The Kessabtsis and the Alawites: random thoughts

Vaհe H Apelian

LtoR: Haig Chelebian and Stepan Apelian 

The picture I have posted is from my paternal cousin Stepan J Apelian’s wedding festivity. He is the young man on the right toasting with his friend and my material cousin Haig Chelebian. Both served the Syrian Army and were discharged honorably for their services to their native country, Syria. In the picture the two are toasting for Steve’s fleeting bachelorhood. The following day, the entire village will come together and dress him as  the groom and escort him to Keurkune’s ancestral church where he will be waiting for the arrival of the bride’s party from Kessab the village.  That is how all happened. A lot can be written about Stepan and Ani’s wedding and I have  written some (see note). But that is not what I intend to write about in this blog. 

The scene is from Steve Apelian's parents' house, the ancestral Apelian household built late 19th century, around 1880 - 1890. Behind them on the right there is man wearing kaffiyeh and seems to be in an animated conversation with a person next to him. A kaffiyeh is the traditional Arab headdress made of a square of cloth folded into a triangle and secured with a cord. The wearer of the kaffieh is Hammoud. Naturally he is a Syrian and is a longtime resident of the village. He is one of the best players  of kawal in Kessab. Kawala is duduk like instrument which Wikipedia notes is known to be one of the oldest musical instruments known to mankind. It is found in different forms in the Middle East and Central Asia. Hammoud is also an Alawite, an ethnoreligious group from which the newly deposed president Bashar Assad hails, even though he converted to Islam. I meant to say  Sunni Islam, the major branch of Islam his wife belongs to. Most of the Syrian citizens are adherents to Sunni Islam. 

I dwelt upon Hammoud to make  the following point. Wrongly or rightly, I remain under the impression that perhaps no other community has known the Alawites as well as Kessabtsis have and understood their plight. In my younger days, their children like Mahmoud, Moussa and Mouhanna attended the village’s school, spoke fluent Armenian like the rest of us. I have gone grazing the village animals with Muhanna, during my later childhood or early youth, It was from my late paternal uncle Joseph that I found out that they are Alawites.. That also would have made an interesting story for another time. But it is not about the Kessabtsi and Alawites relations that I want to write in this blog.

Come to 2011. A lot of water had flown under the bridge since my childhood and early younger days in Kessab during the summers. There was turmoil in Syria. A social unrest was brewing. But it was not like the insurgents who brought down the Bashar Assad government. The early 2011 social unrest in Syria was peaceful. There were pictures of protesting crowds which depicted mostly young men, who were not wearing arms. However, Bashar Assad was not responsive to their demands.

Rami Makhlouf, courtesy NY Times April 30,  2011:
" Mr. Makhlouf, 41, is Syria's version, a man at the intersection of family privilege, 
clan loyalty, growing avarice and perhaps most dangerously, the yawning disconnect
between ruler and ruled that already reshaped authoritarian Syria even before the protests." 

It was aound that time NY Times wrote lengthy articles analyzing the situation. More than the president Bashar Assad, it was his maternal cousin Rami Makhlouf, with his defiance of the protesters, had become the personification of the family run Syrian government at that time and its mouth piece. Do not push the president do things he does not want to, I recall reading his defiance.

Many readers commented about the unfolding social unrest and the defiance of the government. One of the comments stuck with me. It said “the optometrist is short sighted”.  Whoever made that comment at the time, proved to be prophetic.

I found the comment witty but also true and I wanted to share it with friends, here in the U.S. and with   my paternal cousin Stepan in Kessab, who by then was married and with his wife Ani, raising their two sons and a daughter

But I refrained from sharing it with him. I was concerned that my comment may be read by the infamous mukhabarat, the Syrian secret service and may end up having unforeseen consequences for Stepan in Syria or for me, as I was planning to visit Syria. 

But I also suddenly became aware as to how brutal the regime must be. Here I was in the United States, thousands of miles away from Syria. I was not a Syrian national. I was born and raised in Lebanon as a Lebanese. Yet again fear of retribution had  so much clouded my mind that I stopped sharing that comment or any comment made critical to Bashar Assad rule.

Surely, the Bashar Assad regime must have been brutal.

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Note 1: https://vhapelian.blogspot.com/2017/08/why-do-kessabtis-sing-zartir-vortyag.html

 

 

 

 

World renowned scientists with Armenian connection: Dr. Ziad Beydoun

 I came across this article on Scientific Armenian on Facebook. It is written and posted by By Houry Ellezian.  It is introduced as “World renowned scientists with Armenian connection: Dr. Ziad Beydoun would have been 100 today (1924-1998).” I reproduced the article in my blog to share with interested reader. Had it not been Houry Ellezian's post, I would not have known about this distinguished scientist. Vahe H Apelian   

Ziad Rafiq Beydoun, also known as "Don", was a well-respected world-renowned geologist, a walking encyclopedia where geology of the Middle East was concerned. Wrote so many articles and books, roamed on foot in many Arab countries from Syria, Lebanon, Iraq, Qatar, Yemen, Gulf of Aden, to the Island of Socotra.

