Vanessa Kachadurian- Armenian Genocide papers at the Vatican Library

http://armenianow.com/genocide/36115/vatican_archives_armenian_genocide

Vatican archives documenting centuries of European history, on public display for the first time include documents relating to the Armenian Genocide.

Head of the Vatican archives Sergio Pagano said in an interview that the 2012 exhibition would present a book with documents and information on the Armenian Genocide, published as a separate volume. Extracts include:

An eyewitness from Erzrum writes: “I saw how they were slaughtering many children. My nephew was running away from home with a two year-old child on his shoulders, but he got shot and collapsed, two soldiers approached and killed him as the child watched… I saw how they killed the spiritual leader of our town: they dug out his eyes, tore off his beard. Before killing him the soldiers had made him dance.”

An extract from a Turkish soldier’s testimony named Mustafa Suleiman reads:

“We entered the Armenian villages and killed everybody, we were given an order to kill all people disregarding their gender or age. The Kurds who had come with us were looting the houses. A great number of disabled and elderly Armenians were hiding inside a school in the town center, but we had a clear order, so we killed them too. In Geliguzan village 800 Armenians were killed or burned to death. Father Hovhannes’s eyes were dug out, his beard, nose and ears were cut off. I did not kill a single child, I even saved two. I hid them in my tent for three days, but then one day I entered the tent and found their disfigured and dismembered corpses.”

Pagano stressed that Pope Leo XIII at that time called on Turkey to stop the Genocide.

Vanessa Kachadurian- Armenian history in the Dutch East Indies

Their correspondence with Persia (1897-1917)
The Armenian community in the Dutch East Indies constituted a little known minority. What follows is an English translation[1] of an article, published in the monthly magazine Filatelie. Some background of Armenia were presented to Dutch readers. It explains how Persia became their home countryfor some Armenians and where they built their commercial networks. The correspondence of the Armenians on the islands of Java and Bali with their relatives in Persia provides an insight into the postal routes between Persia and the Dutch East Indies at the turn of the 20th century.
Armenia is located in the Caucasus, the mountain range connecting Southeast Europe and Asia. Geographically it belongs to Asia, but traditionally Armenians consider themselves Europeans. The history of Armenia[2] dates back to 1500 BC. Armenia thus is one of the oldest nations of the world. The kingdom had its heyday in the first century BC when it extended between the Caspian Sea and the Mediterranean. With a war against the Roman Empire, this period came to an end and Armenia found herself under Roman influence. Because the of Armenia’s location at the eastern border of the Roman Empire, over the next centuries the Romans and the Persians fought over the nation.
Surrounded by Persians and Romans, both trying to get hold of Armenia, fueled by the search for national unity, Armenia in 301 was the first nation to adopt Christianity as the state religion. The church would become an important pillar of Armenian identity. Another important contribution was made by the monk Mesrop Mashtots who in 405-406 developed an Armenian alphabet.
The Armenians of New Julfa
Let us fast-forward the history of Armenia to about 1600. At that time the country, again because of its strategic location (1) was fought over, now by the Turkish Empire under the Ottomans and the Persian Empire under the Safavids. In 1604 Shah Abbas I pursued a scorched earth campaign against the Ottomans. Early in the invasion, the old Armenian town of Julfa was taken. When a large Ottoman army approached, the order for withdrawal was given but in their retreat Armenian towns and farms were completely destroyed. The population of Julfa was ordered to leave their homes. 150,000 Armenians survived the traumatic relocation to Persia. Only ruins remained in their home town.
READ COMPLETE ARTICLE HERE

http://hetq.am/eng/articles/11609/the-armenian-minority-in-the-dutch-east-indies.html

