V.H. Apelian's Blog

V.H. Apelian's Blog

Sunday, August 6, 2017

He Was Different

He Was Different

 Simon Simonian

Translated and abridged by Vahe H. Apelian

Note: The original piece, titled "Ան Ուրիշ Էր" ("He Was Different”), appeared in Simon Simonian’s “Լեռնականներու Վերջալոյսը” ("The Mountaineers' Twilight”).



“Bédo was my mother’s first husband and my father’s bosom friend. My father and Bédo had worked together in the same mill. After Bedo’s death my father married his wife, that is to say my mother.

After his death, Bédo has continued living in our house and continues to live as a husband, as a father and as a friend, but as a foe of a friend. My father, who had loved him as a brother, is the only one who is discontented with Bédo coming back to life. His animosity started after Bédo’s interment. I remember well, during my childhood, every time there was bad feeling between my mother and my father, the person responsible for the trouble was Bédo who worked in mysterious ways after his death much like all the great souls, saints and heroes do after their deaths.

Bédo was not a saint or a hero. He was a mere Sassountsi from the Dalvorig village. He was the son of an ironsmith. His father had worked in the Dalvorig mines extracting iron from the rock veins and melting it to make plows, hatchets, shovels, pickaxes and rifles. The guns were muzzle type with which he, his brothers and the villagers had defended themselves against attacks by Kurds and Turks. The leaders of the Armenians were Mourad (Hampartsoum Boyandjian), Mihran Damadian, “Baron” Vahan, Kevork Chavoush and other luminaries of the time. It is in honor of Bédo’s father and his comrades that the once popular patriotic song, “I am a Brave Son of Dalvorig”, was sung.

At twenty Bédo had left Sassoun and after working in mills, had settled in Aintab much like many Sassountsis. At twenty-five, he had married my mother Ménnoush who was barely eighteen then. Bédo, a handsome, brave young man, had captivated my mother’s heart.

“Mother, was Bédo handsome?” I used to ask my mother in my childhood as she recounted stories about him.

“There was no other like him,” my mother would say and continue: “He had dark eyebrows and moustache; a handsome posture, a proportioned face. He dressed like a bég. All the girls in our town noted his manly handsomeness. Lucky you, the women would tell me…..”

To validate her description, she would open her old chest, the dowry chest, which along with her and much like her, was becoming a worn down witness of old and happy days. From underneath the moth laden, malodorous, dark blue, apricot and pearl-colored worn out clothes, she would pull out her photo bundle, unwrap its silky shroud and hand to me her wedding picture so that I would take a look at Bédo, her Bédo.

My mother’s recollection would fill my soul with fascination towards the man who had once been my mother’s husband. To further stress so that I would not waver from the impression I harbored of the dead man, my mother would add: “In this picture he does not look as handsome as he was. Hey, bygone days. We took this picture in haste. He had just returned from the mill and was covered with flour all over. The neighbors were having their pictures taken. In our days, women did not go to the photographer’s shop. We had this picture taken on the spur of that very moment because he refused to change his clothes”

At times, during these mysterious viewing sessions, my father would happen to suddenly step in the house. My mother, with tears still in her eyes, would wrap the picture and place it back. My father, silent and sad, would sit at a corner and inhale the smoke from his cigarette more deeply than usual. My father’s sad silence would last for days, sometimes for even weeks during which time he would not speak with my mother. That absent person beyond the grave thus caused a lot of heartache between my father and my mother. My father’s sadness, my mother’s tears and the omnipresence of the departed would fill my childhood soul with an unexplainable mystery.

During winter, whenever my father would be absent for months on end working in the mills, my mother would sit around the oven area during the evenings and tell us about Bédo who had told her father “let your ‘yes’ not be a ‘no’”. After long deliberation, her father had consented to give his daughter away in marriage to Bédo. After their engagement, during which they had seen each other only once, seven years of blissful marriage followed.

“He was an out of the ordinary man”, my mother would tell us;  “whenever he missed home, whether there was snow or blizzard, he would walk for four hours in the cold of the night just to come home.”

Of course my mother was the repository of his joy. They thus lived happily but without a child. My mother had believed that on the seventh year of their marriage, she would conceive and carry his child. The seventh year brought with it the unexpected, Bédo’s sudden death in the mill during work. There is no need to visualize my mother’s torment and agony. My mother would recount his elaborate funeral procession and the overwhelming sadness among the Sassountsis and would particularly emphasize my father’s inconsolable lament over the loss of his bosom friend. Time did not heal my mother’s wounds. There had remained only one thing for my mother, visiting her husband’s gravesite even in the dead of the winter.

“I remember well,” my mother would say. “It was Vartanants Day and I needed to visit his grave at any cost. Our cemetery did not have walls or guards. There was the fear of wolves. My mother was with me. As I was walking among the graves, suddenly Bédo appeared in front of me in the same dress we had him dressed for his interment. I froze. He looked at me and said, ‘return home and do not come here anymore’. My mother arrived and saw me standing still. I told her nothing about the occurrence. I grabbed her arm and we returned home. We had not reached Bédo’s grave yet. My mother remained perplexed.”.

