Armenian Community Centre courtyard gets a major upgrade Spotlight → 3
ԹՈՐՈՆԹՕ–Կիրակի, 27 հոկտեմբեր 2024-ին, Թորոնթոյի
հայ համայնքը պատմական օր մը ապրեցաւ, երբ
հարիւրաւոր թորոնթոհայեր հաւաքուեցան Հայ կեդրոնի
նորովի վերանորոգուած բակի բացման հանդիսաւոր
Ձեռնարկին ներկայ էին՝ Օնթարիոյի
անդամ՝ Don Valley North ընտրատարածքի
‘Spaces
TORONTO –On Oct. 27, 2024, members of the Armenian community and local supporters gathered at the Armenian Community Centre of Toronto (ACC Toronto) to celebrate the completion of its newly renovated courtyard—a project made possible through a $165,000 grant from the Ontario Trillium Foundation. Spearheaded by the Armenian Relief Society (ARS) Roubina chapter, this initiative restored the ACC Toronto courtyard to serve as a vibrant and safe gathering space for thousands of community members. Member of Provincial Parliament (MPP) for Don Valley North Vincent Ke joined ARS members and other guests to mark this significant milestone, acknowledging the lasting impact of this revitalized space on the community.
During the ceremony, ARS Roubina chapter chair Ani Hotoyan-Joly expressed heartfelt appreciation for the Ontario Trillium Foundation’s grant and highlighted the courtyard’s role as a central hub where community ties are strengthened. In her remarks, Hotoyan-Joly emphasized that this space represents more than just a physical location; it embodies the spirit of resilience and togetherness cherished by the Armenian community in Toronto.
In the adapted remarks below, Hotoyan-Joly elaborates on the significance of this renewed courtyard, reflecting on the ARS's mission to foster connection and well-being through dedicated spaces like this one.
***
On behalf of the Armenian Relief Society (ARS) Roubina chapter of Toronto, I would like to express our deepest gratitude for the generous grant provided by the Ontario Trillium Foundation to rebuild our beloved courtyard. This space is more than just a physical area; it is the heart of our community, where our community members, young and old, families and friends regularly gather to reconnect, play, eat, share and dance together in celebration of our Armenian heritage and as proud Ontarians and Canadians.
The ARS is an independent, non-governmental and non-sectarian
organization serving the social and educational needs of communities everywhere. The ARS seeks to preserve the cultural identity of the Armenian people and, whenever and wherever the need arises, to bring humanitarian help to all communities in distress--Armenian and nonArmenian alike. ARS Toronto Roubina chapter with its 400 volunteer members, has been serving the Toronto community for the last 62 years, with its motto of “With the people, for the people”.
This grant has not only made our project possible, but it has also breathed new life into the dreams and hopes we all share for this space. Our courtyard is more than just a gathering space—it symbolises community, resilience, and the power of coming together.
The government’s commitment to revitalizing spaces like ours highlights the importance of community well-being. With the Ontario Trillium Foundations grant, this courtyard will again become a sanctuary for relaxation, a safe playground and a venue for events that will bring our members and our community together.
In a world that often feels disconnected, spaces like this remind us of the value of togetherness. They foster a sense of belonging, connection, and unity. Your investment in this project is an investment in the future of our community, and it will have lasting impacts for years to come.
We understand that grants like these are competitive and that the Ontario Trillium Foundation must carefully select projects that serve the greatest good. By choosing to invest in our community, you’ve given us financial support and a vote of confidence in our vision and in the value of this important courtyard that unites and uplifts us all.
This courtyard is a place used to celebrate milestones and is where we support one another through life’s challenges. We pledge to make the most of this opportunity.
From the bottom of our hearts, Mr. Vincent Ke, MPP for Don Valley North, and Ontario Trillium Foundation, thank you again for your generosity, trust and belief in our community. Together, we have built more than a courtyard—we have built a future.
