V.H. Apelian's Blog

V.H. Apelian's Blog

Wednesday, September 11, 2024

Random thoughts on 9/11

Vahe H Apelian

There are moments in our lives that do not pertain to us personally but we remember them and remember what we were doing when we first heard the happening. I remember the following, as the saying goes, as if it was yesterday - the news of Kennedy assassination on November 22, 1963; the outbreak of the 1967 Arab-Israel six days war on June 5, 1967; the death of president Gamal Abdel Nasser on September 28, 1970; and a few others, among which is the terrorists’ attack of the New York World Trade Center twin towers on September 11, 2001, the infamous  9/11.

At the time I was working in the Chelsea Laboratories in Cincinnati, OH. It was a division of California headquartered Watson Pharmaceutical corporation. I was in my office that morning when a colleague burst in, and said as he was parking his car, he heard on the radio that an airplane hit one of the NY City’s  WTC twin towers. I quote Wikipedia:  at 8:46:40: Flight 11 crashes into the north face of the North Tower (1 WTC) of the World Trade Center, between floors 93 and 99. All passengers aboard are instantly killed with an unknown number inside the building. The aircraft enters the tower intact.” 

 We hurried to the front office and when we got there, we saw the secretaries had already turned the television in the conference hall and were following the news. The word had already gone around and everybody started coming to the front office and watch the reporting as we watched the unfolding of the happening. Quoting Wikipedia on9:03:02: Flight 175 crashes into the south face of the South Tower (2 WTC) of the World Trade Center, between floors 77 and 85. All passengers and crew are killed together with an unknown number inside the building. Parts of the plane, including the starboard engine, leave the building from its east and north sides, falling to the ground six blocks away. Out of the four attacks, it is the only one witnessed by a live television audience and confirms that the North Tower had been deliberately attacked.”

No word came from the company’s headquarters. Understandably, being at the pacific time zone, it was way too early in California. We started debating whether to close the facility for the day.  An uncertain mood had taken hold on everyone. But what transpired next has remained etched in my memory as much as the event itself.  Not long after the second attack everyone, on their own accord, returned to their offices, desks, laboratory benches  attending to their tasks. There was no need to hear from the company’s headquarters. Chelsea Laboratories, a division of Watson Laboratories Inc. had resumed its daily pace. 

Google tells me that Gamal Abdel Nasser died on Monday. My friend Nerses Festedkjian and I had gone to the movies, seeing the film being screened in Cinema Capitole in Beirut, at its latest showing in the evening. The movie theater was in Ryad El Solh center, on the opposing side of Basta, a neighborhood that was inhabited mostly by lower middle-class Muslims. At least that was how Basta was known in my days. Not long into the movie when a group of men entered the hall shouting, Nasser died. Nerses, who was seated next to whispered to me telling something to the effect, “he died, every one dies at one point. Let us continue watching the movie!” We remained seated doing that, watching the movie being screened. But we were not the only ones remaining seated. Those who had entered the movie hall, surely took offense seeing us seated, hurled at us, and started giving us a beating, while shouting at us, “and you remain seated!.” A commotion broke in the movie theater with everyone rushing out. A veritable mayhem had broken on the outside as we exited the building. Nerses and I lost each other fleeing. I decided to go to the Hotel Lux my father ran, which was a few blocks away from the city center. Hurrying there, I came across Nerses and asked him to come with me. There was no way for us to return to our homes. We made to the hotel right on time because we found my father padlocking the iron gates at the two entrances to the building. Naturally, he let us in.

 Had we missed him, had we not been there right at that time, I do not know how would we have worked our way to our homes as the city was getting caught in a frenzy.  Mind you, it was fifty years ago. Let alone that there were no cell phones, there were no public phones in Beirut. Nerses, as well as I, called home from the hotel letting the  rest of the family know that we are safe and are not returning home and will be sleeping in the hotel. We watched from the veranda of the  hotel the crowd below on the streets swelling by the minute. The mob started attacking businesses, breaking the glass windows, signs, carrying effigies. A veritable turmoil had descended upon the city. 

At the end of the day on 9/11 in Cincinnati, we left work and returned to our homes as we always did. There were no mobs. There were no unruly demonstrators. Traffic was as usual. Later on, yes, there were reports for uncalled for reactions emanating from the other side of the Hudson river, in NJ, where there is a sizeable Middle Eastern community such as in Paterson, where a few had cries of jubilation at the sight of the smoke coming from the NY City from the site of the destruction. There may have been such uncalled-for cries for jubilation from elsewhere too, but Americans as a whole carried the day with amazing stoicism because they knew that their representative government hears them, and as president George Bush continued saying that “the rest of the world hears you…and the people who knocked these buildings down will hear all of us soon.” 

Trump-Harris presidential debate happened yesterday, on September 10, 2024, the day before 9/11. If there is one fundamental message that emanated from yesterday’s presidential debate, it emphatically was the following, safeguard the country’s democratic institution. The entrenched democratic institution in the United States of America is sacrosanct. The issues the nation faces can and will be resolved peacefully as long its democratic institutions are safeguarded and functioning.



