All that makes existence valuable to any one depends on the enforcement of restraints upon the actions of other people.
–John Stuart Mill (On Liberty)

Last week, the French Senate approved a bill that, in effect, makes it a criminal offense to deny the genocide committed by Ottoman Turks against Armenians. Predictable Turkish “outrage” has included threats to recall its Ambassador to France, restrict trade between the nations, and a move to deport Armenian laborers from Turkey. The legislation has also aroused public debate about the freedom of speech and expression as it relates to genocide denial. While the law should be applauded as a milestone in punishing an ongoing genocide, some are misrepresenting it as a violation of a universal right.

The purpose of the law (as stated by the French Senate; translated into English), “aims to punish those who have publicly made an apology for, trivialized, or denied crimes of genocide, crimes against humanity and war crimes…or [crimes] recognized by France.”

This bill is written in the same spirit as the Gayssot Act, enacted in France in 1990. The Gayssot Act responded to “revisionism” by individuals who justified their writings by their (perceived) status as historians, who challenged the existence of the Holocaust. To the French government these revisionist arguments constituted a contemporary form of anti-Semitism that warranted a limitation of the freedom of speech in France. The law has since been challenged and upheld, by the United Nations Human Rights Committee, as a necessary restriction of expression “intended to serve the struggle against racism and anti-Semitism.” ¹

The committee’s judgement mentioned Article 19 of the International Covenant on Civil and Political Rights as justification for upholding the law. Article 19 of the Covenant states that “Everyone shall have the right to hold opinions without interference, and everyone shall have the right to freedom of expression…[however,] the exercise of these rights carries with it special duties and responsibilities [and] may therefore be subject to certain restrictions [which are] provided by law and are necessary for respect of the rights and reputations of others; [and] for the protection of national security or of public order.”

In recognizing the legality of the Gayssot Act, the Human Rights Committee acknowledged the duality of “the freedom of speech and expression” as both a right and a duty. Free speech is only a right as far as it does not infringe on rights of others to be free from assaults on their dignity. Moreover, free speech carries with it the duty to act responsibly and with respect to others and to society as a whole.

These laws highlight differences between European and American value systems and resulting legal responses. While the United States prides itself on being a protector of individual liberties², European countries place a higher onus on the inviolability of human dignity.³ For this reason, denialist speech is not understood to be a right, rather it is seen as an indefensible form of racism.

Regardless of geographic location, it is absurd to think that societies exist today or should exist, which place no boundaries on speech and expression (consider laws that prohibit child pornography, advertising cigarettes to kids, or exposing state secrets). So the question is not whether to place limits, rather the question is where to place the limits.

Even in the United States, considered the bastion of liberty, the concept of free speech has never been absolute. US courts have agreed that not all speech is protected speech. Unlawful speech, under the United States Constitution, includes defamation, perjury, incitement and several other categories.

Unlawful Speech (under the US Constitution)
Defamation: False statements about another person, which causes harm to that person.
Perjury: False statements made during a judicial proceeding while under oath to speak the truth.
Incitement: Speech that is intended to cause an immediate breach of the peace.

To better understand where the limits to speech and expression should be, the question that must be asked is, “Does the speech in question further or hinder our society’s most fundamental values/goals?” While it is said, “truth emerges from the clash of ideas,” governmental intervention is necessitated in many instances.

In American society, we value dignity and aim to protect it from untruths; therefore we punish defamation because it spreads lies, which hurt people’s reputation and honor. We value due process, a truthful historical record and honesty; therefore we punish perjury because false testimony becomes a part of court transcripts that can be used to unjustly convict (or acquit) others. We value peace and lawfulness; therefore we punish incitement because instigating illegal activity is dangerous.

Genocide is understood to be a crime against all of humanity, and it remains society’s obligation to punish it and prevent its recurrence. In order to do so, a strong message must be sent that recognizes historical facts and simultaneously condemns their distortion. This is important, not to “prove” the history to the perpetrators, but to safeguard the education of future generations, and to isolate and discredit the revisionists.

The International Association of Genocide Scholars has stated, “The single best predictor of future genocide is denial of a past genocide coupled with impunity for its perpetrators.” Since denial is the last phase of genocide, Turkey represents a continual threat to Armenia’s national security (not to mention the safety of its minority populations) as an unrepentant human rights violator, and a threat to the international community through its audacious state-sponsored denial campaign and political bullying. Steps, such as those taken by France, should be adopted without cowering to threats of reprisal, implicit⁴ or explicit⁵, from the Turkish government.

