The Lebanese Civil War: It began on April 13, 1975 – 1 -

“The Armenians Who Did Not Participate in the Terrible War Survived and Endured in Unity "

Բնագիրը կցուած է. Attached is my abridged translation of  abstracts from Asbed Manjikian’s article titled: Ահաւոր Պատերազմին “The Armenians Who Did Not Participate in the Terrible War Survived and Endured in Unity (A.)” (Չմասնակցած Հայութիւնը Միասնականութեամբ Գոյատեւեց Ու Տոկաց - Ա.). I have also interjected personal comments. The author – Asbed Manjikian - is a longtime associate of “Aztag” Daily and had the article posted on April 11, 2025.  Vaհe H Apelian 

The fifteen years long Lebanese Civil War (1975-1990) claimed countless lives and caused the country great economic, social, demographic, and political losses and many ups and downs. The Armenian community of Lebanon also tasted the bitterness and losses due to the civil war that befell to its lot.

From the very first day of the war, the Armenian community, with a united stance, refused to be drawn into the chaos of the fratricidal fighting. It adopted a policy of adhering to the vision of a single, united, and complete Lebanon and resolved to settling the issues through dialogue. The Armenian community termed its policy “positive neutrality.”

The Armenian community of Lebanon set a wonderful example of unity, of a broad-minded policy, and of courage and self-reliance. A dedicated cadre of young Armenian men made the Armenian community centers -agoumps – their adopted homes and for practical purposes settled there for years, doing away with the comfort of their families.  Armed with weapons, they guarded the security of the Armenian-populated neighborhoods like guardian angels. Ignoring all danger, they reached out to anyone in need of their assistance, even under a hail of bombs and bullets.

***

The Lebanese Civil War began on Sunday, April 13, 1975, with the incident in a southern suburb of Beirut, when armed gunmen opened fire on a bus carrying Palestinian fighters. (I happened to be caught in its aftermath mayhem on my way home from Anjar where I had gone early in the morning to attend to our one room original house my parents had purchased).

After intermittent clashes and relative calm, fighting resumed in September, and within a few days, Beirut's down town central market, noticeably owned by Armenian merchants, tradesmen, professionals, was destroyed, looted, and years of sweat and hard work turned to ashes, (The inn my father ran, Hotel Lux, located a few blocks away from the parliament building in central down town Beirut, was completely looted, even the walls were pried open to remove the piping.).

In Bourj Hammoud, the young Armenian men – our boys - guarded the security of the Armenian neighborhood’s day and night, acting as a barrier to the infiltration of foreign armed elements, from nearby.

Not long after the sacking of the down town, the Battle of the Hotels raged, in the hotels district of downtown Beirut, in fierce battles with heavy exchanges of rocket and artillery fire from the various hotel rooftops and rooms, often with sniper fire causing loss the lives of innocent bystanders, enormous destruction and looting of the banks (safe deposit boxes were  opened and the contents were looted).

 Beirut took on the appearance of a ghost town with damaged buildings, burnt facades, shattered windows and destroyed cars. The exodus from Beirut to the countryside became widespread. The country gradually descended into anarchy. Beirut was divided in two. The majority of Christians moved to the east, as armed clashes intensified. West Beirut, was almost completely depopulated of its thriving Armenian inhabitants, and Armenian schools, community centers were abandoned.

The Armenian neighborhoods of Bourj Hammoud, thanks to the vigilant surveillance of Armenian guards, generally remained relatively safe. However, nearby neighborhood became a dangerous zone.

Armenian Genocide Monument in Bikfaya bombed

Armenian guards took over the bridge over the Beirut River and kept it under surveillance.  The bridge was the only safer way for Beirut to remain connected with Bourj Hammoud, and its immediate neighborhoods and beyond. 

* * *

 

The warring parties strived to create geographical zones of influence, and undertook communal “cleansing”. This military strategy of encircling neighborhoods to force the inhabitants out or outright kill them out, put the Armenian neighborhoods in a ring of fire. This precarious situation threatened to force the Armenians into fratricidal fighting, but the Armenians, with their collective will and united stance, were able to impose the Armenians’ conciliatory presence on the warring parties: making every effort to prevent either side from trying to involve the Armenians militarily in the raging civil war, although armed elements launched an attack on the Armenian neighborhood of Bourj Hammoud but encountered the Armenian youth resisting the attack. (in the ensuing clashes Sarkis Foujourian, a fellow member of the ARF Zavarian Student Associaiton was the first to be martyred.)