His biography can be read in places like the AAPG (American Association of Petroleum Geologists), the Wikipedia, The Yemen Times, The British-Yemeni Society, and by many other geologists and professors from AUB and elsewhere who knew him well and testified about his integrity and humble personality.

A memorial award was created in his name, “given each year at the annual convention of the American Association of Petroleum Geologists in recognition of the best AAPG poster session paper presented at the previous year's International conference.” See AAPG: Ziad Beydoun Memorial Award (Best International Poster)

Awards that he received:

1. William Smith Medal (1994): “The William Smith Medal is awarded for contributions to applied or economic aspects of geoscience. It is named after the 'Father of English Geology', William Smith (1769–1839), maker of the first geological map of Britain and arguably the pioneer of applied geology.” He received the medal from the Geological Society of London for his "outstanding achievement in petroleum geology". “He joked that it was good to receive the medal while he was still alive.”

2. National Order of the Cedar (1995): “The National Order of the Cedar is the highest state order of Lebanon, established on 31 December 1936”. He received it for his "distinguished services to geological investigations and research" as “Lebanese geologist, Professor of Geology at the American University of Beirut – Knight, 1995.”

3. Science Medal of the Yemen Republic (1998). “Ziad Beydoun died on 7 March 1998. In late September of the same year, the Prime Minister of Yemen presented his widow with the Republic's Science Medal, awarded posthumously to him in recognition of his unique contribution to the study of Yemeni geology.”

Companies he worked for:

1. Iraq Petroleum Company

2. Partex Ltd (Calouste Gulbenkian's firm)

It was through Dr. Beydoun that I first learned about Calouste Gulbenkian being called the 5% man.

3. Marathon Oil Corporation

Most of all, Dr. Beydoun was our teacher, professor, advisor, mentor, and perhaps obscure to many, a great humanitarian. He supported and believed in me at a time when only a few in my community would. To them my career choice sounded so absurd, impractical, amid the ongoing and uncertain civil war. Dr. Beydoun even helped me pay the AUB tuition raise, when both my scholarships combined couldn’t. Thanks to his generosity I graduated with honors.

As I later learned, he had helped many other students, without publicizing it. He used to say, “I couldn’t repay those who helped me as a student, but I can help other students now”.

It is hard to imagine geology without him. He simply transferred all his knowledge and experience to his students. At every lecture he would give us examples from his real-life experiences. We were lucky to be his students but didn’t realize it.

The Lebanese Geological Society:

“In 1977, Beydoun and his colleagues at the AUB formed the Lebanese Geological Society.”

A society that was unfortunately not functional. I still have the membership card but am not aware of its present status.

After graduating and finding a job far away, I couldn’t keep in touch as much. The last time I called, he was fine. He was happy to inform me that my new findings about the formation of “Raouche” had been mentioned during the latest field trip; much different than the theory proposed by the French geologist Louis Dubertret.

That would be my last conversation with him.

The next time I called, they gave me the shocking news that he had passed away!

Rest in eternal peace Dr. Beydoun, for you are not forgotten!

By Houry Ellezian

December 8, 2024

Hamo Ohanjanian, the quentessential ARF ideologue

ԲՆԱԳԻՐԸ ԿՑՈՒԱԾ Է ՆԵՐՔԵՒԸ - The ARF has its own brand of socialism for social ideology. Hamo Ohanjanian has left a legacy of being an uncompromising ARF socialist. He was the third PM of the first Republic of Armenia. His tombstone in Egypt, bears the following inscription: ԱՊՐԵՑԱՒ ԻՆՉՊԷՍ ՔԱՐՈԶԵՑ - HE LIVED AS HE PREACHED. Antranig Zarougian attests to Ohanjanian's ideological beleif in his book "Մեծերը եւՄիւսները -  The Greats and the Others” (1992). I have attached my translation of an excerpt from a chapter of the book, titled 'Hamo Ohanjanian and Vahan Papazian' . Vahe H Apelian

"In the middle of the Second World War, at the height of German military successes, Hamo Ohanjanian came to the center stage of Armenian life--out of seclusion in the country of the sphinxes. His long-time friend Avedik Isahakian had written a bitter and an emotional letter to him from Armenia asking how it was allowed Dro join the Germans and invade the Soviet Union, which meant invading Armenia. Ohanjanian responded publicly in an article that took an entire page –-whether he had written it or someone else had done it on his behalf does not matter for he had signed his name in the ARF organ "Houssaper" saying that he and his party unequivocally condemn Dro’s conduct and actions and that they irreversibly stood with the Allies, meaning with Armenia.