The notion that today’s Turkey is organically and voluntarily coming to terms with its past, and should therefore be left to its own devices is dangerously misguided. If not for international condemnation, resulting from decades of global activism, the Armenian genocide would be a non-issue relegated to the annals of history. Moreover, Armenian genocide-related human rights violations continue to this very day in Turkey, from the failure to investigate state culpability in Hrant Dink’s murder, to the arrest of Ragip Zarakolu, to the calls for new deportations. Therefore, it is justifiable and reasonable for the international community to condemn Turkey through their legislative bodies.

External pressure and international isolation have finally led to discussion about the genocide inside of Turkey. However, as long as the government of Turkey continues its current policies, these measures will remain necessary to raise the issue, for the sake of the victims, their descendants, Turkish citizens, and the international community at large.

Notes
1. In 1993 Holocaust-denying “academic” Robert Faurisson challenged the legality of the Gayssot Act. He claimed the law curtailed his right to freedom of expression and academic freedom in general, guaranteed by the International Covenant on Civil and Political Rights (ratified by 67 nations, including France: 1980; Turkey: 2003; Armenia: 1993; United States: 1992). The United Nations Human Rights Committee found that Faurisson was convicted for “violating the rights and reputations of others” and ruled that the Gayssot law was a necessary restriction of his expression “intended to serve the struggle against racism and anti-Semitism.”

2. Seen in the Bill of Rights, most notably in the First Amendment’s protection of free speech and press.

3. Seen in Article 1 of the Charter of Fundamental Rights of the European Union; Article 4 of the Declaration of the Rights of Man; Article 1 of The Constitution of Germany

4. Concerning the well-being and safety of the remaining Armenian communities within Turkey today

5. Concerning threats from the Turkish government to severe political ties, trade relations, and military cooperation with countries that condemn the Armenian genocide and its denial

Vaché Thomassian is the Chairperson of the ARF “Shant” Student Association, Editor of Haytoug magazine, and a member of the executive board of the Loyola Law School Armenian Law Students’ Association.

Ani and Maro are two friends who met in Armenia and proceeded to have wild adventures together. At times they have dared called themselves archeologists, sociologists, modern-day explorers, gastro-bloggers and socialites. Today they merely call themselves freelancers (read: uninsured). These are a few of their favorite things:

Soviet choo choo: Head South down Mesrop Mashtots Ave and turn right after you pass Arami St. After a stroll through the old park with its defunct concrete fountains, a long graffiti-covered tunnel will lead you to Hrazdan Gorge. Head left as you exit the tunnel, travel past old carousels and walk down some stairs on the right and, as if from a dream, a Soviet-era children’s choo choo train will reveal itself in the distance. Hang out along the river here and watch underwear-clad local elderly gents as they swim in the river. That mysterious coke bottle they offer you is probably filled with homemade vodka, so beware.

Opera Square: Have a cup of the cheapest (and best) Armenian coffee in town at Cafe Meghedi, or sample the Beef Stroganoff (not the best…in fact, avoid it). Oftentimes there are concerts and events held in Opera Square, and it is also a favorite gathering spot for opposition protesters.

Attend a Soccer Game: Now that Armenia has a winning team (Ireland, we’ll get you next time), come out and show your support. You won’t see these boys taking cigarette breaks at halftime and you’ll be amazed to see them actually pass the ball. The excitement in the stadium is infectious and you will learn what hoop tur really means.

Roof and Cafe of the National Gallery: After a quick stop to see the world’s oldest shoe, head upstairs to the National Picture Gallery and check out works by Hovhannes Aivasovsky, Vardges Surenyants and Gevorg Bashinjaghyan. Then walk out onto the roof on the ninth floor and enjoy a unique view of Yerevan from above. The cafe there is usually empty and is a quiet place, sit and have coffee, and be ignored by the staff.

Vernissage and Cafeteria: Vernissage is an open-air bazaar where you can find anything from puppies to fine china. We personally enjoy Vernissage when it’s cold out and the sidewalks arecovered in a thick layer of black ice, but to each her own. Don’t miss the cheapest meal you can probably find anywhere in the world at the Vernissage cafeteria. It’s an unmarked, unnamed spot just off the bazaar on Aram St., and to the best of our knowledge the vendors also store paintings there. Half the fun is in finding the place, follow the scent of vodka and dolma or ask a ruddy art vendor for directions.  The proprietress will offer you The Greasiest Comfort Food Ever.

Markets beneath Barekamutyun Metro and in the alley on Tigran Metz Ave on the left after the man who makes hats: Ani’s favorite gift for Maro has always been oversized underwear printed with glittery poetry and there are only a few spots to find just the right ones. At either of these markets you’ll be able to pick up a kebab and have your watch fixed all while selecting non-stick cookware and an Adibas sports-bag.