Tuesday, September 10, 2024

Grand Armenian Book Fair

 Vahe H Apelian

Courtesy Hagop K Havatian

Hagop K. Havatian’s posting alerted me that today, September 8, 2024,  is the International Literacy Day. Hagop K. Havatian is the director of Hamazkayin Vahe Setian publishing. He is organizing an exhibit of Armenian books or Armenian literary books. The exhibit is scheduled to take place in Beirut, from October 9 to 18, exhibiting books from Armenia, Artsakh, Lebanon, Canada, United States, England, France, Turkey, Syria, Egypt, Kuwait, Greece, Cyprus.


Hagop K Havatian's quote reads as follows: «The process of reading, writing, accumulating knowledge in the course of history raises the level of civilization of nations and communities and strengthens the faith and pride of the people in the values of the given nation.

In the end, literacy is an irreplaceable way to connect the past life experience with the present, to permanently study the experiences, defeats and victories of the nation, and in that way also to value the present, far from superficiality, sloganeering and irresponsibility, so that it is possible to put our collective life on the right track and our collective desire to strive for good.

Read, read again, and never deviate from the mission of development and accumulation of knowledge. Reading expands one's horizons to face the outside world with self-confidence. Let's read and always try to change our life and turn around the unfavorable situations of the nation's survival.»

***

I was also reminded of Simon Simonian. I quote Levon Sharoyan from his book I translated “Simon Simonian, the last scion of the mountaineers». Levon Sharoyan wrote: «Simon Simonian was a prolific writer and his thirst for literature was unquenchable. He professed a deep love of Armenian book. He regarded these books one of the essential constituents for the preservation of Armenian culture and identity.»

In 1960 Simon Simonian proposed the following, "designate the Armenian Martyrs' Day on April 24, as «Armenian Book's Day», and have the following slogan – to read an Armenian book for every martyr during the Genocide, and perpetuate this year after year. If one million Armennians in the Diaspora, would buy and read one Armenian book a year, as an offering in memory of a martyr, the legacy of our forefathers would be perpetuated and we would best avenge the victims of the Genocide». (Spurk, 24.4.1960)


Sunday, September 8, 2024

On this International Literacy Day

Vahe H Apelian

Hamazkayin Vahe Setian publishing Armenian book exhibit

Hagop K. Havatian’s posting alerted me that today, September 8, 2024,  is the International Literacy Day. Hagop K. Havatian is the director of Hamazkayin Vahe Setian publishing. He is organizing an exhibit of Armenian books or Armenian literary books. The exhibit is scheduled to take place in Beirut, from October 9 to 18, exhibiting books from Armenia, Artsakh, Lebanon, Canada, United States, England, France, Turkey, Syria, Egypt, Kuwait, Greece, Cyprus.


Hagop K Havatian's quote reads as follows: «The process of reading, writing, accumulating knowledge in the course of history raises the level of civilization of nations and communities and strengthens the faith and pride of the people in the values of the given nation.

In the end, literacy is an irreplaceable way to connect the past life experience with the present, to permanently study the experiences, defeats and victories of the nation, and in that way also to value the present, far from superficiality, sloganeering and irresponsibility, so that it is possible to put our collective life on the right track and our collective desire to strive for good.

Read, read again, and never deviate from the mission of development and accumulation of knowledge. Reading expands one's horizons to face the outside world with self-confidence. Let's read and always try to change our life and turn around the unfavorable situations of the nation's survival.»

***

I was also reminded of Simon Simonian. I quote Levon Sharoyan from his book I translated “Simon Simonian, the last scion of the mountaineers». Levon Sharoyan wrote: «Simon Simonian was a prolific writer and his thirst for literature was unquenchable. He professed a deep love of Armenian book. He regarded these books one of the essential constituents for the preservation of Armenian culture and identity.»

In 1960 Simon Simonian proposed the following, "designate the Armenian Martyrs' Day on April 24, as «Armenian Book's Day», and have the following slogan – to read an Armenian book for every martyr during the Genocide, and perpetuate this year after year. If one million Armennians in the Diaspora, would buy and read one Armenian book a year, as an offering in memory of a martyr, the legacy of our forefathers would be perpetuated and we would best avenge the victims of the Genocide». (Spurk, 24.4.1960)





Saturday, September 7, 2024

Դաւիթ Բէկի «խօսքով»՝ իմ մեկնաբանութեամբ

Վահէ Յ Աբէլեան 

Ձախէն աջ։ Րաֆֆի, Սերո Խանզադեան

Լեւոն Շիրինեան, հիմնադիր նախագահ  Քրիստոնեայ  Ժողովրդավարական կուսակցութեան, Ֆէյսպուքի էջին վրայ հետեւեալը տեղադրած է՝ «Դավիթ Բեկի խոսքերը կաթողիկոսին}.- Ես նրան խորհուրդ կտամ առայժմ չխառնվել ոչ մէկի գործին։ Թող հանդարտ մնայ իր վեհափառական գահին վրայ։ Նա չի, որ պետք է որոշի մեր ժողովրդի բախտը։ Խավար է հայոց երկնակամարը, եւ Աստծուն է միայն հայտնի, թէ ինչպիսի վտանգներ են պայթելու մեր գլխին։ ԷՋՄԻԱԾԻՆԸ ԹՈՂ ՀԵՌՈՒ ՄՆԱ ԱՇԽԱՐՀԻԿ ԳՈՐԾԵՐԻՑ,ԴԱ ՁԵՌՆՏՈՒ Է ՆՐԱՆ ՈՒ  ԺՈՂՈՎՐԴԻՆ ՀԱՅՈՑ»։

