Creative Writing

Arts Council England generously funded a series of arts "Studios" for the Armenian Institute during the (first) Covid period. Through the magic of Zoom, we were able to gather students from Istanbul, France, the US as well as around the UK with workshops on animation, storytelling, dance, music and creative writing.  Director and actor, Jelena Budimir was our wonderfully supportive writing tutor, giving us a series of exercises to carry out, aimed at improving our skills and prompting ideas to explore.  This short selection shows the range of responses to the challenges set by Jelena.  Each person tried every exercise and all enjoyed listening to the work done within the group.  Inspired by Jelena, we hope to continue with a creative writing group in the near future. 

  • Intro - Jelena

  • Nouritza 00.53 - 11.22

  • Jelena    11.23.-11.45

  • Stephen 11.46 =12.59

  • Jelena    13.00 - 13.16

  • Sara     13.17 - 21.40

  • Jelena    21.41 - 21.55

  • Tatevik   21.56 - 23.27

  • Jelena    23.28 - 23.33

  • Susan     23.34 - 25.18

  • Jelena     25.19 - 25.31 

  • Karen     25.31 - 34.59

  • Jelena     35 - 35.02

Susan Pattie’s storyboards

Steven Master’s storyboards

Word Stories - խնդակցութիւն

It has long been my custom, in congratulating friends who have achieved professional success, or are otherwise celebrating some happy occasion or other, to proffer, alongside my congratulations – շնորհաւորութիւններ (after all, շնորհ is grace) – my sincere խնդակցութիւն. Recently, upon congratulating a friend, I was asked to comment on the word խնդակցութիւն.

The root is խինդ – rarely encountered in this form, but giving rise to the noun խնդութիւն and to the very common verb, խնդամ. In modern usage, the word is a synonym to ծիծաղիմ, meaning “I laugh” – whence also the noun խնդուք, meaning “laughter”. Hence the expression քահ-քահ խնդալ, roughly corresponding to roaring with laughter, laughing out loud, laughing heartily (though not perhaps going as far as the internet acronym ROFL – “rolling on the floor laughing”!).

But in classical Armenian խնդամ means “I am glad”. The Three Archimandrites’ Lexicon of Venice (an unsurpassed publication, of which readers will hear more in the present series) gives gaudeo, laetor, exulto and delector as Latin equivalents, and ուրախ լինել, ուրախանալ, բերկրիլ, ցնծալ, հրճուիլ.

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There is a beautiful Armenian hymn, which is sung on Palm Sunday, kneeling, and thrice, during the Vespers service immediately preceding the ceremony of the “opening of the doors”, Դռնբացէք. The second stanzas starts with the word, in the second person imperative – խնդա՛. In fact the stanzas just before – Ուրախ լեր եկեղեցի սուրբ, and just after, Զուարճացիր եւ բերկրեա ժողովուրդ Աստուծոյ – express very much the same sentiment as the one in question: Խնդա՛ յոյժ դուստր վերին Սիովնի – “Rejoice greatly”, or “Be exceedingly glad!” Courtesy of the National Library of Armenia, I have reproduced the hymn from the relevant page (p. 248) in the editio princeps of the Armenian Hymnal (Amsterdam, 1664-1665), herewith. I have also attached a recording of this stanza as sung by one of the most musicianly interpreters of Armenian hymns I have encountered, namely Zareh Srpazan of blessed memory, Archbishop Zareh Aznaworean (1947-2004), whom I was extremely lucky to count amongst my own teachers.

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To add a bit of visual interest, I have included this image, which appears in a seventeenth-century հմայիլ or hmayil (prayer-scroll amulet), kept at the Matenadaran Institute in Yerevan. It appears just above a prayer from the Book of Lamentation by St. Gregory of Narek: the Saint himself is evidently portrayed on his knees, apparently officiating during a service of Դռնբացէք, which in the olden days used to be held literally outside the church, until the doors were ceremoniously opened, after hymns were sung, psalms recited and prayers said. I have also included a photograph of Zareh Srpazan from a Palm Sunday service (albeit not from the Դռնբացէք, but from the Պատարագ, the Divine Liturgy, celebrated earlier in the day), probably from around 1981.

Now կից has several senses: it usually means “adjacent”, but is often used to convey the sense of “alongside”, “together”, “similar”, and “equal”, and thus corresponds to the prefix “co-”. A co-adjutor Catholicos is thus an աթոռակից կաթողիկոս – one whose throne is adjacent to that of the catholicos “proper”, as it were, but also with similar powers and status. The word գործակցութիւն means, by the same token, “co-operation”. (I do urge my students to avoid the ungainly but distressingly widespread համագործակցութիւն – a grotesque tautology, roughly corresponding to“co-co-operation”!)

Screenshot 2021-02-16 at 12.48.58.png

As it turns out, խնդակից is attested in an old translation of the great Jewish philosopher, Փիլոն Աղեքսանդրացի (Philo of Alexandria – many of whose works have been preserved in Armenian alone, the original Greek texts having perished); at one point he writes:

Լսօղքն խնդասցեն, եւ խնդակից լիցին, which we might translate as “Those who hear shall be glad, and share in the joy”!

Accordingly, in offering friends my խնդակցութիւն, I am letting them know that I share in their joy, and that I too am glad, as they are (by the same token, alas, whereby one may offer condolences using the word ցաւակցութիւն – sharing their pain, c‘aw).

Allow me to commend this underused word – for its numerous and entirely joyous associations, its ancient and well-attested roots, and, not least, for the empathetic and positive sentiment that it embodies. Surely it must bespeak of true friendship. After all, as another late teacher of mine, the conductor Carlo Maria Giulini used to say, any reasonably kind person feels sympathetic towards someone who experiences suffering; but being able genuinely to share in the gladness experienced by others is one of the marks of genuine friendship.

Written by Haig Utidjian

In Loving Memory of Diran Chakelian

Ever since I can remember, my father Diran Chakelian was always an active and respected figure of the London Armenian community. From the video footage I’ve seen of him as a young man with an impressively bushy moustache marrying my mother at the St. Sarkis church in Kensington to getting stuck into juicy lamb kofte (or “Armenian hamburger” as he nicknamed it to entice us half-British children!) at summer barbecues in dusty west London school playgrounds, he taught me the importance of nurturing my roots.

He also mixed his enduring support for the Armenian Institute as a trustee – including donating books from our shelves at home (which resembled a veritable Armenian archive in themselves) to its library – with teaching multiple year groups of young western Armenians at the K Tahta Sunday School (even shocking some of the elders by allowing my class to play our own rap-metal song about the Armenian Genocide at our graduation hantess).

Juggling so many roles made him well-known for his dedication to keeping our corner of the diaspora creative, fun and thriving. He had also been a patron of the Armenian International Magazine, a director at the Centre for Armenian Information and Advice, and trustee of the B Kassardjian Sis Trust.

Yet perhaps what best demonstrated his commitment to keeping Armenian heritage and tradition alive was his rather ambitious business venture of 2001: boxes of wooden building blocks for children to build into models of famous Armenian churches. He partnered with a professor of architecture to create the designs, and the blocks were manufactured in Armenia. Armenian Institute regulars may remember him proudly manning a stand at the vernissage, surrounded by stacks of build-your-own Echmiadzins, Shushis, Karmravors and Arudches, with a few he’d built earlier displayed on a red table cloth.

I used to joke that he should have pitched the product on the Apprentice or Dragons’ Den – but while they may never have been a commercial hit, you will still find these lovingly-designed blocks in the toy cupboards of many Armenian children’s centres and nurseries in Britain and abroad. Since he died in 2018, I have started my own tradition of building these churches to display under my Christmas tree: the perfect tribute to a man who brought such imagination and energy to the Armenian Institute and wider London Armenian world for so many years.

Anoosh Chakelian

In Loving Memory of Helen Culleton

The Armenian Institute was a key part of my and my mother, Helen Culleton’s, life. We were at the launch party, we attended the majority of events across the years and enjoyed helping out at the events too, with my mother also being on the committee.

The Armenian Institute provided us with a cultural and social context, and existence which was inclusive and non-judgmental to us as partly Armenian, who did not speak the language. It allowed us to explore our Armenian identity and we appreciated the range of events – lectures, book launches, exhibitions, concerts, films…and of course the Christmas fair/ Vernissage.

We also made good friends along the way, and our attendance at Armenian Institute events widened our knowledge of, and appreciation for, different Armenian related subjects and interests from history and literature to music, art and food… and the events exposed us to inspiring and impressive academics, artists, musicians, journalists/ writers, which was really not on offer anywhere else!

Helen Culleton

My mother kept a box file of all the events we had attended over the years and was so proud to be an active participant in, and supporter of, the Armenian Institute! It really became an Armenian Institute ‘family’ for us!

Congratulations on your 20th anniversary, and here is to the next 20 years!

Louise Culleton

The Armenian Revolution: A change came

By Tatiana der Avedissian

Photo courtesy of Raffi Ouzounian

2018 will go down in Armenian history as the year the young fought and took back control of their country. A small grassroots movement from the opposition turned into one of the largest protests witnessed in Armenia, and for once political support was pouring in from the diaspora, mainly the younger generation, the expats and the disenfranchised encouraged by what they saw on the news and on their screens. Many would argue the writing was on the wall, but no one believed we would reach this monumental milestone so quickly and with such little struggle. Seven months later Armenia has transitioned into a new government with a mandate to reform and revitalise its economy.

In 2017 I visited Armenia for the first time and fell instantly in love with my ‘motherland’ so I went back two months later to attend the diaspora conference organised and hosted by the Armenian government. It was a fantastic gathering of Armenians, however the conference itself lacked any clear vision on how to secure the future of Armenia and its people. Many of us were invited to participate in ‘meaningful discussions’ and ‘listen to the experts’ talk about the future prosperity of this beautiful country and yet, there didn’t seem to be a real drive to create impactful change. It was all fluff, a word which has almost become part of my daily vocabulary of late; we are surrounded by it, meaningful/meaningless calls for action with no clear strategy. One of the main topics of discussion that week was how to stop the outflow of Armenians, but no one was willing to address the big elephants in the room when discussing this critical topic; corruption, nepotism and lack of economic opportunity. The apparent solution to this and many other challenges seemed to be placed on the shoulders of the diaspora; we should invest in Armenia in order for it to prosper and not expect anything in return. While I may love my culture and its people, that is pure folly and not how the real world works. I have heard of many burnt fingers in the last 20 years spurred from such noble acts. I left Armenia that September with a realisation that things would never get better and no amount of money would affect change without radical reform.

