the title as “The Crimson Offering” or “The Scarlet Offering”. I opted to use the adjective red. I have no recollection of having read the color of blood being crimson or scarlet. Red is how we describe blood, and the title has to do with shedding of blood and hence its “The Red Offering”.

The crux of the Arpiar’s novel is the clash between a wealthy Armenian by the name Hayrabed Effendi and a young priest from the interior by the name Hayr Houssig. Hayrabed Effendi was very influential in a suburb of Constantinople called  Ortakiugh, where Arpiar Arpiarian had his early education. The Effendi was a devout Christian and never missed attending mass. He gave generously to the community but was very cautious in anything he thought remotely might raise the ire of the local pasha. 

Der Houssig, on the other hand, was a daring and an enlightened priest who improved the lot of his village. Der Houssing attributed his approach for cleanliness, and self-reliance of his native village to his understanding of the Armenian bible in vernacular left in the village by an Armenian evangelical pastor. In fact, when he met the pastor years later, he presented himself as his disciple, to the surprise of the badvelli (pastor) who had a vague recollection of the mistreatment he received in Der Houssig’s village.

 Time passed and the Armenians experienced what must have been the Hamidian massacres. During which time Hayrabed Effendi was imprisoned, humiliated in spite of his good rapport with the pasha. When push came to shove, he had become a nobody. Der Houssing also was imprisoned. When calm returned, both Hayrabed Effendi and Der Houssig happened to meet again and when Hayrabed Effendi found out that Der Houssig’s village had fared well because of the  preparations they had vested over the years to be self-reliant in assuring their safety, security  and well-being. 

Hearing that Der Houssig’s village had fared well, it dawned on the Efendi that he had misunderstood Der Houssig instead of appreciating the wisdom of the village priest from the interior of the country, he had chastised him. To make amends for his misconception, he offered Der Houssig a gold coin. When Der Houssig objected, Hayrabed Effendi insisted, and he said that his offering is his “red offering”. That is to say, towards the purchase of guns.

In nutshell that is what the book is about. It was a mandatory reading in the Armenian schools to laud the virtue of self-reliance through arms . In fact, the cover of the book reflected the theme that our teachers wanted to convey to us.

But in reality, is that all Arpiar Arpiarian wanted to convey?

I realize now that the book had become symbolic of what in fact it was more than that. Regretfully the Armenian mindset had carved a tunnel vision and passed it along to the upcoming generation. That impression had remained entrenched in my memory all these past decades. It’s my reading in my retirement years that would alert to me that the book is more than what I had thought it was as it was depicted on the cover of the book we read. Even my mother, in one of her writings, had cited the book attesting to the message on the cover of the book, the virtue of guns.

But is that all the Arpiar Arpiarian wanted to convey?

 See next installment.

What's in the Kessab Names?

 Vahe H. Apelian

Դանիէլ - Taniel (Daniel), Դաւիթ - Tavit (David)

In an article written in 1998, Melkon  Eblighatian M.D., recalled hearing about a man known as Daye for the very first time in 1938, when he was eighteen years old. That summer his father took the family, consisting  of his younger brother and mother to spend their summer in Kessab for the very first time, having rented a room from the man Kessabtsis called Daye. The article is reproduced in the book I recently received titled “The Daye of Kessab” (Քեսապի Տային). It  means, “The Uncle of Kessab”.  Daye is a Turkish  word, and it means just that, uncle. Kessabtsis have incorporated many Turkish words in their dialect as a  result of their living under the Ottoman rule for centuries.

Upon settling in for their summer long stay, his father told him to “be respectful to the landlord”, telling him  that “although in appearance he is a modest villager, but he is a very respected person who has been a fedayee (a freedom fighter).” The person in question was Ovsia Saghdejian, about whom the book is about. 

But no one seemed to know his name, recalled Eblighatian, as he became curious about their famous landlord. His father told him that their landlord, I quote: “during the WWI, had taken part in the Battle of Arara, as a legionnaire, where he had distinguished himself for his bravery. Afterwards for many years, with a group of combatants, he had protected Kessab and its villages against lawless marauding crowds. He thus had gained the respect of not only his compatriots but the enemies as well. Perhaps that was the reason”, Melkon Eblighatian’s father had wondered that “everyone without exception, Armenians, and Turks alike, called him KARA DAYE (in Turkish the dark uncle). “ He then told his son that he too did not know their landlord’s real name.

