Archive for the ‘News’ Category

THIS WEEK IN ARMENIAN HISTORY
(Prepared by the Armenian National Education Committee)

[ANEC]

 

 

Death of Hamo Ohanjanian

(July 31, 1947)

Ohanjanian was a prominent member of the Armenian Revolutionary Federation in the first half of the twentieth century and also served as Prime Minister of the Republic of Armenia.

 

He was born in Akhalkalak (Javakhk, nowadays Georgia) in 1873. After his elementary studies in his birthplace, he moved to Tiflis, where he graduated from the Russian lyceum. He entered medical school in Moscow (1892), where he joined the Armenian Revolutionary Federation, and because of his participation in student agitation, he was left out of the university. He returned to Tiflis, and in 1899 he continued his studies in Lausanne (Switzerland), which he finished in 1902. He returned to Tiflis in 1902, where he became a leading figure of the party, and in 1905 was elected a member of the Eastern Bureau of the A.R.F. He would coordinate the popular action that opposed the confiscation of the properties of the Armenian Church in 1903 and he established relations with Russian and Georgian revolutionaries during the revolutionary movements of Russia in 1905-1907. He played an important role in the crucial A.R.F. Fourth General Assembly (Vienna, 1907), where he helped preserve the unity of the party by stopping extreme-left and extreme-right wing dissension.

Hamo Ohanjanian

Hamo Ohanjanian

 

In 1908 the Czarist government launched a persecution against revolutionary parties, including the A.R.F. Ohanjanian, together with 160 party members, was arrested. He was sentenced to hard labor in Siberia during the infamous “Trial of the Tashnagtsutiun” in 1912. Roubina Areshian, one of the organizers of the failed attempt against Sultan Abdul Hamid in 1905, followed him there and married him.

 

In 1915 Ohanjanian was set free thanks to the intercession of Catholicos Kevork V and Caucasus viceroy Ilarion Vorontsov-Dashkov. He returned to Tiflis and assisted the volunteer battalions as a physician, as well as the refugees from Western Armenia.

 

After the Russian Revolution of 1917, he departed to Petrograd and Kharkov to exhort Armenians to bring their help to the refugees. In May 1918 he participated in the battle of Gharakilise, where his elder son (born from his first marriage to Olga Vavileva) was killed.

 

After the birth of Armenia, Ohanjanian became a member of the Delegation of the Republic presided by Avetis Aharonian to participate in the Peace Conference in Europe. He remained in the West until the beginning of 1920. In October 1919 he was elected member of the A.R.F. Bureau during its Ninth General Assembly held in Yerevan.

 

He returned to the Armenian capital in January 1920 as Minister of Foreign Affairs in the cabinet of Alexander Khatisian. Following the failed Bolshevik uprising of May 1, 1920, Khatisian resigned, and Ohanjanian was charged with forming a new government on May 5, 1920. It was called the Bureau-Government, because all of its members were members of the A.R.F. Bureau.

 

Ohanjanian’s premiership coincided with the most crucial period of the Republic of Armenia, which would practically lead to its demise. The Treaty of Sevres was signed on August 10, 1920, but the following Armeno-Turkish war, started in September, ended with the defeat of the Armenian army. Ohanjanian resigned on November 23, 1920. Simon Vratzian would become the fourth and last prime minister, and ten days later the Soviet regime was established.

 

Ohanjanian, with other A.R.F. leaders, was imprisoned in January 1921 during the wave of terror that followed the Sovietization. The prisoners were saved by the popular rebellion of February 1921. After the end of the rebellion in April 1921, Ohanjanian moved to Zangezur and then to Iran. In the end, he settled in Egypt, where he would live until his death.

 

Besides his political activities as a party member, Ohanjanian, well-aware of the importance of language and culture for the preservation and development of the Armenian identity in the Diaspora, became a founding member of the Hamazkayin Cultural Association in 1928 and its chairman for the next 18 years. He also provided important support for the establishment of the Armenian Lyceum of Beirut in 1930.

 

The former prime minister of the Republic of Armenia passed away on July 31, 1947 in Cairo, where he was buried.

 

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MILWAUKEE ARMENIAN FEST 2015

Armenian Fest a Success

By David Luhrssen

 

The 2015 Armenian Fest (July 19) was St. John’s most successful picnic in recent years. The Cultural Hall was packed for much of the afternoon, the tent outside was crowded, food sales were brisk and many church-historical tours were given. This year, MidEast Beat provided music outside and Stepan Frounjian performed Armenian melodies on electric keyboards indoors.  

