By Tom Vartabedian On July 4, 2012 http://www.armenianweekly.com/2012/07/04/turks-rebuke-school-genocide-classes/

Just when you think life has dealt you a pat hand, along comes a conniver to steal your pot.

For the past four years, members of our Armenian Genocide Education Committee of Merrimack Valley have filtered in and out of high schools north of Boston.

We’ve also expanded our reach to include schools around Greater Boston like Newton South. Scores of children have benefitted from our lessons. In most every case, instructors have been overwhelmed by the impact being made, for they, too, come out learning a valuable lesson in history.

There hasn’t been one repercussion, not even a grunt from a naysayer—until now. A vile and vindictive article from a pro-Turkish website (History of Truth) crossed my eyes bearing the headline: “Armenians Spreading Their Lies at High Schools.”

The gutless piece failed to carry a byline, thus making it more intolerable.

What’s more, a photograph of Wilmington High students holding samples of postage stamps they had designed carried the inscription: “Their Lies Reached to Schools.”

The group photo also had the two presenters that day, myself and Albert S. Movsesian. The ideas for a postage stamp were being sent to the postmaster general of the United States in an effort to get a commemorative stamp minted for the 100th anniversary in 2015.

A completely harmless project meant to both elucidate and arouse our younger non-Armenian population was slurred with malice.

The rebuttal was generated in response to an all-encompassing piece written by chairman Dro Kanayan giving readers a fairly detailed account of the progress made in schools this year. How effective has it been?

While attending a grand niece‘s Chelmsford High graduation party the week before, I approached a table occupied by students who had been addressed during a genocide class taught by Jennifer Doak.

“Hey, you look familiar. Aren’t you the guy who spoke to us about the Armenian Genocide?” a co-ed remarked.

“Yes, that’s me,” I replied. “What do you remember most about the class?”

“How difficult it was for your race to be slaughtered like that,” she replied. “We loved the story about the Calvin Coolidge Orphan Rug and how it found its way to the White House.”

The article goes go to say that the “Armenian Diaspora is spreading its lies by telling them at high schools.”

The next paragraph quoted Kanayan’s story: “Armenian researcher Dro Kanayan said for those people who feel that our elders and the youth cannot work together, don’t worry. Kanayan and both of his peers, Albert Movsesian and Tom Vartabedian, have been working together to have the so-called Armenian Genocide included in the high school curriculum on Human Rights in the Merrimack Valley.”

“They are teaching students about the so-called Armenian Genocide and Armenian culture.”

The story went on to say how we have “poisoned” the students in over 10 high schools, providing individual classroom presentation on comparative genocides over the past 100 years.

It proceeded to include other high school students, including a deaf student we encountered at Newton South who had learned about the genocide through American Sign Language.

Adding more insult to injury, a second photo was used of Dro Kanayan holding a picture of his famous grandfather General Dro, who led the siege at Bash Abaran during World War I.

I should be fuming over such poppycock. Instead, I hold no regret over those who are ill-informed and continue to show their absurdity. The more Turkey refutes historical fact, the more scornful it becomes.

The more truth will prevail and people will see how superficial the Turkish government continues to remain. What people lack in intelligence, they usually make up for in stupidity.

I recall once how vandals had climbed to the top of a billboard in Watertown and defaced a genocide sign that had been sponsored by activist/artist Daniel Varoujan Hejinian. For years, Hejinian has been putting up these notices to draw attention during April 24th.

For the most part, the Armenian papers publicized the act, but it also caught the attention of the American press, which matters more. The fact that some screwball scaled a building at night to commit an act of degradation suddenly became media hype. It appeared in newspapers and television networks, giving the Armenian Genocide more exposure than normal.

During a commemoration that week in Merrimack Valley, a local priest approached the podium and talked about the insanity.

“If that’s the way our genocide is going to catch the outside public’s eye, then let the billboards be vandalized,” he lashed out. “And let those responsible find guilt in the process.”

http://www.armenianweekly.com/2012/07/04/turks-rebuke-school-genocide-classes/

THIS WEEK IN ARMENIAN HISTORY

Prepared by the Armenian National Education Committee (ANEC)

The Constitution of the Republic of Armenia
(July 5, 1995)

Three years before the American Revolution, in 1773, a book called Որոգայթ փառաց (“Vorokayt parats,” The Snare of Glory) was published in Madras (India). It reflected the thoughts and projects of a group of intellectuals known as the “Madras Group.” Its author was Hagop Shahamirian, who, for the first time in Armenian history, called for a “constitutional republic” as the best way of maintaining democracy and equality in the free Armenia of his dream. He also attached a project of Constitution for a republican and free Armenia.

