Kulüp (The Club) (No.2/2)

Vahe H. Apelian

Kulüp (The Club)  is a  Turkish television miniseries that is aired on Netflix in English as The Club.  The first season, consisting of six episodes (1 to 6), was released for viewing on November 5, 2021. Currently, the second season is being aired and it consists of four episodes (7 to 10). 

I had noted in my earlier blog about the miniseries ( see http://vhapelian.blogspot.com/2021/11/kulup-vahe-h.html) that I was drawn to watch the first season after I stumbled upon a review about the mini-series in Al Monitor, an online journal that claims to be the pulse of the Middle East. Al Monitor noted that “The second season is expected to pick up with the riots in which clearly pre-organized Turkish mobs took to the streets, attacking and plundering homes and shops owned by non-Muslims, mainly Greeks.” 

True to Al Monitor that is how the second series started.

I quote verbatim the opening conversation of the first episode (no. 7) of the second season.

[A Turk]: “When the Entente Powers seized Istanbul, the French general d'Espèrey(1), the conqueror of Macedonia, was among them. d'Espèrey asked for a while horse. A snow-white horse. Just like the one Mehmed the Conqueror (2) rode when he entered Istanbul; and on  that he horse he paraded through the Grand Avenue of Pera and arrived at the French Consulate. Never had the avenue borne witness to such joy and such happiness, such a crowd. 

But who was the crowd applauding general d'Espèrey?

It was the people who we called countrymen. People with whom we had lived for centuries, the non-Muslims. What do you think about that?

In 1940 when Germany invaded France, a German commander had general d'Espèrey thrown out. In his sadness poor old d'Espèrey had a stroke and everyone was too afraid to help him. So he died all alone, on the roadside.

So, what can we learn from this story?

Time, time is unforgiving. Some of our non-Muslim citizens are grumbling about wealth tax. And they believe it should not exist. 

But what would you say about that Solomon?

[Solomon]: I must admit that it has put us in a difficult situation. But we have always supported the State.

[the Turk]: Supported the State? You know Solomon, when they were applauding that general, none of them were supporting the State. Not the GREEKS, ARMENIANS or YOU.”

The miniseries is a carefully crafted and constructed screenplay. During the first season, the Turkish and Jewish relations are played in a much more subtle tone bordering to discord among family members who none the less appreciate each other. 

The bombshell is thrown in the first episode of the second season when the Turkish official justified the wealth tax being imposed on the non-Muslim minorities of Turkey who allegedly not only did not support the State in its time of need but cheered the occupiers who took over Istanbul and paraded their victory in the same manner the Turk conqueror did centuries ago, on a snow white horse.

And what does Turkey do? Turks do what the Germans did in the Second World War to the French General who humiliated the Germans in the First War. They cast him on the streets and no one dared to come to his help. And now, much like  the Germans, the Turks are doing the same to those who did not support the State in its time of need and imposing on them the wealth tax.

Who were those who did not help the Turkish state in its time of need but cheered the foreign occupiers? The Turkish official names them. They are their non-Muslim countrymen, the Greeks, the Armenians and the Jews.

But those who have been watching the miniseries since episode one, have already established an understanding, an amicable bond if you will with the Jewish community. Consequently, the ill fated omen allegedly of having not assisted the state in its time of need thus squarely falls on the Greeks and the Armenians.

At a time when the representatives of Armenia and Turkey are going to meet to come to an understanding for opening the boarders for trade, such screenplay, especially is concerning.

As to the ministries, you may read about it by clicking the attached link: http://vhapelian.blogspot.com/2021/11/kulup-vahe-h.html

 

 

Note 1: Louis Félix Marie François Franchet d'Espèrey was a French general during World War I. As commander of the large Allied army based at Salonika, he conducted the successful Macedonian campaign, which caused the collapse of the Southern Front and contributed to the armistice.(Wikipedia)

 

Note 2:     Mehmed II, commonly known as Mehmed the Conqueror, was an Ottoman sultan who ruled from August 1444 to September 1446, and then later from February 1451 to May 1481. (Wikipedia)

 

Vano Seradeghian: Fruit for Thought

 Vano Seradeghian was an enigmatic and a controversial person, who had passionate supporters and opponents. He played a decisive role in shaping the third Republic of Armenia. But all, foe and friend alike, appear to agree that he was a powerful intellect. He lived incognito in undisclosed location/s as a fugitive from law for the past two decades. According to his family he passed away on November 21, 2021. After his death, his remains were brought  and buried in Armenia with some government officials attending the funeral. The attached is my translation of an excerpt of a quotation (dated May 27, 1999) from one of his books. Tatul Hagobyan posted the quotation on his Facebook page today – January 4, 2022.  I believe the quotation is no less relevant for the present. The link for the entire quotation is attached. Vahe H. Apelian

“……..The essence of this whole story is the following: some layers in the society are really guilty and some circles in the government gave way to it. But they usually look for culprits or scapegoats after a defeat. There is no defeat, but I can imagine the nightmare of looking for culprits when, God forbid, there be the real defeat. I imagine that situation in Armenia.

