Shoushdag (Շուշտակ)

By Armenag Yeghiayan

Translated by Vahe H Apelian

 

“ To begin, let me state that it would not have crossed my mind that one day I may end writing about this word. But that is what is happening. Therefore everything is possible under this moon.

It happened because an inquisitive friend wanted to know the meaning of the word shoushdag(շուշտակ).

I was getting ready to answer him by letting him know that he can open a dictionary and find out the meaning. But I wanted to assure myself if the word is indeed included in the dictionary. So, I opened the very first dictionary I came across in my library.  It was Father Granian’s explanatory dictionary where I read that shoushdag is a word used to describe a celibate priest who was married before he became one. A dictionary would not have understandably elaborated further. But,I always maintain that my friends need to know a bit more. That is what I attempt to do with this article without going further into the details.

Instead of Granian’s dictionary, had I opened Hrachia Acharian’s (Ajarian) Armenian ethymological dictionary, I would have read the following: shoushdag means handkerchief(թաշկինակ). No more and no less, just one word, handkerchief (թաշկինակ).

I guess the matter started getting complicated. Is it not so? One dictionary says, “celibate priest” while the other, no less and no more, a “handkerchief”. Still, you will be bewildered more should you resort to Stepan Malkhashian’s dictionary. There you will find that shoushdag means a woman’s scarf in the shape of a crescent, in a half-moon shape.

Now, try to find a common thread among these three meanings for the same word stated in three dictionaries in order to make some sense of the word shoushdag. 

That is what I will attempt to do.

***

Shoushdag is a word borrowed from Persian that in all likelihood came onto the Armenian lexicon some 2000 years ago when we had no church or clergyman. The word conveyed ordinary scarf women wore. In the time the word got likened to a half-moon as it covered half of a woman’s forehead.

Centuries went by and Christianity made in-roads in Armenia. Celibate priests who were married once, much like Father Granian, covered their head with a shoushdag but not necessarily after the death of their wives, as I will elaborate further. Such celibate priest wore a shoushdag below his hood, covering half of his forehead, as a visible distinction of his  former marital state among the celibate priests.

What makes it interesting is that the celibate priests who wore shoushdag were called the same.  Such things are nuances of a language that should not astonish us, nor should we dwell too much on it.

Consequently, the state of having to wear a shoushdag, although not something to be encouraged, has existed in the norms of the Armenian church since old times.

Just to begin, it’s noteworthy to note that Gregory the Illuminator (Գրիգոր Լուսաւորիչ) was a shoushdag.

After being exiled to Caesarea (Kayseri), he lived his first few decades there where he married a lady by the name Mariam and had two sons from her  Vrtanes (Վրթանէս) and Aristakes (Aristaces) (Արիստակէս). One day he experienced a spiritual awakening and severed his marital relations from her. Mariam secluded herself in a monastery with her son Aristakes, who was still in his youth. Vrtanes was already a young adult who conscripted in the local armed forces. Gregory having unburdened himself from parental responsibility became a lay preacher.

It so happened that the Armenian King Drtag was passing through Casarea (Kayseri) as he was returning from Rome with his 3000 strong army.  Gregory mingled with the pagan army, as it offered him an inexhaustible venue for preaching and arrived in Armenia with them.  Readers know the rest of the history. Having refused to take part in heathen rituals, Gregory was imprisoned in the deep dungeon (Խոր վիրապ). He was freed from the dungeon and became the first Catholicos of All Armenians when his wife and his two children were still alive. Later on, he summoned his two sons. Both of them became catholicos in their times. First Aristakes and after his martyrdom, his brother Vrtanes who was already married and had a wife and two children.

Nothing else is mentioned about Gregory’s wife.

Catholicos Sahag Bartev was a shoushdag as well.

 He was married and had a daughter named Sahaganoush.  After his wife’s death – although it is not conclusively known whether she was dead – he became a celibate priest. He grandfathered when he was a catholicos because Sahaganoush got married and had three sons, the firstborn was Vartan Mamigonian. There came a time when Sahag Bartev was the Catholicos of All Armenians and his grandson Vartan Mamigonian was the commander-in-chief of the Armenian army. 

A shoushdag was Khosrof Antsevatsi (Խոսրով  Անձեւացի), the father of Gregory of Nareg (Krikor Naregatsi). Khorof Antsevatsi became a celibate priest after the death of his wife from whom he had fathered three sons, Gregory and Hovhannes, in turn, became celibate priests but his son Sahag remained a layperson.

A shoushdag was also Khrimian Hayrig.