The first Republic of Armenia, despite its democratic institutions, did not have enough time to draft and pass a Constitution. The Armenian Soviet Socialist Republic had two Constitutions, in 1936 and 1978, which logically replicated the Constitution of the Soviet Union.

Independence came in 1991 and with it, the need to have a basic document that outlined the organization of the new state and the rights and duties of its citizens. Initially, the Constitution of 1978 remained in effect, except in those cases when legislation had superseded it. A draft constitution was presented in late 1992 by the government. A long struggle between the government and the opposition alternative drafts ensued. The final project of Constitution was voted in a nationwide referendum and approved on July 5, 1995, which became Constitution Day in Armenia. A new referendum amended the Constitution on November 27, 2005.

The Constitution is composed of nine chapter and 117 articles. Its preamble says:

“The Armenian people — recognizing as a basis the fundamental principles of the Armenian statehood and the pan-national aspirations enshrined in the Declaration on the Independence of Armenia, having fulfilled the sacred behest of its freedom-loving ancestors for the restoration of the sovereign state, committed to the strengthening and prosperity of the fatherland, with a view to ensuring the freedom of generations, general well-being and civic solidarity, assuring the faithfulness to universal values — hereby adopt the Constitution of the Republic of Armenia.”

Click here to view  the Constitution of the Republic of Armenia.

http://www.parliament.am/parliament.php?id=constitution&lang=eng

This Saturday, July 7, the Armenian Church commemorates the “Feast of the twelve apostles of Christ and Saint Paul, who is considered the thirteenth apostle.

Jesus selected twelve apostles to carry on His work and instructed them to preach and to baptize converts all over the world (Mt. 28:19-20). He gave the title “apostle” to the twelve (Luke 6:13; Mark 3:14). The word apostle derives from the Greek word apostellein (arakyal in Armenian). The apostles dedicated their lives to spreading the Word and fulfilling the sacred mission entrusted to them. Their mission was not just to transmit the message, but to put it into practice.

Paul was initially an enemy of Christians and persecuted them. He had a vision on the road to Damascus and became a fervent Christian convert and was subsequently responsible in large measure for the rapid spread of the new religion. Most of the New Testament (aside from the four Gospels) is from the writings of Paul.

The Armenian Church has its roots in the apostolic ministry and succession (Thaddeus and Bartholomew) and is therefore known as “apostolic,” (arakelagan). The apostles and their immediate successors (including the Armenian Church) defended the Orthodox faith and kept it pure.

Posted from Armenian Prelacy’s (Eastern) E-Newsletter

The Sandcastle Girls by Chris Bohjalian is a dynamic love tale seeped in historical fiction. The year is 1915 and Elizabeth Endicott has moved to Syria to aid refugees of the Armenian genocide. Once there, Elizabeth befriends Armen, a young widow, and amidst the trials of distance and war, the pair fall in love. Fast forward to the present day and to novelist Laura Petrosian, where Laura finds herself embarking on a journey of her own, back through her family’s history.

Chris Bohjalian is the critically acclaimed author of fifteen books, including the New York Times bestsellers The Double Bind,The Night Strangers, and Skeletons at the Feast. Bohjalian will appear at Books and Co. in Oconomowoc, 7 p.m., July 18.

 

RIGHTS – Controversial text book about Armenians sparks stir in Turkey.

Controversial text book about Armenians sparks stir in Turkey

ISTANBUL – Hürriyet Daily News

A Turkish minister defends a school book labeling Armenians ‘treacherous.’ DHA photo

The Ministry of Education has defended a school text book that includes slurs about Armenians as well as a number of Turkish writers, saying the book was “written with the sense of national reflex and humorous criticism.”

Penned by Yunus Zeyrek, the book, titled “Bu Dosyayı Kaldırıyorum: Ermeni Meselesi” (“Closing this File: The Armenian Issue”) defines Armenians as “dishonorable and treacherous” and vilifies novelists such as Nobel Prize Laureate Orhan Pamuk and writer Elif Şafak. History and literature teachers distributed the books to students of their own volition after receiving them.

Humorous criticismu

Education Minister Ömer Dinçer responded a parliamentary question proposed by Kadir Gökmen Öğüt of the opposition Republican People’s Party (CHP) about the book, saying “the examples in the book were written with the sense of national reflex and humorous criticism,” according to a report by daily Taraf.
Öğüt asked whether the ministry had approved the handing out of the book and also whether the content of the book could be considered as being a form of hate crime. In his response, Dinçer said the Ministry of Education had never recommended the book. “The Governorship of Istanbul stated that some of the books were presented to students by the District Governor of Kartal and that nobody was targeted in any chapter of the book.”