Melkon Eblighatian, in turn, could not bring himself to muster the courage and ask their famous landlord what his name was. One day he brought the issue of Daye’s name to a family friend, Avedis Garboushian who let him know that his name is Ovsia Saghdejian. 

Upon hearing his name, Eblighatian noted that he had not heard the name Ovsia before. Avedis noted to him that after the Armenian Evangelical movement took root in Kessab, from that period  and on many Kessabtsis, I quote: “gave their children biblical names, such as Նաթանայել–Natanayel (Nathaniel), Մաղաքիա–Maghakya (Malachi), Մատաթեա–Madatya (Mattatha), Օպատիա–Obadya (Obadaiah), Ովսեա–Ovsia (Hosea), Եովել–Yovel (Joel), Հեթեթիա–Hetetya (Jedidiah).” He also noted to Melkon that these names were not used in Kessab before. ( Note I listed the names in Armenian, followed by its transliteration, and put the biblical name in parenthesis.)

Apparently Avedis Garboushian forgot to note that Ovsia had a relative who was also a legionnaire and whose name was  Լէվի – Levee (Levi) Saghdejian. A formal picture of the two together graces the book. (See attached: Seated Hovsep, standing LtoR: Levi and Ovsia Saghdejians).

The Armenian Evangelical denomination was founded in Constantinople in 1846. Not long after its founding, it found a receptive audience in greater Kessab and six years later, in 1852, the Armenian Evangelical school was established in Kessab, that continues its mission to this day at elementary and middle school level. The Armenian Evangelical movement gave rise to a spiritual, cultural, and educational renaissance in Kessab that profoundly influenced the character of the Kessabtsis. 

I had often wondered why my paternal uncle was named Ճոզէֆ – Jozef (Joseph). In our family tree that traces 10 generations along patriarchal line, his name had no precedent. After reading Garbsoushian’s explanation, it occurred to me that he too may have been named Joseph for that very reason. In fact, in his village of Keurkune, several of his contemporaries were his namesake, such as Joseph Bedirian, Joseph Kerbabian. It is not uncommon to come across Biblical names in Kessab in their Latin scripted sounding, such as Ճէմս–Jams (James) as in the persons of  James Bedirian and James Apelian of Keurkune, or the graceful Անժէլ–Anjel (Angel) in the person of Angel Megerditchian; or Martha (Մարթա) as in the late Martha Apelian-Titizian; Էֆի(Effie), a maternal aunt to my maternal cousin Annie Hoglind. She may be named after the beloved American missionary in Kessab, Miss Effie Chambers. 

The name Ovsia remained etched in Dr. Melkon Eblighatian’s memory. More than half a century later he consulted Hrachia Ajarian’s (Acharian’s) exhaustive dictionary on “Armenian Proper Names” - (Հայոց Անձնանունների Բառարան) - in five volumes that includes all names mentioned in Armenian literature from 5^th to 15 centuries. He found out that the eminent Armenian linguist has noted in his dictionary that Ovsia is Hebrew in origin and that it means  “to help, free, save” and furthermore he noted that “the name is not used with us.” («Նշանակում է օգնել, ազատել, փրկել։ Այդ անունը մեր մէջ գործածուած չէ։»

Upon reading the explanation of the name and the lack its use among the Armenians, Melkon Eblighatian  became reflective and wondered writing how strange it was and what mysterious serendipity drove the parents to name their village child Ovsia. He concluded his article noting that it seemed preordained that the child would be named so. His endearing name Kara Daye, the Kessabtsis bestowed upon him – Melkon Eblighatian reasoned - was the people’s testament that the child lived up to the true meaning of his name as an adult. 

Note: Cover:  “The Daye of Kessab” (Քեսապի Տային)

 

The Legends of Hampartsoum and Aram Keklikians

Vahe H. Apelian

Hampartsoum Keklikian, a.k.a. Hampar Kelikian with Senator Bob Dole

For the Armenians worldwide, the death of Bob Dole surely rekindled in them the late senator’s special relationship with Hampar Kelikian, M.D. When Bob Dole decided to run for the presidency in 1996, I remember his wife Elizabeth, in her introductory remarks about her husband, to a capacity filled town hall audience, mentioning her husband’s youthful service to the country during Second World War and elaborated on his special relationship with the Armenian American surgeon who was instrumental in his rehabilitation.