դուխով (duxov) - Photo courtesy of Raffi Ouzounian

I have spoken to many young Armenians over the last few years who felt the same way as me so, when I started doing some research for this article I decided the best people to ask how they felt about the revolution were the very people who drove it through their enthusiasm and unrelenting resolve to change the direction their country was heading towards and take back control of their future.

One young Armenian living in London who participated in the demonstration here and watched the action from afar comments “I was so very proud of the unity our people showcased, and the clever - genuinely clever and quirky - ways people began protesting. It sort of ‘proved our Armenian-ness’ and character as a people if that even makes any sense. Kids blocking zebra crossings with their toy trucks, babies with ‘milk-eating strike’ written on their backs (կաթադուլ), regular workers like barbers, business owners, salespeople providing their services out on the street, people dancing, singing, playing drums. Ah, it was beautiful to watch.”

As if singing from the same hymn sheet they have all used the same words to describe how they felt about the revolution and its impact; hopefulness, empowerment, positivity and interestingly weariness.

Photo courtesy of Raffi Youredjian

The protests may have started from the opposition, but the real heroes are the youth of Armenia who were driven by an innate desire for change. They now talk about returning, investing, working in Armenia; a notion not often heard when speaking to them before. Meanwhile the diaspora, young and old stood behind the protestors, those with no stakes in the current government at least, because they too understood the urgent need for reform. Gone are the days when we would be compelled to give money to our ‘motherland’ to secure its future because it became abundantly clear that money was not the issue. Like any problem, throwing money at it doesn’t solve the core issues of cyclic poverty, hunger and desperation. Nevertheless, the high of the revolution is wearing off and people are settling back into reality, realising that one resignation and a new government alone will not change the fate of this land and its people. Yes, many feel corruption is on its way out, but is it really? Some are already feeling the change in their day to day lives. Valentina Hovhannisyan says her “family massively feels the change,” she goes on to say, “It's a hard process that has already begun and I think will continue. I think even people who used to take bribes have changed.” Others however feel we have not gone far enough. Do we have the right talent leading our country? Some are concerned by the amount of young people taking up posts with little experience on how to run government. Are the elders so inherently corrupt that we cannot rely on them?

The real test will be the economy, but reimagining institutions and changing norms takes time. One big event can change the course of history but more, a lot more, needs to be done, if we want to secure Armenia’s future. Hayk Bagradjans feels, “The revolution is not over yet—the hardest part has just started; thoroughly reforming institutions and changing people’s mentalities is needed.” He thinks, “Complacency is probably the greatest risk to the revolution, hence, we need to keep fighting for the aims of the revolution and not forget about the historical watershed moment we have been offered by history.”

Our biggest challenges can not only be found internally but externally too, with the influence of foreign powers, border security and regional instability. Lilit Gevorgyan, a senior economist at IHS Markit still has concerns. She thinks the old guard have retreated but have not been defeated, “As predicted right after the revolution, new parties have emerged that are covertly linked to the old regime, and the Russian capital. Their message is one of aggressive conservatism and pseudo-patriotism; their ultimate objective is to hijack constructive criticism with mud-slinging and continuous negative PR campaigns to discredit the revolution and bring the old guard back.” So like Hayk, for Lilit this is just the beginning.

As one young student further noted, “There’s a belief that locking up a few oligarchs or going after two-three key figures for PR and populism is the solution instead of working to solve the real issues...The view from many of those around me seems to be that Pashinyan et al are just playing politics now. The system needs to be overhauled from the roots, which I hope will come to fruition this year.” What does ‘New Armenia’ mean to these young professionals and students? For Andre Simonian, an Armenian rock musician, it means, “Hope, and hope was in a deep coma in Armenia for the past 20 years.” When the demonstrations first erupted, I was very weary because I was worried about the instability it would cause for our borders. But as the movement grew, I reminded myself that we cannot keep the status quo for fear of a worse outcome; that’s how autocratic states are created, they rely on the fear factor, the unknown! More importantly the young were not interested in party politics they just wanted change from the dysfunctional system they had to work with. In Pashinyan they found a man brave enough to stand up to the previous government, so they stuck with him whether they liked his politics or not.

Photo courtesy of Raffi Youredjian

So what is the immediate impact of the revolution and what is its legacy? American-Armenian Ani Garibyan says, “That the people have power; that is its biggest legacy.”

After interviewing many of these young Armenians I realised that none of them are under any illusion, they know there is a long road ahead before we can feel and see the benefits of the revolution, but these small wins encourage them and me to keep the momentum going. I cannot wait to go back and visit this ‘New Armenia.’

This article was originally published in the 2019 issue of Bardez, the bulletin of the Armenian Institute.

Stones that Speak, Stones that might Unite

Reflections on the Series ‘Re-Introducing Ani 900-2021’

 

One of our projects here at AI is the Armenian Studies Group, a safe, welcoming space for scholars, writers and artists to share their work-in-progress, and get constructive feedback. Back in March I gave a talk to the ASG, sharing for the first time an overview of the results from my current research project, a social, political and economic history of the medieval city of Ani 900-1400, seen in its global context. The response from the participants was so positive and encouraging, that it became clear that there’s a real appetite for a fresh look at this famous and familiar site, as well as a pressing need for long-term projects of various kinds to ensure its preservation, and enable further study. So, I began to get in touch with scholars and organisations working on Ani, and we began to discuss.

These discussions led to a series of talks held this last July, titled ‘Re-Introducing Ani 900-2021’ and co-hosted with our friends at the Association for the Protection of Cultural Heritage in Turkey (Kültürel Mirası Koruma Derneği, KMKD). Founded in 2014 on the initiative of philanthropist and humanitarian Osman Kavala, KMKD’s mission is to document and preserve cultural heritage within Turkish borders, on the understanding that ‘the cultural assets created by all communities of Anatolia is the wealth of Turkey and the legacy of humanity.’ The series’ title indicated our desire to look with fresh eyes at one of the most spectacular, and perhaps most emotive and contentious, of Armenian sites within modern Turkish borders. We also wanted to honour and continue Osman’s crucial role in initiatives around the site since 2011, following his politically-motivated imprisonment, as seen in our Hrant Dink memorial lecture earlier this year. I think it’s safe to say we achieved both goals.

A symbolically broken bridge over the Akhurian river, half in the Republic of Turkey, half the Republic of Armenia.

A symbolically broken bridge over the Akhurian river, half in the Republic of Turkey, half the Republic of Armenia.

I first visited Ani in the summer of 2015. It was the end of my first year as a PhD student, and I wanted to see the landscapes and sites described in the eleventh-century history of Aristakes Lastivertsi, the focus of my doctoral research. Following an intensive course in the history and material culture of medieval Cappadocia, I travelled east, first to Van, and then up to Kars. My plan was to drive out to Ani, and then to go up to Erzerum and Artvin, to see the historic Armenian-Georgian region of Tao/Tayk, with its spectacular tenth-century churches. This whole region, from Van/Vaspurakan up to Tao/Tayk, formed Aristakes’ world.

On the road to Ani.

On the road to Ani.

So I arrived in Kars, went to my hostel, and started planning car hire for the next day. Driving out along the brand new road from Kars airport, I was overwhelmed by joy—as well as a little trepidation at driving on the right for the first time. The landscape between Kars and Ani is like a piece of the central Eurasian steppe, transported to the point where eastern Anatolia, northern Mesopotamia, and south-western Caucasia meet and intermingle. I passed Kurdish-speaking pastoralists with their herds, many of whom are Yezidis in this region, and experienced a sense of pure freedom at the prospect of discovering the city for myself. I was here, alone, equipped with bread, basturma, cheese and olives, and ready to explore.

Through the Gate to Ani.

Through the Gate to Ani.

Arriving at Ocaklı village, you’re immediately confronted by Ani’s famous double-circuit of walls. Walking through the Lion’s Gate for the first time, the sudden vista of the city space expanding before you is an experience no one can forget, let alone adequately describe. Of course, there’s a sense of melancholy, too. The information boards describing Ani’s history talk of kings with no mention of the fact that the Bagratuni rulers described themselves as shahanshahs of the Armenians, and, indeed, the Georgians. The legacy of the Genocide, and the consequent erasure of Armenianness from these lands in official historical memory, forms an inevitable subtext to any visit, underlined by occasional groups of Armenians on pilgrimage, and the sight of the Republic of Armenia just across the river. In fact Armenia was a financially tangible reality during my visit, as my phone connected to Armenian networks and incurred exorbitant charges for leaving the provider’s “Europe Zone”—a telling claim in itself. And this erasure and silence emphasises all the more Osman’s bravery in pursuing inter-communal initiatives for preserving Ani, provoking the fury of Turkey’s nationalist establishment, and contributing to his current persecution.

Inscriptions on the Cathedral of Ani.

Inscriptions on the Cathedral of Ani.

Aside from Aghtamar which I’d visited two days earlier, this was my first time at a medieval Armenian site, and I was struck by one thing above all else: the sheer density of inscriptions covering the walls of surviving buildings. My undergraduate degree was in ancient and medieval history, so the potential of inscriptions for uncovering unique aspects of social, political and economic history was clear. I had walked into an archive-in-stone, and my mind buzzed with curiosity at the stories Ani’s stones waited to tell, the worlds of which they might speak.

These inscriptions formed the basis of my contribution to the series, which gave an overview of Ani’s development from 900 to the 1300s, using the inscriptions to tell a social and economic history beyond the familiar tale of the rise and fall of the Bagratuni kingdom of Great Armenia. Following this historical overview, in our second session Christina Maranci discussed the archaeology of the site, and focused in on the citadel with an enticing interpretation of the cathedral’s placement and decoration in relation to the city’s royal centre. Our third session with Heghnar Watenpaugh moved from Ani itself, to its reception and representation in art and literature of the nineteenth and twentieth centuries, an emotional tour that revealed how the city assumed its proportions in contemporary Armenian worldviews. The fourth and final session from Yavuz Özkaya, chair of the KMKD board, turned to the situation of the site today, and preservation efforts to ensure its survival into the future. This session was perhaps the most affecting and poignant, not least the story of how stone for the preservation of the eleventh-century church, Surp Amenaprkich, was sourced from Armenia, and worked onsite by an Armenian master mason.

Osman Kavala at the site of Ani.

Osman Kavala at the site of Ani.

The series had more than 150 participants in our Zoom sessions, with hundreds more watching on Facebook and YouTube afterwards. The level of participation has confirmed our view that there’s a big appetite out there for collaborative, transnational projects around the city of Ani, and, with our friends at KMKD, we’re planning exactly that. No new projects have been permitted by the Turkish Ministry of Culture since 2014, and Osman’s now more than three-year long imprisonment and persecution doesn’t suggest that things will change any time soon. What’s really needed is a transnational network of scholars, organisations and interested persons, who can come together to form the basis for new collaborations and projects that will preserve the site for future research and generations. Ani’s stones can speak to us, and, maybe, they might be able to bring us together too.

