Month: October 2019

PICO RIVERA, Calif.,—As an ancient nation with a continuous existence of thousands of years, Armenians have deep-rooted customs and traditions. Every region of the Armenian homeland has had its own unique set of cuisines, beliefs, costumes, dialects, songs, dances, as well as behavioral and physical characteristics. During the Armenian Genocide, massacres and displacement destroyed not only human lives, but also much of the rich variety that formed aggregate Armenian culture.

When Armenians meet each other for the first time, one of the first questions is usually “Oordeghen es? Sassountzee? Mshetzee? Gharabaghtzee? Vanetzee?” – single words of belonging used to identify origin-places on a map, yet also snippets encapsulating individual parts of an entire nation’s collective cultural identity.

As a result, of the Hamidian massacres and genocide, large Armenian communities formed in the United States in cities such as Boston, Chicago, and Detroit. Often, until World War II, such communities were composed of by people originating from the same village or town in the Western Armenian homeland. With the exception of Fresno, this phenomenon seems to be limited to the east coast. The west coast community, namely the Los Angeles area, is much more blended and homogenized.

Many find rediscovering some of the distinctive regional, sub-cultural features a joyous experience.

Unique beliefs and superstitions developed in Sassoun about the significance of certain animals. A dog’s mournful gaze or monotone whining meant that a house would soon be stricken by tragedy or death. Sassountzees believed that the spirit which strangled infants was kept at bay by dogs. Consequently, if newborns died in infancy, parents would name the next child after a dog.

Meanwhile, cats were considered to be Christ’s tasdmalns (“purifiers”). Therefore, killing a cat was considered a major sin, which could only be absolved if the sinner slaughtered an animal outside of a church. People feared following cats at night, believing they led people to their graves, where they would transform into skeletons and strangle their unsuspecting victims. A cat walking out of the house and eating grass outside foretold a drought and bad harvest.

In Ourfa, the game of Top Degenegi was played centuries before the origins of baseball. A thick bat and a ball were needed, the latter usually made using bits of rag tied together with colorful string. Two teams formed and stood at a distance from each other. As in baseball, one team pitched, the other batted. A batter had to hit the ball back in the direction of the pitching team, which tried to catch the ball before it hit the ground.

A grandmother from Yozgat might have mentioned the festivals and ceremonies given great importance, celebrated with great splendor, and having unique characteristics that differed by specific location. Agamor (New Year / Gaghant) was a pre-Christian festival, and a superstition-turned-tradition. It held that the rest of the year would continue based on how this particular day started off. For this reason, Yozgatsis tried to spend the day in joy and abundance.

They made numerous pastries in the shape of tools used to carry out the work of the village economy, among them the khop (ploughshare) and madj (plough handle). Made with unleavened flour, dough without salt and oil was made into round or crescent-shaped, bread-like cakes. The woman making these pastries would secretly place, without fail, a coin in one of them. On New Year’s Day, the person finding the coin was considered lucky. Yozgattzees called these pastries bak-has (fasting bread) instead of oodik-has (bread eaten on ordinary days).

Are you looking for a way you can get more in touch with these vibrant cultural aspects of our ancestral Armenian heritage? Come to the Armenian Genealogy Conference to learn how to trace your family tree in order to gain more insight into your lineage! It’s being held on the west coast for the first time, on November 15 at Armenian Mesrobian School. Learn the tips and tricks to finding previously unknown information about your family tree, the ins and outs of DNA testing to locate living relatives, the various resources available, and more!

The conference is being organized by the Western Armenia Committee and scheduled for November 15 and 16 in Montebello, CA hosted by Armenian Mesrobian School. Details and registration can be found online. ARF Dro Gomideh of Montebello, Hamazkayin, Houshamadyan.org, NAASR, and Project Save are co-sponsors of the conference.

The Western Armenia Committee is dedicated to the reestablishment of Armenians’ connection with their ancestral homeland through cultural, educational, and observational opportunities.

Arpa (Los Angeles) and Pomegranate (Toronto) Film Festivals have slated Ani Hovannisian’s new documentary “The Hidden Map” for their 2019 festivals in November. Prior to any public screenings, “The Hidden Map” has been recognized with an ImpactDOCS award in an esteemed international documentary film competition.