The plaque of Sarkis Foujourian's community center bearing
his name as the first ARF combatant to be martyred in 1976

* * *

The war raged. At one-point heavily Armenian population Bourj Hammoud, Eshrefiyeh, Hayashen, Khalil Bataoui, and Hadjin neighborhoods were mercilessly bombed. The population hid in shelters and in the basements of buildings. The residents of buildings without shelter were transferred to other buildings and neighborhoods.

Armenian youth guarding the safety of their neighborhoods attended to the needs of the people within the limits of their ability and provided them with bread and necessary food and together with the Armenian Relief Society, hand in hand, took all possible measures for their safety, supply and medical care, whenever the need arose. But violence was committed against Armenians living outside the Armenian-populated neighborhoods. Dozens of Armenians were kidnapped and killed. The Martyrs’ Monument in Bikfaya was bombed and was seriously damaged.

Catholicos Khoren I and Karekin II visiting war torn damaged Armenian neighberhoods.

Once the bombing stopped Catholicos Khoren and Karekin II visited the Armenian populated neighborhoods as the people began reconstruction work.

But a large number of Armenians left the country for good.

                                        *** 

The link: Չմասնակցած Հայութիւնը Միասնականութեամբ Գոյատեւեց Ու Տոկաց - Ա..: https://www.aztagdaily.com/archives/645789?fbclid=IwY2xjawJmEiFleHRuA2FlbQIxMQABHkgsavRiKrnI8CqUquJHFbkh3DJYDC5dY7b4292Eh4YtpU8Ssa_WolVpZxHI_aem_2LplwKF06earemlSgrqYgg

 

A generation that never experienced peace

 Բնագիրը կցուած է։ Attached is my Google aided transtion of Hampig Bilalian's article in «Aztag» Daily titled: 50 YEARS OF THE LEBANESE WAR: A BOOK OF MEMORIES: A GENERATION THAT LIVED THROUGH WAR BUT NEVER SAW PEACE (LEBANON 1975-2025).  April 13, 1975 is generally accepted to be the start of Lebanese Civil War. The article is dated April 11, 2925,  Vaհe H Apelian 

The last years of the Lebanese civil war (1985-1990) had a different explanation. The past ten years seemed to be an experiment for the warring parties. In other words, the destruction, the bloodshed were taking on a new form, the nature of the bombings was changing, the fratricide was deepening, often between the same community or denomination.

A divided people, a fragmented country, isolated environments, armed groups here and there, gangs, people who were killing each other, crimes, the remains of a ruined and divided capital and the accumulation of black clouds.

Our generation had already entered the age of youth, had reached final grades, wanted to finish secondary school and enter university.

The escalating war was burning our youth life. The generation of 16-18 years old, after being swept away in the turmoil of war, already had a certain self-confidence and experience, with which they wanted to bypass fear and anxiety and live their age.

Indeed, one is shocked when one mentally returns to those years. A look back at the life of our generation, admiration already becomes predominant; in the sense that the boys and girls of the war generation were able to cross this or that imposed border and thrown into the abyss of life, simply to assert and impose their own will and thoughts.

In fact, the boys and girls of this generation, encouraged by unnatural - from their situation, they would weave tales. They often made their own versions of the life they imagined, inside and outside of school and during social gatherings or outings.

Apparently, they had come to the conviction that, as "sons" and "daughters" of war, having been saved them from explosions and ruins, their Creator had somehow given them a miraculous second life, from which they should make the most of it and give it meaning into the journey of life.

On the other hand, however, the momentum of the war was intensifying, after a certain peace, the country was entering a new phase of war, and the dreams of our generation to enjoy life and think about plans for the future were  fading, because the days and years were so cruel, the death and ruins were so widespread that a person could hardly concentrate on himself and his family. on the security, livelihood, and immediate needs of their parents.

Nevertheless, as the boys and girls of this generation grew older, the more their hope for the future, their will to endure, and their disposition to cast aside all feelings and dispositions of surrender or heroism, grew stronger.

It must be admitted that, despite being a generation of war, they resisted, at the cost of experiencing death and destruction with their own eyes, and remained on the defensive, faithful to the call of their blood and upbringing, otherwise becoming masters of their parents, relatives, and immediate surroundings.

Our generation, which has reached the age of twenty, having passed the testing ground of baptism by fire, having broken through the abyss of harsh years, was able to preserve itself and not be carried away by the immoral, anti-national, or destructive habits of the day.

In fact, any war period, in addition to horror, also has the temptation to internally weaken and destroy a society. By the way, we were all familiar with the turmoil of youth, influenced by the use of drugs, unbridled sexuality, false and unusual attitudes, and the terrible current of false ideas that spread throughout the country.