Thank you. ֎
Torontohye Communications Inc. info@torontohye.ca
editor@torontohye.ca
Publisher Torontohye Communications Inc. info@torontohye.ca
Editor Rupen Janbazian editor@torontohye.ca
Graphic designer/Layout editor Ara Ter Haroutunian ara@torontohye.ca
L-R: Karnig Hasserjian, president of ACC Toronto; Vicnent Ke, MPP for Don Valley North; Ani Hotoyan-Joly, chair ARS Roubina chapter (photos: Onik Nazarians)
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Toronto’s Shaunt Tokmakjian establishes humanitarian scholarship at uOttawa
OTTAWA–Toronto-Armenian
Shaunt Tokmakjian has established a new scholarship at the University of Ottawa (uOttawa) aimed at supporting law students involved in humanitarian work related to the research, recognition and prevention of mass atrocities. The Tokmakjian Humanitarian Award will provide $1,000 annually to an undergraduate law student at the University’s Faculty of Law (Common Law Section).
Tokmakjian, a graduate of the uOttawa Faculty of Law in 2014, has deep roots in Toronto’s Armenian community. He attended the ARS Armenian Private School and has been a member of the Armenian National
Committee of Toronto (ANCT). His dedication to community advocacy and human rights issues grew from these experiences, which eventually led him to a successful legal career.
“The tragedy of the Armenian Genocide profoundly shaped my understanding of fairness and justice. It instilled in me the importance of protecting human rights and ensuring that every voice is heard and valued,” Tokmakjian said in a conversation with Torontohye. “This scholarship is a testament to that commitment and a reminder that our past informs our dedication to a more just future.”
After graduating from uOttawa’s Faculty of Law, Tokmakjian remained actively involved with the University,
serving as a director of the Alumni Association and later as a member of the uOttawa Board of Governors. His commitment to humanitarian causes is reflected in his establishment of this scholarship, which encourages students to engage in research through the Human Rights Research and Education Centre at uOttawa.
“As a descendant of Armenian Genocide survivors and a son of immigrant parents who came to Canada in search of a better life, Shaunt deeply understands and believes in the life-saving importance of humanitarian work, especially in relation to the recognition and prevention of mass atrocities,” states the University’s official release of the scholarship.
The scholarship is open to full-time undergraduate students enrolled in the Common Law Section of uOttawa Faculty of Law. Applicants must demonstrate active involvement in humanitarian research, with preference
given to those engaged in projects at the Human Rights Research and Education Centre. The first round of applications closed on October 31, and future opportunities will be announced through uOttawa's Financial Aid and Awards Service. ֎
Shaunt Tokmakjian (photo: uOttawa)
ընկերակցութիւնը, իր հիմնադրութեան 40-ամեակին առիթով, կը նախաձեռնէ յատուկ հանգանակային համերգի մը՝ օգնութեան
(Armenian Missionary Association of America AMAA)
(Armenian Missionary Association of Canada AMAC)
60+ Films TUESDAY NOVEMBER 12
ONLINE 7:00 PM
Tickets - $10 LE DOUZE:
The War DiaryHakob MelkonyanArmenia/Georgia/Ukraine
CharcoalNare Ter-Gabrielyan - Armenia/Ukraine
9:00 PM
15 Countries THURSDAY NOVEMBER 14 ONLINE 7:00 PM
Tickets - $10 NOVEMBER TO REMEMBER:
Armenian Anthology Volume II: Scriptures Don’t BurnMariam Ohanyan - Armenia
No Light/No DarknessMargos Margossian - Armenia/USA
ArmatElodie Dermange - Switzerland
FRIDAY NOVEMBER
11:00 AM
Tickets - $10
ARMENIA NOW : They Won Through LivingAni Manukyan - Armenia
The FalconsTaniel Kilajian - Armenia
The Song of Flying LeavesArmine Anda - Armenia
17th EDITION
WELCOME TO OF THE POMEGRANATE FILM FESTIVAL TAKING PLACE BETWEEN NOVEMBER 12th TO 17th, 2024.
6 days with over 60 films.
We hope you will enjoy this year’s Festival as mush as we did planning it. Thank you for your continued support, and please spread the word about POM. Together, we can make sure these stories get told. See you soon!