A broadcast journalist by education and training, Hovannisian directed and produced numerous true human-interest stories for television and other international audiences before setting out to make her first film. “The Hidden Map” was conceived when Ani, traveling through historic Western Armenia with her father, historian Richard G. Hovannisian, and a small group led by Armen Aroyan, had a chance encounter with an enigmatic Scottish explorer, Steven Sim. Camera always in hand, Ani began following the steps of the solitary explorer and learned that he had been documenting the relics of the lost Armenian past for 30 years. Though he had always traveled alone, almost invisibly, Sim agreed to set out together.

The Armenian and Scotsman trek through the layered landscape, digging beneath the surface of modern-day Turkey to uncover the crumbled remnants and buried stories of the forbidden past. He is consumed with finding and giving voice to the ruins before they disappear entirely. She is determined to come face to face with the ominous past, lifting long-silenced stories out of oblivion and people out of shadows as she reaches for home. Together, they reveal “The Hidden Map.”

Active in the American-Armenian community since her youth, Ani Hovannisian Kevorkian was an anchor and reporter at TeleNayiri and Horizon Armenian Television in Los Angeles for more than a decade. She has traveled to present-day Armenia since childhood, and seven years ago, rooted in the stories of her genocide-survivor grandparents and their entire generation, and shaped by the lifelong dedication of her own parents, Ani embarked on the first of several journeys into the historic Armenian homeland, where she continues to document living history through the stories of the land and the people.

Hovannisian will be a panelist on Saturday during the Armenian National Committee of America-Western Region’s Grassroots Conference, where she will present the trailer for “The Hidden Map,” and  address the notion that despite experiencing massive losses–human, cultural, territorial–Armenians still have a living history and connections to the land.

“The Hidden Map” will be featured at the Arpa Film Festival at the historic American Legion Theater in Hollywood on Saturday, November 9 at 3:15 p.m.

Hovannisian’s film will be shown at the Pomegranate Film Festival in Toronto on Sunday, November 17 at 1 p.m. followed by a discussion with the filmmaker.

Festival and film information for Arpa and Toronto film festivals are available online.

BY CATHERINE YESAYAN

Stockholm, the capital of Sweden, may not be on the list of places that you’d like to visit, but it ought to be. I, for one, fell in love with the city.Sweden, by population and territory, is the largest country in Scandinavia, and maybe the friendliest. Before my visit to Sweden, the first thing that came to my mind was the deep cold, with long winter days. However, after finally visiting Stockholm, I have an entirely different perspective.

Stockholm, where I arrived by bus from Copenhagen, was my last stop in Europe before I flew to Armenia. I had communicated, by email, with a few people in Sweden who are involved with the Armenian community there.

Before I proceed with my report, I’d like to say a quick word about the relationship between Swedes and Armenians. In the annals of history, the first documented encounters of Swedes with Armenians trace back to the 10th century, when the Vikings established trade routes along the Volga and Dnipro rivers through Russia, towards the Black Sea. They traded goods from the Far East along the Silk Road, thus passing through Armenia towards the coast of the Black Sea.

However, there’s no mention of an Armenian presence in Sweden before the 18th century. In 1714, Swedish King Charles XII brought a trade delegation to Sweden from the Ottoman Empire, including some Armenian financiers and merchants. A deeper search reveals a reference to two other Armenians. One is Constantine d’Ohsson, who, as a young man, arrived in Sweden from Constantinople in 1797. He graduated from Uppsala University and became a highly successful Swedish diplomat. Another person of interest is Ohan Demirgian, who was a page at Charles XV’s court in Stockholm in the 1860s.

The main immigration of Armenians to Sweden began in the 1970s, in different waves. During the 70s and 80s, it was Armenians from Lebanon and Iran. And, more recently, in large numbers, are Armenians from Syria. Today, the number of Armenians in Sweden is estimated to be around 12,000.

Before arriving to Stockholm, I had connected with Vahagn Avedian, the spokesperson of the Union of the Armenian Associations in Sweden. I had briefly spoken to him through an email. Vahagn introduced me to Aram Yanekian, who kindly offered to pick me up from the bus station. It was the warmest welcome I could have expected. Aram, who serves as the chair of the Hye Taad, drove me to where I was staying, about 25 minutes away. He had just returned from Armenia where he, with 46 other Armenians from different countries, had ascended Mt. Ararat.