Sophia Armen: Armenian Genocide Justice Today

In April, we released a podcast with U.S. based organiser, activist, scholar and feminist Sophia Armen, talking about the importance and nuance of what Armenian Genocide justice could truly look like today.

Olivia: My name is Olivia Melkonian and today I’m joined with our program manager Dr. Nik Matheou, a Cypriot activist within the Kurdish freedom movement and Sophia Armen, a Los Angeles based organiser, scholar and writer. Today we are going to be discussing the importance and relevance of organising across global communities, and also why the Armenian struggle does not end at recognition.

Sophia: My name is Sophia Armen, I am born and raised in Los Angeles, California where I am coming to you today. I have a hard time identifying in this way… but I am organising in the community here and I am a writer and I am also a scholar. My most recent work has been with two organisations, The Feminist Front, which is a grassroots youth organisation which is at the intersections of gender and racial justice; and the Armenian Action Network, which is a very exciting, new platform for research and advocacy for the needs of Armenians in the United States. Of course connecting our issues of social justice, to global justice as well.

O: Nik and I were talking about this as well when we were looking into the episode as well, but that article that you.. well I guess it was the conversation that was transcribed into the article in 2019.. about how activism for the Armenian Genocide is still an issue today. I remember reading it and it was kind of when I started using sounds and I got into telling Armenian stories through sound and it just really was the first literally like modern take on it and, I guess, an explanation as to why it is so important to today and why everyone has a role to play in it.

Nik: That was the way I found out about you as well Sophia and it was a real breath of fresh air to see the Armenian Genocide and activism for recognition being spoken about in this way because it has at least been rare in my experience to see people speak about it as an issue of racial justice that is immediately connected to other issues of social justice in the region, that has both it particular Armenian struggle and also it’s broader regional and human struggle. So really excited to talk today.

S: Appreciate it, and I just, because you brought it up, I want to say that the woman who I did the interview with was Banah Ghadbian who is a deep personal friend and sister organiser. And she really helped, I think, me be brave about trying to address many of the issues I think we are facing globally. And I say this only to affirm her incredible work that she has been doing. She is a Syrian Arab poet and really a daughter of the revolution. So I want to say that part of the easiest way to do these things is to do them in community and so that is why I am happy to be here with you all to continue those conversations in community.

O: So my first question for you is quite topical, you are based in the U.S., and the U.S. is on the verge, we hope, of recognising the Armenian Genocide. Nik and I are here in the UK; we don’t see any progression on recognition, so what do you think this means for the respective U.S. and U.K. based diasporas, and how do these governmental decisions impact our activism?

S: Right before this conversation (laughs) I was literally emailing different organisers across the U.S. to get them to urge Biden to recognise it, that I don’t think it is quite in the bag yet! (laughs) But I will believe when I see it, and I only say that because, especially the Democratic party unfortunately has often given us some false hope and promises. So I believe, a hundred percent that it is so possible, and that has to be the lifeblood of how we continue to work, but I just want to say that I don’t think it is guaranteed until it happens and then we will see it. (laughs) But I think we not only are in a prime moment for this recognition within the U.S. but it’s been a long time coming. And that is what I really want to emphasise, is that when the U.S. House and the U.S. Senate passed this in 2019, I received a lot of questions about you know, is this just the timing, why is this happening and I just have to emphasise even with Biden: the possibility of finally recognition happening in the U.S., right, that this is the product of one hundred years of struggle, of grassroots Armenian struggle, in this country, and also around the world. And this is not some coincidence. It is really because of the compounding effects of all of those generations who have fought. Those legacies all are needed so that each next generation can take it up.

S: And so unfortunately, and I say this unfortunately because it is just the truth for so many Armenians in the U.S., is that three generations of my family have fought for this within the U.S. and so many times we have heard the same response be--well it is not politically convenient, it doesn’t help America’s geopolitical, (sigh) imperialist interests in the region, we need to worry about Turkey’s alliance with the U.S., we need to worry about NATO, etc.--- and I think we really need to probe at why it has taken so long, more honestly, because I think other communities need to understand those dynamics that we face. And so, I want to say that if Biden, does recognise it, and he must, He must! It is a complete outrage, a moral outrage, that the U.S. has not recognised the Armenian Genocide because of these geopolitical interests. And if he does, it means that we have triumphed. Our grassroots organising, our activism has triumphed. That is what has won. I think what it means is, is that community organising, that our initiatives, that our building together does work.

S: So now when we talk about the U.K., and I am sure you all have much more insight on this than me, but what I will say is that so often the United States and the U.K. have essentially assisted with their global human rights violations or their lack of reckoning with history, right, or have been accomplices in repressive regimes around the world-- together. And often one will do something and one will follow suit and that is both ways. And so I am really hoping that if Biden does recognise the Armenian Genocide, which we are deeply hopeful will happen on April 24th this year, that that will encourage all global leaders to recognise the Armenian Genocide. And as we know this recognition piece in the Armenian struggle, in its history has always been only one slice of it, one part of it, and it is definitely not justice, but it is deeply necessary and needed. 

N: I think that is a really important perspective to see these kinds of changes, especially when they go against the geopolitical grain, or they seem to go against the geopolitical grain, not as just decisions of governments like you say. It might be just a decision that they make because that option is available in a particular political moment, but what’s made that option available and what has given it the political weight that it has behind it is exactly the organising of generations of people on the ground. And I think, yeah, that can get lost very often in these kinds of struggles. I see it as well as the Armenian Genocide, also in Cyprus, with trying to get negotiations. We can't have a sort of lobbyist attitude to this. This has to be a continuous mobilisation.

S: We saw the House finally bring it to the floor in the United States, because we elected the most diverse, and the most women in Congress in the history of the United States. And it is no coincidence that finally the elements of the Democratic Party that were able to bring forward this global justice issue, happen to align in the moment with the community organising and with who was, then, in power. And so I also want to say that Biden’s election is thanks to the work of people on the ground, in especially Southern states, communities of colour, who really.. all of these pieces have to all fall in line for us to now finally be here in this beautiful, triumphant moment. So each of these wins are built on each other, just as the Senate was built on the House win. And so I always want us to think about that U.S. recognition is always connected to the other struggles that are happening in the United States and the more we empower those that are structurally disempowered in the U.S…it helps all people who are struggling.

O: So what do you think Armenian self determination looks like today and how do you think we can learn from these indigenous struggles that reimagine sovereignty? This question was kind of inspired by looking at the resistance of Armenians in Van in 1915 and looking at the same place today and the strong presence of the Kurdish resistance there which makes the city a historical and modern centre of survival against the same forces.

S: So I think, for one, when we talk about the Armenian Genocide as a system and structure of power, it’s not about a one time event, or a one time moment in history. So if we think about genocide as a structure of racism that replicates itself over and over again, then we are able to get at the root of what is causing it and how to prevent it, or how to stop violence. And of course, we know that the roots of the Armenian Genocide is a racial ideology, pan-Turkism, or Turanism, depending on how you want to frame it, but, in the experience of the Armenians this was very obvious in that the construction of “the Turk” was not only named as superior but anyone who did not fit that construction was a target of violence, and is to this day. And so that’s what we see: the refusal within Turkey to reckon with these historical ghosts… are still haunting everywhere. And it is very interesting I think that you all bring up Van, because I am Vanesti (laughs) and my grandfather’s father was in the self-defence of Van. His name was Anooshavan. And he is part of those absolutely fascinating Armenians who, unfortunately not only had to flee, but then left his family here and went back to fight in the self-defence of Van… all within the period of a couple years. 

S: And I say this because I think people think of these moments in history very romantically, or abstractly, or outside of people who are living today, but the truth of the matter is just like my family from Van, my family from Kharpert, my family from Istanbul, my family from Hadjin.. we all still know where our houses were or are; we all still know the land that we are connected to. And the Kurdish struggle today in so many ways, though it is not the same and I want to emphasise that... it mirrors so many of the not only forces, but ways that people have had to resist those forces with the Armenian struggle, in Turkey. And we know this because it’s not just that, you know, Kurdish people are seen as second class citizens, but once again that the very foundation story of the Turkish state is unraveled by those of us who do not fit within this Turanist or pan-Turkist vision. And that there will be no peace without justice. Not only for these historical crimes, but for a justice that is forward-thinking, that thinks about a Turkey, or thinks about a region, in a much different way.
S: Because this racism, is actually also poisoning the people who are inflicting it. Because when you define yourself, based on the “othering” of communities, you will constantly have to perpetuate violence, in order to erase those other people, through every generation. And so, when we see Van today as such an important centre of the Kurdish struggle, to me I think that everywhere, and within every question, also are talking about Armenians. There is no future of justice, there’s no future of recognition, there’s no future of responsibility, even joint struggle without actually acknowledging these histories and understanding their connections.

S: And I would only add, because this question is so important, is when people think of the Armenian struggle as this past, you know, phenomenon, these people who were there, right - that is not a coincidence. That’s actually how indigenous people throughout the world are purposefully erased, right. Otherwise are not only having to acknowledge that they are there, but ask why they are not there. When we talk about 10-15 million Armenians, right (laughs) here I am talking to Armenians (laughs) across an ocean. We are talking about the living afterlife of genocide, in the flesh and blood: that is us. We are enough proof. There are more of us out here, and we live, we live these stories. Anooshavan had a child: my grandfather; my grandfather had a child: my mother; I’m here, her daughter. We are not some abstract historical text that is removed from the everyday reality of people who live on the land. And also for the Armenian diaspora from these events we have to learn about the current struggles that are happening on the land, from which we are from.

S: When we are talking about Middle East history, the erasure of Armenians and Assyrians is not a coincidence. It is part of that exact same Turanist logic, that mirrors our physical erasure.. and also the intellectual erasure of what we have contributed to this deeply diverse region! And I really believe it is of utmost importance, we have to fight erasure at all levels, at all times.

N: I think a couple of things that feel really important that you are pointing to is, one, about this discontinuity of a certain structure in the Turkish State, from the late Ottoman state into the Republic. For one thing, I think that’s the way we avoid some of the racism on our own sides. It’s something I see endlessly in Greek communities, in Greek Cypriot communities, against Turks, against this abstract, ethnic, sort of “barbaric” other that reproduces so many similar tropes to like nineteenth century racism around the Turk, and instead you have to locate this violence in a really specific historical thing. It is a State that has a beginning, has a middle, we hope that it will have an end and a different thing will replace it which will enable all of us to have a freer life. And I think that makes it much more concrete. 