Որքան գիտեմ երկու հեղինակներ Դաւիթ Բէկը ըրած են իրենց գիրքերուն հերոսը։ Առաջինը Րաֆֆին է իր «Դաւիթ Բէկ»-ը վէպով։ Երկրորդը Սերո Խանզադեանն է իր «Մխիթար Սպարապետ»-ը վէպով։ Բնականաբար այդ մէջբերումը Դաւիթ Բէկի այդ երկու գիրքիրէն մէկուն հեղինակը ըրած ըլլալու է։

Երկուքն ալ պատանեկութեանս կարդացած եմ։ Բայց բան մը չեմ յիշեր վէպերէն, թէեւ շատ լաւ կը յիշեմ որ Սերո Խանզադեանին` «Մխիթար Սպարապետ» վէպը, Լիբանան, մօրեղբօրս վարձու ամառանոցը կարդացի, ամառ մը։ Այդ մէջբերումը ըրած կրնայ ըլլալ Րաֆֆին կամ Սերո խանզադեանը։ 

Երկու հեղինակներ նախաքրիստոնէական հին աստուածներու իրենց նախապատուութիւնը յայտնած են՝ Րաֆֆին եւ Լեւոն Շանթը։ Բայց կը կասկածիմ որ Րաֆֆիի «Դաւիթ Բէկ» գիրքէն եղած ըլլայ այդ մէջբերումը։

 Սերո Խանզադեան հաւատացեալ համայնավար մըն էր։ Ես այս մէկը ճշդելու պատճառը ունիմ։ Քանի մը տասնեակ տարի առաջ, Ամերիկա իր այցելութեան ընթացքին, Սերո Խանզանդեան «Հայրենիք» հանդիպած էր եւ հոն զրոյց մը ունեցած էր խմբագրութեան կազմին հետ։ «Հայրենիք»ի մեկնաբանութիւնը եղաւ որ Սերո Խանզադեան իր Սովետ ղեկավարներուն տուրք կուտայ։ Իսկ մօրեղբայրս պատասխանած էր «Հայրենիք»ի ակնարկին, որ այդպէս չէ՝ որ Սերո Խանզադեան Սովետական Հայաստանին հաւատացեալ մըն է։ Ճշդեմ որ մօրեղբայրս «Հայրենք»ի ղրկած պատասխանէն օրինակ մը ղրկած էր ինծի։ Սյդպէս է, որ հաղորդ մնացած եմ մօրեղբօրս մեկնաբանութեան, քանի որ «Հայրենիք»ը մօրեղբօրս ակնարկը չհրատարակեց։ Չմոռնանք՝ պաղ պատերազմին տաք շրջանն Էր։

Սովետական օրերն էին եւ չեմ զարմանար, որ Դաւիթ Բէկի կաթողիկոսին  ուղղած պատասխանը կը համընկնի էջմիածնի հանդէպ համայնաւար Սերո Խանզանդեանի Էջմիածինի տրամադրուածութեանը հետ։ Քանի մը տասնեակ տարիներ ոչ թէ անցած են այդ օրերէն, այլ յեղաշրջած են պատմութեան ընթացքը։ Այժմ Հայաստանը ազատ է, անկախ է, եւ ժողովրդավարական կարգով երկիր մըն է, իր գոյութիւնը սպառնացող բազմաթիւ ճակատագրական հարցերով։ 

ՀՀ սահմանադրութիւնը հետեւեալը կը նշէ, պետութիւն-եկեղեցի յարաբերութեան մասին՝

«Հոդված 17. Պետությունը և կրոնական կազմակերպությունները

Հայաստանի Հանրապետությունում երաշխավորվում է կրոնական կազմակերպությունների գործունեության ազատությունը:

Կրոնական կազմակերպություններն անջատ են պետությունից:

Հոդված 18. Հայաստանյայց առաքելական սուրբ եկեղեցին

Հայաստանի Հանրապետությունը ճանաչում է Հայաստանյայց առաքելական սուրբ եկեղեցու՝ որպես ազգային եկեղեցու բացառիկ առաքելությունը հայ ժողովրդի հոգևոր կյանքում, նրա ազգային մշակույթի զարգացման և ազգային ինքնության պահպանման գործում:

Հայաստանի Հանրապետության և Հայաստանյայց առաքելական սուրբ եկեղեցու հարաբերությունները կարող են կարգավորվել օրենքով:»

Պարզ է՝ կրօնական կազմակերպութիւնները անջատ են պետութենէն, եւ երկուքին յարաբերութիւնները ենթակայ են օրինական կարգաւորման, երբ անոնք  գիտակցաբար կամ ոչ՝ դուրս գան իրենց առաքելութեան սահմաններէն։