As we drove to my place, he shared the details of his journey to the top of the mountain. With much excitement, he detailed his trip. “We hit the road in the wee hours of early morning from Yerevan. The bus ride took 16 hours to cross the borders of Georgia, and then Turkey, to arrive to the city of Bayazit, where we spent the night prior to our hike.” He explained that the reason it took 16 hours was because, on the way there, they had stopped to visit the ruins of the ancient city of Ani. Then, they had a stop at the city of Kars. He shared with me his emotions of visiting the historic Armenian settlements and the ascent of Mt. Ararat. I felt a true closeness with him, as if I knew him from before. His cheery attitude was infectious.

The next day, for lunch, I met Vahagn. He, like Aram, was incredibly friendly. They both made me feel very much at home. Vahagn, as a young boy, was sent to stay with his uncle in Sweden after the Islamic Revolution. Two years later, in 1989, his parents joined him in Iran. Today, he lives in Uppsala with his wife and two boys. As we ate, Vahagn gave me a run down about the dissemination of Armenians and the available organizations in different cities. The Armenians are spread out in couple of major cities: Stockholm, Uppsala, Södertälje, Västerås, Örebro and Göterborg (Gothenburg).

In the 1980s and 90s, due to the Islamic Revolution, there was a surge of Armenians from Iran to Sweden. Most of those individuals settled in Uppsala, a city about an hour away to the north of Stockholm. Over the last 20 years, the number of Armenians in Uppsala has diminished. The decrease is due to a large number of Armenians, mostly from Iran, who have left Sweden to settle in the United States. Today, the population of Armenians in Uppsala is only 1,000.

On my last day in Stockholm, I took the train to visit Uppsala. Alenoosh, the President of the Raffi Cultural Center in Uppsala, had contacted me a day earlier and had invited me to visit there. I received another warm welcome. Alenoosh, her son, and two other friends, greeted me at the train station. They took me to a nearby Trattoria – an Italian restaurant – which was owned by two Armenian brothers, Alex and Hovo. In that very Italian setting, we had a very Italian dinner – pizza! Alex and Hovo also have a second restaurant on the other side of Uppsala, which, on September 21, will host the banquet arranged by the Raffi Center on the anniversary of the Armenian Independence Day from the Soviet Union.

Alenoosh explained that the center was very active during the 90s. They had a cultural group and Saturday Armenian language school with 50 kids. But, as the community shrunk, their activities have changed course. In order to bring the community together, and not lose contact with the families, Alenoosh and her board have made plans to generate many interesting events throughout the year to draw the participation of young and old alike. In month of May, for the celebration of Christ’s ascension, they arranged a picnic next to a lake. The Ascension Day in Armenian is called “Hampartsoum” and it is one of the most beloved Armenian traditional events. It is celebrated outdoors with special songs and games. In addition of the celebration of the Independence Day, they’re going to have wine tasting, group painting, and will celebrate Christmas and the New Year.

It was Vahagn who had asked Alenoosh to contact me. I truly enjoyed my visit to Uppsala and my time with them. Later, Alenoosh and her son took me back to the train station, where I took the 8:24 p.m. train back to Stockholm.

Södertäljes is about half an hour away from the center of Stockholm. Today, it has the most concentrated population of Armenians, about 4,000. In the recent years, it is estimated that approximately 3,000 Syrian Armenians have moved to Södertälje. Most are from Kamshli, a city in Syria, near the borders of Turkey and Iraq.

On Friday evening, around 7 p.m., Aram took me to the Armenian “Acoumb” – the Armenian Center of Södertälje – named Sardarbad, after the decisive Armenian victory where they repelled the Ottoman forces and could establish the First Republic of Armenia in 1918. The Sardarabad center is backed by the Dashnak political party, an international umbrella organization under which are the components of the Armenian Relief Society (HOM), the General Athletic Union (Homenetment), the Cultural foundation (Hamazkayin), and the Armenian Youth Federation.Three years ago, the community was able to purchase the building where the center is housed. In the foyer, young and old were gathered. Some were playing billiard and many other were busy playing backgammon and card games.

