My latest visits to Armenia showed me a face of the country where I was born and spent the first 17 years of my life that I had not noticed in the past. Had that face been there forever and I hadn’t seen it because I had been living with it every day, or was I noticing it because I had seen something more positive elsewhere and had a benchmark to compare it to? The face I am talking about is that of aggression – persistent, dangerous aggression, in the most unimportant and minor situations, where a simple smile could solve the issue. 

An accidental bumping of shoulders gives rise to a cycle of, “Look in front of you,” and “Watch how you talk to me,” whereas, in many other countries and cultures, such a scenario would result not in mutual blaming but in mutual apologies, each side taking responsibility for its unintentional carelessness and peacefully resolving the situation. Even worse than when we Armenians walk is what happens when we drive. An endless cycle of loud, repetitive car horns, accompanied by, “Why are you honking at me?” and a series of other exchanges, which sometimes end in swear words and violent remarks, disrupting all traffic for the restoration of the glory of one’s ego. 

I witnessed these examples in Armenia, but the virtual world of our social media platforms is even more mind-blowing than this. Aggressive comments, hate speech and profanity are widespread when someone shares different political views than ours, belongs to a political party that we are against, or simply does not share our way of doing, thinking or saying things. This phenomenon of widespread aggression found both in the offline and online worlds of Armenia is unsuitable for a culture that does not allow swearing when women are present and treats foreign visitors to Armenia with such hospitality and warmheartedness, like long-lost sisters and brothers. So why would we treat our very own compatriot sisters and brothers with an attitude that is in no way comparable to how we treat and even praise foreigners? Why do we take each other for granted? 

I’ve reflected on several potential factors and causes behind this phenomenon. An obvious one for me is the trauma that we as a nation have lived through over the past few years. The wounds of the 1915 Genocide still unhealed, we witnessed numerous other wars and massacres, which left our population in a physically and psychologically devastated state. Parents who lost their sons, children who lost their fathers, men who lost their body parts, thousands who lost their homes, almost everyone lost something: a brother, a sister, a friend, a loved one. We all lost a homeland. And with all those losses stacked up on top of each other, it’s hard not to lose some percentage of sanity. 

That being said, however, I would assume that the shared struggle and suffering would lead us not to aggression but to compassion and mutual support, enhanced care and respect, and unwavering solidarity and unity in the face of a common enemy who is diligently getting ready for another attack. Instead of uniting and preparing to fight the enemy, we are looking for enemies among us, in each others’ eyes, trying to exact revenge on each other. 

Psychological trauma may be one of the reasons behind this aggression, and anger is, oftentimes, a fear response, but there is something happening in our hearts and minds on a much deeper level that does not involve our external circumstances as much as our inherent, unchangeable spiritual nature. There has been a shift, both in Armenia and around the world, away from spirituality. As a result, values of humility, forgiveness, kindness, compassion, patience and peace have been overshadowed by arrogance, resentment, cruelty, indifference, impatience and turmoil.

Armenians so often boast that we were the first nation to adopt Christianity as a state religion, yet we so rarely act according to the Christian values of humility, forgiveness, patience, compassion and love. Many go to church only on special holidays and put effort into cooking the right foods for Christmas and Easter without understanding the real, spiritual significance of these events. Many of us remember God and pray only when we are in need, in the same way that we appreciate water when we are thirsty, that we appreciate our health when we get sick, and, unfortunately, that we appreciate our spiritual sites when they are no longer in the scope of our reach. 

Dadivank, 2017 (Photo: Eric Nazarian)

There are numerous instances when we started to appreciate our geographic, cultural and spiritual gifts only after we lost them, examples both from the past, such as Mount Ararat or Ani (the City of 1,001 Churches), and from the present, such as Dadivank or Holy Savior  Ghazanchetsots Cathedral. I remember in the days after the 2020 Artsakh “ceasefire” agreement, so many buses traveled from all regions of Armenia to Dadivank. For many, it was the first time seeing Dadivank, the first time hearing about it, or the first time understanding the historical, cultural and spiritual significance of the monastery. It was a wake-up call of what we had and what we were losing. The visits were an attempt to see and touch the treasure before it was gone, as if trying to catch the last rays of sun before a cold and gloomy winter. 