It was simple and clear but nonetheless just an article, a pubic affirmation. Yet one would not have faulted a person who thought it did not appear to reflect the real mindset and the ongoing actions. But it would soon be proven that whatever Hamo Ohanjanian said in his response to Avedik Isahakian was altogether honest and expressed the real conviction of the ARF Bureau.

Late one night in Aleppo a circular arrived for an out of the ordinary meeting compelling the recipients to attend it. Because of the war the Central Committee (Gomideh) had reduced its membership to a minimum (five members) and there was a special provision that a decision by three would be regarded unanimous. Although there was no war in Syria, the country was experiencing a heightened state of alert. German and Italian spies abounded; new groups were coming ashore from the sea and from the air, and there were Armenians among them. British and French agents were ceaselessly apprehending Arab nationalists whose overt sentiments were pro-German.

Under these circumstances it was a total surprise to me when I found Hamo Ohanjanian in Adour's house. It was the first time we had met, although it seemed to me that I had seen him many times before. He was so much the man as in the photographs. His arms were resting on the armchair, he was holding his head high much like in his photographs. He retained the same composure throughout the meeting. Only once did he change his posture when he excused himself to go to the bathroom. He had convened the meeting in the name of the Bureau. He immediately made a point that there would be no minutes recorded to my relief, as I was the recording secretary.

The British were planning to evacuate Egypt out of concern that they would not be able to withstand the assault of Rommel’s army, whose front forces were approaching Alexandria. It was thought that after taking Egypt the German forces would succeed in entering Palestine, Syria and Lebanon where the British, after putting a show resistance, would pull to Cyprus to ready them for a counter-attack later on.

For over an hour we heard similar military and political analysis after which Ohanjanian turned to the main topic. He revealed the British would have a plane at the disposal of the Bureau, which was centered in Egypt, to evacuate its members and transport their archives as the British retreated. Given that the ties between the Bureau and regional bodies might be disrupted under such circumstances, decisions had to be taken to keep communication lines open. He pulled a piece of paper from his pocket and read the following words: 1) Comrades (ungerner), 2) Dear Comrades and 3) Precious Comrades.

If the circulars from Bureau read "Comrades", the outlined directives should be followed irrespective of regional considerations because the Bureau would have regarded it in the best interest of the people at large. Should the circular read "Dear Comrades", it would mean that the Bureau was not convinced of the best course of action so it was up to the regional committees to act accordingly. Should the circular read "Precious Comrades" the directives in the circular should be ignored.

Hamo Ohanjanian's tomstone, courtesy Mikle Babayan

After he communicated to us this latest development, he invited us to ask questions. But we remained silent and no one asked any question. We were dumbfounded. The decisions taken appeared so out of place and unexpected. We had lived the past three years of the war in relative calm and relative passivity, far away from the happenings. The bloody battles were news we watched with interest. In fact, the community was experiencing such an economic upturn that there appeared a revived interest in literature. The “Nayiri” literary periodical was established for Armenian writers in the Middle East irrespective of their political affiliation. Whatever Ohanjanian conveyed to us sounded pretentious and totally contrary to our party.

It was Herartian who objected by saying: "You seem to forget that our party is based on the principle of decentralization. How could the Bureau dictate to us a course of conduct when our by-laws stipulate that each regional committee act according to the dictates of the region?"

Ohanjaniana replied: "The Bureau has made a note to that affect. Since we are in wartime the by-laws have been suspended."

Dzaroukian: "Decentralization is the core of our party’s structure and can only be suspended by an all-party assembly. Would it not have been prudent for some of the members of the Bureau to have departed with the British and taken the archives while the rest of the leadership stayed put? Much as in France's case where there is a Free France under the leadership of De Gaule and an occupied France under Marshal Petain.

Ohanjian's rebuttal was fast and swift: "Young Comrade, an occupied Bureau cannot function under the heel of Hitler."

The meeting ended at dawn. It was decided to invite group leaders for a consultative meeting the same evening. During the meeting we asked Ohanjanian to gauge the feelings of party members. He had nothing to report or to say to them, he said. He would listen rather than tell them anything.

It should be noted that, whether unfounded or not, the overall feeling in the party was pro-German.  After the German occupation of Greece and Crete, it was natural to expect the next blow would be against Turkey. It’s a mob mentality that gives a feeling of euphoria. Few were prepared to analyze an insignificant event that would tell volumes about German and Turkish relations. Upon Hitler's orders, the remains of Tala'at Pasha, which had been buried in Germany for the previous twenty years, were taken to Istanbul. Surely that did not sound as a hostile act but signaled a growing friendship. It was only after the war that we came to realize relations between Germany and Turkey had been contrary to our understanding. Not only Germany had no intention to attack Turkey, it was Turkey that had been waiting for the opportune time to attack Caucasus.

Ohanjanian said a few words and encouraged attendees to openly express themselves. He heard the same pro-German tune from all. Dasnabedian asked: "Should tomorrow Dro reach Yerevan with the German forces and appeal to us from there, what would be our response?"