 Եկեղեցւոյ յարաբերութիւնը, մանաւանդ առանձնաշնորհեալ Հայաստանեայց Առաքելական Եկեղեցւոյ յարաբերութիւնը պետութեան հետ, որ օրինակ պէտք է հանդիսանայ Հայ Աւետարանական եւ Հայ կաթողիկէ եկեղեցիներուն, կը բխի եկեղեցիին պատմական առաքելութենէն որ այժմ ամրագրուած է Հայաստանի սահմանադրութեամբ եւ Առաքելական եկեղեցւոյ հաւանութեամբ։ Այդ առաքելութիւնը  կը կայանայ ՝ «հայ ժողովրդի հոգևոր կեանքին, անոր ազգային մշակույթի զարգացումին և ազգային ինքնութեան պահպանութեան գործին մէջ:»

Սերո Խանզադեան կրնայ Քրիստոնեայ հաւատացեալ մը եղած չըլլալ, բայց Դաւիթ Բէկի լեզուով իր տեսութիւնը կը մնայ ի զօրու՝ «ԷՋՄԻԱԾԻՆԸ ԹՈՂ ՀԵՌՈՒ ՄՆԱ ԱՇԽԱՐՀԻԿ ԳՈՐԾԵՐԷՆ»։ Իսկ աշխարհականներն ալ թող հեռու մնան եկեղեցին ի շահ իրենց քաղաքական նպատակներուն գործածելէ եւ գոհանան զայն ծառայեցնել միայն իրենց հոգեկան եւ հոգեւոր կարիքներուն։

Thursday, September 5, 2024

Two Armenian American Kharpertsi writers: Hamasdegh and Vahe Haig. – 2/2-

In a superb narration, Levon Sharoyan, masterfully compares and contrasts two noted Armenian American writers of Kharpert extraction who were contemporaries and lived through the unfolding of the genocide, the first republic, the treaties of Sevres and Lausanne, Soviet Armenia and onto the Cold War. The article was published in “Aztag” Daily on August 23, 2024 (Համաստեղ Եւ Վահէ-Հայկ. Խարբերդցի Երկու Գրագէտներ Դէմ Յանդիման)Vahe H Apelian 

LtoR: Hamasdegh, Vahe Haig

«Hamasdegh (Hampardzum Gelenian) and Vahe Haig (Dinjian).

I can easily find many similarities between these two writers I love.

First of all, both of them are from Kharpert. Hamasdegh is from Perjench village of Kharbert, and Vahe Haig is from the city of  Kharpert.

Hamasdegh was born in 1895, and Vahe Haig was born a year later, in 1896.

Both of them received their primary education from the Armenian schools of the region. Hamasdegh received his primary education in the village school and continued his studies in the Central School of Mezire (now Elâzığ). Vahe Haig received his education from the Euphrates College of Kharpert.

Both are regarded among the few notables of the first generation of the Armenian American literature. It is with them that Armenian American literature began in the twenties of the last century.

Both of them tirelessly elaborated the genre of our prose literature that dealt with the village life. With lovely and impressive stories, they presented to us the lost, every day simple but colorful life of the humble Armenian villagers in the provincial life of Western Armenia, who clinging to their lands,  eked out a living with the sweat of their labor, remaining  faithful to their native customs, manners, and native dialect. This type of literature, we can say, was a kind of extension of the provincial literature that started and flourished with Khrimian, Karegin Srvantiants, Tlgadentsi, and Msho Gegham (Gegham Der-Garabedian).

Despite living in America for decades, both Hamasdegh and Vahe Haig, had not been able to disassociate themselves from the lost charm of their birthplaces. Nostalgia tormented them. Both of them carried the lost provincial life in their blood and in their backbone. They wanted to at least revive, in the Armenian literature the provincial life, which was erased from the map.

What a wondaful thing they did by saving the images of that provincial life and relegating them to eternity.

Although Hamasdegh and Vahe Haig resemble each other in so many details, they were far from each other in their ideological tendencies. Hamasdegh was a tashnagsagan (ARF-er), Vahe Haig was a ramgavar (ADL-er). (note: ARF-Armenian Revolutionary Federaration, ADL Armenian Democratic Liberal Party)

I know that nowadays this last fact has lost its former partisanship. The servants of Armenian literature will be valued or honored only by their merits and the quality of their literary output, and they will live in our textbooks, in our cultural experiences and thoughts, without discrimination.

However, decades ago, in the days of Hamasdegh and Vahe Haig, partisan discrimination was rooted in our literature as well. There was Soviet Armenia with its supporters abroad, and there was the segment opposed to it. Diaspora Armenian writers, in their own ways, willingly or unwillingly, were part of one or the other of the opposing camps. Therefore, the literature was also divided. Literary periodicals even had "fronts" and formed fronts. Vahe Vahian's "Ani" of Beirut would not take kindly to the Antranig Zaroukian's "Nayiri" magazine of Aleppo, Syria. Boston's "Hairenik" magazine and New York's "New Letter-Nor Kir – Նոր Գիր" were not on friendly terms. Paris's monthly "Zvartnots - Զուարթնոց" turned its back on the leftist leaning  "Loussaghpiour Լուսաղբիւր"  monthly published in the same city. This trait inherited from the past, continued almost unabated by Beirut's "Shirag - Շիրակ" and "Pakin - Բագին" literary magazines as well.

