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The Armenian Weekly; Volume 73, No. 38; Sept. 22, 2007
Commentary and Analysis:
1. The Patriarch as Hostage.
By Khajag Mgrditchian
2. Waste Not
By Garen Yegparian
3. Dreams of Gananch
By Lori Suvajian
4. Beauty for Beauty’s Sake, Art for Art’s Sake
By Simon Beugekian
5. Letters to the Editor
***
1. The Patriarch as Hostage.
By Khajag Mgrditchian
Every so often, the Armenian Patriarch of Constantinople comes out with
statements that echo politics. The ensemble of those statements betrays an
ambiance where the Patriarch is hostage both to threats made by extreme
nationalists and strict directives imposed by the Turkish state.
The Patriarch is not the only hostage of the threatening, undemocratic
demeanor and stance of Turkish society-so is the entire Turkish-Armenian
community (along with recent arrivals from Armenia, working in Turkey).
Equally hostage are the Jewish, Greek, Arab, Kurdish and Assyrian minorities
and the Turkish progressive intellectual class of Turkey, threatened by the
anti-human rights Article 301 of the Penal Code and the menace of the
extreme chauvinists.
Proof positive of this are the assassination of Hrant Dink, the persecution
of Taner Akcam, Ragip Zarakolu, Orhan Pamuk, Halil Berktay, Elif Shafak,
Fethiye Cetin, Baskin Oran and many, many others. Even the Kurdish members
of parliament, duly elected by the people and enjoying immunity, are not
free from these threats. Further proof of this menace is the ADL’s
claim-given as reason for its denial of the Armenian genocide-of a potential
threat to the safety of the 20,000-strong Jewish community of Turkey.
Therefore, this obvious hostage status totally dismisses the validity of all
sorts of pro-Turkish statements, because it exists with the visible
acquiescence and instructions of the Turkish state under the pressure of
extremist groups.
Nevertheless, as long as the captive Patriarch does not choose the option of
keeping silent, it is worth answering to the opinions expressed in his
statements, particularly when, moving beyond verbal declarations, he visits
the United States for the second time in the last six months, to speak of
the "inappropriateness" of the recognition of the Armenian genocide by the
U.S. Congress.
Recently, in an interview granted to the newspaper "Zaman" (which would have
been best to avoid), the Patriarch expresses negative feelings towards the
recognition of the Armenian genocide by Congress. According to him, that
resolution "restrains relations between the Turkish people and Turkish
Armenians and between Turkey and Armenia."
One must remind the good Patriarch and-through him-those who force him to
make these statements, that the price to avoid a strain in relations between
the Turkish people and Turkish Armenians is not the denial of evidence; the
truth is, only Turkish willingness to deal with the dark pages of its
history can help the improvement of those relations. The most convincing
proof of this fact is the normalization of German-Jewish relations after
Germany accepted responsibility for the dark events of World War II. Not the
Patriarch, neither his captors, the Turkish authorities, nor Jewish
organizations using the excuse of the threatened security of their community
in Turkey, can convince us that German-Jewish relations would have been
better today if Germany had denied the proof of the Holocaust.
In that very same interview, the Patriarch goes on to say: "We live with our
Turkish friends every day. The resolution will have a freezing effect on our
relations." One must remind the esteemed Patriarch that the hatred against
Armenians in Turkey does not get its impetus from the resolution of
recognition, but from past and present policies of denial of ethnic
identities that lead to forced Turkification, the rewriting of history by
so-called historians, and the encouragement of elements indoctrinated with
extreme, chauvinistic ideologies.
The Patriarch’s insistence that "the Armenian diaspora is not interested in
the feelings of Turkish Armenians" is totally baseless, for there is not a
single political, religious, cultural, or other organization or individual
in the Armenian diaspora that would minimize the importance of the issues
concerning Turkish-Armenians, whose fate is of the utmost concern to all
Armenians-with no illusions, however, that the improvement of their present
status depends on the deactivation of the pursuit for genocide recognition.
