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Volume 8, No. 9 (94), AUGUST 2013 Toronto Armenian Community Newspaper

A Run To Remember fitness and health

page 25

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1. ²å³Ñáí»É ѳõ³ë³ñ³Ïßé»³É »õ ϳñÇùÇ ÑÇÙ³Ý íñ³Û ѳëï³ïáõ³Í ûųݹ³Ïáõû³Ýó µ³ßËáõÙ êáõñÇáÛ µáÉáñ ßñç³ÝÝ»ñáõÝ, Ý»ñ³é»³Éª гɿåÇ, áõñ Ï°³åñÇÝ Ù»Í ÃÇõáí ѳۻñ »õ ³ÛÉ ùñÇëïáÝ»³Ý»ñ: 2. γÝ˳ñ·ÇÉ»É ù³Õ³ùÝ»ñáõ ßñç³÷³ÏáõÙÝ»ñÁ, ÇÝãå¿ë ï»ÕÇ Ï°áõÝ»Ý³Û Ð³É¿åÇ Ù¿ç: 3. Ú³õ»É»³É ûųݹ³ÏáõÃÇõÝ ïñ³Ù³¹ñ»É г۳ëï³ÝÇ Ï³é³í³ñáõû³Ý »õ г۳ëï³Ý¿Ý Ý»ñë ·áñÍáÕ Ù³ñ¹³ëÇñ³Ï³Ý ϳ½Ù³Ï»ñåáõû³Ýó, áñå¿ë½Ç ³ÝáÝù, Çñ»Ýó ϳñ·ÇÝ, ûųݹ³ÏáõÃÇõÝ ïñ³Ù³¹ñ»Ý г۳ëï³Ý ³å³ëï³Ý³Í ëáõñdzѳۻñáõÝ: 4. úųݹ³Ïáõû³Ý Ó»éù »ñϳñ»É гÛó. »Ï»Õ»óõáÛ »õ Èǵ³Ý³Ý¿Ý Ý»ñë ·áñÍáÕ Ù³ñ¹³ëÇñ³Ï³Ý ϳ½Ù³Ï»ñåáõû³Ýó, áñå¿ë½Ç ³ÝáÝù »õë ûųݹ³ÏáõÃÇõÝ ïñ³Ù³¹ñ»Ý Èǵ³Ý³Ý ³å³ëï³Ý³Í ëáõñdzóÇÝ»ñáõÝ: ²Ù»ñÇϳÛÇ Ð³Û ¸³ïÇ Û³ÝÓݳËáõÙµÁ ³ß˳ï³Ýù ÏÁ ï³ÝÇ Ý³»õ ùáÝÏñ»ë³Ï³ÝÝ»ñáõÝ Û³õ»É»³É Ù³Ýñ³Ù³ëÝáõÃÇÝÝ»ñ ÷á˳Ýó»Éáõ ëáõñdzѳÛáõû³Ý ¹ÇÙ³·ñ³õ³Í ¹Åáõ³ñáõû³Ýó Ù³ëÇÝ, áñå¿ë½Ç ϳñ»ÉÇ ÁÉÉ³Û ûųݹ³Ïáõû³Ý Ó»éù »ñϳñ»É ³ÝáÝó:


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D.D.S., M.Cl.D., F.R.C.D.(C)

Orthodontist Richmond Hill (Hillcrest Mall): 9350 Yonge Street, Suite 216 905-884-4161 North York: 3333 Bayview Avenue, Suite 203 416-221-0660 Downtown Toronto: 11 King Street West, Suite C115 416-363-3018

Ara Graphics

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ú¶àêîàê 2013 À. î²ðÆ, ÂÆô 94

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2013 î²ðÆ, ÂÆô 94 14 À.ú¶àêîàê


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ú¶àêîàê 2013 À. î²ðÆ, ÂÆô 94

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US Administration Holds Briefing with Armenian Americans on Syria Humanitarian Assistance Armenian American civic, church, and charitable organization leaders from across the United States took part today in a U.S. government briefing on Syria humanitarian assistance efforts by the State Department and U.S. Agency for International Development. The briefing was held at the State Department and included participation, via tele-conference, by representatives of a broad range of community leaders. The full array of urgent humanitarian issues of concern to Armenian Americans were raised by community leaders during the meeting. The Armenian community of Syria, like many other Christian and minority populations, has been caught in the middle of fighting between government and opposition forces, suffering along with the rest of the population from food and energy shortages, blockades, violence, and instability. The large Christian Armenian population in Aleppo, along with the smaller communities in Damascus, Kessab, and elsewhere have been targets of attacks and kidnappings. Among the Armenian American community’s publicly-stated humanitarian priorities, going into today’s meeting, were:

1) Ensuring the balanced and needsbased distribution of U.S. humanitarian aid to all areas of Syria, including those like Aleppo with large Armenian and other Christian populations; 2) Preventing humanitarian blockades of civilian populations, such as those creating crises in Aleppo; 3) Providing additional assistance to the Armenian government and NGO’s supporting and helping to settle Syrians who have fled to Armenia, and 4) Assisting the Armenian Church and charitable groups in Lebanon as they support the very considerable humanitarian needs of refugees from Syria. While the Armenian presence in Syria has a very long history, the majority of Syrian Armenians are descendants of those who found shelter, safety, and a new life in Syria after the Armenian Genocide of 1915-1923. The Armenian community numbered approximately 100,000 at the start of the present conflict. Estimates today are that as many as half of the community has left Syria, some permanently, others with the hope that they will be able to return. More than 10,000 Syrian Armenians have already fled to the

House Panel Approves Karabakh Aid WASHINGTON—The House Appropriation Committee recently approved assistance to Nagorno-Karabakh within the Fiscal Year 2014 Foreign Aid Bill, reported the Armenian National Committee of America. The bill, however, does not cite a specific level of aid to Armenia. “Within the funds provided under this heading, the Secretary of State should provide assistance for victims of the NagornoKarabakh conflict at levels consistent with prior years, and for ongoing needs related to the conflict,” reads the committee report attached to the bill that will move through the house. ANCA Executive Director Aram Hamparian welcomed the decision, stating: “We are gratified that Chairwoman Granger and Ranking Member Lowey have, at the urging of Congressman Schiff, agreed to a manager’s amendment to the full House

Appropriations Committee’s version of the FY14 foreign aid bill restoring language that, amid sharp cuts to overall spending, prioritizes keeping aid levels for Nagorno Karabakh consistent with prior years.” “The priority the Committee attaches to America’s vital aid program for Nagorno Karabakh, the only Caucasus aid program specifically mentioned in the House report, is particularly meaningful given that this year’s foreign aid bill is marked by deep, across-theboard cuts, the removal of many countryspecific aid level citations, and even the complete elimination of a number of assistance programs,” said Hamparian. “At the same time, we remain troubled that the version of the foreign aid bill moving through the House, for the first time since Armenia’s independence, does not cite a specific aid level for Armenia.”

Senate Foreign Relations Committee Chairman Cites ‘Principled Position’ of UN Ambassador Nominee Senator Robert Menendez (D-N.J.), chairman of the Foreign Relations Committee, opened his hearing on the confirmation of Samantha Power to serve as UN Ambassador by telling her that he is “incredibly appreciative of the principled position you’ve taken on the Armenian Genocide,” reported the Armenian National Committee of America (ANCA). At the start of the highly anticipated and widely broadcast hearing, Menendez noted, “You have been an unrelenting, principled voice when it comes to human rights and crimes against humanity, and I know that voice will be heard around the world should you be confirmed,” adding, “Personally, I am incredibly appreciative of the principled position you’ve taken on the Armenian Genocide. In 2007, you wrote in Time Magazine, ‘a stable, fruitful, 21st-century relationship’ [with Turkey] cannot be built on a lie,’ and I completely agree.” The New Jersey Democrat also stressed, “Your belief that we should use the lessons of what clearly was an atrocity of historic proportions to prevent future crimes against humanity is a view consistent with my own

and which is supported by your role on the President’s Atrocities Prevention Board. I agree that we must acknowledge and study the past, understand how and why atrocities happen, to put-into-practice and giving meaning to the phrase, “never again.”

Republic of Armenia, and another 10,000 or more have found refuge in Lebanon. The Armenian American community, along with Armenian communities around the world, has undertaken far-reaching and lifesaving humanitarian efforts, through the Armenian Apostolic, Catholic, and Evangelical churches, Syrian Armenian Relief Fund, Armenian Relief Society, Armenian General Benevolent Union and other avenues. The

Armenian National Committee of America (ANCA) has undertaken a grassroots effort to educate Congressional legislators about the plight of Armenians and other affected minorities in Syria and urged Congress to provide relief and resettlement support for atrisk Armenians and other Christian populations in Syria and throughout the Middle East as part of the FY 2014 foreign aid bill.

Reflections on Yair Auronªs Banality of Indifference Translation into Armenian The Zoryan Institute welcomes the Armenian translation of Prof. Yair Auron’s book titled The Banality of Indifference: Zionism and the Armenian Genocide, an important book in the effort to combat denial. The book, published originally in Hebrew in 1995, is a groundbreaking record of the reaction of the Jewish community in Palestine before the founding of the State of Israel to the Armenian Genocide. Seeing the importance of this pioneering work of comparative history, the Zoryan Institute invited Auron to Yerevan in 1995 to participate in the International Conference on “Problems of Genocide,” the first on genocide held in independent Armenia. While the official Jewish reaction to the Genocide was muted and largely selfinterested, Auron documents instances of support. The Nili Group, for example, an underground intelligence organization, actively sought to aid the Armenian victims. Chaim Weizmann, a Zionist leader and later the first President of the State of Israel, and Nahum Sokolov, a Zionist leader and a pioneer of Hebrew journalism, publicly condemned the killings. Zionist writers and journalists expressed outraged identification with the Armenians and tried to arouse the conscience of the world. This book was made available to the English reading public by a Zoryan sponsoring its translation, editing and publication. The Institute commissioned a new study by Auron, which was published in 2003 as The Banality of Denial: Israel and the Armenian Genocide. It dealt with the official policies of the State of Israel regarding the Armenian Genocide, which Auron decried as denial. We hope that the Banality of Denial will also be made available to Armenian readers before the centennial of the Armenian Genocide. Prof. Auron, a long-time member of

the Zoryan Institute’s Academic Board of Directors, has been a strong advocate of raising awareness of the Armenian Genocide in Israel. Auron was an early supporter and participant in Zoryan’s Genocide and Human Rights University Program and has gone on to be a leading educator in Israel and abroad on genocide, as well as the Armenian Genocide in particular. He has developed a curriculum that is used in Israel and has been adopted in other countries and has published a series of books in Hebrew and English on the various major cases of genocide, including one on the Armenian Genocide earlier this year. Prof. Yair Auron is a scholar of great originality, a strong advocate of universal human rights, and a soldier in the fight against denial. It is very gratifying that his work is being acknowledged and appreciated by the Armenian Writers Union and government officials.

The Zoryan Institute

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2013 î²ðÆ, ÂÆô 94 18 À.ú¶àêîàê

ARMENIANS IN TURKEY

Inquiry Submitted on Historic Armenian Building in Istanbul Republican People’s Party (CHP) deputy Sezgin Tanrikulu recently submitted a parliamentary inquiry directed at the Turkish Culture and Tourism Minister Omer Celik, questioning reports that a building had been rented out despite ongoing trials led by Turkey’s Armenian Patriarchate, the Hurriyet Daily News reports. The inquiry focused on the fate of Sanasarian Han, which th e Armenian Patriarchate claims ownership of, but asked a broader question about foundation properties in general. Tanrikulu noted the report in the Official Gazette announcing the tender allowed for the rental of the building for the next two decades and included the cost of renovations at around 11 million Turkish Liras. The inquiry asked Celik how he felt about the tender, and whether or not he had given any instructions regarding the building. Reports have surfaced over the months that claimed a hotel was to be built instead of the han, Dogan news agency reported. Tanrikulu also questioned whether or not the minister would take any initiatives to “return the building to the Armenian Patriarchate”

and if there was any significance to the date of the tender announcement, which came “ahead of the 100th anniversary of the 1915 events,” as Tanrikulu said. The han, after being donated to Turkey’s Armenian Patriarchate in 1881, was confiscated by the then government in 1935. Located in Istanbul’s Eminonu district, Sansarian Han was refashioned into the Istanbul Police Headquarters in 1944 and eventually gained notoriety as a bastion of ill treatment by the police, as many people, including a number of prominent poets and writers, were tortured there. The Directorate General of Foundations, on the other hand, claims that the building did not fall under the jurisdiction of a law on the return of properties to community foundations that took effect in 2011 as it had been owned by an independent citizen. The tender for renting the historical building, organized by the Directorate General of Foundations on July 18, was won by Ozgeylani Construction Company, despite the ongoing trial over the ownership of the building.

