The 1972 Watershed Election

Vahe H. Apelian 

Google-ի Հայերէն թարգմանութիւնը կցուած է ներքեւը։

The 1972 election in Lebanon became a watershed moment in the Diaspora history. Arguably the Armenian Diaspora has not experienced such a prominent political presence anywhere else in the Diaspora and in any other time, be it in Lebanon.

The recent parliamentary election in Lebanon, for all practical purpose, is now relegated to history, although it is a day or two days old. Fifty years ago, in 1972, during the month of April, another chapter of our tumultuous Diaspora history was made when Lebanon held its thirteenth parliamentary election. The ARF led list was victorious in a way that the Lebanese Armenians had not experienced before, nor since. The resultant parliament arguably remains the most historic in Lebanon’s turbulent history for it remained in power for the next 20 years, due to the raging civil war and for the efforts to dress Lebanon with an appropriate representative governance that came to be known as the Taif agreement in reference to the city where an agreement among the country’s warring factions was reached. It was brokered by the Kingdom of Saudi Arabia. 

The thirteenth parliaments consisted of 99 seats and was split in a ratio 6 to 5 favoring the Christians. ARF won not only all the four seats reserved for the Armenian Apostolic community, but also had Antranig Manougian MD occupy the Evangelical community’s single seat. It was the first time that an Armenian Evangelical represented the evangelical community in Lebanon. The Armenian Catholic seat was occupied by the seat’s long-standing representative Joseph Chader. He had represented the Armenian Catholic community for the past many years, if not decades, and was the first Armenian to be appointed as a minister. He was not on the ARF list of candidates but was affiliated with Phalange party but had an amicable relation with ARF bloc.

Thus, the Armenian bloc consisted of Souren Khanamirian who was a prominent industrialist and is the benefactor of the college named after him. Previously it was the Saint Nshan school, I attended through my junior years.  Melkon Eblighatian MD was the sole ARF-er and the representative of the Armenian deputies’ bloc. He was a surgeon and an author. Antranig Manougian MD, was among the first graduates of the first high school in Lebanon, the Armenian Evangelical College. He was the director of the National Psychiatric Hospital. Ara Yerevanian was a prominent businessman and the benefactor of the new community center in West Beirut which was named after him. Khatchig Babigian was an acclaimed lawyer and assumed the legal matters of the Catholicosate of Cilicia.

The Armenian parliamentarians remained neutral during the Civil War, which pitted Christian militias against Muslim and Palestinians militias. The bloc called its political stand as “positive neutrality” implying that while they remain non-committal to any faction in the ongoing deadly conflict, they are actively engaged to foster understanding among the warring factions. It is said that their constructive neutrality was highly appreciated.

ARF Zavarian Student Association enthusiastically welcomed this roster of the Armenian candidates and organized a dinner dance in their honor and after their election organized an invitation to the community to meet the elected Armenian parliamentarians. The open house invitation took place in the old community center of West Beirut, which for decades had been the heartbeat of the community. 

A year after their election, Dr. Melkon Eblighatian presented to Zavarian Student Asscociation his over yearlong experiences as the leader of the Armenian deputies. During the presentation he paid homage to Movses Der Kaloustian, who for many years if not decades, had acted as the representative of the Armenian community in the Lebanese Parliament. Dr. Eblighatian said that the most daunting challenge he faced was being accepted as the person who would be filling Der Kaloustian’s shoes. In the infamous murky politicking in Lebanon, Movses Der Kaloustian’s had established a stellar reputation, the likes of him, the wheeling and dealing Levantine politicians had not seen before.  He also cautioned us for the “hot days” looming ahead of us. But, looking back, I doubt that anyone at the time could have possibly envisioned those fifteen years long, devastating civil war was in store for Lebanon that would almost fatally wound the country and fundamentally change the Armenian Diaspora.

In the immediate post-Civil War period (1991), the deceased and resigned members of parliament were replaced. This was considered the fourteenth parliament and was transitional in nature. Ara Yerevanian, having resigned, was replaced by ARF member Shahe Barsoumian, while Phalange party member Antoine Joseph Chader was appointed as Armenian Catholic deputy. The other deputies Babikian, Khanamirian, Eblighatian, continued their mandate.  The rafication of the Taif agreement, changed the political landscape in Lebanon. 

The rest is history.

As to the picture posted above:

The picture was taken during the post-election open house reception for the community to meet their representatives in the parliament. I donated the picture to the Project Safe with a note.  I think the picture best portrays the confidence of the ARF led Armenian political presence in Lebanon symbolizing the political outreach of the post genocide Diaspora that would never see it repeating.

The deputies, as well most of the elder in the picture have long passed away. The younger generation in the picture, now well into their senior years, were members of the Zavarian Student Association. Their lots reflect the bitter reality of the aftermath of the war-torn Lebanon. Hovsep Seferian now resides in Yerevan, Armenia. Sarkis Karkodorian, Shoghig Hovsepian Dikijian, Kohar Soukiasian Shnorhokian reside in Los Angeles, California. Arpi Baghdassarian Shahinian resides in Paris, France. Houry Panian Boyamian and I reside in the state of Massachusetts, U.S.. Mary Arevian and Zevig  Sarhadian continue to reside in Lebanon and have children living in the U.S. and Canada.

The next picture is from the pre-election celebratory dinner dance honoring the candidates. The dinner dance was organized the ARF Zavarian Student Association. 