That day became a turning point for my mother. From there on she found refuge in her needlework. From a whole year’s labor she raised enough funds to place a tombstone on Bedo’s grave, on which she had inscribed:


 

However, the thick tombstone with all its weight has not been able to contain Bédo’s heart that continues to live on this earth, that is to say, in my mother’s heart.

A year passed. My father proposed to marry her. They got married. They started having children. My mother devoted herself to raising her children. But she never forgot her Bédo. The passing years and responsibilities crystallized Bédo’s love like a diamond that my mother keeps in her heart. In fact, it’s the only crystal she carries in her heart. She raised her children in memory of Bédo. My mother is convinced that we are Bedo’s children for, as a matter of fact, Bédo had appeared to her the day before her conception. Without the apparition of Bédo, she claimed, she had never conceived. That is to say Bédo had become our Holy Ghost !

My mother had willed that when she died she should be buried next to Bédo. However, her exile put an end to that vow. But my mother had taken another solemn vow that neither exile nor war or anything earthly would deter her from that solemn vow. In her after life she would be with her Bédo. My father knew about my mother’s alarming preference. That is why he remained melancholic the rest of his life. He knew that there was a fateful separation in store for him in afterlife.

My mother’s preference had me ponder. I have thought that her first love, Bédo’s handsomeness and bravery, the loss of her youthful happiness influenced her decision to make her preference known to us. But there was something different with my mother. Whenever I quizzed her, she would only say: "He was different.”

My mother admits that my father, her second husband, has been virtuous, God-fearing, good natured, just and has always treated her kindly. But all my father’s virtues have given way to the appeal of the deceased. My mother, in her essence, remains the spouse of the deceased. My father carries a wound that never healed because of my mother’s total devotion to Bédo. That is why his once bosom friend Bédo, has become his foe after his death for whom he can do no harm with his living self. The other, on the other hand, from the beyond, continues to aggravate my father on Earth.

We, the children, presented alternating stands towards our two fathers. In our childhood, through my mother’s tales, we deeply loved Bédo. When we grew older and realized our father’s pain, we sided with him and pounded Bédo, who through his interference from the world beyond, caused so much grief to our father. Our assault for a while bore fruits. Bédo’s downfall started. But we could never dethrone him for my mother continued to open her wooden chest, unwrap the bundle and with her fingers caress the pictures while murmuring softly “He was different.”

We ended our teens, rounded our twenties and became more mature. We ceased to side with either of my parents. It was the period of our neutrality. We let our mother receive her extraterrestrial visitor in our home and continue her affair with him. But we did not let her verbalize her preference to us.

There remains the last chapter for us that will start in the afterlife. We are sure that a separation will take place, our mother will re-join with her Bédo who is surely waiting impatiently for her. We will remain with our father. Separated from us, our mother will miss us. She will vacillate between her Bédo and us. She will want to join us with Bédo in a threesome arrangement of sorts. My father who despised the francophone triangle and the ghostly presence of Bédo will not want to have his erstwhile friend turn his foe in our midst. We, who were not accustomed to such things on Earth, will reject our mother’s proposition. With each passing day, our mother will miss us more and more. She will eventually concede, leave her Bédo behind and join us, and we will have our family anew.

                                                             *****
I wrote this piece after a long delay and reader be mindful that my mother is an old woman as I write about her Bédo. She has heard from my brothers that I write about Sassountsis. She confronted me once and said: “Son, let it not be that you write about Bédo. He was not like Mano or Magar. He was different…..”

Forgive me mother, for I wrote about your Bédo.”


Saturday, August 5, 2017

Zartir Vortiag: “The Soldier’s Mother’s Song” : A Kessabtsi wedding song


Vahe H. Apelian
Google-ի Հայերէն Թարգմանութիւնը կցուած է ներքեւը։




 “Zartir Vortyag” is an Armenian patriotic song that is better known by the first two words of its lyrics, zartir vortyag, than the title of the song, which is “The Soldier’s Mother’s Song” (Զինուորին Մօր Երգը).  The heart of the song is a mother extolling her son to ready himself to sacrifice his life in defense of the fatherland. Zartir Vortyag means arise son.

It is an emotionally charged song, especially in the last stanza when the mother tells her son that she fed and nurtured him to become the man he is and that she would die for the person he has become just as he will do the same for his nation. The reputation of this fiercely nationalistic song must have been reached all the day to Ankara. Pressured by Turkey, the Lebanese authorities a few years ago banned its singing on television.

There are several recordings of the song on YouTube.


The song is of particular importance to Kessabsis and is engrained in their folklore. I can safely claim that in all probability there has not been a wedding in Kessab during the last 100 years or so that the song was not sung at the culmination of the wedding festivities, which at one time would last a few days. The tradition is upheld irrespective of denominational affiliation.