Բնագիրը՝ https://www.aztagdaily.com/archives/645791?fbclid=IwY2xjawJl8pFleHRuA2FlbQIxMQABHktOP1IOXEI6O3M5LwaroWkiWrjDR3wc4yp8PLuqMnQzmS8w27VX-uUCbCkJ_aem_1LMazFdrCiWG9xmj9rjvjw

The U.S. mailbox: what would life be without it?

Stepan J Apelian 

Yesterday I posted about U.S. mail. Andrew Kizirian wondered, what did I find fascinating with the U.S. Mail? I do not think he may ever look at at the mailbox the same way again, after reading my translation my cousin Stepan posting about his experience with the U.S. mail box, a feature at every household in the United States. Vaհe H. Apelian

When we were elemenatray school students, in the 1960s, sending and especially receiving a letter in Kessab was an event. Our parents always reminded us to stop by the postoffice right after after school, especially when the days and time for receiving letters had long passed and we had not received an expected letter.

The post office was a hovel, barely consisting of 2 or 3 rooms, without furnishing and an office setup. A wooden counter separated us from the 15 squar shaped wooden mailboxes. Each one of them was dedicated to a village. Each one of them had the name of the village written on it, in barely legible letters. But every villager knew well its village's wooden mailbox on the shelf. Thus, we also knew the mailbox on the shelf designated for our village Keurkune, without reading the name.

The post master was a high placed government official who was appointed from the outside. The postoffice barely had 2 or 3 officials who were from the local residents. Among them, the most important person for us was the letter carrier Mahmoud. He was the one who would deliver the news that a letter had arrived.

Sometimes he would not be there when we arrived after being being discharged from the school. Mahmoud would have ended his day’s work and would have left the postoffice. We would always find the door open and our curious look would be directed to the mailbox for our village, which was often empty and barely had room for one or two letters. Whenever he was there, we impatiently followed Mahmoud's movements. He barely could read the names or the addreses but he knew where the letter was from. He would tell us with a smile: this letter is from America. Let us see if it is “loaded”. 

See if it's loaded ? Mahmoud would present the letter to us apologetically letting us know that the envelope of the letter arrived partially open; although open enough to check its content. During the New Year and Christmas, the shelves were always full. It was our duty as students studying in Kessab to take the letters to our village Keurkune thus relieving Mahmoud from the burden of carrying the letters for distribution.

There were two other persons who were associated with the postoffice, whether officially or out of interest, no one seemed to know. But you could always learn a lot from them. They were Baboug – grandpa – Hagop Guirakosian, who was endearingly knowm as  Misagikunts Hagop. The other was Ghazarin Avo.  Avetis was the “scanner” of our days. He recorded the plate numbers of all the cars arriving to Kessab in a small notebook without causing much distraction. I do no know if he did it out duty or out of his personal interest. But when it was necessary, he knew the make and the model of the car, its color and its plate number.

Avo and Hagop, the endearing baboug of Kessab, knew what letters and correspondences passed through the postoffice. If you had investigative inquiries, you would definitely contact them. On St. Hagop’s week, baboug Hagop would definitely try to hand the newspapers and letters personally to the owners, knowing full well that he would be rewarded generously from his namesakes, as they celebrated their name’s day.  Everyone loved his mischievous grin and smile that exumed sincerity.

The days of those letters were long gone and forgotten since the beginning of the 21st century as e-mails and the Internet became common and almost every home had access to the Internet. No one was interested in letters anymore, save legal or state correspondences. Periodicals, monthlies, and dailies generally arrived late. The news they carried were already known and were out of that. 

I also had forgotten about the postoffice had it not been the unfair waves of life that cast me to America's shore and forced me to live under my in-laws’ roof. On March 21, 2014 Muslim extremists attacked Kessab forcing the inhabitants to flee for their safety.

*****

This modest house in Corona, CA, has been also our residence for the past four years.

When we arrived, the first thing I noticed was the black metal letterbox mounted next to the door.

"The mail didn't come today..."

It's my father-in-law, he has remained dissatisfied.

Iooking at him, I was thinking in my mind; man, what are you waiting for in America?

Days passed and my interest gradually grew, especially that our official address was the same, and there was definitely something to receive every day.

*****

My father-in-law passed away.

It’s my turn now. 

I do the same thing, that perplexed me not long ago. Several times a day, driven from my idleness and boredom, I open that black box expecting to see letters from those who fled Kessab on that fateful day.

Instead, I toss ninety percent of the mailbox’s content straight into the trash can, without even opening them.

But there is one good thing. It gives me a reason to pause and remember the old days and for having  something to do !

 Lenders are in competition offering loans and credit cards.

