U.S. Embassy in Armenia: President Sargsyan did not seek delay in consideration of Genocide Resolution
October 30, 2010 - 00:53 AMT 19:53 GMT
PanARMENIAN.Net - The U.S. Embassy in Armenia issued a statement refuting recent allegations aroused by YouTube video, where U.S. Vice President Joe Biden claimed to have been requested by the Armenian PresidentSerzh Sargsyan to refrain from recognizing the Armenian Genocide on the eve of the roadmap agreement.
The U.S. Embassy statement runs,
“the Vice President and President Sargsyan spoke twice in April 2009. In these calls, the Vice President told President Sargsyan the United States believes that the normalization of relations with Turkey and the opening of borders would provide a path to a better future for Armenia and expressed the support of the United States for his leadership. The Vice President expressed the Obama Administration’s support for a Swiss proposal for a joint Armenia-Turkish statement on progress made toward normalizing relations. President Sargsyan did not raise the issue of the content of President Obama’s statement for Armenian Remembrance Day or seek a delay in consideration of House Resolution 252. Instead, the discussions between Vice President Biden and President Sargsyan that were recently referenced by the Vice President were about the need to take immediate steps to improve Armenian-Turkish relations. The two leaders agreed that there should be no preconditions to normalizing relations between Armenia and Turkey.”
Saturday, October 30, 2010
Atatürk's signature came from hand of Armenian-Turkish master
VERCİHAN ZİFLİOĞLU
ISTANBUL - Hürriyet Daily News
Armenians experienced many tribulations during the last days of the Ottoman Empire, yet some from the community also stayed to help build the new Republic, including Hagop Vahram Çerçiyan, an Armenian-Turk that created Atatürk’s iconic signature in just one night in 1934. The Daily News spoke to Çerçiyan’s son about the making of the famous signature
Dikran Çerçiya says he is proud that his father designed Atatürk's signature. Photos, Mehmet DEMİRCİ
From state buildings to official monuments and from the back of car windows to tattoos and all other points in between, the distinctive cursive signature of republican founder Mustafa Kemal Atatürk is ubiquitous in Turkey. But while few Turkish citizens would fail to recognize the leader’s signature, even fewer know that an Armenian Turk created the iconic signature – in just one night.
“It was early in the morning. Someone knocked on our door. Worried, my mother came back telling my father that police was asking for him,” Dikran Çerçiyan, the 90-year-old son of the signature’s creator, Hagop Vahram Çerçiyan, told the Hürriyet Daily News & Economic Review in recalling the day in 1934 when authorities came looking for a master signature maker.
Hagop Vahram Çerçiyan worked as a teacher for 55 years at Istanbul’s prestigious Robert College, overseeing the graduation of 25,000 students, including former Prime Minister Bülent Ecevit, former foreign ministers Selim Sarper and Turgut Menemencioğluları and former Cabinet minister Kasım Gülek.
Though teaching math and geography at Robert College at the time, Çerçiyan had also gone to the United States to learn the Palmer Method, a system of handwriting that became popular in the country. Upon his return to Turkey, Çerçiyan also taught the method at Robert College.
After the Turkish Republic was formed on Oct. 29, 1923, the country’s leaders set about trying to remake and modernize the country. As part of changes aimed at nation-building, the government decreed that all citizens should take a last name, which did not exist in Ottoman times.
Mustafa Kemal, duly, took the surname Atatürk, meaning father of the Turks.
Name needed a signature
With the 1934 adoption of the surname law, many of Çerçiyan’s former students-turned-parliamentarians, became convinced of the need for the Republic’s founder to develop a signature to accompany his new name.
“The students of my father who were then members of Parliament decided to present him with proposals for a signature. The decision was conveyed to my father by the police commissioner in Istanbul’s Bebek neighborhood,” said Dikran Çerçiyan, who still recalls the day.
After being entrusted with the task, Çerçiyan’s father set to work. “I was tired of watching him and fell asleep. When I woke up in the morning I saw five models on the table. They were handed to the police officer who came that morning,” he said.
Çerçiyan’s work later forgotten
“My father used to have great admiration for Atatürk and always feld proud of his work, so do I,” said Çerçiyan.
“Following Atatürk’s death, some wrote in the Turkish press about my father and the signature. But later on it was all forgotten. Some tried to introduce others as the creator of the signature. There were efforts to forget my father. But the truth always come to the surface,” he said.
Although Çerçiyan lives in New York, he said he spent an important part of his life in Turkey.
“After [first] retiring in 1919, my father came to America for trade but we returned [to Turkey] when I was 2 years old,” he said, adding that although he settled back in the U.S. in 1990 he still had great love for Turkey.
Ultimately, Çerçiyan said there were no problems between Armenians and Turks but only between governments.
“Although my lifetime will not be long enough to see it, the problems will be alleviated one day. We still need time for that but time will heal the wounds,” he said.
ISTANBUL - Hürriyet Daily News
Armenians experienced many tribulations during the last days of the Ottoman Empire, yet some from the community also stayed to help build the new Republic, including Hagop Vahram Çerçiyan, an Armenian-Turk that created Atatürk’s iconic signature in just one night in 1934. The Daily News spoke to Çerçiyan’s son about the making of the famous signature
Dikran Çerçiya says he is proud that his father designed Atatürk's signature. Photos, Mehmet DEMİRCİ
From state buildings to official monuments and from the back of car windows to tattoos and all other points in between, the distinctive cursive signature of republican founder Mustafa Kemal Atatürk is ubiquitous in Turkey. But while few Turkish citizens would fail to recognize the leader’s signature, even fewer know that an Armenian Turk created the iconic signature – in just one night.
“It was early in the morning. Someone knocked on our door. Worried, my mother came back telling my father that police was asking for him,” Dikran Çerçiyan, the 90-year-old son of the signature’s creator, Hagop Vahram Çerçiyan, told the Hürriyet Daily News & Economic Review in recalling the day in 1934 when authorities came looking for a master signature maker.
Hagop Vahram Çerçiyan worked as a teacher for 55 years at Istanbul’s prestigious Robert College, overseeing the graduation of 25,000 students, including former Prime Minister Bülent Ecevit, former foreign ministers Selim Sarper and Turgut Menemencioğluları and former Cabinet minister Kasım Gülek.
Though teaching math and geography at Robert College at the time, Çerçiyan had also gone to the United States to learn the Palmer Method, a system of handwriting that became popular in the country. Upon his return to Turkey, Çerçiyan also taught the method at Robert College.
After the Turkish Republic was formed on Oct. 29, 1923, the country’s leaders set about trying to remake and modernize the country. As part of changes aimed at nation-building, the government decreed that all citizens should take a last name, which did not exist in Ottoman times.
Mustafa Kemal, duly, took the surname Atatürk, meaning father of the Turks.
Name needed a signature
With the 1934 adoption of the surname law, many of Çerçiyan’s former students-turned-parliamentarians, became convinced of the need for the Republic’s founder to develop a signature to accompany his new name.
“The students of my father who were then members of Parliament decided to present him with proposals for a signature. The decision was conveyed to my father by the police commissioner in Istanbul’s Bebek neighborhood,” said Dikran Çerçiyan, who still recalls the day.
After being entrusted with the task, Çerçiyan’s father set to work. “I was tired of watching him and fell asleep. When I woke up in the morning I saw five models on the table. They were handed to the police officer who came that morning,” he said.
Çerçiyan’s work later forgotten
“My father used to have great admiration for Atatürk and always feld proud of his work, so do I,” said Çerçiyan.
“Following Atatürk’s death, some wrote in the Turkish press about my father and the signature. But later on it was all forgotten. Some tried to introduce others as the creator of the signature. There were efforts to forget my father. But the truth always come to the surface,” he said.
Although Çerçiyan lives in New York, he said he spent an important part of his life in Turkey.
“After [first] retiring in 1919, my father came to America for trade but we returned [to Turkey] when I was 2 years old,” he said, adding that although he settled back in the U.S. in 1990 he still had great love for Turkey.
Ultimately, Çerçiyan said there were no problems between Armenians and Turks but only between governments.
“Although my lifetime will not be long enough to see it, the problems will be alleviated one day. We still need time for that but time will heal the wounds,” he said.
Thursday, October 28, 2010
We and Our Mountains monument image back to Armenian pavilion stand
We and Our Mountains monument image back to Armenian pavilion stand
October 27, 2010 - 15:12 AMT 10:12 GMT
PanARMENIAN.Net - The image of We and Our Mountains monument, the symbol of Artsakh, was put back on the Armenian stand at the 17th international media exhibition in Tehran.
As a PanARMENIAN.Net correspondent reported, RA Ambassador to Iran visited the Iranian Foreign Ministry, where he briefed on the provocation of the Azerbaijani delegation. The Iranian officials assured the Ambassador that the Armenian delegation will be completely safe.
The Iranian side obliged not to allow the Azerbaijani delegation members to the Armenian pavilion.
Participants from Kazakhstan, Russia and a number of other post soviet states supported the Armenian delegation, promising to write about the Azerbaijanis’ unworthy behavior upon their return home.
A photograph of Artsakh’s symbol - We and Our Mountains memorial which was featured in the Armenian pavilion at the 17th exhibition of press and news agencies in Tehran, where Armenia is represented byPanARMENIAN.Net news agency and Azg newspaper, aroused indignation of the Azerbaijani delegation. While the correspondents from PanARMENIAN.Net and Azg were preparing their pavilion for opening on October 25, the Azerbaijanis were closely following the action. After the map of Armenia and Artsakh Republic was stuck to the stand, they first demanded that the map and the image of the monument should be removed but then, without waiting for any decision by the exhibition management, one of them burst into the pavilion and tore away the map. Attempts to draw the infuriated Azerbaijani aside attracted attention of a dozen of foreign attendees.
Tuesday, October 26, 2010
Armenia’s pavilion attacked by Azerbaijani-turks at media exhibition in Tehran
Armenia’s pavilion attacked by Azerbaijanis at media exhibition in Tehran
October 26, 2010 - 10:24 AMT 05:24 GMT
PanARMENIAN.Net - It’s not a secret that conferences and exhibitions have been for a long time used by Azerbaijan as the most convenient platform to spread anti-Armenian propaganda.
The 17th media exhibition in Tehran, where Armenia was represented by PanARMENIAN.Net news agency and Azg newspaper, is not an exception.
During the opening ceremony Azerbaijan’s representatives once again proved their incapability to resolve problems in a civilized manner.
The Armenian pavilion featured a photograph of Artsakh’s symbol - We and Our Mountains memorial - what aroused indignation of the Azerbaijani delegation. While the correspondents from PanARMENIAN.Net and Azg were preparing their pavilion for opening, the Azerbaijanis were closely following the action. After the map of Armenia and Artsakh Republic was stuck to the stand, they first demanded that the map and the image of the monument should be removed but then, without waiting for any decision by the exhibition management, one of them burst into the pavilion and tore away the map.
It’s also worth mentioning that the Azerbaijanis called the Turkish delegation to protect their interests.
Attempts to draw the infuriated Azerbaijani aside attracted attention of a dozen of foreign attendees.
The exhibition organizers said they were not aware that the We and Our Mountains monument represented as a symbol of Armenia is situated in Nagorno Karabakh. Currently, the replacement of the photo is being discussed.
Medieval Ani Will Soon Vanish, Warns Says Global Heritage Fund
The ruined medieval Armenian city of Ani has been included in a list of twelve historic sites around the world that are “on the verge of vanishing” because of mismanagement and neglect, according to a new report issued by the San Francisco-based Global Heritage Fund (GHF).The ruined city, on the border of Turkey and Armenia, dates back to the 11th century. Once the majestic capital of the Armenian Bagratuni Dynasty, Ani was renowned for its splendor and magnificence and considered “The City of a Thousand Churches.”At its height, Ani had a population of 100,000–200,000 people and was the rival of Constantinople, Baghdad and Cairo. But many of its remaining buildings are now on the brink of collapse. It stands destroyed and in ruins, following the Armenian Genocide of 1915 and almost a century of Turkish military occupation.
Monday, October 25, 2010
US pressures Turkey with Armenian "genocide card"
US pressures Turkey with Armenian "genocide card"
Submitted by Sandy Smith on 2010-10-22
With relations between the United States and Turkey deteriorating over several issues, including ties with Iran, Israel, and NATO, Washington has pulled out a blackjack to get Turkey's attention. Washington is warning Ankara that if it does not show some improvement on these issues, it could see the U.S. government formally approving Armenian genocide claims.
Hürriyet Daily News and Economic Review reports that U.S. officials warned Turkish government representatives that the administration would be unable to block passage of a Congressional resolution recognizing Armenian claims of genocide if Turkey does not move to address American concerns over its growing ties to Iran, its souring relations with Israel, and its reluctance to participate in NATO plans for a European missile defense system.
The issue of the killing of more than 1.5 million Armenians in executions and a forced migration during World War I remains a touchy subject for the Turks, who to this day reject Armenia's argument that the actions the Ottoman Empire took against its Armenian population constituted genocide.
U.S. concerned over growing Turkish ties with Iran
Since the Justice and Development Party took control of the government, Turkey has displayed more of a tilt towards the Middle East and away from the West in its international relations. Tensions began to rise when Ankara refused to allow American troops to cross Turkish territory in order to invade Iraq in 2003 and have continued to escalate since. Other Turkish moves that have raised American blood pressure include supporting a Palestinian flotilla aimed at breaking the Israeli blockade of Gaza and its blocking of additional United Nations sanctions against Iran earlier this year.
The U.S. says the NATO missile defense system, parts of which would be located in NATO member Turkey, is necessary to protect against a possible future nuclear strike by Iran. Turkey has refused to allow any part of the system to be based there on the grounds that doing so would worsen its relations with Iran. The Turkish moves taken together have led many in Congress to become increasingly skeptical of Turkey's intentions towards the West. It is this growing skepticism that has led the Obama administration to warn Turkey that Congress may approve an Armenian genocide resolution. Previous bills to acknowledge Armenian genocide claims have been passed by Congressional committees but died on the floor.
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Submitted by Sandy Smith on 2010-10-22
With relations between the United States and Turkey deteriorating over several issues, including ties with Iran, Israel, and NATO, Washington has pulled out a blackjack to get Turkey's attention. Washington is warning Ankara that if it does not show some improvement on these issues, it could see the U.S. government formally approving Armenian genocide claims.
Hürriyet Daily News and Economic Review reports that U.S. officials warned Turkish government representatives that the administration would be unable to block passage of a Congressional resolution recognizing Armenian claims of genocide if Turkey does not move to address American concerns over its growing ties to Iran, its souring relations with Israel, and its reluctance to participate in NATO plans for a European missile defense system.
The issue of the killing of more than 1.5 million Armenians in executions and a forced migration during World War I remains a touchy subject for the Turks, who to this day reject Armenia's argument that the actions the Ottoman Empire took against its Armenian population constituted genocide.
U.S. concerned over growing Turkish ties with Iran
Since the Justice and Development Party took control of the government, Turkey has displayed more of a tilt towards the Middle East and away from the West in its international relations. Tensions began to rise when Ankara refused to allow American troops to cross Turkish territory in order to invade Iraq in 2003 and have continued to escalate since. Other Turkish moves that have raised American blood pressure include supporting a Palestinian flotilla aimed at breaking the Israeli blockade of Gaza and its blocking of additional United Nations sanctions against Iran earlier this year.
The U.S. says the NATO missile defense system, parts of which would be located in NATO member Turkey, is necessary to protect against a possible future nuclear strike by Iran. Turkey has refused to allow any part of the system to be based there on the grounds that doing so would worsen its relations with Iran. The Turkish moves taken together have led many in Congress to become increasingly skeptical of Turkey's intentions towards the West. It is this growing skepticism that has led the Obama administration to warn Turkey that Congress may approve an Armenian genocide resolution. Previous bills to acknowledge Armenian genocide claims have been passed by Congressional committees but died on the floor.
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Armenia ‘Unfazed’ By Azerbaijan’s Growing Military Spending
Armenia ‘Unfazed’ By Azerbaijan’s Growing Military Spending
Armenia - Soldiers and tanks lined up for a military exercise, undated.