I had heard of an Armenian doctor’s special relationship with a U.S. senator before I immigrated to the U.S. in 1976.  But the doctor’s name was etched in my memory as Hampartsoum Keklikian. I wondered if Elizabeth Dole’s introduction referred to the same medical doctor; I had read about. It was. Wikipedia notes the following: “Kelikian was an Armenian orthopedic surgeon and native of Hadjin in the Ottoman Empire. Born Hamparzoum Keklikian, he came to America in 1920 to escape the Armenian genocide.”

The Armenian doctor’s reputation among the Armenians was not confined only to his special relationship with his one-time patient, turned Senator Bob Dole.  The good surgeon was  also hailed as a staunch advocate of the Armenian literature. In a personal correspondence Garo Armenian wrote the following about him: “"Dr. Keklikian was also a devoted writer both in Armenian and in English. He tried his hand in fiction in English; wrote a novel which was rejected by the principal publishers. The theme (obviously relating to the tragedy of his people) was alien to the US publishing world. His comparative study (in Armenian) of Tchekhov and Shirvanzadeh is superbly erudite. He was a close friend of William Saroyan. Unfortunately, his busy life left no room for writing. He would have been one of the stars of the Diaspora literature. Once a year, he would spend a few weeks both in Beirut and Aleppo." He was 84 years old, when he passed away in 1983.

There is another legend by another Keklikian, less known but no less compelling.

In 2005 Kevork George Apelian, introduced to the Armenian readership Aram Keklikian in his book that was translated into English as “Martyrdom For Life” (Յկեանս Նահատակութիւն). Aram Keklikian’s story is titled “Bedouin Chief Aram Keklkian – Selman El Drbo”. The story is the first of the 17 real life Armenian genocide survivor’s stories that constitute the book.

Aram Keklikian’s legend untangled when a Bedouin chief presented his two wives to a woman tailor in the city of Kamishli in Syria. The tailor happened to be an Armenian and thence the Bedouin chief unraveled the mystery that had surrounded his whole existence and ended up locating his biological mother Yeran who  was the daughter of Effendi Garabed Chalian of Hadjin and was married to Hovhannes Keklikian of Hadjin as well. In the ensuing genocidal mayhem, she had lost her husband, a younger son but her eight years old son Aram was abducted. After surviving the ordeal, she had remarried and had started a new family anew.

After the mother and son united, they had a picture of two taken together which graces Kevork George Apelian’s book’s cover.

Aram Keklikian, a.k.a Salman El Drbo with his mother.

Hampartsoum and Aram Keklikians from Hadjin  became prominent in their own rights, oceans and continents away from each other.

 Hampartsoum Keklikian, through hard work and perseverance became a reputable surgeon. He surely left behind an unforgettable legacy for Dole and Kelikian families and for the Armenians at large, as well as for the American medical and civic communities.

 Aram Keklikian was not born from a Bedouin tribe member where patriarchal lineage is paramount for prominence. But through his intelligence and fair play had become the chief of their tribe and surely left behind an unforgettable legacy no less for his descendants who would become members of the Armenian Islamic tribe. Serendipitous turns of event led Kevork George Apelian to discover the existence of this official tribe in Syria and reported for the very first time, a few years after he wrote his “Martyrdom for Life” book.

The lives of these two Armenian genocide survivors, Hampartsoum Keklikian, a.k.a. Hampar Kelikian; and Aram Keklikian, a.k.a. Salman El Drbo make the staff of which rightfully Armenian genocide survivors’ legends are made. 