Vanessa Kachadurian- Armenian Quarter in Jerusalem existed before 95 BC

Two Armenian patriarchs in vegetating states — one in Istanbul and the other in Jerusalem — do not augur well for the Armenian Church in general. Those two patriarchates are major hierarchical seats within the structure of the Armenian Church and they are both paralyzed by a tragic stroke of nature. But what is more trag- ic is the eerie silence reigning throughout the Armenian world about these two alarming situations. Both patriarchates are situat- ed in countries where there is no love lost for the Armenians.
In the case of Istanbul Patriarchate, the community proved to be ineffective in steering to a normal situation when it was revealed that Patriarch Mesrob Mutafian was incurably incapacitated. Two different proposals were submitted to the Turkish government: to elect a new patriarch or to elect a coadjutor patriarch to run the affairs of the Patriarchate. The authorities preferred the stalemate, which benefited Bishop Aram Ateshian, with a poor standing in the community but in a good position to contribute to Turkey’s politi- cal agenda.
In the case of the Jerusalem Patriarchate, the handwriting was on the wall. The aging Patriarch Torkom Manoogian had already failed more than once to defend the patriarchate’s interests in some real estate deals, and it was very obvious that he could further compro- mise the Patriarchate’s properties against the sharks vying for those valuable pieces of property.
Armenians have lived in Jerusalem from time immemorial. In 95 BC, Jerusalem became part of Tigranes II’s empire. But the Patriarchate was established in the seventh century (638 AD) when the Caliph Umar Ibn Khattab proclaimed Abraham I, senior bishop of the Armenian Church, as the patriarch of the Armenian Church and the leader of the Eastern Orthodox denominations (Assyrian, Coptic and Abyssinian) to neutralize the authority of the Greek Orthodox Patriarch Sophronius. It is no coincidence that another Muslim ruler, namely Fatih Sultan Mohammed, helped the creation of the Istanbul Patriarchate, after he conquered that city in 1453, exactly with the same political motivation, i.e. to neutralize the power of the Byzantine church. Of course, Armenians benefited from these rivalries, but they gained the perpetual hostility of Greek Orthodox Church, even to this day. Incidentally, recent rapproche- ment between Israel and Cyprus (and by extension Greece) might further fuel the Greek Patriarchate’s churches rivalry with the Armenians in the Holy City.
But Armenians do not need foreign enemies. They are perfectly capable of destroying themselves and their institutions.
It is believed that after the 1948 partition, there were 16,000 Armenians living in Jerusalem. That number reached 25,000 at its peak. Today, their count is less than 1,000. One can rightfully ask if these people felt secure and enjoyed the prospects of prosperity in the “only democratic country in the Middle East,” why they would seek opportunities in far away lands.
The answer to this question appeared in one of the Israeli papers (Ha’aretz) by a reporter named Nir Hossan who wrote:
“Jerusalem’s Christian community increasingly feels under assault, and that is especially true for Christians living in Jewish neighborhoods. Priests in the Old City, especially Armenian priests who must often transit the Jewish Quarter, say they are spat on daily.”
Spitting may yet be the least offensive act against the Armenians, who are sitting on a gold mine, in terms of property they own. The creeping appetite of the Jewish settlers and developers will eventu- ally expropriate the Patriarchate of its real estate holdings, under the benevolent eyes of the Israeli authorities.
Yet, against these raging appetites, we have a comatose and mori- bund Patriarch and a divided Brotherhood unable to manage its affairs.
Although the smallest of the quarters in Jerusalem, along with Jewish, Christian and Muslim quarters, the Armenian Quarter cov- ers one-sixth of the Old City. But the Patriarchate also owns prop- erty outside the limits of the Old City, which it has notoriously mis- managed over the centuries.
Armenians have sporadically faced “Jerusalem crises” alarming the world Armenian community to run for rescue, but then, trans- parency and accountability are not in the lexicon of the Patriarchate.
The treasures and properties accumulated over the centuries are the gifts of the Armenian people entrusted to the Brotherhood, who are supposed to act only as the custodian of that wealth. But very few spiritual leaders have realized that role; most of them have acted as if they owned the holy places.