25.10.2010
Sargis Harutyunyan
Armenia is taking ‘asymmetric steps’ in response to Azerbaijan’s growing military spending, seeking a higher efficiency at a relatively low cost, according to a senior defense official in Yerevan.
Earlier this month Azerbaijan said it sought a nearly 90 percent rise in its military spending from this year’s level -- to stand at $3.1 billion next year. If approved, Azerbaijan’s military budget will also be more than eight times as much as the Armenian government’s request of some $385.5 million for its military spending in 2011. Armenia’s first deputy defense minister David Tonoyan on Monday explained in an interview with RFE/RL’s Armenian service (Azatutyun) that “asymmetry in military art implies inflicting unacceptable damage on the enemy with little force and fewer capabilities used.”Tonoyan said as far as Azerbaijan is concerned, Armenia has developed “a strategic system of checks” that he said has stopped Baku from breaking the current peace.The two former Soviet republics fought a three-year war in the early 1990s over Azerbaijan’s breakaway Nagorno-Karabakh region where ethnic Armenians constituted a majority of the population. Hostilities ended only after the warring parties signed a Russia-brokered ceasefire agreement in 1994. By that time about 30,000 people had been killed in the war.Sporadic skirmishes along the line of contact between the Karabakh and Azerbaijani armed forces have continued throughout the ceasefire years. Both sides have suffered more than a dozen confirmed military casualties since June this year when skirmishes around Karabakh and nearby Armenian-controlled territories intensified amid a faltering peace process. “Armenia is doing what it has done since 1994. In fact, already for 16 years our armed forces are engaged in checking hostilities,” the Armenian defense ministry official said. “I think all states concerned with the region’s security should be aware of the contribution that our armed forces are making for keeping the peace,” Tonoyan added. He stressed that by increasing its military spending Azerbaijan does not necessarily increase the “combat-readiness” of its armed forces.According to the official, a number of European countries comparable to Armenia by their territory and size of the population have military budgets several times exceeding Armenia’s. “But it does not at all mean that these states’ military possibilities are higher,” Tonoyan said. “It is at least naïve to expect a victory by only increasing military spending and purchasing arms. The outcome of a war is decided by much more important factors and the lessons of the Karabakh war should be learned [by Azerbaijan],” said Tonoyan. “It is already several years that we have witnessed preparations [in Azerbaijan] to solve the Karabakh conflict militarily. I think it is a matter of concern not only for Armenia, but also for the international community,” he said, adding that “regardless of its outcome a war would have catastrophic consequences for the entire region.”The defense ministry official said that Armenia has a clear vision of a security environment for itself and the region, as well as “a realistic evaluation of the existing threats and a clear direction for neutralizing these threats.” He did not elaborate on that.Armenia is a member of the Collective Security Treaty Organization, a Russia-led defense alliance of other seven former Soviet countries. The treaty calls for a collective defense action should any of its members suffer an aggression. Karabakh is not, however, legally considered to be Armenian territory.As Moscow’s closest ally in the South Caucasus Armenia hosts a Russian military base and is also capitalizing on the offer of Russian-made weapons at cut-down prices or free of charge. A new Russian-Armenian defense agreement signed in August extends Russia’s military presence in Armenia till 2044 and commits Moscow to supplying Yerevan with “modern and compatible weaponry and special military Hardware."
WE ALL KNOW WAR ISNT THE ANSWER...THE WORLD MUST CONVINCE THE TURKS THE SAME
Armenia - Soldiers and tanks lined up for a military exercise, undated.
25.10.2010
Sargis Harutyunyan
Armenia is taking ‘asymmetric steps’ in response to Azerbaijan’s growing military spending, seeking a higher efficiency at a relatively low cost, according to a senior defense official in Yerevan.
Earlier this month Azerbaijan said it sought a nearly 90 percent rise in its military spending from this year’s level -- to stand at $3.1 billion next year. If approved, Azerbaijan’s military budget will also be more than eight times as much as the Armenian government’s request of some $385.5 million for its military spending in 2011. Armenia’s first deputy defense minister David Tonoyan on Monday explained in an interview with RFE/RL’s Armenian service (Azatutyun) that “asymmetry in military art implies inflicting unacceptable damage on the enemy with little force and fewer capabilities used.”Tonoyan said as far as Azerbaijan is concerned, Armenia has developed “a strategic system of checks” that he said has stopped Baku from breaking the current peace.The two former Soviet republics fought a three-year war in the early 1990s over Azerbaijan’s breakaway Nagorno-Karabakh region where ethnic Armenians constituted a majority of the population. Hostilities ended only after the warring parties signed a Russia-brokered ceasefire agreement in 1994. By that time about 30,000 people had been killed in the war.Sporadic skirmishes along the line of contact between the Karabakh and Azerbaijani armed forces have continued throughout the ceasefire years. Both sides have suffered more than a dozen confirmed military casualties since June this year when skirmishes around Karabakh and nearby Armenian-controlled territories intensified amid a faltering peace process. “Armenia is doing what it has done since 1994. In fact, already for 16 years our armed forces are engaged in checking hostilities,” the Armenian defense ministry official said. “I think all states concerned with the region’s security should be aware of the contribution that our armed forces are making for keeping the peace,” Tonoyan added. He stressed that by increasing its military spending Azerbaijan does not necessarily increase the “combat-readiness” of its armed forces.According to the official, a number of European countries comparable to Armenia by their territory and size of the population have military budgets several times exceeding Armenia’s. “But it does not at all mean that these states’ military possibilities are higher,” Tonoyan said. “It is at least naïve to expect a victory by only increasing military spending and purchasing arms. The outcome of a war is decided by much more important factors and the lessons of the Karabakh war should be learned [by Azerbaijan],” said Tonoyan. “It is already several years that we have witnessed preparations [in Azerbaijan] to solve the Karabakh conflict militarily. I think it is a matter of concern not only for Armenia, but also for the international community,” he said, adding that “regardless of its outcome a war would have catastrophic consequences for the entire region.”The defense ministry official said that Armenia has a clear vision of a security environment for itself and the region, as well as “a realistic evaluation of the existing threats and a clear direction for neutralizing these threats.” He did not elaborate on that.Armenia is a member of the Collective Security Treaty Organization, a Russia-led defense alliance of other seven former Soviet countries. The treaty calls for a collective defense action should any of its members suffer an aggression. Karabakh is not, however, legally considered to be Armenian territory.As Moscow’s closest ally in the South Caucasus Armenia hosts a Russian military base and is also capitalizing on the offer of Russian-made weapons at cut-down prices or free of charge. A new Russian-Armenian defense agreement signed in August extends Russia’s military presence in Armenia till 2044 and commits Moscow to supplying Yerevan with “modern and compatible weaponry and special military Hardware."
WE ALL KNOW WAR ISNT THE ANSWER...THE WORLD MUST CONVINCE THE TURKS THE SAME
I am indebted to Armenians, Diyarbakir Mayor says
I am indebted to Armenians, Diyarbakir Mayor says (photos)
October 25, 2010 03:36
Prayer was uttered for the first time in the Armenian church Surb Giragos in Diyarbakir city in Turkey within the recent 30 years.
The vicar of Armenian Patriarchate of Constantinople, Archbishop Aram Ateshyan, Chairman of St. Giragos Foundation Tekin Papuchyan, writer Mkrtich Markosyan, Diyarbakir Mayor Osman Baydemir, as well as many Armenians from difference provinces of Turkey, Syria and Europe uttered a prayer in St. Giragos church. At the moment, renovation works are being conducted in the church, Hurriyet daily reports.
Archbishop Ateshyan stressed the opening ceremony of St. Giragos church will be solemnly held in 2011. “This church is of great significance for Armenians, like Surb Khach (Holy Cross) on Akhtamar island. This is the biggest Armenian Church in Middle East and hosts 1400 people. We are happy the church still belongs to Armenian Patriarchate. I hope we will conduct a religious service in the church next year,” he said.
"Even if our prophets are different, we are all brothers. Please accept my fraternity. I am speaking clearly and directly, I am indebted to you. Armenians have equal amount of rights on the city as I do,” Diyarbakir Mayor Osman Baydemir stressed. According to him, the opening of St. Giragos Church will be held with Armenian brothers.
As NEWS.am reported previously, U.S. $2.5 m-restoration project of the church is carried out by Surb Giragos foundation set up by Armenians of Diyarbekir. Foundation chairman Tekin Papucyan noted that the church was repaired in early 1990s. However, after Armenian community left Diyarbekir religious services have not been conducted there since 1978 and the church was abandoned. “My children were also born in Istanbul and have not seen Diyarbekir. We plan to complete restoration works in 2011. Diyarbekir city hall also assists the project,” Surb Giragos foundation chairman said.
October 25, 2010 03:36
Prayer was uttered for the first time in the Armenian church Surb Giragos in Diyarbakir city in Turkey within the recent 30 years.
The vicar of Armenian Patriarchate of Constantinople, Archbishop Aram Ateshyan, Chairman of St. Giragos Foundation Tekin Papuchyan, writer Mkrtich Markosyan, Diyarbakir Mayor Osman Baydemir, as well as many Armenians from difference provinces of Turkey, Syria and Europe uttered a prayer in St. Giragos church. At the moment, renovation works are being conducted in the church, Hurriyet daily reports.
Archbishop Ateshyan stressed the opening ceremony of St. Giragos church will be solemnly held in 2011. “This church is of great significance for Armenians, like Surb Khach (Holy Cross) on Akhtamar island. This is the biggest Armenian Church in Middle East and hosts 1400 people. We are happy the church still belongs to Armenian Patriarchate. I hope we will conduct a religious service in the church next year,” he said.
"Even if our prophets are different, we are all brothers. Please accept my fraternity. I am speaking clearly and directly, I am indebted to you. Armenians have equal amount of rights on the city as I do,” Diyarbakir Mayor Osman Baydemir stressed. According to him, the opening of St. Giragos Church will be held with Armenian brothers.
As NEWS.am reported previously, U.S. $2.5 m-restoration project of the church is carried out by Surb Giragos foundation set up by Armenians of Diyarbekir. Foundation chairman Tekin Papucyan noted that the church was repaired in early 1990s. However, after Armenian community left Diyarbekir religious services have not been conducted there since 1978 and the church was abandoned. “My children were also born in Istanbul and have not seen Diyarbekir. We plan to complete restoration works in 2011. Diyarbekir city hall also assists the project,” Surb Giragos foundation chairman said.
Dink's killer to be tried in children's court
Dink's killer to be tried in children's court
16:26 • 25.10.10
An Istanbul court ruled that Ogun Samast, the primary suspect in the assassination of journalist Hrant Dink, is to be tried in a juvenile court, CNNTurk broadcasted Monday.The court based its decision on grounds that Samast was under the age of 18 at the time of the assassination. This means that 5 years of imprisonment will be reduced from whatever sentence he receives. Hrant Dink, a Turkish journalist of Armenian descent and the editor-in-chief of the daily Agos, was murdered in front of his newspaper's office in Istanbul in January 2007.
Tert.am
16:26 • 25.10.10
An Istanbul court ruled that Ogun Samast, the primary suspect in the assassination of journalist Hrant Dink, is to be tried in a juvenile court, CNNTurk broadcasted Monday.The court based its decision on grounds that Samast was under the age of 18 at the time of the assassination. This means that 5 years of imprisonment will be reduced from whatever sentence he receives. Hrant Dink, a Turkish journalist of Armenian descent and the editor-in-chief of the daily Agos, was murdered in front of his newspaper's office in Istanbul in January 2007.
Tert.am
Wednesday, October 20, 2010
German President speaks about Genocide in Turkey
The President of Germany Christian Wulff raised the Armenian-Turkish normalization process during his speech as he was addressing the Turkish parliament, Hurriyet said. The source informs Wulff is the 33rd foreign official to address the Turkish parliament. Wulff clearly highlighted the necessity to open the border, making a diplomatical hint that the Armenian Genocide issue should not be disregarded. “It’s necessary to establish an atmosphere where disputed issues will not be disregarded,” Wulff said.
Source: Panorama.am
www.armenian-genocide.org
Source: Panorama.am
www.armenian-genocide.org
CNN: Ani among 12 Ancient ruins worldwide ‘on verge of vanishing’
CNN: Ani among 12 Ancient ruins worldwide ‘on verge of vanishing’
October 20, 2010 12:54
Ani is among twelve historic sites around the world that are “on the verge of vanishing” because of negligence and mismanagement. According to the report, by San Francisco-based Global Heritage Fund (GHF), nearly 200 heritage sites highlighting 12 as being on the verge of irreparable loss and destruction.Ani “The City of a Thousand Churches” is among those most in danger. Many of its remaining buildings are now on the brink of collapse. “Ani is probably one of the top 10 sites in the world, right up there with Machu Picchu and Angkor Wat. It’s incredible.” GHF executive director Jeff Morgan told CNN.
The ruined city of Ani, on the border of Turkey and Armenia, dates back to the 11th century.
We say we’re going to use tourism for economic development purposes, but you really need an assessment of the economic geography of the place. Ani has been “caught in a political morass,” because of its position on the border of two countries that don’t have diplomatic relations, said Morgan, arguing that restoring these heritage sites will attract tourism that can pay for their ongoing preservation and bring sustainable income to local communities. "That’s why what’s happening now is so critical -- because of scarcity. There are so few intact ruins and historic districts left,” told Morgan to CNN.
News from Armenia - NEWS.am
THE TURKS SIT BACK AND LET IT HAPPEN......WHEN THEY RENOVATE A PIECE OF PROPERTY/BUILDING THAT BELONGED TO THE ARMENIANS THEY DO IT ONLY FOR POLITICAL GAIN.....HOW CAN WE TRUST THEM...HOW CAN THE WORLD TRUST THEM...............THEY LIE AND DENY THE ARMENIAN GENOCIDE TO PREVENT REPARATIONS THEY OWE THE ARMENIANS THROUGHOUT THE WORLD ( THE DIOSPORA THEY CREATED WITH THEIR GENOCIDAL POLICIES)............SHAME ON THEM FOR THEIR LACK OF LOVE AND COMPASSION AND LACK OF SENSE OF HUMANITY.......NO MATTER HOW MUCH THEY TRY TO RE-WRITE HISTORY THE WORLD WILL RIGHTFULLY CONDEMN THEM FOR THEIR SHORTSIGHTEDNESS AND HATRED
www.armenian-genocide.org
October 20, 2010 12:54
Ani is among twelve historic sites around the world that are “on the verge of vanishing” because of negligence and mismanagement. According to the report, by San Francisco-based Global Heritage Fund (GHF), nearly 200 heritage sites highlighting 12 as being on the verge of irreparable loss and destruction.Ani “The City of a Thousand Churches” is among those most in danger. Many of its remaining buildings are now on the brink of collapse. “Ani is probably one of the top 10 sites in the world, right up there with Machu Picchu and Angkor Wat. It’s incredible.” GHF executive director Jeff Morgan told CNN.
The ruined city of Ani, on the border of Turkey and Armenia, dates back to the 11th century.
We say we’re going to use tourism for economic development purposes, but you really need an assessment of the economic geography of the place. Ani has been “caught in a political morass,” because of its position on the border of two countries that don’t have diplomatic relations, said Morgan, arguing that restoring these heritage sites will attract tourism that can pay for their ongoing preservation and bring sustainable income to local communities. "That’s why what’s happening now is so critical -- because of scarcity. There are so few intact ruins and historic districts left,” told Morgan to CNN.
News from Armenia - NEWS.am
THE TURKS SIT BACK AND LET IT HAPPEN......WHEN THEY RENOVATE A PIECE OF PROPERTY/BUILDING THAT BELONGED TO THE ARMENIANS THEY DO IT ONLY FOR POLITICAL GAIN.....HOW CAN WE TRUST THEM...HOW CAN THE WORLD TRUST THEM...............THEY LIE AND DENY THE ARMENIAN GENOCIDE TO PREVENT REPARATIONS THEY OWE THE ARMENIANS THROUGHOUT THE WORLD ( THE DIOSPORA THEY CREATED WITH THEIR GENOCIDAL POLICIES)............SHAME ON THEM FOR THEIR LACK OF LOVE AND COMPASSION AND LACK OF SENSE OF HUMANITY.......NO MATTER HOW MUCH THEY TRY TO RE-WRITE HISTORY THE WORLD WILL RIGHTFULLY CONDEMN THEM FOR THEIR SHORTSIGHTEDNESS AND HATRED
www.armenian-genocide.org
Turkish hunters for hidden “Armenian treasure” desecrate graves and dump skeletons
On Oct. 19, Tablet Magazine published an article by Prof. Peter Balakian on the importance of Israel’s recognition of the Armenian Genocide.