At the Armenian Center, I met with a few members of the board. The first person I talked to was Rosaline. She arrived from Beirut four years ago. She’s married and has a six-year-old daughter. As a board member, she oversees the cultural and educational component under Hamazkayin. The center has an Armenian traditional dance group, divided in two age groups – One is for children ages 6 to 12, and the other for individuals in their teens and up to their 30s. Combined, they have 60 dancers. The group has two dance instructors, Mariette, who is from Iran, and Sevag, who is from Syria. They’re preparing a concert to be staged in December. Rosaline also plans to expand the Armenian language classes, where the kids meet once a week on Fridays from 5 to 6:30 p.m. After the language class, the kids join the scout’s activities.

At the center, I also met Zvart, who’s a board member of the women’s committee of the Armenian Relief Society. The chapter’s name is Akhtamar, and it has 70 members who meet twice a month. The group is very active. HOM has an additional women’s committee at the Armenian Center of Stockholm who are active, but have only 50 members.

On Sunday, it was my good fortune to be present at a picnic event organized by the Armenian Scouts of Södertälje and their parents, to celebrate a back to school event. Again, Aram Yanekian, picked me up and drove me to the park by a lake where the event was held. I cannot stress enough how beautiful and serene of a scene the park was. It was at the edge of a forest bordered by a pasture and a peaceful silvery lake. There are a total of 84 Homenetmen Scouts in Södertälje. Fifty-four scouts and close to one hundred parents and other adults participated in the day’s festivities.

The daily forecast predicted rain showers, but the weather changed and became a comfortable overcast – the perfect weather for a picnic. As we arrived, the smell of grilled kebabs filled the air. A few volunteers were in charge of preparing the food. Around 2 p.m., the youngsters wrapped up their activities and games. Before enjoying the delectable food that I’m sure they could hardly wait for, the scouts lined up to perform the flag ceremony of the color guard and to recite their pledges. The kids ranged in age from six years old to sixteen, who were all neatly dressed in their uniforms. The ceremony aroused my emotions. It was heartwarming to see that our Armenian society is thriving on “Odar Aperoom” (on foreign shores).

After the picnic, Aram drove me to visit the Armenian Apostolic church of Södertälje, which is the only Armenian Church in all of Scandinavia. The church was purchased four years ago, with the help of some benefactors and fundraising by the whole community. The resident priest, who is from Etchmiadzin, leads a full liturgy service every Sunday. The church has a community room where, after the service, the congregation gathers to have coffee and refreshments. Aram, who had accompanied me to the church, said, “On special occasions, such as Easter, the church gets overflown with the Parish.”

The Armenian community of Stockholm uses the church for more than just services. One room at the church is dedicated to Sunday Bible school, where the kids are kept busy while parents attend the Sunday service. The church is also used by =the women’s committee once a month, when they prepare food to have a Saturday evening dinner at the church. Twice a year, they arrange banquets. The preparations are underway for a banquet on November 8 of this year. For that occasion, they have invited Harout Pamboukjian to sing. They’re expecting about 700 guests.

On Sunday morning, before heading to Södertälje for the picnic, I took the Metro to Akalla, a suburb of Stockholm, where some Armenians live. The Armenian community of Akalla gathers at a Swedish church, where a priest from Etchmiadzin leads Sunday services, as well as the celebration of some ecclesiastical traditions, such as the blessing of the grapes. On that day, there were close to 70 people in attendance at the church. The liturgy included full-fledged sacraments, according to Armenian rites. I couldn’t stay to the end of the worship, because Aram was supposed to pick me up from another Metro station and to drive me to the picnic.

A quick word about Persians in Sweden: Akalla has a population of around 9,000 people, of which 60 percent are immigrants – mostly Iranians. In the whole of Sweden, there’s an estimated 100,000 Iranians. Most are concentrated in city of Göterborg (Gothenburg).