"Let me ask that question to you," said Ohanjanian, "what would you do?"

"We? We would applaud and dance from here," said Dasnabedian.

For the very first time Ohanjanian’s voice quivered when he snapped almost in fury: "Should he do that, he will no longer be my comrade and you will not be an ARFer with your dance."

From left and right the same sentiments could be heard. The German military successes had dazzled our comrades. No one had any doubt that Germany will emerge the winner of the war. I should admit that the members of the leading bodies did not think differently. It was only Ohanjanian who remained steadfast on his belief that final victory belonged to the Allied forces. He then adjourned the meeting.

There was such an emphatic tone in his voice that I remember his closing words almost verbatim. "Comrades, do not be deceived by appearances. The German victory means a return of mankind to the Middle Ages. The wheel of time does not go backward. It would be impossible to envision Hitler ruling the world. Do not believe in transient victories. The racist mentality of Germans cannot stop the wheel of progress. Believe in the final victory of freedom and socialism."

He stirred emotions but could not convince the attendees. The belief that Turkey was next had overwhelmed the comrades.

My last meeting with Ohanjanian was brief. It lasted half-an-hour. He had requested that we present our opinion on paper. I presented a summary of our views and gave it to him after reading it out loud.

“Our committee does not support Bureau’s decision to depart with the British for the following reasons:

A.  Where can the British take the Bureau? Probably to London or even may be to India. Presumably under German occupation, how can we follow directives from the Bureau that surely will not be in favor of the Germans? If we were to follow its directives we would undermine our security here. If we do not follow the directives of the Bureau, the British would have no reason to hold on to the Bureau.

B.  We recommend that the Bureau stay in Egypt even though some comrades may be obliged to leave."

Ohanjanian took the paper and looked at it for a long time. It appeared he re-read it.  He looked at each of us, one by one, and then said in a low voice: "Alas, it appears that for forty years we have struggled in vain to secure a victory for socialism. It appears I have not known my comrades.”

Soon after the meeting the wheel of fortune suddenly changed in the opposite direction. Not only did the British not leave Egypt, but also they started to pursue German and Italian forces from one end of Northern Africa to the other. At the same time, after the heroic Battle of Stalingrad, the Soviet forces resorted to counter attack. The rest is history.

From all these I retain the unadulterated picture of Hamo Ohanjanian and his uncompromising belief. Of all the political personalities I have met, no one else who has stood without blemish as he has. To enjoy success and to retain a belief in victory is not an impressive achievement. Real courage and greatness lie in retaining one’s belief and not be swayed by the currents."

ԲՆագիրը՝

Երկու Զէյթունցի հոգեւորականներ

 Վահէ Յ Աբէլիան

 

Երէկ պատահմամբ համացանցին վրայ հանդիպեցայ հետեւեալ գիրքին` «Զէյթունցի Վարդապետը կամ  Տ.Գրիգորիս Ծ.  Վ. Աբարդեանց»։  Ի յայտ եկաւ որ գիրքը զետեղուած է նաեւ Վերապատուելի Պարգեւ Աբարդեանին յիշատակին նուիրուած Ֆէյսպուք էջին վրայ։ (տեսնել ներքեւը)։ Վերապատուելի Աբարդեանն ալ սերած է Հայկական Զէյթունէն։  Պիտի մէջբերեն իրենց մասին տեղեկութիիւններ եւ վկայութիւններ։ Կը սկսիմ ժամանակագրական կարգով։ 

՝«Զեթունցի Վարդապետը կամ  Տ.Գրիգորիս Ծ.  Վ. Աբարդեանց» քառասուն էջ գրքոյկին հեղինակն է Սմբատ Բիւրատ, տպուած է Կ. Պոլիս 1910-ին։ Տպագրիչ հրատարակիչն է Վաղենակ Ս. Բիւրատ։ 

Գիրքքը կը սկսի հետեւեալ խորհրդածութաեմբ՝ «Կ. Պոլսոյ արուարձաններէն Շիշլիի Հայոց գերեզմանատունը, կարգ մը եկեղեցականներուն դամբարանականերուն շարքին մէջ, աչքիդ կը զարնէ շքեղ մահարձան մը, խորհրդաւոր եւ շահագրգիռ տապանագրով մը, որ ամէն զգայուն Հայու սիրտը թունդ պիտ հանէր։»։ Այսպէսով կը սկսի  Աբարդեան գերդաստանին կենսագրութիւնը ներկայացնել 1611 թուականէն սկսեալ եւ կը կեդրոնանայ Տ. Գրիգորիս Ծայրագոյն Վարդապետին բերած նպաստին։

 Գիրքին վէրջէն էջին վրայ կը կարդանք Զէյթունցի վարչապետին տապանագիրը որ բնականաբար վարդապետին կենսագրութեան ամփոփումն է՝