I posted the picture to draw attention to Dr. Antranig Manougian reading the Aztag Daily while sitting at the honoree’s table. Fifty years ago, Aztag Daily reigned supreme as the source of information especially for matters that pertained to the Armenian community and the Diaspora.  Apparently, Dr. Manougian had precured the day’s issue and remained engrossed reading it.

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1972 թվականի  ընտրությունները

Վահէ Հ.Ապելեան 

1972-ին Լիբանանի ընտրութիւնները ջրբաժան եղան Սփիւռքի պատմութեան մէջ։ Կարելի է ասել, որ հայկական Սփյուռքը ոչ մի այլ տեղ Սփյուռքում և ոչ մի այլ ժամանակ, լինի դա Լիբանանում, չի ունեցել նման ընդգծված քաղաքական ներկայություն :  

Լիբանանի վերջին խորհրդարանական ընտրությունները, բոլոր գործնական նպատակներով, այժմ վերածվել են պատմության, թեև դրանք մեկ-երկու օր են: Յիսուն տարի առաջ, 1972-ին, ապրիլ ամսուան ընթացքին, մեր փոթորկալից Սփիւռքի պատմութեան հերթական գլուխը կատարուեցաւ, երբ Լիբանանը կատարեց իր տասներեքերորդ խորհրդարանական ընտրութիւնները: ՀՅԴ-ի գլխավորած ցուցակը հաղթական էր այնպես, որ լիբանանահայությունը չի ապրել ոչ նախկինում, ոչ դրանից հետո: Ստացված խորհրդարանը, անկասկած, մնում է ամենապատմականը Լիբանանի բուռն պատմության մեջ, քանի որ այն մնաց իշխանության ղեկին հաջորդ 20 տարիներին՝ կատաղի քաղաքացիական պատերազմի և Լիբանանին համապատասխան ներկայացուցչական կառավարում հագցնելու ջանքերի պատճառով, որը հայտնի դարձավ որպես Թաիֆի համաձայնագիր։ նկատի ունենալով այն քաղաքը, որտեղ համաձայնություն է ձեռք բերվել երկրի պատերազմող խմբավորումների միջև։ Այն իրականացվել է Սաուդյան Արաբիայի Թագավորության միջնորդությամբ: 

Տասներեքերորդ խորհրդարանը բաղկացած էր 99 մանդատից և բաժանված էր 6-5 հարաբերակցությամբ՝ հօգուտ քրիստոնյաների: ՀՅԴ-ն շահեց ոչ միայն Հայ առաքելական համայնքին վերապահված բոլոր չորս մանդատները, այլև Ավետարանական համայնքի միակ աթոռը զբաղեցրեց Անդրանիկ Մանուկյանի բժշկապետը։ Առաջին անգամն էր, որ հայ ավետարանականը ներկայացնում էր ավետարանական համայնքը Լիբանանում։ Հայ կաթողիկե աթոռը զբաղեցրեց աթոռի երկարամյա ներկայացուցիչ Ջոզեֆ Չադերը։ Նա ներկայացրել էր հայ կաթոլիկ համայնքը վերջին, եթե ոչ տասնամյակների ընթացքում, և առաջին հայն էր, որ նշանակվեց նախարար։ Նա ՀՅԴ-ի թեկնածուների ցուցակում չէր, բայց կապված էր «Ֆալանգ» կուսակցության հետ, բայց բարեկամական հարաբերություններ ուներ ՀՅԴ դաշինքի հետ։

Այսպիսով, հայկական դաշինքը կազմված էր Սուրեն Խանամիրյանից, ով ականավոր արդյունաբերող էր և իր անունը կրող քոլեջի բարերարն է։ Նախկինում Սուրբ Նշան դպրոցն էր, որտեղ սովորել եմ կրտսեր տարիքում: Դոկտոր Մելքոն Էբլիղաթյանը միակ դաշնակցականն էր և հայ պատգամավորական դաշինքի ներկայացուցիչը։ Եղել է վիրաբույժ և հեղինակ։ Անդրանիկ Մանուկյան Բ.գ.թ., եղել է Լիբանանի առաջին ավագ դպրոցի՝ Հայ Ավետարանական վարժարանի առաջին շրջանավարտներից։ Ազգային հոգեբուժարանի տնօրենն էր։ Արա Երևանյանը նշանավոր գործարար էր և Արևմտյան Բեյրութի նոր համայնքային կենտրոնի բարերարը, որն իր անունով է կոչվել։ Խաչիկ Բաբիկյանը հռչակավոր իրավաբան էր և ստանձնում էր Կիլիկիո կաթողիկոսության իրավական գործերը։

Հայ խորհրդարանականները չեզոք մնացին Քաղաքացիական պատերազմի ժամանակ, որը քրիստոնյա աշխարհազորայիններին հակադրեց մահմեդական և պաղեստինցի աշխարհազորայիններին: Դաշինքը իր քաղաքական դիրքորոշումն անվանեց «դրական չեզոքություն»՝ ենթադրելով, որ թեև նրանք հավատարիմ չեն մնում մահացու հակամարտությունում որևէ խմբավորման, նրանք ակտիվորեն ներգրավված են պատերազմող խմբակցությունների միջև փոխըմբռնումը խթանելու համար: Ասում են, որ նրանց կառուցողական չեզոքությունը բարձր է գնահատվել։