On Saturday evening, Hovsep Hamamjian, the Director of the Armenian Society of Stockholm, picked me up and took me to their center, which is also backed by the Dashnak political party. The Azadamard social home of Stockholm, very recently, moved to this new rented quarters. They had done a fantastic job of refurbishing the place, which felt like it was squeaky clean. Their activities are same as the Sardarabad center; however, they have fewer members. While I was there, I met a few board members who were working on stuffing envelopes with invitations for an upcoming banquet, on September 28, to celebrate the opening of the center. I also met Nayiri, who is one of the scout’s group leaders. She said the center has 40 scouts and 10 leaders. The center also has a little cafe where one can buy all sorts of refreshments, coffee, and sandwiches. I chose a soujouk (spicy sausage) sandwich with tomatoes. It was very delicious.

Örebro is about two hours west of Stockholm. The Ararat Armenian Association was founded in Örebro in 2003. As with any other cultural center, the aim is to preserve Armenian traditions and language. The Association often organizes speakers at the University of Örebro, to bring awareness to the Armenian Genocide. A monument dedicated to the Armenian Genocide victims was unveiled in the city on May 29, 2015.

The Union of Armenian Associations in Sweden was founded in 1993 in Uppsala. Later, due to practical reasons the seat of the UAAS was moved to the capital of Sweden, Stockholm. As the name suggests, the UAAS consists of its member associations spread throughout Sweden, currently numbering 12 with around 1,200 individual members. The primarily task of the organization is to coordinate the activities of its member associations and act as a representative and spokesperson for the Armenian community in Sweden. It also acts as a bridge between the Swedish society and Armenians through the Armenian Embassy

Aram told me that, this year, he and a few other Armenians of Södertälje accompanied their mayor, Boel Godner, to Armenia in commemoration of the Armenian Genocide Remembrance Day. The purpose was to connect her closely to Armenian culture. Every year, on April 24, about 1,000 Armenians gather at King’s Garden in Stockholm. As with any political rally, many dignitaries give speeches for the occasion. Afterwards, the whole group proceeds to the Turkish embassy carrying loudspeakers, Armenian and Swedish flags. At the end of the day, some community members visit the grave of Alma Johansson (1880 – 1974), to give their respect to a woman who, like many other missionaries during the Armenian Genocide, saved thousands of orphans and women. She began her life as a missionary in Armenia, first in Mush, from 1901 to 1915 and afterwards continued working with Armenian refugees in Greece.

The Armenian Embassy was established about seven years ago in Stockholm. Alexandre Arzumanyan is the new Ambassador, who was moved, a few months ago – in March – from Denmark to Sweden. There’s no longer an embassy in Denmark. However the embassy in Stockholm covers all four Scandinavian countries.

The Armenian community in Stockholm also has a history in politics. Esabelle Dingizian, who was born in Iraq to Armenian parents, was three years old when her family moved to Sweden. She’s been active in politics since her 30s. She was first elected into office was in 1998, as a member of the Botkyrka Municipality council. In 2014, Dingizian was elected as the Third Deputy Speaker of the Swedish Parliament. Murad Artin, who was also born in Iraq, has been active in the Örenbro Municipality. He’s been in politics since 1998. He’s been a member of the Swedish Parliament – representing the Left Party. Artin Karapet is also politically involved, as he is currently a member of the Swedish parliament, representing the Moderate Party.

Sweden, and its Armenian community, surpassed all my expectations. Stockholm is surrounded with many lakes and exceptional sceneries and the people are very kind. The old town, which dates back 400 years, is so well preserved. What a pleasant experience it was to stroll in its cobblestone narrow streets and stop at restaurants to have a bite. It’s a city that calls you back

The Armenian Bar Association welcomed 70 members of the state and federal judiciaries at its Annual Judges’ Night Dinner in Glendale, California. Despite it being a Tuesday evening, hundreds gathered at the magnificent Phoenicia Restaurant on October 1 to honor California Court of Appeal Justice Helen I. Bendix and California Superior Court Judge Ruth Ann Kwan for their distinguished service and their exemplary roles as paragons of integrity and emulation.

“It was a thrill and a blessing to have such a flourishing wealth of federal, appellate and trial court judges join us as we recognized two exemplary jurists for their unwavering commitment to the advancement of the rule of law and the administration of justice,” stated Armenian Bar Executive Committee Member, Saro Kerkonian.

The Annual Judges’ Night Dinner honors jurists who have distinguished themselves beyond the laudable lines of high intellect, efficiency, and consistency. It singles out for distinction those who have opened broadly the public’s access to justice, advanced the precepts of the rule of law, incorporated compassion into the fabric of their characters, and guided others in profession and in life.