Juice Stand in Sakharov Square: Fresh juices in Armenia are simply called “fresh”. This spot is usually only open in the summer and serves the best fresh this side of Vernissage.  Watch out for inferior, flashier imitations.

Pak Shuka (Covered Market) and Blue Mosque: Head to the back of the covered market to meet the tuti oghi vendor who will have you sample his wares in a back room with basterma hanging from the ceiling. Please be aware that you will be in close proximity of the spice lady who will insist on you taking one or several of her favorite mixes. Exit the market and cross the street to visit the beautiful 18^th century Blue Mosque.

Parpetsi: Enjoy the night life on Ghazar Parpetsi St. Start off with a coffee and a crepe at Gemini, then continue on to check out the atmospheres at various local bars including 26, D.I.Y, Metro Music and Rock Bar. Take a break for a burger at newly opened Factory and stop in to hear a jam at Syncopat on Pushkin where you can join in if you’re feeling brave. Continue down Pushkin to check out the vibe at Calumet and Beatles, and finish on Saryan at Tro’s Pub wi th a game of foosball.

Master Levon’s Cave: Only in Armenia can a request from your wife to dig a potato pit result in a twenty-year quest to dig a cave by hand.  The resulting wonder is 21 meters deep and spans 300 meters, a glorious cavern that is testament to one man’s vision. Located in Arinj Village.

Stop Club: The best place to hear rock music in Yerevan.

Sasuntsi Davit train station: Make use of new digital screens to catch a train to Gyumri, Lake Sevan, Tbilisi or other places from this beautiful Soviet-era train station. On longer train rides, please note hidden charges like pillow cases and be prepared for a stern knock on your door at 4am for passport control.

Old Houses in Yerevan: Search for Yerevan’s past in the areas near Northern Avenue and off Amiryan St. between Abovyan St. and Mashtots Ave. These homes are quickly disappearing and they are definitely worth a visit.

Luna Park: A psychedelic Soviet-era amusement park where you can lose your life on a roller coaster while watching a Rabiz singer and eating popcorn. If you want to take your beer on the Ferris wheel they won’t check your bag. Don’t miss the Haunted House where your only fear is that you may trip because there is not a stitch of light in the place.

Is it edible? While traveling through Armenia we suggest that you expand your culinary horizons. Visit different restaurants, don’t be afraid to point to and order random things off the menu. Go ahead, dip some dried lavash into a steaming bowl of khash (cow knuckle soup) and chase it down with a shot of vodka, your life will never be the same.

When the dog bites, when the bee stings, when you’re feeling sad…go do something crazy with your friends in Armenia. Stop by Cafe Meghedi for a coffee, maybe you’ll run into Ani and Maro and they can tell you about the time they ate questionable kebab and got sick in Abovyan. But trust us on the Beef Stroganoff.

By: Ani Sarkisian

The way I remember it, the first time I went to Karahunj there wasn’t even a road. It was my very first time in Armenia, everything was brand new, and the constant overload of sensory experience for three months renders my memory suspect when it tells me that we veered off the main highway into a field and all we had to guide us was our driver’s infallible sense of direction (and really, when it’s your first time in Armenia and you’re the only kid who doesn’t speak the language, you want to find the guy with the infallible sense of direction).  I was tagging along with a couple of friends on their AYF excursion, knew nothing about Armenia, and I think when I heard someone mention “Stonehenge,” I rolled my eyes.

By now, you may have heard of Karahunj (or Zorats Karer). After being featured in a History Channel documentary as well as a segment on CNN (videos that were subsequently shared on many an Armenian Facebook wall), you may recognize it asArmenian Stonehenge.  The more than 200 stones in the layout have been standing sentinels at the edge of Sisian in the Syunik province for around 7500 years, making it 4500 years older than Stonehenge in the UK.  Some of the stones weigh more than 50 tons, and 85 of them have man-made holes that form calculated angles when connected, drawing the eye to certain points in the sky.

International teams of archeologists, astronomers, and historians have competing theories to account for what it could exactly signify.  It could be the world’s oldest observatory and calendar.  Another theory, taking changes in the tilt of the Earth’s axis into account, is that the stones appear to line up with the constellation Cygnus (a swan or a vulture, depending on where you’re from), which symbolized an entry into the stars above; the idea is that our ancestors were possibly trying to tell us where we came from. There’s also the ominous thought that our ancestors were trying to leave a message, warning us of cataclysmic dangers that can be read in the stars.  There’s even a theory that the first inhabitants of Great Britain were Armenians, meaning they brought their knowledge of astronomy and the concept of a Stonehenge and the tradition of khachkars to Europe.  Supporting this theory is the fact that “kar” means stone in Armenian, and “hunge” translates to something like “bunch,” but the word “henge” has no origins in the English language, making its existence in the name Stonehenge all but arbitrary without the Armenian link.