ՀՅԴ Զաւարեան Ուսանողական Միութիւնը խանդավառութեամբ ընդունեց հայ թեկնածուներուն այս ցանկը եւ անոնց ի պատիւ ճաշկերոյթ կազմակերպեց, իսկ անոնց ընտրութենէն ետք համայնքին հրաւէր կազմակերպեց՝ դիմաւորելու Հայաստանի ընտրեալ խորհրդարանին։ Բաց դռների հրավերը տեղի ունեցավ Արեւմտյան Բեյրութի հին համայնքային կենտրոնում, որը տասնամյակներ շարունակ եղել է համայնքի սրտի բաբախյունը։ 

Նրանց ընտրվելուց մեկ տարի անց, դոկտոր Մելքոն Էբլիղաթյանը «Զավարյան» ուսանողական ասոցիացիային ներկայացրեց հայ պատգամավորների ղեկավարի իր մեկամյա փորձը: Շնորհանդեսի ընթացքում նա հարգանքի տուրք մատուցեց Մովսես Տեր Գալուստյանին, ով երկար տարիներ, եթե ոչ տասնամյակներ, հանդես է եկել որպես հայ համայնքի ներկայացուցիչ Լիբանանի խորհրդարանում։ Դոկտոր Էբլիղաթյանն ասաց, որ իր առջև ծառացած ամենասարսափելի մարտահրավերը ընդունվելն էր որպես Տէր Գալուստեանի կոշիկները լցնելու անձը: Լիբանանի տխրահռչակ պղտոր քաղաքականության մեջ Մովսես Տէր Գալուստեանը հաստատած էր աստղային համբաւ, որուն նմանները, ղեկավար ու շփուող լեւանտացի քաղաքական գործիչները նախկինում չէին տեսել: Նա նաև զգուշացրեց մեզ սպասվող «շոգ օրերի» համար։ Բայց, հետ նայելով, ես կասկածում եմ, որ այդ ժամանակ որևէ մեկը կարող էր պատկերացնել այդ տասնհինգ տարին, 

Քաղաքացիական պատերազմից անմիջապես հետո (1991թ.) մահացած և պաշտոնաթող պատգամավորները փոխարինվեցին։ Սա համարվում էր տասնչորսերորդ խորհրդարանը և կրում էր անցումային բնույթ։ Արա Երևանյանին, հրաժարական տալով, փոխարինել է ՀՅԴ անդամ Շահե Պարսումյանը, իսկ «Ֆալանգ» կուսակցության անդամ Անտուան ​​Ժոզեֆ Շադերը նշանակվել է հայ կաթոլիկ պատգամավոր։ Մյուս պատգամավորները՝ Բաբիկյանը, Խանամիրյանը, Էբլիղաթյանը շարունակեցին իրենց մանդատը։ Թաիֆի համաձայնագրի վավերացումից հետո Լիբանանի հայերի համար քաղաքական դաշտը արմատապես փոխվեց։ 

Մնացածը պատմություն է։

Ինչ վերաբերում է տեղադրված նկարներին.

Վերոնշյալ նկարն արվել է հետընտրական բաց դռների ժամանակ համայնքի ներկայացուցիչների հետ խորհրդարանում հանդիպելու համար: Նկարը նվիրել եմ Project Safe-ին գրառմամբ. Կարծում եմ, նկարը լավագույնս ներկայացնում է Լիբանանում ՀՅԴ գլխավորած հայկական քաղաքական ներկայության վստահությունը, որը խորհրդանշում է հետցեղասպանական Սփյուռքի քաղաքական տարածումը, որը երբեք չի կրկնվի:

Պատգամավորները, ինչպես նաև նկարում պատկերված մեծերի մեծ մասը վաղուց մահացել են։ Նկարում պատկերված մատաղ սերնդի վիճակն, ովքեր անդամներ էին Զավարյան ուսանողական միությանը, արտացոլում է պատերազմից ավերված Լիբանանի հետեւանքների դառը իրականությունը: Հովսեփ Սեֆերյանն այժմ բնակվում է Երևանում։ Սարգիս Քարկոդորյանը և Շողիկ Հովսեփյան Դիկիջյանը բնակվում են Լոս Անջելեսում, Կալիֆորնիա: Արփի Պաղտասարեան Շահինեան կը բնակի Փարիզ, Ֆրանսա։ Հուրի Փանյան Բոյամյանը և ես ապրում ենք Մասաչուսեթս նահանգում: Մերի Արևյանը և Զևիկ Սարհատյանը շարունակում են բնակվել Լիբանանում և երեխաներ ունենալ ԱՄՆ-ում և Կանադայում:

Հաջորդ նկարը թեկնածուներին մեծարող նախընտրական տոնական ընթրիքի պարից է։ 

Ընթրիքի պարը կազմակերպել էր ՀՅԴ Զավարյան ուսանողական միությունը։ Նկարը տեղադրեցի, որպէսզի ուշադրութիւն հրաւիրեմ դոկտոր Անտրանիկ Մանուկեանի վրայ, որ կը կարդայ «Ազդակ» օրաթերթը, երբ նստած է պատուաւորին սեղանին: Հիսուն տարի առաջ «Ազդակ» օրաթերթը գերիշխում էր որպես տեղեկատվության աղբյուր հատկապես հայ համայնքին և Սփյուռքին վերաբերող հարցերի: Ըստ ամենայնի, դոկտոր Մանուկյանը նախապատվությունը տվել էր օրվա համարին և շարունակում էր տարված կարդալ այն:

 

 

Numbers Sway Us

 Vahe H. Apelian

According to Varoujan Bedrossian, a mathematician, the decimal system, that is the quantifying system based on 10, was very likely used way before the common era, probably because we have ten fingers. The decimal system was formalized in the late 18th century in France as the “Système Internationale”. This International System of Units is the modern form of the metric system and is the most widely used system of measurement. The notable exceptions are England and the U.S. Thankfully the foot is not the measure of the king’s foot anymore.

