Author: Emil Lazarian

There is nothing wrong with being proud of one’s nationality, ethnic origin or religion. However, when that pride becomes so fanatical, reaching the level of absurdity, then we are dealing with someone who has lost all sense of reality.

Turkish political analyst Burak Bekdil acknowledged in his July 30, 2021 article published by BESA Center Perspectives: “The Turkish-Islamist psyche is susceptible to…the pitfalls of honor, fatalism, conspiracism, bombast, publicity, and confusion.”

Over the years, Turkish President Recep Tayyip Erdogan has made many bizarre statements that raise suspicions about his mental sanity.

Here are some examples of Erdogan’s nutty statements.

In 2014, Erdogan told a group of Latin American Muslims visiting Istanbul that Muslim Pilgrims discovered America several centuries before Christopher Columbus: “It is alleged that the American continent was discovered by Columbus in 1492. In fact, Muslim sailors reached the American continent 314 years before Columbus in 1178. …In his memoirs, Christopher Columbus mentions the existence of a mosque atop a hill on the coast of Cuba. A mosque would look perfect on that hill today.” Of course, Columbus never said such a thing in his memoirs.

In another outlandish claim, Pres. Erdogan announced that Turkey will send a spaceship with a Turkish astronaut to the moon in 2023 on the centennial of the Republic of Turkey. He speculated that a female astronaut may be a part of the Turkish space team. It would be interesting to see how Turkey, a bankrupt country, could spend billions of dollars on such a far-fetched adventure, not to mention its lack of space technology. Maybe this whole topic is a hoax to divert the people’s attention from their woes and empty pockets to gazing at the moon and stars! A skeptical Turk sarcastically said: “We cannot go to the supermarket, so how will we go to space?” Another Turk remarked, “We were not able to distribute masks [for COVID] to citizens, so how do we go to space?”

Before Erdogan can fantasize about going to space, he should worry about the collapsing lira, millions of unemployed Turks and a huge percentage of his people suffering from abject poverty. According to Turkish sources, 34 million Turks are on the verge of starvation. In the first half of 2020, 1.6 million Turkish families had their electricity and gas cut off because they could not pay their bills.

Bekdil wrote that he “grew up in classrooms filled up with mottoes like ‘A Turk is worth the world,’ ‘Turks have had to fight the seven biggest world powers,’ and ‘A Turk’s only friend is another Turk.’ Our textbooks taught us that the supreme Turkish race dominated the entire world for centuries; that the Ottoman Empire collapsed only after a coalition of world powers attacked it; that we lost WWI because we had allied with the Germans, who were defeated (not us); and that one day, we will make the entire planet Turkish. We were taught that an Ottoman warrior could keep on fighting even after having been beheaded by the [Byzantine] enemy.”

As a result, Bekdil explained, “Turks are hungry for fairy tales about the good life they did not get to enjoy over the past century, but believe they deserve. Any feel-good news propaganda, even Erdogan’s famous ‘The West, including the Germans, are jealous of us!’ tirade, finds millions of receptive listeners in Turkey’s post-modern marketplace of absurdity.”

In an article titled, “‘Jesus Was Turkish’: the Bizarre Resurgence of Pseudo-Turkology,” Luka Ivan Jukic wrote in NEW/LINES Magazine: “You would be forgiven for not knowing that former U.S. President Barack Obama was a Turk. Or that Jesus Christ and the Prophet Muhammad were, likewise, of Turkic origin. You would be forgiven for not knowing that Russia is really a great Turkic nation, that Kazakhs and the Japanese are genetically identical or that the legendary English King Arthur was, you guessed it, a Turk. You would be forgiven because none of this is true. Yet in countries from central Europe to Central Asia and everywhere in between, supposed historical facts like these and the theories they support have made their way from the minds of overzealous and pseudo-academics into national school textbooks, popular culture and, indeed, official government ideology.”

In 1932, the Turkish language Institute invented the fake “Sun Language Theory” which claimed that “the Turkish language was the source of all human language and therefore all human civilization,” Jukic wrote. “Linguists from the Institute claimed that language had been invented by sun-worshipping proto-Turks in Central Asia as they babbled at the sun.” Furthermore, the Turkish History Thesis claimed that “Turks had brought civilization to China, Europe, India and elsewhere when they migrated from the Eurasian Steppe.” These pseudo-theories found their way into Turkish textbooks and popular books, brainwashing several generations of Turks. Most adherents of these pseudo-scientific claims are followers of Pres. Erdogan.