   

As usual, Armenian Fest was an opportunity for fellowship among Armenians of Southeastern Wisconsin; many regulars from the outside community returned, complementing our crew the delicious food. Especially gratifying this year was the large turnout by non-Armenians who came for the first time as a result of advanced publicity. 

 

Special thanks to Diane Blinka and Jan Kopatich for organizing the event and to all the volunteers who prepared the food, set up the hall, pitched the tent and staffed the event. 

 

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THIS WEEK IN ARMENIAN HISTORY
(Prepared by the Armenian National Education Committee)

[ANEC]

 

Death of Yervant Ter-Minasian
(July 12, 1974)

Yervant Ter-Minasian had a short and eventful ecclesiastic career (he left the Church at the age of 31), when he was already an important name in Armenian scholarship. He would still be active for the next six decades and leave a prolific legacy.

 

YervantDerMinasian

Yervant Ter-Minasian

He was born in the village of Harich, now in the province of Shirak (Republic of Armenia), on November 19, 1879, into a family of priests. He graduated from the school of the local monastery in 1892 and entered the Kevorkian Seminary of Holy Etchmiadzin. After his graduation in 1900, Catholicos Mgrdich Khrimian sent him to Germany, where he studied theology and ancient languages at the universities of Berlin and Leipzig with famous theologian Adolf Harnack among other professors. He defended his dissertation in 1904 with a study of the relations between the Armenian and Syriac Churches, published in German in the same year, which became the cornerstone of this field.

 

Back in Etchmiadzin, Ter-Minasian was consecrated celibate priest (vartabed) in 1905 and taught at the Kevorkian Seminary, becoming also the director of the printing house of the Holy See. He published a revised version of his doctoral dissertation in Armenian (1908), as well as half a dozen books, including several textbooks, between 1906 and 1909. An ongoing polemics between conservative and liberal members of the congregation about reform in the Armenian Church ended with an article by the young vartabed, published in the monthly Ararat of the Catholicosate, being publicly burned by order of the locum tenens, Archbishop Kevork Surenian (later Catholicos Kevork V), in 1909. This polemics led him to leave the Church in February 1910. He would later marry and have five children. Nevertheless, his relations with the Holy See soon returned to normalcy. In 1944 he even declined an offer from Catholicos Kevork VI to return to the Church and become a bishop.

 

Ter-Minasian devoted himself to his pedagogical vocation. He taught in schools at Alexandropol (Gumri, 1910-1917) and Tiflis (1918-1919). In late 1919 he was entrusted by the government of the Republic of Armenia to become one of the organizers of the University of Yerevan, and was a professor there in 1920. After the fall of the independent republic, he became scientific secretary of the Scientific Institute of Etchmiadzin (1921-1922) and then principal of the school of second degree of Vagharshapat (1922-1928) and teacher until 1930.

 

Ter-Minasian’s past both as a former ecclesiastic and as researcher in ecclesiastic history was not politically correct in the Soviet regime. He took as many precautions as he could to avoid unpleasant surprises: after 1930, when he moved to Yerevan, he earned his living as one of the most authoritative experts of the German language in the country. Furthermore, he would be one of the foremost translators and editors of Marxist classics (Marx, Engels, Lenin) from German and Russian. He initially taught at the Pedagogical Technical School (1930-31) and the Agricultural Institute (1940-1947) as German teacher and chair of the foreign language department. He also taught at Yerevan State University with the same positions from 1943-1948.

 

In 1945 Ter-Minasian was invited by the Academy of Sciences to deliver a lecture on “The Armenian Literature of the Golden Age,” which was published as a booklet in 1946. The word vosgetar (ոսկեդար, “Golden Age”), commonly used to describe Armenian literature of the fifth century A.D., became a pretext for political attacks, and the almost seventy-year-old scholar was fired from his position at the university in 1948.

 

Two years later, he was able to take a part-time job as a teacher at the Institute of Foreign Languages, and in 1951 he got a position as senior researcher in the Institute of Linguistics of the Academy of Sciences. He became head of the section of dictionary writing in the same institute from 1955-1970.