In the article, titled “State of Denial: It’s time for Israel to rethink its rejection of the Armenian Genocide,” Balakian notes the irony of the collusion between Turkey and Israeli and Jewish diasporan groups in genocide denial.
Balakian writes:
“Given this long-standing record of Jewish engagement and intellectual achievement concerning the Armenian Genocide, and the deep ties between the two cultures—it would seem an organic thing for Israel to finally say: The game is over. The truth of history, the meaning of genocide, the importance of ethical memory is a defining part of Jewish intellectual tradition and identity. And, in the Armenian case, the two genocidal histories commingle in deep and historical ways…”
“The Israeli government could recognize the Armenian Genocide by honoring the words of the great founding genocide scholar Lemkin—a Holocaust survivor who lost 49 members of his own family to the Nazis. In August 1950, Lemkin wrote to a colleague: ‘Let us not forget that the heat of this month is less unbearable to us than the heat of the ovens of Auschwitz and Dachau and more lenient than the murderous heat in the desert of Aleppo which burned to death the bodies of hundreds of thousands of Christian Armenian victims of genocide in 1915.’”
THE TURKS NOT ONLY DENY THE ARMENIAN GENOCIDE BUT THEY MOCK IT......IS THERE NO SHAME???.......THEY CONTINUE TO SHOW THE WORLD THAT THEY HAVENT CHANGED A BIT.......THE FASCADE DEMOCRACY IS JUST A SHOW....A BIG LIE !!!......THEY HAVE NO RESPECT EVEN FOR THE DEAD.....THEIR RUTHLESS BEHAVIOR BELONGS IN THE MIDDLEAGES
DONT LET TURKEY RE-WRITE HISTORY......KNOW THE TRUTH TO PREVENT FUTURE GENOCIDES
www.armenian-genocide.org
www.preventgenocide.com
In the article, titled “State of Denial: It’s time for Israel to rethink its rejection of the Armenian Genocide,” Balakian notes the irony of the collusion between Turkey and Israeli and Jewish diasporan groups in genocide denial.
Balakian writes:
“Given this long-standing record of Jewish engagement and intellectual achievement concerning the Armenian Genocide, and the deep ties between the two cultures—it would seem an organic thing for Israel to finally say: The game is over. The truth of history, the meaning of genocide, the importance of ethical memory is a defining part of Jewish intellectual tradition and identity. And, in the Armenian case, the two genocidal histories commingle in deep and historical ways…”
“The Israeli government could recognize the Armenian Genocide by honoring the words of the great founding genocide scholar Lemkin—a Holocaust survivor who lost 49 members of his own family to the Nazis. In August 1950, Lemkin wrote to a colleague: ‘Let us not forget that the heat of this month is less unbearable to us than the heat of the ovens of Auschwitz and Dachau and more lenient than the murderous heat in the desert of Aleppo which burned to death the bodies of hundreds of thousands of Christian Armenian victims of genocide in 1915.’”
THE TURKS NOT ONLY DENY THE ARMENIAN GENOCIDE BUT THEY MOCK IT......IS THERE NO SHAME???.......THEY CONTINUE TO SHOW THE WORLD THAT THEY HAVENT CHANGED A BIT.......THE FASCADE DEMOCRACY IS JUST A SHOW....A BIG LIE !!!......THEY HAVE NO RESPECT EVEN FOR THE DEAD.....THEIR RUTHLESS BEHAVIOR BELONGS IN THE MIDDLEAGES
DONT LET TURKEY RE-WRITE HISTORY......KNOW THE TRUTH TO PREVENT FUTURE GENOCIDES
www.armenian-genocide.org
www.preventgenocide.com
Balakian Calls on Israel to Rethink Genocide Denial Policy
On Oct. 19, Tablet Magazine published an article by Prof. Peter Balakian on the importance of Israel’s recognition of the Armenian Genocide.
In the article, titled “State of Denial: It’s time for Israel to rethink its rejection of the Armenian Genocide,” Balakian notes the irony of the collusion between Turkey and Israeli and Jewish diasporan groups in genocide denial.
Balakian writes:
“Given this long-standing record of Jewish engagement and intellectual achievement concerning the Armenian Genocide, and the deep ties between the two cultures—it would seem an organic thing for Israel to finally say: The game is over. The truth of history, the meaning of genocide, the importance of ethical memory is a defining part of Jewish intellectual tradition and identity. And, in the Armenian case, the two genocidal histories commingle in deep and historical ways…”
“The Israeli government could recognize the Armenian Genocide by honoring the words of the great founding genocide scholar Lemkin—a Holocaust survivor who lost 49 members of his own family to the Nazis. In August 1950, Lemkin wrote to a colleague: ‘Let us not forget that the heat of this month is less unbearable to us than the heat of the ovens of Auschwitz and Dachau and more lenient than the murderous heat in the desert of Aleppo which burned to death the bodies of hundreds of thousands of Christian Armenian victims of genocide in 1915.’”
The full text of the article can be read here.
In the article, titled “State of Denial: It’s time for Israel to rethink its rejection of the Armenian Genocide,” Balakian notes the irony of the collusion between Turkey and Israeli and Jewish diasporan groups in genocide denial.
Balakian writes:
“Given this long-standing record of Jewish engagement and intellectual achievement concerning the Armenian Genocide, and the deep ties between the two cultures—it would seem an organic thing for Israel to finally say: The game is over. The truth of history, the meaning of genocide, the importance of ethical memory is a defining part of Jewish intellectual tradition and identity. And, in the Armenian case, the two genocidal histories commingle in deep and historical ways…”
“The Israeli government could recognize the Armenian Genocide by honoring the words of the great founding genocide scholar Lemkin—a Holocaust survivor who lost 49 members of his own family to the Nazis. In August 1950, Lemkin wrote to a colleague: ‘Let us not forget that the heat of this month is less unbearable to us than the heat of the ovens of Auschwitz and Dachau and more lenient than the murderous heat in the desert of Aleppo which burned to death the bodies of hundreds of thousands of Christian Armenian victims of genocide in 1915.’”
The full text of the article can be read here.
Tuesday, October 19, 2010
ARMENIAN DOCUMENTARY ON PBS OCT 24--PLEASE WATCH
Public Television stations across the US will air an award-winning documentary about the Nagorno-Karabakh Conflict on Sunday October 24.
“A Story of People in War and Peace,” directed by Vardan Hovhannisyan,is a powerful and passionate portrayal of life in the trenches for Armenian soldiers and medics struggling to defend their homeland as the Soviet Union collapses.
The film has already screened on BBC, ARTE and other international channels, and has won over 20 awards including the FIPRESCI (International Federation of Film Critics) prize. For Hovhannisyan, the film garnered a Best New Documentary Filmmaker Prize at the Tribeca Film Festival in New York for the film.
The screening will come a week after public television aired another Armenian documentary on Sunday October 17–”The Last Tightrope Dancer in Armenia.”
The film is the acclaimed work of two young filmmakers–Inna Sahakyan and Arman Yeritsyan. It is a warm, thoughtful, beautifully-shot story about the dying art of tightrope dancers, and the continuing competition and camaraderie between two old masters, and the hopes they place on one young artist.
Both Sahakyan and Yeritsyan have produced several documentaries over the last decade. Sahakyan has directed more than 10 social documentaries for Armenian television and worked as assistant director on “A Story of People in War and Peace.” Yeritsyan has directed a number of award-winning documentaries including,”Under the Open Sky” and “Goodbye Fellini.”
Both films are produced by Bars Media, which was established by Vardan Hovhannisyan in 1993. Bars Media specializes in producing documentaries on human stories, culture, history and other social issues. The studio currently develops documentary films in Africa, Russia and Afghanistan.
Click here for information about cities and airing times
Monday, October 18, 2010
Sarkisian Accuses Azerbaijan TURKS of 'Anti-Armenian Fascism'
Sarkisian Accuses Azerbaijan of 'Anti-Armenian Fascism'
Armenia -- President Serzh Sarkisian at a meeting with school students in Yerevan, 31Aug2010.
18.10.2010
Armenian President Serzh Sarkisian launched a blistering attack on Azerbaijan accusing it of “anti-Armenian fascism” as he spoke to a group of Diaspora journalists at the weekend.
In his October 16 remarks made in Goris, a town in the southeast of Armenia, Sarkisian emphasized that such fascism is “getting momentum in Azerbaijan and being executed purposefully and on the highest level.” “It is not about individual crooks or sick persons suffering from nationalism who can be neglected. We are speaking about the state ideology,” said Sarkisian, responding to repeated statements by officials in Azerbaijan alleging that modern Armenia was created on ‘historical Azerbaijani lands’. The Armenian president further argued that Azerbaijan articulates this “extreme jingoistic position” because it is “staggered and infuriated” that the international community and, notably, the presidents of the OSCE Minsk Group Co-Chair states, which spearhead international efforts to broker a solution to the Karabakh conflict, “publicly recognize the right of the people of Artsakh (ed. Karabakh) to self-determination.”“Today, the entire world rules out military solutions, and only Azerbaijan, according to their own words, ‘does not exclude military solution of the problem.’ Is this assertion for internal use only? Probably. But what good does it make to the internal consumers of this assertion, i.e. to the people of Azerbaijan or foreign investors?” Sarkisian queried. In his speech the Armenian leader also referred to several “sick fantasies” of Azerbaijan claiming ownership of Armenian places and churches. As an example he addressed the dispute about names of geographic locations and places in the region, in particular arguing that the first reference to Artsakh, the Armenian name of what is now known internationally as Karabakh, dates back to the VIII century BC. “A switch of languages, nationalities and beliefs is their [Azerbaijan’s] own business; but manifestations of anti-Armenian fascism are our business,” said Sarkisian. “Azerbaijan unleashed the war, and was defeated in that war; Azerbaijan asked for truce, including from the Commander of Karabakh’s forces, and later started to sob about the dire repercussions of that war. As if wars ever bring pleasant repercussions. And on top of that, Azerbaijan adopted a conceited stance and started to make demands as if anywhere in the world defeated aggressors are ever allowed to make demands.”
Armenia -- President Serzh Sarkisian at a meeting with school students in Yerevan, 31Aug2010.
18.10.2010
Armenian President Serzh Sarkisian launched a blistering attack on Azerbaijan accusing it of “anti-Armenian fascism” as he spoke to a group of Diaspora journalists at the weekend.
In his October 16 remarks made in Goris, a town in the southeast of Armenia, Sarkisian emphasized that such fascism is “getting momentum in Azerbaijan and being executed purposefully and on the highest level.” “It is not about individual crooks or sick persons suffering from nationalism who can be neglected. We are speaking about the state ideology,” said Sarkisian, responding to repeated statements by officials in Azerbaijan alleging that modern Armenia was created on ‘historical Azerbaijani lands’. The Armenian president further argued that Azerbaijan articulates this “extreme jingoistic position” because it is “staggered and infuriated” that the international community and, notably, the presidents of the OSCE Minsk Group Co-Chair states, which spearhead international efforts to broker a solution to the Karabakh conflict, “publicly recognize the right of the people of Artsakh (ed. Karabakh) to self-determination.”“Today, the entire world rules out military solutions, and only Azerbaijan, according to their own words, ‘does not exclude military solution of the problem.’ Is this assertion for internal use only? Probably. But what good does it make to the internal consumers of this assertion, i.e. to the people of Azerbaijan or foreign investors?” Sarkisian queried. In his speech the Armenian leader also referred to several “sick fantasies” of Azerbaijan claiming ownership of Armenian places and churches. As an example he addressed the dispute about names of geographic locations and places in the region, in particular arguing that the first reference to Artsakh, the Armenian name of what is now known internationally as Karabakh, dates back to the VIII century BC. “A switch of languages, nationalities and beliefs is their [Azerbaijan’s] own business; but manifestations of anti-Armenian fascism are our business,” said Sarkisian. “Azerbaijan unleashed the war, and was defeated in that war; Azerbaijan asked for truce, including from the Commander of Karabakh’s forces, and later started to sob about the dire repercussions of that war. As if wars ever bring pleasant repercussions. And on top of that, Azerbaijan adopted a conceited stance and started to make demands as if anywhere in the world defeated aggressors are ever allowed to make demands.”
Saturday, October 16, 2010
Remembering the Mekhitarists: 50 Years Later --ARMENIAN CATHOLIC PRIESTS
BY: TOM VARTABEDIAN
The Mekhitarist Monastery is located in the heart of Vienna, Austria, on a street named after it.
It is here where a cadre of Armenian Catholic Fathers has gathered since the late 18th century to preserve Armenian culture and literature, preach to the faithful, heighten the spiritual and intellectual development of the Armenian people, and educate its youth.
It is here that a prominent religious order has contributed greatly toward bringing Armenians to the forefront of European thought through publications in Latin, French, German, Italian, and English.
It is here where Armenians famous and not-so-famous visit from around the world to satisfy their inhibitions, see antiquity in progress, peruse through an enormous library of books and coins, marvel over some of the greatest artwork ever presented, and tour an imposing “garden of paradise” with rich horticultural blessings.
It is here where I had the privilege of spending a year’s time while still a teenager looking for adventure. A freshman at Boston University at the time, I was at the crossroads of indecision. I had already changed my major once from chemistry to accounting, and was failing miserably.
Things weren’t going particularly well on the home front. I had broken off with a girlfriend, and could no longer tolerate my father’s luncheonette business after being weaned in it.
To put it bluntly, I needed a change in my life. It came one Sunday shortly before Christmas after serving Mass as a deacon at Holy Cross Armenian Catholic Church in Harvard Square.
Father Luke Arakelian, pastor at the time, came up with a proposal that got me thinking. He offered to send me to Vienna in a pilot program to study Armenian language and religion with the priests. Not to be ordained as one, simply to enhance my skills.
It would mean a year’s hiatus from college. Two other youth were also tapped for the venture, me being the older one. If it worked, others would follow from America.
Recognizing the urgent need of propagating Armenian heritage among our youth, a program of Armenian education was launched in America during that year in 1960. Essentially, we would be trailblazers inside a monastic environment few our age had ever ventured for any length of time.
Thus began an experience of a lifetime that introduced me to a heritage I never quite appreciated, gave me an introduction to journalism that turned into a career, and enamored me into a world of spirituality that provided a better appreciation for God and my church.
The most difficult part of the invitation was selling it to my parents. Father Luke left that to me.
“What, you’re going to a monastery and becoming a priest?” my mother groaned. “Catholic priests are celibate. They don’t marry. Does this mean I won’t see any grandchildren?”
My father was less emphatic. He was more concerned about the business and sudden shortage of help, not to mention the interruption of college studies. My mind was set. I was prepared to embark to a country I had never seen with two other boys I hardly knew, both of whom would be taking a year off from high school.
My professors wished me well. So did my friends and fellow AYFers. I had just joined the Somerville Chapter. James Tashjian, the editor of the Hairenik Weekly, took me aside with a request. He asked for a series of articles that would shed light on the religious order.
We had met through occasional AYF reports I had sent him. This would become an assignment of a lifetime—one that would provide an insatiable thirst for journalism. Would these priests even want to share their personal lives with the outside world? Who was I to suddenly barge into their home and exploit them?
The first entry in my journal came from Father Luke. It read: “Dear Thomas. I wish you the best and God’s blessings upon this educational experience. Your conduct in Vienna is most important. The impression you, Kenny [Maloomian], and Aram [Karibian] make with the Mekhitarist Fathers will decide upon the future of this program. Hopefully, others will follow you to this sacred ground.”