 

A plethora of traitors and assassins

Vahe H. Apelian

Google-ի հայերէն թարգմանութիւնը կցուած է ներքեւ։

 

The term traitor and the adjective treasonous have recently proliferated in the Armenian social media. The term traitor nowadays appear mostly used to depict the PM of Armenia under whose watch Armenia lost a war against TurkaBaijan forces and their active supporters. The adjective treasonous is hurled against the PM for having signed the tri-party dictate to halt the war between Armenia and Azerbaijan brokered by Russia

As far as I am concerned I cannot call the PM a traitor nor qualify his signing the ceasefire agreement a treasonous act. Like any other naturalized American citizen, I too have taken the oath of allegiance and sworn that "I will support and defend the Constitution and the laws of the United States of America against all enemies, foreign and DOMESTIC." But that does not give me the right to take the laws into my hands and call a person a domestic enemy, in other words a traitor. It appears that regretfully, not being a state for hundreds of years, Armenians have had to resort to take matters into their hands and deal with those whom they deemed to be domestic enemies or traitors in the harshest way possible. That is to say assassinate them.

Recently a friend forwarded to me a copy of a book that lists Armenian assassinations perpetrated by Armenians against Armenians from 1890 to 1908, the year of  eminent writer Arpiar Arpiarian was gunned down in Cairo. Each assassination is documented by quoting the Armenian press elaborating on the killing or the attempted killing, as some of the assassination attempts were not fatal. Furthermore, in the foreword the author emphasized  that “the collection does not intend to confirm or deny the sharp journalistic and historical accusations against this or that party, nor does it seek to reveal the good or bad sides of the parties.” The book simply lists such acts.

The book, the author claimed is published in a limited quantity and  anyone who is interested to read the book may get  its  Pdf version for free by contacting him at tchahagir@journalist.com. It is the pdf version that a friend forwarded me.

The title of the book is “MAN AGAINST MAN”  ( Marteh entem Martoun – ՄԱՐԴԸ ԸՆԴԷՄ ՄԱՐԴՈՒՆ) – Attempted Assassinations and Assassinations Armenian Way - մահափորձեր եւ Սպանութիւններ Հայկական Օրինակով (1890-1908).

The compilation was done by Haig Avakian – Հայկ Աւագեան - and has been published as a supplement to Chahagir Weekly – Ջահակիր Շաբաթերթ - in Cairo in 2018. I did not know that such an Armenian weekly is published in Egypt. The publication of the book was timed in remembrance of the 110^th anniversary of the Arpiar Arpiarian’s assissination that happened on February 12, 1908, after two failed assassination attempts, the first in Constantinople and the second in Venice. The book is 170 pages long.

All the listed acts were carried by the political parties of the day. They were perpetrated due to inter and intra party sharp disputes or against others for the betrayal of the Armenian cause not necessarily by commission but also by omission for not having supported the cause as expected. 

My interest in the book was drawn, as I noted in my first paragraph, by the widespread use of the term traitor and the adjective treasonous damning the presumption of innocence until proven guilty in the courts of the law. 

The number of the assassinations listed the book is staggering. All together 92 such attempts were listed having been carried from 1890 to 1908. We should bear in mind that we did not have a state during those years. Consequently, the judgment to assassinate was left to the political parties,  Overwhelmingly if not all, other than a few of the targeted persons were labeled as tavajan, that is to say traitor, although a few appear to have perpetrated against well to do Armenians for not espousing the Armenian cause.

More were assassinated in Constantinople than anywhere else, but the acts were carried far and wide. Out of curiosity I listed the places where the assassinations took place. The names of some of the places were not familiar to me. I have listed them in Armenian and put in parenthesis in English for those I know: Պոլիս (Constantinople) , վան(Van), Կարին/էրզրում (Garin / Erzeroum), Շապիտ Գարահիսար (Shabin Karahisar) , Բաղէշ(Paghesh  another name for Bitlis), Մարզուան (Merzifon), Սամսոն (Samsun), Շատախ (Çatak), Մուշ (Muş / Mush), Պարսկաստան (Persia), Խոյ (Khoy), Պաթում (Batumi), Զմիւռնիա (Izmir) , Մոսկուա (Moscow), Վասպուրական (Vaspurakan), Սալմաստ (Salmas), Օտեսա (Odesa), Պոսթոն(Boston), Սասուն (Sason), Զուիցերիա (Switzerland), Լոնտոն (London),  Խնուս (Hinis), Ռումանիա(Roumania), Շիրակ (Shirak), Հիւսիսային Կովկաս (Northern Caucasus), Ախլաթ (Ahlat), Ջրաբերդ(Jraberd), Պուրկազ (Burgas), Թիֆլիս (Tiblisi), Շուշի (Shoushi), Արմավիր (Armavir), Նիւ եորք (New York), Ռուսչուք (Ruse, Romania), Գահիրէ (Cairo), Աղթամար (Akhtamar), Կարս (Kars), Սօչի (Sochi). There were a few names I could not locate  them. Listing them in Armenian they are: Բուլանըխ գաւառի (in Bitlis) Կոփ գիւղ, Կամուրճ Գիւղ , Սալնոյ-Ձոր (in Diarbekir), Շամիր (Shamir ?).