 

Ter-Minasian left an important work in the field of bilingual dictionaries, but most importantly as a scholar of Armenian-Syriac relations, the origin of Christian sects, the doctrinal position of the Armenian Church in the 5th-7th centuries, and other related issues. He also prepared the critical edition of Yeghishe’s On Vartan and the War of the Armenians (the history of the war of Vartanantz), as well as its translation into Modern Armenian.

 

In his last years, Ter-Minasian wrote his memoirs, which remained unpublished until 2005. He passed away on July 12, 1974, at the age of 95.

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This Sunday, May 2, 2015, the Armenian Church commemorates the Feast of the Apparition of the Cross (Yerevoumun Sourp Khatchi). The Apparition of the Holy Cross is the first feast dedicated to the Holy Cross in the Armenian liturgical calendar. It is celebrated in remembrance of the appearance of the sign of the cross over the city of Jerusalem in 351 that remained in the sky for several hours. The apparition extended from Golgotha to the Mount of Olives (about two miles), and was brighter than the sun and was seen by everyone in Jerusalem. The Patriarch of Jerusalem, Cyril, used this occasion to remind Emperor Constantius of Byzantium of his father’s (Constantine the Great) orthodox faith. Cyril said the Apparition was further reason to return to orthodoxy.

Traditionally, the Armenian translation of Cyril’s message is read on this feast day during the Antasdan prior to the Gospel lection. This event is celebrated by the Armenian and Greek churches. The Greeks observe it on the fixed date of May 7, while the Armenian date is moveable depending on the date of Easter. It is celebrated on the fifth Sunday of Easter, which is the fourth Sunday after Easter.

Cyril is a revered Doctor of the Church and he is remembered in the Armenian Church’s liturgical calendar. This year he was honored on Saturday, March 3.

 Here is a short excerpt from Cyril’s letter about the apparition:

 “In those holy days of the Easter season, on 7 May at about the third hour, a huge cross made of light appeared in the sky above holy Golgotha extending as far as the holy Mount of Olives. It was not revealed to one or two people alone, but it appeared unmistakably to everyone in the city. It was not as if one might conclude that one had suffered a momentary optical illusion; it was visible to the human eye above the earth for several hours. The flashes it emitted outshone the rays of the sun, which would have outshone and obscured it themselves if it had not presented the watchers with a more powerful illumination than the sun. It prompted the whole populace at once to run together into the holy church, overcome both with fear and joy at the divine vision. Young and old, men and women of every age, even young girls confined to their rooms at home, natives and foreigners, Christians and pagans visiting from abroad, all together as if with a single voice raised a hymn of praise to God’s Only-Begotten Son the wonder-worker. They had the evidence of their own senses that the holy faith of Christians is not based on the persuasive arguments of philosophy but on the revelation of the Spirit and power; it is not proclaimed by mere human beings but testified from heaven by God Himself.”

Posted from Armenian Eastern Prelacy weekly E-Newsletter

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SYRIA: LOVE IN THE TIME OF WAR

Syria: Love in the Time of War

By Sarkis Balkhian

Special for the Armenian Weekly
 http://www.armenianweekly.com/2014/05/16/syria-love-time-war/

Two years ago, Ani’s husband committed suicide, leaving behind a 3-year-old son and a 32-year old widow to endure the horrors of Syria on their own. To support her son, Ani started working as a saleswoman. But as the situation in Aleppo disintegrated, she was laid off and forced to survive on her husband’s savings.

Enduring the grotesque environment of Syria for two years was enough. Ani and her family moved to Lebanon with the hope that the conflict would soon subside and they would return back home.

In December 2013, Ani was ecstatic to have been allocated a cheap room in a shelter home administered by Catholic nuns. “My fortunes are changing,” she thought.

A few weeks later, she discovered that her son, Hagop, had developed a medical condition that required surgery. “I do not have the $2,700 needed for the operation,” she told me. “I spoke to the doctors and they informed me that the only way to secure a free of charge surgery is to bring medical documents from Syria. I have to go back!”

On Jan. 19, as politicians were convening in Montreux, Switzerland, to further demonstrate their diplomatic impotence at the Geneva II Conference on Syria, Ani was traveling back to Aleppo. Along the journey, she gazed upon a dozen corpses and hundreds of buildings that had turned into ruins. “Is my house still around,” she wondered.