«ՀԱՆԳԻՍՏ Տ. ԳՐԻԳՈՐԻՍ ԱԲԱՐԴԵԱՆՑ՝ Զէյթունի ծայրագոյն վարդապետին. Ծն. 1836 վխճ. 1909։ ԶԷՅԹՈՒՆԻ ՓՐԿԻՉԸ՝ ՔԱՋ ՀՈՒԻ, առաքինի իշխանազուն եկեղեցականը, 1862ին, Սուլթան Ազիցի օրով, Զէյթունի Մեծ Պատերազմէն ետքը երբ «Զէյթունի տեղ խոտ պիտի բուսնի» ըսելով Հիւնքեարը (կարդալ արիւնարբու սուլթանը) բիւրաւոր բանակ ղրկեց հոն, ինք. Անձնուէր հովիւ, Ֆրանսայի Նաբօլէօն Գ. Կայսեր ներկայացա եւ ետ դարձնել տալով բանակը, փրկեց Զէյթունը։

Զէյթունի հայրիկը, 1879ին, երբ Ապտիւլ Համիտ Բռնակալը զօրանոց մը կառուցանել ուզեց Զէյթունի դիմացը, կեղծ բարենորոգումներու խոստումներով, եօթը քննիչ բաշաներուն առջեւ պատռեց Դաշանց Թուղթը, եւ այդ պատճառով Պոլիս աքսորուելով, երեսուն տարի տառապեցաւ աքսորականը, հայրենիքին բարերարը, որուն յիշատակը կ՚անմահացնէ այս մարմար մահարձանով իր յաւէտ անմխիթար կրտես եղբայրը Յարութիւն Մ. Աբարդեանց։ ՆՆջէ՛, ուրեմն, ո՛ վեհ, ո՛վ ...վարդապետ, անմահութեան դռներուն շեմը ննջէ՛, ննջէ՛ մինչեւ որ հնչէ Գաբրիէլեան շեփորը, որ քեզ պիտի արթնցնէ մեռելներուն թմրութիւնէն, եւ  պիտի հրաւիրէ զքեզ խառնուելու երանելի երամին սուրբ վարդապետներուն, որոնք իրենց քարոզութիւններով ու բարի գործերով կենդանի եւ յաւէտ վառ պահեցին Հայուն Հաւատքը, ժեւ որոնց սիրտը բաբախեց Հայրենիքին համար։)

                                                    ***

Վըրապատուելի Պարգեւ Աբարթեանին  պատեհութիւնը ունեցած եմ առաջին անգամ հանդիպիլ ծնողական մեր տան մէջ, Անթիլիաս, Լիբանան։ Վերապատուելին ընթացք տուած էր մօրս եւ այսպէս հիւրաբար կը գտնոէր մեր տունը։  Վերապատուելին ծնած էր 8 Մարտ 1937-ին Սուրիոյ Ժըսր-էլ- Շուղուր քաղաքին մէջ եւ մահացած էր 1997-ին Հալէպի մէջ։ Կը մէջբերեմ հետեւալ երկու վկայութիւնները վերապատուելիին մասին։

Առաջինը լոյս տեսած է Բերիոյ Թեմին Ազգային Առաջնորդարանի պաշտօնաթերթ Գանձասարին մէջ, է. Տարի - թուականը ճշդուած չէ - ամէնայն հաւանութեամբ վերապատուելիին մահուան առթիւ։ Կը մէջբերեմ հետեւեալ յատուածը՝ 

« Հալէպի Հայ Աւետ. Համայնքը կորսնցուց տարիներու իր նուիրեալ Համայնքապետը, անկրկնելի Վեր. Պարգեւ Աբարդեանը, որ որպէս տիպար հոգեւոր հովիւ, ծառայութեան իր ամբողջ տարիներուն ընթացքին, իր խոհեմութեամբ, իր լայնասրտութեամբ, իր ողջմտութեամբ, մէկ խօսքով իր զանազան բարեմասնութիւններով կարողացաւ արժանանալ իր համայնքի զաւակներուն սիրոյն որ յարգանքին։»

Յօդուածը  կ՚աւարտի հետեւեալ յատուածով՝ «Զէյթունցին իր պապենական լեռներուն վրայ զէնքով քանդակեց հայրենասիրութեան իր փառապանձ պատմութեան էջերը, իսկ վերպատուելին զէնքի փոխարէն իր հաւատքով, իր բարի խօսքով, իր անսպառ կոռովով, համերաշխութեան կոչերով ու իր նուիրումով արժեցուց Զէյթունցի իր անունը։ Յարգան իր վաստակին։» Յօդուածը զետեղուած է Զէյթունի Հայրենակցական Միւթեան անունով որուն պատուոյ նախագահը եղած է Վերապուելի Պարգեւ Աբարեանը երկար տարիներ։