Dadivank was, in fact, an astonishing ray of sunshine. Many sources mention that the church was founded as early as at the end of the first century, on top of the burial site of Saint Dadi, who was one of the 70 disciples of the apostle Thaddeus (traditionally one of the two first apostles to Armenia). In total, the site comprises ten buildings, making it one of the most sizable and substantial monastic complexes in medieval Armenia. Many constructions in Dadivank date back to the 5th, 13th and 18th centuries, and feature remarkable pieces of medieval Armenian architecture, bas-relief sculpture and frescoes, as well as over 100 Armenian inscriptions. The exterior arcades – mind-blowing pieces of art – remind the visitor of Ani Cathedral and other 10th-11th century monuments. The whole monument is covered in engraved and painted inscriptions that share the history of the monastery and inform the visitor about the aesthetic aspects and choices of the space. Inscriptions can also be found on the numerous khachkars in and around the monastery and often include powerful prayers for salvation. The foundation inscription of the main Cathedral dates its construction to as early as 1214. 

In the 12th century, Mkhitar Gosh, a prominent Armenian scholar, writer and priest, lived in Dadivank, where he wrote part of his Datastanagirk (Book of Law), which was the first Armenian legal text to cover secular and ecclesiastical matters and became the basis for the legal systems of many other countries around the world. Moreover, according to Arara, during excavations in 2007, the relics of St. Dadi were found in Dadivank. This event, coupled with the information that Dadivank was one of the birthplaces of Datastanagirk and home to numerous important inscriptions and architectural treasures, gives Dadivank a significance not only for Armenians but also for the rest of the Christian world.

The fate of Dadivank and the other Armenian churches and monasteries is alarming and worthy of immediate attention. Some of these sites will be intentionally modified and presented as the heritage of the obscure Albanian-Udi religious community, some will be vandalized and desecrated, and some may be turned into mosques, in a similar fashion in which Hagia Sophia was converted. As alarming and critical as the issue is, the response from the international community in no way aligns with this sense of urgency. While there are wide-ranging reasons for this indifference and inaction, one thing is certain. The loss of sites such as Dadivank mirrors humanity’s loss of spirituality, or rather our loss of appreciation thereof. But since we, as humans, are spiritual in nature, we cannot afford to lose our spirituality completely. 

As much as I am (self-)critical of Armenia, pinpoint its weaknesses and identify pathways for growth, I need to acknowledge that the issue of lost spirituality is not limited to Armenia alone and is now a widespread phenomenon covering much of the world. The results are clear in the loss of thousands of lives around the world. Twenty first-century aggressors have unique preferences for targeting the most vulnerable with the most advanced and cruel equipment of modern science. As aggressive as Armenians can be to each other during day-to-day encounters, we have still preserved the principle of not targeting children and the elderly even in the most heated moments of war. Against the backdrop of Azerbaijan’s violence toward the Armenian POWs, the Armenian side still chose to provide necessary medical treatment to the Azeri soldiers detained by Artsakh’s military. We kept our humanity in some of the most inhumane of situations, and to some degree preserved our sanity even after witnessing the worst possible of scenes. 

Reuniting with spirituality would offer many treasures to humankind. One gift of Christianity is that of prayer. A 2009 research on the effects of prayer on mental health found that “members of a group had lower rates of depression and anxiety and were more optimistic after sessions in which they prayed for one another, compared to the control group (which had no prayer sessions).” The liturgy ceremonies offered in Armenian churches are a great opportunity for the Armenian community to gather (both in Armenia and abroad), pray and move closer to our true origins, to our real nature made in the image of God.