N: And it is interesting in the Kurdish freedom movement this is really clearly the perspective. It’s something that I notice straight away on slogans or demonstrations. It’s not Turks or Turkey, it’s the Turkish state. And it is interesting the conclusion that got drawn from this, like anyone who is sort of hearing something about Kurds, often they’ll hear this phrase “world’s largest stateless nation” and one of the friends actually said to me, in the movement, “they always say this like it’s a bad thing but I feel happy (laughs) I’m glad we never managed to get a state! I am glad that we never got this nation-state because it means that we don’t have this hang up on the state” When we are looking at self-determination like we were saying, it is about not having an exclusive claim but seeing a particular claim, and having an idea of self-determination that doesn’t cancel another one’s out. Where all of us claiming our history, where all of us reclaiming our role in the region, is a kind of value-added process. It adds more each time.

N: I think also, reflecting on the Armenian Genocide and the role of Kurds in the Armenian Genocide, Abdullah Öcalan issued an apology for that role in the nineties … it’s a big way they get to that. Like you said, if you look at this resistance today then the presence of Armenians is everywhere.

S: Those of us who have been, I think, part of the Armenian liberation struggle throughout history have always named the Turkish state as the source of oppression. But I also want to just name, because I often feel the pressure to have to say that repeatedly and I find that very interesting as someone whose entire family does not get to live on the land because in every way everyone was displaced that of course, one hundred percent, this is about the consolidation of that racism in the state and that’s the truth, right, that is what enacts this violence. But I also have to say especially as U.S. recognition might now finally be a reality after a hundred years is that there has to be, there has to be, a reckoning within the hearts of the public of Turkey and also Turkish society does not deal with these issues, which is that these are foundational, fundamental issues that affect everyone. That the people who are in Turkey, who are Armenian, are not a minority, they are who are left. And if you understand that within a historically legacy, you will also understand that not only should there be 20 million Armenians within Turkey today but we actually still exist out here and we can be in dialogue with you constantly, and we should be.

S: You have young organisers who are across the world, who are Armenian, who not only know their own history, but who are living proof and evidence of, not just the Armenian Genocide, but our continued stuck in limbo reality, right, in regards to these issues. We are also talking about our identity, and our identity across the world. And I think many Armenians, especially who are young today, think about “what is my place and relationship to this region, right? What is my relationship to Armenia? What is my relationship to Turkey?” And those are living questions, they are not a question of a hundred years ago. They are questions that are genuinely about our current day existence, and keep following generation after generation. You see, we have the same questions that emerge and pop up, and so instead of us continually asking for validation elsewhere, instead of us continually saying well our governments just need to get in line.. our struggles need to get in line! Our people need to be building this across differences, across communities. And if I were to say anything to the public of Turkey, honestly, to Turkish youth, who are incredibly struggling against their government on a day to day basis especially today, is that we are out here! We’re not myths. We are not dead people. Our families were not just people who were massacred and displaced. We are living, breathing people who have come from not only these communities but who have preserved these legacies, within our families, and who are building off them today. I really truly believe we have to be talking to each other, we have to building with each other and it is so not an issue of the past, it is such a current day, urgent, desperately needed, existential issue. 

O: Why is Turkish identity mutually exclusive to the othering of these indigenous groups?

S: I think there needs to be an existential reckoning with Turkish identity and I believe that many communities fates are at stake. And if it's not the Armenians, and then the Kurds, or Greeks or you know, Jewish folks, etc. there will always be a new community… if you create identity and humanity based on this racial classification of superiority. And that’s really at the root of it. It’s racism. And racism is a system that I believe is the most powerful system in the world in so many ways, and it intersects with so many things but… its at the heart of so much of this violence and at the end of the day Turkish identity has to be challenged, itself.

S: But I really do not believe that Turkey will ever see true democracy, I don’t believe Turkey will ever have peace, honestly, for people in Turkey, unless we deal with afterlife of the Armenian Genocide. Unless we not only have an honest conversation, but right the historical wrongs through reparations, through completely, fundamentally changing Turkish society, right, for a more inclusive vision of what that means, to be from this land. And the mythologies are so powerful today it’s no coincidence that the “enemy Armenian” is still such a prominent figure in Turkish politics. If we get U.S. recognition, and U.K. recognition, our next question is now what? Right? Something that Monte Melkonian was talking about (laughs) decades ago. Now what? The Turkish public needs to have a mirror to itself. And that’s why this issue around the Armenian Genocide, its recognitions, its historical legacy, reparations, even the question of return.. what would it mean for Armenian diasporans around the world, the connection to the physical country, what is the status...I really want to bring this back up again because I don’t think it is just a closed question now that time has passed. When we are talking about that relationship, that is why it is so charged, because finally means sitting with those ghosts. And I think that is why Turkey is so afraid of opening it, because it will challenge people’s very identities that they have built on exclusion.

S: I want to meet people to have these conversations across borders because that is what is needed. And justice will not come from the U.S. government, it will not come from the U.K. government, all these things are deeply important on the route to what that justice looks like but ultimately it will happen in the people. And we are out here, not only to have those conversations, but to build those futures, that look like justice. And that’s my only hope.

N: It’s only by creating similarly robust structures that can anchor a different kind of ideology that it is ever going to be overcome. And it is only this that can make sense of the people who are raised believing in this mythology and then seeing so many identities that have to be denied.

N: So many massacres that just recognising their existence is an existential threat to them, and to everything that they’ve learned. And of course the Armenian Genocide, the Assyrian genocides, the expulsions of Greeks, the Pontic genocide, but also Alevis, the Dersim genocide, also the massacre of Marash. The existence or the potential for anything that could be even meaningfully called democracy in this land, in this space, depends on that question.

O: National governments regularly use “lack of evidence” as a reason to not officially acknowledge the Armenian Genocide. How do you believe oral histories can be used as evidence and how do they hold the power of autonomy for Armenians within our very hands and within our very homes?

S: I think there is an over emphasis on number one, needing Western recognition as an idea, and number two Western academics as the arbiters of truth for the entire world so I don’t think that just because something that I would write about my family if someone else wrote it, makes it any better or worse, or less objective to be honest. And I think when we say even in the war recently, we see the kind of bias that we are accused of by birth and I think that is really unfortunate and does not get placed on Western academics in the same way, who are invested in power just like their governments and so we need to analyse that. And so if we understand that, that Armenians have historically been marginalised in Western archives... and we understand that Armenians have been largely erased… we understand that there are forces of power that have done that, but we also understand that there are parallel archives and that we have not let them go! (laughs) For example, the Armenian Institute are such a beautiful example of that right? Which is that Armenians have never just silently let our history go or let these stories die, right, we are actively organising, and building, and creating institutions and organisations to preserve them. 

S: And so when we talk about how we can have evidence the truth of the matter is, is that one of the tactics of Turanism is to gaslight us and tell us that we are crazy, and that it is not true, and so that we constantly have to be proving it. And this is what the U.S. has done every year to the Armenian-American community, which is hmmm we’re not sure, massacres, you know “time of war” the same Turanist talking points. And so every year we have to essentially, what I would call, “bring out our dead” and it’s a deeply dehumanising process. It is reliving these stories over and over again. I know Armenians have at times felt like we need to fit these narratives to an audience, and that really isn’t true. We just need to speak them and not only preserve them, but, again, talking about their contemporary implications. And talk about them honestly and authentically, for what they are. 

S: So the evidence of the Armenian Genocide doesn’t live in any master volume, it lives in the millions of us around the world. And we are proof enough in our very existence that we don’t live in our homeland. And that is enough. So our stories are the most powerful forces against that revisioning and that denial.

In Loving Memory of Ani Manoukian King-Underwood

Ani Manoukian King-Underwood (1950 – 2020) was one of the co-founders of the Armenian Institute and also served as a trustee. She brought her high energy and bright spirit to everything she did and her wide circle of family and friends all find it hard to believe that someone so full of life has been so quickly taken away.  Through her work in documentaries, she touched many more lives and we are all left with moving memories through her vivacious life and work.

Born in Beirut, Ani grew up with her younger brother, Krikor, attending Armenian primary and secondary schools.  In her own words, “My childhood was poor but a happy one. All my childhood friends and their families were equally poor. This meant that I was not too aware of our poverty.”  At 17 she emigrated to the UK where members of her mother’s family had settled earlier, following the invasion and displacement in Cyprus.  Under their care, she attended university studying Modern Languages, going on to receive an MA in translation in Paris.  The languages she accumulated along the way, through her birth in multilingual Lebanon and through education, included Armenian, Arabic, English, Russian, French, Turkish and Greek.  These paved the way for her long and lively career in journalism and film as producer/director of documentaries covering many parts of the world.

Ani has written, “I particularly like presenting difficult issues in informative and accessible ways (and) have developed a specialised interest in and understanding of the Middle East region and its issues.”  Her more than 37 documentaries reflect this with thought-provoking work on human, minority and women’s rights.  She also worked extensively as a field producer on breaking news from conflict zones around the world. Her approach was often from new or unusual angles, not falling into expected tropes, blending her own mixture of background and ideas from both the Middle East and Europe.

During her long career working as a freelancer, for the BBC, Al Jazeera, and other companies, Ani produced a number of exceptionally insightful films.  Her own very wide range of interests was reflected in the subjects covered, from whales to the place of the Fatwa within Islam.  In “An Armenian Homecoming”, Ani takes a more personal approach, arranging for her mother and aunt to fulfil their long-held wish to visit their family home in Mersin, lost during the Genocide.  Going by childhood memories of their parents’ descriptions of this beloved home, the trio set out to explore the modern city of Mersin, following their clues.  

While her work was an essential part of her life, Ani also had other interests and talents.  For many years she taught Armenian every Sunday at the Kevork Tahta School in London. In addition to her work with the Armenian Institute, she was also active in other organisations in London’s Armenian community, lending her support in many ways.  

Ani was honest about herself and her relationships and we use her words here to describe what was most important to her.  “My three marriages were all important in my life. Each gave to me as much as I gave to it. From my first marriage I had a son, Gregory. The second marriage in the USA lasted only two years. My third marriage to Brian (d. 2019) was the most wholesome of all three. The respect and love we had for each other was immeasurable and gave rise to a contentment that one wishes to have at the end of life.”

None of us know when the end of life will come for us but Ani packed an extraordinary amount into hers and touched so many very different people around the world. Her expression of contentment in her last years was not only sincere but one that reflected her acknowledgement that each stage of life brings a different kind of adventure to explore.  She remained greatly interested in everything and everyone. Even as she found it more difficult to express herself, her engagement with the world and those around her remained intense.  She is sorely missed and also definitely remains with us.