Dinçer had earlier announced that the ministry had launched a probe against a controversial book distributed by the education directorate among high schools in Istanbul’s Kartal district

June/28/2012

THIS WEEK IN ARMENIAN HISTORY
Prepared by the Armenian National Education Committee
Death of Karekin I, Catholicos of All Armenians
(June 29, 1999)

Thirteen years ago, the untimely death of Karekin I, Catholicos of All Armenians (formerly Karekin II, Catholicos of the Holy See of Cilicia) was a hard blow to the Armenian Church worldwide. Much has been said and written about the life and deeds of the Catholicos, but it is never too late to recall his memory one more time.

Born in Kessab, a piece of Armenian Cilicia which miraculously remained in Syria after the sanjak of Alexandretta (Hatay) was transferred to Turkey by the French mandate in 1939, Nishan Sarkissian entered the Theological Seminary of Antelias in 1946 and graduated six years later. In 1952, he was ordained a celibate priest and renamed Karekin, after the recently deceased Catholicos Karekin I Hovsepiants. He joined the brotherhood of the Armenian Catholicate of Cilicia.

After he defended his doctoral thesis in 1955, he received the degree of “vartabed” (doctor of the Church). He was a faculty member and then served as dean of the seminary. He studied theology for two years at Oxford University. In 1963 he became an aide to Catholicos Khoren I. The same year he was elevated to senior archimandrite and in 1964, consecrated bishop.

In the 1970s, he served in important administrative positions. From 1971-1973 he was Prelate of the Diocese of New Julfa (Iran) and in 1973 he received the rank of archbishop. He was appointed Pontifical Legate of the Eastern Prelacy from 1973-1975 and Prelate from 1975-1977. He left his position in 1977 when he was elected Catholicos Coadjutor of the Catholicate of Cilicia. He served in this position until the death of Catholicos Khoren in 1983, when he became Catholicos Karekin II of the Holy See of Cilicia.

His ecclesiastical, administrative, and intellectual activities, including his ecumenical contacts and his frequent and valuable publications in Armenian, English, and French on theological, Armenological, philosophical, ethical and other subjects, had already earned him a position of importance in the hierarchy of the Armenian Church. He bolstered his activities during his twelve-year tenure as Catholicos (1983-1995). He developed a close relationship with Catholicos of All Armenians, Vazken I (1955-1994).

Upon the death of Catholicos Vazken, Catholicos Karekin II was elected Catholicos of All Armenians in April 1995 and thereafter became known as Karekin I. These were the first years of the second independence of Armenia. The newly elected Catholicos was called to have a central role in the resurgence of the Armenian Church after the collapse of the Soviet Union. However, his health failed him and his pontificate was extremely brief. After a painful battle with cancer, he passed away on June 29, 1999.

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

 

THE TWENTY HUNCHAKIAN GALLOWS (June 15, 1915)

       One of the main episodes of the repression exerted against the Armenian leadership in the initial phase of the Armenian genocide was the case of the Hunchakian Party activists who were hanged in Constantinople in 1915.

        The Social Democratic Hunchakian Party was founded in Geneva in 1887 by a group of Eastern Armenian students. It had pursued revolutionary activities with the aim of the self-defense of Armenians in the Ottoman Empire. After the 20gallows Ottoman Revolution of 1908, it maintained a certain distance from the Young Turk party. The coup d’état of early 1913 that practically concentrated the power in the hands of a triumvirate (Talaat, minister of Interior; Enver, minister of War, and Djemal, minister of Navy) was not well-received by the Hunchakian Party, which was concerned with the safety of Ottoman Armenians. The 7th General Convention of the Party, held in Constanta (Romania) in September 1913, stressed that the dictatorial government of the Young Turks would make impossible that the aim of an independent Armenia (which was the declared aim of the party in its political program) would be accomplished.

        The convention adjourned with two main objectives:

        1. The party would become again a clandestine organization.

        2. It would carry a plan to assassinate the leaders of the Young Turk party.

        An Armenian double-agent, who was also a member of the party and attended the meetings, reported these developments to the Turkish government. The Ottoman Armenian delegates to the convention were arrested as soon as they went back to Constantinople. By the end of 1913, a total of 140 members of the party had been arrested.

        Lengthy mock trials followed, while the prisoners endured terrible conditions in the Turkish prison. Finally, twenty-two members of the party were sentenced to death by hanging. The sentence was carried out for twenty of them (two were fugitives) on June 15, 1915, in the central square of Constantinople, known as Sultan Bayazid Square. As one of the prominent Hunchakian leaders, Paramaz, who was among the sentenced, said before his hanging, “You can only hang our bodies, but not our ideology.” The sacrifice of the Twenty Hunchakian gallows, also known as the “Twenty Hunchakian martyrs,” became an example and inspiration for political action of the following generations.