The other appalling statement made by Patriarch Mesrob is the following: "We
have momentous problems from the past, but the government of the Turkish
Republic should not be blamed for those past events." And when the Patriarch
does not specify who is to blame, we must presume that his approach is to
"forget and quit." Clearly, the Turkish authorities force the Patriarch to
assist them in their present policy of shirking responsibility.
And finally, one must remind the good Patriarch that all rationales for
blaming present-day Turkey remain irrefutable, not only because by all
moral, historical and legal aspects modern Turkey remains the legitimate
heir of the state that committed the genocide and retains the appropriated
patrimony of the Armenians, but also because it maintains and continues to
follow the genocidal policy of attempted annihilation of a nation’s historic
and cultural identity as an ongoing guideline.
In that same interview, and in answer to the question "Doesn’t your
religious rank mean anything to them (diasporan Armenians)?" the good
Patriarch answers: "It seems, that it does not."
The Patriarch’s impression is not because Armenians do not know how to show
proper respect for their clergy, but because both Armenians and
non-Armenians know that in this case the Armenian clergyman has been held
hostage to Turkey’s autocratic pressures.
Translated by Tatul Sonentz.
—————————————– ————————————————– –
2. Waste Not
By Garen Yegparian
September 11 was a good day for reading the L.A. Times. One interesting item
was about the "freegan" movement-combine "free" and "vegan"-"the key to a
free lunch."
It’s no longer just vegan, but the underlying principle of non-waste is
important. (something’s wrong with this sentence) Freegans currently exist
on the periphery of society. They’ll scavenge food, clothing, furniture,
etc. from various "trash" deposit sites-supermarkets, restaurants, etc. This
is clearly no way to live for the majority of the population. But, the U.S.
creates 245 million tons of waste annually. That’s 490,000,000,000 pounds
(divide this by your weight to discover how many of you get buried or
incinerated annually) or 817,000 pounds per person. Of this, 12 percent, or
29.4 million tons, is food. Remember, this is after freegans and other
dumpster divers have done their picking.
In more traditional, agrarian societies, much of this would become compost,
dog food or pig slop. Not here. So we have this ridiculous situation of
radical profligacy.
What’s worse is that Armenians are gradually going down the same road.
Currently, the "don’t waste," especially food, mantra is still strong among
us. You don’t survive genocide without having (or developing) that ethic.
Plus, to some degree we’re still, as a community, closer to the land and
food production. We have not become so urbanized as to face the situation
that children don’t know that fruit comes from trees.
The pressures driving us towards foolishness are strong though. We have
nouveau riche-ism: "I want to show that I can afford to waste." The
consumerism driving American society also plays into this diseased state of
mind. In earlier times, the grand feasts featured at our weddings were
probably a bit less grand, but more importantly, the leftovers were eaten,
not wasted, for days after the wedding.
Then we have the overly cautious, dainty, prissy, hypersensitive approach to
food. "Oh my gosh, the cheese got left out and got moldy, let’s throw it
away!" Huh? What do these people think cheese is? It’s rotten milk. Get over
it. Scrape off the mold, enjoy the rest.
Let’s put things in perspective. I had read about some Amazonian tribe that
hunts a particular porcine creature. It is a days-long process. The ones
they kill are nailed high up in trees to keep them from other forest
critters, then retrieved on the way back to their settlement. Meanwhile,
they ferment, but are happily eaten with no ill effect. The human digestive
system is a wondrous thing. It can handle much more than we usually throw at
it through our "civilized" diets. Let’s not contribute to the destruction of
our planet’s life support systems under the guise of health and cleanliness.
Remember that the food we eat is produced at a great cost to Earth’s
biosphere. Think of the pesticides, herbicides and animal dung that pollute
our soil, water and air during this production. A modicum of restraint in
what we eat and drink has a big impact.
Let’s set a positive example as a community that has known deprivation,
survived and developed the wisdom not to waste.
——————————————- ————————————————
3. Dreams of Gananch
By Lori Suvajian
I had never fantasized about the color green until I went to Armenia. To
think that a country could induce cravings for a color was absurd to me, yet
>From my first day in Yerevan I realized how much I had back in the States.