Phoenicia’s outside patio swelled with pre-dinner chat and cheer during the bustling social hour, a felicitous prelude to the allure of the heaping, luscious Armenian fare at the tables. The main event began with masterful flutist, Salpy Kerkonian, performing the national anthems of the United States and the Republic of Armenia.

“I am extremely proud of our achievement tonight and must emphasize that it is our humble privilege to welcome 70 judges, which is more than double or triple the number of judges that appear at virtually any other bar association’s judges night event!” said Chairman Gerard Kassabian. “Our Annual Judges’ Night is also very special because it gives us the opportunity to create meaningful and often life-enhancing connections when we introduce sitting judges to aspiring law students. This rich tradition grows in popularity year after year!”

The master of ceremonies, legal-eagle Armen Akaragian, delighted the audience with quick-witted jokes and profound improvisations throughout the evening. Stepping off-stage, Akaragian reflected, “It truly was special to be part of such a memorable night where we all reveled in the glow of so many distinguished jurists and outstanding professionals.”

Honorable Zaven Sinanian of the California Superior Court opened with a heartfelt introduction of the first honoree, Justice Helen Bendix. He enumerated Justice Bendix’s accomplishments during her tenure within the Los Angeles Superior Court’s Mandatory Settlement program, including noting that Justice Bendix shepherded the program into the success that it is today. Judge Sinanian’s fond memories of working with Justice Bendix provided a gracious touch to the already-familial affair. Accompanying Justice Bendix at the event were her husband, U.S. District Court Judge John Kronstadt, and their children.

Justice Bendix graciously received her well-deserved honor, thanking the Armenian Bar for selecting her for the commendation. Of Jewish descent, Justice Bendix spoke movingly about the deep connections between the Armenian and Jewish peoples, including their shared trait of enduring the challenges of their harsh histories, leading each community to be more resilient than ever.

Judge Kevin Brazile, who is the Presiding Judge of the entire Los Angeles Superior Court system, introduced the next honoree, Judge Ruth Ann Kwan. He took a somewhat different and refreshing approach by sharing beautiful and captivatingly-positive comments made by other judges about Judge Kwan. On a personal note, Judge Brazile indicated that Judge Kwan had encouraged him to take affirmative steps to support greater diversity on the bench.

Judge Kwan accepted her award to a rousing ovation and praised the Armenian Bar, describing her interesting path to the judiciary. To many people’s surprise, her journey to the bench included more Armenians than many may have expected. Judge Kwan recalled that when she began considering a role in the judiciary, her husband’s business associate, Ashot, introduced her to none other than Judge Dickran Tevrizian over lunch at the Tevrizian home. With first impressions being the lasting one, Judge Tevrizian wrote her a letter of recommendation immediately after the lunch. Judge Kwan also recalled that when she was challenged while on the bench, the Armenian community of Montebello helped her secure the election and retain her seat.

As is the tradition for honorees at the Annual Judges’ Nights, Judge Kwan and Justice Bendix were presented with beautiful works of classical, illuminated art prepared by renowned artist Seroon Yeretsian, each with peaceful, majestic representations of heavenly peacocks and with original inscriptions of praise and honor.

In an evocative musical interlude, Salpy Kerkonian channeled the stirring, expressive works of Komitas and Aram Khachaturian. She embellished her musical inflections with poignant background information about Komitas, paying homage to the great muse for bringing traditional Armenian melodies to the modern era.

Also part of the evening program, not planned but most appropriate, saw Chairman Kassabian making public the Armenian Bar’s appreciation for the altogether comprehensive commitment of the chief engineer of the event, the Association’s Vice-Chairperson, Lucy Varpetian.

The Annual Judge’s Night was an event to remember. “This was my first time at the Judge’s Night and I came away impressed by the vast array of judges who came, obviously enjoyed, and stayed till the end. Kuddos to the Armenian Bar Association for getting together so many amazing and talented legal professionals for an unforgettable night,” said Arthur Saakian, a Glendale litigator.