Numbers are numbers, they, form the basis for counting and measuring and thus give us a quantifying difference between objects.  But they also seem to have a hold on our imagination and have bearing on our social perceptions. Most do not abide by the implication of such social perceptions but note to paint a lighter side of our social norms.

 Let us consider Let us consider the number 1, the basic unit. One is in a class of its own as it is the fundamental unit. Is not for that reason we revere number 1 and allude to something or someone as one of a kind?

 Other prominent numbers that come to my mind are 3, 7, 9 and 10. 

I can surmise for the social prominence of some of these numbers. For example, the line that joins 2 points form the straight line  and is the shortest distance between two points. It also is the basis of Euclidian geometry. Add another point and the lines that join 3 points onto each other form the most stable plane and constitute the basic space geometry.  Add another point to the 3 points and have lines join those four points together de-stabilizes the plane and the plane will be compromised. Therein may be a reason for revering the magical power of number 3. It expands the reach of 2 numbers altogether and forms the fundamental unit of stable structure. It also seems to be the minimal number to ascertain the probability of something. 

Number 7 has a magical hold on our imagination. From a sunrise to the next constitutes a day. Seven of these consecutive events have come to form a week.  The seventh day is the sabbath, driven from Arabic word seventh and is a sacred day in the monotheistic culture. It does need to be the same day of the week. In the book of Revelation, the dragon has seven heads, as the ultimate beast. The seventh letter in the Armenian alphabet is the revered letter "Է" which is thought to mean the Being and is seen hung high on the altar of the Armenian Apostolic Church. God created the world in seven days, including the day God rested after six days of toil.

There is of course the infamous 8th ball. I think it means being in tight spot. But I read that it also has different connotations.

Number 9 also captures our imagination. Going from 9 to 10 is another count but a huge leap forward. That is why the prices of prepackaged items in grocery stores overwhelmingly end in 9, such as 9.99 but not 10. A gallon of gas we purchase never seems to round up. Nowadays, it may be $4.499/10 per gallon but never $4.50. The latter does seem way too expensive than the former. Does it not?  

Number 10 is the crowning number of our decimal counting system. It also has religious significance. Way before our decimal countdown system was officiated, God revealed to Moses ten commandments.  Centuries later, it is said that David Letterman’s greatest late-night show legacy was his nightly “Top 10” list. Being in the top 10 is being in a separate, mostly, in an enviable league. But we cannot discount number 12. Would we not rather gift a dozen of roses on a Valentine's Day?

Well before the decimal system, the ancient Babylonians, Greeks had their measuring system based on the number 60. Varoujan Bedrossian thinks that the ancient world picked 60 because it has the highest number of divisors. 60 is divisible by 2,3,4,5,6,10 yielding whole numbers not fractions. Measurement based on 60 is still carried to this day, as noted earlier. An hour is 60 minutes, a minute is 60 seconds. A circle is 6x60=360 degrees, and the sum total of the angles of a triangle is 3x60=180 degrees.

During the last few decades, number 6 has sneaked in and has been asserting itself. For example,……  

“Six degrees of separation”, I have often heard of the expression, but I do know what it really means. There was a play named the same. It might have come about after the play. According to Wikipedia, it “is the theory that any person on the planet can be connected to any other person on the planet through a chain of acquaintances that has no more than five intermediaries.”  

Another expression is “Six feet under”. The message there is pretty evident and has come about rather recently. Wikipedia notes:  “Although this expression alludes to what has long been the traditional depth of a grave, that is, approximately the same as the length of the coffin, it dates only from the mid-1900s.” The length of a coffin being six feet makes sense because the average height of an adult male in the U.S. is 5 feet 9 inches. Women on average tend to be shorter. Such a coffin would not have held President Lincoln’s body. Surely, there are exceptions to general norms. 

As to the depth of a grave. Wikipedia states: “To meet regulations the average single depth grave is about 3-4 feet deep. Six feet under seems to be only a figment of our imagination. 

And very recently its “Six Feet Apart", which is poised to dominate our social interactions henceforth. It is the distance between two individuals to keep a socially accepted distance. The process of staying apart is termed "social distancing". But this distance apparently has not come about arbitrarily. According to Wikipedia “The "6 feet of distance" rule comes from studies of respiratory physiology, said Dr. William Schaffner, infectious disease expert at Vanderbilt University.”

We have come about expressions that allude to a number and have accepted them more as a social thing than something to abide by. But I hope that the six feet apart “social distancing” will have a short life and we will do away with it sooner rather than later. 

But we never found out. Six feet apart, much like six degrees of separation, may sway the public’s imagination for the coming many generations.

 

Numbers Do Sway Our Imagination

Vahe H. Apelian

Today, May 13, 2022, happens to be a Friday the 13^th. I do not know why we hold the Friday the 13^th as ominous. I understand that many elevators in buildings do not have a 13^th floor marked.

Number 13 is based on decimal numbering system. 

According to Varoujan Bedrossian, a mathematician, the decimal system, that is the quantifying system based on 10, was very likely used way before the common era, probably because we have ten fingers. The decimal system was formalized in the late 18th century in France as the “Système Internationale”. This International System of Units is the modern form of the metric system and is the most widely used system of measurement. The notable exceptions are England and the U.S. Thankfully the foot is not the measure of the king’s foot anymore.