Upon her return to Beirut, Ani had retrieved Hagop’s documents, but in the process had a near-death experience that would alter the course of her life forever. “If I had taken one more step, the bullet would have ripped open my skull,” she said. “I realized then, that Syria, my house, my properties have no value. The only thing that matters in this world is my son and his future.”

As she was leaving Aleppo, Ani brought with her all of the cash and jewelry she could gather. “I will run as far away from Syria as possible,” she said. “My son, my mother, and I will start a new life far away from this hell. I will never go back to Syria.”

The same week that Ani left Syria for the last time, Shaghig made the opposite journey back to Aleppo.

In April 2010, Shaghig was reciting a poem dedicated to the Armenian Genocide. Her recital was resounding and her stage presence was illuminating. Everyone at Aleppo’s Zvartnots Church Hall was mesmerized by her performance. Back then, she was a member of the AYF in Aleppo and a student of biotechnical engineering at the state university.

In 2012, her family fled the conflict in Aleppo and moved to the United States. Her father became a senior fellow at a highly reputable institute, while her mother was appointed to the regional director position of a women’s rights organization.

While living in a Fifth Avenue apartment in New York City, Shaghig completed her master’s degree in molecular biology. After graduation, she had everything one could hope for—money, education, connections, and a wealth of possibilities. But instead of pursuing the American Dream, Shaghig chose the Syrian nightmare.

In February 2014, she deserted the city that never sleeps, where blackouts are instantly associated with terrorism, and moved back to the hub of global jihad—Aleppo —a place where electricity and water are rare commodities these days.

Over the past several years, jihadists from across the globe have arrived in Syria to spread their perverted fatwas via destruction and annihilation. In February, when Shaghig returned to Aleppo, she had a fatwa of her own: the fatwa of love.

She had met Antranig during AYF meetings in Aleppo. Initially, they were Ungers [Comrades], but in time, the relationship evolved into a love affair.

Due to financial limitations and commitments to his family, Antranig was unable to leave Syria to seek a new life with Shaghig elsewhere. The only place where the couple could reunite was this, the ghost city of Aleppo. After returning to Syria, Shaghig began working at a medical institution and got engaged to Antranig.

 

Freedom!

 

Ani’s love for her son and Shaghig’s love for her fiancé led them in opposite directions—in and out of Syria. But along their journey, they attained something that most Syrians have sought for a very long time: freedom.

In Syria, freedom is often associated with a change in the government, but a true form of freedom is only attained through the liberation of the mind from the shackles of fear.

In Ani’s case, her love for her son Hagop forced her to overcome her fear of the unknown world that awaited her outside of Syria. This prompted her to leave behind an entire lifetime of memories, friends, and family to pursue a safe haven far away from the satanic environment of Aleppo.

On the other hand, Shaghig’s love for her fiancé helped her overcome the fear of death and destruction, now common features of life in Syria.

 

The names of individuals have been changed to protect their identities.

 

http://www.armenianweekly.com/2014/05/16/syria-love-time-war/

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By David Luhrssen

 

(Greenfield, Wis.) The Mazmanian Family took its audience on a musical world tour with Armenia as the home base. At their Oct. 26 concert at St. John the Baptist Armenian Church in Greenfield, the quartet journeyed across Eastern Europe, to Spain via Cuba, to Ireland and the U.S., but their repertoire’s heart and soul was rooted in the Armenian homeland.

Leading the San Francisco ensemble was violinist Greg Mazmanian, a veteran musician who has performed with the San Francisco Symphony Orchestra along with Frank Sinatra, Tony Bennett and Ray Charles. He acted as the evening’s gracious host and humorous icebreaker in brief introductions for each piece on the program, and leading his three grown children through the selections. Ida anchored the quartet on piano with siblings Eddy and Rose joining their father on violin.

The Mazmanian Family

The Mazmanians harmonized virtuosity and entertainment in a program that included Gypsy music, a rendition of the jazz standard “Take Five” as never heard before and an original variation on the familiar melody of “Fiddler on the Roof.” The torrid flamenco rhythms of “Malaguena” by Cuban composer Ernesto Lecuona provided lively contrast. The Mazmanians responded to an audience request by performing a medley of Irish jigs.

Much of the evening, however, was rooted in Armenian traditional music, especially the melodies collected at the turn of the 20th century by Gomidas Vartabed and transmuted into art songs. After a standing ovation, the Mazmanians concluded their concert with a rousing encore of Aram Khachaturian’s “Sabre Dance.”