Written by Susan Pattie with thanks to many others for contributions

Ani at AI events including Zabel Yessyan event (2016), language workshop with Gagik Stepan-Sarkissian and Sona Kalenderian, and after an event with Nouritza Matossian.

A short selection of documentaries which Ani produced, directed or assisted with that are available to watch.

Egypt’s Invisible Children 22’

http://www.youtube.com/watch?v=cbtu-FrufqI

Over hundred thousand children in Egypt are not registered because their fathers do not acknowledge them mainly because they are girls and under Egyptian law only the father can apply for a child’s birth certificate.

An Armenian Homecoming 22’ 

Part 1  http://www.youtube.com/watch?v=rwsr_WG_EpE

Part 2  http://www.youtube.com/watch?v=HYxVyT3EB1s

Sirarpi and Arpine (87 and 84 years old) Armenian ladies from North London go to Turkey looking for their mother’s house which the family were forced to abandon in the early part of 20th century. During their visit they will look into the changes that have taken place during the last decade in Turkey towards the Armenians and their Genocide of 1915.

Al Jazeera English, 2008

Killing in the name of Honor 22’ 

http://www.youtube.com/watch?v=T6ssDzbL0mg

We find that women may be forced into suicides as a way of disguising honour killings. With an eye to improving its chances of joining the EU, Turkey is cracking down on honour killing, making life imprisonment a mandatory sentence. Is this the cause?

Ampersand, 2008

AI Celebrating Pride: Queer Armenian Library

A literary moment or literary movement?

J.P. Der Boghossian, founder of QAL

J.P. Der Boghossian, founder of QAL

This month, the Queer Armenian Library, the International Armenian Literary Alliance, and Hye-Phen Magazine co-hosted a panel and a reading of Queer Armenian writers. Two events of historic significance. Certainly prior to this there have been readings of Queer Armenian writers and facilitated discussions, but two global events through Zoom with writers and attendees from Yerevan to Los Angeles was certainly historic.

These events confirm an epochal moment for Armenian literature. Never have we had a genre which we can call Queer Armenian literature. Over the past two decades dozens of writers of novels, poetry, memoirs, short stories, and essays created it. Against the odds in some cases. Many authors wrote in isolation. In other cases, Queer literary organizers published anthologies and launched digital platforms, but did so in opposition to, or without the support of, Armenian organizations. And this work builds on the pioneers of the twentieth century, from poets like Charents and Tekeyan, to fiction writer George Stambolian, and memoirist Arlene Voski Avakian.    

Yet, after these two events I am hesitant to continue to call it a genre. We may have a literary movement on our hands. We generally know literary movements as the “—isms” (realism, romanticism, naturalism, etc.); and, while bookstores would call Queer Armenian literature a genre and then place it on the subgenre bookshelves of Armenian literature or LGBTQ literature, the more likely comparison may be the Harlem Renaissance or the Black Arts movement or the New York School.

 Instead of a physical location (Harlem or New York), we have the vast expanse of the internet, through which writers can now connect into a larger and emerging community of writers. The themes of this potential new movement include challenging the norms of Armenian relationships, interrogating gender roles, queering ideas of intimacy, challenging nationalism and colonialism simultaneously, and providing new explorations of Armenian identity.

At the panel, Armen Ohanyan suggested the idea that minority discourse may be a better framework for Armenian identity as all Armenians find themselves as part of a minority. This minority identity could be more universal for Armenians, instead of only using language, faith, or residence (not all Armenians speak Armenian, not all Armenians are members of the Apostolic Church, and not all Armenians live in Armenia). Queer Armenian writers would be better positioned to explore this idea of Armenian identity as they are a minority within a minority. During the panel, this discussion led to the recollection of previous arguments that Armenian identity itself could be considered queer.  

But more importantly, these themes are not limited to Queer authors or Armenian authors. This movement could be part of a larger movement with deeper implications for the larger SWANA and MENA regions and their corresponding diasporas.                 

Perhaps the idea of a Queer Armenian literary movement is an overreach, too grandiose. But despite the diversity of styles, subject matter, and mediums, a consistent thread throughout Queer Armenian writing is its audacity to imagine, to love, and to speak necessary truths.

By J.P. Der Boghossian

AI Celebrating Pride: GALAS

In 2018, in celebration of GALAS' 20th anniversary,  the Board of Directors approached a long standing community member and filmmaker Jacob Halajian to make a short film honoring the history, legacy and current work of GALAS LGBTQ+ Armenian Society. This documentary captures the spark and catalyst that started what we now know to be GALAS.  An interview with Azad Mazmanian, reveals publicly for the first time, the harrowing challenges she experienced as one of the first openly LGBTQ+ Armenians in Los Angeles.  The documentary tracks the early days of GALAS as well as its current relevance in our community. Hear first hand, the very personal experiences of our LGBTQ+ Armenian community and how an organization dedicated to the support, safety and success of individuals in the LGBTQ+ Armenian community has come to be and continues to flourish.

Sasna Tsrer: Children’s Workshop

A fun programme of 5x1hr sessions for kids from ages 7-11 explored episodes from the epic Sasuntsi Tavit, or Sasna Tsrer with Vergine Gulbenkian. Vergine Gulbenkian has been a performance storyteller for 30 years working in a variety of settings including theatres, village halls and international festivals. In the past 10 years she has worked extensively with children in schools and, more recently, online.

“It was a delight sharing Sasna Tsrer with this group of wonderfully creative young people. Each of them, in their own unique way, brought a new life and vigour to this epic with their vivid retellings, and we all felt this was just the beginning of the journey.”, says Vergine about the sessions.

We at AI enjoyed the sessions and seeing the excited faces of children, immersing themselves in the wonderful stories of how Great Mher found his Hreghen - his wonderful, fiery, magical horse, how wise Armaghan was freed from the White Dev or how Lisping Tavit was tongue-tied when he met his match - the gorgeous warrior princess Khandout Khatoun.

Each session was built around an episode from the epic, with engaging activities drawing on the young people’s imagination, working with visualising, sequencing, self-expression, and listening.

LEO

DAVID

Get in touch with us if you are a parent and interested in similar events as we are working on our children’s programme for the next months.

In loving memory of Marie Stasiak

Marie Stasiak, nee Santourian, was born in Cyprus in 1926.  She died in 2021 after a long, rich life in Nottingham where she was known as the local Armenian ambassador thanks to her generous hospitality and passion for Armenian history and culture. Her daughters, Danuta and Pauline, wanted to honour their mother’s love and pride in her Armenian heritage and asked those mourning her passing to make a donation to the Armenian Institute library in lieu of flowers.  Over £600 has been given to help with digitalization, organizing and outreach.  Marie was especially interested in the Music section of the library, as a niece of composer Hampartzoum Berberian.  Marie loved classical, traditional and sacred Armenian music and would frequently ring friends and relatives to alert them to an upcoming concert, radio or television programme where Armenian music and/or an Armenian performer could be heard.  The Chilingirian Quartet was a favourite group and she followed Levon’s career as if he was her own son.

Marie loved learning but was forced to stop her formal schooling when her father died.  As the oldest child, her help was needed to support the family and she found a job at the Cable and Wireless company in Nicosia. Later, a friend persuaded her to take over a correspondence with a man who had been in the Polish RAF.  Thinking it would improve her English, Marie began writing to Jozef Stasiak and eventually the penpals decided to marry.  She joined him in Nottingham where they made their home and amazingly productive garden on Crosby Road from 1956 to 2021, something of a record these days.  As daughter Pauline has written, “At first it was hard being away from her family and friends but our mother soon met other Armenians through the mystery of the Armenian network which will put you in touch with another Armenian wherever they are. She also made new, life long friends through Friary Church, and Friary’s Dorcas group of ladies who met weekly to talk, drink tea and sew.”  Marie was indeed a seamstress extraordinaire and both she and Joe loved entertaining and all the preparations that went along with that for both Armenian and Polish foods.  

Danuta adds that “Marie loved meeting new people. If you had never heard of Armenia or the Armenians before, you certainly would by the time you left.  She told us many, many stories. Some of these stories were sad and traumatic, about the Armenian genocide and how it had impacted her, her parents and her grandparents.  And some were like fairy tales with stories of orange groves that her grandfather had managed in Dörtyol in Turkey with gold bars or coins on shelves to pay the workers. And how her father had been put in prison in Cyprus because he looked like a German spy with his red hair. When the real spy was found he was released but with no apology.”

As one of the last of her generation, Marie takes an era with her and many memories. The Armenian Institute is grateful to Danuta and Pauline and their families for sharing her legacy with us.

AI 2021 Questionnaire Results

First, a huge thank you to everyone who filled out our online questionnaire. We are touched by the many people who have been generous with their appreciation of our work. And we are equally grateful for the many thoughtful and helpful suggestions.

116 people filled in the survey with an almost equal distribution of time associated with AI though a slightly greater percentage were more recent visitors. Our respondents were mostly from across the UK but also around the world. Their heritage was truly diasporan with people’s families coming from across historic Armenia, the Republic of Armenia, Artsakh and the Middle East.

 

The “communal, neighbourly feel” of AI’s events was mentioned by many who were happy to have some company during the Covid lockdowns. Others added they are looking forward to sharing a drink together after an event (yes, we are too!). Positive comments were plentiful on the subject of forging community through the many activities while others remarked that the events themselves had grown more diverse and relevant. Many comments were similar to this respondent:

“The events are very contemporary and relevant, and I believe they reflect modern Armenian identity and they’re welcoming for non-Armenians.”

Screenshot 2021-05-25 at 10.15.30.png

Question 5 asked people to tell us what keeps them coming or prevents them from attending events. We are aware that the proportion of people filling in a questionnaire online, as opposed to in person on paper, does lead to more answers from people comfortable with electronic communication but we received many said that Zoom and Youtube provide very well for their needs.

Screenshot 2021-05-25 at 10.49.00.png

  • A small number said they do not like events online and are waiting for live events. For example, I am not very keen on Zoom events after a day looking at the screen for work.

  • Others replied that they rely on events online as they do not live near London, are unable to travel, or who just prefer the shorter amount of time involved.

  • Taking all views into account, we intend to provide blended events (online and physical) where possible as lockdown restrictions are lifted.

 

Among the 74 responses to Q. 9, many are reflected in this response:

  • “I like the variety you offer ... The events are very enriching and fill a gap that other Armenian organisations have not filled. It is quite heart-warming to get to know young artists, writers, activists and social and political thinkers. You have been able to combine Armenianness with an openness to the outside world. AI is where I feel comfortable and enthusiastic”

More specific comments mentioned enjoying the book club while some requested more events on architecture, cooking, photography, and the various cities and town of historic and contemporary Armenia, family events, dancing and food.