He was married and had a child. It happened that both his wife and his child died. Distraught at their death – although he bore some responsibility because of his lengthy absence from his family – he gave up on his life as a lay person and became a celibate priest and became Catholicos of All Armenians.

Should we take into consideration that the Catholicos Sahag,  was the son of Catholicos Nerses the Great (Ներսէս Մեծին) who was a grandson to Catholicos Houseg (Housik) who, in turn, was the son Catholicos Vrtanes and consequently the grandson Gregory the Illuminator, we realize that a rather unique situation prevailed among the ecclesiastical and the temporal rulers of Armenia in those centuries.

In year 62 the Armenian royalty passed to the Arshagouny (Arshakuni or Arsacid dynasty) who were Bartevs (a royal dynasty of Perthia). Their descendants ruled Armenia until 428. 

The ecclesiastical rule in Armenia started with the enthronement of Gregory the Illuminator, who also hailed from the royal family of Bartev, and the ecclesiastical throne remained hereditary pertaining to the royal Arshagouny dynasty  until the death of his descendent Catholicos Sahag in 439. It ended with Catholicos St Sahak as he did not have children.

Can we attribute the start of the ecclesiastical hereditary succession in those years because the founding ecclesiestical father was, as well as his children and some of their descendants, were shoushdag ? Some ascribe the herditary  succession at the helm of the early Armenian Church to that. However, it's more logical to ascribe the hereditary succession to the right of the clergy to get married in those (early) years when the Christian Church had not instituted celibacy,

The right of the priest to marry may be a fruit for thought for another article."

They Were Teachers of Mine: ARMENAG YEGHIAYAN (2/2)

Vahe H. Apelian

From kindergarten to my graduation from the but  9^th grade, which would somewhat be equivalent to graduating middle-school, I was a student in the Sourp (Saint) Nshan Armenian school in West Beirut, in the Zokak-el- Blat neighborhood which was then the hub of the Armenian community in West Beirut. The last three of my high school years were in the Armenian Evangelical College (A.E.C).

Saint Nshan, Hovagimian-Manougian High School, Nshan Palanjian Djemaran, Demirjian elementary school were almost next to each other while the Armenian Evangelical College High School (A.E.C.) was a bit further, but still well within a walking distance.

I graduated from Sourp Nshan in 1962. Our graduating senior year had an unusual array of teachers who were part timers because they were either continuing their education or taught / worked primarily elsewhere. Naturally we looked upon them as sources of high authority and senior figures but in reality and in hindsight we students and many of them as our teachers were contemporaries. They were, naturally, older than us by a few years but well less than a decade

After my graduation we parted ways. I have no recollection of having met them in person since. But lately thanks to the social medium I have connected with two of them, Ohan Tabakian, M.D., who resides in Montreal, and Dr. Armenag Yegiayan, who continues to reside in Beirut. Most of the rest have passed away. 

Armenag Yeghiayan was one of such teachers. He was studying dentistry when he taught us mathematics. We knew, that he and a one of students, who was a junior to us, had fallen in love. It turned out that after our graduation they were married. He finished his studies and set up his dentistry clinic and last year wrote an interesting article about aspects of life pertaining to the Armenian community in East Beirut, notably Bourj Hamoud some of which had to do with his professional practice. (See http://vhapelian.blogspot.com/2018/01/christmas-fairytales-from-bourj-hammoud.html).

Over the years Dr. Yeghiayan has distinguished himself as an expert on the Armenian language, especially the Western Armenian. He regularly comments on the proper and correct use of the Western Armenian language. He does not spare the editors for their negligence at times.

A few years ago I established contact with him through social medium. He let me know that he has authored a book on the Armenian language, its grammar and dictation. I understood from him that his book was selected for publication but due to some issues he had with the publishers he held his manuscript back. Students are shrewd judge of their teachers’ character. We knew that he had an independent streak in him.  He remains the master of his voice and continues to admonish at times those who remain inattentive to the correct us of the Armenian language.

Recently he wrote and shared with his friends an interesting article titled “Shoushdag”. I translated that article as well and I will post it soon. He had liked my translations.  I hope he will like the upcoming as well.

Armenian Condolence on the Assassination of President Lincoln

Recently I came across an article in the October 27, 1990 issue of "The Armenian Mirror Spectator" by Mark Kalustian in which he describes the serendipitous turn of events that lead him to come across a letter from the Armenian Protestant Community in Constantinople to the “Honored Minister of the United States of America”, (Hon. E. Jay Morris in Washington, D.C.) at the sad occasion of the assassination of Abraham Lincoln on April 14, 1865. The letter makes for an interesting reading. I have reproduced it here.  Vahe H. Apelian

“Honored Minister of the United States of America

The Armenian Protestant community of Constantinople has the honor to wait upon you, on the occasion of the deplorable occurrence which has plaqued the government of the United States of America in mourning, for the purpose of offering a respectable expression of our horror of the detestable crime, and of our profound sympathy in the grief of a people which has always taken so active an interest in our welfare.