To let Father Luke down would have been a travesty. For seven years, I had served him faithfully each Sunday on the altar, accompanied him on trips, owed my self-esteem and integrity to the beloved cleric, and regarded him as a second “father” in my life. With my faith teetering, my senses unraveled, off I headed toward Vienna—the city of Strauss, Mozart, and a coterie of priests awaiting my arrival.
My arrival at the Vienna Mekhitarist Monastery in 1960 was met by Archbishop Mesrop Habozian, the abbot general of the order.
His intimidating presence before me with a long, white flowing beard and large cross hanging over his chest left an immediate impression.
The introduction was erroneous. He asked if I needed anything and I answered him in broken Turkish Armenian, to which he made an oral correction. I needed a shave.
From that day on, I began every morning with altar duty, serving Mass for the archbishop with my deacon’s robe and attempting to converse intelligently in Armenian. He acted as my instructor.
When he walked into the dining room, his entourage would stand in prayer. I later found out he had been a teacher in his priestly days and managed the printing shop at the vank (monastery) prior to his elevation. The twinkle in his eye remained constant and his sense of humor indeed admired.
I remember once being admonished for keeping late hours outside the big house, and even once defying a curfew. His angst was short-lived and he treated me to an unforgettable experience.
I accompanied the archbishop to the Vienna Opera House where I got to meet the great Soviet Armenian composer Aram Khachaturian. We enjoyed his “Gayane Suite” that evening and engaged in conversation later. As memory would have it, he found my visit with the Fathers an invaluable exercise toward the future welfare of youth in this country.
The next day, we met once again inside the monastery where Khachaturian saw the priests and wished them well in their work. In the months that followed, many famous Armenians walked through the doors.
One moment it was William Saroyan, the next George Mardikian, author of Song of America and the inspiration behind ANCHA, not to mention his popular restaurant Omar Khayyam in California, a popular haven for discriminating diners.
I wore a number of hats inside the monastery. In addition to my daily service at Mass, I would assist in the distillery, which produced the finest liqueurs in Europe, and lend a hand in the library, which contained over 170,000 books.
Fifty of them were written by Father Nerses Akinian, an incredible scholar, who served as librarian at the venerable age of 78. No doubt, one of the most learned and astute Armenian scholars in the world. We got along just fine with mutual admiration. He called me Tovmas.
Also contained in the library was a rare coin collection totaling some 4,000 pieces, under glass, dating from Dikran the Great (60 BC) to King Levon V (1375).Complementing the collections were an incredible art display featuring work from the famous Naghash family artists from the 18th century and Ayvazovsky with his oceanic scenes
Being in such erudite company, I suppose, made an impression upon this 19-year-old.
But don’t get the idea this was some joyride. My classes each day were mandatory, answering to Brother Vartan Ashkarian, a no-nonsense type, who imposed excellence upon his students. One mishap and you were grounded the next day.
Classes would run from 10 to noon, and 1-3. We were allowed to roam outside the grounds until 5 when the dinner bell sounded. From 6-8, we would gather with the priests, play tavlou, listen to the radio (no television), and engage in conversation.
From there, it was off to my room for homework and up at 6 the next morning to serve Mass for the archbishop. The routine seldom changed. On Sundays, a choir composed of Austrians would flock into church and sing the Badarak. The voices were impeccable.
That year in 1960, I had the pleasure of being surrounded by 15 priests and 3 older seminarians on the verge of being ordained. A short distance away was a village that housed younger seminarians attending school. Some would accept their vows. Most were there just for the education.
Each priest was an entity unto its own and I often wondered how a group of men, personalities diverse, could bond the way they did. And how, despite some advanced ages, they could maintain such a diligent literary pace.
Members bound themselves to four simple but permanent vows: obedience, chastity, poverty, and missionary work. The Mekhitarists have perfectly understood that good reading raises and educates, while bad reading lowers and destroys the soul.
A multi-lingual printing press was working overtime, including a periodical called “Handes Amsora,” which was circulated internationally to critical acclaim.
I had enough to do just getting through a simple Armenian grammar and making myself sound intelligent.
Photostat of the first Armenian book printed in Venice in 1512 by Hagop Meghabart. Take note of the striking artwork which accompanies the text.
Vienna Mekhitarist Order, as it appeared in 1960. In rear are American students Aram Karibian, Tom Vartabedian and kenneth Maloomian.
The Mekhitarist Monastery is located in the heart of Vienna, Austria, on a street named after it.
It is here where a cadre of Armenian Catholic Fathers has gathered since the late 18th century to preserve Armenian culture and literature, preach to the faithful, heighten the spiritual and intellectual development of the Armenian people, and educate its youth.
It is here that a prominent religious order has contributed greatly toward bringing Armenians to the forefront of European thought through publications in Latin, French, German, Italian, and English.
It is here where Armenians famous and not-so-famous visit from around the world to satisfy their inhibitions, see antiquity in progress, peruse through an enormous library of books and coins, marvel over some of the greatest artwork ever presented, and tour an imposing “garden of paradise” with rich horticultural blessings.
It is here where I had the privilege of spending a year’s time while still a teenager looking for adventure. A freshman at Boston University at the time, I was at the crossroads of indecision. I had already changed my major once from chemistry to accounting, and was failing miserably.
Things weren’t going particularly well on the home front. I had broken off with a girlfriend, and could no longer tolerate my father’s luncheonette business after being weaned in it.
To put it bluntly, I needed a change in my life. It came one Sunday shortly before Christmas after serving Mass as a deacon at Holy Cross Armenian Catholic Church in Harvard Square.
Father Luke Arakelian, pastor at the time, came up with a proposal that got me thinking. He offered to send me to Vienna in a pilot program to study Armenian language and religion with the priests. Not to be ordained as one, simply to enhance my skills.
It would mean a year’s hiatus from college. Two other youth were also tapped for the venture, me being the older one. If it worked, others would follow from America.
Recognizing the urgent need of propagating Armenian heritage among our youth, a program of Armenian education was launched in America during that year in 1960. Essentially, we would be trailblazers inside a monastic environment few our age had ever ventured for any length of time.
Thus began an experience of a lifetime that introduced me to a heritage I never quite appreciated, gave me an introduction to journalism that turned into a career, and enamored me into a world of spirituality that provided a better appreciation for God and my church.
The most difficult part of the invitation was selling it to my parents. Father Luke left that to me.
“What, you’re going to a monastery and becoming a priest?” my mother groaned. “Catholic priests are celibate. They don’t marry. Does this mean I won’t see any grandchildren?”
My father was less emphatic. He was more concerned about the business and sudden shortage of help, not to mention the interruption of college studies. My mind was set. I was prepared to embark to a country I had never seen with two other boys I hardly knew, both of whom would be taking a year off from high school.
My professors wished me well. So did my friends and fellow AYFers. I had just joined the Somerville Chapter. James Tashjian, the editor of the Hairenik Weekly, took me aside with a request. He asked for a series of articles that would shed light on the religious order.
We had met through occasional AYF reports I had sent him. This would become an assignment of a lifetime—one that would provide an insatiable thirst for journalism. Would these priests even want to share their personal lives with the outside world? Who was I to suddenly barge into their home and exploit them?
The first entry in my journal came from Father Luke. It read: “Dear Thomas. I wish you the best and God’s blessings upon this educational experience. Your conduct in Vienna is most important. The impression you, Kenny [Maloomian], and Aram [Karibian] make with the Mekhitarist Fathers will decide upon the future of this program. Hopefully, others will follow you to this sacred ground.”
To let Father Luke down would have been a travesty. For seven years, I had served him faithfully each Sunday on the altar, accompanied him on trips, owed my self-esteem and integrity to the beloved cleric, and regarded him as a second “father” in my life. With my faith teetering, my senses unraveled, off I headed toward Vienna—the city of Strauss, Mozart, and a coterie of priests awaiting my arrival.
My arrival at the Vienna Mekhitarist Monastery in 1960 was met by Archbishop Mesrop Habozian, the abbot general of the order.
His intimidating presence before me with a long, white flowing beard and large cross hanging over his chest left an immediate impression.
The introduction was erroneous. He asked if I needed anything and I answered him in broken Turkish Armenian, to which he made an oral correction. I needed a shave.
From that day on, I began every morning with altar duty, serving Mass for the archbishop with my deacon’s robe and attempting to converse intelligently in Armenian. He acted as my instructor.
When he walked into the dining room, his entourage would stand in prayer. I later found out he had been a teacher in his priestly days and managed the printing shop at the vank (monastery) prior to his elevation. The twinkle in his eye remained constant and his sense of humor indeed admired.
I remember once being admonished for keeping late hours outside the big house, and even once defying a curfew. His angst was short-lived and he treated me to an unforgettable experience.
I accompanied the archbishop to the Vienna Opera House where I got to meet the great Soviet Armenian composer Aram Khachaturian. We enjoyed his “Gayane Suite” that evening and engaged in conversation later. As memory would have it, he found my visit with the Fathers an invaluable exercise toward the future welfare of youth in this country.
The next day, we met once again inside the monastery where Khachaturian saw the priests and wished them well in their work. In the months that followed, many famous Armenians walked through the doors.
One moment it was William Saroyan, the next George Mardikian, author of Song of America and the inspiration behind ANCHA, not to mention his popular restaurant Omar Khayyam in California, a popular haven for discriminating diners.
I wore a number of hats inside the monastery. In addition to my daily service at Mass, I would assist in the distillery, which produced the finest liqueurs in Europe, and lend a hand in the library, which contained over 170,000 books.
Fifty of them were written by Father Nerses Akinian, an incredible scholar, who served as librarian at the venerable age of 78. No doubt, one of the most learned and astute Armenian scholars in the world. We got along just fine with mutual admiration. He called me Tovmas.
Also contained in the library was a rare coin collection totaling some 4,000 pieces, under glass, dating from Dikran the Great (60 BC) to King Levon V (1375).Complementing the collections were an incredible art display featuring work from the famous Naghash family artists from the 18th century and Ayvazovsky with his oceanic scenes
Being in such erudite company, I suppose, made an impression upon this 19-year-old.
But don’t get the idea this was some joyride. My classes each day were mandatory, answering to Brother Vartan Ashkarian, a no-nonsense type, who imposed excellence upon his students. One mishap and you were grounded the next day.
Classes would run from 10 to noon, and 1-3. We were allowed to roam outside the grounds until 5 when the dinner bell sounded. From 6-8, we would gather with the priests, play tavlou, listen to the radio (no television), and engage in conversation.
From there, it was off to my room for homework and up at 6 the next morning to serve Mass for the archbishop. The routine seldom changed. On Sundays, a choir composed of Austrians would flock into church and sing the Badarak. The voices were impeccable.
That year in 1960, I had the pleasure of being surrounded by 15 priests and 3 older seminarians on the verge of being ordained. A short distance away was a village that housed younger seminarians attending school. Some would accept their vows. Most were there just for the education.
Each priest was an entity unto its own and I often wondered how a group of men, personalities diverse, could bond the way they did. And how, despite some advanced ages, they could maintain such a diligent literary pace.
Members bound themselves to four simple but permanent vows: obedience, chastity, poverty, and missionary work. The Mekhitarists have perfectly understood that good reading raises and educates, while bad reading lowers and destroys the soul.
A multi-lingual printing press was working overtime, including a periodical called “Handes Amsora,” which was circulated internationally to critical acclaim.
I had enough to do just getting through a simple Armenian grammar and making myself sound intelligent.
Photostat of the first Armenian book printed in Venice in 1512 by Hagop Meghabart. Take note of the striking artwork which accompanies the text.
Vienna Mekhitarist Order, as it appeared in 1960. In rear are American students Aram Karibian, Tom Vartabedian and kenneth Maloomian.
Remembering the Mekhitarists: 50 Years Later --ARMENIAN CATHOLIC PRIESTS
BY: TOM VARTABEDIAN
The Mekhitarist Monastery is located in the heart of Vienna, Austria, on a street named after it.
It is here where a cadre of Armenian Catholic Fathers has gathered since the late 18th century to preserve Armenian culture and literature, preach to the faithful, heighten the spiritual and intellectual development of the Armenian people, and educate its youth.
It is here that a prominent religious order has contributed greatly toward bringing Armenians to the forefront of European thought through publications in Latin, French, German, Italian, and English.
It is here where Armenians famous and not-so-famous visit from around the world to satisfy their inhibitions, see antiquity in progress, peruse through an enormous library of books and coins, marvel over some of the greatest artwork ever presented, and tour an imposing “garden of paradise” with rich horticultural blessings.
It is here where I had the privilege of spending a year’s time while still a teenager looking for adventure. A freshman at Boston University at the time, I was at the crossroads of indecision. I had already changed my major once from chemistry to accounting, and was failing miserably.
Things weren’t going particularly well on the home front. I had broken off with a girlfriend, and could no longer tolerate my father’s luncheonette business after being weaned in it.
To put it bluntly, I needed a change in my life. It came one Sunday shortly before Christmas after serving Mass as a deacon at Holy Cross Armenian Catholic Church in Harvard Square.
Father Luke Arakelian, pastor at the time, came up with a proposal that got me thinking. He offered to send me to Vienna in a pilot program to study Armenian language and religion with the priests. Not to be ordained as one, simply to enhance my skills.
It would mean a year’s hiatus from college. Two other youth were also tapped for the venture, me being the older one. If it worked, others would follow from America.
Recognizing the urgent need of propagating Armenian heritage among our youth, a program of Armenian education was launched in America during that year in 1960. Essentially, we would be trailblazers inside a monastic environment few our age had ever ventured for any length of time.
Thus began an experience of a lifetime that introduced me to a heritage I never quite appreciated, gave me an introduction to journalism that turned into a career, and enamored me into a world of spirituality that provided a better appreciation for God and my church.
The most difficult part of the invitation was selling it to my parents. Father Luke left that to me.
“What, you’re going to a monastery and becoming a priest?” my mother groaned. “Catholic priests are celibate. They don’t marry. Does this mean I won’t see any grandchildren?”
My father was less emphatic. He was more concerned about the business and sudden shortage of help, not to mention the interruption of college studies. My mind was set. I was prepared to embark to a country I had never seen with two other boys I hardly knew, both of whom would be taking a year off from high school.
My professors wished me well. So did my friends and fellow AYFers. I had just joined the Somerville Chapter. James Tashjian, the editor of the Hairenik Weekly, took me aside with a request. He asked for a series of articles that would shed light on the religious order.
We had met through occasional AYF reports I had sent him. This would become an assignment of a lifetime—one that would provide an insatiable thirst for journalism. Would these priests even want to share their personal lives with the outside world? Who was I to suddenly barge into their home and exploit them?
The first entry in my journal came from Father Luke. It read: “Dear Thomas. I wish you the best and God’s blessings upon this educational experience. Your conduct in Vienna is most important. The impression you, Kenny [Maloomian], and Aram [Karibian] make with the Mekhitarist Fathers will decide upon the future of this program. Hopefully, others will follow you to this sacred ground.”
To let Father Luke down would have been a travesty. For seven years, I had served him faithfully each Sunday on the altar, accompanied him on trips, owed my self-esteem and integrity to the beloved cleric, and regarded him as a second “father” in my life. With my faith teetering, my senses unraveled, off I headed toward Vienna—the city of Strauss, Mozart, and a coterie of priests awaiting my arrival.
My arrival at the Vienna Mekhitarist Monastery in 1960 was met by Archbishop Mesrop Habozian, the abbot general of the order.
His intimidating presence before me with a long, white flowing beard and large cross hanging over his chest left an immediate impression.
The introduction was erroneous. He asked if I needed anything and I answered him in broken Turkish Armenian, to which he made an oral correction. I needed a shave.
From that day on, I began every morning with altar duty, serving Mass for the archbishop with my deacon’s robe and attempting to converse intelligently in Armenian. He acted as my instructor.
When he walked into the dining room, his entourage would stand in prayer. I later found out he had been a teacher in his priestly days and managed the printing shop at the vank (monastery) prior to his elevation. The twinkle in his eye remained constant and his sense of humor indeed admired.
I remember once being admonished for keeping late hours outside the big house, and even once defying a curfew. His angst was short-lived and he treated me to an unforgettable experience.