BY RAFFI BEDROSYAN

Ever since the last Armenian Patriarch, Mesrob Mutafyan, fell ill with dementia in 2008, the seat of the Istanbul Patriarchate has been vacant. Archbishop Aram Atesyan, who was appointed as Acting Patriarch, devised several arrangements with the help of the Turkish government to delay the election of a new Patriarch. He has remained in power for the last 11 years. With Patriarch Mutafyan’s passing away in March, there are now no legal, or illegal, loopholes left to avoid the Patriarchal election.The Turkish government finally relented to have the Patriarchal election take place in December, but also presented a further obstacle against a fair and democratic election process. It imposed a condition that “the only eligible candidates would have to be clergy in the employ of the Istanbul Armenian Patriarchate,” thereby eliminating at least ten other potential candidates who could have been eligible – based on the historically legitimate condition of eligibility applied in previous Patriarchal elections. It should be noted that two of the previously elected Istanbul Patriarchs were clergymen born in Turkey, but served the Armenian Church outside of Turkey and not in the Istanbul Patriarchate.

The Electoral Commission of Istanbul Armenians, selected from Istanbul Armenian community leaders, charitable foundation directors and some clergy, assembled to decide whether to object to the Turkish government about the imposed eligibility condition. However, after a very short debate and a few resignations of objectors, the commission conveniently decided to comply with the government condition and proceed with the election. Therefore, instead of having a healthy debate and new approaches on how to run the Patriarchate with worthy candidates from inside and outside Istanbul, the December election will now be between two Istanbul Armenian clergymen, Archbishop Atesyan, the Acting Patriarch until recently, and Archbisop Mashalyan, newly elected as the caretaker clergyman to oversee the election.

Based on their past performances, both men appear to be completely subservient to the Turkish government, convinced that the best and only way to conduct the Patriarchate affairs is to act exactly as the state demands, without ever rocking the boat. This may perhaps be acceptable as a tactic of survival, but what is even less acceptable is how these candidates act as subservient to the Istanbul Armenian charitable foundation leaders. The Patriarchate has the right to exert moral authority over the charitable foundations. Instead, the charitable foundation leaders, who are supposed to run the affairs of the Armenian churches, schools, and hospitals on behalf of the Armenian community, conduct themselves as the head of individual empires, not accountable to anyone. Some charitable foundations are quite wealthy as they have substantial revenues and income from significant real estate holdings, while others are only reliant on individual donations or fundraising dinners. The “haves” are supposed to help the “have-nots,” but this can only be done by having a strong and influential Patriarch, arbitrating among the charitable foundations and distributing the wealth for the common good of the entire community. But, at present, the directors of the wealthy foundations keep the revenues to themselves and spend it as they see it fit. Although they are supposed to be elected, the Turkish government has not allowed elections for Armenian charitable foundations for many years, and these individuals rule their empires, with no accountability. The director of Holy Trinity Church (Surp Yerrortutyun), which oversees numerous other churches and schools in Pera, wasted the potential of the historic Tokatliyan Hotel – which his foundations owns – for years, renting it cheaply to his friends and associates. The director of the Holy Saviour Hospital (Surp Prgitch) sees himself as the spokesperson of the entire Armenian community and makes irresponsible statements to the Turkish media, as he did recently, saying that students at highly prestigious Armenian Getronagan School are being raised as “militants.”

One critical issue that the Patriarchate needs to address, but has not done until now, is the reality of the hidden Armenians, living in different regions of Turkey outside of Istanbul. The Islamized hidden Armenians have started to return to their Armenian roots in recent years. Against all odds, risks and consequences, they seek an Armenian identity. At present, the Armenian Patriarchate, or rather the Acting Patriarch, does not recognize them as Armenians until they get baptized and become Christian. But the conditions for baptism are so onerous that few hidden Armenians choose to go through with the process. Moreover, the hidden Armenians are also prevented from being baptized elsewhere in Armenia or Europe, as we experienced during Project Rebirth trips to Armenia with several groups of hidden Armenians. It is my humble opinion that any hidden Armenian who wishes to return to Armenian roots, language, and culture, has the right to do so, and should not be prevented from doing so. Religion should be considered as a personal choice that comes later.