The inquiry also asked the minister about the ongoing struggles of several foundations over property ownership, and whether or not

the ministry was leading any proceedings on related matters.

Turkey to Return Only Meager Portion of Seized Properties Representatives from non-Muslim organizations in Turkey have announced that they have received a positive response for only 16 percent of the applications they made for the return of their properties seized by the state in the first half of the 20th century, Today’s Zaman reports, quoting Taraf daily. Recent remarks by Prime Minister Recep Tayyip Erdogan, saying his government has returned properties that in total valued $2.5 billion to non-Muslims, has brought the issue of property seized from Turkey’s minorities back on the nation’s agenda. In 2011, Erdogan’s ruling Justice and Development Party (AK Party) government adopted a decree to return all confiscated immovable property belonging to minority organizations in Turkey. According to the decree, minority organizations are able to reclaim real property they had declared back in 1936. All real property, cemeteries, and fountains will be returned to their rightful owners. Immovable property currently belonging to third parties will also be paid for. The 1936 Law on Foundations aimed to control non-Muslim organizations by placing them under the guardianship of the Directorate General for Foundations (VGM). Since 2011, non-Muslim groups have applied to the VGM demanding the return of 542 properties. However, they have been unsuccessful in repossessing most of their seized property over the past two years. In remarks to Taraf, Laki Vingas, head of

the Minorities Foundation, explained, “One hundred and sixteen minority foundations have applied for the return of 542 properties, but only 253 properties have been returned. Applications for the return of 829 seized properties were rejected. No assessment has been made about the situation of 460 properties. With regard to 18 properties, which were acquired by third persons, a decision was made for compensation to be paid,” adding that only 16 percent of the applications have been responded to in the affirmative. According to Vingas, the process concerning the return of seized property belonging to non-Muslims will be concluded within three months and the rate of repossession will remain at 25 percent at most. With regard to the rejected applications, Vingas said rejections mostly happen due to missing documents and failure to determine the exact location of the property, adding that some minority foundations have taken legal action concerning their rejected applications. Sahin Gezer, a member of the real estate commission of the Turkish Armenian Patriarchate, told the daily that he finds the figure cited by Erdogan exaggerated, adding that if all the seized property of non-Muslim foundations had been returned, only then would the value equal $2.5 billion. Voicing his disapproval of the slow progress in the return of seized properties, Gezer said, “The process is running very slowly. The state knows better than we do

what property was ours and what was not. The documents that the state demands from us are documents that we must acquire from the state itself. But we cannot get these documents from most institutions; the documents we want are covered-up secrets at the end of the day. When we cannot get these documents, our applications are rejected and we cannot prove that that property was

ours.” The Diyarbakir Surp Giragos Armenian Church Foundation is another non-Muslim foundation, most of whose applications for the return of seized property were rejected. Foundation head Vartkes Ergun Ayik told Taraf that they applied for the return of 190 properties to the foundation but that only 17 have been returned to them.

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ú¶àêîàê 2013 À. î²ðÆ, ÂÆô 94

ARMENIA

19

Luys Foundation scholarships benefit 260 students at worldþs leading universities It's that time of year at the Luys Foundation headquarters in downtown Yerevan. The Luys scholars are just returning to participate in the Develop Armenia Program (DAP), where they'll utilize their acquired knowledge and skills to mentor the youth, who are mostly in their early twenties. The summer is packed with nonstop activities. From July 6 to 9, Luys scholars, their mentees, and the Luys team convened in Yeghegnadzor to review DAP project proposals and prepare teams for the fieldwork to be carried out. And starting on July 11, DAP participants split into groups, each comprised around 15 people, and went out to the regions of Armenia and Artsakh. They will all have opportunities to see the country from a different perspective, listen to citizens and collaborate with one another to identify community needs. The goal is to collectively design and run projects and activities addressing those priorities. What Luys does Luys has a two-fold mission: Learn and Do. 1- Learn: The Luys Scholarship program augments the number of Armenian scholars in the world's top universities. Luys ensures that Armenians come together as creative thinkers for Armenia's benefit and contribute to the world. Several countries share many of our challenges. 2- Do: The Develop Armenia Program harvests the fundamental knowledge and best practices of its scholars. Luys creates the transition from academic knowledge into reallife practice through concrete, meticulously planned field programs. Possessing knowledge is not enough-what's vital is how to use it. For all Armenians: Luys is ready to support the education of any Armenian citizen or someone of Armenian decent aged 18 to 40 that gets accepted to one of the world's top universities. For 28 years Luys Foundation Executive Director Jacqueline Karaaslanian worked for the Massachusetts Institute of Technology where she ran the Future of Learning and Media Fabrics groups before she moved to Yerevan in 2009 to assume her new role. "Some ask, ‘why only the world's top-tier universities?' Because the entire world struggles with the challenges that Armenia also faces and the most creative and inventive

people gather and design the future at those institutions. Armenians must be among them," Karaaslanian said. "It's the first time in this century since 1915 that an institution was created by the country to bring together the Armenian brain trust," she said. "I think it's a powerful vision from Luys Foundation's founders, President Serzh Sargsyan and Prime Minister Tigran Sargsyan." Luys scholars have already secured successes. Only recently a Luys scholar at MIT, Armen Mkrchjyan from the city of Armavir, filed a patent for his invention of a technology that will enable farmers anywhere in the world to better manage their crops. A Luys scholar at Cambridge, Vahe Tshitoyan, was congratulated by Prince Charles on receiving an award for his research in material physics to respond to the ever growing need of new energy sources. At Columbia University, Luys scholar Lilly Djaniants was awarded a grant for her research in Architecture for Peace. These are accomplishments from only the past five months. "Our accomplishments do not measure only in the number of scholarships we grantalthough it is high with now 200 per year-but in the quality of what our thinkers produce for Armenia and by extension for the world," said 36-year-old Gayane Ghumashyan, who has been with Luys from the very start. How It All Works Luys scholars are setting the goal of creating a self-sustained education fund. "Each of us needs to begin contributing a minimum of only $10 dollars a year for three or four years to reach $300,000,000 by 2015," Karaaslanian said. "There are 10 million Armenians worldwide. The interest rate generated by the endowment fund would provide a more than healthy average of 350 scholarships per year and perpetually." In addition to granting scholarships Luys Foundation engineers the infrastructure to harvest and invest the knowledge of its scholars in Armenia while participating in shaping the knowledge trends of the world. And about 500 high school students are enrolled in Luys's mentorship and internship programs. "Armenia cannot be isolated from the world," Karaaslanian said. "Our founders envision Armenia as an active participant along with the leading nations. Armenia must

Luys co-founder prime minister Tigran Sargsyan and excecutive director Jacqline Karaslanian.

contribute to the new knowledge-based economy. Luys scholars, while participating in shaping the knowledge trends of the world, also bring their knowledge to Armenia for the benefit of our people. The fuel of the future is brainpower, education, and innovation, and we must produce." Since it was founded only four years ago, almost 260 Armenian students have benefited from Luys with an average of $22,000 per scholarship and a total of $9,042,000. This is an all-time high scholarship granting process and the biggest in the Armenian world. The funding so far has come from the private sector and all successful Armenian companies from Armenia. Luys scholars have been attending such universities as Columbia, Harvard, MIT, UCL, Cambridge, Oxford, Toronto, École Polytechnique, Hong Kong University, ETH Zurich and many more. And the numbers of grantees are incrementally doubling every year. Why Luys is a good investment for all Armenians Luys generates the fastest rate of students with the highest education settling in Armenia. To date 54% of the nation's graduating population is happily employed in Armenia, of which 20% are originally from the Diaspora. The foundation's achievement is already visible. The high concentration of Luys scholars in the world's top centers of excellence has successfully branded Armenia

as a country with powerful brainpower and a land of opportunities. The Luys operational cost is the lowest of efficiently run foundations with only 7% of its full budget, and the main of the 93% dedicated to scholarships. The message is clear-Armenia is standing tall and working hard to emerge from a charity model of survival. Armenia's private sector is still in major need of development and support but also in need of a workforce with a 21st century set of skills. Luys is responding to the need. The Results Luys is the instrument for creating an ecosystem of private and public institutions that work together in Armenia. Luys alumni work in every sector of the economy and they know the meaning of co-creating and coproducing. "We have a very long and eloquent list of successes that we consider the success of all Armenians. The intention is to continue raising the number of Luys scholars annually. We believe that Luys's fundraising strategy can be achieved by 2015-2016 and we need everyone's help in order to get there." Karaaslanian has high expectations about the Luys Foundation's future undertakings for promoting excellence in education throughout the Armenian world. "We want young people who not only dream big but work hard to build the positive future of our homeland."

Egoyan Meets Tumo Students, Selects Winning Logo World-renowned filmmaker Atom Egoyan and his wife actress Arsinée Khanjian spent over two hours with students at Tumo in July discussing 14 animation pieces produced by participants in the Ego Film Arts logo project. “What I saw in the submissions was so beyond what I could have ever dreamt of,” said Egoyan about the ten-to-fifteen second student-made animations of his company logo. “I mean I was in tears when I watched all of this.” For three months, a group of 22 Tumo students conceptualized and produced original visual animations of Egoyan’s emblematic logo. Working with animation professional Edward Artinian via Skype and Tumo staff member Mariam Poghosyan, the students developed unique renderings of the logo with themes and narratives they felt represented the award-winning director. “Each of you have found something from Atom’s personal life, whether knowingly or not,” affirmed Khanjian as she accompanied Egoyan in the discussion with the students. “You put things together and really summed up his essence.” From an homage to Egoyan’s famous

glasses, to a 360-page hand-drawn animation sequence, and various abstract formulations of the logo, each animation was constructively appraised one-by-one during his visit. In the end, Khoren Matevosyan, Hakob Muradyan and Robert Voskanyan’s “Hands” submission was selected as the winning project. Egoyan indicated that he would use the animated logo in one of his upcoming projects. The visit was Egoyan’s first to the learning center and he took time to engage in a rich conversation with the students about both his personal journey as a filmmaker, as well as his excitement about the potential Tumo holds for the future. “We, as a people, are extraordinarily creative,” stated Egoyan. “We are amazing artists and you are all a part of this amazing heritage. Now, with this building and these resources, we have the ability to express that.” Egoyan returned to Tumo on Monday to participate in a special panel discussion organized in conjunction with the Golden Apricot International Film Festival. The 3person expert panel explored the topic of

Director Atom Egoyan and Actress Arsinee Khanjian visit TUMO centre

Transmedia, an emerging form of storytelling where multiple media platforms are combined to tell a single story. The TUMO Center for Creative Technologies is a digital media resource center in Yerevan, Armenia. Since its opening in

2011, the center has provided thousands of students aged 12-18 an open environment where they can utilize the latest in digital communications, learn from media professionals, and explore the intersection of art and technology


2013 î²ðÆ, ÂÆô 94 20À.ú¶àêîàê

COMMENTARY

Can a Woman°s Robe Undermine Armenia°s Strategic Partnership with Russia?

by Gayane Abrahamyan At first glance, the connection between a fatal July 13 traffic accident outside Moscow and Armenia’s strategic partnership with Russia may not be obvious. But, to many Armenians, a link exists, and it comes in the form of a woman’s yellow-and-pink flowered bathrobe. The robe, worn in court by 46year-old Armenian truck driver, Hrachya Harutiunian, who is charged with causing the crash that killed 18 people and injured 30, has sparked a massive outpouring of anger in Armenia at what is seen as a deliberate humiliation by Russia, long touted as the country’s “closest friend.” Russian officials claimed that Harutiunian was dressed in the robe (and bedroom slippers) only because his own clothes had been ruined in the crash. But the explanation fell on largely deaf ears. With his head buried in his hands, the weeping Harutiunian, a veteran of the Nagorno-Karabakh war with Azerbaijan, quickly became a symbol of other alleged recent affronts by Russia – in particular, Moscow’s $1 billion arms deal with diehard Armenian foe, Azerbaijan. Photos of the bedraggled Harutiunian and a video report by Russia’s state-run RTR TV that described him as a “mooing Armenian murderer” fueled protests on July 16 and 17 outside the Russian embassy in Yerevan and consulate in the northwestern town of Gyumri. In Armenia, as elsewhere in the South Caucasus, perceived public affronts to a man’s dignity can quickly spell trouble. A response to defend that dignity is considered obligatory. In this case, though, protesters and others saw the “humiliating, belittling” insult as directed not only toward the