We have learned with the deepest pain and regret that the execrable act of a vile assassin has deprived the great republic of the New World of its beloved and talented President, the lamented Abraham Lincoln, and greatly endangered the life of William H. Seward, Secretary of State.

The Almighty in his inscrutable providence has visited upon a great nation with the most poignant of afflictions in the midst of its joy for the prospect of an early restoration of the blessings of peace, without permitting its illustrious Chief Magistrate to enjoy the fruits of his patriotic labors, as interesting to the nation over which he presided as to the universal cause of humanity. In the death of Abraham Lincoln the world has lost a bright Christian example and a man of irreproachable purity and honesty of character. As a statesman and a patriot he was among the most eminent of his age, and will, therefore in all time to come occupy a most prominent place in the history not only of his country, but in that of human race of which he was so great a benefactor.

Although so far separated from the scene from of his labors, we have been deeply interested spectators of his career, and rejoiced in the prospect of the termination of a struggle which had for its object the preservation of so good a government and the freedom of millions of human beings held in degraded bondage. Honor to the memory of so noble-hearted a philanthropist – to a government which has shown itself so fully able to preserve itself against an unhallowed attack upon its existence.

We are fully aware sir, that the great loss which your country has sustained cannot affect in the smallest degree its vigor or its vitality or arrest it in its destined career. Its wise Constitution provides for continuance of its principles under every possible contingency, and we have full confidence in the perfection of the humane policy of the deceased President under the eminent person who succeeds to his office.

May the Most High guide all the councils of the great American nation of the United States, so that it may continue to be, as it has always been heretofore been a bright beacon to the enlighten path of man in his loftiest aspirations, and in the preservation of those divine principles of benevolence and peace proclaimed by our beloved Lord and Saviour Jesus Christ.

We offer to yourself honored sir, and to the government and people of the United States of America this very inadequate expression of our sympathies on this mournful occasion, and beg you will do us the honor to convey them to the American government.

STEPAN SEROPYAN

Deputy of the Armenian Protestant Community

Constantinople,

May 10,1865‘

Under This Church's Roof

On the occasion of reviewing Rev. Dr. Vahan Tootikian's book: “The Genesis and Early Development of the Armenian Missionary Association of America” 

By Vahe H Apelian

2018 marked the centennial of the founding of the Armenian Missionary Association of America (AMAA). It was founded in the Armenian Church of the Martyrs in Worcester, MA.

Seizing the occasion,  Rev. Vahan H. Tootikian published a 112 pages long book detailing the history of the founding of the AMAA. The book is titled “The Genesis and Early Development of the Armenian Missionary Association of America”.  The book is published by the AMAA and is dedicated to the “Two Founding Fathers of the AMAA, Rev. Mihran T. Kalaidjian and Rev. Antranig A. Bedikian” and to “its 15 incorporators: Vahan S. Babasinian, Antranig A. Bedikian, Kapriel Bedrosian, Haroutune M Dadourian, Hagop M. Depoyan, Dikran B. Donchian, Aram G. Hejinian, Milton B. Ignatius, Minas S. Kondazian, Armenag Mahjoubian, John Moushekian, Garabed T. Pushman, Dikran M. Sarkissian, John G. Telfeyan, and Haig Y. Yardumian”. The author presented a brief biography of each and devoteտ a chapter to each of the two founding fathers. These esteemed gentlemen were all immigrants and hailed from their ancesteral towns such as Harpoot, Arabkir, Smyrna, Adana, Diarbekir, Caesarea, Marsovan.

The book retails for $20. I thank my former classmate Bejouhy Barsoumian Gulesserian, an AMAA Board member, for gifting me a copy of this book.

The founding of the AMAA took place in the Armenian Church of Martyrs in Worcester, MA on June 7, 1918. Zavan Khanjian, in the preface of the book wrote that “The genesis of the Armenian Missionary Association of America (AMAA) in 1918 was neither easy nor spontaneous.” He further elaborated fnoting that “the Missionary Committee of the Armenian Evangelical Union (AEU) deliberated for two years. By the time its proposal was submitted to the 1918 AEU Convention, including a name and a constitution and by-laws, the convention was ready to embark on a very important mission”, which was the founding of the AMAA as we know today.