The ceremony takes place as follows: right before the officiating the wedding, as the groom readies to go to church, the men circle him and the best man ("gnkahayr") and sing "Zartir Vortyag". At the end of each stanza a bachelor friend of the groom takes turn in mock dressing him by hovering over the groom and the best man a different piece of the groom’s clothing, such as his jacket, vest, necktie. He hovers the piece of the groom’s clothing over them three times clockwise and three times anti-clockwise. At each passing of the clothing over them, the men circling the groom and the gnkayar shout in unison, in the Kessab dialect Asdouds sheneferi (may God congratulate). The groom’s bachelor friend then mock dresses him with the article clothing by putting the jacket on the groom or tying his necktie. The song is in four stanzas. At times the second and/or the third stanza is omitted but not the first and the last.


A Kessabtsi cannot envision a wedding in Kessab without this ceremonial song. It is generally agreed that the song became part of the wedding ceremony repertoire in Kessab as the nationalist fervor spread among the Armenian in the late 19th and early 20th centuries.  The most plausible is the explanation that it is sung in honor of the Armenian freedom fighter Drasdamad (Dro) Ganayan, who later became a defense minister of the First Republic of Armenia.



Dro and his wife Nvart hailed from the two most prominent but adversarial families of their native town Igdir. Right after their wedding Dro left his wife behind and headed to the battlefront.



Dr. Antranig Chalabian narrates the incident in detail in his book “Dro”. According to him, at the conclusion of the wedding ceremony as the newlyweds were exiting the church, someone approached Dro and handed him a note. It was a telegram from Nikol Duman ordering him to leave for Zankezur. When the newlyweds reached the groom’s parental home, I quote, “the groom approached his father and said, ‘father, I have received orders from Duman, I leave forthwith…I entrust my wife to you, to safeguard her as your own offspring’”. Dr. Chalabian makes no mention of Dro’s mother. It would be natural that his mother would have given her blessing too. Dro was a volunteer under the command of the legendary freedom fighter Nikol Duman.


 Dro and Nvart’s wedding took place in 1905 or 1906. The date is within the time frame of the accepted version as to when and why the song took hold in Kessab folklore and remains one of the most cherished parts of a Kessabtsi wedding. The symbolism of the song is apparent. It’s a message to the young men to ready themselves in defense of the nation even at the most auspicious occasion of their lives, the start of their own family on their wedding day.


On July 14, 1979 the same ceremony took place in Keurkune after which Stepan Apelian was escorted walking to the Keurkune’s historic church to welcome the bride Ani Churukian who soon arrived with her entourage from Kessab. Tradition dictated that it is bride who is escorted to the groom's church, where the marriage ceremony would take place. 

****


Sunday, July 30, 2017

Next Year in Van (Գալ Տարի Վան)

Next Year in Van (Գալ Տարի Վան)
Vahe H. Apelian




Some time ago, a comedian I was watching on television being interviewed, was asked what were the sources of his comedy materials? He said that he mostly derives them from personal experiences and happenings. He then noted saying everything personal is universal. I say this for a reason. Whenever I dwell on personal happenings, it is in an attempt to attract and retain a reader’s attention.

Socially, I spent my formative years from my adolescence to my teens and beyond with organizations affiliated with Tashnagsoutiun. I was not in my teens yet when my father had me enrolled in the local Paplken Sunny Badanegan (Youth) Meoutiun (Association). We held our meetings in the dilapidated community center in West Beirut. It was built over a hill for we entered at ground level but its balcony across the entrance extended over the street below. We were not allowed to step on it because of the possibility of its collapse.

The community center must have been a one-time Middle Eastern type house that typically consisted of many rooms around a large central hall to accommodate the family members and their families. Although the building was old but the center was very impressionable. A big framed picture of the A.R.F. founders was hung on the center of one of the walls. Many pictures of freedom fighters adorned the rest of the walls. The community center had its own permanent resident we knew as Shahbaz Hairig. He too was once a freedom fighter. In his old age, he had found refuge in one of the rooms of the community center. Young and older adults met behind the closed doors of its many rooms or hurriedly went in and out with an air of determination pursuing something very important. It was in the far end left-hand side corner room that we youngsters held our meetings on Saturday afternoons.

From Badanegan I stepped into Zavarian Ashagerdagan Meoutiun (pre-college student association). Vicken Hovsepian (Montreal), Ohan Armenian, (Los Angeles) and I (Cincinnati) were elected to the committee along with the two others whose names I do not remember. We voted Ohan to be the chairman, Vicken the treasurer and I was voted as the secretary. It was an unprecedented election because the Nshan Palandjian Djemaran students always ran the Ashagerdagan Meoutium. Three of us as Armenian Evangelical High School classmates had campaigned for a change! There was a lot of enthusiasm in those days. We held our meeting in that community center.

From Ashagerdagan, I stepped into the Zavarian Oussanoghagan Meoutiun. It was considered a privilege to be a member of the Zavarian Student Association for you had to be a college student. We were considered associate members with a grace period of up to two years. After which only those who took their oath to become members of the Tashnagsoutiun continued their membership. We continued to hold our meetings in the same community center.