That is certainly not a criticism directed toward any particular patriarch or brotherhood.
A case in point was another historic crisis erupted in 1914, just before World War I and the Armenian Genocide. At that time the Jerusalem Patriarchate was under the tutelage of the Armenian National Central Council in Istanbul, which decided to dispatch a delegation headed by two prominent leaders to resolve the crisis. One of those leaders was Archbishop Malachia Ormanian, himself a historic figure as a former patriarch and maker of history through his masterful studies on the history of the Armenian Church and its theology. The other leader was Vahan Tekeyan, a world-class poet and a public figure of impeccable integrity.
As soon as the delegation arrived in Jerusalem, Archbishop Ormanian connived with the clergy of the Brotherhood to make the presence of Tekeyan irrelevant. Then the war started and every- thing fell into further disarray.
This is an endemic problem; every time a higher body tries to exercise some authority to put the house in order in Jerusalem, the clergy gang up and they declare their fierce independence, with an arrogance that “we know better.”
But that bravura is exercised only against Armenian authority, lay or spiritual. When it comes to any ruling authority, the brotherhood is docile and pliant. That is where we lose.
The Russian church in Jerusalem benefited tremendously from Moscow even during the Soviet period. But our clergy are loath to encourage any protective move by the Armenian government or even by the Supreme Spiritual head of the Armenian Church or any other entity.
This overreaction to any outside advice or help is protected by a law, which governs the holy places. That law was promulgated in 1852 through a decree by the Ottoman Sultan Abdul Majid, known as the Status Quo, which regulates the rights, privileges and the authority of different religions. The law has been exercised by the Ottoman, British Colonial, Jordanian and Israeli authorities.
On the one hand, it protects different religions and entities against encroachments by the ruling powers and on the other hand it leaves the destiny of a huge wealth in the hands of a beleaguered Brotherhood.
The last few years there was talk to convince the St. James Brotherhood to plan a smooth succession, as the Patriarch’s health was deteriorating. During the last year, a convocation of the Brotherhood was cancelled twice. Its major agenda was to elect a coadjutor patriarch.
This tricky succession requires an amendment to the Patriarchate’s by-laws, and one was prepared. However, the pro- crastination of the Patriarch led to the present impasse.
Today the Grand Sacristan of the Patriarchate, Archbishop Nourhan Manoukian, has assumed the responsibility of running day-to-day operation of the Patriarchate.
Unfortunately, the Patriarch’s recovery is not in the cards. There is a worldwide silence, which is very dangerous. The candidates who can succeed and stabilize the situation do not seem interested. On the other hand, candidates who are ready to ascend the throne and emulate the late Patriarch Yeghishe Derderian’s extravagant lifestyle are ready to seize the opportunity.
It is not only the material wealth of the Patriarchate that is at stake, but also its cultural and historic treasures. The attempted sale of 28 illuminated manuscripts at Sotheby’s in London some years ago is still a searing memory. Turkish and Israeli authori- ties also keep a watchful eye on the archives of the Istanbul Patriarchate transferred to Jerusalem for safe keeping during World War I. They contain incriminating documents about the Genocide.
Jerusalem is everybody’s concern and, yes, every Armenian’s busi- ness. The Brotherhood needs to reach out to the world Armenian community, over and beyond the Status Quo provisions and elect a worthy successor and also enlist the cooperation of real estate and financial experts to salvage our legacy in the Holy Land.
Let us pray for the good health of our ailing Patriarch but above all let us pray for the endangered future of the Jerusalem Patriarchate, which is in limbo.
http://www.mirrorspectator.com/2012/03/08/commentary-armenian-jerusalem-in-limbo/
additional information about Armenia’s historical roots in Jerusalem
http://www.armenianchurchwd.com/news/additional-funds-needed-for-urgent-renovation-projects-of-the-armenian-patriarchate-of-jerusalem/
http://www.haytoug.org/3246/jerusalem-a-souvenir-from-the-armenian-quarter