The 2024 Pomegranate Film Festival Organizing Committee
Tickets - $10
Ludwig the HedgehogMher Mkrtchyan - Armenia
Say My NameMariam Meliksetyan - Armenia
WEDNESDAY NOVEMBER 13
ONLINE
7:00 PM
Tickets - $10
Baker’s Dozen
Paradjanov’s MirrorJerome Amimer - Armenia/France
Tonratun: Armenian History told by WomenInna Mkhitaryan - Armenia
9:00 PM
Tickets - $10
Love Is Love Is Love Anahid Nazarian - USA
11:00 PM
Tickets - $10
The Mystery of the Honeybee SocietyGagik Harutyunyan - USA
I see you, I love you, I feed youUma Sanasaryan - USA
9:00 PM
Tickets - $10
Armenia My HomeAndrew Goldberg - Armenia/USA
Headless HorsemenOvsanna Gevorgyan - Armenia
11:00 PM
Tickets - $10
Premiere
Women in Armenian FilmMariam Ohanyan - Armenia
1:00
Jewel of the DesertMary Apick - USA 18 North American Premieres
ThresholdsSilvina Der Meguerditchian - Argentina
Warrior SaintsRoger Kupelian - USA
3:00 PM
Tickets - $15
TezetaAramazt Kalaydjian - Ethiopia Warrior SaintsRoger Kupelian - USA
NIGHT
Arshile Egoyan - Canada
AeroplanePaul Shammasian - UK
Driving the Green BookProduced by Saro Varjabedian - USA
Something about IldaGary Gananian - Brazil
The ComposerGigi Grigorian - USA
Echoes From the LakeArnaud Khadajanian - France
1:00 PM
Tickets - $15.00
1489Shoghakat Vardanyan - Armenia
The Mekhitarian Legacy of ChoratanLilit Barseghyan - Armenia
Cast Beyond the MoonAram Shahbazyan - Armenia
3:30 PM
Tickets - $15
And the Party Goes OnRobert Guediguian - France
Little Flower Armen Poladian - Canada
5:30 PM
Tickets - $20
Cup of Salvation Jason Wise - Armenia/USA
Warrior SaintsDaniel Sarkissian - Armenia/Canada
7:30 PM
Tickets - $25
Monsieur AznavourMehdi Idir - France
With an Introduction by Atom Egoyan
PURCHASE
FULL FESTIVAL PASS $200 (save $195)
Includes all virtual & live screenings (Gala and Finale included)
$125 The Big Ticket (save $20)
Includes THE REVERSE SIDE OF THE MEDAL, Gala & Finale films.
Virtual Pass $50 (save $30)
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$25 Finale Film CALL TO RESERVE 647.833.4780/ NERSO STAY CONNECTED FOR THE LATEST
Finding love beyond the screen in Poladian’s
'Love Is in the Water'
By Rupen Janbazian
Armen Poladian’s debut feature film, ‘Love Is in the Water,’ offers a refreshing and thought-provoking take on modern love, personal identity, and the impact of social media addiction on human connection. As a first-time feature director, Poladian uses his Armenian-Canadian heritage and personal experiences to craft a narrative that balances universal themes and deep cultural resonance, particularly for those familiar with the Armenian communities of Cambridge and Toronto.
At the heart of the film is Bedros, an introverted and socially isolated Armenian-Canadian screenwriter, whose constant quest to find love on social media traps him in a cycle of online addiction and isolation. Cleverly blending reality with fantasy, Poladian uses distinct visual techniques to differentiate between Bedros’ real life and his digital world. Black-andwhite and sepia tones are employed to represent the artificial, hollow nature of his virtual existence, while vibrant natural lighting symbolizes the richness of human interaction and the real world. This creative decision is one of the film’s standout elements, showcasing Poladian’s cinematic instincts and adding depth to an otherwise familiar narrative. Notably, Poladian takes on multiple roles in the film—from directing, writing, and producing to cinematography and editing—a rare and impressive feat that highlights his dedication and versatility as a filmmaker.
The film has already garnered critical recognition, winning the Audience Choice Award for Best Feature Film at the Pomegranate Film Festival in Toronto, while also being nominated for several awards at the Arpa International Film Festival, including Best Feature Film, Best Director, and Best Screenplay. These accolades speak to Poladian’s talent and potential as a filmmaker, signalling that ‘Love Is in the Water’ has resonated with audiences and critics alike.