Here in America, we take trees for granted. We breathe their air and use
their shade without acknowledging their importance, without realizing that
some were planted for a reason. As a 17-year-old teenager, I had always
assumed that trees grew everywhere, that they required no care, and that
they generally weren’t a big deal. They say you don’t know what you have
until it’s gone, and before my trip, I had always been reluctant to
recognize the truth in that cliché. Getting off the plane was literally the
first step of my wake-up call: Things cannot happen without action, and if I
missed the color green, it was my obligation to help bring it back. Hence
came my involvement with the Armenia Tree Project (ATP).
The ATP is a non-profit organization with bases in Watertown, Mass., as well
as Yerevan, that works for the reforestation of Armenia’s environmentally
devastated areas. Factors such as the fall of the Soviet Union, the
devastating 1988 earthquake, and the war with Azerbaijan have caused fuel
shortages in the country, leading to major deforestation. ATP plants trees
and shrubs throughout the country, in both rural areas and urban locations,
with the hope of reviving Armenia’s damaged environment. The Project
understands that although our planet is experiencing a global environmental
crisis, Armenia is in especially bad condition and needs our immediate help.
Now that I’ve visited the country myself, I’m beginning to understand that,
too.
Like many great charitable organizations, ATP’s goals are simple yet
challenging to achieve. Its top priority is improving Armenia’s environment.
Basically, the more trees, the better. Trees attract moisture, so as the
forests disappear, it rains less frequently, making the country increasingly
hot and dry. Trust me, the temperature is high enough already. Pollution is
a major issue in Armenia, and without trees, there is less fresh air to keep
people healthy. With the constant piles of trash I saw on the side of the
road, Armenia needs all the help it can get with keeping the country clean.
Finally, the trees help support the ecosystems of local flora and fauna,
which is important if we want birds to sing and poppies to grow. Overall,
the trees are a critical part of the country’s survival, and if we do not
act now, Armenia will turn to dust in front of our eyes.
In Armenia, I met with Anahit Gharibyan, the Project’s Community Tree
Planting manager, who would act as my guide to some of ATP’s planting sites.
We visited Andranik Park, only recently transformed into an urban oasis by
the Project. The park, once tan, dry and totally uninviting, is now a cool
refuge for city dwellers. I saw a group of chess players huddled beneath the
shade, and appreciated the practical impact the Project has had on people’s
daily lives. Across the street was a local church where the Project had just
begun planting. The young saplings, lined up like soldiers, were beautiful
in the promise they held: Soon, they too would grow to protect people from
the scorching sun.
Next we visited the Karin nursery just outside of the capital, where the
trees I had just seen at the park originated. Approaching the nursery,
Anahit and I drove down a bumpy dirt road with modest houses on either side.
The road was like countless others I had seen before my trip, except that it
was uniquely beautified by the presence of trees. The nursery was located in
a neighborhood of refugees from the Nagorno-Karabakh conflict. Along with
improving the surrounding landscape, ATP helps provide these families, along
with other poverty-stricken inhabitants throughout the country, with homes
and jobs.
Arriving at the nursery was literally a breath of fresh air. Samvel
Ghandilyan, the Nursery Program manager, guided me through rows of trees and
shrubs, which included everything from apricot saplings to rose bushes. The
plants, ranging from young seedlings to trees as tall as my shoulder, were
waiting to be relocated. As I walked through the rows of green, I felt as if
the trees themselves were anxious to start their new lives outside of the
nursery. But once they are effectively set free into the wild it takes
continuous care from ATP and local staff to keep them alive and healthy-and
this, of course, takes money.
Luckily, it only takes $15 to sponsor a tree. For less that 20 bucks, a
person can buy a seed and ensure that it receives enough care to stay
healthy. Donation options are available on ATP’s website,
, or by calling its main number, (617) 926-8733, for more
information.