Vanessa Kachadurian Armenian Manuscripts

The greatest treasure of the Armenian people are their ancient manuscripts. Most Armenian manuscripts are related to Medieval Armenian art as well as to the Byzantine tradition. The oldest Armenian manuscript preserved comes from the Golden Age of Armenian art and literature in the 5th century. The Illuminated manuscripts distinguish for their unique designs that present the culture and pass the power of art and language to the generations.
The biggest collection of Armenian manuscripts are stored in Matenadaran, while a larger collection of Armenian illuminated manuscripts is kept in the library of the Armenian Patriarchy of Jerusalem . Many other smaller collections are kept in the British Library, Bibliotheque nationale de France, Mkhitaryan Brotherhood of Venice, Vienna, as well as in the U.S.
The history of the Armenian manuscripts began in 405, after Mashtots created the Armenian alphabet and the first handwritten book which was the Bible. The Armenian books were all handwritten before the 14th century.
The major part of the manuscripts are books. They were written on sheets of parchment, and later, on paper.
Armenian illuminated manuscripts are of various forms, including the prayer roll, which originally held images from Biblical passages and the Armenian iconography. The prayer rolls might consist of iconography applicable to panels depicting important moments in the life of Jesus Christ, as well as images presenting the history of Armenia or the Armenian church. These involved St. Gregory the Illuminator for introducing Christianity to Armenia in 301 A.D. Prayer rolls were usually narrow and consisted of religious images and texts. They often served to protect the owner and his family. Those rolls were usually rather long though there were no exact sizes, as it depended on the number of panels included there. The protection of the prayer rolls were of utmost importance, as the manuscripts and prayer rolls had important value and were targets of thieves. Devoted Armenian believers treated manuscripts and other artworks that belonged to the Church with great respect as the church and what it taught was an essential part of the medieval Armenian life.
There are about 30.000 Armenian manuscripts all over the world, 17.000 of which are stored in Armenia.
The Armenian manuscripts have had the same destiny as the nation being influenced by many invasions. But Armenian have always protected their national treasures repairing them. They have even treated them as live creatures, which is recorded in historic works. There are many storied preserved up to today telling us how Armenians sacrificed themselves to preserve their national treasures, which is the basis of their survival as a nation.
http://www.ginosi.com/en/blog/2012/3/8/armenian-manuscripts---a-dive-into-ancient-history

Vanessa Kachadurian-Armenian Women of History

The Forgotten Faces of Armenian Women in History

http://www.epress.am/en/2012/03/08/the-forgotten-faces-of-armenian-women-in-history.html

The Forgotten Faces of Armenian Women in History
On the occasion of International Women’s Day, the Women’s Resource Center of Armenia (WRCA) has launched a blog as part of its campaign to mark women’s month (Mar. 8 to Apr. 7).
The project, titled “30 Women, 30 Days,” will include one blog post a day on an an outstanding woman who has played an important role in Armenian society, culture, politics, science and other areas.
Today’s post is about Diana Abgar, Armenia’s first female ambassador in the east.
Abgar [whose real name was Anahit Aghabek (Aghabekyan)] was born in 1859 in Burma of Armenian parents from Persia (Iran) and grew up in India. In 1889, she married a Hong Kong merchant Mickael Abgar and moved to Japan where she started her literature career. After the death of her husband in 1906, she went to Yokohama with her children. In 1919, she was appointed consul general of the Republic of Armenia in Japan and became the first female ambassador in the east to occupy a diplomatic position. Abgar wrote books, editorials and appeals for her country in several languages and during the Armenian Genocide, she helped a number of Armenian refugees, who through Siberia and Japan were moving to the USA. Abgar died in 1937 in Yokohama.
The WRCA has planned other events as part of the campaign, which includes a walk at 4 pm today titled “You deserve to be happy.” The walk will begin from the Women’s Resource Center on Teryan 62 and end at the Swan lake, near the Opera.
“During the march, activists will distribute paper flowers to women with empowering messages to remind them about their achievements and rights in society,” reads the notice on the WRCA’s website
http://armenianwomen.wordpress.com/

Vanessa Kachadurian - Armenian Diaspora launches virtual museum

Artak Barseghyan
“Radiolur”

Today the Ministry of Diaspora launched the trilingual Virtual Museum of Armenian Diaspora at www.armdiasporamuseum.com.