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The library and our NLHF theme of Literary Heritage received much interest:

  • “Literary heritage is expansive and is done well through Book on Display and Book Club and Book launches - I’ve enjoyed all so far and really love the communal aspect of Book Club.”

  • Many people mentioned a wish to talk with our librarian about the collection and get advice. The importance of digitisation came up many times and indeed this is a project already underway (see link requesting donations) as our goal is to make the library available as widely as possible.

  • The building of a music section of the library was mentioned several times as was the request to have an oral history section created. Both these ideas have been discussed in the past and we are eager to do this (we already have experience of collecting oral histories) .

  • “Online access from home Modern authors (21st century) Digital copies of Armenian newspapers and magazines from around the world. Interviews with modern-time musicians, writers and actors. Interviews and recordings with grandparents and elderly people from various diasporas”

Suggestions for specific books, resources or subjects to be included in the library included a wide range on nearly all subjects possible. Requests included:

  • include reading a book and translating it together (“slowly”),

  • have easy-reading books for people to practice reading Armenian,

  • workshops about books

  • the availability of the librarian and a catalogue for finding books.

  • contemporary issues and authors.

An example of the diverse interests of our respondents is shown in this request from one person:

“Art history, Armenian capital cities, Republic of Armenia, its regions Soviet Armenia (diasporas relations, views, repatriation of the 1940s, emigration of the 1990s, presenting to the diaspora the genius of Soviet Armenia, such as Charents, Acharian, Paradjanov) Social history (e.g. women in Ottoman Western Armenia, childhood in current Armenia, slaves in Kingdoms) Armenia and Armenians in travelogues and memoirs, Other countries and cultures through travel accounts of Armenians, Diasporic institutions (e.g. Armenia language publishers in America, schools in Venice, etc.)”

 

Respondents’ broad range of interests are reflected throughout the questionnaire. Subjects people would like to see in future podcasts and issues of Zanazan were very closely distributed between 9 possible answers. News about the Diaspora, Armenia and Artsakh, articles about history, art, music, literature, life stories, food, all received very similar response levels.

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We asked those who participate in our language classes what kept them coming – or how to improve and received high praise for the teachers.

  • “The quality and community aspect of the language courses keep me returning and always excited to participate. Its amazing that there are so many AI-run classes away teaching people all over the world 3 Armenian variants!”

  • “I have thoroughly enjoyed learning the basics of West Armenian with Sarin and feel like the lessons are helping me honor my roots.”

  • “The teacher (Gagik) and his materials are phenomenal.”

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Many voiced appreciation of the zoom classes as it enables participation when time is short or distance long but some would like to have physical class space again. We also received suggestions about introducing new formats of language classes, which we are considering now with our language department.

 

How to improve? Q. 21 brought interesting perspectives. Again, we are grateful for the many complements but here will focus on the suggestions. Some thought that we need to publicise more, perhaps taking out ads in other Armenian organisations’ media as well as beyond Armenian circles in order to bring in non-Armenian audiences. A request repeated throughout the questionnaire was to address the need for a networking hub, especially for younger people, something which we plan to address as soon as we are able to begin meeting regularly in person.

  • “Enable more networking- whilst I feel very Armenian I’ve not been brought up in the community so whilst prior to Covid I tried to get involved it was difficult as I felt like I knew no one and the younger community can be cliquey. The ability to meet more young people (I’m 34 so not included in your young person block but I’m also not old either!) that I could interact about things that are important to me would be great”

  • “Revamp the website. Make an AI app”.

  • “Include Russian speaking Armenians Do more events for British to introduce the culture and not only ancient history and poetry, but also contemporary: business, innovation, science, medicine Do short clips and pics to drive people’s attention to your events, long descriptions don’t work”

At the risk of this blog being too long a description already, a few important topics remain. AI has always struggled to find the right events and opportunities for children and young people. This is partly down to the travelling distances within London and the busy schedules of students at any level. But we are receiving increasing requests to try again to provide for these age groups so included Questions 14 and 15, asking for suggestions. These included for children:

  • “Dance workshops/courses/performances, cookery, drama workshops, fairs and feasts connected with childrens authors birthdays, for example, or special anniversaries in our cultural calendar.”

  • “Family based events such as shows of some type”

  • chess tournaments, language classes, Armenian traditional games, learning poems and cooking.

For those over 18, networking and work-related mentorship were the most frequent requests, including opportunities to just meet:

  • “Being able to engage in shared traditional activities with neighbours, even if it’s just drinking tea together.”

  • “Identity and belonging: create a space of exchange between RA and diasporan Armenian to appreciate the differences as an enrichment and not a hinderance to an Armenian identity”

  • “Open mics are also great, perhaps one targeted at performers in this age group would help get them more engaged. Kooyrigs’ Yeraz EP features many young global Armenian artists that would definitely attract a younger crowd.”

Finally, how do we finance all of these wonderful ideas? The question asking for ideas for fundraising received serious attention and many ideas. Some we are already doing and need to publicise more: using Amazon Smile, Easyfundrasing and encouraging donations at the end of events. Should we be more vocal about this? One person told us to ask for money more often! Book sales were once a stable income and we hope this will return with the ability to sell books at physical events. A number of people suggested going back to charging for events which we will have to do when we are back in a physical space. Other ideas:

  • “Artistic practices that are developed over a few sessions rather than 1 workshop would also be interesting - music/singing lessons, digital skills, ongoing cooking class, writing workshops (poetry, academic, scripts). We could also ask our community and friends for donations of their work/time: eg art pieces, editing an article or CV, etc that we can well online.

  • “Maybe pitch it as an opportunity to sponsor a particular type of event (like your list above). I would be more likely to respond to something like that.”

When the lockdowns are really over, we look forward to hosting open days at the new office space near Farringdon and to being able to talk with many of you in person about these ideas. For now, thank you to all who participated. We will do our best to bring these ideas into practice.

By Susan Pattie

Computing in Armenia - from Soviet military mainframes to incubators and startups

A few years ago, I visited Bletchley Park, and I went to have a look at one of the bombes - the electro-mechanical devices that were used to decipher the German Enigma machine messages. An old lady in a wheelchair rolled up next to me and I struck up a conversation in which she started telling me about how she used to program it by setting up various configurations of patch cables. All of her fellow bombe operators were women from the Wrens (WRNS - Women's Royal Naval Service).

As the war progressed, the Germans developed new ciphers that were harder to decipher than those produced by the original Enigma machine. Colossus the first programmable, electronic, digital computer, was designed to crack them. The operating team for Collossus was made up of 272 Wrens (Women's Royal Navy Service) and only 27 men. In the USA, ENIAC, the first general purpose digital computer was developed to help develop artillery firing tables. The team of 6 who programmed ENIAC were all women.

Nowadays, if you look at the world's five largest tech companies, only 14% of the software engineers are women. Silicon Valley has developed a reputation for a "bro culture" in the tech industry, and many large tech companies have reputations as highly toxic environments for women.

Something seems to have gone wrong.

Even if we broaden our view beyond software engineers the percentage of women employed by tech companies seems to be around 20% in the USA and UK.

However, as I discovered more recently, things seem to be quite different in Armenia. Armenia's technology sector has been growing rapidly in recent years - by 33% in 2018. Reportedly, around 30% of the people working in this sector are women, and at many newer companies, this percentage is around 50% or more.

Armenia has a long history in computing, and a much larger role in the history of Soviet computing than many would imagine for such a small country. For example, somewhere between 30% and 40% of Soviet military computers were built in Armenia.

Andronik Iosifyan

Andronik Iosifyan

This history seems to begin with Andronik Iosifyan. Born in 1905 in the Kalbajar district of Artsakh, he became director of the All-Union Scientific Research Institute of Electromechanics (AUSRIE) in Moscow. Iosifyan specialised in designing electronics, and used his skills to design electrical systems for missiles, nuclear submarines, satellites and spacecraft, such as the first Soviet Meteor weather satellites. The electronics for the Soyuz spacecraft and Mir space station were developed under his leadership.

Victor Hambartsumyan, known as the founder of theoretical physics in the Soviet Union, was looking for designs for a computer that might be assembled at the Yerevan Scientific Research Institute of Mathematical Machines (YerSRIMM). He travelled to Moscow to meet Iosifyan, in the hope of securing such a design. Sergey Korolev, the lead designer of the first Soviet spaceships and satellites was also part of this meeting. Iosifyan knew Isaak Bruk, who had designed a minicomputer called the M-3 for scientific calculations, and arranged to build three at AUSRIE between 1957-1958. One of these stayed at AUSRIE, one went to Korolev and the other to Sergey Mergelyan at YerSRIMM.

YerSRIMM had been established in 1956, with the mathematician Mergelyan as its founding director. Receiving the M-3 computer in Yerevan enabled Mergelyan and his team to accelerate their work in computing and they designed a new computer called Aragats between 1958-60, based on the M-3.

The Hrazdan/Razdan family of computers were designed at YerSRIMM between 1958 and 1965. This was the first semiconductor computer in the Soviet Union. Manufactured from 1961, the Razdan-2 could perform 5000 operations per second, and the Razdan-3 released in 1966 could perform in the order of 30,000 operations per second. The Razdan computers were large - designed to occupy a 50 square metre room - and were mostly used for military purposes. A Razdan-3 can still be seen in the Computer Science Museum in Szeged, Hungary.

User guide for the Nairi minicomputer

User guide for the Nairi minicomputer

Later, the Nairi minicomputer, was developed to be used to solve scientific, engineering and economic problems. This was a smaller machine, designed to be operated by a single person, and some were in use in Moscow railway stations. A number of iterations of Nairi were developed, with those in the 1980s being designed to be compatible with DEC PDP-11 computers.

Sadly, the breakup of the Soviet Union seems to have led to a lack of support and funding for research. In 1996, disappointed by the situation, Mergelyan left Armenia to join his son in Sacramento, California. Through the 90s, it seems that much was lost, but by the late 90s and early 2000s, efforts were being made to revive the industry.

Fortunately, in recent years, the technology industry in Armenia has been experiencing a very positive outlook. In 2015, the technology industry was responsible for 5% of GDP, and it was realised that this industry is relatively unaffected by Armenia’s geopolitical situation, being landlocked and with two of its borders closed to trade. New laws were introduced, making it much easier to found, operate, and grow a tech startup in Armenia. In 2014, it was reported that the IT sector was growing at a rate of 20% per year; in 2018, it grew by 33%. Technology incubators have been set up, funded by Silicon Valley venture capital funds with the express aim of supporting Armenian startup businesses, and there are already success stories. The Armenian technology industry seems to have a bright future ahead.