Interestingly, many of us have heard this short part of the Latin proverb “Homo homini lupus” (i.e. “A man is a wolf to another man”), yet very few know the whole phrase, which says, “Lupus est homo homini, non homo, quom qualis sit non novit,” which translates to, “One man to another is a wolf, not a man, when he doesn’t know what sort he is.” We should relearn what sort we really belong to, and, when we do, we will no longer be wolves to each other. We will reconnect with the values of love, peace, patience, forgiveness, kindness and compassion. Then there will be hope, for Armenians and for the rest of the world.

Victoria Atamian Waterman’s debut novel Who She Left Behind has captured the soul and strength of the women who survived the atrocities and brutality inflicted on the Armenian people by the Ottoman Turks in 1915. The author further exposes the stain of guilt for those who survived and began their lives in the diaspora. 

Beautifully crafted in this vibrant historical fiction is the description of how exiles established roots in America. The Armenian communities in Worcester and Providence offered a wall of protection and a sense of comfort to the survivors. These enclaves were also a beacon of opportunity – a chance for the new arrivals to reinvent their fractured lives. To survive in the new land, each immigrant bears a story that, in their mind and for their healing, must remain hidden from the American public. The silence is deafening, but also, as the story’s main character Aunt Vicky explains, necessary: 

“No one spoke of what she’d been through. After a few months, the physical pain was mostly  gone, though she was often weak and tired easily. It was easier for her family to show support than to speak of it. With the advantage of distance and time, Vicky saw that their silence was a legacy of the march through the desert and the horrors around that time. She couldn’t blame them. Mayrig set the tone all the way back to Hamidieh Camp: there was nothing to go back to, so why speak of it?” (160)

Waterman’s affinity and advocacy for women and girls, as displayed through her career and her TEDx talk titled “Today’s Girls are Tomorrow’s Leaders,” is on full display in her novel. Growing up in a multicultural and multilingual household in Rhode Island with her Armenian Genocide survivor grandparents served as the foundation for the novel. She described how a visit to her Aunt Vicky’s gravesite in the North Burial Ground in Providence, Rhode Island, and the mysterious flowers she discovered there one day in May, served as the starting point for Who She Left Behind. Through the novel, Waterman “aims to shed light on the often-overlooked stories of courageous women who not only survived but resisted the atrocities of the Armenian Genocide, becoming the pillars of reconstructed communities after the war.”

Who She Left Behind weaves a generational exploration of the strength the female characters of the novel don’t even know they possess. The heroine in this expressive historical fiction imparts on the reader that love triumphs over tragedy, and ancestral ties, even though severed, are never extinguished. Aunt Vicky, like all Armenian ancestors, faced immeasurable suffering, but the overarching theme of this literary work is hope and healing for future generations.

“Where Do We Go From Here? Genocide Education in the 21st Century” Symposium at Rowan University, New Jersey

TORONTO—On November 10, 2023, the International Institute for Genocide and Human Rights Studies (A Division of the Zoryan Institute) and the Rowan Center for the Study of Holocaust, Genocide, and Human Rights, hosted the symposium, Where Do We Go From Here? Genocide Education in the 21st Century at Rowan University in New Jersey.

Over the past few years, the editors of Genocide Studies International (GSI), an academic journal owned, operated and sponsored by the Zoryan Institute and published by the University of Toronto Press (UTP), started questioning the effectiveness of genocide education today, given the prevalence of human rights abuses, the polarization of societies, and the global rise in hate-based violence, authoritarianism, and a general apathy from the international community. To address this question, the editors conceptualized a symposium to bring together leading scholars and educators of North America in the field of Genocide Studies to discuss the shortcomings of genocide education, what “good” genocide education means, and how we can begin to chart a path forward.

From l-r: Dr. Alex Alvarez, Dr. Arthur Anyaduba, Dr. Joyce Apsel, Dr. Deborah Dwork (front), Dr. Jim Waller, Dr. Jennifer Rich (front), Dr. Björn Krondorfer, Kate Simola, Megan Reid, Dr. Khatchig Mouradian and Dr. Henry Theriault

With the troubling times we face globally today, including the invasion of Ukraine, the blockade of the Berdzor (Lachin) Corridor and dissolution of Artsakh (Nagorno-Karabakh), the Gaza conflict, the civil war in Libya and the mass killings in Darfur, just to name a few, the timing for this symposium could not have been any more poignant. The ability to be able to make sense of, understand and critically analyze the world around us has never been more crucial.