Numbers are numbers, they, form the basis for counting and measuring and thus give us a quantifying difference between objects.  But they also seem to have a hold on our imagination and have bearing on our social perceptions. Most do not abide by the implication of such social perceptions but note to paint a lighter side of our social norms.

 Let us consider Let us consider the number 1, the basic unit. One is in a class of its own as it is the fundamental unit. Is not for that reason we revere number 1 and allude to something or someone as one of a kind?

 Other prominent numbers that come to my mind are 3, 7, 9 and 10. 

I can surmise for the social prominence of some of these numbers. For example, the line that joins 2 points form the straight line  and is the shortest distance between two points. It also is the basis of Euclidian geometry. Add another point and the lines that join 3 points onto each other form the most stable plane and constitute the basic space geometry.  Add another point to the 3 points and have lines join those four points together de-stabilizes the plane and the plane will be compromised. Therein may be a reason for revering the magical power of number 3. It expands the reach of 2 numbers altogether and forms the fundamental unit of stable structure. It also seems to be the minimal number to ascertain the probability of something. 

Number 7 has a magical hold on our imagination. From a sunrise to the next constitutes a day. Seven of these consecutive events have come to form a week.  The seventh day is the sabbath, driven from Arabic word seventh and is a sacred day in the monotheistic culture. It does need to be the same day of the week. In the book of Revelation, the dragon has seven heads, as the ultimate beast. The seventh letter in the Armenian alphabet is the revered letter "Է" which is thought to mean the Being and is seen hung high on the altar of the Armenian Apostolic Church. God created the world in seven days, including the day God rested after six days of toil.

There is of course the infamous 8th ball. I think it means being in tight spot. But I read that it also has different connotations.

Number 9 also captures our imagination. Going from 9 to 10 is another count but a huge leap forward. That is why the prices of prepackaged items in grocery stores overwhelmingly end in 9, such as 9.99 but not 10. A gallon of gas we purchase never seems to round up. Nowadays, it may be $4.499/10 per gallon but never $4.50. The latter does seem way too expensive than the former. Does it not?  

Number 10 is the crowning number of our decimal counting system. It also has religious significance. Way before our decimal countdown system was officiated, God revealed to Moses ten commandments.  Centuries later, it is said that David Letterman’s greatest late-night show legacy was his nightly “Top 10” list. Being in the top 10 is being in a separate, mostly, in an enviable league. But we cannot discount number 12. Would we not rather gift a dozen of roses on a Valentine's Day?

Well before the decimal system, the ancient Babylonians, Greeks had their measuring system based on the number 60. Varoujan Bedrossian thinks that the ancient world picked 60 because it has the highest number of divisors. 60 is divisible by 2,3,4,5,6,10 yielding whole numbers not fractions. Measurement based on 60 is still carried to this day, as noted earlier. An hour is 60 minutes, a minute is 60 seconds. A circle is 6x60=360 degrees, and the sum total of the angles of a triangle is 3x60=180 degrees.

During the last few decades, number 6 has sneaked in and has been asserting itself. For example,……  

“Six degrees of separation”, I have often heard of the expression but I do know what it really means. There was a play named the same. It might have come about after the play. According to Wikipedia, it “is the theory that any person on the planet can be connected to any other person on the planet through a chain of acquaintances that has no more than five intermediaries.”  

Another expression is “Six feet under”. The message there is pretty evident and has come about rather recently. Wikipedia notes:  “Although this expression alludes to what has long been the traditional depth of a grave, that is, approximately the same as the length of the coffin, it dates only from the mid-1900s.” The length of a coffin being six feet makes sense because the average height of an adult male in the U.S. is 5 feet 9 inches. Women on average tend to be shorter. Such a coffin would not have held President Lincoln’s body. Surely, there are exceptions to general norms. 

As to the depth of a grave. Wikipedia states: “To meet regulations the average single depth grave is about 3-4 feet deep. Already we see that two out of the three grave depths are deeper than 6 feet (or 1.8 meters). Triple depth is significantly deeper and double depth is noticeably deeper, being almost 7 feet”. Six feet under seems to be only a figment of our imagination. 

And very recently its “Six Feet Apart", which is poised to dominate our social interactions henceforth. It is the distance between two individuals to keep a socially accepted distance. The process of staying apart is termed "social distancing". But this distance apparently has not come about arbitrarily. According to Wikipedia “The "6 feet of distance" rule comes from studies of respiratory physiology, said Dr. William Schaffner, infectious disease expert at Vanderbilt University.”

We have come about expressions that allude to a number and have accepted them more as a social thing than something to abide by. But I hope that the six feet apart “social distancing” will have a short life and we will do away with it sooner rather than later. 

But we never found out. Six feet apart, much like six degrees of separation, may sway the public’s imagination for the coming many generations.

As to Friday the 13th, those interest may read the attached: https://www.ibtimes.com/friday-13th-history-origins-myths-superstitions-unlucky-day-395108?fbclid=IwAR2pott_mpoJJmE8hPIXNS8G_fV9sdA_QASQnZZIu-s2u_HcLU7dEFrtoYs#:~:text=The%20origin%20of%20fears%20surrounding%20Friday%20the%2013,13%20is%20omitted%20in%20the%20list%20of%20laws

 

My First Job Interview

Vahe H. Apelian

Robert Glockler and I in Orlando, Florida 

My first job interview in America remains the more memorable among the many first-time experiences I had in the New World, after I landed in the J.F. Kennedy Airport on July 9, 1976, as another immigrant. The Bicentennial Celebration had barely ended. 