Armenian defendant, but Armenians in general. Discontent has been growing for months against Russia for supposedly not treating Armenia as an equal, and, in this macho, conservative society, the sight of an Armenian veteran dressed in a woman’s robe proved the last straw for many. The anger with Moscow began brewing in Armenian political circles last month, when it became known that Russia, which holds a 49-year lease on an army base in Gyumri, had sold $1 billion worth of armaments to Azerbaijan, including 18 powerful BM-30 Smersh multiplerocket launchers. Russian Security Council Secretary Nikolai Patrushev characterized the deal as “purely commercial,” but some Armenian analysts call it purely treacherous. “This is an important expression of R u s s i a ’ s c y n i c a l p o l i c y, demonstrating . . . that the complementary policy [of building close ties with both Russia and the West] is no longer acceptable” to the Kremlin, commented Stepan Grigorian, director of Yerevan’s Analytical Center of Globalization and Regional Cooperation. Armenian-Russian relations undergo periodic strains, but the publicity about the arms deal with Azerbaijan appeared “a deliberate calculation to let Armenia know that it should no longer rely on them,” argued political analyst Aghasi Yenokian, director of the Armenian Center for National and International Studies. Analysts link that alleged shift in attitude to Armenia’s pending Association Agreement with the European Union, scheduled for signature this fall. Yerevan has dodged joining the Russia-led

Eurasian Customs Union, a sort of post-Soviet alternative to the EU, and Moscow has not hidden its irritation. On July 11, Konstantin Zatulin, director of the Commonwealth of Independent States Institute, warned that “Yerevan should not forget that Russia is Armenia’s security guarantee, not the European Union.” But many Armenians would like to forget just that. Russia’s hold on Armenia’s economy – via energy, railway, telecommunications and as a market for Armenian labor migrants – doubles as a noose, some say. The recent increase in prices for Russian gas, on which Armenia depends, and subsequent protests over higher transportation fares in Yerevan, only underlined that dependence. Against that backdrop, Russia’s behavior toward Harutiunian and offhand attitude toward arms sales to Azerbaijan have delivered the message that “’I own you and will do whatever I want to,” argued parliamentarian Lyudmila Sarksian, a member of the opposition Armenian National Congress faction. Opposition leader Raffi Hovhannisian, the former presidential candidate, agrees. “If Russia, our strategic partner, is supplying a billion dollars’ worth of weaponry to a country that wants to erase Armenia and Karabakh from the world map, what kind of strategic partnership is that?” he asked reporters on July 17. The treatment of truck driver Harutiunian should serve as a further “alert,” he added. Sociologist Aharon Adibekian, head of the Sociometer Research Center, believes, though, that, ultimately, the truck-driver scandal will have only a “temporary” impact

on ties between Armenia and Russia. “There have been similar cases when passions flared up, but public revolts such as this do not have a tangible impact on global politics,” Adibekian said. “This is a merely emotional upheaval, and public memory is short.” Hovhannes Sahakian, secretary of the ruling Republican Party of Armenia’s parliamentary faction, concurs. The outcry over Haruitiunian’s court appearance “has such a resonance just because its timing coincided with the arms deal with Azerbaijan, but they shouldn’t be connected to each other” Nonetheless, sensing themselves on the defensive for Armenia’s policies toward Russia, pro-government politicians such as Parliamentary Speaker Hovik Abrahamian have condemned the treatment of Harutiunian as

“unacceptable and inhumane” and called for those responsible to be held accountable. Statements by the Russian embassy in Yerevan and Ministry of Foreign Affairs indicate, however, that Moscow sees Armenians’ anger more as an attempt “by certain people” to try and “manipulate the tragedy” of the traffic accident and “ignite anti-Russian passions.” Some Armenian observers have echoed those allegations, claiming that either “certain Western elements” or Russia itself, in a supposed bid “to get rid of their commitments to Armenia,” stand behind the protests and criticism. Russian Deputy Foreign Minister Grigory Karasin has stressed that investigation of the accident will be fair. Harutiunian, who faces seven years in prison, currently is undergoing psychiatric treatment in Moscow.

Iranian-Armenians Want Rouhani to Recognize Genocide (Armenpress)—The major contemporary problem facing the Armenian community of Iran is socio-economic in nature, but the recognition and condemnation of the Armenian Genocide is still the most important issue, the Deputy of the Parliament of the Islamic Republic of Iran, Karen Khanlarian, stated at the course of a press conference held on July 3. As Armenpress reports, Karen Khanlarian underscored that “the primary issue for the Armenian community of Iran and all the communities of the Diaspora remains the issue of the Armenian Genocide.” Among other things, Khanlarian noted that the Armenian community expects Rouhani to keep the issue of the official recognition of the Armenian Genocide in the centre of his attention. “That’s what we shall demand from Mr. Rouhani,” Khanlarian underscored. Hassan Rouhani’s victory in the presidential elections in Iran was close to western democratic standards, said the Armenian MP of the Iranian Parliament, Karen Khanlarian, at a press conference in Yerevan. Reformist Rouhani’s victory will not lead to radical changes in the country, Khanlarian said. According to him, the President-elect is a reasonable politician, and one can expect tangible, tactical changes in the domestic and foreign policies of the country. The parliament member said the Armenian community actively participated in

the pre-election developments. During the campaign, the Armenian community addressed the candidates with a number of demands, namely to recognize the Armenian Genocide and involve Armenians in the work of executive bodies. “Now, after elections, we will try to establish contacts with Hassan Rouhani,” Khanlarian noted. He recalled that, on the eve of April 24, the Deputy Speaker of the Iranian parliament condemned the Armenian Genocide, and that earlier President Ahmadinejad had denounced the tragedy, while former president Khatami had visited Tsitsernakaberd. The Armenian community of Iran is estimated at 60,000-70,000. Many are leaving Iran due to socio-economic worries, Khanlarian said. Iranian Armenians mostly migrate to the United States and Canada, he added. “Armenians of Iran have no political problems,” he said. Two Armenians are represented in the Iranian Parliament. Khanlarian added that Iran’s relations with Armenia can develop and that new projects for economic cooperation can be initiated under the rule of the Iranian presidentelect Hassan Rouhani. “Apart from that, I believe that scientific ties between Armenia and Iran, and student and lecturer exchange programs in particular,

will increase during his term”, the deputy told a press conference recently. Ex-Secretary of National Security, Supreme Council Rouhani, was elected to the presidential post in the 11th presidential election in Iran on June 14, where he polled more than 50% of the votes. Voter attendance was 72.7 percent in the election.

Khanlarian said Rouhani is focused on Armenia-Iran relations and positive changes should be expected in the bilateral relations during his term in office. Armenia and Iran are planning to implement a number of major projects in the fields of energy and transportation.


ú¶àêîàê 2013 À. î²ðÆ, ÂÆô 94

ARMENIA

21

Bittersweet Expectations Hasmik Piliposyan “Landing in Armenia in five minutes,” the pilot says. My heart almost skips a beat as my face turns the color of a bright red tomato, extremely nervous and excited that I am about to step foot on land last embraced more than ten years ago. Armenia: the land I have virtually held and caressed over and over in my mind. Land ancient and historically rich, fragile and broken, yet alive and changing, slowly. Land so breathtaking despite its horrific past and I finally get to feel and behold its spectacular beauty. These were my thoughts before landing. I walk in Zvartnots airport with absolute joy and notice the large “Welcome to Armenia” banner. My smile widens. I wait to be greeted by the airport staff, although I am left hanging for a few minutes, receiving nothing but cold stares that seem to shout, “Why are you here?” I am immediately overwhelmed and discouraged by the gloomy atmosphere and tell myself the only thing that will cure the bad impression and nostalgia is if I see my family. I do not feel welcome from all of the dirty looks and smirks from airport officials. I had brushed off many complaints about disapproving stares from civilians from past tourists because I believed there was a rational reason for their sullen and sunken faces, and there is. Often, some say the first impression – even though this was my third time visiting after so long

by Maria Titizian

ago – is correct. One may think that simply waiting on a greeting when walking into an airport is not enough to bring a mood down or express a country’s well being, but the sorrow and restlessness in their eyes was proof. I knew what they were thinking and feeling and I could not blame them. Still, I was completely terrified. I came in with high expectations and believed when I made contact with a fellow Armenian, I would feel a sense of unity and warmth. I felt neither. I had grown so close to the homeland as a diasporan Armenian with songs, pictures, history,and our culture and traditions – I had never felt so far away. I went to sleep that night with a heavy heart that bled for the future of our nation. Despite the sudden anxiety, I gained more inspiration. I woke up the very next morning to the most magnificent view of Mount Ararat from Masis village in the Artashat province, a village about four kilometers away from the ArmenianTurkish border where my maternal and paternal family resides. The two snowy peaks spoke to me. They cried out for peace and unity, something that in reality does not exist in Armenia, something our nation needs to keep from falling apart. Not to mention political corruption, it is clear that the Armenian government does not provide- or does not feel the need to provide- its people, especially its youth the encouragement and resources needed to bring about change as future leaders of our nation. Competition and envy is

common among a majority of the Armenian people; there simply is no solidarity and we, as a nation must work to obtain it. While easier said than done and often heard, we can take a different approach, a youthful advance. For instance, youth in Armenia and the diaspora can become more involved in politics and join political parties, work towards national projects that will both greatly benefit Armenia and provide a sense of togetherness, and get our voices heard with fresh new ideas that will bring hope, happiness, and a reason to stay in our homeland. For now, we are merely left with the idea of a unified homeland historically and domestically. Carefully observing and speaking with some of the youth in villages and cities, I’ve come to understand that many of them yearn for a way out due to poor living conditions, not having enough money to sustain themselves and their families and being unable to continue on with their education. It is heartbreaking seeing ten year old children sell corn on the highways to make a few bucks or the terrible sewage system where people are likely to develop all kinds of diseases or the competition among next door neighbors over who is more capable of surviving for the week with enough food and money or the old and broken buildings almost everywhere- the list is quite long. In the diaspora, we picture a much different Armenia, a paradise we wish to return to, one where we are

united with Western Armenia, Artsakh and Javakhk and one where there is true happiness despite little resources and opportunities. But, that is only because we do not live here. Armenians in Armenia show very little patriotism but that is because of injustice and poor living conditions. Many work their tails off but still can’t support themselves and their families making less than $200 a month. They do not live the life of a tourist; they have a reason to be angry. The point here is not to get into too many details but understand that

our homeland needs assistance individually and collectively. And the only way to assist our nation is through full-on youth involvement in academia, politics, innovative advancement, and social interaction. Youthful thinking and engagement will work to reshape our nation. In reference to Garegin Njdeh, “If you wish to determine the future of a nation, take a look at its youth”. The bright ideas, strong will and hard work of the Armenian youth, both diasporan and native, is the best way for long-term success for our people and nation.