They want you to buy what you need and what you don't need and be in debt. They offer endless incentives to spend. This consumerist country has one focus, empty people's pockets at any cost. As your debts increase, you can pay the interest on them.

Insurance companies offer life insurance with countless letters. I would be very happy and think how good it is that people are offered life insurance. But when I look beyond the title, what is called life insurance, is actually a death insurance.

It's about death, it's about cemetery plot purchase, coffin and ceremonies...but always the name is life insurance.

My mother often says, they do not value paper and printed words in America. Paper and printing are worthless. She is right.

Car insurance, home insurance, fire, anti-theft insurance; healthcare, medical and hospital care insurance, the list gets longer. Insurance companies seem to have the lion's share of the country's economy.

The people’s minds have been imprinted from the beginning with a system that makes living without insurance unfathomable

Systems...and Systems...the whole country is governed in this way...follow the system, otherwise your destruction is inevitable.

The people are under the yoke of these companies.

 

PROCLAMATION: ARMENIAN-AMERICAN HERITAGE MONTH (in translation)

Attached is my Google aided translation of Governor of the Commonwealth Massachusetts Maura T. Healey’s text proclaiming Arpil 2025, to be, AREMANIAN-AMERICAN HERITAGE MONTH, and urging all the residents of the Commonwealth to take cognizance of this event and participate fittingly in its observance.” This landmark recognition was made possible through the advocacy of high school student Anahit Marutyan. Her initiative and dedication played a crucial role in bringing attention to the importance of Armenian history and culture in Massachusetts. By taking the lead on this proclamation, Marutyan has not only honored her own heritage but has also created a meaningful legacy for future generations of Armenian Americans.Vaհe H Apelian.

Որովհետեւ՝ Մասաչուսեթսում ապրում է ավելի քան 30,000 ամերիկահայ, առաջին հայ ժողովուրդը Մասաչուսեթս ժամանեց 1800-ականների կեսերին. և 

Որովհետեւ՝ ամերիկահայերը նշանակալի ներդրում են ունեցել Մասաչուսեթսի մշակութային, սոցիալական և տնտեսական կառուցվածքում՝ հարստացնելով նահանգն իրենց ավանդույթներով, արժեքներով և ձեռնարկատիրական ոգով. և 

Որովհետեւ՝  հայերի սկզբնական գաղթը Միացյալ Նահանգներ տեղի ունեցավ օսմանյան սուլթան Աբդուլ Համիդի կողմից հայ բնակչության սարսափելի լայնածավալ ջարդերի պատճառով։ Հայոց ցեղասպանության ժամանակ 1,5 միլիոն մարդ սպանվել, տեղահանվել կամ բռնի կրոնափոխ է եղել։ Հայկական գաղթը Մասաչուսեթս շարունակվեց Երկրորդ համաշխարհային պատերազմից և Խորհրդային Միության փլուզումից հետո. և 

Որովհետեւ՝  միսիոներական կազմակերպությունների օգնությամբ Բոստոնը դարձավ հայկական բնակավայրի կենտրոններից մեկը։ Հայերը սկզբում հաստատվել են Սաութ Քով թաղամասում, ինչպես նաև Ուոթերթաունում, Իսթ Քեմբրիջում, Լինում և Չելզիում։ Հայերը աշխատանք էին գտնում տարբեր մասնագիտություններում՝ սկսած կոշկակարության, տեքստիլ, կաուչուկի և մետաղի արդյունաբերության մեջ, մինչև ձեռնարկատերեր, սրճարաններ, պանսիոնատներ, դերձակներ, մթերային ապրանքներ, գորգագործություն և լուսանկարչություն: և

Որովհետեւ՝  1882 թվականին նշանավոր հայ գաղթական Սառա Յազըյանը, որը սիրալիրորեն հայտնի է որպես «հայ գաղթականների մայր», դարձավ առաջին հայ կինը, ով 1865 թվականից ի վեր ժամանեց Վուսթեր՝ հայ ժողովրդի համար ապահով ապաստարան. և 

Որովհետեւ՝ Մասաչուսեթս նահանգը հպարտ է ճանաչելու հայ համայնքի նշանակալի ներդրումն ու ազդեցությունը մեր նահանգում, ինչպես նաև այն կարևոր դերը, որը նրանք խաղացել են մեր ընդհանուր մշակույթն ընդգծելու գործում՝ իրենց նվիրումով և քրտնաջան աշխատանքով. և

Որովհետեւ՝, ընդունելով այս տարիների ընթացքում հայ ժողովրդի առջև ծառացած հսկայական մարտահրավերներն ու զոհաբերությունները, մենք վերահաստատում ենք, որ հայկական մշակույթը ամերիկյան մշակույթի անբաժանելի մասն է, որն ունի ուժեղ ազդեցություն կյանքի բոլոր ոլորտներում,

Այժմ, հետևաբար, ես՝ Maura T. Healey, Մասաչուսեթսի Համագործակցության նահանգապետը, սույնով հայտարարում եմ April 2025 թ. 