Reading about global warming in a textbook is not the same as feeling its
effect on your red, peeling skin. Learning the percentage decrease of
Armenia’s forests is not the same as driving across endless dusty hills,
scanning the landscape for a patch of trees. When I was in Armenia, the
reality was in my face; I could not hide. Needless to say, it is difficult
to convey the severity of our homeland’s problem through a newspaper
article, but I must try, I must do something. I hope my words will break
down the walls of apathy, of denial, and allow people to realize that we are
all responsible, and that we all should, and more importantly can, help.
There is a problem. This is how we can fix it. This is how we can keep
Armenia alive.
——————————————- ———————————————-
4. Beauty for Beauty’s Sake, Art for Art’s Sake
By Simon Beugekian
Am I the only one who is extremely disturbed by a three- or four-year-old
child singing "Miyain Zenkov Ga Hayots Prgoutyun" (Only the gun can bring
salvage to Armenians)? Or by a sweet, eight-year-old girl pumping her fist
in the air as she sings about killing and mutilating the enemy?
Disturbing, right? Yeah. It scares me to see children, Armenian children,
sing songs like this without any understanding of what they are
uttering-slogans of a very questionable nature (I don’t know about you, but
I for one believe that ways other than the gun can bring us salvation.)
Now, I have no problem with Armenian revolutionary songs. Whoever wants to
sing them should sing them. But one has to admit that it’s truly bizarre to
hear children who don’t even understand the concept of death singing about
how violence is the only way to gain national rights.
This phenomenon brings us face-to-face with one of the most important yet
under-reported facets of Armenian daily life. Armenians went through the
20th century missing out on virtually every new artistic endeavor or genre.
The reasons are understandable. What I don’t understand is why we still have
the same mentality. For Armenians who had to struggle to survive, art was,
and is, just another tool for survival. A high percentage of our "modern"
songs, dances, novels, sculptures and paintings deal with the basic issue of
Armenian survival, and convey a clear political and ideological message.
It wasn’t always so. A keen observer will notice that Armenian art created
before the genocide actually tended to be more-and not less-diverse than
modern Armenian art. Take pre-genocide Armenian folk dancing, for example.
Of course it dealt with political and social issues, but it did so in a much
more personal way. Nowadays, every single Armenian dance troupe seems to
feel obligated to wave a tricolor flag during a wildly rambunctious dance
routine symbolizing the "revival" of the Armenian nation or some other such
trite idea. Older dances are much more subtle, much more, well, poignant. A
few beautiful girls dancing to a sad Armenian tune say a lot more with a
flick of their wrist than the tricolor flag on the stage trying to evoke
blind nationalism.
Before the genocide, Armenian songs talked about love, about loss, about
dark eyes. Sayat Nova and the other ashoughs (troubadours) roamed our
nation, creating a whole new genre of music, which is similar to modern-day
hip-hop in more ways than one: improvisation, lyrical battles, inclusion of
the singer’s name and character in the song… Is it sounding more and more
like Eminem and 50 Cent? After the genocide, our art became limited to
lamentations or to boiling, seething anger.
This change raises the most basic, most fundamental question about art: What
is it? What purpose does it serve, if any? Is art there to educate the
younger generation? Is it there to indoctrinate the youth? Is it there to
keep the culture alive? Or is it there just to be there, beauty for beauty’s
sake, like a flower?
This discussion has been raging on forever. There are many who would argue
that art is futile, unnecessary, pointless unless it "teaches something,"
unless it makes some sort of socio-political commentary. Especially in the
context of the Armenian experience, this theory is more than understandable.
Armenians have used virtually everything at their disposal to survive, and
they can’t be blamed for it. Many Armenians don’t believe in God, but will
argue that the Armenian Church is an essential institution in Armenian life
because it "keeps communities together." The same logic has been applied to
art. Diasporan communities living outside of their homeland, clinging
desperately to their identity and trying to teach their kids to be Armenian,
perhaps had no other choice-They had to use art to their advantage, and the
artistic community yielded. By the 1980s and 1990s, and even today, most
Armenian youth could easily recite half a dozen Karnig Sarkissian songs. But
don’t ask them about Komitas Vartabed or Sayat Nova. Not that there’s
anything wrong with Karnig Sarkissian’s music. But it’s easy to see the
difference between Sarkissian-utilitarian, pragmatic-and Komitas. Sarkissian’s
music makes people want to get up and punch a Turk in the face. Komitas
Vartabed’s music, on the other hand, is wholly artistic. Even when the two
types of music intersect, and allude to the same historical event,
revolutionary music approaches such events with a collective sense of anger
and resentment. Komitas’ music approaches the same tragic event with a
personal sense of loss and suffering. The difference is between saying,
"They took it away from us, we want it back," and "She weeped as she lost
what she loved, and longs for it again." Which one is more beautiful? And
which would you use at a political gathering?