It is during my Zavarian years that one of the most memorable speeches of my life happened sometime late sixties. We had organized a roundtable discussion about the ways and means of achieving a united, free and independent Armenia. The prevailing reality was grim and the prospect of achieving a united and free independent Armenia was even much grimmer for the roundtable participants. As the all-day discussion came to its end, Dr. Papken Papazian concluded the meeting with a speech that has remained etched in my memory.

Dr. Papken Papazian was a Tashnag leader at the highest levels. He was also a lover of theater. I am not sure if he practiced medicine or if he, in fact, had any interest to practice medicine. He was a superb orator. His bespectacled demeanor on the podium, his gesticulation, tone of voice, eloquence of language captivated us all. He and Sarkis Zeitlian were orators most of us did not want to miss hearing. That afternoon Dr. Papazian extolled our efforts and urged us to keep the dream alive for we cannot predict how the turn of events will pan out in the future that would be favorable to our cause. I bet most of us, at least I did, attributed his speech to pep talk to keep us going.

Fast forward. If my recollection serves me well, it was in November 1989 that James Baker declared, as the Berlin wall collapsed, that the Soviet Union we knew does not exist anymore. Traditionally November is the month when A.R.F. celebrates its day by having its chapters organize a public event.  I was asked to be the master of the ceremony of the year’s celebration. James Baker’s declaration came to my mind and I noted in my opening remark about the likelihood of Soviet Armenia emerging as an independent country. I remembered Dr. Papken Papazian as I remember him to this day. Who could have guessed then that the mighty Soviet Union would implode just like that? And from its ashes, the Third Republic of Armenia would emerge on September 21, 1991. I did not.



1965 was a remarkable year for us in Beirut. The 50th anniversary of the Armenian Genocide was commemorated in ways that we had not experienced before. It was the year we came out of our shells, so to speak. The year’s Armenian Genocide commemoration coincided with my high school graduation. The Armenian students held Armenian genocide commemoration in the Calouste Gulbenkian Hall of the Hovagimian Manougian high school on that year or a few years after. A student from each high school addressed the audienceKersam Aharonian, the editor of "Zartonk" Daily and a Ramgavar leader who also taught in the same high school, made the closing statement. It is there that he introduced a slogan, “Next Year in Van”, and asked the students to repeat it henceforth year after year.

Fast forward. In 2010, for the very first time since 1915 church service was held in Akhtamar Island’s Saint Cross (Sourp Khatch) Church. In spite of all the controversies it created, it was a historical moment, as far as I am concerned for I had never envisioned that such a thing could happen in my lifetime. Henceforth whenever I read about Van, its historic island Akhtamar, Kersam Aharonian comes to my mind.


Were Papken Papazian and Kersam Aharonian clairvoyants? I leave that to the reader to ascertain. But I remain reminded that history runs on its own tempo and that its wheels turn and grind in ways that we just cannot predict.




Tuesday, July 25, 2017

Հայաստան մը դարձած Պուրճ Համուտը` Դէմքեր,Դէպքեր եւ Յուշեր


 Տիկին Զուարթ Աբելեան

 

 


Ո՞վ լսած չէ երբեք «Պուրճ Համուտ»ի մասին: Հայահոծ, հայաբնակ շրջան մը Պէյրութի հիւսիս-Արեւելեան շրջանին մէջ: Հայրենիքէն հեռու Հայաստան մը դարձած Պուրճ Համուտը: Ուրիշ խօսքով հայակերտումի հնոց մը: Հոն դարբնուեցաւ ու կերտուեցաւ հայ բանուորն ու կրօնաւորը, ուսուցիչն ու քարոզիչը: Այլ եւ այլ արհեստներու ու արուեստներու մէջ տաղանդ ցուցաբերող աշկերտն ու աշակերտը: Ուրիշ խօսքով՝ արտադրեց Պուրճ համուտը – նոյնիսկ դարձաւ անեկտոտ երիտասարդներու շրթներուն վրայ: Բացատրեմ .-

Երբ վրայ հասան Լիբանանի քաղաքական անկայուն օրերը, 70-ական թուականին, Պուրճ Համուտի տղամարդը, երիտասարդն ու տարէցը, հարկադրուեցան զէնք կրել իրենց շրջաններու պաշտպանութեան համար: Երբեմնի աշակերտը դարձաւ աշկերտը ինքնապաշտպանութեան մարզին իր ղեկավարին, լքելով ուսումնառութիւնը: Ուսման ակնարկումի պարագային երբ հարց դրուէր թէ արդեօք այս կամ այնինչ ուսանողը կրցա՞ւ իր B.A.-ն ստանալ ... պատասխանը կըլլար .- այդ չենք գիտեր, սակայն գիտենք որ ան B.H չստացաւ, այսինքն Պուրճ Համուտցի չեղաւ, չկրցաւ ըլլալ: Այս էր եւ է Լիբանանի Պուրճ Համուտը: 

Ես ինքս ալ համարեայ դարձայ Պուրճ Համուտցի, քառորդ դար ծառայելով Պուրճ Համուտի Նոր Մարաշ շրջանի մէջ հաստատուած Հայ Աւետարանական – Շամլեան-Թաթիկեան երկրորդական վարժարանէն ներս, որպէս հայ գրականութեան եւ հայոց պատմութեան դասատու: Բազմաթիւ ծանօթութեանց կողքին ճանչցայ նաեւ քոյր Նուարդ Տէմիրճեանը: 