The film’s connection to Armenian
Love Is in the Water. 2023, 1 hour 5 minutes
Director: Armen Poladian
Producer: Armen Poladian
Writer: Armen Poladian
Starring: Kevo Bostajian, Aida Gregorian, Kami
Kakousian, Armen Poladian, Liana Bdewi
Cinematography: Armen Poladian
Editing: Armen Poladian
Music: Hamo Arzoumanian
tradition is evident from its opening sequence, where the legend of St. Sargis, the Armenian patron saint of love, sets the stage for Bedros’ personal journey. This cultural framing grounds the story in Armenian customs and enriches the narrative with symbolic weight, as Bedros—like many who celebrate St. Sargis—seeks love and purpose, albeit in the virtual realm. The use of local Armenian landmarks, such as the Armenian Community Centre of Cambridge, the St. Nshan Armenian Apostolic Church, and the gymnasium of the Armenian Evangelical Church of Toronto, lends the film a sense of authenticity and community, particularly for Armenian-Canadian viewers who will recognize these familiar locations.
The performances in ‘Love Is in the Water’ are engaging and nuanced, with Kevo Bostajian’s portrayal of Bedros as the standout. Bostajian brings a quiet intensity to his role, expertly capturing Bedros’ internal conflict as he becomes increasingly aware of his detachment from reality. His performance is complemented by Aida Gregorian’s portrayal of Natalie, the angelic figure who serves as Bedros’ guide to breaking free from his self-imposed
FILM
isolation. The dynamic between these two characters adds a layer of mystical realism to the film, which is both surprising and poignant.
Despite its strengths, the film is not without its imperfections. As a firsttime feature, ‘Love Is in the Water’ sometimes stumbles in its pacing, with certain scenes feeling rushed while others linger a little too long. There are moments where the dialogue could benefit from tighter writing, and the development of some secondary characters feels incomplete. However, these are minor criticisms in the grand scheme of what Poladian has achieved with this debut feature. His willingness to take risks and experiment with form, narrative structure, and cinematography is commendable, and it’s clear that ‘Love Is in the Water’ is only the beginning of what promises to be a bright career in filmmaking. Perhaps the film’s most compelling aspect is its underlying message, which resonates deeply in today’s hyperconnected world. As Bedros struggles to reconcile his virtual persona with his real-life relationships, the film serves as a reminder of the importance of stepping away from screens and embracing the genuine
REVIEW
connections that enrich our lives. Poladian masterfully uses fantasy elements to highlight this theme, crafting a story that is both relatable and inspiring.
‘Love Is in the Water’ is a commendable first feature that showcases Poladian’s potential as a filmmaker. While there is room for growth in storytelling and technical execution, the film’s heart and creative ambition are undeniable. Poladian’s ability to infuse his work with cultural significance and universal themes makes ‘Love Is in the Water’ a must-see for those interested in contemporary Armenian-Canadian cinema and anyone looking for a thoughtful exploration of love in the digital age. With a strong foundation in place, Armen Poladian is a filmmaker to watch, and his future projects will undoubtedly continue to push boundaries and captivate audiences.
Առաջին
From the editor
Torontohye does not necessarily endorse or evaluate the products, services, or companies advertised. The opinions expressed in this publication are those of the authors. They do not purport to reflect the opinions or views of Torontohye. The reproduction of the material contained in this publication may be made only with the written permission of the publisher or editor. All submissions are subject to editing for space, style, and clarity.
The case for supporting English-language Armenian writers
Reflections on Ara Baliozian: By Sophia Alexanian
Ara Baliozian marched into my parents’ kitchen and ripped the painting of Mount Ararat, proudly hung above the dining table, into shreds.
Obviously, that did not literally happen. But I couldn’t help but feel attacked when I read the opening lines of one of his books, which warned the reader that they “will not find in here any lamentation after the fact or chauvinist nonsense about the eternal snows of Mount Ararat.” Chauvinist nonsense? Who was this guy to tell me that pining after a major cultural symbol–a symbol that represented our displacement from the Armenian highlands–was chauvinist nonsense?