In any society, those who are judged to be traitors are dealt with the severest form of punishment that includes death or permanent banishment. Those of my generation who attended Armenian schools were surely taught of the Armenian arch traitor Vasak Suni who was claimed to have betrayed Vartan Mamigonian. My mother, who thought in Armenian schools for half a century, noted to me that throughout her teaching she met only one student in Los Angeles who whose parents had baptized him Vasak. She was so intrigued that she made a point of meeting his parents and had an interesting conversation with the student’s father who seemed to have been an astute student of Armenian history. Since Vartanian war in 451 to this day, other than a very few, no Armenian parents have named their son Vasak.

I think this social phenomenon having a plethora of traitors in our midst and the proliferation of labelling another Armenian traitor should be studied by sociologists and psychologists. When I searched on the internet for American traitors who have betrayed the U.S., not more than a dozen appeared to have done so during the last over two hundred years. It sure is different for Armenians. But why? I wonder. We appear to have labelled a far more number Armenians as traitors and dealt with them accordingly. 

 All those listed in book who were assassinated did not have the benefit of presumption of innocence until proven guilty by an independent judiciary, simply because we did not havre a state, but now we do have a nascent democratic free and independent Armenia under existential threat whose judiciary surely is, I presume, as "perfect", as  "impartial" and as "apolitical" as judicial courts are in democratic countries be it in the United States.  

There is no justification in the liberal use of the terms "traitor" or "internal enemy."

*****

Google-թարգմանութեամբ։

Դավաճանների և մարդասպանների առատություն

Վահէ Հ. Ապէլեան

 

Հայկական սոցցանցերում վերջերս շատացել են դավաճան տերմինը և դավաճան ածականը։ Դավաճան տերմինը մեր օրերում առավելապես օգտագործվում է Հայաստանի վարչապետին պատկերելու համար, ում հսկողության ներքո Հայաստանը պարտվեց Թուրքաբայջան ուժերի և նրանց ակտիվ աջակիցների դեմ պատերազմում։ «Դավաճանական» ածականը շպրտվում է վարչապետի դեմ՝ Ռուսաստանի միջնորդությամբ Հայաստանի և Ադրբեջանի միջև պատերազմը դադարեցնելու եռակողմ թելադրանքը ստորագրելու համար.

Ինչ վերաբերում է ինձ, ես չեմ կարող վարչապետին դավաճան անվանել, ոչ էլ հրադադարի պայմանագրի ստորագրումը որակել որպես դավաճանություն։ Ինչպես ցանկացած այլ նատուրալացված ամերիկացի քաղաքացի, ես նույնպես հավատարմության երդում եմ տվել և երդվել, որ «սատարելու և պաշտպանելու եմ Ամերիկայի Միացյալ Նահանգների Սահմանադրությունն ու օրենքները բոլոր թշնամիների դեմ՝ արտաքին և ՆԵՐՔԻՆ»: Բայց դա ինձ իրավունք չի տալիս օրենքները ձեռքս առնել ու մարդուն անվանել ներքին թշնամի, այլ կերպ ասած՝ դավաճան։ Ցավոք, հայերը հարյուրամյակներ շարունակ պետություն չլինելով, ստիպված են եղել գործը վերցնել իրենց ձեռքը և հնարավորինս դաժան կերպով վարվել ներքին թշնամիների կամ դավաճանների հետ: Այսինքն՝ սպանել նրանց։