Quality education is at the center of this, and this symposium acted as a starting point to opening important discussions surrounding these issues in a closed, safe space with some of the leading voices in genocide education.

The primary objective of genocide education has been commonly perceived as a means of raising awareness about the heinous crime in order to mobilize masses to help prevent genocides and atrocities of the future. Yet, despite the efforts of scholars, educators and academic institutions like the Zoryan Institute, the famous saying of “never again” has proven to be an empty slogan.

Prof. Deborah Dwork, Director of the Center for the Study of the Holocaust, Genocide, and Crimes Against Humanity at the Graduate Center at CUNY, opened the day’s discussion by situating the symposium and the conversation in a post-October 7 world. She highlighted the need to explore and perhaps redefine what the actual goals of genocide education are, noting that if the objective with this education thus far has been prevention, then education is clearly failing. Dr. Dwork commented: “Learning about genocide doesn’t have a moral or political advantage, it rather helps us understand the world around us differently.”

Dr. Joyce Apsel, Academic Board Member of the Zoryan Institute, Course Director of the Institute’s Genocide and Human Rights University Program (GHRUP), and Professor of Humanities in Liberal Studies at New York University, discussed the need for genocide education to be studied through a human rights lens, which she framed as “human rights” and “human rights wrongs.” Prof. Apsel also raised the need to avoid framing genocide as a singular event, but as a process that continues to impact societies long after the height of the violence ends.

Dr. Jim Waller, a faculty member of GHRUP and the Dodd Chair in Human Rights Practice at the University of Connecticut, cemented this notion by stating that the word “post-genocide” should be removed from the academic vocabulary, as there is no clear end date to the impacts of genocide.

Other key takeaways from the symposium included the importance of considering the positionality of the educator, the significance of introducing genocide education across various disciplines, and ways to garner empathy from students and make genocide education hit closer to home.

Prof. Jennifer Rich, Academic Board Member of the Zoryan Institute and co-editor of GSI, and the Director of the Masters of Arts in Holocaust and Genocide Education, was the lead coordinator and the moderator for the symposium. When asked about the key take-aways of the symposium, she said: “The rich exchange of ideas that took place at the symposium was an important, exciting first step. I am certain that there will be any number of followup conversations as we grapple with our core question of, ‘Where do we go from here?’”

Reflecting on the discussions had and the daunting task ahead of improving the future of genocide education, Dr. Adam Muller, co-editor of GSI and the Director of the Peace and Conflict Studies graduate programs at the University of Manitoba, quoted notable author Willard Van Orman Quine, stating that we are “rebuilding the ship while sailing on the water.” This quote seems to perfectly summarize the position we are in today, addressing present day turmoil while simultaneously needing to repair genocide education, or “the ship,” without being able to fully tear it down and start anew.

In reflecting on the symposium, the Zoryan Institute is currently confronting the following foundational questions for its own work: How do we effectively address major conflicts within classrooms and public forums while navigating the complexities of censorship and potential repercussions for open discourse? How has the failure of the international community to prevent human rights atrocities, and the indifference for these crimes, shaped how we approach genocide education going forward? How are we able to rebuild the ship, while keeping the boat afloat during turbulent waters?

From l-r: Dr. Henry Theriault, Dr. Deborah Dwork, Dr. Arthur Anyaduba, Dr. Joyce Apsel, Dr. Jennifer Rich, Dr. Jim Waller, Dr. Björn Krondorfer, Dr. Khatchig Mouradian

This symposium will act as the first of many discussions on this topic as we grapple with the big overarching questions that were left unanswered. While exploring these fundamental questions, and others raised during the symposium, the Institute questions whether it should redirect its objectives for its work from prevention, towards promoting equity, tolerance, understanding and reconciliation through education, scholarship and research.