“Armenians are one nation regardless of the residence, and Armenia is the Homeland of all Armenians. This was the idea that became the slogan of the museum,” Minister of Diaspora Hranush Hakobyan said during the presentation of the new website.

The aim of the Virtual Museum of Armenian Diaspora is to introduce the history of Armenian people, the present and the future. The project will make the history, cultural heritage and achievements of Armenian people available to public, will develop and inculcate among the young people of Diaspora the idea of Armenian national identity, the feeling of pride for belonging to the Armenian nation, will make Armenian communities of Diaspora recognizable to each other. It is also called to strengthen the ties between Homeland and Diaspora, as well as between Armenian communities of Diaspora.

The website is still available only in Eastern Armenian, Russian and English. The classical Armenian version will be prepared in the near future.

Vanessa Kachadurian- Armenia celebrates over 500 years of printing

500th Anniversary of Armenian Printing Celebrated by TCA
Posted on March 16, 2012 by Editor
By Kevork Keushkerian
ALTADENA, Calif. — The Tekeyan Cultural Association (TCA) Pasadena-Glendale Chapter hosted a lecture on the occasion of the 500th anniversary of Armenian printing. It took place on Sunday, March 4, at the Beshgeturian Center. Rev. Dr. Zaven Arzoumanian was the guest lecturer. Very Rev. Kegham Zakarian and George Mandossian, vice president of TCA’s Central Board of Directors, were among the attendees.
Kevork Keushkerian, who made the opening remarks, noted that a unique exhibition dedicated to the 500th anniversary of the first Armenian printed book will be held in the Library of Congress in Washington, DC for three months, starting in April. He then introduced Arzoumanian, who spoke next.
Arzaoumanian was born in Cairo, Egypt. In 1949, he went to the seminary of Antelias in Lebanon and was ordained a celibate priest in 1954. After serving in Addis Ababa, Ethiopia, for two years as the parish priest of the Armenian Church there, he went to London to further his studies.
Arzoumanian came to the United States in 1962 and served as parish priest in the Eastern Diocese for 40 years — first in Philadelphia and then in Boca Raton, Fla. He was then invited to the Western Diocese, where he served as the parish priest of St. Gregory Armenian Church in Pasadena for three years. He is now retired and lives with his wife, Joyce, in Glendale.
Arzoumanian received his doctorate in eastern languages and history from Columbia University in 1983. He is well known for publishing the History of the Armenian Church from 1900 to 1995. This is considered to be the continuation of Patriarch Malachia Ormanian’s famous Azkabadoum.
Arzoumanian began his lecture by discussing the origin of Armenian printing. The first Armenian book was printed in 1512 in Venice, Italy, by Hagop Meghabard. It was a secular book called Ourpatakeerk. This was followed by five other books, including the Liturgical Book, which is placed on the alter and used by the priest during Divine Liturgy. Arzoumanian noted that Venice should not be confused with the Mkhitarian Monastery on St. Lazarus Island, which came into existence some 200 years later.
The first Armenian Bible was printed in Amsterdam, Holland, exactly 150 years after the printing of the first Armenian book in Venice. It was printed by Vosgan Vartabed Yerevantsi and commissioned by the Holy See of Echmiadzin.
After Amsterdam, the printing of Armenian books continued in Istanbul, Turkey, before a print shop was established in the Holy See of Echmiadzin. Arzoumanian concluded his lec- ture with a short question-and-answer session.
Afterwards, Keushkerian recited related sections from a poem dedicated to Mesrob Mashdots by Siamanto. Khatchig Nahabedian then performed a song dedicated to the Armenian language. The evening ended with a light reception for the audience.
TCA Pasadena-Glendale chapter’s next event will be the commemoration of the Armenian troubadour Sayat Nova’s 300th birthday. It will be held on Sunday, May 20, at the Beshgeturian Center; guest lecturer will be musicologist-conductor Vatsche Barsoumian, the director of Lark Musical Society.
http://www.mirrorspectator.com/2012/03/16/500th-anniversary-of-armenian-printing-celebrated-by-tca/