Երկրորդ մէջբերումը Եդուարդ Քասունի-էն է։ Յօդուածը լոյս տեսած է Ջանասէրին մէջ, շատ հաւանաբար վերապատոեւլիին մահուանը տխուր առթիւ։  Ակնարկ մըն է վերապատուելիին բնածին երաժիշտութեան տաղանդին եւ վերապատուելիին հոգեւոր ասպարէզին ընտրութեանը ի հեճուկս իր բնածին տաղանդին զարգացման։

 Այսպէս կը գրէ Երուանդ Քասունին՝ «երաժշտութեան սիրահար էր որ երգահանի ատաղձով անպայման խոստումնալից երգիչ իրեն ասպարէզ ընտրէ երաշտութիւնը, մեծնայ այնտեղ, եւ ազգային  ու քրիստոնեական ծառայութիւնը բերէ այդ ճամբով։ Դժբախտաբար ան չկարողացաւ համոզել ինքզինք։ Ոտք ըրաւ այդ դաշտէն ներս, որ պիտի կլանէր զինք ամբողջ չորս տասնամեակներ։ Երգն ու երաժշտութիւնը մնացին լուսանցքային ժամանց-զբաղում, որքան որ ինք փորձէր սիրտ ու հոգի դնել այնտեղ։ Կարելի չէր երկու  տիրոջ ծառայել։» 

Վերապատուելի Պարգեւ Աղ Աբարդեանին նուիրումը եղաւ հոգեւոր կեանքը։

Թերեւս այս երկու Զէյթունցի հոգեւորականները ազգականական կապ ունեցած են։ Եթէ այդպէս էր, այդ կապ կորսուած կը թուի, ինչպէս կորսուած է երբեմնի հայկական Զէյթունը։ 

Յիշատակն արդարոց օրհնութեամբ եղեցի։

 Reverend Barkev A. Apartian depicted by his son 
Dibar Apartian, a renowned painter in France

Տեսնել ՝ https://www.facebook.com/barkev.arakel.apartian

The author of Ataturk's signature.

 Attached is my abridged translation of Margarita Krtikashyan's article in Keghart.com (see the link in the footnotes). Vahe H Apelian 

The signature of Mustafa Kemal Ataturk, is a symbol of the Republic of Turkey. It not only expresses the country’s recent history, but is also deeply linked to the invaluable contribution of Armenian culture and science. A key role in this story was played by the prominent manuscript specialist Hagop Vahram Cherchian. Through whom the world came to know Ataturk’s signature.

Cherchian lived during two great historical periods: the last days of the Ottoman Empire and the formation of the Republic of Turkey. He became the man who was able to unite two cultural and political worlds, creating an aesthetically impressive symbolic signature.

In 1934, the Grand National Assembly of Turkey passed a law on surnames, according to which Mustafa Kemal was given the surname "Atatürk" ("Father of the Turks"), proposed by the Armenian linguist and Turkish language reformer Hagop Martayan-Dilachar (Language Opener). This was not just a change of name for Kemal; it symbolized a new historical period when Turkey was forming its new identity with reforms, cultural changes, and new symbols. However, this transition created another challenge. It became necessary to create a signature that would express the power and the symbolic significance of the new statehood, while remaining faithful to the values ​​of the time.

This decision became a historical turning point when Atatürk's secretary, through the Istanbul Chief of Police, approached the great manuscript scholar Hagop Vahram Cherchian for the task. Hagop Vahram Cherchian had specialized in the Palmer Method of penmanship in the United States in the 1920s, becoming one of the leading handwriting experts of his time. 

Cherchian began the work, which entailed substantial responsibility,  not only in aesthetic but also in symbolism. The signatures he created had to be not only beautiful, but also strong, reflecting the vision of the new country. Cherchian created 5 different signatures, each of which expressed different ideas and meanings. Ataturk chose the 5th from the submitted signatures, a simple but strong signature that became a symbol of Ataturk’s personality and  of the Republic of Turkey.

Cherchian’s work became a unique reminder of how the Armenian people continued to contribute with their knowledge to the art and science of the state that was responsible for their genocide. It is a testament to the indomitable spirit and creative potential of the Armenians, proving they are capable of creating values ​​even during their historically and politically hard  conditions.

The Armenians, who were forced to leave their homeland, Western Armenia, at the same time left their mark on the cultural and scientific life of Turkey. The signature of Ataturk, created by Hagop Vahram Cherchian, as an Armenian specialist, not only reflects on important events of the past, but also raises questions about Turkish-Armenian relations.

Margarita Krtikashyan is a post graduate student in Turkology at the Faculty of Oriental Studies of Yerevan State University. Her research interests include cuttural policy, the role of music in diplomacy and politics, Turkish-Armenian relations, the challenges of Armenians living in Turkey, and the Armenian Patriarchate of Constantinople. She is also interested in in religion, culture, and music. E-mail: margaritakrikashyan@gmail.com

This story, on the one hand, seems burdened with past historical memories. But on the other hand, it also reveals the ever-revolving relations that remain just as important today, in the contemporary challenges pertaining to Artsakh and Armenia. Armenians once again resisted Turkish-Azerbaijani oppression in their historical homeland. Today we face the same struggle for restoring our identity, our rights and statehood.