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By Lauren Gelfond Feldinger | 09:23 29.06.13 |


‘We are third-class citizens,’

says Armenian Patriarch of Jerusalem

 

‘If Israel recognizes the Armenian genocide it won’t be the end of the world,’ says the new head of the Armenian Church in Jerusalem, which dates back to the 4th century. It might even help making the community feel less cut off from the rest of the city and country.

On a recent afternoon in Jerusalem’s Old City, the Armenian Patriarchate’s new leader was treated as royalty. Black-robed priests and pilgrims young and old, visiting from Armenia, snapped photos and grinned excitedly, as they waited in line to kiss Archbishop Nayrhan Manougian’s hand during a reception.

Elected the 97th Armenian Patriarch of Jerusalem in January, Manougian is now one of the top Armenian Christian leaders worldwide, in a community scattered over the globe. In Jerusalem, where the Armenian Christian presence dates back almost 1,700 years, he is also one of the most powerful Christian clerics. The Armenian patriarch shares oversight at the ancient Christian holy sites with the Greek Orthodox and Latin ‏(Roman Catholic‏) patriarchs.

But despite the historical presence, the tiny Old City Armenian community often feels sidelined, Manougian told Haaretz. As the number of community members relentlessly shrinks, and is now only a few hundred, he worries if there will be future generations. Day-to-day life, he says, is also a balancing act, finding a place between the powerful Jewish Israeli and Muslim Palestinian communities. Israeli scholars echo the same concerns.

At the core of Armenian insecurities are successive Israeli governments that have ruled over them since 1967 but never officially acknowledged the 1915 Armenian genocide or its estimated 1.5 million deaths by Ottoman Turkish forces.

Many of Jerusalem’s Armenians, including Manougian, are the children and grandchildren of the survivors of the genocide. His father fled Armenia through the desert that became known as the “death fields,” as he headed to the northern Syrian city of Aleppo. Born in Aleppo in 1948 and orphaned by age 5, Manougian grew up in that city, with poor relatives and the stories of the survivors around him. After seminary and ordination, serving Armenian Christians took him from Lebanon, across Europe and the United States, and to Haifa, Jaffa and finally in 1998, to Jerusalem.

Here, Armenians believe that Israel’s silence on the events of 1915 is based on maintaining favor with Turkey. “If you ask me, [recognizing the genocide] is what they have to do,” said Manougian of Israel. “What if they accept it? It won’t be the end of the world.”

Manougian also felt marginalized by Israel, while waiting five months for the state to officially recognize his title. Manougian was elected after the 2012 death of Patriarch Torkom Manoogian. Palestinian and Jordanian leaders recognized him days after the January election. Israel did not do so until June 23.

Initially, the patriarchate postponed Manougian’s inauguration, waiting for Israel to reorganize the government following its January 22 elections. But as months passed and the recognition application continued to be ignored, the patriarchate on June 4 held the inauguration anyway.

There is no law requiring it, but sending a formal letter of recognition is a Holy Land tradition dating to the Ottoman era, Manougian said. “The first [Israeli] letter was signed by Ben-Gurion.”

The Prime Minister’s spokesperson did not give a reason for the delay. But Dr. Amnon Ramon, a Hebrew University and Jerusalem Institute for Israel Studies expert on local Christians, said that his impression was that the delay was caused by bureaucracy and lack of priority. In researching his 2012 book, “Christians and Christianity in the Jewish State” ‏(in Hebrew, published by the JIIS‏), he found that Israel’s relations with Christians and church institutions are among the lowest priorities in policy and practice of the local and national government bodies, he said.

While Ramon works on improving government relations with Christians, he also encourages Christians, including Armenians, not to allow caution to stop them from lobbying for their own needs. Christians “have to look at the Israeli side, the Palestinian side, be very cautious, and sometimes this leads them to inaction.”

Old City Armenians live more closely with the Palestinians and say their relations with them are better than with official Israel or some of their Jewish neighbors. Bishop Aris Shirvanian says that “they don’t spit on us,” referring to a phenomenon sometimes encountered by Christian clergy in the Old City.

“We have no legal problems with them,” said Bishop Aris Shirvanian. But the Palestinians have also not recognized the Armenian genocide. “The whole of the Islamic countries do not recognize the genocide because Turks are Muslims,” he said.