The book is comprised of 15 Chapters. For brevity, I will just list the heading of the chapters to give the reader a glimpse of the historical scope of the book in detailing the vision of those who made the founding of the AMAA possible and its subsequent evolution. These 15 Chapters are:

1.        Why in America?

2.        The Early Armenian Evangelical in America.

3.        The Missionary Committee of the AEU: Pioneer of the AMAA

4.        The Historic Session When AMAA Was Born

5.        The First Board of Directors of the AMAA

6.       Steps Toward Organizational Structure for the AMAA.

7.        The Constitution and Bylaws of the AMAA

8.        The AMAA’s early Expansion

9.        The Armenian Martyrs’ Memorial Fund

10.     Rev. Mihran T. Kalaidjian’s Pivotal Role

11.    Hope in Spite of Crisis

12.    Light Through Darkness

13.    Competent Leaders in Depression Years

14.    A Momentous Anniversary and its Beneficial Effects

15.    Rev Antraig A. Bedikian: Founder and Crusader of the AMAA.

Rev. Dr. Vahan H. Tootikian commands an expert knowledge of the history of the Armenian Evangelical Movement. His authorship gives credence to the historical treatise the book encompasses in presenting a historical overview of the drive that founded the AMAA and the trials it overcame in its formative years to become the esteemed missionary association it is today. Rev. Vahan H. Tootikian is “a regular contributor to several papers and magazines, and is the author of forty-one books, six of which are currently used as college textbooks in North America and overseas”.

The Armenian Church of Martyrs where the AMAA was founded is named after the martyred victims of the Hamidian massacres. It is the oldest Armenian Church as a body of the faithful and its sanctuary is the oldest Armenian Church building still in use in America and exudes history. Solid wooden pews serve as the seating for the dwindeling attendants over the years and an impressive organ still accompanies their singing. A panel of three stain glass windows inscribed in Armenian adorns its alter. Their inscriptions read:IN MEMORY OF THE APOSTLES AND ELDERS – Ի ՅԻՇԱՏԱԿ ԱՌԱՔԵԼՈՑ ԵՒ ՀԱՅ ԵՐԻՑԱՑ; IN MEMORY OF THE HOLY ARMENIAN MARTYRS – Ի ՅԻՇԱՏԱԿ ՀԱՅՈՑ ՆԱՀԱՏԱԿԱՑ; IN MEMORY OF THE TRANSLATORS OF THE HOLY BOOK – Ի ՅԻՇԱՏԱԿ ԹԱՐԳՄԱՆՉԱՑ ՀԱՅԵՐԷՆ ՍՈՒՐԲ ԳՐՈՑ.

The Armenian wording around the alter alerts the worshippers to the solemnity of their presence. It reads:  THE LORD IS IN HIS SACRED TEMPLE, STAY SOLEMN IN FRONT OF HIM - ՏԷՐԸ ԻՐ ՍՈՒՐԲ ՏԱՃԱՐԻՆ ՄԷՋՆ Է ԱՆՈՐ ԵՐԵՍԻՆ ԱՌՋԵՒ ԼՈՒՌ ԿԵՑԻՐ. An Armenian bible printed in Constantinope in 1883 still stays open on its communion table that has the following inscribed on it in Armenian – DO THIS TO REMEMBER ME – ԱՍԻԿԱ ԸՐԷՔ ԶԻՍ ՅԻՇԵԼՈՒ ՀԱՄԱՐ. In short every other inch in the church is a reminder of the solemnity with which the early Armenian immigrants carried on their hopes, aspirations, and their vision in the “new world”. 

Most of the early, pre Genocide, Armenian immigrants gravitated to Worcester, MA as amply exemplified by the actual utterance of an early Armenian immigrant to the American immigration official in Ellis Island. When the latter welcomed the immigrant to the U.S., his response, which the eminent historican Dr. H. Martin Derounian used as the title of one of his three historical books, was: “no, no, Worcester is America”. 

Dr. Hagop Martin Derounian has donated many of the bibles in memory of his mother. The inscribed bibles are still on the pews. This year, on mother’s day, the church leadership presented a flower to the women in remembrance of Dr. H. Martin Deranian’s mother Varter. Her son had perpetuated remembering her annually with a bouquet of flowers on the podium on mother’s day for 87 years, from 1929 until his death on September 26, 2016. Many such esteemed individuals have graced the Armenian Church of the Martyrs and have passed away.