All eight panelists will prepare academic papers to be featured in an upcoming special issue of GSI, which is expected to be released in Fall 2024.

Providence Homenetmen Scouts opening the evening

The Providence, Rhode Island Armenian community came “Together for Artsakh” last Saturday, November 18, for an unforgettable evening of collective generosity highlighted by the exceptional musical stylings of vocalist Tro Krikorian and guitarist Ara Dabandjian. By the end of the night, almost $40,000 was raised, thanks to the continuous donations throughout the event and an anonymous donor who pledged to match funds up to $10,000.

A packed house “Together for Artsakh”

Organized and underwritten by the Providence Armenian Revolutionary Federation (ARF) Kristapor Gomideh and its family of organizations, including the Armenian Relief Society (ARS), Armenian Youth Federation (AYF), Hamazkayin and Homenetmen, the evening featured dinner by Sonia’s Near East Market & Deli and desserts made by the local ARS Ani and Arax chapter members.

Nareg (left) and Rosdom Mkrtschjan during the singing of the Artsakh national anthem

The Providence Homenetmen Scouts brought everyone to their feet as they marched into the hall at Sts. Sahag and Mesrob Armenian Apostolic Church with drums and cymbals, carrying the flags of the United States, the state of Rhode Island, Armenia, Artsakh and the ARF. Providence “Varantian” AYF Senior member Rosdom Mkrtschjan sang the American and Armenian national anthems to open the evening, followed by an emotional rendition of the Artsakh national anthem, in which he was joined by fellow AYF Junior and Senior members. Rev. Fr. Shnork Souin of Sts. Sahag and Mesrob Armenian Apostolic Church and Rev. Fr. Kapriel Nazarian of Sts. Vartanantz Armenian Apostolic Church offered the opening prayers.

Providence AYF and ARF member, Nareg Mkrtschjan, who also serves as chair of the AYF-YOARF Eastern Region Central Executive, served as emcee for the evening. “Your dedication goes beyond words…In times of crisis, our diasporan community of organizations serve as a reminder that we will never stop fighting for our cause,” Mkrtschjan said, noting the capacity crowd of more than 170 community members. He went on to stress that the goal of the evening was “to raise as much money as possibly for our Artsakhtsis.” Throughout the event, Artsakh flags were placed at the front of the stage, indicating the progress of fundraising efforts, with the intent to fill the stage – a goal that was reached well before the end of the night.

Providence ARF Kristapor Gomideh chair Hrag Arakelian

ARF Providence Kristapor Gomideh chair Hrag Arakelian took the opportunity to thank the sister organizations for coming together for Artsakh. “It’s an honor to be Armenian,” he said, “but it also comes with responsibilities.” Arakelian stressed that all the funds raised from the event will be delivered to the ARS of Eastern USA to assist ARS members on the ground who are already aiding the displaced families of Artsakh. This ensures that the funds will go directly to the “120,000 people who were ethnically cleansed from Artsakh – they escaped a massacre – and all they have is the clothes on their back,” he said, reinforcing the goal to help Artsakhtsis to stay in Armenia, and thereby strengthen Armenia.

“What’s magnificent about the Providence community is that when the church does an Artsakh event, everybody supports it. When the ARF does an Artsakh event, everybody supports it,” Arakelian said. “Whether it’s ARS, AYF, whoever does it, we show up, because Providence works together. We know that there’s strength in numbers and in community.” 

ARF Bureau member Khajag Mgrdichian and former ARS Central Executive Board member Taline Mkrtschjan served as keynote speakers for the event.