The Armenian Institute will be hosting an event on Thursday 18th March 2021, to explore the current situation with a panel of speakers who are all involved in this exciting growth industry in Armenia. Please join us to discover more about what is happening and what the future looks like for innovation in Armenia.

Written by Stephen Masters, AI trustee

Word Stories - բամ and փորոտալ

A few thoughts on the words բամ and փորոտալ 

I was led to think of the above two words in connection with the Church Feast of the Vardanank‘, the Vardanian Saints, which was celebrated only the other week. But rather than plunge headlong into the words themselves, I shall start with a rather fascinating excursus, if I may.

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Pietro Bianchini (1828-1905), characterised as «իտալացի կտրիճ երաժիշտ... Պ. Պետրոս Պիանքինի» by an anonymous Armenian writer (“an heroic Italian musician, Mr Peter Bianchini”), was a Venetian violinist, composer, conductor and teacher.

At present he is remembered, if at all, for his harmonised transcription of the chants of the Armenian Divine Liturgy, based on the singing of the Mekhitarist Fathers in San Lazzaro, on which he started working in 1855. Few know that Bianchini may well have been the very first to publish substantial excerpts from the repertory of Armenian sacred chants in Western staff notation. Yet I should now like to mention a completely different piece – one that most Armenians know, albeit without knowing that it was composed by Bianchini!

Generations of diasporan Armenian schoolchildren have learned to sing a celebrated song, without knowing that Bianchini was the composer: namely «Բա՜մ. փորոտան» – a setting of an excerpt from a poem by the Mekhitarist monk, botanist, historian and poet, and almost exact contemporary of Bianchini’s, namely Fr. Łewond Ališan (1820-1901), Երգ ու գնացք զօրացն հայոց ընդ Վահանայ Մամիկոնենոյ ի Շաւարշական դաշտին վրէժք (1850), which he published in San Lazzaro, Venice in 1850. It is the “song and march” of the rallying Armenian soldiers under Vahan Mamikonean, eager to avenge the defeat of Vardan Mamikonean of 451.

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As an aside, I might mention that my attention has been drawn to the fact that some rebellious pupils may have had recourse to fitting the song with alternative but similar-sounding satirical words, with a fair peppering of Turkish to boot – but I imagine that readers will not be interested in those (although comments will be welcome)! There were also innumerable, more legitimate musical arrangements made of the song – and so far I have had much fun collating and contrasting seven versions of it, and tracing out certain discernible trends and tendencies.

It would be no exaggeration to say that Bianchini’s setting has made Ališan’s poem famous, and was adopted by the people as a kind of informal national anthem. These two giants were almost exact contemporaries, and almost certainly knew each other well. And only a generation or so later, the song was recorded, twice, by the celebrated tenor singer (a friend and protegé of Komitas, and a soloist at La Scala in Milan and at the Paris Opera), Armenag Shah-Mouradian (1878-1939) – known as the “nightingale of Tarōn”.

I have placed both recordings on my YouTube channel, where they may be enjoyed by all. The first recording was made in Constantinople in 1914, when the singer was accompanied by none other than Archimandrite Komitas himself at the piano. The second recording was made in New York in May 1917, with orchestral accompaniment.

The Venetian composer, conductor and violinist, Pietro Bianchini (1828-1905) has a very substantial body of compositions, much of it still unpublished. He is...

The Venetian composer, conductor and violinist, Pietro Bianchini (1828-1905) has a very substantial body of compositions, much of it still unpublished. He is...

I am grateful to the Cairo-based Armenian musicologist, Haig Avakian, for his generosity in providing me with photographs of both discs. It is notable that in neither case is Bianchini named as the composer; and the later recording merely mentions it as a “National song”. Though misleading, this does indicate the status this piece had come to enjoy by now. No less interestingly, readers will notice that in both instances the song was mis-labelled as Բամբ որոտան (instead of the correct Բամ փորոտան), and indeed in the earlier recording it is clearly discernible that Shah-Mouradian even sings “Pamp vorodan” instead of “Pam porodan”!

But what exactly does «Բա՜մ. փորոտան» mean, and why was there a tendency to mis-transcribe those two words? Բամ is a somewhat onomatopoeic ձայնարկութիւն– an interjection or an exclamation. A good equivalent might be “Boom!”. But the problem arises with the second word. The verb փորոտալis relatively unknown, and therefore many have incorrectly assumed that the proper title is in fact Բամբորոտան – presumably loosely meaning “Deep[ly] they thunder!” – բամբ being Komitas’ favourite choice of Armenian word for “bass” – the lowest male singing voice. But in fact, there truly does exist a verb փորոտալ, and it means “to roar, to blow” – with a definite suggestion that the sound is deep and mighty – rather as the roar of a lion. The word փորis relevant here: it means belly (or abdomen – the usual Armenian equivalent for the more scientific word being որովայն). One thinks of advice given to singers and brass players – the best of whom always seem to produce the breath from the diaphragm, producing a fuller and more rounded sound and better control. Less agreeably, our verb is also related to the word փորոտիք, which many will know from various Armenian translations of Scripture: in the Acts of the Apostles (1:18) we read that Judas, having betrayed his master, died and his entrails – փորոտիք – fell out. So much, then, for the etymology of փորոտալ. All in all, we may safely conclude that «Բա՜մ. փորոտան» means something along the lines of“ ‘Boom!’ they roar”. Admittedly it does not seem to have quite the same glorious ring to it in English as it does in the Armenian original! But I hope you might now enjoy the song, knowing what it was genuinely called, and what it is about!

By Haig Utidjian

Music studios at AI

“AI Studio" was an exciting series of zoom meetings and workshops funded by the Arts Council England. The Music series are Lecture-Demonstrations on different aspects of Armenian music each led by experts in their field, including sacred, classical, contemporary, folk and popular music.

Music with Aram and Virginia Kerovpyan

A musical mode is a particular sound environment. It creates a specific auditory sensation resulting in a “state of being”, an ethos. Whereas modern Western music has only the major and minor "modes ", numerous musical modes exist in a very large region from the Balkans to India. Modes are much more than just a series of pitches but rather can be described as " a sound environment ".

In Armenian church music, these different sound environments are organized within a system called the Oktoechos, the Eight-Mode system, which is especially important as a system for organizing the cyclic liturgical calendar, on which the musical aspect largely depends. The Armenian Eight-Mode system operates especially within the sharagan songs, a large repertoire of more than 1300 songs, almost all based on a variation system of melodic patterns according to the text.

During our meeting, we will listen to some examples and try to feel the sound environment created by each mode of the Oktoechos.

Music with Arik Grigoryan

Arik Grigoryan will discuss the current revival of Armenian folk music and its contemporary interpretations. While many songs and melodies have been discovered and published by folklorists – just like archaeologists explore and discover old things, many of them are neglected. Arik Grigoryan will explain why and how they need to be rediscovered — and more importantly, recreated — in order to come back to life. His lecture will be accompanied by his own performances.

Arik is a founder of 3 bands, The Bambir, where he plays flute and is the songwriter; TmbaTa, which was created at Tumo Center for Creative Technologies for educational purposes; and Vishup, which explores folk and spiritual music.

The Odyssey of the Armenian Badarak Chants

Haig Utidjian traces the development of the melodies of the badarak from early manuscript sources using the Armenian “khaz” notation, to the nineteenth century, when melodies sung in Venice, India and Constantinople were written using a new Armenian system and Western notation. Adaptation by Bianchini, Komitas, Ekmalian and others followed. In this lecture they will be discussed, with the help of musical demonstrations, culminating in the orchestral concert suite arranged by Zareh Sahakiants – representing the distillation of almost one thousand years of creation, transmission and interpretation.

Musical Nationalism – Levon Chilingirian

Levon Chilingirian, leader of the world-renowned Chilingirian Quartet, is Professor of Violin and Chamber Music Artist in Residence at the Royal Academy of Music (London) and at the Guildhall School of Music and Drama (London).

Beginning with Armen Tigranian’s Anoush Opera, Levon Chilingirian explores the uses of traditional folk music in European classical forms of composition. These composers were active in the creation of modern national identities across Europe, combining the instrumentation and structures of a shared European tradition with local folk song and dance. Excerpts from composers as diverse as Khachaturian, Babajanyan, Enescu, Greig, Dvorak, Vaughan Williams, Bartok and Mansurian will be played and discussed, looking at their varied approaches.

An open letter regarding the war in Nagorno-Karabakh

Here is the Open Letter regarding the current war in Nagorno-Karabakh, which was sent to the Prime Minister, party leaders, and other MPs this morning. While connecting with a number of well-informed and experienced people in the area to sign the letter, we were touched and grateful for all the support we received. We would like to warmly thank everyone for standing up for peace.

An open letter regarding the current conflict over Nagorno-Karabakh/Artsakh

London, 9 October 2020

We, the undersigned, call upon the government of the United Kingdom and other countries with interests in the region of Armenia, Azerbaijan and Nagorno Karabakh to push for an immediate and full truce with parties returning to negotiations and outside military involvement halted. Human rights are not served by war and without such intervention, destruction and loss of life will only increase.  The potential for much wider instability and turbulence is great.

On September 27, Azerbaijan began an unprovoked and sustained attack on the Republic of Nagorno-Karabakh, also called Artsakh. With direct and active military support from Turkey, this has great potential for destabilising the entire region.

This is not, as some have portrayed it, a war of Muslim against Christian.  It is an attack on human rights and lives are at stake.  Although an 89% majority in the 1926 census, Armenians there were forced to settle for an autonomous region within Azerbaijan until the fall of the Soviet Union. They are not an occupying force, but a majority, indigenous ethnic population who sought independence in 1991 because of decades of discrimination against them under Azerbaijan’s rule. The right to self-determination is enshrined in the 1975 Helsinki Act and we ask that this be upheld.  It is of greatest concern that now President Aliyev demands that all Armenians leave Nagorno Karabakh before negotiations can begin.

Today’s war is not restricted to the disputed area but now includes Armenia where Turkish planes have invaded its airspace and Azeri shelling hits civilians, homes and schools in Nagorno-Karabakh and within the borders of Armenia.  Threats have been voiced about destroying sites that would mean environmental disaster for the region. The war is now spreading to areas of Azerbaijan with a proportionate Armenian response in retaliation.  Reports confirm that mercenaries brought from Syria through Turkey are fighting for the Azeris, in breach of a UN convention banning this practice. Azerbaijan is a party to the convention.