* * *

Copied from the Armenian Weekly

I remembered all this and wrote about it because of a random reading.

In a corner of my library, I found Vahe Haig's " voluminous book, “Bright Faces in Our Days – Loussavor temker mer oreroun vra -Լուսաւոր դէմքեր մեր  օրերուն վրայ", printed in Beirut, about half a century ago, in 1972 (Donigian printing house). It is one of his most important works next to his five-volume sequel of " Native Abode -Haireni Tzkhan – Հայրենի Ծխան" and his monumental history book of "Kharbert and its golden field - Kharpert yev anor voskeghen tashte -  -Խարբերդ եւ անոր ոսկեղէն դաշտը". In 400 pages, Vahe Haig presented thirty Armenian literary and cultural figures, recording his impressions about them, and for his contemporaries, commemorating memories, and narrating unforgettable episodes. For one thing, it is an informative book that is read with pleasure. 

Hamastegh is also among them. I was interested in Vahe Haig's opinion about his fellow writer considering their ideological contrasts and sensitivities of the time they lived. It would be beneficial to know what a ramgavar – ADL-er - writer thought about a Tashnagtsagan – ARF-er - writer. To what extent did the artificial barriers allow a writer to publicly express positively about another writer from the opposite camp?

Vahe Haig expressed his appreciation and praise of Hamasdegh. According to him, in the field of short stories, "it can be confirmed with certainty that he (Hamasdegh) is a great master of creating provincial stories, rustic portraits and psychology, and he remains among the few authentic figures in this field."

In addition to Hamasdegh's  " Kouyghe – The Village - Գիւղը" and " Rain – Antsrev -Անձրեւ", Vahe Haig did not hide his favorable opinion about Hamasdegh's "Brave Nazar – Katch Nazar – Քաջ Նազար" book also. He wrote: "Once you started reading one paragraph, you couldn't stop. Familiar, simple and living and breathing beings come to you, talk, fight, act, live or die, exactly as you saw in our life, every day, and every hour," he assured.

However, Vahe Haig's opinion is different about Hamasdegh's two-volume novel " The white horseman – Spedag Tziavore - Սպիտակ Ձիաւորը». He did not deny that it has some beautiful and attractive images or individual episodes, but on the whole, he wrote "unfortunately, it should be noted that it was unsuccessful". According to him, "while advancing the development of the novel, he loses its forward path, falls into dark circles and deeply injures the entirety of the novel. ... The reader gets lost like a traveler lost among bushes."

So much as far as literature is concerned. But Vahe Haig has another dissatisfaction with Hamasdegh and he did not hide it.

"Regarding the magnificent reality of Armenia (Soviet) and its magnificent culture, Hamasdegh's passive stand or silence need interpretation”, Vahe Haig noted,  "I do not believe that some political prejudices constrained him or closed his lips. I know that he is fond of silence, he is cautious and relegates himself to the back seats."

Vahe Haig recalls that when he visited Armenia (Soviet Armenia), many literary colleagues showed interested in Hamasdegh, and asked about him. And he tried to satisfy their interest. He continued writing, "for any surviving Armenian writer who came from the old country and knows the difference between the two times, it is impossible not to slow down and show interest and extend hands to the people, who are called upon to the glory of building the Armenian home  in our native land, that is to say to the builders, the writers, the singers, the speakers, the sculptors, the poets,  the researchers and to everybody and everyone."

The reason behind Vahe Haig's dissatisfaction is clear. Hamasdegh's passive stand towards Soviet Armenia.  

* * *

Now, I will take from the library the book of the Hamasdegh's letters, by the "Mughni" publishing house in 2003. The book is printed in Yerevan and is sponsored by the Garbis Nazarian Foundation, and is edited by philologist Margarit Khachatryan (Մարգարիտ Խաչատրյան). I find seven letters by Hamasdegh addressed to Vahe Haig. 

The one that interests me the most is the letter written in August 1947. In it, Hamasdegh expresses gratitude to his, for having received the third volume of his "Native Adobe". He tells that the editorial board of "Hairenik" daily also received a copy of the new book, and that one of the members of the editorial board, Dr. Armenag Parseghian told him that he intends to write a review of the book. Hamasdegh continued noting the following.:

"You can see that there is no partisan issue in Hairenik when it comes to beautiful literature in particular and literature in general. Fortunately, that has always been the case with us, not to confuse literary and artistic works with party-politics. I have seen the opposite in yours. They even avoided mentioning the name, eh, that's an old wound."

Yes, "ours" and "yours"... is an old wound...

* * *

The last letter among the letters is addressed to Vahe Haig by Hamasdesh and is dated January 30, 1960. The letter writer stated that he has received Vahe Haig's noted history book of Kharpert and has read it with pleasure. Then he added:

"I was happy that your book "Native Abode" is being published in Armenia. I was not ordained to go to Armenia, in other words, I did not take advantage of an invitation that was extended to me. I always believe that I will go one day."

Aha, Hamasdegh's real desire was to  go to Armenia...

The story of the official invitation to Hamasdegh to visit Soviet Armenia and his hesitations to make the journey, is a different story.