Being Christian in Jerusalem is complicated, he added. “When you are dealing with two sides [Israelis and Palestinians], you have to not take one side against the other.”

 

First to adopt Christianity

Armenians have a long, continuous presence in the city, from at least the fourth century, after Armenia was the first nation in 301 C.E. to adopt Christianity as its official faith, said Yoav Loeff, a Hebrew University teacher of Armenian language and history.

Until World War I, most of the Armenians here were monks or other church people. After the war, the numbers in Jerusalem grew, as Armenians fled the genocide and developed a vibrant lay community here. There were also artisans who came to the city in 1919 under the patronage of the British Mandate to renovate the vividly decorated ceramic tiles on the Dome of the Rock. Their craft of hand-painting tiles and ceramics deeply influenced Jerusalem’s artistic heritage. This can be seen still today on signs and architectural facades, and in the pottery in Israeli and Palestinian homes. ‏The patriarchate also opened a photography studio here in the 1850s, and the period portraits done by some of its photographers are still renowned.‏

Until the 1948 Arab-Israeli war, local Armenians lived mostly in Jerusalem, with some in Haifa, Jaffa, Lod, Ramle and Ramallah too, numbering about 25,000 in total, Manougian says. While the majority fled the war to surrounding areas − Ramallah, Jordan, Lebanon − a few thousand ended up in the Old City’s Armenian Quarter. But with growing economic and political tensions and lack of opportunities, most left over the years.

There are no official statistics, but historians estimate that there are some 3,000 people of Armenian descent in Israel, but most do not identify with the community, coming from the former Soviet Union and having married Jews.

The community’s center of life today is in the Armenian Quarter, which has an elementary school, middle school, high school, a seminary, the 12th-century St. James Cathedral, the Church of the Holy Archangels, and the Armenian manuscript library. But barely 400 Armenians live there now, down from around 1,500 in 1967, said Manougian.

“I’m afraid that if things go on like this, there won’t be any Christians left in this country,” he said, alluding to the wider phenomenon of an ongoing exodus of Christians of all denominations from the Holy Land. The city and state are not helping Armenians to flourish, he added. “Nobody knows anything about Armenia or Armenians … It’s not even on the list of their [concerns]. We don’t belong to the community − they don’t [accept] us as members. We are third-class citizens.”

Fueling this feeling are occasional spitting incidents. On June 19, for example, an Orthodox Jewish man spat at the feet of patriarch Manougian, during a procession of senior church clergy as they walked toward the Church of the Holy Sepulchre. Bishop Shirvanian, who was present, said that such spitting incidents have declined during the past year, but “you never know when it will happen while walking down the street …. Most Jews are respectful, but some of the ultra-Orthodox are obstinately spitting.”

A spokesperson for the Jerusalem police spokesperson said that it received two spitting complaints from the Armenians this year. A 16-year-old and an adult were both arrested and held for several hours. “We only know about it if a complaint is filed;” added the spokesperson. “We always offer [church] processions a police escort, because of this problem.”

Freedom of movement in and out of the Old City is also unpredictable. Nestled inside Jerusalem’s Old City walls, the Armenian Quarter relies on the Jaffa Gate for access to the rest of the city.

But the city closes the gate to vehicular traffic for several hours at a time on more than 40 days a year, during large events like the recent light festival and car races, church officials say. On June 16, the Latin Patriarchate issued a statement on behalf of Old City residents, pilgrims, churches and patriarchates, which said that Jaffa Gate provides “the only access to our patriarchates, churches and convents. Instead of finding solutions to these interruptions that cause great inconvenience and disruption, the situation has gone from bad to worse.”
In recent weeks, Manougian said he had to get a police permit to travel through Jaffa Gate on the Feast of Ascension, cancel plans to attend an event at a Tel Aviv embassy, and console pilgrims denied access to the Old City holy sites, because of closures. The municipality, he said, “should have called the heads of the communities and asked them, ‘What do you think?’ Instead, they just announce and do it.”

A municipal spokesperson said that access is closed to residential vehicles only during certain hours announced in advance, during certain city festivals − such as the two days of the Formula One events and the nine days of the recent light festival. Additionally, there are sometimes temporary closures of Old City Gates on holy days of the city’s various religious groups. At those times, he said, residents with cars can use different gates.