I accompanied the archbishop to the Vienna Opera House where I got to meet the great Soviet Armenian composer Aram Khachaturian. We enjoyed his “Gayane Suite” that evening and engaged in conversation later. As memory would have it, he found my visit with the Fathers an invaluable exercise toward the future welfare of youth in this country.
The next day, we met once again inside the monastery where Khachaturian saw the priests and wished them well in their work. In the months that followed, many famous Armenians walked through the doors.
One moment it was William Saroyan, the next George Mardikian, author of Song of America and the inspiration behind ANCHA, not to mention his popular restaurant Omar Khayyam in California, a popular haven for discriminating diners.
I wore a number of hats inside the monastery. In addition to my daily service at Mass, I would assist in the distillery, which produced the finest liqueurs in Europe, and lend a hand in the library, which contained over 170,000 books.
Fifty of them were written by Father Nerses Akinian, an incredible scholar, who served as librarian at the venerable age of 78. No doubt, one of the most learned and astute Armenian scholars in the world. We got along just fine with mutual admiration. He called me Tovmas.
Also contained in the library was a rare coin collection totaling some 4,000 pieces, under glass, dating from Dikran the Great (60 BC) to King Levon V (1375).Complementing the collections were an incredible art display featuring work from the famous Naghash family artists from the 18th century and Ayvazovsky with his oceanic scenes
Being in such erudite company, I suppose, made an impression upon this 19-year-old.
But don’t get the idea this was some joyride. My classes each day were mandatory, answering to Brother Vartan Ashkarian, a no-nonsense type, who imposed excellence upon his students. One mishap and you were grounded the next day.
Classes would run from 10 to noon, and 1-3. We were allowed to roam outside the grounds until 5 when the dinner bell sounded. From 6-8, we would gather with the priests, play tavlou, listen to the radio (no television), and engage in conversation.
From there, it was off to my room for homework and up at 6 the next morning to serve Mass for the archbishop. The routine seldom changed. On Sundays, a choir composed of Austrians would flock into church and sing the Badarak. The voices were impeccable.
That year in 1960, I had the pleasure of being surrounded by 15 priests and 3 older seminarians on the verge of being ordained. A short distance away was a village that housed younger seminarians attending school. Some would accept their vows. Most were there just for the education.
Each priest was an entity unto its own and I often wondered how a group of men, personalities diverse, could bond the way they did. And how, despite some advanced ages, they could maintain such a diligent literary pace.
Members bound themselves to four simple but permanent vows: obedience, chastity, poverty, and missionary work. The Mekhitarists have perfectly understood that good reading raises and educates, while bad reading lowers and destroys the soul.
A multi-lingual printing press was working overtime, including a periodical called “Handes Amsora,” which was circulated internationally to critical acclaim.
I had enough to do just getting through a simple Armenian grammar and making myself sound intelligent.
Photostat of the first Armenian book printed in Venice in 1512 by Hagop Meghabart. Take note of the striking artwork which accompanies the text.
Vienna Mekhitarist Order, as it appeared in 1960. In rear are American students Aram Karibian, Tom Vartabedian and kenneth Maloomian.
The Mekhitarist Monastery is located in the heart of Vienna, Austria, on a street named after it.
It is here where a cadre of Armenian Catholic Fathers has gathered since the late 18th century to preserve Armenian culture and literature, preach to the faithful, heighten the spiritual and intellectual development of the Armenian people, and educate its youth.
It is here that a prominent religious order has contributed greatly toward bringing Armenians to the forefront of European thought through publications in Latin, French, German, Italian, and English.
It is here where Armenians famous and not-so-famous visit from around the world to satisfy their inhibitions, see antiquity in progress, peruse through an enormous library of books and coins, marvel over some of the greatest artwork ever presented, and tour an imposing “garden of paradise” with rich horticultural blessings.
It is here where I had the privilege of spending a year’s time while still a teenager looking for adventure. A freshman at Boston University at the time, I was at the crossroads of indecision. I had already changed my major once from chemistry to accounting, and was failing miserably.
Things weren’t going particularly well on the home front. I had broken off with a girlfriend, and could no longer tolerate my father’s luncheonette business after being weaned in it.
To put it bluntly, I needed a change in my life. It came one Sunday shortly before Christmas after serving Mass as a deacon at Holy Cross Armenian Catholic Church in Harvard Square.
Father Luke Arakelian, pastor at the time, came up with a proposal that got me thinking. He offered to send me to Vienna in a pilot program to study Armenian language and religion with the priests. Not to be ordained as one, simply to enhance my skills.
It would mean a year’s hiatus from college. Two other youth were also tapped for the venture, me being the older one. If it worked, others would follow from America.
Recognizing the urgent need of propagating Armenian heritage among our youth, a program of Armenian education was launched in America during that year in 1960. Essentially, we would be trailblazers inside a monastic environment few our age had ever ventured for any length of time.
Thus began an experience of a lifetime that introduced me to a heritage I never quite appreciated, gave me an introduction to journalism that turned into a career, and enamored me into a world of spirituality that provided a better appreciation for God and my church.
The most difficult part of the invitation was selling it to my parents. Father Luke left that to me.
“What, you’re going to a monastery and becoming a priest?” my mother groaned. “Catholic priests are celibate. They don’t marry. Does this mean I won’t see any grandchildren?”
My father was less emphatic. He was more concerned about the business and sudden shortage of help, not to mention the interruption of college studies. My mind was set. I was prepared to embark to a country I had never seen with two other boys I hardly knew, both of whom would be taking a year off from high school.
My professors wished me well. So did my friends and fellow AYFers. I had just joined the Somerville Chapter. James Tashjian, the editor of the Hairenik Weekly, took me aside with a request. He asked for a series of articles that would shed light on the religious order.
We had met through occasional AYF reports I had sent him. This would become an assignment of a lifetime—one that would provide an insatiable thirst for journalism. Would these priests even want to share their personal lives with the outside world? Who was I to suddenly barge into their home and exploit them?
The first entry in my journal came from Father Luke. It read: “Dear Thomas. I wish you the best and God’s blessings upon this educational experience. Your conduct in Vienna is most important. The impression you, Kenny [Maloomian], and Aram [Karibian] make with the Mekhitarist Fathers will decide upon the future of this program. Hopefully, others will follow you to this sacred ground.”
To let Father Luke down would have been a travesty. For seven years, I had served him faithfully each Sunday on the altar, accompanied him on trips, owed my self-esteem and integrity to the beloved cleric, and regarded him as a second “father” in my life. With my faith teetering, my senses unraveled, off I headed toward Vienna—the city of Strauss, Mozart, and a coterie of priests awaiting my arrival.
My arrival at the Vienna Mekhitarist Monastery in 1960 was met by Archbishop Mesrop Habozian, the abbot general of the order.
His intimidating presence before me with a long, white flowing beard and large cross hanging over his chest left an immediate impression.
The introduction was erroneous. He asked if I needed anything and I answered him in broken Turkish Armenian, to which he made an oral correction. I needed a shave.
From that day on, I began every morning with altar duty, serving Mass for the archbishop with my deacon’s robe and attempting to converse intelligently in Armenian. He acted as my instructor.
When he walked into the dining room, his entourage would stand in prayer. I later found out he had been a teacher in his priestly days and managed the printing shop at the vank (monastery) prior to his elevation. The twinkle in his eye remained constant and his sense of humor indeed admired.
I remember once being admonished for keeping late hours outside the big house, and even once defying a curfew. His angst was short-lived and he treated me to an unforgettable experience.
I accompanied the archbishop to the Vienna Opera House where I got to meet the great Soviet Armenian composer Aram Khachaturian. We enjoyed his “Gayane Suite” that evening and engaged in conversation later. As memory would have it, he found my visit with the Fathers an invaluable exercise toward the future welfare of youth in this country.
The next day, we met once again inside the monastery where Khachaturian saw the priests and wished them well in their work. In the months that followed, many famous Armenians walked through the doors.
One moment it was William Saroyan, the next George Mardikian, author of Song of America and the inspiration behind ANCHA, not to mention his popular restaurant Omar Khayyam in California, a popular haven for discriminating diners.
I wore a number of hats inside the monastery. In addition to my daily service at Mass, I would assist in the distillery, which produced the finest liqueurs in Europe, and lend a hand in the library, which contained over 170,000 books.
Fifty of them were written by Father Nerses Akinian, an incredible scholar, who served as librarian at the venerable age of 78. No doubt, one of the most learned and astute Armenian scholars in the world. We got along just fine with mutual admiration. He called me Tovmas.
Also contained in the library was a rare coin collection totaling some 4,000 pieces, under glass, dating from Dikran the Great (60 BC) to King Levon V (1375).Complementing the collections were an incredible art display featuring work from the famous Naghash family artists from the 18th century and Ayvazovsky with his oceanic scenes
Being in such erudite company, I suppose, made an impression upon this 19-year-old.
But don’t get the idea this was some joyride. My classes each day were mandatory, answering to Brother Vartan Ashkarian, a no-nonsense type, who imposed excellence upon his students. One mishap and you were grounded the next day.
Classes would run from 10 to noon, and 1-3. We were allowed to roam outside the grounds until 5 when the dinner bell sounded. From 6-8, we would gather with the priests, play tavlou, listen to the radio (no television), and engage in conversation.
From there, it was off to my room for homework and up at 6 the next morning to serve Mass for the archbishop. The routine seldom changed. On Sundays, a choir composed of Austrians would flock into church and sing the Badarak. The voices were impeccable.
That year in 1960, I had the pleasure of being surrounded by 15 priests and 3 older seminarians on the verge of being ordained. A short distance away was a village that housed younger seminarians attending school. Some would accept their vows. Most were there just for the education.
Each priest was an entity unto its own and I often wondered how a group of men, personalities diverse, could bond the way they did. And how, despite some advanced ages, they could maintain such a diligent literary pace.
Members bound themselves to four simple but permanent vows: obedience, chastity, poverty, and missionary work. The Mekhitarists have perfectly understood that good reading raises and educates, while bad reading lowers and destroys the soul.
A multi-lingual printing press was working overtime, including a periodical called “Handes Amsora,” which was circulated internationally to critical acclaim.
I had enough to do just getting through a simple Armenian grammar and making myself sound intelligent.
Photostat of the first Armenian book printed in Venice in 1512 by Hagop Meghabart. Take note of the striking artwork which accompanies the text.
Vienna Mekhitarist Order, as it appeared in 1960. In rear are American students Aram Karibian, Tom Vartabedian and kenneth Maloomian.
Azeri TURKS Burn Armenian Alive in Russia
Azeris Burn Armenian Alive in Russia
VOLOGRAD, Russia (Hetq)–Two Azerbaijani men have been arrested in the Russian city of Volgorad for the brutal murder of an Armenian national who they burned alive, the Pervaya Gazeta newspaper reported on Friday.
According to Pervaya, the alleged murderers, first savagely beat and then set fire to a 33 year-old Armenian by dousing him with gasoline.
According to Prosecutor Mikhayil Fomenko, the victim met the two Azerbaijanis when they approached him for cigarettes. Later, they suggested he join them for drinks by Volga river. An argument erupted while by the river and the two men brutally beat the victim, doused him with gasoline and set him on fire.
Fomenko said the suspects told investigators that they could not remember what sparked the argument.
Passersby found the body of the victim, burnt but still alive. He was rushed to a nearby burn center where he died.
The two alleged killers have been arrested and face up to 12 years imprisonment if found guilty.
VOLOGRAD, Russia (Hetq)–Two Azerbaijani men have been arrested in the Russian city of Volgorad for the brutal murder of an Armenian national who they burned alive, the Pervaya Gazeta newspaper reported on Friday.
According to Pervaya, the alleged murderers, first savagely beat and then set fire to a 33 year-old Armenian by dousing him with gasoline.
According to Prosecutor Mikhayil Fomenko, the victim met the two Azerbaijanis when they approached him for cigarettes. Later, they suggested he join them for drinks by Volga river. An argument erupted while by the river and the two men brutally beat the victim, doused him with gasoline and set him on fire.
Fomenko said the suspects told investigators that they could not remember what sparked the argument.
Passersby found the body of the victim, burnt but still alive. He was rushed to a nearby burn center where he died.
The two alleged killers have been arrested and face up to 12 years imprisonment if found guilty.
World’s longest ropeway opens in Armenia
World’s longest ropeway opens in Armenia (photo)
October 16, 2010 16:43
The world’s longest 5.7-kilometer ropeway called “Wings of Tatev” opened in Armenia on October 16 (photo). It will lead to the medieval Tatev Monastery located in the Tatev village of Syunik region, southern Armenia. The ropeway that can carry a visitor to the Monastery in 12 minutes will also be included in the Guinness Book of Records.
Armenian President Serzh Sargsyan, President of Nagorno-Karabakh Republic Bako Sahakyan, Prime Minister Tigran Sargsan, Catholicos of All Armenians Karekin II, public figures and numerous guests from abroad attended the opening ceremony.
“We were not pursuing a goal to surprise everyone by building the world’s longest ropeway,” Serzh Sargsyan said addressing the guests. First of all it has major importance for nearby settlements and development of Armenia’s southern regions, he stressed. According to him, construction of the Tatev ropeway will give a considerable impetus to economic, cultural and spiritual development. It is an excellent example of cooperation between state and private sector. The Armenian President expressed gratitude to Ruben Vardanyan, who was the mover of the project, as well as all those who rendered assistance and workers implementing the project.
“Tatev Church is one of the most competitive endeavors of time. To be competitive in the international market, we go studying in other countries, but there are lessons to be learnt in Armenia. Tatev University was one of the most competitive scientific institutions and St. Grigor was one of the prominent thinkers in due time,” the President said.
As NEWS.am correspondent reports from Tatev, white doves were released, symbolizing peace and prosperity, after Catholicos of All Armenians Karekin II had uttered a prayer.
The construction of “Wings of Tatev” lasted 11 months. The project was implemented by National Competitiveness Fund of Armenia. A great number of sponsors financed this unprecedented project, however Armenian entrepreneur Ruben Vardanyan’s donation, U.S. $28m is noteworthy.
The U.S. $ 50m project will be of great significance for development of tourism in Armenia.
If a successful PR campaign is launched, the ropeway will attract thousands of tourists to Armenia. The ropeway will have two carriages, each of them intended for 215 people.
The Monastery of Tatev is a 9th century monastery of the Armenian Apostolic Church located in south-east of Armenia, near Tatev village, 280 km far from Yerevan. Translated from old Armenian (grabar) Tatev means “give wings” or “fly”.
It was founded in 9th century and was a political center of Syunik kingdom, one of the major educational and scientific centers of Armenia (14-15 centuries). Tatev manuscript school was functioning in the Monastery in the Middle Ages as well.
The Monastery was greatly affected by the 1931 earthquake.
The Monastery of Tatev is included in the UNESCO World Heritage List.
News from Armenia - NEWS.am
October 16, 2010 16:43
The world’s longest 5.7-kilometer ropeway called “Wings of Tatev” opened in Armenia on October 16 (photo). It will lead to the medieval Tatev Monastery located in the Tatev village of Syunik region, southern Armenia. The ropeway that can carry a visitor to the Monastery in 12 minutes will also be included in the Guinness Book of Records.
Armenian President Serzh Sargsyan, President of Nagorno-Karabakh Republic Bako Sahakyan, Prime Minister Tigran Sargsan, Catholicos of All Armenians Karekin II, public figures and numerous guests from abroad attended the opening ceremony.
“We were not pursuing a goal to surprise everyone by building the world’s longest ropeway,” Serzh Sargsyan said addressing the guests. First of all it has major importance for nearby settlements and development of Armenia’s southern regions, he stressed. According to him, construction of the Tatev ropeway will give a considerable impetus to economic, cultural and spiritual development. It is an excellent example of cooperation between state and private sector. The Armenian President expressed gratitude to Ruben Vardanyan, who was the mover of the project, as well as all those who rendered assistance and workers implementing the project.
“Tatev Church is one of the most competitive endeavors of time. To be competitive in the international market, we go studying in other countries, but there are lessons to be learnt in Armenia. Tatev University was one of the most competitive scientific institutions and St. Grigor was one of the prominent thinkers in due time,” the President said.