There is no super race. All people are equal. They are all God’s children. While claims of superiority may satisfy a vain human inclination, no one should treat other races as inferior.

One of the attributes of our identity that I find intriguing is our sense of tradition. It’s intriguing in the sense that it drives incredible resiliency and cohesion, yet also at times prevents progress. When examining our connection to tradition, we sometimes lose sight of traditions that are at the core of our culture and are distinguished from behavior that we should shed as we move forward. This requires constant self-reflection which is difficult to sustain. At its very best, tradition enables us to bring the best of the past into the recipe for the future…similar to the way we make holy muron. Unfortunately, certain traditions enable behaviors that are either outdated or not part of our perceived core values. If it does continue, one has to question our core values.

Internally driven change is difficult for a tradition-centric culture. We struggle to maintain those traditions that our grandparents brought from the homeland. Some are retained, and others fade into the woodwork of assimilation. New traditions emerge as our culture continues to evolve. It is interesting to note that although we work diligently to retain certain traditions, our reality in the diaspora is a change agent itself. Each of our diaspora communities has taken on some traits of their host country. The Arab culture has influenced the Armenians in Lebanon and Syria. The American culture has impacted the Armenian communities in America. Our focus should be to position the Armenian community with traditions that reflect the best of our culture and are aligned with human values.

One of the most significant issues in the discussion of tradition and values is the role of women in the global Armenian nation. The current environment has thankfully exposed many of the discriminatory actions towards women. The challenge is not the presence of change but the rate and sustainability of our actions. The evolution of the position of women in Armenian circles tracks behind the emergence of women in western societies. It was just a generation ago that women in Armenian communities were directed towards the kitchen or targeted roles such as teachers (important, but stereotyped). Leadership positions were rare and usually in targeted roles such as secretaries. This is not to diminish the accomplishments of the women of these generations. They were capable of much more and limited by our systemic bias defined by men. It was considered “tradition” and slowly changed because of outside influences such as the role of women in the workforce and social revolutions. There is little credit that the Armenian community can take for this refreshing change, especially the male power structure, as it was driven by our host culture. When I served on the Prelacy Executive Council in the 80s, there were no women. Today, it is much more common. The same goes for the diocese. Look at the historical pictures of councils and boards. Think of all the talent that was never able to serve. Thankfully, this is a part of our “shedded” past. There is so much more work to do. 

Quite often, I hear about the wonderful leaders in women organizations such as the Armenian Relief Society (ARS) or Armenian International Women’s Association (AIWA). This is true. We are blessed with many talented Armenian women in these and other women-based organizations. Armenian men, however, should self-reflect and realize their contribution was minimal. In one sense, AIWA was formed out of a void in our communities to promote the issues and values of Armenian women. The lack of equality and focus created the need. In other words, the mainstream organizations were not getting it done. What remains is for women to attain equal status in the traditional ranks. When it becomes a natural occurrence, then we clearly can celebrate permanent progress. Why is this a concern? I can think of two primary reasons. First and foremost, we must always stand for the human right of equality. Secondly and from a practical standpoint, when we are not gender blind, we deny our nation of precious talent. It is obvious at all levels that we do not possess an abundance of leadership. Similar to the issue of engaging our youth, we need to make room. In this case, that means that selectively, men need to move over and make room for Armenian women. It is happening but not fast enough. Time for more self-reflection. Are you helping as a catalyst?

Armenian women took up arms in the the Armenian national liberation struggle of the late 19th and early 20th centuries. Photographed on the right is fedayi Eghisapet Sultanian. The other woman is unidentified.