If you are not familiar with Baliozian, be warned that many of his books would come with a trigger warning today. Baliozian was born in Greece to Armenian Genocide survivors and went on to be educated in Italy. He later immigrated to Canada and spent most of his life right here in Southern Ontario. Throughout his decades-long career as a writer, he published many books, including English translations of Armenian writers like Zabel Yessayan, Krikor Zohrab, and Gostan Zarian. However, his true claim to fame lies in his critiques of Armenian institutions and culture. Due to his contrarian nature, he was often ostracized and attacked by other Armenians. He later distanced himself from the Armenian community and is now retired from writing.
It is disappointing to see a writer of Baliozian’s calibre fade into obscurity. His books are out of print and hard to find in mainstream marketplaces. You can scrounge up bits of old interviews and blog posts on the internet, but nothing substantial. Baliozian is so disconnected from our community consciousness that a few years back, there were widespread rumours he passed away. At the time of writing, these rumours remain untrue.
I had my first chance encounter with Baliozian’s books in high school. At that point in my life, I was not a regular at the local Armenian community centre, and there was no chance of me being introduced to Armenian writers in traditional Armenian schools, community libraries, or community group settings. I was also oblivious to the Toronto Reference Library’s small collection of Baliozian’s books. These books were not available for loaning out anyway, meaning I would have to travel over an hour on public transit to read them. The first book I read by Baliozian was Unpopular Opinions, which I found in my mother’s collection of books. The book is a compilation of various short essays and articles he wrote throughout the 1990s, criticizing the Armenian community’s approach to free speech, democracy, and education.
He argues against repeating the same cliches and dogmas about our history and culture, and instead embracing a sense of pluralism, allowing for a diverse range of beliefs and ideas to shape our community practices. While Baliozian is a big supporter of the intellectual tradition of the Armenian writers of the late 19th and early 20th centuries, he also takes inspiration from odar (non-Armenian) philosophers and ideas. The result is a thought-provoking collection of writing that challenges readers to question deeply ingrained beliefs and encourages open-mindedness. He urges Armenians to move beyond mere nostalgia and to critically engage with their traditions and history, advocating for a community that values inclusion, critical thinking, diversity of thought, and a commitment to progress.
Baliozian’s arguments are rooted in a genuine desire to see the Armenian community evolve and thrive in a modern, global context. In my opinion, he accurately diagnosed how divisions along partisan, religious, and other lines cause Armenians to behave as a collection of ‘tribes’ rather than a united nation. These tribes, separated from working with others with their shared goal, are more susceptible to becoming limiting echo chambers and driving community members into assimilation.
Baliozian’s books are not for the faint of heart. I was initially taken aback by his brash and blunt style, but I grew to find it necessary. A good cultural commentator does not coddle egos. You should feel a deep sense of conviction and call to accountability when reading meaningful work. Baliozian did that for me.
Upon spotting my tabbed and abused copy of Unpopular Opinions, an older community member was surprised that I was reading his work. They were a fan of his writing back when he would still attend events. Beyond being able to meet Baliozian in person, they had experienced, first-hand, the events and version of the Armenian community in the late 20th century to which Baliozian was responding.
In comparison, my relationship with Baliozian and the events he responded to remain purely parasocial. Still, his work remains relevant today, and because of that, I am able to relate to him and his ideas.
The chapter in Unpopular Opinions I related the most to was the one on “time-frame theorists,” who Baliozian claimed were “a dime a dozen among us.” Time-frame theorists are those who blindly believe that it is the mere passing of time that will cure the social ills of the Armenian community. Common sentiments expressed include: it will take two to
(photo: Kaloust Babian)
three generations to produce honest leaders; it will take another 20 years to have social progress; it will be the new ‘golden generation’ that renounces old limiting mentalities. The solution to corruption, lack of inclusion, lack of social progress, reckless materialism, and any other societal issue is not the action of implementing education, regulation, positive social pressure or other active measurewaiting it out is sufficient.
When put in those terms, the “time-frame theorist” mentality is clearly delusional. However, it is not uncommon to see it propagated when it is politically convenient. I felt deeply convicted when reading this because I had been surrounded by ‘time-frame theorist’ mentalities and had allowed it to influence how I viewed social progress in the Armenian community. Baliozian made me accountable to my contributions to Armenian social progress. I still ask myself: What am I doing to support positive change in the Armenian spaces I frequent? How am I working to include all ‘tribes’ of Armenians? Baliozian repeatedly emphasizes that he criticizes Armenian institutions so that they can be reformed for the better rather than boycotted unequivocally and subject to attrition.