Պուրճ Համուտի, Նոր Մարաշ շրջանի մէջ գտնուող Հայ Աւետարանական Եկեղեցւոյ Տիկնանց Միութիւնը՝ եկեղեցւոյ կողքին գործօն Միութիւն մըն էր, որ հոգեւոր ու ընկերաբարոյական ձեռնարկումներով զօրաւիգ կը կանգնէր եկեղեցապատկան զանազան կարիքներուն։

Վերոյիշեալ Եկեղեցասէր Տիկնանց Միութեան գործոն ու նուիրուած անդամներէն մէկն էր Նուարդ քոյր Տէմիրճեանը: Զինք կը կոչէին Նուարդ քոյր, քանզի քրոջական հարազատութիւն կը ցուցաբերէր անխտրաբար ոեւէ մէկուն: Հոգեւոր քոյր մըն էր, միշտ պատրաստ օգնութեան ձեռք երկարելու ուր որ իր կարողութիւնը կը ներէր:

Աստուածաշնչական խօսքով, իր ծառայասիրութեամբ միշտ մղոն մը աւելի ընթացող նուիրեալ մըն էր ան: Զգալի ներկայութիւն մըն էր նաեւ Եկեղեցասէր Տիկնանց Միութենէն ներս: Ոեւէ գործունէութեան մէջ կամովին ու մեծ նուիրումով օժանդակող մըն էր ան տնտեսապէս թէ բարոյապէս: Իսկապէս հոգեւոր նուիրեալ մը:

Վարժարանը եկեղեցւոյ ծոցին մէջ ըլլալով, շատ անգամներ Տիկնանց Միութեան ձեռնարկներուն՝ երբ խօսելու կամ գեղարուեստական անմիջական յայտագրով մը մասնակցութիւնս բերելու պատեհութիւնը կը տրուէր ինծի, Նուարդ քոյր Տէմիրճեանը, ժպտադէմ ու հոգեկան մեծ բաւարարութեամբ մը կը դիմաւորէր զիս: Օրին մէկը խիստ մեծ փափաք յայտնեց որ իր տունը երթայի միասին բաժակ մը սուրճ առնելու: Գացի:

Համեստ, շատ համեստ բնակարան մըն էր վարժարանին ու եկեղեցւոյ թաղին մէջ: Նուարդ քրոջ չորս զաւակներն ալ, մեր ճշդապահ աշակերտներէն էին: Ճշդապահութեան հարցը այս այցելութեամբ լուծուեցաւ, տրուած ըլլալով որ վարժարանին շատ մօտիկը կը բնակէին: Իսկ ինչ էր ուրեմն Նուարդ քռոջ յարատեւ գոհունակ ժպիտը դէմքին վրայ, համեստ այս բնակարանէն դուրս կը մտածէի, եւ ումպ ումպ ըմբոշխած սուրճին կողքին այլ զրոյց ալ կը կատարէինք, ընդհանրապէս իր զաւակներուն ուսումնականէն զինք հետաքրքրող հարցերու շուրջ: Համարձակութիւնս հաւաքելով հարց տուի:

-- Տիկին Տէմիրճեան, Ինչ՞ գործով կը զբաղի ձեր ամուսինը:

-- Նկարիչ է: Տեսած ըլլալու էք, կը պատասխանէ:

-- Խանութ ունի՞, ու՞ր, ինչպէ՞ս է գործը:

-- Ո'չ խանութ չունի, բայց Տէրը կ'օգնէ: Ոտքի վրայ հոս-հոն կը նկարէ, կրկնեց Նուարդ քոյր անբացատրելի երջանկութեամբ: Ես ծարայ մըն եմ իմ Աստուծոյս, խաղաղ կը յարէ Նուարդ քոյր: Այդ օրէն մենք աւելի կապուեցանք իրարու, ինչպէս հարազատ քոյրեր:

Ժամանակի ընթացքին քոյր Նուարդին ամուսինը Վռամշապուհ դարձաւ մեր վարժարանին մնայուն նկարիչը: Հանդարտաբարոյ ու անտրտունջ մարդ էր նկարիչ Վռամշապուհը:

--  Ինչպէս՞ կըլլայ որ առաւօտեան այս ժամուն վարժարանին բակը կ'ըլլաք Պրն. Վռամշապուհ կը հարցնեմ:

--  Էհ, գործերուն ականջ մի կախէր իշտէ օր մըն է կանցնի, կը պատասխանէ:

--  Երկու շաբաթ սպասէ Պրն. Վռամշապուհ: Աշակերտական ձեռնարկ մը կը պատրաստեմ, դեր վերցնող աշակերտները մեծաթիւ են: Դուն ալ եկուր նկարէ: Մուտքի դրան մօտ սեղան մը կը դնենք, դադարին հոն նստէ, նկարները աշակերտներուն ծախելու համար: Անոնց համար գեղեցիկ յիշատակ պիտի մնայ այդ նկարները: Ուստի այսպէս, յաճախակի մեր ձեռնարկները, եռանդուն կեանք ստեղծեցին վարժարանէն ներս, ուր մեծապէս օգտակար եղաւ Պրն. Վռամշապուհը:

-- Օրերդ միշտ լուսաւոր ըլլան Տիկին Աբելեան, կը կրկներ յաճախ մեր վարժարանին բարի նկարիչը, Պրն. Վռամշապուհը:

Տրուած ըլլալով որ պաշտօնակոչումի առաջին տարիէն իսկ մաս կը կազմէի հատուցման սնտուկին, որպէս կրթական մշակ, իմ ծառայութեան շրջանը իր լրումին հասաւ, Լիբանանի Կրթական Հատուցման Գրասենեակի սահմանումով: Այդ առթիւ հոգաբարձական մարմինը որոշած էր իմ քսան հինգ տարիներու ծառայութեանս առիթով զիս պարգեւատրել Հայոց Տիգրան Արքայի ոսկեայ շքանշանով:

Ներփակեալ՝ սրտի պարտք կը զգամ ըսել, որ շքադրումի ձեռնարկումի աշխատանքներուն կռուանը հանդիսացող Տիար Աբրահամ Թորոսեանին շնորհապարտ եմ: Ամէն անգամ որ առիթը ընծայուի խօսք առնելու այդ ուղղութեամբ, երախտագիտութեամբ կը յիշեմ իր անունը, ինչպէս նաեւ Տիկինը եւ զաւակները՝ Ռաֆֆին եւ Լենան, որոնք նոյնպէս մեր աշակերտներն էին: Պարգեւատրումը տեղի ունեցաւ Կիրակի առաւօտ մը Եկեղեցւոյ սրահին մէջ: Մեր նկարիչը այդ առիթով զիս նկարեր ու ապա նկարը մեծցուցեր, շրջանակի մէջ առնելով ու մակագրեր է ինծի նուիրելու համար:

Դժբախտաբար մեր բարի նկարիչին կեանքի թելը կտրուեցաւ անժամանակ: Իմ նկարներս որոնց մասին նոյնիսկ իր կողակից Նուարդ քոյրը տեղեակ եղած չէր, ինծի յանձնեց արցունքոտ աչքերով, երբ վշտակցութեան համար տունը այցելեցի: Մինչեւ օրս ալ գուրգուրանքով կը պահեմ այդ նկարները, միշտ յիշելով Պուրճ Համուտի մեր վարժարանին նուիրեալ նկարիչ՝ Վռամշապուհն ու իր կողակից՝ քոյր Նուարդ Տէմիրճեանները:

Հազիւ անակնկալ մահուան դառնագոյն վիշտը սպիանալու վրայ էր, երբ անսպասելիօրէն Լիբանանի քաղաքական առօրեան խանգարուեցաւ: Մեծապէս ցնցեց Լիբանանցի ժողովուրդը տնտեսապէս՝ եւ բարոյապէս: Վաղուայ անորոշութիւնը պատճառ դառձաւ ժողովուրդին մեծ մասին քաղաքաթող ըլլալուն:

Լիբանանի քաղաքացիական պատերազմը տեղահան ըրաւ նաեւ քոյր Նուարդ Տէմիրճեանի ընտանիքը: Ալ զինք տեսնելու պատեհութիւնը չունեցայ: Վստահ եմ որ ան արմատահան եղած ծաղիկի մը նմանեցաւ որ, հակառակ բոլոր ջանքերուն ու ջրտուքին, չի տոկար օտար հողին ու տակաւ կը թառամի:

Երանելի են այն մեռեալները որոնք Տիրոջմով կը ննջեն. Անոնց աճիւնը իր հանգիտը կը գտնէ հողին ներքեւ, իսկ հոգին իր Տէրը փառաբանելու վայելքը կ'ունենայ յաւիտենականութեան մէջ:

Նուարդ քոյր «Բարի պատերազմը պատերազմեցաւ, ընթացքը կատարեց եւ հաւատքը պահեց:» (Բ. Տիմ. 4:7) Օրհնեալ ըլլայ իր յիշատակը:

 

 

Saturday, July 22, 2017

How Did Ohio Recognize the Armenian Genocide?

How Did Ohio Recognize the Armenian Genocide? 
Vahe H. Apelian



The overwhelming majority of the states that make up The United States of America have recognized the Armenian Genocide. If and when the remaining states also recognize the Genocide, all the 50 States of our Union will have officially acknowledged the Genocide. Apparently, not in all cases ` sum total of the 50 States make up the Federation. We will still need the recognition by the United States Congress. 

On April 17, 2007, Governor Ted Strickland (D-OH) issued a proclamation recognizing the Armenian Genocide. Shortly after becoming the 40th US State to acknowledge the Armenian Genocide, Mayors Michael Coleman of Cincinnati, Mark Mallory of Columbus and Frank Jackson of Cleveland, als issued proclamations in remembrance of the Armenian Genocide.