In dealing with the Israel’s Interior Ministry, too, a frustrated patriarchate has to wait “months, or years,” says Manougian, to get visas to bring Armenians to study or teach at the quarter’s schools and seminary. Priests ordained for life to serve the Jerusalem patriarchate who do get visas find themselves having to return yearly to the Interior Ministry to renew them. Father Pakrad Derjekian, a patriarchate priest for 32 years, says that when he applied for Jerusalem residency, he was told that he had been living in the city for so many years on visas with no problem, so he should continue. Clerics are “most of the time refused for Jerusalem residency,” he said. “So we stopped applying.”

Christians of all denominations have problems getting visas to study and teach here, and those who have long-term assignments have trouble getting Jerusalem residency, confirmed Christianity researcher Yisca Harani.

There are even “Christian hospital directors and staff who dedicate their entire life to charity in state-recognized health institutions [who] are no more than temporary visa holders,” she said.

 

Improving dialogue

Jerusalem Deputy Mayor Naomi Tsur, who attended Manougian’s June 4 inauguration, said that she doesn’t think non-resident visa procedures for the capital are stricter than in other countries. Tsur says she considers improving dialogue between Jerusalem’s communities an important part of her job. A policeman was appointed liaison between Old City Christians and Muslims and the force, and there is also a liaison in the mayor’s office for minority communities, she said.

Tsur denied that City Hall sidelines the community. The mayor’s office meets often with Armenians, includes them in events, such as the recent “Green Pilgrimage Symposium,” and assists them with projects, she said.

However, she says, when it comes to closing certain thoroughfares during festivals that tens of thousands of people will enjoy, “you can’t please everyone all the time.”

“Of all the Christian communities in Jerusalem, the relationship of the municipality with the Armenian one is extremely positive,” Tsur says. “Their contributions to the city are immense.”

The Hebrew University’s Amnon Ramon says that while Israel does have many bodies dealing with Christians − police, Interior Ministry, Foreign Ministry, municipality − he doesn’t think the authorities show sufficient understanding in the way they serve the Christian communities. Israel, he says, ends up sidelining them for complex reasons: ignorance and lack of information, a memory of poor Jewish-Christian relations historically, ultra-Orthodox influence, the absence of a single body to coordinate Christian concerns, and especially a national agenda already overburdened with security, social and economic problems.

To help improve the situation, Ramon and other researchers and organizations like the Jerusalem Center for Jewish-Christian Relations, an NGO, bring members of Israeli state and city factions to meet Christians; he sees the benefits as being mutual.

Reflecting on Israel’s relationship with Christians in general and Armenians in particular, Manougian shrugs.

“I don’t know what [Israel] thinks. I feel that they could care less about minorities. Maybe in the back of their minds they are trying to diminish our numbers so there won’t be Armenians. Maybe? I don’t know.”

Asked to sum up in one word how Armenians here feel, Manougian replies, “unimportant.”

The Hebrew University’s Yoav Loeff, who is close to the Armenian community, speculated that, for starters, “If Israel would recognize the genocide, Armenians would feel better, because it’s the right thing to do from the moral point of view.”

 

http://www.haaretz.com/weekend/week-s-end/we-are-third-class-citizens-says-armenian-patriarch-of-jerusalem.premium-1.532541#.Uc7GZUQWRTI.facebook

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Subject: For Hire, and the resume of Jesus Christ 

Address: Ephesians 1:20

Phone: Romans 10:13

Website: The Bible

Keywords: Christ, Lord, Savior and Jesus

Objective

My name is Jesus -The Christ.  Many call me Lord! I’ve sent you my resume because I’m seeking the

top management position in your heart. Please consider my accomplishments as set forth in my resume.

____________________________________________________________________

Qualifications

I founded the earth and established the heavens, (See Proverbs 3:19)

I formed man from the dust of the ground, (See Genesis 2:7)

I breathed into man the breath of life, (See Genesis 2:7)

I redeemed man from the curse of the law, (See Galatians 3:13)

The blessings of the Abrahamic Covenant comes  upon your life through me, (See Galatians 3:14)

_____________________________________________________________________

Occupational Background

I’ve only had one employer, (See Luke  2:49).

I’ve never been tardy, absent, disobedient, slothful or disrespectful.  My employer has nothing but rave reviews for me, (See Matthew 3:15 -17)

___________________________________________________________________

Skills Work Experiences

Some of my skills and work experiences include: empowering the poor to be poor no more, healing the broken hearted, setting the captives Free, healing the sick, restoring sight to the blind and setting at liberty them that are bruised, (See Luke 4:18).