The interview was with the American Cynamid Corporation, which has long folded away. According to Wikipedia it was a leading American conglomerate that became one of the nation's top 100 manufacturing companies during the 1970s. Apprehensive as I was to be punctual and yet not too early, I lingered around the building and presented myself to the receptionist just few minutes before the appointment time. I was asked to wait, but the wait was getting longer than I thought it would. An ominous sign I thought to myself. Who, I wandered, would take genuine interest, and offer a job to a newcomer like me who is not a local graduate and has no local work experience? Let alone to the fact that I had no experience in the field I wanted to make a career – pharmaceutics – other than relevant education.

I was immersed in my thoughts when a very distinguished looking gentleman stepped out and met me. He apologized for the delay and escorted me to his office and had me seated on a chair across his desk. He then welcomed me in Arabic to my total surprise. I asked him how is that he has learned Arabic. Adding further excitement to my initial surprise, he told me that he was born and raised in Lebanon and that his father was a longstanding employee of the American University of Beirut (AUB), my alma mater.  We started chatting about Lebanon and AUB to break ice, but I remained distracted at the sight of his nameplate on his desk facing me. It spelled his name, Robert Glockler. The last name appeared very familiar to me, even though it is not a common name one would ordinarily encounter. Looking back, I wander if my natural inclination to wander off had not become all too evident by my distraction to my detriment.

Let me deviate from the interview in the next paragraph.

My late maternal uncle Dr. Antranig Chalabian had collaborated with Dr. Stanley Kerr’s in the publication of his book titled “The Lions of Marash”. The Kerrs resided in Trenton, NJ. It turned out they socialized with the Glocklers. Henry Wilfrid Glockler was an employee of the American University of Beirut and was deported at the onset of the World War I into the interior of the Ottoman Empire because he was a British subject and Great Britain had declared war against Turkey. He thus had become an eyewitness to the atrocities committed against the Armenian subjects of the Empire. He had his eyewitness accounts penned down. The manuscript that was written in 1918 had remained dormant in Henry W. Glockler’s archives. Upon the recommendation of Dr. Stanley Kerr, he had sent his manuscript to Antranig Chalabian who had it edited, found sponsors, and had the memoirs published as a book.

Having made a connection to the name on the nameplate I was facing, I digressed from the conversation and in the spur of the moment blurted out if he was, by any chance, related to Henry Glockler. From the looks of his face, it became apparent that he was caught by surprise. He told me that Henry was his father and wondered how was it that I had heard of his name. Without going into the details, not mentioning that I had accompanied my uncle to the printer’s shop, nor did I mention that I had read the book, I said instead that Antranig Chelebian is my uncle. He responded something to the effect that it was a small world indeed and that he had heard so much about him from his father.

“Interned in Turkey 1914-1918” by Henry Wilfrid Glockler was published in 1969 by Simon Simonian’s Sevan Press in Beirut. It is 154 pages long. The book is “Dedicated To the thousands of innocent Armenian men, women and children of Ourfa, Turkey, who perished amid the horrors of the infamous [Armenian] genocide of 1915-18.”

My interview with Robert Glockler took a new turn. The formalities for the job interview gave way to a new discovered familiarity. He invited me for lunch at the company’s cafeteria and I stayed with him in his office long after that.

Not too long after my interview, I got an invitation to the company’s research facility in Princeton, NJ. When I presented myself there, I found out that all the department heads were lined up to interview me for a job opening commensurate with my education and the level of experience I had. I am sure that Robert Glockler had made that possible for me. I do not know how my interview went. Almost right after the interview I noted to the company that I received a job offer from the Schering-Plough Corporation, that ceased to exist as well. This time around it was thanks to Henry Apelian, a relative, who was the director at the company’s international division. He had recommended and presented me for an interview. I was offered a job that set me in my career path.

My first job interview in America became a source of comfort for me. My immediate and extended family members were still in Lebanon. I was away from home and by myself, but I felt that I was not all alone.

Decades passed and my career during the following more than three decades spanned in pharmaceutical companies. 

In January 2013, I had an article posted in Keghart.com regarding my first job interview. I had titled the article “Memorable Interview’. A few months after the posting of the article, I received an email. At first glance it did not dawn on me as who could the sender be. The name  did not seem familiar. Reading the email, I was stunned to find out that it was from the very person with whom I had my first interview. The sender of the email was Robert Glocker. In the email, he had noted to me that friends had brought the article to the attention of his brother. His brother in turn had sent him the link. After reading the article he had tracked down my email and contacted me letting me know that he was very pleased to read my article.  

Having thus connected, we continued corresponding with each other. I found out that he had retired and moved to Florida with his wife. 

One thing led to another and in December 2014, we met in Orlando, where we had gone for an end of the year family vacation. It was Robert who drove to meet me. Our paths had crossed once and that was thirty-eight years ago. But we acted as if we were old friends who met with each other to catch up on things that had transpired in their lives during the past many and many years. I thus ended up spending a memorable day with Robert as old friends would.

Study Hard and Be a Law-Abiding Citizen

Vahe H. Apelian

Սեղմել Հայերէն տարբերակը, եթէ կը փափաքիք հայերէնով կարդալ պլակը

 

1962 Sourp (Saint) Nishan Armenian School Graduates with Teachers and Principle
Seated Catholicos Khoren Paroian, then Prelate.