In the sanctuary, on the right hand sidewall next to the entrance, the AMAA and AEU have placed a plaque that bears the following inscription attesting to the historical milestones that took place under its roof and left a lasting impact not only in the life of the Armenian community in the United States but also across the globe. The plaque reads:

TO THE GLORY OF GOD

ARMENIAN CHURCH OF THE MARTYRS

WORCESTER, MASSACHUSETTS

THE FIRST ARMENIAN CHURCH IN NORTH AMERICA

1881 – Commenced with a prayer meeting at the home of Mr. and Mrs. Hovhannes Yezijian (writer).

1892 – Organized and established as a Congregational Church.

1901 – Church building erected – Dedicated December 1, 1901

1902 – Birthplace of the Armenian Evangelical Union.

1918 – Birthplace of the Armenian Missionary Association.

May 18, 1975.

In short every other inch in the church is a reminder of the solemnity with which the early Armenian immigrants carried on their hopes, aspirations, and their vision in the “new world”. 

HOME FOR THE ARMENIAN AGED (No. 4): GENOCIDE MEMORIAL MONUMENT

Vahe H. Apelian

LtoR: Michael Hovsepian, Mary Yozmali, Daniel Apelian

On the grounds of the Home for the Armenian Aged in Emerson, N.J. stands a unique monument commemorating the Armenian genocide. It was erected in 1965, during the 50^th anniversary of the Armenian Genocide commemoration. Arguably it is the first Armenian Genocide commemoration monument in North America.

The 50^th anniversary marked a sharp departure from the customary commemoration of the genocide. Along with the traditional religious services held indoors, a public outcry was heard from every Armenian community. One of the most visible signs of this public outcry became the unveiling of memorial monuments. On May 23, 1965, a memorial monument commemorating the genocide was unveiled on the grounds of the Home For The Armenian Aged, presently known as Armenian Nursing and Rehabilitation Center. It is claimed that it is the first of such monuments. I have no way verifying or denying the claim. But one thing is unquestionably unique about this Armenian genocide commemorative monument, and that is its inscription. It reads: "IN MEMORY OF 2 MILLION CHRISTIAN ARMENIANS MASSACRED BY THE TURKS IN 1915 -1918."

The Memorial Monument unveiling ceremony took place on Sunday, May 23, 1965. The monument stood against the construction background of the Memorial Nursing Wings. Scarlet geraniums were planted at the base of the monument symbolizing the blood spilled by the martyred. The program commenced as the Lionettes and The American Legion Color Guard marched from the Emerson Borough Hall with Mayor Castello and the President of the Home, Mr. Armenag Mardirossian, leading the marchers. The 45 members all-girl band played the marching music all the way to the Home  grounds and played the Star-Spangled Banner as the flag was raised and lowered to half-mast. 

Already gathered and waiting at the monument site were Governor Richard J. Hughes, Congressman Charles S. Joelson, Congressman Henry Helstoski; U.S. Commissioner Theodore Kiscaris, Ned Parsekian, former Motor Vehicle Commissioner of the State of New Jersey, Mr. Ernest Villas, Representative of the Archdiocese of the Greek Orthodox Church, Rev. Fr. Arnak Kasparian of St. Thomas Armenian Apostolic Church of Tenafly, N.J., and Rev. Socrates Mackitar of the the Armenian Presbyterian Chruch of West New York, N.J., and George Del Monte, musical comedy star. The Master of the ceremonies was Lud Shahbazian, Sports Editor of the Hudson Dispatch of the Bergen County.

The Emerson Post American Legion fired a 19 volley salute as Mr. Armenak Mardirossian drew the black and purple curtain to unveil the towering memorial table.

Unveiling the Monument on May 23, 1965

The attending dignitaries took part in the ensuing program and addressed the crowd. After the ceremonies, the guests and the residents of the Home feasted on Madagh, a roast lamb dinner. The next day, the local newspapers, such as-as "The Herald News", "The Paterson News", "The Morning Call" reported the unveiling ceremony.

The Memorial Monument was vandalized either on late Wednesday or early Thursday, December 13, 1973. Vandal s had struck the monument and had pried eighteen brass letters from the face of the monument. The letters were strewn about the foot of the memorial and a screwdriver was found nearby. The incident was reported in "The Record" the next day. The memorial inscription was reinstated and stands to this day. 

This Armenian Genocide commemoration monument with its unique inscription serves as a site where New Jersey Armenian organizations gather to commemorate the Armenian genocide;

Note: A segment from the special issue of HYEDOUN I wrote in 1993,  the  nursing facility's mewsletter that is periodically published to this day.