The signature created by Cherchian is not only a historical symbol, but also a reminder of the intermittent, but always continuing contribution of the Armenian people to the cultural, scientific and political life of Turkey. Today, as in the past, Armenians in Turkey continue to exert their influence, often overcoming  policies and actions of that country that threaten the Armenian people.

The episode of the creation of Ataturk’s signature reminds us that at times everyday figures make large or small contributions to national and international history. One of such ordinary figure is Hagop Vahram Cherchian. He left his mark  not only as a great specialist, but also for having Armenian contribution cross Turkish history at such a milestone.

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Original post link: Աթաթուրքի ստորագրության հեղինակը՝ https://keghart.org/krtikashyan-atataturk-signature/

A mélange

Vahe H Apelian

 

I could not think of an appropriate title for this blog. I settled using mélange. It is a French word which means mixture, a medley. But mine is not of vegetables, but of thoughts that crossed my mind when I attended the Thanksgiving function of the Veterans Inc.  

Veterans Inc. is the largest provider of support services to Veterans and their families in New England. It is non-government and non-profit organization. It was founded in 1990. It’s headquartered is in Worcester, Massachusetts. The organization’s mission is to give shelter to honorably-served veterans who have lost homes, suffer from other disabilities. In short veterans who are in need. 

Marie honorably served in the armed forces and having worked in the Veterans Administration hospital in Cincinnati, has an affinity towards veterans’ organizations. In fact, in 2012 she was voted the greater Cincinnati Veteran Woman of the year.  Veterans Inc. is an organization we support. She had received an invitation to attend their Thanksgiving function. I thought the organization has planned a traditional Thanksgiving luncheon and we will be having one with the veterans. But when we entered the hall, I was caught by surprise. Hundreds, hundreds and hundreds of veterans had come there to receive a Thanksgiving care package for them and their families. Suddenly, the contrast of the promises laden election I also had just gone through on the news, and the reality on the ground in the Veterans Inc. Hall I had stepped in, hit me with a ton of bricks, as the saying goes. 

Thankfully Marie and I lead a comfortable life and are not in want of anything for physical comfort, other than God given health. But I saw poverty in the Veterans Inc. Hall. A few days ago I was particularly disturbed by a picture I saw of Elon Musk, Vivek Ramaswamy with following caption: “outline plan for large-scale firings in federal workforce under Trump.” Both of them are billionaires. 

I could not contain my rage when I read today Trump’s former advisor Steve Bannon say that president elect won the election because Elon Musk “stroked a $150 million check for the ground game, which is not sexy, at the exact moment we needed it. He came in with the money and the professionals. To be brutally frank, it’s the reason we won.”  It is not their billions that disturb me but the ARROANCE in choosing words such as “the ground game” and that it is not “sexy”. It was not a game I played during this presidential election campaign, nor was it sexy. 

Rightly or wrongly, I perceive an arrogance in this upcoming administration that seem to claim that they have silver bullets to shoot their way through what ails the country as it copes with the unprecedented technological advances that is upending social norms in a world that is getting more complex by the day. Elon Musk is tasked to head Department of Government Efficiency. I am not sure if it is a new Department or if he will have his seat in the cabinet.  

I did not vote for Trump in 2020 and this year too. I will have to admit. I could not overcome my revulsion of Trump the person to vote for him to occupy the presidential seat.  Running as Republican overshadowed Trump the person for Marie. She voted Republican. I have always maintained an open mind. As an everyday working American, I do not personalize who is elected, simply because I will be in the same boat with the rest of my social and professional circle. If it is good for them. It could not be bad for me as well.

.  But not this time. I feel that there was a deception in this election. Even though I did not vote from Trump, but I feel deceived. I do not know how those who voted for Trump feel. It is not because I read today in NY Times that “Trump disavowed Project 2025 during the campaign. Not anymore.” It is because a perception I had of America that was violated. 

It is expected that meritocrats toy in the fashion market, with fast cars, with and in luxurious yachts, or in 500 million Bezos like properties. But this time around, this class of meritocrats seem posed to toy in the very halls of power in the nation’s capital, in Washington D.C., that once Donald Trump called it a swamp. It is not the image of a benevolent monarch that is shaping, but of an arrogant monarch and his billionaire meritocratic courtiers.

Marie and I celebrated on our own. Most of the rest of the family members are elsewhere for Thanksgiving. In this hall, the hundreds of veterans had come to receive a Thanksgiving care package for their families that includes a frozen turkey with all its trimmings and much, much, much more. All was made possible for the veterans by generous private donors, and served by volunteers.  There is music in the hall. There is camaraderie in the hall and animated chit chats around the table we were seating. Yes, they are not wearing neckties and their clothing is surely is not like those who will run this country are wearing. I do not know whom the veterans in the hall voted. But I imagine that their expectations were for the mundane, such as their groceries, gas, health care, home ownership made more affordable, and of course jobs for them and their family members, good public schools for their children and grandchildren, a clean air to breath, and want to pursue happiness. The message of this election was unmistakable, make America great again. I imagine for the veterans and for most of us, the greatness lies in the everyday mundane. 