Surely it is personal, but I felt extremely aghast seeing on the social media, a vibrant and a beautiful young Armenian girl who appeared somewhat hesitant carrying a bouquet of black flowers with the Turkish flag planted in the vase, ring the bell of the Armenian Embassy or Armenian ambassador’s residence and present the flower arrangement to the lady who opened the door. What was disturbing to me is the realization the senior AYF member who had directed this young girl to do this act, did not accompany her but stood away, in anonymity, filming the sad episode and posted it on the social media. 

What was much more disturbing to me was the claim of a highly placed member of the AYF/ARF ranks that she is proud of the youth doing such acts of "resistance". Yes, I cannot condone and remain indifferent and silent and not voice my indignation for leading our youth in such a manner. Sadly, that was not the single episode that AYF posted that disturbed me. (Read: "Armenian Ambassador Assaulted in Compressional Building", Mirror Spectator, May 3, 2022). Watch: AYF Eastern Region FB post, whose members are trailing Armenian Ambassador Lilit Makunts, calling her a traitor and shouting at her to leave the U.S. April 18, 2022 https://www.youtube.com/watch?v=LsdVmA5Pamg)

I was not brought out that way although my entire youth and beyond was spent within ARF affiliated youth organizations. I was among the founding member of the YOARF - Youth Organization of ARF in 1972. These episodes reminded me of my teachers in the Armenian schools I attended from kindergarten to my acceptance to the American University of Beirut.

My teachers in the Armenian school were overwhelmingly Armenians who taught us all the subjects that a high school teaches to its students, especially that we had to pass government mandate examinations to progress in our academic pursuits. They taught us science, math, history, naturally including Armenian history, languages, and yes, Christian education as well. They may not have been “certified” teachers, as we expect from our teachers nowadays. They were not necessarily trained with pedagogical courses. Some were writers, editors of Armenian literary journals, Armenian college students, but they had our best interest in their hearts, much like a parent has.

They appealed to our better nature and to our hope. They would tell us that we may not see Armenia independent, that our children may not see Armenia independent either, but that it would become reality one day. Meanwhile, they urged us to study hard, and would tell us that we had to work much, much harder to be able to compete with the native locals. We did just that, applied ourselves hard. Not necessarily by continuing our schooling, but also by learning a trade as many of my classmates left school early on and apprenticed in a trade and became very successful in their trades.

Along with the work ethic they instilled in us, they told us to become a law-abiding citizen, and loyal to the government of our country, and respectful to its officials. In our little minds we would argue, what would happen in case of war and Armenians would be drafted in the armies of warring nations.

Acts of "Resistance"

Throughout those years and to this day I have not encountered a Diaspora Armenian depict his or her country’s president or PM the way some  Diaspora Armenians are depicting the PM of Armenia. Yes, we had justifiable reasons at times in the Diaspora to stand against the government of the countries of whom we consider ourselves no less an equal citizen. In 1960’s the Syrian government nationalized our schools and appointed party officials as principles in the schools we had built. In 1961, they imprisoned many Armenians, including my maternal uncle, an ARF leader, on charges of treason. During their trial, the Syrian newspapers, to their credit, did not label them traitors. And after a lengthy trial, those who were exonerated, like my maternal uncle, were welcomed by their Syrian coworkers, or business partners, neighbors, and friends.  

But I see a dichotomy in the Diaspora Armenian psyche. I cannot envision a Diaspora Armenian treating his or her country’s ambassador with such contempt I saw this young girl directed to present a bouquet of black flowers with a Turkish flag; or the young Armenian men walking a few feet behind the ambassador  of Armenia and calling her a traitor and telling her to move away. Yes, I have not yet encountered such acts by members of Diaspora Armenian youth organization against their countries’ ambassador in a foreign land,  be the ambassador of U.S., Syria, Lebanon, Russia or of any other country. But the Armenian youth is directed and instructed, if not weaponized, to single out and not to offer the same courtesy to Armenia's ambassador in the U.S. or in another country.

No doubt we are facing existential threats. We have different visions as to best address these existential threats. But there cannot be legitimacy in bringing change through “extra-parliamentary” opposition in the Diaspora. Nor Diaspora can galvanize itself against the inevitable to endure longer, when leaders of the community instill such hatred, by words and deeds, against the representatives of the Republic of Armenia and direct the youth to do the same.

 I quote Stepan Piligian, even though he may have stated it in a different context. But the message is unequivocal to me. I quote: “Simply put, if the democratic institutions of Armenia are not supported in this transition, then what is the point of sovereignty”. Yes, indeed, what is the point, be it a sovereign, free and independent Armenia if its democratic institutions are not safeguarded in Armenia and Diaspora does not lend support to forge "a better union" in Armenia as well. 

 

Let Us Extend Helping Hand - Ձառք Ձառա Ուտունք

Father Hamazasp Kechichian 

 

Գերոնքը էմըն տարա, - The spring every year,

Աշխէրհէս ըրվան, - all over the world,

Հայաթ կը բիրի։ - heralds life.

Ծաղկօծ ծառիրը, - Trees flowering,

Էվչող չըտտիրը, - birds chirping,

Կանաչ լառռօնքը, - the mountains greened,

էնօշ ծաղկօնքը, - sweet flowers,

Սիերտիդ կը բենուն, - invigorate your heart,

Նուր գուվօդ կու տուն։ - give new resolve.