Another critical issue that the Patriarchate needs to address, but is ignored at present, is the status of the hundreds of abandoned Armenian churches in Turkey, outside Istanbul. There were more than 4,000 churches and schools left behind in Turkey after the 1915 Armenian Genocide. Although most of them have been destroyed, there are still hundreds remaining intact, either used by the Turkish state, organizations or individuals for other purposes. It is Patriarchate’s right, indeed its duty, to take steps toward the return of these properties to the rightful owner, the Patriarchate. There are also six active Armenian churches still open in the rest of Turkey outside Istanbul, in Kayseri, Iskenderun, Hatay, Vakiflikoy, and the largest of them all, in Diyarbakir – the Surp Giragos Church. The Patriarchate should appoint part-time or full-time clergy to these churches, even though there may not be a visible Christian Armenian community at present. These churches, and potentially new others, would act as magnets for the hidden Armenians to have the courage to come out, congregate, and support one another.

The two Patriarchal candidates have not uttered a word about any of these critical issues. In fact, they have praised themselves about what they have done in the past, but have not shared any of their future plans and programs, if elected. I think every Istanbul Armenian voter should think about these issues and demand an answer as to how the candidates will deal with them. The Istanbul Patriarchate is not simply a church administrative center appointing clergymen or running a few churches for a community of 60,000 Armenians. There is immense responsibility and duty, not only limited to Istanbul but covering the entire country, to deal with remaining historic assets and emerging realities of hidden Armenians. I would therefore, urge the Istanbul Armenian voters to ask the following questions to the Patriarchal candidates:

1. What are your plans to take charge of the Istanbul Armenian charitable foundations, and fairly arbitrate among them for the benefit of the entire Armenian community?
2. What are your plans to accommodate and welcome the hidden Armenians who wish to join the Armenian community and return to their Armenian roots, including those who wish to convert to Christianity, and those who do not wish to convert to Christianity?
3. What are your plans to start discussions with the Turkish government, organizations, or individuals toward the return of Armenian churches and schools previously owned by the Patriarchate?
4. What are your plans to appoint clergymen outside Istanbul, in areas where there are emerging hidden Armenian communities such as Diyarbakir?

If the voters are not aware or interested in these issues, the candidates will not be interested in these issues, either. Instead of serving the voters and the Armenian community at large, they will serve their “masters” – the wealthy directors of the charitable foundations. Not much will change and the Istanbul Armenian community will continue to be treated as “flock,” not only in the religious sense but also in the literal sense as “sheep.”

The British Embassy in Yerevan announced that the United Kingdom had reversed its appointment of Alan Gognashian as its ambassador to Armenia, citing “operational reasons.”

Gogbashian was appointed in August and was scheduled to assume the ambassadorship in September. He would have become the first ambassador of Armenian origin representing another country in Yerevan.

“Mr. Alan Gogbashian will no longer be taking up the role of Her Majesty’s Ambassador to Yerevan for operational reasons,” said a statement posted on the U.K. Armenian Embassy Facebook page on Monday. “Mr. Gogbashian will be transferring to another Diplomatic Service appointment. Mr. David Moran has been appointed as Chargé d’Affaires with the rank of Ambassador in the interim, until a new Ambassador is appointed.”

No further explanation was provided by the U.K. Embassy.

Moran is head of Global Economic Issues Department in the Foreign & Commonwealth Office. He joined the FCO in 1985 and has previously served as Ambassador to Switzerland, Kazakhstan (2009 to 2012), Uzbekistan (2005 to 2007), and as Ambassador (non-resident) Liechtenstein and the Kyrgyz Republic. David also served in Nairobi, Moscow, Paris and Tbilisi, and in a range of policy and other roles in London. From 2008 to 2009 he was Deputy Director for Early Warning and Transnational Issues in the Cabinet Office.

Prime Minister Nikol Pashinyan met with Artsakh President Bako Sahakian on Tuesday in what was called a briefing by Pashinyan’s office.

Pashinyan said that while he and Sahakian communicate on a regular basis, meetings such as the one held on Tuesday were important “in terms of sharing with you the results and impressions from a number of meetings and discussions that have taken place recently.”

Sahakian said that he would brief Pashinyan about recent developments, adding that such meetings were an opportunity to “recap the activities emanating from previous meetings and outlining our next objectives.”

Pashinyan and Sahakian discussed issues related to the development and strengthening of Armenia-Artsakh relations, according to Pashinyan’s press service.