A LABOR OF LOVE: TRANSLATING “THE LAST SCION OF THE MOUNTAINEERS”

Vahe H. Apelian

Google-Ի Հայերէն թարգմանութիւնը կցուած է ներքեւը։

  LRADOU, the newsletter  of the Armenian Evangelical College:

"Vahe Apelian has translated to English about Simon Simonian

by  Levon Sharoyan as "The Last Scion of the Mountaineers".

The original work and the English translation of Levon Sharoyan’s book about the eminent writer Simon Simonian are labors of love by a few.

It started amidst war and destruction in Aleppo when Levon Sharoyan wrote a very personal monograph about the eminent man of letters, Simon Simonian. He published it in installments first on his Facebook page, later on in a more expanded version in “Kantsasar” Weekly, the official newsletter of the Prelacy of the Armenian Apostolic Church in Aleppo. Levon’s monograph was his tribute to his elder compatriot. Levon’s grandfather, much like Simon Simonian’s father, hailed from Sassoun and was depicted among the stories Simon Simonian’s wrote about the struggles of the Sassountsi mountaineers on the plains of Aleppo.

 The monograph, which since then has been published as a book in Armenia, made for a fascinating reading. I thought that it would be unfair for those who do not read Armenian to remain deprived of such a reading. Consequently I asked Levon’s permission to have it translated to English. He readily gave it.

I then contacted Sassoun Simonian, who resides in Beirut, for the same purpose. It turned out that Sassoun had also thought of the same. Not only that, coincidentally, having read my published translation of one of Simon Simonian’s most endearing stories titled, “He Was Different”, he had me in mind for the task for a fee. Naturally, I categorically declined the monetary offer while appreciating his trust. Hence the draft of my translation of Levon Sharoyan’s monograph came about. 

Upon Sassoun’s recommendation I sent a copy of my draft to Maria-Eleni Simonian, Simon Simonian’s granddaughter, who read the monograph and pointed out typos and offered suggestions. At the end of her review she added the following note, I included in my preface of the translated book. 

Her note, addressed to me, validated the undertaking of this task. It read; "It was a great pleasure to be able to read and learn more about my grandfather. It is one of my aspirations to learn Armenian and read his work to get a small picture of who he was. I believe you brought justice to your endeavor. Thank you for your time and contribution."

I also sent a copy to my maternal cousin Jack Chelebian M.D. who lives on Padre Island, Texas. Jack graciously and ably edited the draft manuscript by painstakingly comparing my translation, line by line, to the original text. Jack spent no less time than I did in finalizing the translation. I can certainly attest that this translated piece is true to the original thanks greatly to Jack’s efforts as well.

It is also fair to note here that the late Simon Simonian and Jack’s father, Dr. Antranig Chalabian were friends. It was Simon Simonian who made possible the publication of Henry Glockler’s memoir titled “Interred in Turkey” for a nominal fee the author had sent to Dr. Antranig Chalabian to help him publish his memoirs that Chalabian had edited. 

Sassoun Simonian also read the draft translation and offered valuable suggestions in presenting the titles of Simon Simonian’s books as well as the personal names. The Simon Simonian Family Foundation undertook the expenses for publishing the translated book.

Transliteration is an inherent part of translations. There arises a challenging situation because Eastern Armenians and Western Armenians do not necessarily transliterate similarly. Whenever possible I resorted to the Internet search engines to check on the common English transliteration of names and their sounding in Western Armenian. 

I pray that readers find the translated piece as enjoyable to read as I did.

Last but not the least, the following individuals are acknowledged in the book for their labors of love.

Vahe H. Apelian, Ph.D.  (Loveland, OH)                            Translator

Jack Chelebian, M.D. (Padre Island, TX)                           Editor

Maria-Ellen Simonian (Huddersfield, England)                   Reviewer

Sassoun Simonian (Antelias, Lebanon)                             Proof Reader

Hrach Kalsahakian (Dubai, UAE)                                        Publisher

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Լևոն Շառոյանի՝ ականավոր գրող Սիմոն Սիմոնյանի մասին գրքի բնօրինակը և անգլերեն թարգմանությունը սիրո աշխատանք են մի քանիսի կողմից։

Այն սկսվեց Հալեպում պատերազմի ու ավերածությունների ֆոնին, երբ Լևոն Շառոյանը մի շատ անձնական մենագրություն գրեց ականավոր գրագետ Սիմոն Սիմոնյանի մասին։ Նա այն մաս-մաս հրապարակեց սկզբում ֆեյսբուքյան իր էջում, ապա ավելի ընդլայնված տարբերակով՝ Հալեպում Հայ Առաքելական Եկեղեցու Առաջնորդարանի պաշտոնական տեղեկագրում՝ «Կանցասար» շաբաթաթերթում։ Լեւոնի մենագրությունը նրա հարգանքի տուրքն էր ավագ հայրենակցին։ Լևոնի պապը, ինչպես Սիմոն Սիմոնյանի հայրը, ծագումով Սասունից էր և պատկերված էր Սիմոն Սիմոնյանի՝ Հալեպի դաշտերում սասունցի լեռնականների կռիվների մասին պատմվածքների շարքում։