Now, I am not saying that I (or any other Armenian) is individually responsible for resolving all social issues present in the Armenian community. I appreciate that Baliozian, as a critic, discusses community members’ contributions to progress in proportion with their perceived power to enact reforms. Baliozian does not demand anything beyond my abilities as a minor player in the community; I am fully capable of forming a nuanced understanding of my culture and history, and working to bring that open-minded perspective to my interactions with community members.
Baliozian is also a critic who knows his place. He lived in the diaspora for all of his life, so his writing focused on his lived Armenian experience–he primarily focuses his critique on diasporans, not those in the modern Republic of Armenia. Baliozian unambiguously separates the homeland and diaspora, going so far as to say when asked about diaspora-homeland policy disagreements in an interview: “The homeland and the diaspora have different priorities. It would be selfish of us to assert our priorities are superior or more urgent than the homeland’s. Live and let live.” Again, this is another Baliozian snippet that struck a nerve: How can he say that to diasporans like me, who, if anything, want to be more invested in the affairs of the homeland?
I began to understand this quote when I visited Armenia this past summer and met with the High Commissioner of Diaspora Affairs. I had asked them what work was often misassumed to be their responsibility, and the answer was surprising: As part of restructuring during recent years, the responsibility of providing Armenian
educational material to diasporan institutions was redelegated. It is no longer the Office of the High Commissioner that deals with diasporan Armenian education. I was told that the Ministry of Education, Science, Culture and Sports (MoESCS) is now supposed to deal with requests for educational support. Obviously, this is not an ideal result: The MoESCS is preoccupied with a number of much more pressing and relevant issues (improving the rankings of Armenian postsecondary institutions, modernizing education curriculum and school infrastructure, etc.). An Armenian Saturday school in Boston that wants more children’s books about Armenian history falls low on the priority list for them, however, diasporan Armenian children’s education as a bulwark against assimilation is likely a top three issue in the diaspora.
The homeland and the diaspora often have different priorities, as Baliozian said, and it’s not an issue so long as each has its own strong, accountable institutions to deliver those priorities independently. It’s important to note that Baliozian does not minimize the diaspora’s role in aiding the homeland. In another interview, he says, “The Azeris have oil on their side; we have our diaspora.” However, it is to be expected that two groups with two different experiences of Armenian life have different issues to contend with. And each understands its issues best.
I am disappointed that despite his insights, Baliozian is not more mainstream. Baliozian’s limited reach is expected, though, as he is an Armenian writer with a limited target audience. He writes in English and for Armenians familiar
with North American Armenian community dynamics and seeking commentary and critique on said dynamics. His themes are incredibly ethnocentric. A lot of English-language Armenian cultural products are created with a foreign audience in mind these days and are, therefore, limited in the scope of cultural analysis they can perform. Suppose you are creating something for an ignorant audience. In that case, you have to start at the building blocks: the history of the Armenian Genocide, basic geopolitics, stereotypical fun facts about food and art. When you’re spoonfeeding information from a level of zero cultural understanding, you will likely never progress to the nuanced analysis needed to grow intellectually. Cultural products in the Armenian language can safely assume a level of cultural literacy that most English-language Armenian content creators do not - except Ara Baliozian.
I would never give any beginner to ‘Armenianism’ a copy of Baliozian’s Definitions: A Critical Companion to Armenian History and Culture
The book is filled with tongue-in-cheek and catty definitions that only someone culturally literate in intra-community diasporan struggles would appreciate (see ‘second-class citizen’, defined as ‘almost any Armenian in the eyes of another Armenian’). It is also not a book that flatters the Armenian community: It is not propaganda about being the first Christian nation, winning sports matches, or being prominent or famous. The definitions in the book are not what I want non-Armenians to know as the first thing about being Armenian; they are for Armenians to read by ourselves. It is not a book upon which we should base our entire self-image, but Armenians who are secure in their identity can definitely stomach a few lines of sarcastic critique.