ՀԱՅ-ԱՄԵՐԻԿԱԿԱՆ ԺԱՌԱՆԳՈՒԹՅԱՆ ԱՄԻՍ

Եվ կոչ արեք Համագործակցության բոլոր բնակիչներին գիտակցել այս իրադարձությունը և պատշաճ կերպով մասնակցել դրա տոնակատարությանը:

 ****

The actual text:

 

Whereas, Over 30,000 Armenian-Americans live in Massachusetts, with the first Armenian people arriving

 in Massachusetts in the mid-1800s; and

 

Whereas, Armenian-Americans have made significant contributions in the cultural, social and economic fabric of Massachusetts, enriching the state with their traditions, values and entrepreneurial spirit; and

 

Whereas, The initial migration of Armenians to the United States occurred due to the horrific large-scale massacres of the Armenian population by Ottoman Sultan Abdul Hamid. During the Armenian Genocide, 1.5 million people were killed, deported, or forcefully converted. Armenian migration to Massachusetts continued after World War II, and the collapse of the Soviet Union; and

 

Whereas, With the help of missionary organizations, Boston became one of the centers of the Armenian settlement. Armenians initially settled in the South Cove neighborhood, as well as in Watertown, East Cambridge, Lynn and Chelesea. Armenians found work in various occupations, ranging from jobs in the shoemaking, textile, rubber and metal industries to entrepreneurs, opening coffeehouses, boarding houses, tailors, groceries, rug businesses and photography; and

 

Whereas, In 1882, a notable Armenian immigrant Sara Yazyian known affectionately as “the mother of Armenian immigrants,” became the first Armenian woman to arrive in Worcester a safe haven for the Armenian people, since 1865; and

 

Wheeas, Massachusetts is proud to recognize the significant contribution and influence the Armenian community has made to our state, as well as the vital role they have played in highlighting our shared culture through their dedication, and hard work; and

 

Whereas, in acknowledging the enormous challenges and sacrifices the Armenian people faced over these years, we reaffirm that the Armenian culture is an integral part of American Culture, with strong influences across all the spheres of life,

Now, Therefore, I, Maura T. Healey, Governor of the Commonwealth Massachusetts, do hereby proclaim Arpeil 2025, to be,

 

AREMANIAN-AMERICAN HERITAGE MONTH

And urge all the residents of the Commonwealth to take cognizance of this event and participate fittingly in its observance

 

Հասարակաց Յայտարարը

  Վաhէ Յ Աբէլեան

Այսօր Վարդան Թաշճեանը Լիբանէն հետեւեալ նկատողութիւնը ըրած էր իր էջին վրայ՝ 

«Լիբանանի մէջ հայկական երեք կուսակցութիւններ ( ՍԴՀԿ ՀՅԴ ՌԱԿ) մամուլով հրաւիրեցին նշելու Հայոց ցեղասպանութեան 110ամեակը Պէյրութի կեդրոնին մէջ: Գլխաւոր կարգախօսներէն մէկը կըսէ` "քանդենք լռութեան շղթան": Այս կարգախօսը (կամ անոր բնօրինակը` քանդենք լռութեան պատը) իմաստ մը ունէր 1955-ին,  1965-ին, 1975-ին, 1985-ին,  սակայն կը կասկածիմ որ, օրինակ, 1995-ին ու բնականաբար անկէ ետք կրնար պահած ըլլալ որեւէ այժմէականութիւն:

Կարգախօսը յայտնապէս կը վերաբերի Ցեղասպանութեան փաստի ընդունման, համաշխարհային ճանաչման, անոր մասին մարդոց իրազեկուածութեան եւ այլն: Այդ բոլորը, սակայն, եղած են արդէն: 2025-ին, այդ բոլորը կան, գոյութիւն ունին, կարեւոր չափերով: Փաստերը յայտնի են բոլորիս` մինչեւ ԱՄՆ նախագահի յայտարարութիւնը քանի մը տարի առաջ:

Այո, ճանաչումը կրնար աւելի ծաւալուն ըլլալ, սակայն երբեք այնքան նսեմ ու փոքր չէ, որ որեւէ մէկը մտածէ հայ մարդիկը դնել դէմ յանդիման "լռութեան շղթայի" մը, զոր պէտք է քանդել: Գոյութիւն չունի լռութեան շղթայ: Տասնամեակներէ ի վեր օր չ'անցնիր որ ցեղասպանութիւնը այս կամ այն կերպ թեմա չդառնայ զանազան շրջանակներու մէջ (Թուրքիոյ ուրացումը, Իսրայէլի տմարդութիւնը կամ Փաքիստանի մը անտարբերութիւնը եղանակ չեն ստեղծեր, ինչպէս կըսեն):

Երեք կուսակցութիւնները Լիբանանի մէջ ունին բազմաթիւ հետեւորդներ: Ունին ազդեցութիւն: Ամէն տեղ, ազդեցութիւնը զօրաւոր կ'ըլլայ յատկապէս պատանիներու եւ երիտասարդներու վրայ, ի բնէ: Նշածս կարգախօսին նման անմիտ կարգախօսները վատ ազդեցութիւն ունին մեր երիտասարդներու մտային առողջութեան վրայ: Այդ կարգախօսները ոչ ներկայի իրականութեան մասին բան մը կըսեն, ոչ ալ ուղենիշ մըն են ապագային համար: Անոնք սուտ կարգախօսներ են, որոնց հեղինակները պէտք է պատժուին, իւրաքանչիւրը`  իր կուսակցութեան մէջ:»

Մէջբերումը ըրի պարզապէս վերջին նախադասութեանը համար։

Քանի մը օր առաջ կարդացի որ Մասաճուսէդս (Massachusetts) նահանգին կառաւարիչը նշանակած է Ապրիլ ամիսը նահանգին «Ամերիկայի Հայկական ժառանգութեան Ամիս»ը - Armenian American Heritage Month -(տես ներքեւը)։ Իսկ այս նշանակումը ըրած է ոչ թէ նահանգին հայկական կազմակերպութիւններուն եւ կամ հայ եկեղեցիներուն միացեալ ճիքերուն շնորհիւ։ Նահանգին՝ Ապրիլ ամիսը «Ամերկայի Հայկական ժառանգութեան Ամիս» կոչելու ճանաչումը կարելի եղած է, Անահիտ Մարության անունով աշակերտուհիի մը նախաձեռնութեան շնորհիւ։ Աշակերտուհին նմանապէ կրթանպաստ ստացած է շարունակելու իր համալսարանական ուսուցոմը Clark համալսարանին մէջ։ 

 Շատ լաւ եւ շատ բարի եւ գնահատելի որ հայ երիտասարդ աշակերտուհին նման ձեռնարկ մը ծրագրած եւ յաջողցուցած է։  Բազում են Հայոց Ցեղասպնութիւնեան հայանպաստ աշխատանք տանողները քանի որ կրցած ենք փոխանցել  այդ մէկը, բայց ոչ հայ լեզուն, ոչ հայ գրականութիւնը, ոչ ալ մեր պատմութիւնը, եւ ոչ ալ հաւաքական կազմակերպութեան բարիքները։ 

Մասաճուսէդսը՝ Ամերիկահայ գաղութային կեանքին ամենէն հին նահանգն է։ Իսկ մենք Ուսդըր (Worcester) քաղաքին արուարձաններէն՝ Boylston ըսուած արուարձանին մէջ հաստատուած ենք 2018 թուականէն ի վեր։ Ուսդըր (Worcester) քաղաքը առաջինն է ուր Ամերիկահայ գաղութը սկսած կազմակերպուիլ։ Ամերիկահայ առաջին եկեղեցիները  այս քաղաքին մէջ հիմնուած են։ Այս քաղաքին մէջ է որ Խրիմեան Հայրիկին կոնդակով հիմնուած է Ամերիկահայ արաքելական առաջին՝  Էջմիածին Կաթողիկոսութեան պատկան թէմը եւ անոր եկեղեցին – Սուրբ Փրկիչ (1891)։

Ամերիկայի հայ աւետարանական առաջին եկեղեցին այս քաղաքին մէջ հիմնուած է եւ տակաւին գոյ է՝ Հայ նահատակած Եկեղեցին – The Armenian Church of the Martyrs (1901)։  Ամերիկայի Հայ Աւետարանչական Միւթիւնը (AMAA), ինչպէս նաեւ Հիւսիսային Ամերիկայի Հայ Աւետարանական Եկեղեցիներու Միութիւնը (AEUNA), այս քաղաքին եւ անոր Հայ Աւետարանական Եկեղեցիին մէջ հիմնուած են։ 

Այս նահանգինէ մէջ է որ Ամերիկահայ մամուլը սկսած է՝ այժմու «Հայրենիք» շաբաթաթերթով։