ARF Bureau member Khajag Mgrdichian

Mgrdichian acknowledged the grief felt by everyone in the room over the loss of Artsakh, underscoring that “Artsakh, liberated with the blood of our heroes, is in the hands of the enemy.” He said that Armenians cannot accept the defeat of today or allow grief to become eternal by losing the will to fight and reverse the losses. The so-called peace deals being forced upon the Armenian people can only be achieved under one condition, “if they are in preparation for the next war, because no Armenian who abides by a national ideology can be reconciled with the loss of Artsakh or with the solution that they are trying to impose on us today.”

Mgrdichian noted two phenomena in Armenian politics. First, Armenia has become a site for geopolitical competition between international actors, namely the West, Russia, Iran and China. Second, in Armenia there is a fight to eradicate national ideologies.

“These leaders have ruined our relations with our allies, without the possibility or capability to create new allies in the West,” Mgrdichian said in reference to Armenian PM Nikol Pashinyan’s administration. “Unfortunately, Armenia’s foreign policy, having lost its compass, does not have any clear direction. The evils and dangers of this have fallen on Artsakh, and probably tomorrow we will say on Armenia.” 

Mgrdichian concluded his remarks by outlining six principles that every Armenian must strive to fight for: all legal and international means must be used to free the Artsakh leadership imprisoned in Baku; the depopulation of Artsakh must clearly be called an act of genocide and presented to international actors as a genocide; every effort must be made to keep Armenians’ right of return to Artsakh alive; the humanitarian needs of the displaced people of Artsakh in Armenia must be met; the institutions of the Republic of Artsakh must be preserved, including its government structures, whose members are now in Armenia; and finally, Armenians can only return to Artsakh if international security guarantees are offered to create an environment where Armenians can live safely in their homes. 

Former ARS Central Executive Board member Taline Mkrtschjan

Mkrtschjan likewise addressed Armenians’ collective grief in her remarks, as well as the important work of the ARS. “Today, I stand before you with a heavy heart as we reflect on the recent attacks on Artsakh and the dire consequences faced by our fellow Artsakh families. In times of crisis, it is essential to recognize the resilience of our people and the indispensable role played by organizations such as the Armenian Relief Society,” she said.

The ARS acted swiftly to meet the immediate needs of the forcibly displaced Armenians of Artsakh. Working together with ARF, Homenetmen and AYF members, the organization compiled 1,000 boxes of supplies to distribute to those in need. Thus far, the ARS has distributed more than five tons of essential goods to the Artsakhtsis, Mkrtschjan noted.

While its members were springing into action and gathering goods for the displaced people of Artsakh, the organization was holding its 73rd international convention. With Artsakh as its focus and true to the ARS mission, since its inception in 1910, of being “with the people, for the people,” within a span of 30 minutes, the regions and observers who were present at the convention pledged over $440,000 to jumpstart the fundraising initiatives for Artsakh. 

Mkrtschjan said that in the short-term, securing housing and employment are the priorities. In the long-term, “the ARS, in collaboration with the sister organizations, is planning for the integration of the families into daily life in Armenia, focusing on education, healthcare, social services and mental health support,” she said. She encouraged everyone to be generous with their financial support so these programs can be fulfilled.

“With every donation, we offer a future for a young orphan whose father sacrificed his life for our homeland. With every donation, we can save a family from hunger and despair,” Mkrtschjan said. “Through our collective efforts, we can provide some dignity to these families who have lost their loved ones, their homes, their jobs, their memories, but most importantly, they have lost their homeland, our beloved Artsakh.”

Musical duo Tro Krikorian (left) and Ara Dabandjian captivating the crowd

As the line of Artsakh flags continued to grow, the musical duo of Krikorian and Dabandjian took the stage. Krikorian began singing folk and patriotic music at a young age, collaborating with many seasoned artists and musicians, including the exceptionally skilled Dabandjian, who is a well-known member of the Element Band. Krikorian explained that the duo’s idea was to arrange acoustic versions of the songs, deftly done by Dabandjian, with the aim of appealing to the younger generation.

Based on the overwhelming response of the audience, they have succeeded in spanning the generations with the arrangements. They captivated the crowd from the very beginning with the first song, “Lerner Hayreni,” which holds a special place in Krikorian’s heart as he has sung it as a lullaby for his children, right up until the end with their renditions of the revolutionary songs as the flags waved – a fitting end to a successful and memorable evening.