Since we have a growing anglophone diaspora, I believe it is essential to meet their intellectual needs by stimulating English-language content on Armenian history, culture, and society that doesn’t resort to cliches. When I read Armenia
Observed , a book Baliozian compiled and edited of various travelers' reflections on visiting Armenia, I understood that the lived experience of being Armenian contributes to deeper, highquality writing. The book features lots of great foreign intellectuals, from Simone de Beauvoir to Alexander Pushkin, repeating the same stereotypical tourist observations: Yerevan as a pink city, Sevan as a cool lake, sparse villages, great mountains. When I compare that limited vision of Armenia to the diversity and depth of perspectives Armenians themselves can offer, I am all the more motivated to support quality Armenian-themed writing.
Baliozian made me understand the need for Armenian writers. He praised the many he translated, but he also set the example himself.
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եւ այլն: Կը խնդրեմ
բացատրէք, թէ ինչո՞ւ այս ձեւով կը գրէք: Հայաստանեան
(խմբ.՝ աբեղեանական) ուղղագրութիւնով «ռ»-
ը անփոփոխ կը մնան, սակայն՝ ոչ Մեսրոպեան
ուղղագրութիւնով:
Արդեօք սխալ է՞ կամ նոր ուղղագրական միտում մըն
է: Եթէ այո, ո՞րն է այս փոփոխութեան հիմնաւորումը:
կրնա՞ք մանրամասնել, թէ ինչո՛ւ այս ձեւը կ'որդեգրէք: Կարեւոր է, որ մեր լեզուին զարգացումը
ուղղագրական, ուղղախօսական,
Վրէժ-
Արմէն Արթինեան, վերստուգող խմբագիր՝ Յարութիւն
Քիւրքճեան): Իրաւ է, որ «լեռ» բառի սեռականը կը գրուէր
լեզուաբանական եւ պատմական քննութեան: Թոյլ տուէք մէջբերել Եղիայեանի խօսքերը այս ուղղագրական «բարեփոխումին» մասին՝ «Այս բարեշրջումով մենք նաեւ վերացուցած
կ'ըլլանք ուղղագրական անմիօրինակութիւն մը
արեւելահայերէնի ու արեւմտահայերէնի միջեւ, ինչ որ
ի՛ր կարգին կարեւոր ձեռքբերում մըն է»։
մօտեցումը կը հիմնուի այն գաղափարին վրայ, որ
մեր
թուղթէ շերեփը բռնած,
Լենային հայկական խոհանոցը [vegan]
Junior problem
Each E-shape is constructed using squares of side length one unit. The 1st, 2nd, and 3rd diagrams are shown, following a specific pattern. Determine the total number of squares in the 55th diagram.
Senior problem
After a successful game of marbles with three friends, Sevana said, “If I had one more marble, I would have four times as many as Heros, five times as many as Masis, and seven times as many as Vaheh.” What is the least number of marbles that Sevana could have had?
Հորիզոնական
1. (գոյ.) ճեղք, ծերպ, խոռոչ, ծակ
3. (նախադրութիւն) ներքեւ
8. (գոյ.) բառամթերք
Խաչ-բառ
9. (գոյ.) յարում, պաշտամունք, (ծնողական) գուրգուրանք,(սրտի) կապ
10. (գոյ.) ոչխարի նորածին ձագ
11. (գոյ.) համբոյր, պաչիկ
12. (գոյ.) արժէք, գնահատանք
13. (ածական) ջերմ, կրակոտ
15. (գոյ.) բնակարանի մը կից պարապ տարածութիւն, շրջագիծ (արեւի, լուսնի)
16. (դերանուն) դու, ինքդ
21. (ածական) ձայնով՝ հնչումով նման (գիր, տառ)
22. (գոյ.) ձայնի արտաբերութիւն, տառի արտասանում
23. (գոյ.) կաթի երեսի իւղ, զաւակ, տեսակ, ընտրանի
1. (ածական) գոց, կղպուած
2.
4.
5. (գոյ.) ջրասէր հաւազգի,
6.
8.
12. (գոյ.) բնակարանի ուղղահայեաց բաժանում, տան ծածք
13. (գոյ.) բնակարան, գերդաստան, ոտանաւորի տողերու խումբ
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