 Բայց այս նահանգին մէջ միայն մէկ հատ հայ նախակրթարան մը կայ – մինչեւ 5-րդ կարգ - հայահոծ Պոսթոն քաղաքին մէջ։  Իսկ Worcester քաղաքին մէջ նոյնիսկ միօրեայ հայ դպրոց չկայ։ Հայերէն լեզուն դադրած է գաղութային յաղորդակցութեան լեզու ըլլալէ։ Հայ գիրը, գրականութիւն, հայերէն գրել, կարդալ գրեթէ չգոյ է։ Հայախօս մշակոյթային կեանքը ամլացած է։  

Միակը որ կը թուի կրցած ենք փոխանցել իրերայաջորդ սերունդներուն՝ ցեղասպանութեան իրողութիւնն է։ Ամէն բանէ վեր եւ ամէն բանէ առաջ այդ իրողութեամբ է որ կարծէք կը պահենք մեր ինքնութիւնը՝  հոս։  

*** 

«Ամերիկայի Հայկական ժառանգութեան Ամիս»ը - Armenian American Heritage Month - https://vhapelian.blogspot.com/2025/04/proclamation-armenian-american-heritage_8.html

Randal Pinkett on Donald Trump

Vaհe H Apelian

I have not seen a single episode of the popular The Apprentice, the American reality television series. But like most adult Americans, if not all, I had heard of the popular television series. 

Randal Pinkett is one of The Apprentice’s winners. I came to know about him in the Netflix documentary, “Trump, An American Dream.” I have watched that documentary more than once to get to learn more about Donald Trump, although I did not vote for him. But his policies will affect me no less.  As to Randal Pinkett, it turns out that he is a distinguished person in his own right. I quote Wikipedia ;” with an education background in engineering and business, Pinkett is both a Rhodes Scholar and a Walter Byers Scholar, and hold five academic degrees. Before entering the reality show, Pickett had already established a career in business and had become the co-founder of business consulting firm BCT Partner in 2001. As winner of The Apprentice season 4 in December 2005, Pinkett undertook a yearlong apprenticeship with Trump Entertainment Resorts in Atlantic City, New Jersey.”

This is what Randal Pinkett said about Donald Trump in the Netflix documentary “Trump, an American Dream.”

“I remember the day I arrived at the Trump Tower for my first day of apprenticeship. Donald was seated at his desk in his office at Trump Tower. He had this stack of magazines and newspapers on his desk, each of them had a Post-it note, a little yellow note inside it. He would grab one the stacks and he’d put it on his desk, and he’d open to the Post-it note and he’d red and he’d close it and grab the next one. I’m thinking “what is it, current events, stocks?” So I leaned as he’s going through this ritual, and he did not stop it while we’re talking, he continued with it. I see each one of the Post-it note was placed in the magazine or newspaper to an article about Donald Trump, that Donald Trump was basically reading about himself and that someone’s job is to gather all these materials, I suspect on a daily basis for Donald to read about Donald because Donald loves Donald. 

Donald runs his company with a very tight-knit inner circle, very tight. Primarily his children. He trusts them. They trust him. There’s a level of loyalty that’s “beyond just business”, but rather blood relationship that they have and I believe he looks them his much-trusted confidantes. Ivanka seemed to be the one who was most prominent among his children. I think he trusts the most. 

Donald’s philosophy in business is very adversarial. He believes that “for me to win, somebody has to lose.” The culture of the organization very much reflects that.”

My take is that the Donald Trump and the Trump family’s wealth came about in the aftermath of the World War II, and because of the economic policies America advocated. What a restrained global power America was at that time. The world history would have been much more different had any other power held the monopoly of the nuclear power, America did during and in the immediate aftermath of the WWII.

Thirty years before, in the aftermath of WWI, the European powers that ruled the world at the time, had dealt with Germany they had vanquished very harshly imposing upon it inordinate harsh terms in the Paris Peace Conference of 1918 in Versailles, France. Yes, at that same conference that dangled in front of the Armenians the Wilsonian Armenia. Historians claim that it was those draconian punitive demands upon Germany that gave rise to the Nazis. 

But in the aftermath of WWII, America helped built Germany and Japan, it had vanquished, along with them the rest of Western world. In the words of the Winston Churchill, it was the doing of the English-speaking peoples of the United States and of England, that shaped a better future of the world on the west of the world portioned by an iron curtain. It was that American brand inclusive economy that also enriched America and enabled its post WWII inordinate economic growth, of which Trump family became a beneficiary. But it is this growth, that America built in the aftermath of WWII as its own of economic model, that Donald Trump is imposing punitive tariffs and curtailing its natural growth. 