The work to have a state recognize the Armenian Genocide is a grassroots endeavor.  I am sure that each State had its own select group of people who strived to have their state recognize the Genocide. As in most if not in all endeavors, there is “ the first among equals” who drives the efforts. The case was no different with Ohio, the Buckeye State, nicknamed after the trees that were predominant in the State at one time.



There is a truth in the saying that all politics is local. Ohio is generally recognized to be a swing State in national elections. However, there is no sizable Armenian community to make a dent in the electoral fates of the local candidates. There had to be more than election consideration to have the Governor of the State, and the mayors of its three largest cities issue such proclamations. The person who brought this to fruition, on behalf of the ANCA, undoubtedly is former congressional candidate David Krikorian who twice unsuccessfully tried to unseat the Republican Congresswoman Jean Schmitt (R-OH) who had claimed that she is not a historian to characterize the WWI atrocities as Genocide. However instead of abstaining from the debate, she had lent her office into opposing the passage for the recognition of the Armenian Genocide in the Congress. She brought a defamation suit against David Krikorian at the tune of 6.8 million dollars!  At the end she did not win the case nor was she re-elected.
 
In his efforts spearheading the recognition of the Armenian Genocide, David Krikorian went to Washington, DC and met with the Ohio Congressional representatives.  David also called upon his fellow “O-Hye-Oian”s, as he called them, through the many emails he sent to us, asking for our help by contacting our local elected officials to support his efforts. On April 24, 2007, David Krikorian, seen in the attached picture, held a press conference in downtown Cincinnati, at its famed Fountain Square. The billboard behind him that David financed, displayed the following message: "Governor Strickland Proclamation - April 24, 2007 - Armenian Genocide-Ohio Day of Remembrance".
 I am sure many if not most responded to his call. However, I do not think any of us was more helpful to him than the long interred Krikor Gayjikian.

Who is Krikor Gayjikian?

During his efforts to have Ohio recognize the Genocide, David happened to be in an old-books store in Oakley, which may be considered a yuppie town in greater Cincinnati. David found a book in that bookstore titled “Martyred Armenia and the Story of My Life” written by Krikor Gayjikian who was born in Gaban in Anatolia and survived the 1894-1896 Hamidian Massacres. He was orphaned at an early age. Krikor escaped and came to Cincinnati in 1911 because he had a cousin named Boghosian who owned and operated a candy store there.

Krikor’s book recounted his story of survival, his experiences in America and a chronology of the Genocide. The book was printed in 1920 by God’s Revivalist Press which is affiliated with the over 100 years old God’s Bible School in Cincinnati. M.G. Standley, who was prominent in God’s Bible School, wrote the foreword on May 17, 1920. Ohio thus unquestionably had welcomed in its midst a survivor of the massacres of the Armenians who did not speak English and was not familiar with the American way of life, and gave him all the opportunities to thrive in his adopted country, learn the language and become proficient to write a book about the Armenian Genocide and have it published in Cincinnati with local support.

The book was a revelation to David Krikorian. Soon he supplemented his drive to the elected officials for the State’s recognition of the Armenian Genocide with electronic copies of the book. The rest is history in our long, grassroots quest to have Congress recognize the Armenian Genocide.

As to Gayjikian, his grand daughter Cindi Helton-Campbell provided the following personal information about her maternal grandfather. After settling down in Cincinnati, Gayjikian married Osanna Garboushian from Kessab through an arranged marriage. Osanna was born on March 10, 1892 in Kessab. She was a teacher. Her father’s name was Gabriel. Her mother was from the Arslanian family of Kessab. She arrived to Cincinnati on May 2, 1921 and they were married three days later. The Gayjikians raised four children, Sam who lived in Lucene Valley, CA, John and Lucy who are deceased and Rose, Cindi’s mother.


Krikor Gayjikian’s calling was in mission work and was a life-long missionary for God’s Bible School. From 1929 to 1938 Krikor accompanied by his wife and their three children engaged in mission work in Antioch, Kessab, and in Beirut where their daughter Lucy was born. Upon their return Krikor continued his mission work in down town Cincinnati, OH where he also owned a thrift shop in the later years of his life.

Krikor wrote two additional books as well, titled “A Life Full of Miracles” and “Twentieth Century Miracles”. “Martyred Armenia and the Story of My Life” is 308 pages long and is posted on line and can be tracked down through one of the search engines.

His grand daughter, Cindi Helton-Campbell, lives in Mount Orab, Ohio with her family. She took care of her mother Rose, Krikor Gayjikian’s surviving daughter who along with her brother past away last year or the year before. 


Tuesday, July 11, 2017

A Wreath on Gamavor's Tomb

A Wreath on Gamavor's Tomb
Vahe H. Apelian, 19 July 2012

 

Gamavor is an Armenian word meaning volunteer. It is used only as a noun. For the one or two generations preceding ours Gamavor referred to the approximately 5,000 Armenian men who voluntarily joined the French Army and faught the Turks during the First World War. The French called the formation La Legion Armenienne.