I am a Wonderful Counselor, (See Isaiah 9:6).

People who listen to me shall dwell safely and shall not Fear evil, (See Proverbs 1:33).

Most importantly, I have the authority, ability and power to cleanse you of your sins, (See I John 1:7-9)

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Educational Background

I encompass the entire breadth and length of knowledge, wisdom and Understanding, (See Proverbs 2:6).

In me are hid all of the treasures of wisdom and knowledge, (See Colossians 2:3).

My Word is so powerful; It has been described as being a lamp unto your feet and a light unto your path, (See Psalms 119:105).

I can even tell you all of the secrets of your heart, (See Psalms 44:21).

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Major Accomplishments

I was an active participant in the greatest Summit Meeting of all times, (See Genesis 1:26).

I laid down  my life so that you may live, (See II Corinthians 5:15).

I defeated the arch enemy of God and Mankind and made a show of them openly, (See Colossians 2:15).

I’ve miraculously fed the poor, healed the sick and raised the dead!  There are many more major accomplishments, too many to mention Here. You can read them on my website, which is located at:

www dot – the BIBLE.

You don’t  need an Internet connection or computer to access my website.

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References

Believers and followers worldwide will testify to my divine healing,

Salvation, deliverance, miracles, restoration and supernatural guidance.

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In Summation

Now that you’ve read my resume, I’m confident that I’m the only candidate uniquely qualified to fill this vital position in your heart. In summation, I will properly direct your paths, (See Proverbs 3:5-6), and lead you into everlasting life, (See John 6:47).   

When can I start? Time is of the essence, (See Hebrews 3:15).

Send this resume to everyone you know, you never know who may have an opening!

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(Armenpress) – The Vicar General of the Armenian Patriarchate of Constantinople, Archbishop Aram Ateshian, gave an interview to the Turkish Bugun TV channel, where he discussed the existence of hidden Armenians living in Turkey.Ateshian explained that these individuals were forced to conceal their nationality and convert to Islam during World War I because of persecution in Ottoman Turkey.

Ateshian said, "There are about 100,000 people in the present generation in Turkey whose parents are Armenians and they are Muslims. They speak Armenian and wear a cross secretly… They do not want to attend church, as it will reveal their identity. The liturgy held in the Saint Kirakos Church in Diyarbakir was attended by more than 400 people, half of which had Armenian roots. My family as well lives in Diyarbakir as Muslims. The sons of my elder sister also live in Diyarbakir. They accepted Islam under pressure in 1950."

"I was born in 1954. When I was 4 or 5, my sister became a Muslim. Their children became Muslims as well. My sister wore her cross secretly and spoke Armenian. I lost them, as they did not attend our church and I could not christen them. Many of the concealed Armenians talked about their being Armenians only before the death," he continued.

Ateshian also shared other first-hand experiences, saying, "A 30-year-old man came to me and asked [me] to christen him. I told him to prove his being Armenian and he could not. Then his father called me and asked to accept his son. He said that he worked in the municipality and when he retires, he will return to his roots. According to his son, 90 percent of the population of Tunceli are Armenians and now he is a member of our church."

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By David Luhrssen

The persecution of Armenians and Jews has a long history, but in the 20th century, special milestones mark the road to tragedy. Much as the Armenian Genocide began with the April 24, 1915 arrest of community leaders and intellectuals, the Jewish Holocaust’s starting point is often said to have occurred on Nov. 9, 1938 with Kristallnacht (Crystal Night), so called because the smashing of windows in Jewish shops, synagogues and homes featured prominently in the pogrom.

 Milwaukee’s Jewish community will remember Kristallnacht with “An Afternoon of Remembrance and Hope,” 3:30-5 p.m. on Sunday, Nov. 4. It will begin with an outdoor ceremony at the Memorial to the Holocaust, 1360 N. Prospect Ave., and continue with an interfaith commemoration and program at the Rubenstein Pavilion of the Jewish Home and Care Center, 1414 N. Prospect Ave. Holocaust survivors Werner Richheimer and Betsy Maier Reilly will speak at the event.

Leaders of the Armenian communities of Milwaukee and Racine will be in attendance. We encourage our members to come and show solidarity with a people whose history parallels our own.

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