Improving gender equality is an issue of basic human respect. The range of stereotypes vary from laughable (why are there no women on the kebab grills at churches or men at the baked goods table) to very serious such as glass ceilings and domestic violence. I find it sadly ironic that a culture that has cherished its women as our mothers, grandmothers, sisters and daughters struggles to advocate for their rights as human beings, as equals and as leaders. The underlying causes of our male-centric culture starts with our history, particularly the manner in which it has been written. A few years ago, I taught a unit at an Armenian summer camp on Armenian women in our history. Unless you are a scholar and have conducted research, most of our layperson history is void of the important roles of women. We proudly discuss the sacrifices of Sts. Hripsime and Gayane and then find very few references over the succeeding centuries. Even in modern times, we honor the Armenian freedom fighters of the 1890s into the 1920s, yet most Armenians cannot mention a female hero beyond Sosie Mayrig from the hundreds who fought and sacrificed. A colleague of mine, Judith Saryan, has waged a remarkable campaign to bring the life of early 20th century intellectual and human rights advocate Zabel Yesayan into our modern education. I am embarrassed that my knowledge was minimal prior to this effort despite the fact that Yesayan was the only woman on the arrestee list of April 24, 1915 that initiated the Genocide. I learned two things from that experience: it is never too late to update our history to tell the whole story, and we all have a responsibility to ensure this happens. We can advocate in many ways from sponsoring research and publication to promoting plays and films for the general public. There was an article published recently in the Weekly that focused on some of the women contributors to the Artsakh struggle. This not only places a value on the diverse roles of everyone but also the importance of women as an essential component. 

The church has struggled with this issue for decades. As the role of women has been rightfully challenged in our society, the church has continued to limit their inclusion to lay administrative roles. Our church has a historical tradition of deaconesses with an ordination a few years back in the Prelacy Iranian diocese. I have witnessed diocesan assembly discussions where this noble tradition is devalued not on theological terms but on gender bias. This is not right. When we tolerate this type of behavior, we not only limit opportunities, but it sends the wrong message to our adherents. The solution to this challenge starts in the Armenian home and transitions into the community. There’s a strong perception in a traditional Armenian home that there is a double standard of men and women. The women are expected to conform to certain traditional standards, and the guys get a pass. A friend of mine once described to me that her brothers were the “pashas.” We joke about it, but behind all humor is an element of truth. It is very important for young men to see women in important roles. Whether this applies to your family or not, we can all help apply standards of equality for Armenian women in community life. We can all be advocates as decisions are made on leadership roles and resource optimization.

The Democratic Republic of Armenia (1918) granted the right to vote for women before the United States passed the 19th Amendment, yet today our social advancement is plagued by the stain of domestic violence against women. This is completely unacceptable in a culture that speaks of honor and respect yet carries this dark cloud of shame. Our response has been gradual but again very slow. It took years for a law to criminalize this behavior, but enforcement requires trust in the system. There are heroes in our midst who organize shelters and provide a safe environment for women to rebuild their lives. The problem is complicated to resolve, but our position should be clear. Yet, it seems to be inadequate. I don’t hear the church talking about a behavior that is both criminal and inhuman. We don’t help the defenseless women with our silence, and it certainly does not give the correct message to young boys. After the law was passed, the visibility of the issue in political circles has been minor. The law, in and of itself, will not eradicate this disgrace. Enforcement to build trust and behavioral education among the young men and women must be a priority. Our voices here in the diaspora are important also in support of women’s rights globally. Tolerance or complete disregard create an environment of hypocrisy. Building a democracy starts with human rights with a foundation based on respect.

We can all start by constantly asking questions that encourage dialogue. Why are most Armenian NGOs led by women, yet the government continues to be male dominated? The former is a critical institution of nation building and value, but has yet to move to the authority structure. When we think of contributing to the equality of gender rights, it must be viewed as a diverse subject that all of us can make a contribution…if we choose. Whether Armenian women choose to take advantage of an enlightened environment is not the point. We must all advocate an unconstrained society. There is no neutral ground on this issue given its wide ranging impact from family to human rights. Our actions each day can make an impact. Where are you? And where do you stand?

Rev. Asadur Minasian (Photo: Alec Balian/Talar Festekjian)

WYNNEWOOD, Pa.—An overflow crowd flocked to St. Mark’s Armenian Catholic Church on December 18 to witness the historic ordination of a married Catholic priest. The momentous occasion had been delayed due to the COVID pandemic, and in light of renewed threats from the Omicron variant, masking precautions were taken by all in attendance. For the new Rev. Asadur Minasian, the day was the culmination of a 50-year journey which led him to the altar, and began a new chapter for the small parish outside Philadelphia. 