Ըմմը մի հեմօր, - However, for us,

Ըղով ըրք տարա, - it has been three years,

Միր աչուեն չըտըսնեն - our eyes do not see,

Էնուշութիւնը գերընքվին - the sweetness of the spring

Չումքի մաճիրէն ըրք էմսըվին - Because we were refugees for three months, 

Թէսըրը հա էվըլնու ուրթիլուօն։ - misfortunes  are piling as time goes by.

Շուօտ մուօրդ անցով գընուօց, - Many people came by and left,

Վըրբ իթուօղ, տուօնը տէտէն, պէպկուօն - leaving the ancestral home father, and grandfather,

Հընտանա, դուօր դըռացա չըմընուօց: - relatives, next-door neighbor, did not remain.

Կանաչ Ծառիրը չարցուն, - The green trees dried up,

Պախչընէն օրման դարձուն։ - the orchards went wild,

Նա ին նա ճին հա գըտնէս, - not a soul, you find,

Կը խընտուօս թի թուօղը մուօրդ տըսնէս։- you rejoice should you see a person in the neighberhood.

Ընծաս մինք եո՞ հարթունք,- Where are we heading this way?

դըքըր ե՞րբ պըր դիմենունք։ - How long will we be able to endure?

Սապըր հա ինինք, ըմմը հիշտ չի- We are being patient, but that is not easy,

Մեվսըմը ծախիս գէն չունա, - whole season's sale fetches no income,

Պըր դետես բուն չըգըտնըվա։ - you want to work, but can’t find work.

Ճահիլնէն դուրիցի գեցեն, The young went away,

էսքերլըքէն, իհդիադէն խելըսիլը, կարդիլը, - either enlisted, avoiding the reserves, or for education5

եա բուն բեթվիլը, դետըլը հեմուօր։- eiither looking for a job, or for working,

Միրիրը տետիրը չըդիմեցուն - the mothers and the fathers could not cope,

Իրինց չուճուգնէն հառռօ մընիլիէն, - With their children being away)

Ճամբոյ իլուն իրինց իդիդիէն։ - they hit the road, after them.

Գեցողը հայուրթու, մընեցողը հա մընու, - Those for going, leave; those for staying, stay

Աստուօծ ալըննէն հիտ թըղ ըննու, - let God be with all ofthem.

Հայ էսինք, քէչ մըլի սապըր, աղուր պըր ըննու։ - We say to ourselves, let us stay put up a bit longer, things will be fine,

Աստուօծ լըսսի, ալէք բուն թըղ աղուրնու, (May God hear and let everythig be fine)

Ուվ կառնու թըղ եիտ դառնու. (Whoever can, let them return)

Չումքի առունց շըննըք առունց կենճիր, (Because without people, without the young)

Չուօց Քեսուօպը պըր պիհինք ըղիր։(How are we to keep Kessab?)

Ումուօտ կ՚ունենք, պըր ուղուրդա (We have hope that it will be alright)

Հառռունց զայիվ լօյս հա տըսնըվա։ (We see a dim light in the far)

Գուվուօդ սաղլըք քեսպըցիցը քեսպու, (Endurance, good health to the Kessabtis in Kessab)

Իրինց սայէն Քեսուօպ դառ մի հա մընու (Because of them, Kessab is remaining)

Պիտա ալէյիս բուն մը ինինք, (We should all do something)

Զօրթ մը իրինց եարտըմինք։ (And assist them a bit)

«Քէսուօպ Ղուրպուն ըննում քի» (“Kessab, I long for your”)

էսիլը իսուօր ալ հիրէք չի։ (Saying is not enough, anymore)

Պիտա տուշմըշըննունք, հուգ ինինք, (We should empathize, we should care)

Քի պարապուօր ձառ ըրկենցընինք։ (To extend an equal hand)

Քեսպըցէք կ՚ունէնք աշխուօրքիս միէկ (We have Kessabtsis all over the world)

Ըտնենք միէկըզմէկ, ճուղուտվենք, (Let us find each other, let us come together)

Ֆըրանսա, Պօրըթ, Ամիրքա (France, Beirut, America)

Իմարաթ, Աւըսթրալիա, Ͻանատա (Emirates, Australia, Canada)

Հայաստան, դըքըր Չինաստան։ (Armenia, all the way to China)

Ձառ ձառա ուտունք լելօկ, աղբար, (Let us give hands, brother, sister)

Քեսօպ հա դարկըվա (Kessab is being depopulate)

Վուօղը էնգուն կ՚ըննու, (Tomorrow will be late)

փուշմանիլը չէ ֆայտա։ (Regretting does not help)

Հեսնենք հընտենուօցը, քեսպըցիցը միր, (Let us reach out to our Kessabtsi relatives)

Եարտըմինք, սիէրտ ուտունք, (Let us assist, let us give them heart) 

Եօլ գըտնենք, բուն բենունք, (Let us find a way, let us start work)

Իշինք չուօց իրինց կռնուօկ ըննունք։ (Let us see how can we back them)

Քեսօպը միր պէպկըննիրէն մարաս ի քի, (Kessab of our grandfathers is a legacy)

Ընծի, միր էվլատնէն, (To us and to our children)

Միր վըզզէն պուօրտքն ի տիէր ըննիլ (It’s our our obligation to assume ownership)

Միր լիզվէն իլան ատաթնէն, (Of our language and our customs)

Հեսցընինք զիրինք միր թոռըննէն։ (Pass them on to our grandchildren) 

 

 

Translated: Vahe H. Apelian, May 17, 2017