The Art of Non-Verbal Communication

You probably won’t come across many people smiling randomly in Yerevan. It is not the default facial expression in the country. To some it may even be a symptom of or a predisposition to pathological behavior. Others simply may not have much to smile about. In 1862, neurologist Guillaume Duchenne identified the facial muscles that are utilized during spontaneous smiling or what is known as a genuine smile. When someone dons a fake smile or when people are simply smiling out of politeness, only the corners of their lips shift upward. The genuine smile, which involves not only the mouth but the crinkling of the eyes known as crow’s feet and a downturn of the outer points of the eyes thereby, has been coined the Duchenne smile. This piece of relatively useless information has some relevance when it comes to Armenia-Diaspora relations, perceptions and misunderstandings. I hear many complaints about Armenia from Diaspora Armenians, some border on the absurd like the lack of toilets in remote touristic destinations, as if this is a top priority for those of us living here (yes, I know it’s good for tourism but we do have some other pressing issues to tackle first), to the lack of smiles on people’s faces. I doubt that there are any proven scientific grounds, but it is a generally known fact that people living in post-Soviet countries don’t smile much. During communist rule smiling was considered suspicious and a person smiling for no apparent reason was probably a fool. In North America the smile culture is ubiquitous. You can’t escape it. Walk into any store or establishment and you will be greeted

with a smile and a cheerful salutation. A few months ago, I was back in Canada visiting my family and everywhere I went I was greeted with jovial salespeople or waiters. My first reaction was, “Geez, why is she smiling so much?” or “Why is he so happy?” I then realized how much the non-smile culture had begun to influence my temperament and disposition. That a simple thing such as a smile or lack thereof could warrant such distress is only one aspect of this larger cultural divide or disconnect between Armenia and the Diaspora. While walking on a crowded sidewalk in Yerevan you may inadvertently bump into a passerby. If you turn back and say “Sorry” or “Excuse me” they might look at you funny. If they bump into you accidentally, they might look at you, they might not, but they will keep on walking without saying anything. Never mind a lack of an apology, often times walking is like a game of chicken or brinkmanship…a stranger will come barreling down the sidewalk right at you and won’t budge an inch to get out of your way but if you stand your ground, at the very last millisecond he or she will move just enough to graze only a shoulder or an elbow. It’s kind of like driving in the region. And for additional information for the unsuspecting tourist, when someone walks into an elevator, they most probably will not say “Hello!” or “Good morning” either. If you do, they will look at you funny. Customer service is erratic at best throughout the city. Most establishments these days have pretty decent service but you’ll still come across the occasional cantankerous

waiter who takes your order while looking off into the distance, a blank look on his face, ostensibly wondering how the hell he ended up having to “serve” other people. While the private sector is catching up with the world in terms of customer service, most civil servants in state institutions, offices and agencies are notoriously rude and impatient and it feels like they complicate simple processes just to make you slightly crazy, as if you weren’t that way to begin with. This behavior is the norm in Armenia, yet again a remnant of Soviet influence when everyone subconsciously made sure not to stand out, to fit in, to stay within the confines of socially accepted norms of conduct for survival. While non-verbal communication may not be refined in our country, we need to understand that they stem from historical experiences and cultural conditioning. While some local Armenians may not smile or say excuse me or can be less than polite, those visiting our country can sometimes be shrill and obnoxious, entitled and impatient with the slower pace of how things get done and almost always voice their opinions, rather loudly. Instead of pointing fingers amidst the misunderstanding, maybe we all need to take a step back and re-evaluate our first impressions. More than anything, cultural differences underscore our problems with one another. And while there is some limited evidence to suggest that smiling, genuinely or otherwise, can impact your mood positively, the imperative to smile in North America is not de rigueur in Armenia. A friend, when asked

why she didn’t smile at a particular person said, “Did she say something funny that I should have smiled?” Next time you’re in Armenia and come across a non-smiling waiter, remember that he or she may have a degree in physics or history or be a gifted musician and is feeling shafted by the system here, as most people are. Additionally, waiters, drivers, almost anyone in the service sector is looked down upon by society here so the person serving you has been hit twice, first because they have been forced to take a job they feel is beneath them (and probably pays a lousy wage) and secondly because of negative societal perceptions about them. Life is not easy anywhere anymore, even more so in our homeland. If our compatriots in the Diaspora, who often lead relatively privileged lives, were to take a moment to reflect on what has come to pass over the last quarter of a century to our people here, maybe they would understand the reasons for the lack of smiles and cheerfulness: the 1988 earthquake that decimated entire cities and villages, killing 25,000 people and wiping out the industrial complex of the country, the Karabakh movement, war, the collapse of the Soviet Union, independence, energy crises, blockades by two of our four neighbors, the cold and dark years, the complete collapse of public services and utilities, political, economic and social instability and uncertainty, injustice, corruption, impunity…Everything needs to be put into perspective, we’re all struggling, we’re all trying to raise our families and live a dignified life and if we don’t always smile, don’t hold it against us, be a little patient, we’re getting there slowly but surely.


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CULTURE

Ten Armenian Musicians Ready for World/s Biggest Festival In Armenia’s capital city, ten musicians are gearing up to travel over 3,000 miles to Scotland, to perform together for the first time at the biggest cultural event on the planet, the Edinburgh Festival Fringe. Their event, A Long Way From Armenia, was a late addition to the Fringe line-up, with registration only finalized in mid-June. “We want to be the first delegation of Armenian musicians to perform at the Edinburgh Fringe Festival, the world’s largest arts festival,” said Raffi Joe, one of the four acts in the line-up. The group, comprised of four separate and very diverse musical acts, ranging from hard rock to folk, aim to finance their journey to Scotland using the popular crowd-funding website Indiegogo. Currently, their campaign has only seven days left to reach their target of 7,706 British pounds (11,831 dollars). The line-up of the all-Armenian event will be The Bambir, Raffi Joe, Hrach Mackoushian and Carahunge. “What’s quite special about these bands and these people is that they were the ones willing to take the risk,” said Hrach Mackoushian, one of the artists to perform, “and what unites all of them is their passion and motivation.” The youngest members of the group, both in the folk band Carahunge, are Harut Panosyan and Anna Harutyunyan. They are 19 and 24 years old respectively, don’t speak

English and have never left Armenia before. “It’s a leap of faith,” says Hrach Mackoushian, “Those musicians are really devoted … People have faith in their music and that’s what’s going to take them to Scotland.” The Edinburgh Festival Fringe is the largest arts festival in the world. Since its inception in 1947, the festival has taken place every August for three weeks in Scotland’s capital city. It is an “open access” festival, meaning anyone with a show can take part. Every year, thousands of performers take to a multitude of stages all over Edinburgh to present shows for every taste. From big names in the world of entertainment to unknown artists looking to build their careers, the festival caters for everyone and includes a diverse range of music and theater. The 2012 Festival Fringe spanned 25 days, totaling over 2,695 shows from 47 countries in 279 venues. An estimated 1,857,202 tickets were sold. The Bambir is a music collective spanning four decades. With more than fifty musicians having passed through its ranks, the band is now in its second generation, with sons of the original members forming the current lineup. The Bambir returned to Armenia in November 2012, after 11 months touring Ireland, including playing at some of the bigger festivals like Electric Picnic to wild acclaim. They currently reside in Yerevan, working on

their new album ArmBeton and Index, a new EP, due out this August. Raffi Joe was born and grew up in the Armenian Diaspora community of Baltimore, Maryland. Since re-locating to Yerevan in late August 2012, Raffi has involved himself in a range of projects, using CD sales to support a women’s shelter and an environmental campaign. He also toured the often neglected regions of Armenia, visiting 12 different villages and towns, performing in different schools and community centers. Raffi is currently working on his second album. Hrach Mackoushian grew up in the Armenian

Diaspora community of currently war-torn Aleppo, Syria. Hrach moved to Yerevan four years ago, where he currently lives and works as a musician, playing with a variety of bands and working on his own songs, combining influences from jazz, blues and rock with elements of traditional Middle-Eastern and Armenian music. Carahunge are a four-piece folk project from Yerevan, who take their name from the “Armenian Stonehenge” near the city of Sisian in the Syunik province of Armenia. Carahunge play traditional Armenian folk music

Aram Khachaturian celebrated in Armenia and U.S. June 6, 2013, marked world-renowned Armenian composer Aram Khachaturian's 110th birthday. Throughout the year, the composer will be celebrated with various events throughout the world. Among the many traditional concerts and performances that took place, a unique performance --Saber Dance on the Street -was unveiled on June 6 in the streets of Yerevan. The Armenian General Benevolent Union (AGBU), in partnership with the Armenian Philharmonic Orchestra (APO) and Emporium, presented a modern take on Khachaturian's Saber Dance, from the ballet Gayane. Passers-by, tourists and on-lookers were surprised by the Saber Dance on the Street, which took place at the Cascade Complex and Cafesjian Sculpture Garden. At first glance, they thought a real fight, over a girl, had broken out. But, as APO Artistic Director and Principal Conductor Maestro Eduard Topchjan appeared, joined by the Armenian Philharmonic Orchestra and The Armenia State Dance Ensemble Barekamutyun, spectators relaxed and began to enjoy the show. To celebrate his 110th anniversary, UNESCO declared 2013 as the Year of Khachaturian. His vast repertoire includes numerous works for piano, violin, cello, orchestras, ballets and much more.

Khachaturian passed away on May 1, 1978, leaving a rich musical legacy for the world to enjoy. Composer's legacy celebrated at St. Vartan Cathedral in New York A concert dedicated to the 110th anniversary of the birth of the great Armenian composer Aram Khachaturian was held at New York's St. Vartan Armenian Cathedral on Wednesday, June 5. The event went forward under the auspices of Archbishop Khajag Barsamian, Primate of the Diocese of the Armenian Church of America (Eastern), and Ambassador Garen Nazarian, Permanent Representative of the Republic of Armenia to the United Nations. Karine Poghosyan, an award-winning pianist, performed a program she created to present the richness and diversity of Khachaturian's style. First, there was Khachaturian the lyricist, whose heartwarming melodies-"Adagio" from Spartacus and "Lullaby" from Gayaneh-Poghosyan performed with passion and grace. The program also highlighted the energetic and rhythmic Khachaturian of his early piano work Poem (1927) and the familiar Toccata (1932). Finally, the audience encountered Khachaturian the innovator-less well-known but all the more powerful and demanding-through his large-scale piano composition, the Sonata (1961). Poghosyan

Saber Dance performed at the Cascade.

closed her exhilarating concert with an encore: Khachaturian's "Waltz" from the Masquerade Suite. More than 300 people attended the evening concert, including more than 40 United Nations ambassadors and dignitaries. Vicki Shoghag Hovanessian spoke of Khachaturian's lasting legacy and said that he enriched human culture with the timeless

Mississauga writer wins prestigious award (Mississauga News)— As a literary reviewer for a national newspaper, Keith Garebian is used to handing out praise. Lately, however, the Lakeview resident has been on the receiving end; in May he was the winner of a 2013 Mississauga Arts Award for his new book, Moon on Wild Grasses, and last week he was awarded the prestigious William Saroyan Medal, named in honour of the great Armenian American dramatist and author. The latter, created by the Ministry of Diaspora in Armenia, is granted for contributing to the dissemination of Armenian culture in the Diaspora, prominent achievements in the sphere, and contributions to the relations within

Diaspora Armenian communities. There are approximately 10 million Armenians worldwide, and Garebian is one of a minority of diaspora writers who write only in English. He attributes the award chiefly to his two books, Pain: Journeys Around My Parents (a memoir published in 2000 and long out of print), and Children of Ararat (a collection of poetry about his Armenian father and the Armenian genocide of 1915). But he has also signed numerous petitions advancing Armenian causes nationally and internationally, and written articles and reviews related to Armenian history and culture, though he neither speaks nor writes Armenian.

Garebian was one of two writers to receive the Saroyan Medal, the other being Peter Surian of the U.S., who was honoured for his novels. Both men were invited delegates to the 5th Conference of Diaspora Writers Who Compose in Other Languages held in Yerevan, Armenia’s capital, July 1215. The honour, which came on Garebian’s 70th birthday, caught him completely by surprise. One moment he was sitting in a roomful of people, then someone was saying: “You’d better get up there … they’re giving you a medal.” In his impromptu acceptance

see page 26 Keith Garebian

beauty of his heritage. Ambassador Nazarian said that "music is a universal language of mankind." He added, "It touches many hearts, and reminds us of our common humanity and common responsibility to work together in partnership to spread the message of solidarity and peace around the world." Aram Khachaturian was born on June 6, 1903 in Tbilisi, Georgia.