As NEWS.am correspondent reports from Tatev, white doves were released, symbolizing peace and prosperity, after Catholicos of All Armenians Karekin II had uttered a prayer.
The construction of “Wings of Tatev” lasted 11 months. The project was implemented by National Competitiveness Fund of Armenia. A great number of sponsors financed this unprecedented project, however Armenian entrepreneur Ruben Vardanyan’s donation, U.S. $28m is noteworthy.
The U.S. $ 50m project will be of great significance for development of tourism in Armenia.
If a successful PR campaign is launched, the ropeway will attract thousands of tourists to Armenia. The ropeway will have two carriages, each of them intended for 215 people.
The Monastery of Tatev is a 9th century monastery of the Armenian Apostolic Church located in south-east of Armenia, near Tatev village, 280 km far from Yerevan. Translated from old Armenian (grabar) Tatev means “give wings” or “fly”.
It was founded in 9th century and was a political center of Syunik kingdom, one of the major educational and scientific centers of Armenia (14-15 centuries). Tatev manuscript school was functioning in the Monastery in the Middle Ages as well.
The Monastery was greatly affected by the 1931 earthquake.
The Monastery of Tatev is included in the UNESCO World Heritage List.
News from Armenia - NEWS.am
Friday, October 15, 2010
Turkish State Minister calls Christians “gavur” (unfaithful)
Turkish State Minister calls Christians “gavur” (unfaithful)
October 15, 2010 11:19
The Chair of the Syriac Culture Association Yuhanna Aktas stated Turkish State Minister Faruk Celik should apologize to Christians for calling them gavur (an offensive ethnic slur used by Muslims in Turkey to describe all who are non-Muslim) in one of the TV programs several days ago.
Aktas sharply criticized Turkish Minister’s cynical statement, saying Celik insulted Christianity and should apologize to all Christians in Turkey.
This irresponsible statement proves what the Turkish Minister thinks of non-Muslims in Turkey. We fiercely criticize his attitude,” Aktas stressed.
FYI, THIS IS THE TERM THAT WAS USED AGAINST THE UNPROTECTED ARMENIAN WOMEN AND CHILDREN DURING THE FIRST GENOCIDE OF THE 20TH CENTURY BY RUTHLESS OTTOMAN TURKS....HISTORY IS DOOMED TO REPEAT IF GOOD PEOPLE REMAIN SILENT...EVIL EXISTS AND PROSPERS IF WE LET IT HAPPEN
CHECKOUT www.armenian-genocide.org......
PLEASE DONT LET TURKEY RE-WRITE HISTORY......DONT REMAIN SILENT...WHO WILL BE NEXT.....DONT FORGET THE GENOCIDE IN SUDAN TAKING PLACE ......TURKEY IN RECENT MONTHS HAS WELCOME AL BASHIR THE WAR CRIMINAL AND PRESIDENT OF SUDAN--CONVICTED OF GENOCIDE......ERDOGAN AND AL BASHIR ARE TWO PEAS IN A POD.....THEY PROTECT THEIR OWN
News from Armenia - NEWS.am
October 15, 2010 11:19
The Chair of the Syriac Culture Association Yuhanna Aktas stated Turkish State Minister Faruk Celik should apologize to Christians for calling them gavur (an offensive ethnic slur used by Muslims in Turkey to describe all who are non-Muslim) in one of the TV programs several days ago.
Aktas sharply criticized Turkish Minister’s cynical statement, saying Celik insulted Christianity and should apologize to all Christians in Turkey.
This irresponsible statement proves what the Turkish Minister thinks of non-Muslims in Turkey. We fiercely criticize his attitude,” Aktas stressed.
FYI, THIS IS THE TERM THAT WAS USED AGAINST THE UNPROTECTED ARMENIAN WOMEN AND CHILDREN DURING THE FIRST GENOCIDE OF THE 20TH CENTURY BY RUTHLESS OTTOMAN TURKS....HISTORY IS DOOMED TO REPEAT IF GOOD PEOPLE REMAIN SILENT...EVIL EXISTS AND PROSPERS IF WE LET IT HAPPEN
CHECKOUT www.armenian-genocide.org......
PLEASE DONT LET TURKEY RE-WRITE HISTORY......DONT REMAIN SILENT...WHO WILL BE NEXT.....DONT FORGET THE GENOCIDE IN SUDAN TAKING PLACE ......TURKEY IN RECENT MONTHS HAS WELCOME AL BASHIR THE WAR CRIMINAL AND PRESIDENT OF SUDAN--CONVICTED OF GENOCIDE......ERDOGAN AND AL BASHIR ARE TWO PEAS IN A POD.....THEY PROTECT THEIR OWN
News from Armenia - NEWS.am
Wednesday, October 13, 2010
Armenia Blasts Turkey On Accord Anniversary
Armenia Blasts Turkey On Accord Anniversary
Armenia -- Foreign Minister Edward Nalbandian, undated
12.10.2010
Emil Danielyan
Armenia has used the first anniversary of its ill-fated agreements with Turkey to again accuse Ankara of reneging on them and urge it to drop “preconditions” for normalizing bilateral relations.
In an op-ed article published by “The Wall Street Journal” on Tuesday, Foreign Minister Edward Nalbandian also claimed that the Turks have “hypocritically” exploited the rapprochement with Armenia to try to prevent a broader international recognition of the Armenian genocide. “Unfortunately Turkey has backtracked from the agreements,” he wrote, referring to the two “protocols” which he and Turkish Foreign Minister Ahmet Davutoglu signed in Zurich one year ago. “Not only has it refrained from ratifying the protocols, but Ankara has returned to the language of preconditions that it had used before the beginning of the process.”Nalbandian pointed to the Turkish government’s linkage between parliamentary ratification of the protocols and decisive progress in international efforts to resolve the Nagorno-Karabakh conflict. “Any Turkish attempts to interfere in the Karabakh process or to link the normalization of its relations with Armenia upon its own perception of progress in the Nagorno-Karabakh talks, harms both processes,” he said. “This is a position that … the whole international community have emphasized several times.”Armenian leaders have repeatedly argued over the past year that the protocols, which commit the two neighboring states to establish diplomatic relations and open their border, make no reference to the Armenian-Azerbaijani dispute. Turkish officials claim, however, that the deal implicitly links the normalization of Turkish-Armenian relations with a Karabakh settlement. “It seems we speak in different languages,” said Nalbandian. “Turkey pretends that all problems in the region must have a ‘comprehensive solution’ once and for all. This is a beautiful phrase, but how realistic is it? It is a mere rhetoric, all words and no performance,” he added. The Turkish-Armenian protocols and President Serzh Sarkisian’s broader conciliatory line on Turkey have been strongly criticized by Armenia’s leading opposition groups as well as Armenian Diaspora leaders. They have said, both before and after the signing of the protocols, that Ankara will not unconditionally normalize ties with Yerevan and is using the process to deter more countries from recognizing the 1915 massacres of Armenians in the Ottoman Empire as genocide. Nalbandian effectively acknowledged that in his article. “Hypocritically Turkey also uses the normalization process as a smokescreen for baseless argument that the adoption of resolutions on the Armenian Genocide in various countries can damage the normalization process,” he said. The minister also reiterated that Yerevan will be ready to kick-start the stalled process if the Turkish government abandons its “preconditions.” “Today various world capitals recall that the ball is in the Turkish court, that Armenia has done its part and that Turkey should take the steps that it promised to take,” he said, echoing statements made by U.S. Secretary of State Hillary Clinton in July.Visiting Yerevan, Clinton hailed as “very statesmanlike” Sarkisian’s April decision to freeze Armenian parliamentary ratification of the protocols, rather than annul them altogether.
Armenia -- Foreign Minister Edward Nalbandian, undated
12.10.2010
Emil Danielyan
Armenia has used the first anniversary of its ill-fated agreements with Turkey to again accuse Ankara of reneging on them and urge it to drop “preconditions” for normalizing bilateral relations.
In an op-ed article published by “The Wall Street Journal” on Tuesday, Foreign Minister Edward Nalbandian also claimed that the Turks have “hypocritically” exploited the rapprochement with Armenia to try to prevent a broader international recognition of the Armenian genocide. “Unfortunately Turkey has backtracked from the agreements,” he wrote, referring to the two “protocols” which he and Turkish Foreign Minister Ahmet Davutoglu signed in Zurich one year ago. “Not only has it refrained from ratifying the protocols, but Ankara has returned to the language of preconditions that it had used before the beginning of the process.”Nalbandian pointed to the Turkish government’s linkage between parliamentary ratification of the protocols and decisive progress in international efforts to resolve the Nagorno-Karabakh conflict. “Any Turkish attempts to interfere in the Karabakh process or to link the normalization of its relations with Armenia upon its own perception of progress in the Nagorno-Karabakh talks, harms both processes,” he said. “This is a position that … the whole international community have emphasized several times.”Armenian leaders have repeatedly argued over the past year that the protocols, which commit the two neighboring states to establish diplomatic relations and open their border, make no reference to the Armenian-Azerbaijani dispute. Turkish officials claim, however, that the deal implicitly links the normalization of Turkish-Armenian relations with a Karabakh settlement. “It seems we speak in different languages,” said Nalbandian. “Turkey pretends that all problems in the region must have a ‘comprehensive solution’ once and for all. This is a beautiful phrase, but how realistic is it? It is a mere rhetoric, all words and no performance,” he added. The Turkish-Armenian protocols and President Serzh Sarkisian’s broader conciliatory line on Turkey have been strongly criticized by Armenia’s leading opposition groups as well as Armenian Diaspora leaders. They have said, both before and after the signing of the protocols, that Ankara will not unconditionally normalize ties with Yerevan and is using the process to deter more countries from recognizing the 1915 massacres of Armenians in the Ottoman Empire as genocide. Nalbandian effectively acknowledged that in his article. “Hypocritically Turkey also uses the normalization process as a smokescreen for baseless argument that the adoption of resolutions on the Armenian Genocide in various countries can damage the normalization process,” he said. The minister also reiterated that Yerevan will be ready to kick-start the stalled process if the Turkish government abandons its “preconditions.” “Today various world capitals recall that the ball is in the Turkish court, that Armenia has done its part and that Turkey should take the steps that it promised to take,” he said, echoing statements made by U.S. Secretary of State Hillary Clinton in July.Visiting Yerevan, Clinton hailed as “very statesmanlike” Sarkisian’s April decision to freeze Armenian parliamentary ratification of the protocols, rather than annul them altogether.
Armenians in Jerusalem: The Politics of Survival in the Holy Land
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Tuesday, October 12th, 2010 Posted by Asbarez Staff
Armenians in Jerusalem: The Politics of Survival in the Holy Land
RAFI GO READ THE ISREALI JEWS WANT THE ARMENIAN QUARTER.
STORY & PHOTOS BY MATTHEW KARANIAN
The Armenians of Jerusalem form one of the oldest Armenian communities outside of Armenia. The Armenian Quarter of the Old City of Jerusalem may be one of the most Armenian places in the world, too.
But this community is more than just old and Armenian. The community also controls, through the Armenian Church, at least a part of every major Christian Holy Site in the region, including the birthplace and crucifixion of Jesus, and the Tomb of the Virgin Mary.
With such a rich cultural legacy, one might guess that the Armenians of Jerusalem are strong and thriving. They are not. If the Old City were divided up today, the Armenians might barely command one street. They certainly would not lay claim to an entire Quarter, as they have for centuries.
The survival of the community is today in peril. The population is dwindling. Armenian property rights are under attack. Even Armenian pilgrims are fewer in number.
Matthew Karanian—a Pasadena lawyer and the author of several books about Armenia—traveled to Jerusalem earlier this year as part of a research and photography project. Karanian is the co-author, with Robert Kurkjian, of the best-selling travel guide Armenia and Karabagh: The Stone Garden Guide. This article is one in a series about the Jerusalem Armenians that Karanian has written and photographed for Asbarez.
POLITICS OF SURVIVAL IN JERUSALEMArmenians have 17 centuries of history in the Holy Land, and they share or own most of the major Christian sites, including the sites where Jesus was born, crucified, and buried.
There’s also a distinct geographical area in the historic walled city of Jerusalem known as the Armenian Quarter.
This should be enough to make any Armenian feel proud. But after I had spent several days living among the Armenians of this sacred Armenian place, those 17 centuries of history instead felt like they were crushing down on me. I felt as weary as if I had been breathing too much church incense.
The Holy Land induces awe and inspiration for some. I felt this, too. I was awed. And I was inspired.
But as I became increasingly aware of the greatness of the Armenian legacy here, I also became increasingly aware that the survival of this legacy is in peril.
George Hintlian is a Jerusalem historian and a prominent member of the Armenian community. He had been my introduction to the Armenian community when I arrived earlier this year.
He sensed that I had become weary, rather than uplifted, by all that I was seeing and learning about the Armenians of Jerusalem. “This place doesn’t work only by prayer,” he said. “There’s a lot of politics.”
Unfortunately, the politics appear to be working against the Armenians. This “politics,” I feared, could one day turn the Armenian Quarter into another Aghtamar—another sacred gem of Armenian culture that is now just a “museum” that’s owned and operated by others.
WHAT’S AT RISK
The walled Old City of Jerusalem has a dense population of nearly 40,000 living in an area of less than one square kilometer.
The Armenian Quarter occupies one-sixth of this tiny walled-city, yet it has a population of only about 500 Armenians. As a result, the Quarter is a highly coveted piece of real estate. The other quarters are bursting with residents who need more room. This is especially true for the Jewish Quarter, which is adjacent to the Armenian Quarter.
“The Israelis want to take over the Armenian Quarter,” says Hintlian. Worshippers headed to the Western Wall—sometimes also called the Wailing Wall—often pass through the public streets of the Armenian Quarter. “Every day they see what we have,” he says. “They want it.”
These worshippers frequently walk directly past the home and office of Kevork Nalbandian, an attorney with a law practice in the Armenian Quarter.
Nalbandian says he is also concerned about the future of the Armenian community. “We already live in a museum,” he says, alluding to the dwindling Armenian population. “Twenty years from now, how many of us will there be?” he asks.
There had been 35,000 Armenians—some say more—in the region prior to 1948. There are about 2,000 in the region today, of whom 500 live in the Armenian Quarter of the Old City.
The population decline has several causes. Finding work is difficult, especially for educated professionals. This forces many of the most highly educated Armenians to leave Israel. Job prospects are better for an Armenian who wants to operate his own office, or work as a merchant.
So, an Armenian can make a living selling jewelry or ceramics, says Hintlian, but careers in the professions are scarce. This is because the politics of the region dictate that Arabs hire Arabs and Jews hire Jews, he says.
There’s also the intangible difficulty of simply living in Jerusalem. “People are psychologically crushed,” says Hintlian. Israeli policies—Hintlian calls it “harassment”—work to encourage Armenians to leave. And, government policy also prevents immigration to Israel by Armenians, he says. The “Law of Return,” the law that guarantees to Jews anywhere in the world the right to immigrate to Israel, also prevents immigration by non-Jews. The result is a community that cannot sustain itself, and that can only shrink.
ARMENIA’S LINK TO THE HOLY LAND
For centuries, groups have competed for control of the region’s holy sites.
These groups, including the Armenian Church, have fought—sometimes literally—for the right to hold religious rites at places such as the Church of the Nativity in Bethlehem, and at the Church of the Holy Sepulchre. These are the sites where many in the Christian community believe that Jesus was born, crucified, and buried.
In an effort to impose law and order on the religious groups, the Ottoman Empire negotiated a so-called “Status Quo” agreement with them back in 1852. The Ottomans were sovereign over Jerusalem and much of the Middle East at the time.
This agreement dictated that the ownership and rights status that existed for each of the holy sites in 1852 would be the set of rights that would exist in perpetuity. This agreement remains in effect today and is enforced by the Israelis in Jerusalem, and by the Palestinians in Bethlehem.
Negotiating this Status Quo agreement was one of the benevolent acts of the Ottomans during their four centuries of rule in the Holy Land. It has been effective in allowing the Armenians to continue to control or share ownership of most of the major Christian holy sites today. The Greek and Catholic churches are the only other religious groups that rival the Armenians in their extent of ownership and control of Christian Holy Land shrines.