Armenian parents may have encouraged their children to listen to Komitas,
but for about three quarters of a century, most Armenian children were
raised with the same kind of music, same kind of art. I remember living in
Beirut, Lebanon, as a young boy, and even I resented Armenians who listened
to anything other than revolutionary songs. The community had already imbued
in me a philosophy about art, and I saw music as just another tool for the
survival and advancement of our culture.
This is an instinctive response for most communities. They can’t be blamed
for that. But my contention lies more with the present; I believe the time
has come for Armenians to embrace art as art, not as a-and let’s not
sugarcoat words here-propaganda tool, not to instill a certain kind of
ideology in the youth, for better or worse. We no longer have to fight for
our survival. We no longer have to struggle for our daily bread. And we
actually have a Republic of Armenia that at least for now ensures the
survival of "Armenian-ness."
An interesting phenomenon has been System of a Down (SOAD). Here was a band,
a metal band, that garnered a large following among the American and
European metal scenes, and it was being welcomed by the Armenian community.
But let’s not pat ourselves on the back. The acceptance of SOAD by the
Armenian community, while greatly commendable, showed that the Armenian
community, really, is only willing to accept alternative Armenian artists
who are politically active in promoting Armenian causes. I remember
reviewing a great glam rock/hard rock band-made up of Armenian
brothers-called Mardo about two years ago. They had just released their
second album, and they still had almost no exposure in the Armenian
community. My review was published in the Weekly and even in the Asbarez.
Still, almost no interest in the band. Two years later, I doubt any of us
remember the name Mardo. Why? Why couldn’t we support these Armenian
rockers, who as Armenian artists could have made us proud and could have
provided us with beautiful music? I don’t know for sure, but I have a
feeling that Mardo and dozens of other Armenian bands are rejected by the
community simply because they don’t go promote the Armenian Cause.
But since when is a musician a politician?
Let’s open the doors to the countless Armenian artists who want to do
something other than play the same old dumbeg every Saturday night, at the
same AYF dances where people still sing those songs from the ’70s that seem
just a tad out-dated. The U.S. produces rap, death metal, reggae, jazz,
blues, absurdist theater, expressionistic paintings, Kafka-esque novels and
modern, incomprehensible dancing. Yet, even though these genres are all
different and have nothing inherently "American" about them, they are
presented as models of "American" art because the artists themselves are
American-and thus, in their art, will inevitably reflect the American
condition. The same thing can be said of most Western nations, and even a
host of eastern nations such as China, Japan, Russia, and many others. Ever
heard of Japanese goth metal? It’s one of the most popular genres of music
in Japan. Or Israeli rappers? There’s a ton of them.