LITERATURE

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23

Did Gomidas ªGo Mad° ? Writing a Book on Vartabed°s Trauma The idea for this article came about when two individuals, one in Armenia, the other in the United States, asked what had led me to write a book on Komitas (Gomidas, in Western Armenian) and his psychological state. Below, I share my story with readers of the Armenian Weekly. In 1994, an article appeared in the Armenian Reporter titled, “Story of Gomidas’ illness emerges in psychiatrist’s study.” The topic intrigued me, and so I kept a clipping. Until then, I knew Komitas as the great Armenian composer whose music I had heard and whose songs I had sung in choruses. I also knew Komitas as my husband’s grandmother’s—Marig’s—cousin, who was breastfed by Marig’s mother after his mother passed away in 1870. Many years later, in 2001, I read a book on a similar topic; Dr. Rita S. Kuyumjian in Archeology of Madness posited that Komitas as a young boy was a wandering lad. My husband’s cousin, Zareh Tashjian, remembered his mother’s—Marig’s daughter’s—statement that Komitas was not homeless (Tashjian, 1995/2005), that he had a loving family. I thought there must have been a reason for Komitas to wander, even when he had an extended family that loved him. The contradiction between Dr. Kuyumjian’s statement and Tashjian’s intrigued me even more. Later in 2001, I heard a presentation with piano music by Dr. Richard Kogan, a psychiatrist in New York, on Shumann’s mental state and creativity. I then decided to do my own research and determine whether Komitas had “gone mad” or not. Since the archives and references on Komitas are found in Armenia, Europe, and the United States, the research became both time-consuming and tedious. In addition, reading the details about the tragic events of 1915—called the Great Crime, and later, the Armenian Genocide—was very emotional for me, as a child of survivors of the genocide and of the Great Fire of Smyrna, and I often had to take breaks during my research. As a result, the study took years. I first wrote the book in Western Armenian (published by the Catholicosate Press in Antelias, through the Richard and Tina Carolan Fund, and edited by Rev. K. Chiftjian, issue no. 11) in December 2011. While I continued my research, I had the book translated into Eastern Armenian, and translated it into English myself. Both of these versions are now ready for publication and will hopefully be available to the reader soon, if I can secure funding. What I discovered during the research process was as interesting as the book itself— it indicated a shared psychology among Armenians that has not yet been addressed nor studied in reference to the genocide. Komitas, the genius, was not only an icon for the Armenian people, but a symbol of the genocide. I discovered that the symbolism of Komitas’s plight was carved out in the creative literature of the Soviet Armenian republic. In time, the information spread as truth: He had gone mad after witnessing the horrors of the Great Crime. In the Armenian Diaspora, too, this symbolism also took shape, but for a different reason: Armenians were unable to verbally express their deep-seated emotions. They did not have the words to tell about their sadness and the losses they endured—the violent loss of loved ones, the loss of family assets and belongings, the forced deportations, the deaths of loved ones, and the elimination of a centuries-old culture, traditions, schools, and churches. It was easy for some to express anger, though not so easy for others, who swallowed their pride and pain. Komitas to sister Marig During my research for the Eastern Armenian version, titled The Genocide Trauma

and Armenian Identity, I found only one writer who had expressed the Armenian psyche so poignantly. Arlene Oski Avakian’s Lion Woman’s Legacy (the title refers to her grandmother) writes that as a young child she noticed the difference in her family’s and her American neighbors’ ability to express feelings. In her family, feelings were expressed by offering food; they were not verbalized. Even the men in her family kept their selfcontrol at all times, and suppressed feelings of anger. In a later article, she writes about family narratives in reference to the genocide, and states that what was not talked about was more important than what was. It is interesting that this phenomenon has already been studied and demonstrated by Yael Danieli, Ph.D., a psychologist. Danieli terms it a “conspiracy of silence,” when not only the victim survivors but also their caretakers refrain from talking about tragic experiences. The idea fascinated me. In my own family, I had only heard my grandmother refer to the Great Crime (or “sefer berlik”) in her conversations with visiting compatriot women friends when I was very young. As middle-aged women, they all wore black; I did not realize then that they had lost their husbands and children in 1915. I never heard any conversation about the genocide in my family when I was growing up. My other grandmother always said, “Let us not talk about the past, but look at the future.” I never imagined that talking about their losses could be so difficult for them. I finally understood when, years later, an American asked me why the word “genocide” was so important for me. I came to understand my grandmothers when I answered, “It is not the word genocide per se—which is a legal term, essential for recognition of genocidal actions and reparations—but finding a word that describes the enormity of what the Armenian people endured. What my father described in his memoir (My Legacy, 2004) was so difficult, while one word—genocide—collapses all of the atrocities in itself. I, too, did not have the language to express the disturbing memories that had been transmitted to me through my grandmothers and father. One must think it silly that I went all the way to Gurun, Turkey—my father’s birthplace—to find the descendants of the neighbor to whom my grandmother had entrusted her dear cow! Yet these are emotions that we, Armenians, must cope with during our lifetime. (The Turks in Gurun, meanwhile, wondered what unearthed gold must have been left behind.) In a separate article, I will write about the concept of the conspiracy of silence. For now, let us focus on Komitas. I observed that in the diaspora, a public opinion had taken shape that used Komitas’s persona as a symbol of the genocide, much like in Armenia. Throughout my research for the book, I wondered whether Komitas had truly gone mad, what he had witnessed, and whether there was a different explanation of the events we had come to know. In my book, I’ve attempted to unearth and present the events, and allow the reader to come to his own conclusions. I am hoping that in the next volume, I will more specifically write about my psychological analysis. For the sake of this article, what follows is a summary. Komitas was born as Soghomon Soghomonian in 1869 in a Turkish-speaking town, Kutahya, to a young couple that composed and sang folk music in Turkish. He lost his mother during the first year of his life, was nursed by his uncle’s wife, and was cared for by his grandmother and aunt. In 1873-75, Turkey faced a devastating famine. His family had been wealthy, but became poor. His father, a shoemaker, grieved the loss of his beloved wife. When Soghomon completed the four-year primary Armenian school in town, his father sent him to Broussa

to continue his schooling; however, when his father died a few months later, Soghomon had to return to Kutahya. He was sad and felt homeless, in spite of the reports that his uncle’s family loved him. He played in the streets and some days “forgot” to go home. In 1881, he was chosen to go to Etchmiadzin to study at the seminary. When Catholicos Kevork IV asked why he had come to Etchmiadzin if he did not know Armenian, young Soghomon replied, “but I can sing in Armenian!” And he sang “Looys Zevart,” moving the Catholicos so greatly, and assuring his admission into the seminary. Soghomon had served on the altar in Kutahya with his father and uncle. In Etchmiadzin, he soon learned Armenian. As a young student and as the guest of a friend in a nearby village, he was fascinated by the women singing folk songs and took down notes. He later composed the music. Over the years, his passion grew to collect and arrange Armenian folk songs (nearly 4,000 pieces in all). As a serious researcher, he also studied old Armenian writings and attempted to decode the Armenian khazes (music symbols). His scientific approach was unparalleled. After graduation, Khrimian Hairig facilitated his musical education in Germany. There, Komitas completed courses in the philosophy of music, piano playing, and music in three years, impressing his teachers and audiences with his exceptionally beautiful voice and talents. For the first time, Europeans heard Armenian folk music, and were amazed by its beauty. Komitas was named a founding member of the Berlin branch of the International Music Society. Upon returning to Etchmiadzin, he aimed to update his musical education by bringing with him new instruments, and by forming multi-voice choruses. His musical programs included folk and sacred music; in fact, he believed that they were one and the same. His actions and ideas, however, upset a conservative faction in Etchmiadzin. Komitas ignored them and continued modernizing Armenian musical delivery. After Khrimian Hairig passed away in 1907, Komitas’s stay in Etchmiadzin became more problematic. He wrote that he could not breathe, that he was suffocating in Etchmiadzin. His formal request to become a hermit and continue his work was denied. He finally decided to move to Constantinople, a cultural hub at the time, and in 1910 left Etchmiadzin. In Constantinople, he rented an apartment with renowned painter Panos Terlemezian, held concerts, taught music and singing, prepared presentations that he had given in Europe, and supported himself. In April 1915, a few weeks after Turkish officials praised his fine performance on stage and pointed out that a child of Anatolia had gained prominence while Turkish clergy stayed idle, Komitas was imprisoned with more than 200 Armenian intellectuals and community leaders and was exiled—with no warning, no accusation, no due process—to Chankiri. At Senjan Koey train station, the prisoners were abruptly separated; some were sent to Ayash, some to Chankiri. His good friend, Siamanto, who he had hoped to protect, was sent to Ayash. Komitas’s behavior changed along the exile route. A few weeks later, while still in exile and officiating a church service, word came that he would be sent back to Constantinople with a few other notables. He returned and met a slew of women—wives, mothers, sisters of prisoners—who asked about their loved ones. The return was very difficult for Komitas. He started showing clear signs of posttraumatic-stress disorder (PTSD), and his personality changed such that his contemporaries, even physicians, could not diagnose his condition properly. Since being

scared of (vs. brave) or angry at Turks— police were h a r a s s i n g Armenian citizens at time—were unpopular feelings among Armenian citizens of Constantinople, his friends, not understanding his PTSD reactions, considered him mad and committed him to the Turkish Military Psychiatric Hospital. Immediately after, they emptied his house and dispersed his belongings, including his compositions and notes. Komitas expressed his anger, but only served to confirm his so-called madness: At the psychiatric hospital, he believed that the food given to him was inferior to that given to Turkish patients. He refused to see some visitors, accepted others. He continued to show signs of PTSD, which was not understood nor diagnosed at the time. (Since accessing the records of this psychiatric hospital is not possible, we do not know what diagnosis he was given and if any treatment was offered or received.) Three years later, his friends, seeing no change in Komitas, sent him to Paris; a caretaking committee had been formed there that followed his condition and admitted him in a private psychiatric hospital. The treating psychiatrist, who later was transferred to the Villejuif asylum and who had known Komitas for 13 years, wrote, “I do not remember what diagnosis they gave him,” that all Komitas needed is a room and the attention of a psychiatrist with a light load—namely, psychotherapy. The suggestion was made to send him to Vienna, where he could be evaluated by Dr. Bleuler, but finances precluded this luxury. Komitas stayed taciturn throughout these years, refusing to accept old friends and seeing only new acquaintances. His conversations, as reported by these visitors, indicated mental abilities not seen in seriously ill psychiatric patients. Now, does this mean that Komitas was not traumatized by the Great Crimes of 1915? No, he was indeed traumatized. He knew full well what was happening in the Ottoman Empire, perhaps better than the majority of terrorized Armenians in Constantinople. When he stated that the Turks should not be trusted, he was considered inappropriate. Even in Paris, Armenians did not talk about the Great Crime, making only passing reference to it. Why? Was it only fear of the Turks and Turkish government, or were they in a conspiracy of silence? As Armenians, we need to understand this and talk about our feelings in reference to the genocide. A traumatic event and, especially, a series of events block the proper expression of emotions. When such trauma as the Armenian Genocide occurs, both young and old are unable to find the words, the language, to express their feelings. The expression of anger comes more easily than the expression of sadness and pain. I hope I’ve clarified my reasons for writing this book on Komitas.


2013 î²ðÆ, ÂÆô 94 24 À.ú¶àêîàê

FITNESS AND HEALTH

êÝݹ³Ï³ÝáÝ »õ ÜÇѳñÝ³É ²Ñ³õ³ëÇÏ Ï³ñ· ÙÁ ɳõ Éáõñ»ñ ëÝݹ³Ï³ÝáÝÇ (diet) »õ ÝÇѳñݳÉáõ Ù³ëÇÝ: Ø»ñ ëÝݹ³Ï³ÝáÝÇÝ »õ áõï»Éáõ ëáíáñáõÃÇõÝÝ»ñáõ Ù¿ç ϳñ· ÙÁ ÷á÷áËáõÃÇõÝÝ»ñ áã ÙdzÛÝ Ù»Í ³½¹»óáõÃÇõÝ áõÝÇ ÝÇѳñݳÉáõ íñ³Û ³ÛÉ»õ ÏÁ ë³ï³ñ¿ Ù»ñ ³éáÕçáõû³Ý: γñ»õáñÁ ³ÛÝ ¿, áñ å¿ïù ¿ ϳ½Ù»É ³éáÕç ëÝݹ³Ï³ÝáÝÇ Íñ³·Çñ ÙÁ, áñ áõï»Éáõ ѳ×áÛùÁ ÏÁ å³Ñ¿ ³é³Ýó ½ñϳÝùÇ ½·³óáõÙÇÝ: ¶Çï»Ýù ÿ ÏßÇéù ÏáñëÝóÝ»Éáõ Ùï³ÍáõÙÁ áñù³Ý ³Ýѳ×áÛ ¿. ³ÝÙÇç³å¿ë ³é³çÇÝ Ùï³ÍáõÙÁ áñ Ï°áõݻݳÝù ³ÛÝ ¿, áñ åÇïÇ ½ñÏáõÇÝù Ù»ñ ëÇñ³Í ׳߻ñÁ áõï»É¿£ ´³Ûó ³Ûë Ù¿ÏÁ ×Çß¹ ã¿: ²Ñ³ Ó»½Ç ϳñ· ÙÁ óáõóÙáõÝùÝ»ñ, áñáÝóÙ¿ ³ÝÓ³Ùµ »ë »õ ß³ï»ñ û·ïáõ³Í »Ý : -Ö³ß¿Ý 15 í³ÛñÏ»³Ý ³é³ç çáõñ ËÙ»ÉÁ ÏñÝ³Û ³ËáñÅ³Ï å³Ïë»óÝ»É »õ Ï°û·Ý¿ ÏßÇéùÇ ë³Ñٳݳ÷³ÏÙ³Ý áõ ϳé³í³ñÙ³Ý: àõß³¹Çñ å¿ïù ¿ ÁÉÉ³É áñ Ù»Í ù³Ý³Ïáí çáõñ ËÙ»ÉÁ ׳ßÇ ÁÝóóùÇÝ ÏÁ Ýûëñ³óÝ¿ ëï³ÙáùëÇ ³ëÇïÁ, áñ ϳñ»õáñ ¿ Ï»ñ³ÏáõñÁ Ù³ñë»Éáõ ѳٳñ: -γÝáݳõáñáõ³Í ׳ßÁ »õ ³éáÕç Ý³Ë³×³ß ÙÁ ÏÁ ѳÛóÛÃ¿Ý ß³ñáõÝ³Ï³Ï³Ý áõųÝÇõà (energy): ²ÝáÝù ݳ»õ Ï°û·Ý»Ý Ù³ñÙÝÇ ³ñ¹Çõݳõ¿ï ³ß˳ï³ÝùÇÝ å³Ñå³Ý»Éáí Ù³ñÙÝÇ Ù»Ã³åáÉǽÙÁ »õ ϳÝáݳõáñ»Éáí ׳ñåÇ Ïáõï³ÏáõÙÁ: -àõï»ÉÇùÇ ã³÷Ç Ñ³Ï³ÏßéáõÙÁ ÙdzóÝ»Éáí ¹³Ý¹³Õ áõï»ÉáõÝ, Ù»Í ³½¹»óáõÃÇõÝ áõÝÇ ÏßÇéù Ýáõ³½»óÝ»Éáõ íñ³Û: ¸³Ý¹³Õ áõï»ÉÁ ßáõï Ïáõßï ÏÁ ½·³óÝ¿£ àõï»É ëϳë»É¿Ý 20 í³ÛñÏ»³Ý »ïù áõÕ»ÕÁ Ï°³ñӳϿ Ýß³Ý ÙÁ, áñ Ï°Áë¿ Ïáõßï »ë, ³Û¹å¿ë ùÇã ù³Ý³Ïáí Ïßï³ó³Í Ï°ÁÉɳë: -ä½ïÇÏ å³ï³éÝ»ñ ³é »õ ɳõ ͳٿ, áñå¿ë½Ç µ³ñ»É³õ»ë Ù³ñëáÕáõÃÇõ-