Father Goruin is a member of the St. James Armenian Brotherhood. He became a priest in the Armenian church at age 23, and this year, at age 30, he was elevated to the rank of Vartabed.
The Armenian Church is able to maintain control of these sites because it has been strong over the centuries, says Father Goruin. “And the church can only be strong if there is a large community,” he says.
There are today about 100 students enrolled in the Quarter’s Armenian elementary school. This school, Saint Tarkmanchatz, or The Holy Translators, was established in 1929 and the success of its pupils is one of the keys to the survival of the community, he says.
If the community survives, it will be able to help the Armenian Church maintain its co-stewardship of sites such as the Tomb of St. Mary, as well as the Church of the Ascension, the Church of the Nativity, and the Church of the Holy Sepulchre.
Each of these shrines is built upon the site of a significant event in the life and death of Jesus.
The Tomb of St. Mary is where the Virgin Mary was laid to rest before she ascended to heaven.
The Church of the Ascension is built on the hilltop outside the city walls of Jerusalem where Jesus ascended to heaven.
The Church of the Nativity is built atop the site in Bethlehem where Jesus was born.
And the Church of the Holy Sepulcher occupies the sites within the Old City of Jerusalem where Jesus was crucified and was anointed and laid to rest.
The Armenian Church either shares ownership of these sites, or shares the right to hold religious services there, with either Greeks, or Catholics, or both. “When you consider how few Armenians there are in the world, and how many Latins [Catholics] there are, it’s extraordinary that our rights are the same or greater than theirs,” says Hintlian.
There are several additional significant religious sites that are owned or controlled by the Armenian Church, as well.
At the moment, the more immediate focus of the community is on preserving the building and the sacred relics of the St. James Cathedral, which forms the heart of the Armenian Compound within the Armenian Quarter.
The current edifice of St. James dates back to the twelfth century, and it contains a treasure trove of artwork and priceless antiquities. The monastery of St. James is even older, having been established in the fourth century by St. Gregory the Illuminator.
It was here, on a recent afternoon, that Archbishop Nourhan Manoogian of the Armenian Patriarchate presided over the elevation of four priests—four members of the St. James Brotherhood—to the rank of Vartabed. The cathedral was alight only with the flames of candles and oil-fed lamps. The mood was mystical, and the community had turned out in large numbers to witness this rare and sacred rite of the church.
Thirty students from the St. James Convent, all of them young men, filled the gallery and sang hymns from the pages of books that were lighted only by candles. There was no other music—no organ, no choir—except the singing and chanting of these 30 young men.
Back in the 1930s, the military governor of Jerusalem, Ronald Storrs, had famously stated that the Cathedral of St. James “embodies the misery and the glory of the Armenian nation.” On this evening, I understood only the glory.
_______________
Matthew Karanian traveled to Jerusalem earlier this year as part of a research and photography project documenting the Armenian community and the Old City’s Armenian Quarter. His Jerusalem photography will be included in a large format photography book to be released in 2012 with co-author Robert Kurkjian.
Karanian practices law in Pasadena, Calif., and is a former Associate Dean and member of the law faculty at the American University of Armenia in Yerevan. He is also the co-author with Kurkjian of several books about Armenia, including the best-selling photo-based travel guide Armenia and Karabagh: The Stone Garden Guide. This book is available from Borders, from Armenian booksellers in Glendale, and from the online bookseller Amazon.com.
Karanian’s photography has appeared in such magazines as CNN Traveler, Photo Life, and Photo District News (PDN). He has photographed leaders such as former Presidents Bill Clinton and Robert Kocharian, in the Oval Office of the White House, and several Miss Armenia beauty queen.
Tuesday, October 12, 2010
Justice for genocide should have no expiry date Colin Tatz
Justice for genocide should have no expiry date Colin Tatzhttp://theage.com.au/October 1, 2010Victims of genocide should be able to receive justice irrespective oftime passed or who they were. Photo: Andrew MearesAfter World War II, the Germans gave us their new term for reparationpayments to be made to Holocaust survivors ‹ wiedergutmachung. Atfirst, the English translation, making good again, sounded profoundand exotic ‹ until I realised that dead husbands, wives, parents,children and the half-alive survivors can't be restored in the way theterm suggests.So what kind of justice is there for victims of genocide? In the longroad towards some moral standard, one that includes the victims aspart of the atrocity, an admission of responsibility by theperpetrator is a start, if not the start. The Germans readily admittedtheir role in killing 30 million people, including 6 million Jews, 3.5million Poles, 8.2 Russian civilians, 5.7 million Russian prisoners ofwar, 5.9 million Ukrainians and 500,000 Gypsies. The next milestone iscriminal trial of both the architects and the mechanics of mass murderin the pursuit of both punishment and a sense of retribution. Mostpeople know a little something about the Nuremberg Trials of the 22leading Nazis; few know that since then, more than 110,000 domestictrials have taken place in both Germany and Austria, albeit with lowconviction rates. They continue, without an expiry date, as this iswritten.But justice, of any kind, appears to exist only for "worthy" victims:very few prosecutions were for crimes against Gypsies (Romany people)for example. And it took just over a century for Germany to admit thatit committed genocide against the native Nama and Herero peoples ofwhat was once German South-West Africa (now Namibia). The crime wasadmitted in 2006, but with the rider that no reparations would bepaid.Advertisement: Story continues belowAdmission of responsibility,trial, apology, restitution, reparations, reconciliation (of sorts)enable a pathway to that dearly beloved cliche of our time ‹ "movingon". (Moving on is just fine, provided one knows what it is one ismoving on from.) Restitution can involve giving back the giveable andrestoring the restorable (like the thousands of Nazi-looted artpieces). Reparations means money for civil wrongs, however tokenistic,when physical restitution isn't possible. The Germans have paidreparations money to Israel and to individuals, but the sum for eachsurviving slave labourer has averaged about $10,000. Romany people gotnothing, not even a "token nothing". Their requests to the Germangovernment were deemed "unreasonable" and "slanderous" and in 1980 theMayor of Darmstadt refused their participation in a ceremonycommemorating the liberation of the Bergen-Belsen camp because it"insulted the memory of the Holocaust".A decade ago, Roy Brooks edited an acutely titled volume, When SorryIsn't Enough. A singular omission was an Australian entry among thedozens of cases of apology and reparations for the victims of humaninjustice from around the world.The Australian path has been lamentable. In 1992, prime minister PaulKeating's Redfern speech about our treatment of indigenous Australiansadmitted the murders, dispossessions, the alcohol, diseases, theremoval of children, the smashing of traditional life and theirexclusion from society and its benefits. This was one kind of balm forthe victim people. The Howardites saw this moral inculpation as aslide towards costly economic reparations, refusing to admit or toapologise for just that specific reason. The Ruddites apologised in2008, with some reluctant and even truculent bipartisan support ‹ buteveryone was happy enough that the rider to the apology was that therewill be no reparations. And so only Tasmanian Aborigines, who receiveda state apology in 1997, now have a state-initiated $5 million fund todisburse to the surviving stolen generations.The ultimate negation is, of course, the Turkish denial of itsgenocidal campaigns against Armenians, Pontian Greeks and ChristianAssyrians between 1915 and 1922. There is no admission, noaccountability, no responsibility, no apology, no restitution, noreparation and no justice. There is only a paranoid denialism and thecounter-claim that more Turks than Armenians died in a "civil war":Turks were simply and only defending themselves against a traitorousand fifth-columnist minority who were aiding their enemies. Turkey istotally dedicated, at home and abroad, to having every hint or mentionof an Armenian genocide contradicted, countered, explained, justified,mitigated, rationalised, relativised, removed or trivialised. Theentire apparatus of the Turkish state is tuned to denial, withofficers appointed abroad for that purpose.In September this year, Turkey allowed Armenians to conduct areligious service in a former major church at Akhtamar on an island inLake Van, one they turned into a museum. In what was intended as apublic relations exercise, the Turks banned the erection of a cross onthe dome for this momentary revisiting of some grim history. And foras long as Turkey denies that anyone died at their hands, and refusesto release any death records, descendants of the dead can't claim themillions in insurance policies taken out by parents and grandparentswith American and French companies.Rwanda, Burundi, Bangladesh, Cambodia, Bosnia-Herzegovina andIndonesia have acknowledged, in their way, that "something happened"in their domains this past century. For the perpetrators, admission,even apology, is usually about a regret, however fleeting, passing orsuperficial, that they were once the sort of people, or the sort ofnation, that they now wish they had not been at those points in time.But Turkey will neither concede such blots on their escutcheon noradmit their homicidal treatment of Christians over a very long time.Their victims have died twice: physically in the killing fields andthen obliterated from the history books.Colin Tatz is a visiting fellow at the Australian National Universityand a director of the Australian Institute for Holocaust and GenocideStudies. He was part of a panel yesterday, Genocide: Does justice havean expiry date, at the Jewish Museum of Australia in Melbourne.
Friday, October 8, 2010
Turks dug 43-meter tunnel to find Armenian treasure
Turks dug 43-meter tunnel to find Armenian treasure
October 08, 2010 10:30
Four Turks tried to find “Armenian treasure”, digging a tunnel of 43 meters in the Maras province of Turkey that used to be Armenian-populated before 1915.
Three treasure hunters thought they had found a place of historic church under Karaelbistan cemetery in Maras and started digging a tunnel to the church from the house of their friend, Milliyet reported.
Turks dug a 43-meter tunnel within 3 months, reached the door with a cross but failed to open it as they were scared to find a trap or toxic gas inside.
As a result of an argument between the diggers, owner of the house called gendarmerie. All participants of a “secret operation” were taken to police and released after giving testimony.
News from Armenia - NEWS.am
October 08, 2010 10:30
Four Turks tried to find “Armenian treasure”, digging a tunnel of 43 meters in the Maras province of Turkey that used to be Armenian-populated before 1915.
Three treasure hunters thought they had found a place of historic church under Karaelbistan cemetery in Maras and started digging a tunnel to the church from the house of their friend, Milliyet reported.
Turks dug a 43-meter tunnel within 3 months, reached the door with a cross but failed to open it as they were scared to find a trap or toxic gas inside.
As a result of an argument between the diggers, owner of the house called gendarmerie. All participants of a “secret operation” were taken to police and released after giving testimony.
News from Armenia - NEWS.am
Thursday, October 7, 2010
Editorial: Dolma…and Some Music: The Turkish Foreign Ministry’s Newfound Pastime
Editorial: Dolma…and Some Music: The Turkish Foreign Ministry’s Newfound Pastime
By: Weekly Staff
Ever since the Turkish government failed to secure the ratification of the Turkey-Armenia protocols and essentially froze the so-called “normalization process,” it has been desperately looking for alternative ways to give the semblance of progress where there is none.
The protocols aimed at creating a schism between Armenia and the “bad Armenians” of the Armenian Diaspora, thus stalling the process of genocide recognition worldwide. But after Ankara tried to impose further preconditions, even official Yerevan—which seemed very keen to ratify the protocols—was defiant and stated that the Armenian Parliament was ready to vote on the protocols, but only when its Turkish counterpart did so. With the ball in its court, official Ankara failed to deliver and the process was halted.
With little (if any) prospect of securing the ratification of the protocols in the Turkish Grand National Assembly (TGNA) before the general and presidential elections in the next two years, Ankara is now, more vigorously than before, looking for PR victories elsewhere. The Akhtamar Mass in September was supposed to serve such a purpose, but again, domestic politics interfered and, with the heads of Armenian churches and major organizations boycotting the Mass, little was accomplished.
Now, across the Atlantic, here in New York, the Turkish Consulate General is holding a concert at Carnegie Hall on Oct. 7 to celebrate what is being touted as the “re-opening” of the Holy Cross Church in Akhtamar. Mind you, the church has not been re-opened; it is a museum where visitors are not allowed to pray. Pianist Shahan Arzruni will be performing during this celebration. He has ignored calls from the community to withdraw from the event and to not become a pawn in the Turkish government’s PR campaign.
Several months ago, a Weekly columnist coined the expression “dolma diplomacy” referring to those who try to create dialogue between Turks and Armenians on the premise of “We used to be neighbors, we eat the same food and listen to the same music, so let’s leave the past aside and speak about everything else.” The Carnegie Hall event is yet another expression of this dolma diplomacy, and is an insult to the intelligence of Armenians, Turks, and others who are striving to make justice the bedrock of any conciliation between Turks and Armenians.
By: Weekly Staff
Ever since the Turkish government failed to secure the ratification of the Turkey-Armenia protocols and essentially froze the so-called “normalization process,” it has been desperately looking for alternative ways to give the semblance of progress where there is none.
The protocols aimed at creating a schism between Armenia and the “bad Armenians” of the Armenian Diaspora, thus stalling the process of genocide recognition worldwide. But after Ankara tried to impose further preconditions, even official Yerevan—which seemed very keen to ratify the protocols—was defiant and stated that the Armenian Parliament was ready to vote on the protocols, but only when its Turkish counterpart did so. With the ball in its court, official Ankara failed to deliver and the process was halted.
With little (if any) prospect of securing the ratification of the protocols in the Turkish Grand National Assembly (TGNA) before the general and presidential elections in the next two years, Ankara is now, more vigorously than before, looking for PR victories elsewhere. The Akhtamar Mass in September was supposed to serve such a purpose, but again, domestic politics interfered and, with the heads of Armenian churches and major organizations boycotting the Mass, little was accomplished.
Now, across the Atlantic, here in New York, the Turkish Consulate General is holding a concert at Carnegie Hall on Oct. 7 to celebrate what is being touted as the “re-opening” of the Holy Cross Church in Akhtamar. Mind you, the church has not been re-opened; it is a museum where visitors are not allowed to pray. Pianist Shahan Arzruni will be performing during this celebration. He has ignored calls from the community to withdraw from the event and to not become a pawn in the Turkish government’s PR campaign.
Several months ago, a Weekly columnist coined the expression “dolma diplomacy” referring to those who try to create dialogue between Turks and Armenians on the premise of “We used to be neighbors, we eat the same food and listen to the same music, so let’s leave the past aside and speak about everything else.” The Carnegie Hall event is yet another expression of this dolma diplomacy, and is an insult to the intelligence of Armenians, Turks, and others who are striving to make justice the bedrock of any conciliation between Turks and Armenians.
Tuesday, October 5, 2010
Armenian schools in Istanbul face grave problems
September 24, 2010 14:48
In his interview with the Bianet news website, Garo Paylan, Coordinator of the Education Commission formed by the funds run by Armenian schools, Headmaster of the Yeşilköy Armenian school, told about the education problems of the Istanbul-based Armenian community and about the critical situation of the Armenian schools.
According to him, the new school year has brought a number of unsettled problems. “Since universities have no Armenian-language departments, schools lack Armenian language teachers. Another problem arose after Hrant Dink’s murder, when Armenian schools began to receive threats – it is grave problem as well. Children are forgetting the language. Many people are now in doubt as to whether they should send their children to Armenian schools,” Paylan said. He said that an Armenian language department has been opened at the Ercis University. However, it has not so far employed an Armenian language specialist nor is it clear whether lectures will be delivered in eastern or western Armenian.
Paylan pointed out that only a few people have a good knowledge of western Armenian in Turkey. He is concerned over the fact that Istanbul-based Armenians do not speak their native language as often as before.
Paylan said they demand the dismissal of Turk deputy directors of Armenian schools.
“Before admitting an Armenian child to Armenian school, the Government demands proofs of his national identity. We raised the issue and demanded that it be up to the directors. However, the Ministry of Education delegated this authority to their Turk assistants, which is evidence of the government’s mistrust towards us,” Paylan said. He welcomed fee distribution of textbooks among Armenian schools.
As regards government financing of Armenian schools, Paylan pointed out that the Turkish Government had allocated some funds for this purpose until 1974. However, the situation is different now. “We presented the problem to the minister of education, and the issue is under consideration. We hope for a favorable decision. Three thousand Armenian children attend 16 Armenian schools in Istanbul. The Armenian schools can only survive due to charity. The Armenian Diaspora does not provide any support, and schools are sponsored only from external sources,” Paylan said.