My point is that art is not national property. Art is much more basic, much
more human, than nationality or ethnicity. Art is art. We are still buried
in the mindset that Armenian art has to be as Armenian as all the other
Armenian art produced up to this time. We leave no room for change, no room
for innovation, for creativity. And those Armenian artists who try to be
innovative, creative? We punish them by isolating them unless they do
something for us, unless they support our causes. Things have begun to
change slowly, especially in Armenia where lately jazz and blues have made a
comeback. But why can’t we have Armenian absurdist theater? Why can’t we
have Armenian heavy metal? Why do we laugh and snicker every time we hear an
Armenian trying to rap? Is our Armenian folk music any better than these
other forms of music? Absolutely not. It’s all art-art for art’s sake, not
art for propaganda. Take a look around the world and you’ll realize that the
freest, most prosperous nations are those who embrace all forms of art
equally. Take Great Britain, for example. The land of Shakespeare-and the
land of Iron Maiden. And to be honest, you see more British flags waving
during Iron Maiden concerts than you see during Shakespearean plays…
One final note. The older generation, our seniors, complain endlessly that
we are not involved enough in Armenian culture. Well, this is why many
Armenian youth aren’t involved in Armenian culture-because it offers nothing
new, because we have heard all those Karnig Sarkissian songs a thousand
times, and we don’t really want to hear them again when Nersik Ispirian
sings them. It’s the same song, just with a more nasal voice. We also don’t
want to hear another philharmonic band perform "Sardarabad." There’s nothing
wrong with these performances, of course, but they do get a bit old, don’t
they? Roaming the streets of Boston during one night would provide me with
more artistic diversity than a full month of Armenian events. It’s time to
change this.
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5. Letters to the Editor
Foxman’s Rhetoric ‘Counterproductive’
Dear Editor,
Not the least bit impressed by Abe Foxman’s startlingly new revelation about
the historical veracity of the Armenian henocide, I am appalled and dismayed
over the ADL’s unconscionable tenacity in remaining complicit in Turkey’s
campaign of denial. Continuing to fervently lobby against House Resolution
106 recognizing this crime against humanity is indeed tantamount to its
denial and does not absolve the ADL from their moral imperative to condemn
intolerance and counter hatred.
Aiding and abetting Turkey in their immoral attempts to sweep the facts of
the Armenian genocide under the carpet by making token gestures in America
to a close Turkish ally is an ill-advised strategy of fence sitting that
will elicit nothing more than the scrutiny and ire of an ever more cognizant
public. The ADL’s feeble contention against endorsing H.R.106 is complete
hogwash and surely counterproductive to lawful efforts at promoting
recognition, seeking reparations and then facilitating reconciliation for
this most perverse injustice.
For Israel to doggedly defend genocide-denying regimes like Turkey while
chastising the Iranian regime’s similarly outlandish campaign of Holocaust
denial is the epitome of hypocrisy. The ADL’s unjustifiable resistance to
H.R.106 is as ludicrous and as sinister as Mahmoud Ahmadinejad’s shameful
denial of the Holocaust.
Miran G. Ternamian
Toronto, Ontario
***
Outpouring of Support from the Jewish Community
Dear Editor,
The controversy surrounding the ADL’s denial of the Armenian genocide and
their decade and a half long campaign, on behalf of the Turkish government,
to oppose the congressional affirmation of the mentioned genocide is only
beginning to echo nationally. All Armenian-Americans regardless of
geographic location and political and religious affiliation are outraged by
the recent uncovering of the ADL’s duplicitous behavior on this human rights
issue; their Aug. 21 "acknowledgment" letter, where they speak of the
consequences of the actions of the Ottoman Empire being tantamount to
genocide; and their letter of apology addressed to the Turkish Prime
Minister on Aug. 23 expressing "regret for any pain we have caused you and
the Turkish people in these past few days."
The ADL national brass and their hired spin master, Regan Communications,
are fully aware of the 1948 UN Genocide Convention, where "intent" and not
"consequence" is the key word to define an act of genocide. So, their Aug.
21 about face letter is nothing more than a cleverly dressed up genocide
denial statement. Also, the decision of the ADL leadership to apologize to
the Turkish Prime minister, instead of apologizing to Armenians and all
others who bear the scars of this crime against humanity, is further proof
that the ADL national leadership is only interested in damage control and
not "secure[ing] justice and fair treatment to all citizens alike and to put
an end forever to unjust and unfair discrimination against and ridicule of
any sect or body of citizens," as stated in the ADL’s mission.
While this issue started from Watertown, Mass., it has quickly spread within
New England and is well on its way to becoming a national issue.