Pity! he was not able to make the trip he longed for, because on November 26, 1966, he died suddenly on the stage during the jubilee organized in his honor in Los Angeles, when he was reading pouring his heart out.  "

 

Link: Of Aintabtsis, Marashtsis and Kharpertsis - 1/2 -

  http://vhapelian.blogspot.com/2024/09/of-aintabtsis-marashtsis-and-kharpertsis.html

 

Տարիք Առնել - Aging - ըստ George Carlin-ի

 Թարգմանեց Վահէ Յ։ Աբէլեան

The original text is include



Հէ՞չ անդրադարձած էք որ միակ ժամանակը երբ կ՚ուզենք մեծնալ մեր մանկութեան է։
Երբ տասնը տարեկանէն պակաս ես, այնքան կը փափաքիս մեծնալ որ կոտորակով կը մտածես։ «Քանի տարեկան ե՞ս». «Ես չորսն ու կէս տարեկան եմ»։ Դուն երբէք եռեսունվեցուկէս պիտի չըլլաս։ Ներկայիս դուն չորս ու կէս տարեկան ես եւ շուտով հինգ տարեկան պիտի ըլլաս։ 
Պատանեկան տարիքին կը հասնիս, հիմայ ոչ ոք քեզ կրնայ զսպել։
Կը ցատկես յաջորդ թիւին եւ թերեւս ալ քանի մը թիւեր եւս։ «Քանի տարեկան է՞ս»։ «Ես տասնը վեց տարեկան պիտի ըլլամ»։ Կրնայ ըլլլար որ տասներէք տարեկան ես, բայց հէ՛յ, տասնը վեց տարեկան պիտի ըլլաս։
Իսկ յետոյ՝ կեանքիդ մեծագոյն օրը կը հաանի եւ ՔՍԱՆ ԵՒ ՄԷԿ տարեկան կ՚ըլլաս։ Նոյնիսկ թիւը արարողութեան նման է՝ ՔՍԱՆ ԵՒ ՄԷԿ տարեկան եղած ես։ ԱՅՈ!!!
Յետոյ կը դառնաս 30 տարեկան։ Օ ՜հ, ի՞նչ պատահեցաւ։ Թթուած կաթի պէս կը հնչէ։ Եռեսուն տարեկան դարձաւ։ Պէտք է զինքը արտաքսենք։ Զուարճութիւն չկայ այլեւս։ Դուն թթուած խմոր մըն ես։ Ի՞նչ պատահեցաւ։
21տարեկան Կ՚ԸԼԼԱՍ, 30 տարեկան ԿԸ ԴԱՌՆԱՍ եւ յանկարծ 40-ի կը ՄՕՏԵՆԱՍ։ Օհ ՜օ, դնենք արգելակներ, ամէն բան արագօրէն կը սահի եւ կը սպրդի։ Մինչեւ որ անդրադառնաս 50-ին կը ՀԱՍՆԻՍ եւ երազներդ արդէն գացած են։ 
Բայց սպասէ՛ 60 տարիքդ ԿԸ ՆՈՒԱՃԵՍ. չէիր կարծեր որ պիտի կարենայիր այդ տարիքին հասնիլլ։ 
21 տարեկան Կ՚ԸԼԼԱՍ, 30 տարեկան ԿԸ ԴԱՌՆԱՍ, 40-ի կը ՄՕՏԵՆԱՍ, 50-ի ԿԸ ՀԱՍՆԻՍ,  60-ը ԿԸ ՆՈՒԱՃԵՍ։ ։Բայց այլեւս արագընթաց գահավէժ ընթացքի մէջ ես եւ ԿԸ ԲԱԽԻՍ 70-ին։
Որմէ ետք օրը օրին։ 80 տարիքիդ մէջ ես եւ ամէն օր լման շրջան մըն է՝ ԿԸ ԲԱԽԻՍ կէսօրուայ ճաշիդ, ԿԸ ՄՕՏԵՆԱՍ երեկոյեան ժամը 4:30-ին եւ կը ՀԱՍՆԻՍ գնանալու ժամիդ։ 
Բայց հոն չի վերչանար։ 90-ի մէջ ես եւ կը սկսիս ետ երթալ՝ «Նոր 90 տարիքս լրացուցի։»
Յետոյ տարօրինակ բան մը կը պատահի։ Եթէ 100 տարիքը հասնիս, պզտիկ տղեկ մը կը դառնաս կրկին՝ «Ես 100 եւ կէս տարեկան եմ» !
Ամէնքդ ալ հասնիք ձեր առողջ 100 եւ կէս տարիքին։

 ԻՆՉՊԷ՞Ս  ԵՐԻՏԱՍԱՐԴ ՄՆԱԼ

Ա. Ձերբազատուէ՛ այդ անիմաստ թիւերէն՝ ըլլան անոնք տարիք, կշիռք։ Ձգէ որ բժիշկները մտահոգուին անոնցմով։ Անոր համար կը վճառենք իրենց։