In his interview with the Bianet news website, Garo Paylan, Coordinator of the Education Commission formed by the funds run by Armenian schools, Headmaster of the Yeşilköy Armenian school, told about the education problems of the Istanbul-based Armenian community and about the critical situation of the Armenian schools.
According to him, the new school year has brought a number of unsettled problems. “Since universities have no Armenian-language departments, schools lack Armenian language teachers. Another problem arose after Hrant Dink’s murder, when Armenian schools began to receive threats – it is grave problem as well. Children are forgetting the language. Many people are now in doubt as to whether they should send their children to Armenian schools,” Paylan said. He said that an Armenian language department has been opened at the Ercis University. However, it has not so far employed an Armenian language specialist nor is it clear whether lectures will be delivered in eastern or western Armenian.
Paylan pointed out that only a few people have a good knowledge of western Armenian in Turkey. He is concerned over the fact that Istanbul-based Armenians do not speak their native language as often as before.
Paylan said they demand the dismissal of Turk deputy directors of Armenian schools.
“Before admitting an Armenian child to Armenian school, the Government demands proofs of his national identity. We raised the issue and demanded that it be up to the directors. However, the Ministry of Education delegated this authority to their Turk assistants, which is evidence of the government’s mistrust towards us,” Paylan said. He welcomed fee distribution of textbooks among Armenian schools.
As regards government financing of Armenian schools, Paylan pointed out that the Turkish Government had allocated some funds for this purpose until 1974. However, the situation is different now. “We presented the problem to the minister of education, and the issue is under consideration. We hope for a favorable decision. Three thousand Armenian children attend 16 Armenian schools in Istanbul. The Armenian schools can only survive due to charity. The Armenian Diaspora does not provide any support, and schools are sponsored only from external sources,” Paylan said.
Ruben Melkonyan: Ankara should open archives before discussing history
Ruben Melkonyan: Ankara should open archives before discussing history
September 29, 2010 - 18:07 AMT 13:07 GMT
PanARMENIAN.Net - Before expressing readiness to discuss historic issues, Turkish government should open archives that even local experts were kept away from, according to Armenian expert Ruben Melkonyan.
“Armenia has nothing to hide; however no historian in Armenia will discuss the issue of Genocide, the latter being unquestionable. On the other hand, Turkish history contains many dark pages, which induce the country to keep its archives closed,” the expert told PanARMENIAN.Net
Speaking on Turkish foreign policy's priorities at John F. Kennedy School of Government of Harvard University, Boston, Turkish Foreign Minister Ahmet Davutoglu said Turkish party is ready to share and discuss history. "But doors should not be closed," he stressed.
September 29, 2010 - 18:07 AMT 13:07 GMT
PanARMENIAN.Net - Before expressing readiness to discuss historic issues, Turkish government should open archives that even local experts were kept away from, according to Armenian expert Ruben Melkonyan.
“Armenia has nothing to hide; however no historian in Armenia will discuss the issue of Genocide, the latter being unquestionable. On the other hand, Turkish history contains many dark pages, which induce the country to keep its archives closed,” the expert told PanARMENIAN.Net
Speaking on Turkish foreign policy's priorities at John F. Kennedy School of Government of Harvard University, Boston, Turkish Foreign Minister Ahmet Davutoglu said Turkish party is ready to share and discuss history. "But doors should not be closed," he stressed.
Menendez Explains Bryza Hold in Letter
2010 Published in News Email Print
Menendez Explains Bryza Hold in Letter
By: Weekly Staff
WASHINGTON–The Washington Post at the weekend published a letter to the editor from Senator Robert Manendez explaining his “hold” on the Matthew Bryza nomination for the position of US ambassador to Azerbaijan.
“At the core of my opposition to Mr. Bryza’s nomination is respect for the Armenian people,” the Senator says in his letter, explaining that the U.S. should not send a diplomat to the region that does not recognize the Armenian Genocide.
Below is the letter:
Why I oppose Matthew Bryza’s nomination as ambassador to AzerbaijanSunday, October 3, 2010
The Sept. 24 editorial “A toxic hold,” in criticizing Sen. Barbara Boxer’s and my opposition to the nomination of Matthew Bryza as ambassador to Azerbaijan, cited an unsubstantiated comment from a junior member of my staff as my position. This was despite the fact that a Post editorial writer had a full conversation with my foreign policy adviser and an official written statement regarding my position, which was entirely consistent with my statement before the Senate Foreign Relations Committee. The suggestion that my office “backpedaled” is incorrect. The Post is entitled to its own opinion, but not to its own facts.
For the record, I stand by my position that Mr. Bryza is the wrong person for the job and have made public my hold in the U.S. Senate on his nomination. That position has absolutely nothing to do with the ethnic origin of his wife. It is based on information that I believe raises concerns about Mr. Bryza’s ability to remain impartial toward Azerbaijan and Turkey, including his opposition to the recognition of the Armenian genocide by Turkey and his close ties to individuals in both governments. Perhaps it is not so unusual for a U.S. ambassador to have acquaintances in regional governments, but when those relationships affect the ability of the individual to represent the interests of the United States, it is my prerogative to withhold support of the nomination.
Finally, at the core of my opposition to Mr. Bryza’s nomination is respect for the Armenian people. The Armenian genocide was one of the great atrocities of modern history. We should not be sending a top diplomat to the region who does not support recognition of what is considered among historians to be the first modern genocide. Nor should The Post label the Armenian National Committee of America as “noxious” simply for demanding recognition of this historical fact.
Robert Menendez, WashingtonThe writer, a Democrat, represents New Jersey in the U.S. Senate.
Menendez Explains Bryza Hold in Letter
By: Weekly Staff
WASHINGTON–The Washington Post at the weekend published a letter to the editor from Senator Robert Manendez explaining his “hold” on the Matthew Bryza nomination for the position of US ambassador to Azerbaijan.
“At the core of my opposition to Mr. Bryza’s nomination is respect for the Armenian people,” the Senator says in his letter, explaining that the U.S. should not send a diplomat to the region that does not recognize the Armenian Genocide.
Below is the letter:
Why I oppose Matthew Bryza’s nomination as ambassador to AzerbaijanSunday, October 3, 2010
The Sept. 24 editorial “A toxic hold,” in criticizing Sen. Barbara Boxer’s and my opposition to the nomination of Matthew Bryza as ambassador to Azerbaijan, cited an unsubstantiated comment from a junior member of my staff as my position. This was despite the fact that a Post editorial writer had a full conversation with my foreign policy adviser and an official written statement regarding my position, which was entirely consistent with my statement before the Senate Foreign Relations Committee. The suggestion that my office “backpedaled” is incorrect. The Post is entitled to its own opinion, but not to its own facts.
For the record, I stand by my position that Mr. Bryza is the wrong person for the job and have made public my hold in the U.S. Senate on his nomination. That position has absolutely nothing to do with the ethnic origin of his wife. It is based on information that I believe raises concerns about Mr. Bryza’s ability to remain impartial toward Azerbaijan and Turkey, including his opposition to the recognition of the Armenian genocide by Turkey and his close ties to individuals in both governments. Perhaps it is not so unusual for a U.S. ambassador to have acquaintances in regional governments, but when those relationships affect the ability of the individual to represent the interests of the United States, it is my prerogative to withhold support of the nomination.
Finally, at the core of my opposition to Mr. Bryza’s nomination is respect for the Armenian people. The Armenian genocide was one of the great atrocities of modern history. We should not be sending a top diplomat to the region who does not support recognition of what is considered among historians to be the first modern genocide. Nor should The Post label the Armenian National Committee of America as “noxious” simply for demanding recognition of this historical fact.
Robert Menendez, WashingtonThe writer, a Democrat, represents New Jersey in the U.S. Senate.
Sassounian: Apology for Vilifying One Man, Yet no Apology for Killing 1.5 Million
Sassounian: Apology for Vilifying One Man, Yet no Apology for Killing 1.5 Million
By: Harut Sassounian
In 2008, the Southern Poverty Law Center (SPLC), an Alabama-based non-profit civil rights organization, published an article titled, “State of Denial: Turkey Spends Millions to Cover Up Armenian Genocide.” It was a hard-hitting exposé of the Turkish government’s elaborate and sinister efforts to pressure U.S. politicians and entice academics to deny the facts of the Armenian Genocide.
According to the SPLC article, “Turkey exerts political leverage and spends millions of dollars in the United States to obfuscate the Armenian genocide…. Revisionist historians who conjure doubt about the Armenian genocide…are paid by the Turkish government.”
Going beyond such general statements, SPLC specifically referred to Guenter Lewy as “one of the most active members of a network of American scholars, influence peddlers and website operators, financed by hundreds of thousands of dollars each year from the government of Turkey, who promote the denial of the Armenian genocide….”
Lewy, professor emeritus of political science at the University of Massachusetts, had qualified the Armenian Genocide in his lectures and writings as a “bungling misrule” rather than a deliberately planned and executed mass murder. He had made similar claims in his controversial book published by the University of Utah Press in 2005: “The Armenian Massacres in Ottoman Turkey: A Disputed Genocide.”
Shortly after publication of SPLC’s article, an $8 million defamation lawsuit was filed against the civil rights group on behalf of Prof. Lewy by attorneys David Saltzman and Bruce Fein from the Turkish American Legal Defense Fund (TALDF), which is “generously supported by the Turkish Coalition of America,” according to TALDF’s website.
Before a jury could judge the merits of the charges in court, however, SPLC agreed to settle the case by issuing “a retraction and apology” and promising to pay an undisclosed sum to Prof. Lewy. Had SPLC not settled the case, TALDF would have had a difficult task proving in court that Prof. Lewy was actually libeled. In order to win the lawsuit, TALDF had to prove that SPLC had made those accusations “with malicious intent” and “reckless disregard for the truth.” Furthermore, TALDF lawyers would have to show that the long-retired 87-year-old professor had suffered actual financial loss, such as getting fired from his job or having a contract canceled as a direct result of the article.
Some SPLC supporters have wondered why it chose to settle the lawsuit when its chances of losing in court were minimal. A knowledgeable source told this writer that SPLC may have settled the case in order to reduce its exposure to mounting attorney fees, combined with the likelihood that Prof. Lewy may have agreed to settle for far less than the $8 million he had originally demanded. With the lawsuit behind it, SPLC could once again dedicate itself to its actual mission of defending civil rights.
In its retraction, SPLC stated: “We now realize that we misunderstood Prof. Lewy’s scholarship, were wrong to assert that he was part of a network financed by the Turkish Government, and were wrong to assume that any scholar who challenges the Armenian genocide narrative necessarily has been financially compromised by the Government of Turkey. We hereby retract the assertion that Prof. Lewy was or is on the Government of Turkey’s payroll…. We deeply regret our errors and offer our sincerest apologies to Professor Lewy.”
In response to complaints from SPLC supporters opposing the settlement, however, Penny Weaver, a public affairs spokesman, stated: “Our settlement of this matter does not mean we are endorsing Mr. Lewy’s views or taking his side. But we are acknowledging that we mischaracterized his views and wrongly said that he was taking money from the Turkish government. It was an error, and we apologize for that.” The original article which precipitated the lawsuit is still posted on the SPLC’s website.
Needless to say, no one should be defamed because of his or her views on the Armenian Genocide, no matter how wrong or offensive they are. Unless one possesses evidence to the contrary, one cannot simply assume that those making distorted statements on the Armenian Genocide are motivated by greed or are paid agents of the Turkish government.
It is both commendable and ironic that lawyers for a Turkish interest group are eager to file a multi-million dollar lawsuit in the United States ostensibly to defend the civil rights of a client. In Turkey, however, anyone who dares to talk about the Armenian Genocide risks being charged for telling the truth and thrown into prison for years under the infamous Article 301 of the Turkish Penal Code which bans “insulting Turkishness!”
If TALDF were truly interested in protecting civil rights, it would allocate its considerable resources to abolish Article 301, which would considerably lessen financial support from generous donors and bring its operations to an end.
By: Harut Sassounian
In 2008, the Southern Poverty Law Center (SPLC), an Alabama-based non-profit civil rights organization, published an article titled, “State of Denial: Turkey Spends Millions to Cover Up Armenian Genocide.” It was a hard-hitting exposé of the Turkish government’s elaborate and sinister efforts to pressure U.S. politicians and entice academics to deny the facts of the Armenian Genocide.
According to the SPLC article, “Turkey exerts political leverage and spends millions of dollars in the United States to obfuscate the Armenian genocide…. Revisionist historians who conjure doubt about the Armenian genocide…are paid by the Turkish government.”
Going beyond such general statements, SPLC specifically referred to Guenter Lewy as “one of the most active members of a network of American scholars, influence peddlers and website operators, financed by hundreds of thousands of dollars each year from the government of Turkey, who promote the denial of the Armenian genocide….”
Lewy, professor emeritus of political science at the University of Massachusetts, had qualified the Armenian Genocide in his lectures and writings as a “bungling misrule” rather than a deliberately planned and executed mass murder. He had made similar claims in his controversial book published by the University of Utah Press in 2005: “The Armenian Massacres in Ottoman Turkey: A Disputed Genocide.”
Shortly after publication of SPLC’s article, an $8 million defamation lawsuit was filed against the civil rights group on behalf of Prof. Lewy by attorneys David Saltzman and Bruce Fein from the Turkish American Legal Defense Fund (TALDF), which is “generously supported by the Turkish Coalition of America,” according to TALDF’s website.
Before a jury could judge the merits of the charges in court, however, SPLC agreed to settle the case by issuing “a retraction and apology” and promising to pay an undisclosed sum to Prof. Lewy. Had SPLC not settled the case, TALDF would have had a difficult task proving in court that Prof. Lewy was actually libeled. In order to win the lawsuit, TALDF had to prove that SPLC had made those accusations “with malicious intent” and “reckless disregard for the truth.” Furthermore, TALDF lawyers would have to show that the long-retired 87-year-old professor had suffered actual financial loss, such as getting fired from his job or having a contract canceled as a direct result of the article.
Some SPLC supporters have wondered why it chose to settle the lawsuit when its chances of losing in court were minimal. A knowledgeable source told this writer that SPLC may have settled the case in order to reduce its exposure to mounting attorney fees, combined with the likelihood that Prof. Lewy may have agreed to settle for far less than the $8 million he had originally demanded. With the lawsuit behind it, SPLC could once again dedicate itself to its actual mission of defending civil rights.
In its retraction, SPLC stated: “We now realize that we misunderstood Prof. Lewy’s scholarship, were wrong to assert that he was part of a network financed by the Turkish Government, and were wrong to assume that any scholar who challenges the Armenian genocide narrative necessarily has been financially compromised by the Government of Turkey. We hereby retract the assertion that Prof. Lewy was or is on the Government of Turkey’s payroll…. We deeply regret our errors and offer our sincerest apologies to Professor Lewy.”
In response to complaints from SPLC supporters opposing the settlement, however, Penny Weaver, a public affairs spokesman, stated: “Our settlement of this matter does not mean we are endorsing Mr. Lewy’s views or taking his side. But we are acknowledging that we mischaracterized his views and wrongly said that he was taking money from the Turkish government. It was an error, and we apologize for that.” The original article which precipitated the lawsuit is still posted on the SPLC’s website.
Needless to say, no one should be defamed because of his or her views on the Armenian Genocide, no matter how wrong or offensive they are. Unless one possesses evidence to the contrary, one cannot simply assume that those making distorted statements on the Armenian Genocide are motivated by greed or are paid agents of the Turkish government.
It is both commendable and ironic that lawyers for a Turkish interest group are eager to file a multi-million dollar lawsuit in the United States ostensibly to defend the civil rights of a client. In Turkey, however, anyone who dares to talk about the Armenian Genocide risks being charged for telling the truth and thrown into prison for years under the infamous Article 301 of the Turkish Penal Code which bans “insulting Turkishness!”
If TALDF were truly interested in protecting civil rights, it would allocate its considerable resources to abolish Article 301, which would considerably lessen financial support from generous donors and bring its operations to an end.
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