The solemn mass was presided over by the Most Rev. Bishop Mikael Mouradian, with the participation of representatives of Armenian Catholic parishes throughout the United States: Msgr. Anton Atamian, Vicar General for the United States (Detroit); Msgr. Armenag Bedrossian of Queen of Martyrs Church (Los Angeles); Msgr. Manuel Parsegh Baghdassarian of St. Gregory the Illuminator (Glendale); and Rev. Richard Shackil, associate pastor of Sacred Heart Church (New Jersey)—the first married American-Armenian Catholic priest to be ordained. Also present was Rev. Raphael Strontsitskyy, a Ukrainian Catholic priest who had to brush up on his Armenian to serve an unexpected vacancy at St. Mark’s. Pastors from Philadelphia’s Protestant church and three Apostolic churches were also in attendance. 

Msgr. Armenag Bedrossian and the newly ordained Rev. Asadur Minasian

In a traditional ceremony full of Armenian rituals, Minasian knelt before the bishop, who laid hands upon his head three times in passing the priestly authority to him. The bishop then removed the deacon’s stole from Deacon Minasian’s left side and placed it behind his neck over both shoulders in the form of a priest’s stole. He entreated with words from Matthew 11:30 to “take up the yoke of our Lord Jesus Christ, for His yoke is easy and His burden light.” Bishop Mouradian declared: “Today is a day of joy and happiness in our Eparchy and the church of St. Mark’s.” He proceeded to deliver a sermon of advice for the new priest in taking up this charge. He jokingly told him “welcome to the club” of the priestly brotherhood and expressed his joy in ordaining him. “Until today, you were responsible to take care of your family of five people. Now you are called to take care of not the material goods but much more, the spiritual needs of the St. Mark’s community, and that’s a big responsibility, one which requires the grace of the Holy Spirit.” Quoting what Pope Francis tells priests when he ordains them, the bishop called Minasian to “be an apostle of mercy” and underlined the importance of patience in life. He thanked the clergy and representatives of the other local churches for being there to share in this day, calling it a symbol of strength and unity of Philadelphia’s Armenian community. 

(Photo: Alec Balian/Talar Festekjian)

As the ceremony continued, Minasian’s three children processed the new priestly robes to the front of the church and also took part serving on the altar and reading scriptures. Der Asadur was dressed in his new vestments and invited to ascend the altar to give his first blessing, as he was presented as kahana for the first time to the applause of the congregation.  

The newly ordained Rev. Asadur Minasian (Photo: Alec Balian/Talar Festekjian)

The celebration continued at a reception and banquet at the Springfield Country Club, emceed by parish chairwoman Blanche Aboyan. In her formal remarks, parishioner Sibelle Arslanian-Ewing invoked the voice of her granduncle Monsignor Stepanian who founded the church nearly a century ago and noted how proud he would be that a member of his church’s flock would answer the call to spiritually serve the church. The new Der Asadur was then invited to address the crowd, recognizing the many people who helped him along the way. He recalled his 45 years of altar service and his first measurements for a shabig (robe) at age five by deacon Patrick Dempsey, who taught him a great deal on the altar over the years. He thanked his mother and his late father, who he knew would be proud, as well as his in-laws for their support and prayers. He thanked Bishop Mouradian for all he did in helping train him for this position, and his wife Arpy for “being with me in good and hard times, through all my studies. I would not be here today without your help.”  

Rev. Asadur Minasian with his wife Arpy, daughters Nare and Sareen and son Vahe

Minasian credited Fr. Richard Shackil for taking the first step in becoming the Eparchy’s first married priest, calling it the push he needed to do the same. “Your humble personality makes me feel comfortable. Thank you for being there whenever I needed you.” In turn, Fr. Shackil addressed the crowd and told Minasian, “Remember that your priesthood is nothing that you deserve, nothing that you merited, nothing that you earned. It’s a grace given freely by God. If you keep that in mind, in your humbleness and humility, give that gift away and you will be a fine priest.” Later, Dempsey presented Minasian with an engraved chalice on behalf of the church. The celebration continued with dancing to Armenian music played by local musicians. After the difficult past years unable to gather in this way, it was a fitting celebration for a church looking to the future and embarking on a new chapter in its life.

(Photo: Alec Balian/Talar Festekjian)