 Մենագրությունը, որն այդ ժամանակից ի վեր Հայաստանում հրատարակվում է որպես գիրք, հետաքրքրաշարժ ընթերցանություն է ստացել։ Մտածեցի, որ անարդար կլինի, որ հայերեն չկարդացողները զրկված մնան նման ընթերցանությունից։ Հետևաբար ես Լեւոնից թույլտվություն խնդրեցի, որ այն թարգմանվի անգլերեն։ Նա պատրաստակամորեն տվեց այն:

Նույն նպատակով ես կապ հաստատեցի Բեյրութում բնակվող Սասուն Սիմոնյանի հետ։ Պարզվեց, որ նույնը մտածել էր նաև Սասունը։ Ոչ միայն դա, զուգադիպությամբ, կարդալով Սիմոն Սիմոնյանի ամենահիասքանչ պատմվածքներից մեկի՝ «Նա ուրիշ էր» իմ հրատարակած թարգմանությունը, նա նկատի ուներ ինձ վճարովի առաջադրանքի համար: Բնականաբար, ես կտրականապես մերժեցի դրամական առաջարկը՝ գնահատելով նրա վստահությունը։ Այստեղից էլ առաջացավ Լևոն Շառոյանի մենագրության իմ թարգմանության նախագիծը։ 

Սասունի հանձնարարությամբ ես իմ նախագծի պատճենն ուղարկեցի Մարիա-Էլենի Սիմոնյանին՝ Սիմոն Սիմոնյանի թոռնուհուն, ով կարդաց մենագրությունը և մատնանշեց տառասխալներն ու առաջարկություններ արեց։ Իր գրախոսության վերջում նա ավելացրեց հետևյալ գրառումը, որը ես ներառեցի թարգմանված գրքի իմ առաջաբանում։ 

Նրա գրությունը՝ ուղղված ինձ, հաստատում էր այս առաջադրանքի ստանձնումը։ Այն կարդում էր; «Մեծ հաճույք էր, որ կարողացա կարդալ և ավելին իմանալ պապիկիս մասին: Իմ ձգտումներից մեկն է սովորել հայերեն և կարդալ նրա ստեղծագործությունը՝ փոքրիկ պատկերացում կազմելու համար, թե ով է նա: Կարծում եմ, դուք արդարություն բերեցիք ձեր գործին: Շնորհակալություն ձեր ժամանակի և ներդրման համար»:

Ես նաև պատճեն եմ ուղարկել մորական հորեղբորս՝ Ջեք Չելեբիանի բժիշկին, ով ապրում է Տեխասի Պադրե կղզում: Ջեքը բարեհաճորեն և հմուտ կերպով խմբագրեց ձեռագրի նախագիծը՝ տող առ տող տող առ տող իմ թարգմանությունը ջանասիրաբար համեմատելով բնագրի հետ: Ջեքը ոչ պակաս ժամանակ է ծախսել, քան ես՝ թարգմանությունը վերջնական տեսքի բերելու համար: Անշուշտ կարող եմ հաստատել, որ այս թարգմանված ստեղծագործությունը համապատասխանում է բնօրինակին նաև Ջեքի ջանքերի շնորհիվ:

Այստեղ արդարացի է նաև նշել, որ հանգուցյալ Սիմոն Սիմոնյանը և Ջեքի հայրը՝ դոկտոր Անտրանիկ Չալաբյանը ընկերներ էին: Հենց Սիմոն Սիմոնյանն էր, որ հնարավոր դարձրեց Հենրի Գլոքլերի «Թաղված Թուրքիայում» հուշագրության հրատարակումը անվանական վճարի դիմաց, որը հեղինակն ուղարկել էր դոկտոր Անտրանիկ Չալաբյանին՝ օգնելու նրան հրատարակել Չալաբյանի խմբագրած հուշերը: 

Սասուն Սիմոնյանը ընթերցեց նաև թարգմանության նախագիծը և արժեքավոր առաջարկություններ արեց Սիմոն Սիմոնյանի գրքերի վերնագրերը, ինչպես նաև անձնանունները ներկայացնելու համար։ Թարգմանված գրքի հրատարակման ծախսերը ստանձնել է Սիմոն Սիմոնյան ընտանիքի հիմնադրամը։