Բ. Ընկերակցիր միայն ուրախ ընկերներու հետ։ Տրտնջացողները քեզ ապառողջ պիտի ընեն։

Գ. Շարունակէ սորվիլ։ Սորվէ համակարքիչը, պարտիզպանութիւն, արուեստ կամ որեւէ այլ բան։ Երբէք մի ձցեր միտքդ անզբաղ։ «Սատանային աշխատանոցը՝ ծոյլ միտքն է»։ իսկ Սատանային անունն ալ Alzheimer’s է։

Դ. Վայելէ պարզ բաները։

Ե. Յաճախ ծիծաղիր, բարձր եւ երկար։ Ծիծաղիր մինչես իսկ շնչահեղծ ըլլալու պէս ըլլաս։

Զ. Արցունքներ կը կատահին։ Դիմացիր, ոխբայ եւ շարժման մէջ մտիր։ Միակ անձը որ մեզ հետ պիտի ըլլայ մեր ամբողջ կեանքի տեւողութեան՝ մենք ենք։ Կեանքոտ եղիր այնքան ատեն որ կեանք ունիս։ 

Է. Շրջապատէ՛ դուն քեզ բաներով որոնք կը սիրես, ըլլայ այդ ընտանիք, յիշատակներ, երաժշտութիւն, տունկ, սիրական զբաղումներ։ Քու տունդ քու ապաստանն է։

Ը. Հոգ տար առողջութեանդ։ Եթէ լաւ է, պահէ զայն։ Եթէ կայուն չէ, բարելաւէ։ Իսկ եթէ քու կարողութիւնէդ վեր է օգնութիւն հայցէ։

Թ. Մի մտմտար յանցանքներուդ վրայ։

Ժ. Ամէն պատեհ առիթներու արտայայտէ սէրդ անոնց որոնց կը սիրես։
ՄԻՇՏ ՅԻՇԷ՛
ԿԵԱՆՔԸ ՉԷ ՋԱՓՈՒԱԾ ՏԱՐԻՆԵՐՈՒ ԳՈՒՄԱՐՈՎԸ ՄԻԱՆ՝ ԱՅԼ ԱՅԴ ՏԱՐԻՆԵՐՈՒՆ ԿԵԱՆՔԻՆ ԵՌԱՆԴՈՎԸ
«Կեանքը պետք չէ որ ըլլայ դեպի գերեզման ճամբորդութիւն մը՝ գրաւիչ և լաւ պահպանուած մարմինով մը. այլ պետք որ ըլլայ ամբողջովին սպառած, ամբողջովին մաշած և գոռալով…. « այս ի՜նչ զբօսանք մըն էր»։ Աբիսողոմ Աղա։

George Carlin on aging: Do you realize that the only time in our lives when we like to get old is when we’re kids?
If you’re less than 10 years old, you’re so excited about aging that you think in fractions. “How old are you?” “I’m four and a half!” You’re never thirty-six and a half. You’re four and a half, going on five!
That’s the key. You get into your teens, now they can’t hold you back.
You jump to the next number, or even a few ahead. “How old are you?” “I’m gonna be 16!” You could be 13, but hey, you’re gonna be 16!
And then the greatest day of your life . . . you become 21. Even the words sound like a ceremony . . . YOU BECOME 21. . . YEAS!!!
But then you turn 30. Oooohh, what happened there? Makes you sound like bad milk. He TURNED, we had to throw him out. There’s no fun now, you’re just a sour-dumpling. What’s wrong? What’s changed?
You BECOME 21, you TURN 30, then you’re PUSHING 40. Whoa! Put on the brakes, it’s all slipping away. Before you know it, you REACH 50 . . . and your dreams are gone.
But wait!!! You MAKE it to 60. You didn’t think you would!
So you BECOME 21, TURN 30, PUSH 40, REACH 50 and MAKE it to 60. You’ve built up so much speed that you HIT 70!
After that it’s a day-by-day thing; you HIT Wednesday! You get into your 80s and every day is a complete cycle; you HIT lunch; you TURN 4:30; you REACH bedtime.
And it doesn’t end there. Into the 90s, you start going backward; “I was JUST 92.
Then a strange thing happens. If you make it over 100, you become a little kid again. “I’m 100 and a half!”
May you all make it to a healthy 100 and a half!!

HOW TO STAY YOUNG

  1. Throw out nonessential numbers. This includes age, weight, and height. Let the doctor worry about them. That is why you pay him/her.
  2. Keep only cheerful friends. The grouches pull you down.
  3. Keep learning. Learn more about the computer, crafts, gardening, whatever. Never let the brain idle. ” An idle mind is the devil’s workshop.” And the devil’s name is Alzheimer’s.
  4. Enjoy the simple things.
  5. Laugh often, long and loud. Laugh until you gasp for breath.
  6. The tears happen. Endure, grieve, and move on. The only person who is with us our entire life is ourselves. Be ALIVE while you are alive.
  7. Surround yourself with what you love, whether it’s family, pets, keepsakes, music, plants, hobbies, whatever. Your home is your refuge.
  8. Cherish your health: If it is good, preserve it. If it is unstable, improve it. If it is beyond what you can improve, get help.
  9. Don’t take guilt trips. Take a trip to the mall, to the next county, to a foreign country, but NOT to where the guilt is.
  10. Tell the people you love that you love them, at every opportunity.