Of course, I had no idea about any of this on my first trip to Karahunj. Our motley crew also included my host sister and a hitchhiking soldier on his way home, and we were all too worn out and too busy chattering to each other to ask too many questions about what we were about to see. I remember staggering out into the approaching twilight and fog, unsure of what I was looking for.  “Stonehenge,” I thought to myself, and started searching for rocks in the shape of a pi sign.  My eyes identified a seemingly random collection of rocks that slowly revealed a pattern, snaking into the distance and towards a central point.  I remember the first stone I saw with a hole and feeling my heart thud.

In the distance, one of the stones broke itself in half and walked towards us; it took me a minute to realize it was a man who had been sitting out there all alone and reading a book. He approached our group and greeted us.  My host sister, Rosa, whispered a translation and it turned out the young man was from Yerevan and was studying archeology.  Because there were no signs or guides to explain the stones and their mysteries, he spent his summers sitting there waiting.   “For what?” I asked.  Rosa relayed my question, and the young man’s eyes lit up.  He answered, Rosa smiled, and she grinned and turned to me.  “For you, of course!”  He proceeded to walk us through and explain the theories, placing his hands on the stones with respect and affection.  He spent he summers out there in hopes that someone, or some group, would make the trip so that he could share his knowledge and revel in the enigmas of Karahunj.

Nowadays, UNESCO signs and a tourism kiosk give visitors a basic idea of what they’re seeing.  But when I think of Karahunj, I always think of that solitary man in a nondescript field surrounded by the wisdom of our ancestors, patiently waiting for someone to join him: to stare at our past in wonder, to share the secrets of the ancients, to speculate, and to remember that life is mostly a mystery.

There is no shortage of recent success stories about national economies skipping the development of a large manufacturing sector and instead building a prosperous economy on a robust services industry alone. Countries like Ireland, Norway, and India have largely forgone manufacturing and instead focused their economies on services, the sector of the economy that includes things like finance, software development, design, IT, media, customer support, and other services that are increasingly becoming easier to trade in thanks to technology.

The traditional view of an economy’s services sector is a negative one; it is frequently accused of being unproductive and not valuable to an economy’s international competitiveness. This may have been true in the recent past; services have traditionally been immobile and involved only in the domestic economy, contributing little to a country’s exports. However, with the emergence of better communications technology the traditional barriers to exporting services have waned. India and Ireland have been able to capitalize on this opportunity and have built successful export economies based largely on services, attracting massive foreign investment and trade.

The traditional meat and potatoes of an economy has always been thought to be the manufacturing sector. Development economists still preach the tried-and-true methods of moving labor from agriculture to high-productivity manufacturing jobs. This is, undoubtedly, how economies have developed in the past; see South Korea, Taiwan or China as recent examples.

But the outlook on manufacturing is not as rosy for Armenia. Sure, Armenia was a manufacturing powerhouse in the Soviet Union, but without the protection of the centrally planned economy, Armenia is in a whole new ball game. In the new economic climate that Armenia finds itself in – with no sea ports of its own, eastern and western blockades, and an underdeveloped infrastructure – the manufacturing industry faces many obstacles. Meanwhile, a potentially strong services sector has many opportunities to look toward, providing new hope, at least for the near future.

Since independence, Armenia’s services sector has overtaken its manufacturing. And in the 2000′s, the services sector has been the clear driving force behind Armenia’s high economic growth rates. As a portion of GDP, Armenia’s services sector holds 46 percent, while it employs 36 percent of the labor force. One needs only to cruise down an avenue in Yerevan (driving carefully of course) to see evidence of this: advertisements for VivaCell-MTS, Ameriabank, and other such service corporations litter the city.

There are a number of reasons why a services-oriented economy offers better prospects for Armenia. For one, services – which are largely based on telecommunications and which lack the need for physical transportation of goods – can bypass Armenia’s troubles with infrastructure and its lack of sufficiently accessible trade and transportation routes.

A services industry also circumvents the need for a low-wage, exploitable labor force that is necessary in most newly industrializing economies. Armenia does not possess, nor should it want such a labor force.  Services jobs provide far better working conditions. The services industry is also a boon when it comes to opportunities for women. Services jobs are equally accessible, if not more accessible, to women as they are to men. Increased opportunities for women means not only greater social equality, but also increased incomes for households.