It is clear that there would have been no advantage to Armenia beginning such a war. The Armenian government has asked for a return to the negotiation table with the Minsk Group, a call rejected by Azerbaijan and Turkey.  Meanwhile, a humanitarian crisis is quickly deepening across the region with tragic loss of life on both sides. Dangerous rhetoric by Turkey’s President Recep Tayyip Erdoğan continues as he threatens to invade Armenia and “continue until the end”.  The history of the past century demonstrates the real threat of ethnic cleansing of Armenians by Turkish forces.  The Genocide of 1915 is still denied by Turkey and yet President Erdoğan threatens to continue ridding the land of Armenians.

In Turkey itself, the Armenian minority are facing growing intimidation and hate speech since the war began. They are not part of the Caucasus conflict themselves and have called for peace but still are targeted. Clear and immediate action is needed to stop the fighting and prevent further ethnic cleansing.  We call upon the United Kingdom, along with the United Nations, the OSCE Minsk Group and indeed the international community to act now.

This letter was initiated by the Armenian Institute.

The signatories are expressing their own views and not those of their associated institutions.

  • Lord Alton of Liverpool

  • Lord Berkeley of Knighton CBE

  • Baroness Cox,  Independent Member of the House of Lords 

  • Lord Darzi of Denham

  • The Reverend the Lord Griffiths of Burry Port

  • Bishop Hovakim Manukyan, on behalf of the Diocese of The Armenian Church of the United Kingdom & Ireland

  • Geoffrey Robertson, QC

  • Marc Willers, QC

  • Jonathan Freeman-Attwood, Royal Academy of Music

  • Anna Arutshyan, Director of 'Women's Solidarity Fund', Oxford, LLM In International Human Rights Law, Oxford Brookes University.

  • Armand Abramian, Chair of the Armenian Community Council of the United Kingdom

  • Arsine Aghazaryan

  • R. Paul Alcock (LL. B, solicitor)

  • Dr. Daniel Altshuler, Associate Professor of Semantics, University of Oxford

  • Richard Mourad Anooshian, Retired Banker, Armenian Institute, Trustee

  • Marianna Asatryan, Head of Admissions Operations, University of Oxford

  • Tatevik Ayvazyan, Armenian Institute, Director  

  • Karina Avakyan

  • Dr Karen Babayan, Artist and Curator

  • Tamar Babekian

  • Sharice Babakhani

  • Greg Krikor Basmadjian RIBA, Director, KVB Architects Ltd

  • Professor Haro Bedelian CBE FREng, Honorary Fellow , St Catharines College, University of Cambridge

  • Anoushka Berberian, Armenian Institute, Digital Strategist

  • Aren Berberian, Armenian Institute Advisory Committee

  • Garo Berberian, Filmmaker

  • Cllr Julian Bell, Labour Leader of Ealing Council 

  • Vicki Bertram, Poet

  • Dr Seda Boghossian-Tighe, Principle General Practitioner, South Central Ambulance NHS Trust and Surrey Heartlands CCG, NHS England. 

  • Sara Calian Kaprielian

  • Alexander Chaushian, Musician

  • Anahit Chaushian, Musician

  • Gregoir Chikaher, Consulting Engineer

  • Christina Chikaher, Pharmacist

  • Levon Chilingirian, OBE, Musician

  • Ruby Chorbajian, LL.M., Armenian Institute Advisory Committee

  • Dr Vazken Khatchig Davidian, Post Doctoral Fellow, University of Oxford

  • Tatiana Der Avedissian, Armenian Institute, Trustee

  • Stella Der Hakopian 

  • Barouyr Der Haroutounian

  • Sebooh  Der Hakopian

  • Anayis N. Der Hakopian  

  • Sonia Duggan, Mental and Emotional Fitness Coach

  • Hratch Djerrahian / Human Rights Supporter

  • Arda Eghiayan, Armenian Institute, Trustee

  • Bedo Eghiayan, CEO Wigmore Medical

  • Gareth Evans, Event and Film Producer; Adjunct Moving Image Curator: Whitechapel Gallery

  • Jacqueline Faridani

  • J. S. Gallagher, Past Mayor, London Borough of Ealing, 2011/2

  • Rouben Galichian, Armenian Institute, Advisory Committee

  • Kate Griffiths, documentary producer

  • Dr Cengiz Gunes, Associate Lecturer, The Open University

  • Asadour Guzelian, Guzelian picture agency

  • Charles Hazlewood, Conductor

  • Annie Hogg

  • Prof. Kevork Hopayian   

  • Sylvie Howse

  • Jack H Atamian, Chartered Engineer

  • Karen Howse

  • Ms. Naneh V Hovhannisyan (MA, author)

  • Ara Iskanderian, solicitor, BA, MA, LLB, former councillor London Borough of Ealing

  • Dr Armine Ishkanian, Associate Professor of Social Policy, London School of Economics 

  • Steven Isserlis, CBE, Musician

  • Robert S H Istepanian, Visiting Professor, Institute of Global Health Innovation, Imperial College, London 

  • Diane John, Company Director

  • Dr. Becky Jinks, Chair, Armenian Institute Trustees, Lecturer in Modern History, Royal Holloway, University of London

  • Professor Sian Jones, Professor of Heritage, University of Stirling

  • Dr Sossie Kasbarian, Senior Lecturer in Politics, University of Stirling

  • Dr Suzan Meryem Rosita Kalayci, Director of the Oxford Network of Armenian Genocide Research and College Chaplain of St Hilda’s College Oxford

  • Reverend Canon Dr Patrick Thomas, author, Chancellor and Canon Librarian, St Davids Cathedral, Pembrokeshire, Wales

  • Arpiné Kebranian

  • Silva keondjian

  • Sona Kalenderian,  Librarian and Western Armenian Teacher.

  • Tamar Kalenderian, Events Coordinator.

  • Kevork Kapikyan, Entertainer-Musician, Howlin' Entertainment Ltd  

  • Dr Raffi Kaprielian MD FRCP, Consultant Cardiologist Chelsea and Westminster NHSFT

  • Belinda Keheyan, Armenian Institute Advisory Committee

  • Audrey Kalajian

  • Maral Keoshgerian

  • Sophie Keoshgerian

  • Hratche Koundarjian

  • Ani King-Underwood, retired TV producer/director, Armenian Institute Advisory Committee

  • Dominic Lawson - Journalist

  • Jo Laycock, Senior Lecturer in Migration History, University of Manchester

  • John Lubbock, journalist

  • Charles Masraff

  • Cllr Tariq Mahmood, London Borough of Ealing

  • Matt Malcomson, CEO, Kumano Ventures

  • Dr. Anoosh Major, Retired Ophthalmologist, Moorfields Eye Hospital

  • Sharon Major Tchilingirian, Orthoptist, Moorfields Eye Hospital

  • Dr. Stella Major, Associate Professor Family Medicine, Weill Cornell Medicine – Qatar

  • Prof. Ruth Mandel, University College London

  • Dr. Paul Manook (Dishchekenian)

  • Mrs. Isobel Manook

  • Philip Marsden FRSL

  • Charles Masraff

  • Stephen Masters, Managing Director, Scattercode Ltd, Armenian Institute, Trustee

  • Nouritza Matossian, Author, Armenian Institute Advisory Committee

  • Neil McPherson, Playwright

  • Diran Meghreblian, formerly a broadcaster at the BBC World Service Russian department

  • Dr. Jawad Mella, Kurdish writer and politician

  • Dr Tatevik Mnatskanyan, Lecturer in Diplomacy and International Governance, Loughborough University London

  • Paula Melville, Retired teacher, Armenian Institute Advisory Committee

  • Annette Moskofian ANC-UK Chairperson

  • Cllr Margy Newens

  • Sandra Newens

  • Stan Newens, Former MP and MEP

  • Misak Ohanian, CEO of the Centre for Armenian Information & Advice

  • Kevork Oskanian, Honorary Research Fellow, University of Birmingham

  • Dr Vassilios Paipais, Lecturer, School of International Relations, University of St Andrews.

  • Tony Palmer, film maker

  • Martina Picmanova

  • Dr Susan Pattie, Academic Advisor, Armenian Institute. Honorary Senior Research Associate, UCL

  • Vaughn Pilikian, Filmmaker

  • Hovhannes Poghosyan

  • Vartoug Pourian 

  • Russell Pollard Journalist/Photographer Artsakh.Org.UK

  • Dr Natalie Naïri Quinn, Fellow and Tutor in Economics, Lady Margaret Hall, University of Oxford

  • Jasmine Samvelyan

  • Emil Sahakyan, Senior Immigration Law Caseworker 

  • Cllr Mik Sabiers

  • Ara Sarafian, historian and director of Gomidas Institute, London

  • Dr. Bared Safieh-Garabedian, Professor of Biochemistry, College of Medicine – QU Health

  • Dr Marina Shahinyan Shapira, Senior Lecturer, Faculty of Social Sciences, University of Stirling

  • Helen Sheehan, photographer and journalist

  • Dr Miriam Snellgrove. Research Fellow - University of Stirling

  • Emma Spencer

  • Elias Spencer

  • Dr Gagik Stepan-Sarkissian, Armenian Institute, Librarian and Research Advisor

  • Mr James Sturdy 

  • Aram Shishmanian

  • Cllr. Andrew Steed, London Borough of Ealing

  • Professor Svetlana Stephenson, London Metropolitan University

  • Dr Hratch Tchilingirian, Associate of the Faculty of Oriental Studies, University of Oxford

  • Revd Dr Andrew Teal, Chaplain, Fellow, Lecturer in Patristic & Modern Theology, Pembroke College, University of Oxford, Warden, Community of the Sisters of the Love of God

  • Carole Tongue, former MEP

  • Hasmig Topalian, Armenian Institute Advisory Committee

  • Haig Utidjian

  • Dr Bert Vaux, King's College, Cambridge University

  • Prof Theo Maarten van Lint, Calouste Gulbenkian Professor of Armenian Studies, University of Oxford 

  • Kristina Vardanyan PhD Candidate 

  • Dr Simona Vittorini, Department of Politics and International Studies, School of Oriental and African Studies.

  • Dr. Tamara Wilson, Honorary Research Fellow, University of Roehampton

  • Dr. Sarah Wilson, University of Stirling

  • Dr Sirvart Yeretsian 

  • Elise Youssoufian, poet

  • Sossi Yerissian

  • Dr David Zakarian, Associate Faculty Member, Faculty of Oriental Studies, University of Oxford

  • Dr Ulrike Ziemer, Senior Lecturer in Sociology, University of Winchester

  • Joanne Zorian-Lynn, Actor.