Time will tell.

I want to cling to the hope, that 2024 election is for the best.

But I also cannot do away with the notion that it will for the worse.

50th Anniversary of the "red hymnal"

This past Sunday, it occurred to be that this year – 2024 – marked the 50^thanniversary of the hymnal we use in the Armenian Church of the Martyrs in Worcester, MA and most likely as well in  most, if not all the Armenian Evangelical churches in North America. The Armenian Evangelical Union of North America has initiated the task for publishing a new hymnal in 1974 and the hymnal was published in 1976. The “red hymnal”, as it is often called because of its red colored hard cover, is 410 pages long. Along with English and Armenian hymns, it lists “Worship Aids”, such as the Lord’s Prayer, Creeds and Statements of Faith, litanies, offertory prayers, benedictions and more. I reproduced below the preface the hymnal committee wrote. Vahe H Apelian

“In 1974, the Executive Council of the Armenian Evangelical Union of North America, commissioned the Hymnal Committee to publish a new bilingual hymnbook on the occasion of its Seventy-fifth Anniversary celebration in 1976. (see the note below)

The publication of a hymnbook is a special event in the life of any church or denomination. It embodies the spiritual experience of a particular people. Next to the Bible, the most loved and used book is the hymnal. It is with that view in mind the Hymnal Committee has made such selections with love and care.

The Armenians are a singing people. We have been singing our Christian faith since the fourth century A.D. We love it. We have sung in joy, and we have sung in sorrow. We have sung in our homeland and we have sung when we were refugees in foreign lands. We have found joy in suffering, comfort in sorrow, and strength in weakness by singing the songs of our faith.

The publication of this hymnal was undertaken to enhance the singing faith of our congregations to worship and to strengthen the bound of unity among them.

The Hymnal Committee members, composed of ministers and lay persons, are well versed in church life and church music. They have been part of our singing and worshiping congregations all their lives. They know the heart and the soul of our people and what they love to sing. They have done extensive research and consulted persons knowledgeable in church music in making the selections.

Our main concern has been to produce a hymnal that will uniquely serve the Armenian Evangelical Churches of North America. We have aspired to include the best hymns of the past and present.

All tunes were actually tried before they were adopted and we believe all of them are within the voice range of any congregation.

It is earnestly hoped that congregations will enjoy singing, not only familiar hymns, but will also enjoy learning some new and beautiful ones which we have taken great care to include in this edition.

The Sharagans, hymns taken from the liturgy of the Armenian Apostolic Church, were prepared especially for this edition with notes and transliteration words to assist English speaking worshippers to enjoy singing them as part of our Armenian heritage.

Solos, duets, quartets, and anthems have been omitted from this hymnal. They are readily available from other sources. Soloists, and choir directors know where to find them. To include them in this hymnal would have increased the bulk and cost considerably.

We would have loved to include many other contemporary hymns in this collection, but copyright permissions were either very expensive or impossible to obtain from publishers who want to sell their own copyright publications themselves. However, such hymns are available from the publishers in sheet form. They can be purchased by congregations and posted in the hymnal. Provision has been made for that.

Attention is directed to the section on Worship Aids. The spiritual experiences of a congregation can be enriched greatly by participating in the readings and the litanies. Contemporary language has been used to enable youth and adults to worship meaningfully.

We express our appreciation and gratitude to those individuals and publishers who granted permission for use of their copyrighted music and words, many with nominal and some with no change. Every effort has been made to trace the ownership of all copyrights. Any omission we might have made we regret. 

Special acknowledgment is made to the Union of the Armenian Evangelical Churches in the Near East for granting us permission to use the Armenian hymns from their “Hokevor Yerker” (Hymnal), 1971 edition.

We wish to record our special appreciation and gratitude to Marion M. Meyer, Senior Editor of the United Church Press, for her valuable assistance in tracing many hymns to their sources, and for her many helpful suggestions. 

To the people of our churches in North America, we present the fruit of our labor of love, hoping that all who use this hymnal will magnify the Lord and sing praises to His name

THE HYMNAL COMMITTEE includes: Peter Amirkhanian, G.H. Chopourian, Dicran Kassouny, Louise Meacham, Harry M. Missirlian, Chairmanss, Lydia Missirlian, Dorothy Benzi,  Grace Tashjian, Ida Tellalian.

 Note: According to a plaque placed in the Armenian Church of the. Martyrs, by the Armenian Evangelical Union of North America, the Armenian Church of the Martyrs is the birthplace of the Armenian Evangelical Union,