ST. NERSES THE GREAT AND BISHOP KHAT 

       This Saturday, June 16, the Armenian Church commemorates Catholicos Nerses the Great and Khat the Bishop. Nerses the Great was the father of Catholicos Sahak I. He succeeded two catholicoi whose reigns were unexceptional, and the people were eager to return to the line of their beloved Gregory the Illuminator. Nerses was a student of St. Basil of Caesarea, one of three great Cappadocian Fathers. Nerses’ pontificate was the beginning of a new era. He brought the church closer in service to the people, rather than to royals and nobles. He convened the Council of Ashdishad that resulted in numerous laws on issues related to marriage, worship, and customs. He built many schools, hospitals, and monasteries. He sent monks to preach the Gospel throughout the country. His bold actions resulted in great displeasure by the royal family and in 373 he was reportedly poisoned by the king. His accomplishments for the spiritual and social well-being of the common people earned him the gratitude of the entire nation and the honorific “Great.” 

       Khat the Bishop worked closely with St. Nerses the Great. Like Nerses he had great passion for social issues, especially helping the poor. Nerses entrusted most of the benevolent work of the church to Khat. He is so closely associated with St. Nerses that the church honors them on the same day.

 

By the light of unspeakable grace of your divine knowledge you arose on the land of Armenia, merciful heavenly Father; have compassion on us who have sinned. Saint Nerses, pure in soul, from birth you were chosen to inherit the paternal lot of shepherding righteously and lawfully. You adorned the Church with the laws of truth and established good order within it; through his prayers have mercy on us, O Christ.
(Canon to the Holy Patriarch Nerses the Great from the Liturgical Canons of the Armenian Church)

Posted from Eastern Prelacy’s Weekly E-Newsletter

Prepared by the Armenian National Education Committee (ANEC)

The fourth and final Russo-Turkish war of the nineteenth century (1877-1878) ended with a humiliating defeat for the Ottoman Empire and the signature of the Treaty of San Stefano on March 3, 1878. By this treaty, the Russian Empire tried to settle the Eastern Question and alter the balance of power in the Balkan Peninsula to its own advantage. Article 16 of the treaty established: “As the evacuation by the Russian troops of the territory which they occupy in Armenia, and which is to be restored to Turkey, might give rise to conflicts and complications detrimental to the maintenance of good relations between the two countries, the Sublime Porte engages to carry into effect, without further delay, the improvements and reforms demanded by local requirements in the provinces inhabited by Armenians, and to guarantee their security from Kurds and Circassians.” This meant that the Ottoman Empire agreed to carry reforms in Armenia under the immediate supervision of Russian troops before their evacuation.

Catholicos Nersess Varjabedian

The terms of the treaty, particularly with reference to the Balkans, alarmed the Great Powers, as well as Serbia and Greece. Russia had to agree to the organization of a congress in Berlin, where the terms of the Treaty of San Stefano would be revised. The Congress of Berlin lasted a month. An Armenian delegation was sent by Patriarch of Constantinople, Nerses Varjabedian, to present their case. Since they did not represent any country, the delegation, led by former Patriarch Meguerdich Khrimian (Khrimian Hayrig), was not allowed to participate. On July 13, the Treaty of Berlin was signed to replace the Treaty of San Stefano. Diplomatic maneuvers led by Great Britain succeeded in restoring for Turkey most of what it had lost in the war and San Stefano. Article 61 of the new treaty watered down article 16 in the following way: “The Sublime Porte undertakes to carry out, without further delay, the improvements and reforms demanded by local requirements in the provinces inhabited by the Armenians, and to guarantee their security against the Circassians and Kurds. It will periodically make known the steps taken to this effect to the Powers, who will superintend their application.” It meant that the Ottoman Empire was supposed to carry reforms with no mention of Russian supervising forces; those reforms would be guaranteed by the European powers. Besides, the term “Armenia” had been replaced by “provinces inhabited by the Armenians.”

The Armenian delegation returned with empty hands to Constantinople. Upon his return, Khrimian Hayrig pronounced his famous homily of the Iron Ladle, in which he stated that each power at Berlin had taken a share of the contents of a great soup bowl with an iron ladle, whereas he had only a “paper ladle” (a petition) and thus could bring nothing back to the Armenian people. His sermon marked a turning point in Armenian political consciousness.

The Russo-Turkish war and the Treaty of Berlin marked the internationalization of the Armenian Question. For the next four decades, until the outbreak of World War I, Armenians would claim from the European powers that they forced Turkey to execute the promised reforms. The Turkish government would carry a policy of violence until the ultimate level: genocide.