Վերջերս ընկերս ինձ փոխանցեց մի գրքի պատճեն, որտեղ թվարկված են հայերի կողմից հայերի դեմ իրականացված հայերի սպանությունները 1890-ից 1908 թվականներին, երբ Կահիրեում գնդակահարվեց ականավոր գրող Արփիար Արփիարյանը: Յուրաքանչյուր սպանություն փաստագրվում է՝ մեջբերելով հայկական մամուլը, որը մանրամասնում է սպանության կամ սպանության փորձի մասին, քանի որ մահափորձերից մի քանիսը մահացու չեն եղել: Ավելին, նախաբանում հեղինակն ընդգծել է, որ « ժողովածուն նպատակ չունի հաստատել կամ հերքել այս կամ այն ​​կուսակցության հասցեին հնչող լրագրողական և պատմական սուր մեղադրանքները, ոչ էլ փորձում է բացահայտել կողմերի լավ կամ վատ կողմերը։ «Գրքում պարզապես թվարկված են նման արարքները: 

Գիրքը, հեղինակի պնդմամբ, տպագրված է սահմանափակ քանակությամբ, և յուրաքանչյուր ոք, ով ցանկանում է կարդալ գիրքը, կարող է անվճար ստանալ դրա PDF տարբերակը՝ կապվելով նրա հետ tchahagir@journalist.com էլ. Դա pdf տարբերակն է, որն ինձ ուղարկեց ընկերը:

The title of the book is “ MAN AGAINST MAN ” ( Marteh entem Martoun –  ՄԱՐԴԸ ԸՆԴԷՄ ՄԱՐԴՈՒՆ )  –  Attempted Assassinations and Assassinations Armenian Way  -  մահափորձեր եւ Սպանությունների Հայկական Օրինակով  (1890-1908).

The compilation was done by Haig Avakian –  Հայկ Աւագեան -  and has been published as a supplement to  Chahagir Weekly  –  Ջահակիր Շաբաթերթ -  in Cairo in 2018. I know that an such an Armenian weekly հրատարակվում է Եգիպտոսում։ Գիրքը հրատարակուեցաւ ի յիշատակ  Արփիար Արփիարեանի սպանութեան 110 ^{-րդ տարելիցին, որ տեղի ունեցաւ 12 Փետրուար 1908ին, երկու անյաջող մահափորձերէ ետք։} Գիրքը 170 էջ է։

Թվարկված բոլոր գործողությունները կրել են օրվա քաղաքական կուսակցությունները։ Դրանք իրականացվել են միջկուսակցական և ներկուսակցական սուր վեճերի կամ այլոց դեմ հայ դատի դավաճանության համար ոչ պարտադիր կերպով պատվիրանով, այլ նաև գործին սպասվածի պես չաջակցելու պատճառով: 

Գրքի հանդեպ իմ հետաքրքրությունը, ինչպես նշեցի իմ առաջին պարբերությունում, առաջ բերեց դավաճան տերմինի և դավաճան ածականի լայն տարածումը՝ անմեղության կանխավարկածը դատապարտող, քանի դեռ նրա մեղավորությունն ապացուցված չէ դատարաններում:  

Գրքում թվարկված սպանությունների թիվը ապշեցուցիչ է։ Բոլորը միասին թվարկվել են 92 նման փորձեր, որոնք իրականացվել են 1890-ից 1908 թվականներին։ Պետք է նկատի ունենալ, որ այդ տարիներին մենք պետություն չենք ունեցել։ Հետևաբար, սպանության դատավճիռը թողնվեց քաղաքական կուսակցությունների վրա, ճնշող մեծամասնությունը, եթե ոչ բոլորը, բացառությամբ մի քանի թիրախի, պիտակվեցին որպես թավաջան, այսինքն՝ դավաճան,  թեև մի քանիսը, կարծես, բարի գործեր են արել՝ հայերի համար լավ վարվելու համար։ չպաշտպանելով հայկական հարցը.