Armenian-Americans everywhere are truly touched and encouraged by the
outpouring of support from Jewish-American and other communities across the
country and are working as a united front to end the vicious cycle of
genocide, with denial as its final stage. Dr. Martin Luther King, Jr. once
said, "Man’s inhumanity to man is not only perpetrated by the vitriolic
actions of those who are bad. It is also perpetrated by the vitiating
inaction of those who are good."
Ara Nazarian
Brighton, Mass.
***
Foxman and Ahmadinejad
Dear Editor,
What does Abraham Foxman’s ADL have in common with Ahmadinejad’s Iran?
Both are genocide deniers.
Genocide denial is the worst type of hate crime. Denial not only murders the
memories of the horrors and that of the victims, it murders the victims
twice.
We were and continue to be intensely offended by Mahmoud Ahmadinejad, the
President of Iran, for his publicly denying the Holocaust last November
2006.
We are similarly deeply offended by Foxman’s ADL for publicly denying the
Armenian genocide and actively working against Congressional affirmation of
it.
Foxman uses the same Turkish denial line calling the Armenian genocide a
"consequence" of World War I and describes it as "tantamount to genocide."
This is in breach of Article II of the UN Genocide Treaty of 1948, which
uses the word "intent" and not "consequence."
ADL board members playing delay tactics are asking-in bad faith-human rights
groups to wait until November, hoping that the issue dissipates.
To wait would buy the ADL additional time to lobby on behalf of the Turkish
government to defeat Congressional affirmation of the Armenian genocide.
Corrupt and morally bankrupt, the ADL has lost its authority to lecture on
human rights.
Human rights groups are severing links with the ADL-Exposed for trading its
human rights agenda with that of a bizarre foreign policy agenda-refusing to
be in the same boat as that of another high profile genocide denier,
Ahmadinejad.
The ADL was founded in 1913. The Armenian genocide started in 1915. The ADL
has had 92 years to acknowledge it.
Turkey is guilty of genocide. The ADL is guilty of denial.
Berge Jololian
Cambridge, Mass.
***
A Few Suggestions for Future AYF Olympics
Dear Editor,
I would like to commend the entire New Jersey community for hosting a
magnificent AYF Olympics and keeping the tradition sterile in this 74th
year.
As someone who has covered this extravaganza for 39 years, I have taken a
personal interest in the games and the athletes who devote their time and
energy to such wholesome competition.
To label it the ultimate fraternity in our midst would not be a stretch. As
organizations, we search for ways to make even better the best it can be.
Therefore, I’d like to propose a few suggestions I feel will greatly enhance
the overall caliber of these Olympics.
· I feel it should be mandatory for athletes to be attired properly on the
field, namely, uniforms that reflect their chapter logo. I noticed one
athlete with a Watertown jersey winning a distance event. He was from New
Jersey.
· Programs should be distributed to spectators entering the games, listing
athletes with their numbers and chapters, thus making it easier to follow
the competition. Also included could be a timetable of every event.
· Other than coaches, officials, athletes and media personnel, no others
should be allowed on the field during competition. This can be extremely
annoying to athletes in the heat of competition.
· In what was a former perk, any athlete participating in three events
should be given free admission to the Sunday Olympics Ball. This might
entice greater multiple participation.
· Lower the mandatory age from 17 back to 16, due to college restrictions.
That extra year of eligibility could also mean the difference between
eclipsing the point total or not. I always enjoyed watching some 16-year-old
junior graduate making a big splash in the senior games in the same given
year.
· Once again, more harsh discipline should be imposed at the hotel,
especially among the younger attendees, many of whom are left unattended and
continue to display rude conduct. A security guard on every floor this year
assuaged the difficulty somewhat but the problem was still obvious.
· Consideration toward future kings and queens should be given to
communities like Lowell and Granite City, who may not have the resources and
manpower to host an Olympics. Many fine athletes emerged from these outlying
regions who may never get the proper recognition due to demographics.
These are but a few thoughts that cross my mind as we enter an anniversary
year in Detroit next Labor Day. My congratulations to the AYF and Governing
Body for all that’s done in making the Olympics such a vibrant success all
these years.
Tom Vartabedian
Haverhill, Mass.
From: Emil Lazarian | Ararat NewsPress