Revolutionary songs at the end of the night with Tro Krikorian and Ara Dabandjian

This is the season of Thanksgiving in the United States. Aside from overeating and football games, it is an opportunity to reflect on what we are thankful for. We should always be grateful for our loved ones, friendships, professional success and health. It has been particularly difficult to remain positive this year after the horrifying atrocities in Artsakh. Our lives are dependent on hope. Its absence enables darkness where light once existed. This is our current challenge, as we struggle to absorb the impact of our latest tragedy. As many have stated, there is no time for brooding, as the lives and security of thousands of our brethren are at stake. While we may be consumed with human emotion, it is important to always seek hope. 

The most sustainable source of hope is, of course, our faith. The good news of our Lord has the power to wash away darkness and bring joy into our existence. This year, Armenians in the eastern United States have been blessed to receive His Holiness Aram I, Catholicos of the Great House of Cilicia, during his pontifical journey in November. This is his first of a two-part visit, which will be completed with a second trip in 2024. His Holiness is the latest of an outstanding group of clerical leaders from the Cilician See. He was mentored by the iconic Karekin I of blessed memory and has provided stellar leadership in both Armenian and ecumenical circles. 

A pontifical visit is a special time for the faithful to receive the blessing of their spiritual leader. Catholicos Aram I is well known in the Prelacy community going back to his younger days in the early 1970s when he completed an advanced degree in the United States. Due in large part to our unfortunate chronic administrative division in North America, he was relatively unknown for many years by our fellow Armenians who are affiliated with the Etchmiadzin dioceses. In 2015, during the united centennial commemoration of the Armenian Genocide, he captivated thousands with his public addresses at various events, mostly notably in Washington, D.C. As the barriers of our division are slowly removed, the global Armenian nation has become more familiar with this renowned leader of our church. 

His Holiness Aram I is greeted by the children of St. Sarkis Church in New York on November 17, 2023 (Photo: Armenian Church Catholicosate of Cilicia)

During his current pontifical visit, he has focused on parishes in the mid-Atlantic region, New York and Connecticut. It is gratifying that many diocesan clergy have attended the religious and social events connected to his visit. I have high expectations and had hoped that His Holiness would conduct a Hrashapar service at the diocesan St. Vartan’s Cathedral as a sign of our eternal unity. Nevertheless, we should all be pleased with the brotherly love expressed between all our clergy. During the Artsakh invasion and deportation, a united prayer service was held at St. Stephen’s in Watertown followed by a public gathering at the local community center. Both events were well attended, and many clergy from the Prelacy and Diocese led the prayer service. Of particular note was the presence of His Grace Mesrob Parsamyan, the Primate of the Eastern Diocese. This was a wonderful statement of unity in a time of crisis. Bishop Parsamyan, who was in town for other activities, could have easily elected to pass on the service. Instead he focused on our common cause for Artsakh, pan-Armenian Christian love, and the responsibility of the church to provide leadership. Archbishop Anoushavan Tanielian of the Prelacy has made many similar examples of leadership in New York with the diocese. We are blessed to have two open-minded leaders of our church.

During the activities of the Vehapar’s visit, I have looked for the role and presence of our youth. In each community, two young people would greet the Vehapar with our wonderful tradition of the bread and salt. Watching the young people interact with His Holiness as greeters, performers or while serving their parishes, I was reminded of the impact these visits can have on our young generation. In 1957, the group of churches that had been “unaffiliated” due to the division had petitioned the Great House of Cilicia for affiliation. This was a difficult and courageous decision. The prospects for reunification were poor, and these parishes were growing but in need of sustainable infrastructure. Catholicos Zareh I of blessed memory sent the then Prelate of Lebanon, Archbishop Khoren Paroyan (later Catholicos Khoren I) to America to observe and organize. He traveled to every community with escorts from each parish. 