Կոստանդնուպոլսում ավելի շատ սպանվեցին, քան որևէ այլ վայրում, բայց գործողությունները տարածվեցին շատ հեռու: Հետաքրքրությունից դրդված թվարկեցի այն վայրերը, որտեղ տեղի են ունեցել սպանությունները։ Որոշ վայրերի անուններն ինձ ծանոթ չէին։  Ես  թվարկել եմ դրանք  հայերեն  և փակագծերի մեջ տեղադրել անգլերեն  նրանց համար , ում ճանաչում  եմ . ) , Մարզուան ( Merzifon) , Սամսոն  (Samsun) , Շատախ (Çatak), Մուշ  (Muş / Mush) , Պարսկաստան  (Persia) , Խոյ.  (Khoy) , Պաթում  (Batumi) , Զմիւռնիա  (Izmir)  , Մոսկուա (  Moscow) , Վասպուրական  (Vaspurakan) , Սալմաստ  (Salmas) , Օտեսա  (Odesa) , Պոսթոն (Boston)  , Սասուն (Sason ,  Sason)  (London) , Խնուս  (Hinis) , Ռումանիա (Roumania) , Շիրակ  (Shirak) , Հիւսիսային Կովկաս  (Northern Caucasus) , Ախլաթ ( Ahlat) , Ջրաբերդ (Jraberd) , Պուրկազ  (  Burgas) , Թիբլիս , Թիֆլիս (Shoushi) , Արմավիր  (Armavir) , Նիւ եորք  (New York) , Ռուսչուք  (Ruse, Romania) , Գահիրէ  (Cairo) , Աղթամար  (Akhtamar) , Կարս  (Kars) , Սօչի  (Sochi). Կային մի քանի անուններ, որոնց ես չկարողացա գտնել: Listing them in Armenian they are:  Բուլանըխ գաւառի (in Bitlis) Կոփ գիւղ ,  Կամուրճ Գիւղ , Սալնոյ-Ձոր (in Diarbekir), Շամիր  (Shamir ?).  

Ցանկացած հասարակությունում նրանց, ում դավաճան են համարում, ենթարկվում է պատժի ամենախիստ ձևին, որը ներառում է մահ, կամ հասարակությունը վտարում է նրանց: Իմ սերնդից նրանք, ովքեր հաճախել են հայկական դպրոցներ, անշուշտ, սովորել են հայ ոխերիմ դավաճան Վասակ Սունին, ում պնդում էին, թե դավաճանել է Վարդան Մամիկոնյանին: Կես դար հայկական դպրոցներում մտածող մայրս ինձ ասաց, որ իր դասավանդման ընթացքում Լոս Անջելեսում հանդիպել է միայն մեկ աշակերտի, ում ծնողները նրան մկրտել են Վասակ։ Նա այնքան հետաքրքրված էր, որ նպատակադրեց հանդիպել իր ծնողներին և հետաքրքիր զրույց ունեցավ ուսանողի հոր հետ, ով թվում էր, թե հայոց պատմության խորաթափանց ուսանող էր: 451 թվականի Վարդանյան պատերազմից մինչ օրս, բացի շատ քչերից, ոչ մի հայ ծնող իր որդուն Վասակ չի անվանել։

Կարծում եմ, որ մեր մեջ դավաճանների առատություն ունեցող այս սոցիալական երևույթը և մեկ այլ հայ դավաճանի պիտակավորման բազմացումը պետք է ուսումնասիրվի սոցիոլոգների և հոգեբանների կողմից: Երբ ես ինտերնետում որոնեցի ամերիկյան դավաճանների համար, ովքեր դավաճանել են ԱՄՆ-ին, թվում էր, որ ոչ ավելի, քան մեկ տասնյակը դա արել է վերջին ավելի քան երկու հարյուր տարվա ընթացքում: Հայերի մոտ, իհարկե, այլ է։ Բայց ինչու? Ես զարմանում եմ. Մենք, ըստ երևույթին, ավելի շատ հայերի պիտակավորել ենք որպես դավաճան և համապատասխանաբար վարվել նրանց հետ: 

 Գրքում թվարկված բոլոր սպանվածները չունեին անմեղության կանխավարկածի օգուտ, քանի դեռ նրանց մեղավորությունն ապացուցված չէր անկախ դատական ​​համակարգի կողմից, պարզապես այն պատճառով, որ մենք պետություն չունեինք, բայց այժմ ունենք նորածին ժողովրդավարական ազատ և անկախ Հայաստան՝ գոյատևման սպառնալիքի տակ։ Դատական ​​համակարգը, անշուշտ,, կարծում եմ, նույնքան «կատարյալ», «անաչառ» և «ապաքաղաքական» է, որքան դատական ​​դատարանները ժողովրդավարական երկրներում։ Այնուամենայնիվ, «դավաճան» և «ներքին թշնամի» տերմինների ազատական ​​օգտագործումն արդարացում չունի։