Along with the punitive tariffs, it is personalization of power that Donald Trump is pursuing,  is very concerning. 

I am reminded of Julius Ceaser and the demise of the Republic of Rome. In transitioning the Roman Republic to the Roman Empire, Ceasar was not an emperor, nor the Senate was abolished. It was its legislative power of the senate and the institutional checks and balances of the republic that were curtailed in favor of an individual, the emperor. In the aftermath of the Ides of March, the average Roman citizens, caught in  their day to say struggles to make ends meet, may not even have remained aware of the historic change that was taking place. 

If it so happens that any of our grandchildren happen to read this blog, I hope that they would send word to me that the American Republic, for which I also stood, as one nation, indivisible, with liberty and justice for all, still endures along the path of the Republic it was.

 

 

 

 

The Çankırı Worry Beads by Garbis Harboyan, M.D.

  Vaհe H Apelian

Բնագիրը կցուած է ներքեւը։ I was saddened to read today the passing away of Garbis Harboyan, M.D. I met him for the first time in NJ in early 1990's and we corresponded on and off. My condolences to his family, relatives, friends. The attached is my abridged translation of an article he wrote about “ THE 99 BEADS WORRY BEAD OF CHANKER, AN IRRIFUTABLE WITNESS OF THE ARMENIAN GENOCIDE - ՉԱՆՂԸՐԸ-Ի 99 ՀԱՏԻԿՈՎ ՀԱՄՐԻՉԸ՝ ՀԱՅՈՑ ՑԵՂԱՊԱՆՈՒԹԵԱՆ ԱՆԺԽՏԵԼԻ ՎԱՒԵՐԱԳԻՐ”. He had it published in Armenian newspapers and had it posted on his Facebook page as well.  Garbis Harboyan was a prolific author and an expert about Armenian medical professionals martyred during the genocide of the Armenians. He resided in Montreal, Canada with his family. Vahe H Apelian

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

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

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

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

Until 1984, no one had realized that the worry-bead is not only a mere relic from a martyred Armenian but that it is, in its way, an important historical document. None of the officials of the genocide museum had taken any interest in the worry bead as a document. Iremained in the display case. 

In 1984, Garine Avakian (Կարինէ Աւագեան), a senior researcher, historian, and antiquarian, who has been affiliated with the genocide museum for the past 27 years became attracted to the worry bead that had 99 beads (far too many than a customary worry-bead). 

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

The following are the names engraved on the beads: 

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

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

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

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

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

Garbis Harboyan, M.D.

Montreal, November 10, 2015

                                        *** 

Բնագիրը՝ https://hairenikweekly.com/?p=35155

The Çankırı Worry Beads by Garbis Harboyan, M.D.

 Vaհe H Apelian

Բնագիրը կցուած է ներքեւը։ I was saddened to read today the passing away of Garbis Harboyan, M.D. I met him for the first time in NJ in early 1990's and we corresponded on and off. My condolences to his family, relatives, friends. The attached is my abridged translation of an article he wrote about “ THE 99 BEADS WORRY BEAD OF CHANKER, AN IRRIFUTABLE WITNESS OF THE ARMENIAN GENOCIDE - ՉԱՆՂԸՐԸ-Ի 99 ՀԱՏԻԿՈՎ ՀԱՄՐԻՉԸ՝ ՀԱՅՈՑ ՑԵՂԱՊԱՆՈՒԹԵԱՆ ԱՆԺԽՏԵԼԻ ՎԱՒԵՐԱԳԻՐ”. He had it published in Armenian newspapers and had it posted on his Facebook page as well.  Garbis Harboyan was a prolific author and an expert about Armenian medical professionals martyred during the genocide of the Armenians. He resided in Montreal, Canada with his family. Vahe H Apelian

 Garbis Harboyan M.D. and the Çankırı Beads 

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

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

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

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

Until 1984, no one had realized that the worry-bead is not only a mere relic from a martyred Armenian but that it is, in its way, an important historical document. None of the officials of the genocide museum had taken any interest in the worry bead as a document. Iremained in the display case. 

In 1984, Garine Avakian (Կարինէ Աւագեան), a senior researcher, historian, and antiquarian, who has been affiliated with the genocide museum for the past 27 years became attracted to the worry bead that had 99 beads (far too many than a customary worry-bead). 

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

The following are the names engraved on the beads: 

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

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

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

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

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

Garbis Harboyan, M.D.

Montreal, November 10, 2015

                                        *** 

Բնագիրը՝ https://hairenikweekly.com/?p=35155