Our parish in Indian Orchard, St. Gregory the Illuminator, was to receive then Archbishop Paroyan at the Massachusetts Turnpike exit while he was traveling from the Worcester church. My father was a relatively young deacon and leader of the community. He was a part of the reception group and also an early supporter of the Prelacy. In those days, each Turnpike exit had a parking lot at the toll gates. My father asked me, or more likely told me gently, that I would present flowers to the Prelate and offer a short greeting. I was six years old and petrified. When the Archbishop arrived and stepped out of the vehicle, I was amazed by this impressive man, with his clerical hood and flowing black garments. He carried a staff and had a natural warm smile that would move his beard. On my father’s cue, I went up to him, presented the flowers and offered a three sentence greeting. It was windy that day, and he embraced me as I got lost in his swirling robes. I can still feel the velvet texture on my cheek. I felt so special at that moment. When he returned years later as Vehapar, he remembered me and let me try on his pontifical ring. On that day in the late 1950s, my lifelong love of our church and a special respect for our clergy began in its infancy. This week, I have prayed that other young people will be inspired by the visit of Catholicos Aram. As we age, in whatever capacity we serve our community, it is our responsibility to mentor and motivate others. Sometimes it’s as simple as making a six-year-old kid feel special. The late Vehapar understood the importance of his visit that year, not simply in meeting with the lay leadership, but in inspiring the youth as a foundation for their lifelong faith.

This past weekend our parish, Holy Translators, celebrated a dual anniversary. It is the 20th anniversary of the parish’s consecration and the 25th anniversary of the holy ordination of our pastor, Rev. Fr. Krikor Sabounjian. During the Holy Badarak, 14 young men served on the altar. They represented acolytes and subdeacons who were mentored by Der Krikor over the last several years. Several are away at college or have professional lives in other cities, but they returned to honor the man who inspired them. This is one of the beauties of our church, where several generations form a bond based on their love of God. The Primate Bishop Parsamyan joined the community for the weekend’s celebratory activities. He is a young man in his early forties, and I marveled at how he interacted with the young and elders with ease. Each individual conversation in a crowded room was unique, and those of us on the receiving end appreciate the integrity of his attention. The ability of our church leaders to build impactful relationships with our youth is at the top of my list of qualifications. It is gratifying to know that our church in this region is led by two individuals with the humility and love to effectively communicate with our children, young professionals and young parents. 

Our presence in the church is about relationships with our heavenly Father and those who serve His church. I didn’t realize it at that moment, but my encounter with the Catholicos many years ago opened a lifelong path that I followed. We must constantly encourage the youth. Our grandson, Krikor, is four years old. His sister Anoush and our extended family worship at the same parish. Similar to many kids his age, he had his eyes on the fellowship food table. While standing near the table and waiting for Der Hayr to bless the food, a simple but beautiful experience occurred. Der Hayr asked Krikor to stand next to him while he offered a prayer. Krikor complied, because he feels a kinship to Der Hayr, as they have the same first name. After Der Hayr concluded the prayer, he asked Krikor to say “Amen” and cross himself. Young Krikor felt special and wanted. Connecting our children to church is not complicated. It requires repetitive attendance, so that our children feel that attending church is a part of their routine. It gets more complex when they are older, but not when building a foundation. When our church leaders internalize the impact they can have on young people, the probability of sustainability is reasonably high. As they get older, service enters into the equation to define an identity and cement the bond.

It gives me such joy to witness young couples who bring their children to church regularly. They were taught well and understand that spirituality is a part of family life. There is no substitute for attendance and participation. Likewise, only those with wisdom can provide the inspiration of making a child feel a special connection. The best community leaders realize that at some point their role is less about active management and more about using their acquired knowledge to inspire others. I will always remember that exact location on the Mass. Turnpike parking lot where my journey began. Whether it is a pontifical visit, community celebration or a regular Sunday, let’s find ways to gift our youth that special experience that will inspire them for a lifetime. It is the best investment we will ever make.