ÝÁ »õ ëÝÝáõÝ¹Ç Ý»ñÍÍáõÙÁ: ²Ûë ݳ»õ Ï°û·Ý¿ ÏñÏݳå³ïÏ»Éáõ Ù³ñÙÝÇ áõųÝÇõÃÁ ï³ñµ»ñ ·áñÍáõÝ¿áõÃÇõÝÝ»ñáõ ѳٳñ (activities): -²õ»Éóáõñ Áݹ»Õ³ÛÇÝ Ã»ÉÇÏÝ»ñ (fiber) ëÝáõݹÇÝ (ѳïÇÏ, ÉáõµÇ³, ѳ½³Ñ³ïÇÏ, »õ³ÛÉÝ...) ÏßÇéùÇ Ï³é³í³ñÙ³Ý Ñ³Ù³ñ »õ ³ñ³·³óÝ»Éáõ ÏáõßïÇ ½·³óáõÙÁ: »ÉÇÏÝ»ñÁ ݳ»õ ÏÁ ϳÝáݳõáñ»Ý ³ñÇõÝÇ ß³ù³ñÇ ù³Ý³ÏÁ, ÏÁ å³Ïë»óÝ»Ý ùáÉ»ëÃñáÉÁ »õ ÏÁ µ³Ûù³ñÇÝ åݹáõû³Ý ¹¿Ù: -àõï»É µ³½Ù³Ï³½Ù ³Í˳çñ»ñ (complex carbohydrates) ³é³õûï»³Ý Ý³Ë³×³ßÇÝ å³Ñå³Ý»Éáõ ѳٳñ ß³ñáõÝ³Ï³Ï³Ý áõųÝÇõà ûñáõ³Ý ÁÝóóùÇÝ: ´³½Ù³Ï³½Ù ³Í˳çñ»ñÁª ëñ׳·áÛÝ (µñÇÝÓ, ѳó³Ñ³ïÇÏ) ÁݹѳÝñ³å¿ë Ï°û·Ý»Ý å³Ñå³Ý»Éáõ ³ñ»³Ý ß³ù³ñÇ Ñ³õ³ë³ñ³ÏßéáõÃÇõÝÁ: лé³óÇñ ½ïáõ³Í ³Í˳çñ»ñ¿Ýª (refined carbohydrates) ×»ñÙ³Ï Ñ³ó¿, cereal-¿ »õ ËÙáñ»Õ¿Ý¿ ÇÝãå¿ë ݳ»õ ×»ñÙ³Ï ß³ù³ñ¿Ý, ÑÇõûտÝÝ»ñ¿Ý »õ »·Çåï³óáñ¿ÝÇ ûß³ñ³Ï¿Ý, ³ÝáÝù áõÝÇÝ ½»ñû ëÝݹ³Ï³Ý ³ñÅ¿ù »õ ÏÁ å³ÑáõÇÝ Çµñ ׳ñå Ù»ñ Ù³ñÙÝÇÝ Ù¿ç: àõß³¹Çñ »ÕÇñ áñ ³Í˳çñ»ñáõ Û³õ»É»³É ³õ»Éáñ¹ ëå³éáõÙÁ É»³ñ¹Á ÏÁ ÙÕ¿ ³ñï³¹ñ»Éáõ ÃñÇÏÉÇë»ñÇÝ áñ ۻﳷ³ÛÇÝ áñå¿ë ׳ñå Ï°³Ùµ³ñáõÇ Ù³ñÙÝÇÝ Ù¿ç: -²ÝÛ³·»ó³Í ׳ñåÁ (unstaurated fat), ɳõ ׳ñåÁ (HDL) û·ï³Ï³ñ ¿ ÏßÇéù ÏáñëÝóÝ»Éáõ, ÏÁ µ³ñ»É³õ¿ Ï»Ýë³ÝÇõûñáõ Ý»ñÍÍáõÙÁ, ÏÁ Ýáõ³½»óÝ¿ ëñï³Ýû¹Ç ÑÇõ³Ý¹áõÃÇõÝÝ»ñáõ íï³Ý·Á »õ Ï°û·Ý¿ Ý»³ñ¹³ÛÇÝ Ñ³Ù³Ï³ñ·Ç ³éáÕçáõû³Ý: ú·ï³Ï³ñ ׳ñåÇ ûñÇݳÏÝ»ñ »Ýª ÓÇóåïáõÕÇ Ó¿ÃÁ, Ïï³õ³ïÇ ÑáõÝïÇ Ó¿ÃÁ (flax seed) ³õáù³ïûÝ, ÑáõÙ ÁÝÏáõ½»Õ¿Ý, ÙÇçáõÏÝ»ñ »õ Ïáõï»ñ: ä¿ïù ¿ ë³Ñٳݳ÷³Ï»É ϻݹ³Ý³Ï³Ý ÇõÕÇ ëå³éáõÙÁ: -öñáÃÇÝÁ ß³ï ÑÇÙÝ³Ï³Ý ¿ Ù»ñ

Ò»ñµ³½³ïáõÇñ ÖÝßáõٿݸñ³Ï³Ý οï»ñÁ

¸ñ³Ï³Ý Ï¿ï»ñÁ ÏÁ ·ïÝáõÇÝ ÛáÝù»ñáõÝ »õ Ù»ñ ׳ϳïÇ Ñ»ñ³·ÇÍÇÝ Ù¿çï»ÕÁ: سïÝ»ñáí¹ ÏñÝ³ë ½·³É, áñ ³ÝáÝù ùÇã ÙÁ óóáõ³Í Ï¿ï»ñ »Ý£ »ûõûñ¿Ý ½»ï»Õ¿ Çõñ³ù³ÝãÇõñ Ó»éùÇ »ñ»ù Ù³ïÝ»ñ¹ ³Ûë »ñÏáõ Ï¿ï»ñáõÝ íñ³Û: (γñ· ÙÁ ³ÝÓ»ñ ÏÁ ݳËÝïñ»Ý ˳ã³Ó»õ»Éª ³ç Ó»éùÇ Ù³ïÝ»ñÁ ¹Ý»É ׳ϳïÇ Ó³Ë ÏáÕÙÇ Ï¿ïÇÝ, Ó³ËÇÝÁª ³ç ÏáÕÙÇ Ï¿ïÇÝ): ¶áó¿ ³ãù»ñ¹ »õ ûûõûñ¿Ý ×Ýß¿ Ù³ïÝ»ñáí »ñÏáõ Ï¿ï»ñáõÝ íñ³Ûª í»ó¿Ý ï³ëÁ ³Ý·³Ù ѳݹ³ñï ßáõÝã ³éÝ»Éáí: Îñݳë ݳ»õ Ëݹñ»É áñ ÁÝÏ»ñ³ÏÇó¹ ÁÝ¿ ³Û¹ ×ÝßáõÙÁ ׳Ïïǹ ¹ñ³Ï³Ý Ï¿ï»ñáõÝ íñ³Û ³Û¹åÇëáí ³õ»ÉÇ ¹Çõñáõû³Ùµ ÏÁ Ó»ñµ³½³ïÇë ×ÝßáõÙ¿Ý: ¸ñ³Ï³Ý Ï¿ï»ñÁ ³ë»Õݳ×ÝßáõÙ³ÛÇÝ (acupressure) Ï¿ï»ñ »Ý, áñáÝù ÏÁ 㿽áù³óÝ»Ý Ëáõ׳åÇ Ï³óáõû³Ý Ù¿ç Ù»ñ ³ñ³· ѳϳ¹³ñÓÁ, ÇÝã áñ ÏÁ Ýå³ëï¿ ½·³ó³Ï³Ý ×ÝßÙ³Ý í»ñ³óÙ³Ý: ²Ûë Ï¿ï»ñáõÝ ÑåáõÙÁ, ×ÝßáõÙÇ ³ï»Ý áõÕ»ÕÇÝ Ñ³Ï³¹³ñÓÁ ÙÇçÇÝ áõÕ»Õ¿Ý ÏÁ ÷á˳¹ñ¿ áõÕ»ÕÇ Û³é³ç³Ù³ëÇݪ ³éÇà ï³Éáí áñ ³õ»ÉÇ ïñ³Ù³µ³Ý³Ï³Ýûñ¿Ý ѳϳ¹³ñÓ»Ýù ·ñ·ÇéÝ»ñáõ:

ëÝݹ³Ï³ÝáÝÇÝ Ù¿ç, ³Ý Ï°û·Ý¿ ÝÇѳñݳÉáõ, ÏÁ µ³ñ»É³õ¿ ÙϳÝÝ»ñÁ »õ ϳñ»õáñ ¿ Ù³ñÙÝÇ ÑÇõëáõ³ÍùÇÝ í»ñ³Ýáñá·Ù³Ý: λݹ³Ý³Ï³Ý »õ áã ϻݹ³Ý³Ï³Ý ÷ñáÃÇÝÇ Ñ³õ³ë³ñ³ÏßéáõÙÁ ϳñ»õáñ ¿ å³Ñå³Ý»Éáõ Ù³ñÙÇÝÇÝ ÃÃáõ³ÛÇÝ »õ ÑÇÙݳÛÇÝ (accid-alkaline) ѳõ³ë³ñ³ÏßéáõÃÇõÝÁ: ú·ï³Ï³ñ ϻݹ³Ý³Ï³Ý ÷ñáÃÇÝ ÏñݳÝù ·ïÝ»É ÓáõÏÇ ÙÇëÇÝ »õ ³Ý׳ñå ÙÇëÇÝ Ù¿ç: àã ϻݹ³Ý³Ï³Ý ÷ñáÿÛÝ ÏÁ ·ïÝáõÇ Ñ³ó³Ñ³ïÇÏÝ»ñáõÝ, í³ñë³ÏÇÝ, ÉáõµÇ³ÛÇÝ, ÁÝÏáÛ½ÇÝ, ϳÕÇÝÇÝ »õ quinoa-Ç Ù¿ç: ΰáõ½»Ù ÛÇß»É Ã¿ ß³ï ÙÁ ³ÝÓÇÝù áõÝÇÝ ³ÝѳݹáõñÅáÕáõÃÇõÝ áñáß Ï»ñ³ÏáõñÝ»ñáõ ѳݹ¿å »õ ½·³ÛÝáõÃÇõÝ, áñ ã»Ý Ýϳï³Í: ²Ûë ÏñÝ³Û å³ï׳é»É §Ï»ÕÍ ·»ñáõÃÇõݦ ½Çñ»Ýù ½·³óÝ»Éáí ׳ñå³Ï³É³Í, áÛÅÇ »õ »é³Ý¹Ç å³Ï³ë, ·ñ·éáõ³Í »õ ͳÝñ: ÆÝã忱ë ÏñÝ³ë ·ÇïÝ³É Ù³ñÙÇÝǹ ½·³ÛÝáõÃÇõÝÝ»ñÁ (sensitivity) »õ ³ÝѳݹáõñÅáÕáõÃÇõÝÝ»ñÁ: ºñµ ÏÁ ½·³ë ³ÝÙ³ñëáÕáõÃÇõÝ, ϳ½Ù¿ ëÇõÝ³Ï ÙÁ ³ÛÝ µáÉáñ áõï»ÉÇùÝ»ñáõÝ, áñáÝù Ï»ñ³ñ »õ Ù³ñÙÇݹ Û³ñÙ³ñ Ó»õáí ãÏñó³õ Ù³ñë»É »õ ½·áõß³óÇñ ³ÝáÝóÙ¿£ ²Ñ³õ³ëÇÏ Ëñ³ï ÙÁ ëÝݹ³Ï³ÝáÝÇ ³½¹áõ Íñ³·Çñ ÙÁ áõݻݳÉáõ: ȳõ³·áÛÝÁ 4-¿Ý 7-Á ûñ Ù³ùñáõÙÇ ëÝݹ³Ï³ÝáÝáí (detox) ëÏëÇÉÝ ¿, ³ëÇϳ ÏÁ Ù³ùñ¿ Ù³ñÙÇݹ Ó»ñµ³½³ïáõ»Éáí ÃáÛÝ»ñ¿Ý »õ ÏÁ å³ïñ³ëï¿ ½³ÛÝ Ã³ñÙ »õ ³éáÕç ëÝݹ³Ï³ÝáÝÇ: سñ½³ÝùÁ »õ ëÝݹ³Ï³ÝáÝÁ ϳñ»õáñ ½áõ·áñ¹Ý»ñ »Ý, »ñµ ÏÁ Ùï³Í»Ýù ÏßÇéù ÏáñëÝóÝ»Éáõ Ù³ëÇÝ: سñÙÇÝÇÝ ß³ñÅáõÙÁ ϳñ»õáñ ¹»ñ áõÝÇ ³éáÕçáõû³Ý »õ ÏßÇéù ÏáñëÝóÝ»Éáõ Ù¿ç: ¸³ñáõë Ýëï³Ï»³ó Ï»³ÝùÁ ³ÛÝù³Ý ·¿ß ¿ ÇÝãù³Ý ÍË»ÉÁ: ÖÇß¹ ëÝáõݹ ³éÝ»ÉÁ ÇÝãå¿ë ݳ»õ Ù³ñ½³ÝùÁ, ÝáÛÝÇëÏ ß³µ³ÃÁ ÙÇ ù³ÝÇ Å³Ù, ÏñÝ³Û û·Ý»É ÏßÇéù ÏáñëÝóÝ»Éáõ å³Ñ»Éáí »é³Ý¹Ý áõ áõÅÁ:

´³ñ»É³õ¿ гÕáñ¹³ÏóáõÃÇõݹ »õ γï³ñáÕáõÃÇõݹ

ܳۿ ÝϳñÇ X ï³éÇÝ ù³ÝÇ ÙÁ í³ÛñÏ»³Ý, ϳ٠·áó¿ ³ãù»ñ¹ »õ »ñ»õ³Ï³Û¿ X ï³éÁ: ºñ»õ³Ï³Û¿, ÿ ÇÝãå¿ë ï»ëáÕáõÃÇõݹ X-Ç ÝÙ³Ý ¿: ²ãù»ñ¹ ÏÁ ÙdzóÝ»Ý Ó³Ë, ³ç, í»ñÇ »õ í³ñÇ ï»ëáÕ³Ï³Ý ¹³ßï»ñÁ Ïǽ³Ï¿ïÇ ÙÁ ßáõñç: ÜÏ³ï¿ Ý³»õ Ù³ñÙÝǹ ϳ½Ùáõ³ÍùÇ Ñ³Ù³ã³÷áõÃÇõÝÁ X-Ç ÝÙ³Ý, Çõñ³ù³ÝãÇõñ ½Çëï ѳٳϳñ·áõ³Í ¿ Çñ ѳϳé³Ï ÏáÕÙÇ áõëÇÝ Ñ»ï: X-Á ÏÁ Ý»ñϳ۳óÝ¿ ϳñáÕáõÃÇõÝÁ Ùdzõáñ»Éáõ ³ç »õ Ó³Ë ï»ë³¹³ßï»ñÁ, Ù³ñÙÝÇ ³ç »õ Ó³Ë ÏáÕÙ»ñáõ ß³ñÅáõÙÝ»ñÁ, »õ áõÕ»ÕÇ »ñÏáõ ÏÇë³·áõݹ»ñÁ ³ÙµáÕç³Ï³Ý Ùï³ÍáõÙÇ ·áñÍÁÝóóùÇÝ Ñ³Ù³ñ: ²Ý Ï'³Ùñ³åݹ¿ áõÕ»ÕÇ »õ Ù³ñÙÝÇ Ñ³Ù³Ï³ñ·áõÙÁª ¹Çõñ³óÝ»Éáí Ùï³ÍáõÙÁ, ѳÕáñ¹³ÏóáõÃÇõÝÁ »õ ³Ù¿Ý ï»ë³ÏÇ Ï³ï³ñáÕáõÃÇõÝÁ: (²ÕµÇõñª Brain Gym for Business)

ÀÝÏ»ñ³ÏÇóÝ»ñáí ϳ٠ËÙµ³ÛÇÝ Ù³ñ½³ÝùÁ ³õ»ÉÇ ³ñ¹ÇõÝ Ïáõ ï³Û: ÊáõÙµÁ Ï°³é³ç³óÝ¿ Û³õ»É»³É »é³Ý¹ »õ ÙÕáõÙ Ù³ëݳÏóáÕ ³ÝѳïÝ»ñáõÝ áñ Ï°ûųݹ³Ï¿ ³ÝáÝó Û³ñ³ï»õ»Éáõ Çñ»Ýó Ù³ñ½³ÝùÇÝ Ù¿ç: ²Ýѳï³Ï³Ý Ó»éùµ»ñáõÙÝ»ñáí Ï°³ÙµáÕç³Ý³Ý ÙdzÛÝ »ñµ Ï°áñáß»ë ³éÝ»É ³é³çÇÝ ù³ÛÉÁ: ²Ù¿Ý ÇÝã áñ Ï°áõ½»ë Çñ³·áñÍ»É ù»½Ç ѳٳñ ÏÁ ëÏëÇ »õ ÏÁ í»ñç³Ý³Û ù»½Ùáí áñáíÑ»ï»õ áõŹ ùáõ Ù¿ç¹ ¿: ºñµ Ï°ÁÝ¿ë ù»½Ç áõñ³ËáõÃÇõÝ å³×³éáÕ µ³Ý»ñ, ëÇñï¹ ÏÁ É»óáõÇ áõñ³Ëáõû³Ùµ »õ ëÇñáí: ²Ûë ¹ñ³Ï³Ý áõÅÁ Û»ïáÛ ÏÁ ÷á˳ÝóáõÇ ÁÝï³ÝÇùǹ »õ ÁÝÏ»ñÝ»ñáõ¹: (û·ï³·áñÍáõ³Í ³ÕµÇõñÝ»ñ. Staying healthy with Nutrition- Elson M. Haas, MD, Diet and Wieght Loss by Gassia Reesor - Registered Holistic Nutritionist)

¼ûñ³óáõñ ÎáÝù¹

1.Ò³Ë ÏáÕÙ¹ ·ïÝáõáÕ Í³ÝñáõÃÇÝ ÙÁ í»ñóÝ»Éáõ ѳٳñ Ó³Ë áïù¹ ¹¿åÇ ¹áõñë áõÕÕ¿: 2.²ç áïù¹ å³Ñ¿ áõÕÇÕ. Íé¿ Ó³Ë ÍáõÝϹ áõ áïùÁ ëñáõÝùÇÝ ÙdzóÝáÕ Ûû¹Á ³ÛÝå¿ë áñ Ó³Ë áïùǹ íñ³Û ÏÏáõ½ Ýëï»Éáõ Ó»õ ³éÝ»ë: 3.ì»ñóáõñ ͳÝñáõÃÇõÝÁ ³å³ Û»ïáÛùÇ ÙϳÝÝ»ñáõ ÏÍÏáõÙáí í»ñëïÇÝ ßÇï³Ï Ï»óÇñ: 4.Ò³Ë áïùÁ ÷á˳ݳϿ ³çáí, »ñµ Ïáõ½»ë ³ç ÏáÕÙÁ ·ïÝáõáÕ Í³ÝñáõÃÇõÝ ÙÁ í»ñóÝ»É »õ ÏñÏÝ¿ í»ñÇ ß³ñÅáõÙÝ»ñÁ: (²ÕµÇõñª Runner’s World)

гñóáõñ γëdzÛÇÝ Ð³ñóáõÙÝ»ñ áõÝDZë ëÝݹ³Ï³ÝáÝÇ Ù³ëÇÝ Î°áõ½»ë ·ÇïÝ³É á±ñ Ï»ñ³ÏáõñÝ»ñÁ áõï»É »õ áñá±Ýù ãáõï»É гñóáõñ γëdzÛÇÝ aruntoremember@gmail.com ¶ñ¿ª Ask Gassia í»ñݳ·ñáí


ú¶àêîàê 2013 À. î²ðÆ, ÂÆô 94

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´³Õ³¹ñáõÃÛÇõÝ ËÙáñÁ 1 ·³õ³Ã Ù³ÍáõÝ 1 ·³õ³Ã çáõñ 1/2 ·³õ³Ã Ó¿Ã 2 1/2 ·³õ³Ã ³ÉÇõñ 1 ÿÛÇ ¹·³É ÃÃËÙáñ ³é³ï ӿð ï³åÏ»Éáõ ѳٳñ ß³ù³ñ³çáõñÁ 2 ·³õ³Ã çáõñ 2 ·³õ³Ã ß³ù³ñ

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1.ºé³óÝ»É ß³ù³ñ³çáõñÁ, Ó·»É å³ÕÇ: 2.ʳéÝ»É Ù³ÍáõÝÁ, Ó¿ÃÝ áõ çáõñÁ, ³õ»ÉóÁÝ»É ÃÃËÙáñÝ áõ ³ÉÇõñÁ »õ ˳éÝ»É: 3.Ò·»É 1 ųÙ, áñå¿ë½Ç ËÙáñÁ ÃÃáõÇ »õ áõéÇ: 4.î³ùóÁÝ»É Ó¿ÃÁ. »ñÏáõ ÿÛÇ ¹·³É Ãñç»É, Ù¿Ïáí í»ñóÁÝ»É ËÙáñ¿Ý »õ »ñÏñáñ¹Ç û·Ýáõû³Ùµ ë³Ñ»óÝ»É Ó¿ÃÇ Ù¿ç: 5.ºñµ µ³ñÓñ³Ý³Û Ó¿ÃÇ »ñ»ëÇÝ, ù³ÙÇãáí ѳݻÉ. í³ÛñÏ»³Ý ÙÁ å³Ñ»É, áñå¿ë½Ç Ó¿ÃÁ ù³ÙáõÇ, ³å³ ÁÝÏÕÙ»É å³Õ ß³ù³ñ³çáõñÇÝ Ù¿ç: 6. ÐÇÝ· í³ÛñÏ»³Ý¿Ý Ñ³Ý»É »õ å³Ñ»É ù³ÙáóÇÝ Ù¿ç, áñå¿ë½Ç Û³õ»É»³É ß³ù³ñ³çáõñÁ ù³ÙáõÇ:

25

ÀÝûñóáõÙÁ ΰ³ßËáõųóÝ¿ ÚÇßáÕáõÃÇõÝÁ γñ¹³ÉÁ, ·ñ»ÉÁ, ˳㵳é ÉáõÍ»ÉÁ ÏÁ å³Ñå³Ý»Ý ÙïùÇ å³ÛͳéáõÃÇõÝÁ` ÙÇÝã»õ Ëáñ Í»ñáõÃÇõÝ, Û³ÛïÝ³Í »Ý ÞÇù³ÏáÛÇ è³ßÇ Ñ³Ù³Éë³ñ³ÝÇÝ Ù³ëݳ·¿ïÝ»ñÁ: Àëï ·ÇïݳϳÝÝ»ñáõÝ, »Ã¿ áõÕ»ÕÁ Ùßï³å¿ë Ù³ñ½áõÇ, ϳñ»ÉÇ ¿ ϳÝ˳ñ·ÇÉ»É ÛÇßáÕáõû³Ý Ñ»ï ϳåáõ³Í ѳñó»ñÁ. ³õ»ÉǯÝ, ϳñ»ÉÇ ¿ ÝáÛÝÇëÏ Ï³ÝË»É ³Éó³ÛÙÁñ ÑÇõ³Ý¹áõû³Ý ½³ñ·³óáõÙÁ: ¶ÇïݳϳÝÝ»ñáõÝ ·Çï³÷áñÓÇÝ ³ñ¹ÇõÝùÝ»ñÁ óáÛó ïáõ³Í »Ý, áñ Û³é³ç³ó³Í ï³ñÇùÇÝ ÙݳÛáõÝ ÁÝûñóáõÙÁ, Ùï³õáñ áõݳÏáõÃÇõÝÝ»ñáõ Ýáõ³½Ù³Ý ·áñÍÁÝóóÁ Ïñ׳ï³Í ¿ 32 ³é ѳñÇõñáí, ÇëÏ ãϳñ¹³ÉÁ ÝáÛÝ ·áñÍÁÝóóÁ ³ñ³·³óáõó³Í ¿ 48 ³é ѳñÇõñáí: ¶Ç￱ù, ÿ® -ºñµ ÏÁ ϳñ¹³ù Ûûñ³Ýç»Éáõ Ù³ëÇÝ, ÇÝùݳµ»ñ³µ³ñ ¹áõù ³É ÏÁ Ûûñ³Ýç¿ù: -²Ýó»³ÉÇÝ ·Çñù»ñÁ ¹³ñ³ÝÝ»ñáõÝ íñ³Û ÏÁ ß³ñáõ¿ÇÝ Ñ³Ï³é³Ï áõÕÕáõû³Ùµ` ϳ½Ùáí ¹¿åÇ å³ïÁ: -àõëáõÙݳëÇñáõÃÇõÝÝ»ñ óáÛó ïáõ³Í »Ý, ÿ 4-6 ï³ñ»Ï³Ý ÷áùñÇÏÇÝ Ï³ñ¹³É ëáñí»óÝ»ÉÁ ß³ï ³õ»ÉÇ ¹ÇõñÇÝ ¿, ù³Ý` 6-7 ï³ñ»Ï³Ý ÷áùñÇÏÇÝ: -ØÇçÇÝ Ñ³ßáõáí, ß³µ³Ã³Ï³Ý Ù³ñ¹ÇÏ 6,5 ų٠ÏÁ ïñ³Ù³¹ñ»Ý ÁÝûñóáõÙÇ:

-Ðñ³ï³ñ³Ïáõ³Í ·Çñù»ñáõÝ 68 ïáÏáëÁ ÏÇÝ»ñÁ ÏÁ ·Ý»Ý: -ÞáõϳÛÇ íñ³Û ·ïÝáõáÕ ·Çñù»ñáõÝ Ï¿ëÁ ÏÁ ·Ý»Ý 45 ï³ñÇùÁ ³Ýó Ù³ñ¹ÇÏ: -²Ù»ñÇÏ»³Ý áõëáõÙݳëÇñáõÃÇõÝÝ»ñáõ ѳٳӳÛÝ, »ññáñ¹ ¹³ë³ñ³ÝÇÝ ·¿ß ϳñ¹³óáÕ »ñ»Ë³Ý»ñáõÝ »ñ»ù ù³éáñ¹Á ÝáÛÝ Ó»õáí ÏÁ ß³ñáõݳϿ ÙÇÝã»õ µ³ñÓñ³·áÛÝ Ï³ñ·»ñÁ:

̳Ýñ ä³Ûáõë³ÏÁ Ð᷻ϳÝÇÝ ÎÁ ÖÝß¿

àñù³Ý ͳÝñ ¿ Ó»ñ å³Ûáõë³ÏÁ, ³ÛÝù³Ý Ù»Í ¿ Ñá·»Ï³Ý Ë³Ý·³ñÙ³Ý Ù³ïÝáõ»Éáõ ѳõ³Ý³Ï³ÝáõÃÇõÝÁ: ²Ûë »½ñ³Ï³óáõû³Ý ۳ݷ»ñ »Ý êÇÝϳ÷áõñÇ »õ ÐáÝùáÝÏÇ ³½·³ÛÇÝ Ñ³Ù³Éë³ñ³ÝÝ»ñáõ ·ÇïݳϳÝÝ»ñÁ: Èáõñç áõëáõÙݳëÇñáõû³Ý ÙÁ ³õ³ñïÇÝ Ù³ëݳ·¿ïÝ»ñÁ ÷á˳¹³ñÓ Ï³å ѳëï³ï»ñ »Ý å³Ûáõë³ÏÇ Í³Ýñáõû³Ý »õ Ñá·»Ï³Ý íÇ׳ÏÇ ÙÇç»õ: ä³ñ½áõ»ñ ¿, áñ å³Ûáõë³ÏÇÝ Í³ÝñáõÃÇõÝÁ áõÕÕ³ÏÇûñ¿Ý ϯ³½¹¿ Ù³ñ¹áõ ïñ³Ù³¹ñáõû³Ý íñ³Û »õ Ñá·»Ï³Ý Ë³Ý·³ñáõÙ ÏÁ Û³é³ç³óÝ¿: ¶ÇïݳϳÝÝ»ñáõ ϳñÍÇùáí, ͳÝñ µ»é áõݻݳÉÁ ïËáõñ Ùïù»ñ ÏÁ Û³é³ç³óÝ¿ Ù³ñ¹áó Ùûï: سëݳ·¿ïÝ»ñÁ ÏÁ Ýß»Ý, áñ ³ïÇϳ ï»ÕÇ Ï¯áõÝ»Ý³Û »Ýó·Çï³Ïóáõû³Ý ٳϳñ¹³Ïáí, »õ ³Û¹ ·áñÍÁÝóóÁ í»ñ³ÑëÏ»ÉÁ ³ÝÑݳñ ¿: ²Ûë ѳëï³ïáõÙÁ Ù»½ ÏñÏݳÏÇûñ¿Ý ÏÁ Ùï³Ñá·¿, »ñµ ÏÁ Ùï³Í»Ýù Ù»ñ ¹åñáó³Ï³ÝÝ»ñáõÝ »õ ³ÝáÝó ³ñï³Ï³ñ·ûñ¿Ý ͳÝñ å³Ûáõë³ÏÝ»ñáõÝ Ù³ëÇÝ:


2013 î²ðÆ, ÂÆô 94 26 À.ú¶àêîàê

î³ñûñÇÝ³Ï Ðáí³Ýáó ØÁ

êå³ÝÇáÛ ê»õÇÉdz ù³Õ³ùÇÝ Ù¿ç Ø»Ãñá÷áÉ ö³ñ³ëáÉÁ ³ß˳ñÑÇ ³Ù¿Ý¿Ý Ù»Í ï³Ëï³Ï¿ ù³Õ³ùÇ Ù¿ç ßÇÝáõÃÇõÝÝ ¿: Ðáí³ÝáóÇ Ó»õ áõÝ»óáÕ ³Ûë ßÇÝáõÃÇõÝÁ ÏǽÇã ³ñ»õ¿Ý å³ßïå³Ýáõ»Éáõ ßáõù Ïáõ ï³Û: ²Ý·ÉdzËûëÝ»ñÁ ½³ÛÝ ÏÁ ÝÙ³ÝóÝ»Ý Ñáí³ÝáóÇ ÙÁ: ê³Ï³ÛÝ ëå³Ý»ñ¿Ýáí ³ÝÇϳ ÏÁ ÏáãáõÇ È³ë ê»Ã³ë î»É³ ¾Ýù³éݳëÇáÝ (¾Ýù³éݳëÇáÝ Ññ³å³ñ³ÏÇ ëáõÝÏ»ñÁ): Ðáí³ÝáóÁ Ùûï³õáñ³å¿ë 26 Ù»Ãñ µ³ñÓñáõÃÇõÝ áõÝÇ, ³Ýáñ ³ß˳ï³ÝùÝ»ñÁ í»ñç³ó³Í »Ý 2011-ÇÝ: Ðáí³ÝáóÁ áõÝÇ ãáñë Û³ñÏ: î³ÝÇùÇÝ íñ³Û ·áÛáõÃÇõÝ áõÝÇÝ ¹³ñ³ï³÷»ñ »õ ׳-

ß³ñ³ÝÝ»ñ, áõñÏ¿ ϳñ»ÉÇ ¿ ï»ëÝ»É ù³Õ³ùÇÝ ÙÇçݳ¹³ñ»³Ý Ññ³å³ñ³ÏÁ: Ö³Ùµáõ ٳϳñ¹³ÏÇÝ íñ³Û ·áÛáõÃÇõÝ áõÝÇ µ³Ýç³ñ»Õ¿ÝÝ»ñáõ ßáõÏ³Û ÙÁ: ÆëÏ ·»ïÝÇÝ ï³ÏÁ ϳñ»ÉÇ ¿ ³Ûó»É»É å½ïÇÏ Ã³Ý·³ñ³Ý ÙÁ, áõñ ÏÁ óáõó³¹ñáõÇÝ ³Û¹ í³ÛñÇÝ Ù¿ç ·ïÝáõ³Í ÑéáÙ¿³Ï³Ý ³õ»ñ³ÏÝ»ñ »õ ·ïÝáõ³Í ³é³ñϳݻñ: Ðáí³ÝáóÇÝ ³Ûë ϳéáõóáõ³ÍùÁ ÛÕ³ó³Í ¿ ·»ñٳݳóÇ ×³ñï³ñ³å»ï ºáõñÏÁÝ Ø³Û¿ñÇ ·É˳õáñáõû³Ùµ ËÙµ³Ï ÙÁ: Àëï »ñ»õáÛÃÇÝ, سۿñ ÏÁ ëÇñ¿ ³ÉÇù³õáñ Ó»õ»ñÁ. ³Ý ÛÕ³ó³Í ¿ ݳ»õ ¸³ÝÇáÛ Ù¿ç ÝáÛݳÝÙ³Ý Ï³éáÛóáí áõï»ÉÇùÇ ·áñͳñ³Ý ÙÁ:

Mississauga writer ... frpm page 22 speech, Garebian noted that he was visiting a country that his Armenian-born father could not and did not return to, and that he somehow felt was causing him to be re-born in a spiritual and cultural sense. “It’s such a thrill because the medal is given to so few people. I believe I’m only the second Canadian to receive one,” he told The News. Even though Garebian’s life has been largely shaped by what his family went through during the Armenian genocide (“I have inherited the obsession of a survivor”), he himself was born in India and had never set

foot in the country until this month. Besides not being able to speak Armenian, he explains his family’s old home is now part of Turkey. One of his visits was to the Armenian Genocide Memorial. “Outside, I was fine, but once I went inside and looked around I lost it — and wept. Memories of all my family’s suffering came back … it was a tsunami.” Garebian says the Writers' Union of Armenia has expressed an interest in translating his two Armenian-themed books to coincide with the 100th anniversary of the genocide in 2015. see answers reversed ûn this page

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Looking for a nanny to take care of my 19 month old twins. Someone to supervise and care for them. To dress and bathe them, prepare their meals and their rest period and change their diapers. Someone to organize activities and outings and read to them. Please reply to lchano@hotmail.com.

ÐÚ¸ §êáÕáÙáÝ Â¿ÑÉÇñ»³Ý¦ ÎáÙÇï¿ 23 ÝáÛ»Ùµ»ñ 2013 ÐÚ¸ 123-³Ù»³ÏÇ îûݳϳï³ñáõÃÇõÝ ÏÁ ËݹñáõÇ ã˳ã³Ó»õ»É:

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ú¶àêîàê 2013 À. î²ðÆ, ÂÆô 94

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2013 î²ðÆ, ÂÆô 94 28 À.ú¶àêîàê

TorontoHye Newspaper Volume 8 #94 August 2013  

TorontoHye Newspaper, the largest Armenian community newspaper in the Greater Toronto Area, which distributes to more than 3,000 households...

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