The Armenian soldiers were motivated by a French and Diaspora Armenian pact which promised that in return for Armenian military support to the Allies against the Ottoman and German alliance, the French and their allies would help the Western Armenians lay the foundation for home rule in Cilicia, part of historic Armenia. Most, if not all, of the volunteers were expatriate Cilicians. Approximately 1,200 came from the United States, including 70 Kessabtsis. Among the latter was Nshan, the paternal uncle of historian Dr. Antranig Chalabian. When the doctor dedicated “Revolutionary Figures” to his uncle, he included the following inscription in the book: “Towards the end of 1916, when my father was subjected to deportation, his brother left America and returned to the homeland to enlist with the volunteers to fight against the Turks. After training with the Armenian Legion in Cyprus for two years, my uncle and his cousin Panos went to Palestine along with thousands of volunteers, fought in the Battle of Arara, went to Cilicia and after the turnabout of the French Government, returned to America and died in Fresno in 1973.”

The Battle of Arara was the major military engagement of the Gamavors. It took place on Sept. 18, 1918, near Megiddo (the Biblical Armageddon) in northern Palestine. The valor of the Armenian combatants in securing victory against the German-Turkish forces merited special commendation of the Allied High Command. Twenty-three Armenian combatants were killed in action. What followed the battle was another sad chapter in Armenian history.


The French forces, having secured victory, headed north and eventually captured Cilicia. Their presence encouraged the Genocide survivors to return to their ancestral villages. But instead of honoring their pact with the Armenians, the French reneged on their promise and withdrew their forces, without giving notice to the Armenians and without having negotiated with Turkish forces about the state of the Armenians they were to be left behind. I recall being told during family conversations that the French even padded the hooves of their horses to muffle the sound of their unannounced midnight evacuation. “Chivalrous France” became a sarcastic expression in Armenian conversation and literature.

Abandoned and left to the whim of the Turkish onslaught, without the protection that they had rightfully expected from their French allies, and unable to protect themselves, the Armenians once again fled their Cilician homeland to disperse around the world. Only two Armenian villages were left from a thriving Armenian enclave on the prime northeastern Mediterranean region-- Wakf in historical Mussa Dagh in Turkey and Kessab in Syria.

The Kessabtis tenaciously held on to their enclave, establishing a de facto home rule, mostly under the leadership of the Gamavors. The home rule lasted from 1918 to 1921 during which the Armenians established administrative and judicial bodies to enforce law and order. They also had an army to protect the population from the prevailing lawlessness. It's said that members of other minorities, such as the Greeks and the Alevis, were given refuge in Kessab. Eventually the French disbanded the self-rule, as they cemented their colonial control over Syria and Lebanon.

The British and the French, as the supreme powers in that part of the world, redrew the map of the region to suit their interests. The straight-lined borders of present-day Middle Eastern states were the work of  Sir Mark Sykes of Britain and  François Georges-Picot of France. They carved, among themselves, what had remained of the Ottoman Empire, without regard for the mosaic of the area's ethnic, religious or social fabric.

The redrawn map put Kessab within Turkey. The prospect of ending up in Turkey terrified the Kessabtsis, although they had been under Turkish rule for centuries, had adopted Turkish words, traded almost exclusively with Turkish-occupied Antioch and had almost no dealing with their Arab neighbors in the south. The uncertainty over the fate of Kessab heightened in the latter part of the decade (1937 to 1939) as Turkey began imposing its presence in Kessab and made Turkish language teaching mandatory. Many members of the first post-Genocide generation born in Kessab had reached conscription age by then. They were urged by their families to flee, lest they be drafted into the Turkish army. These young men also became the last resort for their families forced to leave their ancestral village.

The Kessab episode may be the only instance where the great powers gave in and redrew the map in that small corner of the Middle East to save it from Turkish occupation. Kessab was incorporated into Syria but at a price. Most of the arable lands of Kessab were given to Turkey. It is generally accepted that Cardinal Krikor Bedros XV Aghajanian (Գրիգոր Պետրոս ԺԵ. Աղաճանեան, French: Grégoire-Pierre XV Agagianian, Italian: Gregorio Pietro XV Agagianian) played a decisive role in the redrawing of the border as he struggled to secure the last remnant of Armenian Cilicia. The first official visit to Kessab (March 20, 1944) of Shukri Kuwaitli, the first elected President of Syria, was Syria's token of appreciation to the Armenians for urging that their native land be included in Syria.

The late George Azad Apelian, in his pre-teens in the mid-'50s, remembered the Gamavors arrival to Keurkune--one of Kessab's twelve villages--for a September reunion and celebration. Their arrival created much excitement among the villagers, particularly among the youngsters: seeing the men in their military fatigues and carrying ammunition and rifles was a thrill for all. The Gamavors celebrated their victory at the Battle of Arara seated next to the village spring, feasting on food over white sheets spread on the meadow. They sang about the Gamavors. George had memorized the old song that ended with:

From Arara to Cilicia
Are reminders of the Volunteers
On the tomb of the Volunteer
There is no wreath, however.



Source: Keghart.com.