AND ALWAYS REMEMBER:

Life is not measured by the number of breaths we take, but by the moments that take our breath away.

Sunday, September 1, 2024

Of Aintabtsis, Marashtsis and Kharpertsis - 1/2 -

Vahe H Apelian

 

Courtesy Mark Gavoor.

I imagine most readers understand that the title of this blog alludes to Armenians whose ancestors hail from Aintab, Marash, and Kharpert. Driven from their ancestral homes in Western Armenia, their descendants endearingly retained the history, cuisine, aspects of the local culture, family anecdotes and of course its dialect as long as they could. Readers may relate to following books, “The Armenians of Aintab” by Umit Kurt, “The Lions of Marash”, by Stanley Kerr, and the books by Hamastegh. In my mind, each became more prominent in a mosaic, that made the tapestry what is the Armenian Diaspora.

Antranig Zarougian, wrote the following about the Aintabtsis in his famous book “Dreamy Aleppo- Yerazaying Haleb – Երազային Հալէպը»… 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 him buried in “their” church.

Before the Genocide Aintab was considered the Athens among Cilician cities because of its schools, and American College. In spite of the fact that Aintabsi Armenians were Turkish speaking, love of learning and education were much stressed among them….” (see the link below).

Marashtsis were prominent in what was considered the heartland, not only of Armenians of Lebanon, but of Diaspora, the Armenian enclave Bourj Hamoud. They had a whole neighborhood named  after Marash, as “Nor Marash- New Marash”. For a quarter of century my mother taught in the Armenian Evangelical Shamlian Tatigian School in Nor Marash. The neighborhood boasted the largest hall of its time called Kermanig. I am not sure if the hall is still in use or if the hall is still around. Kermanig is synonymous with Marash.

Before I immigrated, I associated Kessabtsis being prominent in America, I mean to say in the United Stats of America. The great Mississippi River dividing the country in halves had not made inroad in my imagination. It is only after I immigrated in 1976, that I realized that organized Kessabtsis were not present on the East coast, let alone any other ethnic Armenian group. It also was only after we moved and settled in Boylston in 2018,  a suburb of Worcester in Massachusetts, I realized that I could safely ascribe Kharpertsis being prominent, on the East Coast, especially in Massachusetts, notably in Worcester, which was the cradle of the Armenian organized community in the United States. Also, in distinction to Aintabtsis in Aleppo, and Marashtsis in Lebanon, Kharpertis, started coming to the U.S. before the 1915 Armenian Genocide. For an example, Hamasdegh, the noted Kharpertsis, came to U.S. before the genocide to join his father.

A series of happeneing made me come to that realization. But three persons cemented what I had been suspecting that Armenians from Kharpert, more than from any other place in Western Armenia, constituted the cornerstone of the Armenian American community, at least in Massachusetts, notably Worcester, where all things organized Armenian American began.

 On January 24, of this year, 2024, Gregory Aftandlian, Senior Professorial Lecturer at the American University, in Washington, DC, gave a presentation at NAASR about “Recreating Kharpert in Massachusetts”, where he said “There is a special connection between Armenian Americans of Massachusetts and the Ottoman province of Mamuret ul-Aziz, which the Armenians called Kharpert.

Two others, whom I have befriended on line and not yet met in person, came to bolster in me that I can safely claim that if Aintabtis were prominent in Aleppo, Marashtisi in Beirut, Lebanon, Kharpetrsis surely were prominent on the  East Coast U.S.A., especially in Massachusetts.

Kenneth Martin family dog Chalo

The first was Kenneth Martin, who I found out is of Kharpert extraction. A few months ago, in March 2024, Kenneth posted a picture of a dog the family had owned in his younger day. For some reasons it reminded me of Chalo, Armenian literature’s famous dog by Hamasdegh. Lo and behold, it turned out that it was named Chalo and that Chalo for a while faithfully guarded Camp Haiastan. (see the link below).

The other is Mark Gavoor, who just recently posted  in the Armenianweekly, a picture, which is posted above, of a shirt embroidered “Kharpert Country Club”!  Surely, Kharpert is prominently lurking below the  bland surface.

It is then that I also realized that it was very natural that the two great Armenian-American writers Hamasdegh and Vahe Hag, were of Kharpet extraction and that Hamasdegh had settled in Watertown,  where Hairenik publication was and continues to be and Massachusetts was sort of a Nor-Kharpert.

LtoR: Hamasdegh, Vahe Haig, courtesy Levon Sharoyan)

A reader may ask, what about those who trace their ancestry to Urfa, Zeitoun, Sassoun, Keghi, Erzeroum, Dickranagerd and many and many other places in the historic western Armenia. Aftr all they were natives of that land. Surely, they also endearingly retained the history, cuisine, aspects of the local culture, family anecdotes, and of course the dialect of their ancestral region, as long as they could.

It is just that these three, the Aintabtsis, the Marashtsis and the Kharpertsis came together this morning to put this blog together.

 

Notes: 

Dreamy Aleppo: http://vhapelian.blogspot.com/2017/09/dreamy-haleb-yerazayeen-haleb.html

Chalo:     http://vhapelian.blogspot.com/2024/03/chalo.html