Տառադարձությունը թարգմանությունների անբաժանելի մասն է: Դժվար իրավիճակ է ստեղծվում, քանի որ արևելահայերն ու արևմտահայերը պարտադիր չէ, որ տառադարձվեն նույն ձևով: Հնարավորության դեպքում դիմում էի համացանցային որոնողական համակարգերին՝ ստուգելու անունների անգլերեն տառադարձությունը և արևմտահայերեն հնչողությունը: 

Ես աղոթում եմ, որ ընթերցողները թարգմանված ստեղծագործությունը նույնքան հաճելի համարեն, որքան ես:

 

The Armenian Survey and Diaspora Affairs

Vahe H. Apelian

 Two very important developments happened in the Armenian world recently. They are the publication of the results of the Armenian Diaspora Survey (ADS) (Սփիւռքի Հետխոզութեան Ծրագիր) and the appointment of the Commissioner for Diaspora Affairs. These two developments are bound to coalesce in addressing what the very first survey of the state of the Armenian Diaspora, at least in the current century, revealed. 

First the Survey

The ADS was initiated and manned by the Armenian Institute (Հայ Հիմնարկ). It was funded by the Armenian Department of the Gulbenkian Foundation whose executive director is Dr. Razmig Panossian. The purpose of the survey is self-evident but the manner is not necessarily so. The ADS, as its website claims, is a public opinion RESEARCH in the Armenian Diaspora communities to have an EVIDENCE-BASE understanding of the Armenian Diaspora life: its issues, attitudes, and the trends that are shaping the Armenian Diaspora in the 21st century. The survey was conducted in Marseille, Cairo, Pasadena, and Boston and will be repeating every four years in different Armenian communiities.

A team of academics, researchers and experts conducted The Armenian Diaspora Survey. They are Hratch Tchilingirian (Director), Susan Paul Pattie (Senior Advisor), Hayk Gyuzalyan (Survey Method Advisor), Leon Aslanov (Researcher and Analyst), Gagik Stepan-Sarkissian (Executive Administrator). The members of the Advisory Committee were: Armine Ishkanian, Sossie Kasbarian, Joanne Randa Nucho, Vahe Sahakyan, Khachig Tölölyan. 

Those interested may read the biographies of the principals who conducted the survey, about the survey itself and its results in its official website: https://www.armeniandiasporasurvey.com

The Commissioner of Diaspora Affairs

The PM Nikol Pashinyan has appointed Zareh Sinanyan as the Commissioner of Diaspora Affairs. We all know by now that the Pashinyan Government abolished the Ministry of the Diaspora. 

Zareh Sinanyan was born in Yerevan in Yerevan in 1973 and is a naturalized American citizen. He resigned his post as the Mayor of City of Glendale in California and moved to Armenia. In his first interviews  Zareh Sinanyan claimed his position as the commissioner relieves him from the bureaucratic burden of a minister in the government and will give him much more time to attend to meet the demands of the Diaspora Affairs, a division that reports directly to the PM. The commissioner has already laid down his priorities to start with the Armenian Diaspora in Russia (he is fluent in Russian) where a sizeable Armenians live and referred to as the inner diaspora, in contrast to the long-established post-genocide diaspora consisting of the Western Armenians and the newly-established diaspora consisting of the Armenians who left Armenia after the breakdown of the Soviet Union.

It is apparent that Sinanyan enjoys the full trust of the Prime Minister Pashinyan and surely is delegated to implement the grand vision of the Prime Minister. Recently Raffi Doudaklian, the Executive Director of the Tufenkjian Foundation, who resides in Armenia, noted on his Facebook page that the President of Armenia Armen Sarkissian and the Prime Minister Nikol Pashinyan have a different vision of the All Armenia Fund, which was Armenia centric fund. Their vision is to have the fund's mission include both Diaspora and Armenia. Simply said, addressing the needs of Armenians wherever that may be, be in Armenia or in Diaspora. A similar vision was embraced by Diaspora community leaders such as Dr. Yervant Kassouny.

How are the Survey and the creation of the Diaspora Affairs related?

The ADS reveals interesting statistics on a variety of issues that pertain the Armenians in the Diaspora, such 59% believe in the importance of retaining the Armenian language at home, 78% of the Armenians think that the continuation of the Diaspora is important.  My impression is that the overall results of the Survey scientifically give credence to the President's and PM's grand vision and direct the Diaspora Affairs in addressing the needs of the Diaspora.