They are looking for a scapegoat. I do not want to become that scapegoat. The problem is very simple. The political field is tense today. A  generational change is taking place, which is creating an tense atmosphere. But such a generation change is more patricidal than a generational change. Two revolutions are not made in a year. If a person participates in a revolution once, he is a decent, virtuous person. But if he participates for a second, he becomes a  danger for himself, for his family, for the people around him, for his state, and for his people.

The interesting thing is that in this period no one talks about the real issue, about the real political issue, about the Artsakh issue. It is as if we are at the bedside of some at the brink of death. They do not speak, while the main issue is war and peace.

During the pre-election period, the main slogan of all the parties is the same, "Death or freedom", which can be an individual’s slogan or an individual’s choice. But the people must not be allowed to have such a slogan. Usually, the peoples who go by that slogan (the historical experience of our people shows it) get death;  freedom usually goes to the authors of the slogan.

Will the government, the parties, the individuals, the intellectuals find a resolution? This is the main problem that will bring peace to our people. Naturally, a dignified peace. I think we lack the awareness that small nations have nothing to gain in the arena of conflict between the interests of big states and big nations. The interest of small nations is to get out of that nightmare with small losses.”

http://www.aniarc.am/2022/01/05/i-can-imagine-what-a-nightmare-will-start-when-god-forbid-there-is-defeat-vano-siradeghyan-05-01-2022/?fbclid=IwAR3viG7W3v29kX_q-S4MYfoG3I2MR57gYMBnJliGWQ9jBTY5YvvdVoEVue0

*****

«.........Այս ամբողջ պատմության էությունը հետեւյալն է՝ հասարակության մեջ իրոք ինչ֊որ շերտ մեղավոր է եւ իշխանության մեջ ինչ֊որ օղակներ տեղ տալիս են դրան։ Բայց սովորաբար մեղավոր կամ քավության նոխազ են փնտրում պարտությունից հետո։ Պարտություն չկա, բայց ես պատկերացնում եմ՝ մեղավորներ փնտրելու ինչ մղձավանջ է սկսելու, երբ, Աստված չտա, բուն պարտությունը լինի։ Ես պատկերացնում եմ էդ վիճակը Հայաստանում

Քավության նոխազ են փնտրում, ես չեմ ուզում դառնալ այդ նոխազը։ Շատ պարզ խնդիր է։ Քաղաքական դաշտն այսօր լարված է, սերնդափոխություն է տեղի ունենում, որը ջղագրգիռ մթնոլորտ է ստեղծում, էդպիսի սերնդափոխությունը ավելի շատ հայրասպանության է նման, քան սերնդափոխության։ Տարին երկու հեղափոխություն չեն անում։ Եթե մի մարդ մի անգամ մասնակցում է հեղափոխությանը, կարգին, առաքինի մարդ է, երկրորդ անգամ մասնակցողը՝ վտանգավոր է իր համար, իր ընտանիքի համար, իր շրջապատի, իր պետության, իր ժողովրդի համար։ 

Եվ հետաքրքիրն այն է, որ էս շրջանում ոչ ոք չի խոսում բուն հարցի մասին, բուն քաղաքական հարցի մասին՝ Արցախի հարցի մասին։ Կարծես մահամերձի սնարի մոտ լինենք։ Չեն խոսում, այնինչ գլխավորը պատերազմի եւ խաղաղության հարցն է։ 

Այնինչ նախընտրական շրջանում բոլոր կուսակցությունների հիմնական լոզունգը մեկն է՝ «Մահ կամ ազատությունը» կարող է անհատի լոզունգ կամ անհատի ընտրություն լինել, բայց չի կարելի թույլ տալ, որ ժողովուրդն այդպիսի լոզունգ ունենա։ Սովորաբար այն ժողովուրդները, որոնք գնում են այդ լոզունգով (մեր ժողովուրդի պատմական փորձն է ցույց տալիս դա), ստանում են մահ, ազատությունը բաժին է հասնում, սովորաբար, կարգախոսի հեղինակներին։ 

Իշխանությունով, կուսակցություններով, անհատներով, մտավորականներով կգտնե՞նք արդյոք մի բանաձեւ, սա է գլխավոր խնդիրը, որը մեր ժողովրդին խաղաղություն բերի։ Բնականաբար արժանապատիվ խաղաղություն։ Մեզ, կարծում եմ, պակասում է այն գիտակցությունը, որ մեծ պետությունների, մեծ ժողովուրդների շահերի բախման ասպարեզում փոքր ժողովուրդները շահելու բան չունեն։ Փոքր ժողովուրդների շահը այն է, որ այդ մղձավանջից դուրս քան փոքր կորուստներով։

The link: http://www.aniarc.am/2022/01/04/vano-siradeghyan-1999-nigthmare/?fbclid=IwAR0Dg8_Gn0OHYj_ebW08AQJcm8tqTb21vjagycnwgNrMzqzS1kjJpZktMbM

 

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.