Lastly, services have far less impact on the environment. This is a very attractive offer to Armenia, which suffers its fair share of environmental degradation and problems arising from it.

Service-based is the industry that the global economy is shifting towards, with more room to grow than other industries and a plethora of new opportunities that well-prepared countries can seize. Considering that most of Armenia’s current manufacturing sector consists of raw commodities exports and not much high-value production, equipping itself to reap the benefits of favorable services opportunities is the most sensible thing Armenia can do.

If Armenia were to embrace services it would have no lack of useful resources. Armenia has an enthusiastic diaspora, who are educated and possess skills and knowledge about the services industry that they can introduce to Armenia, not to mention the capital with which to start such business ventures.  Armenia also has a capable workforce for the services, with decent education, good technical knowledge, and plenty of artistic skills. The only thing missing from the Armenian labor force is an English-speaking workforce, a vital component to any service economy.

Of course, it might be grossly overoptimistic to hope that Armenia, with its scores of growth-inhibiting problems such as corruption and an oligopolistic economy, is actually prepared to take on this challenge. But there are a number of things the Armenian government can do to create a more competitive services sector.  The most important task would be to invest more in education, especially in technical skills. An ideal decision also would be to replace Russian language learning courses in school with English.

The Armenian government should also invest in services infrastructure, further improving and upgrading telecommunications lines for example, encouraging more widespread Internet access and establishing helpful regulatory and oversight agencies.

Many of these needed investments into education and infrastructure have been undertaken by the private sector as business investments, as in the case of the massive telecom infrastructure overhaul that has been carried out recently almost exclusively by private companies. But the Armenian government should not rely on the benevolence of the private sector or non-governmental organizations; it should resolve to carry out these tasks on its own if it expects to guarantee its goals.

The most important thing that the Armenian government needs to do, however, is to overcome its crippling system of oligopolies and to encourage vigorous competition. To stay competitive internationally, the government must allow the services market to operate freely, intervening not to provide favors for government-connected pals, but to encourage more competitiveness and to protect nascent enterprises. On the same token, the government must allow the services industry to compete with foreign firms and do business with them; only in this way can Armenia bolster the quality of its services exports. With help from government, an Armenian architecture firm or web development company has the potential to be as large a company as some of its best-known European counterparts.

The recent opening of the Tumo Center for Creative Technologies in Yerevan provides hands on education in to youth in a state-of-the-art facility.  This type of instruction in the fields of animation, gaming, web development and video will lead to a broadening of career opportunities for our new generation.  The AYF, with its work in the Youth Corps program and through its donations of computers and books, among other efforts, can help towards this goal as well, supplementing the work needed to prepare for the future of Armenia’s services industry.

Dilijan and Parz Lich: Located in Northern Armenia, Dilijan is like the Armenian Alps. Check out the beautiful old wooden homes in Old Dilijan or take a hike around the crystalline Parz Lich.

Aragatz: Get caught in a lightning storm and be pelted with hail on the peaks of Armenia’s highest mountain. Slide down through the snow and tap dance on flat stones that sound like xylophones. Make sure you have your transportation to get down the mountain worked out before hand or discover yourself with the surliest group of friends you’ve ever had. Also make sure to admire the nomadic Yezidi settlements on the way up the mountain.

The other Shores of Lake Sevan – Noraduz and Shorzha: Buy fish from local fisherman who hold up their hands as an indication of the size of their fish, and not the size of the equipment that caught it. Check out Noraduz Cemetery with its medieval khachkars and head around the lake to Shorzha to feel like you’re the only person in the world.

Karahunj and Ughtasar: You might see people with stethoscopes trying to pick up vibrations in the rocks. If you’re truly adventurous, take a Soviet jeep up a nearby mountain to get to Ughtasar, where you’ll find the mountainside scattered with petroglyphs.

Geghard and Garni: Geghard is a beautiful monastery partly carved out of a mountain. Just nearby, Garni is the site of Armenia’s last standing Pagan temple. Don’t miss the opportunity to visit the local lavash factory and lunch with local gangsters. Just don’t get into their large black SUV, even if they offer you land and livestock. Food for thought.

Goris and Khndzoresk: The last time Ani visited this place, she acted like a sullen teenager and refused to take in the breathtaking views. Don’t do that when you go. Do feel free to crawl into ancient caves where our ancestors used to live. Don’t lean against the car glaring at your parents, even if they started it. Because they did.

Tatev and Devil’s Bridge: The beautiful monastery of Tatev can only be reached by hiring a driver named Tarzan and his orange marshrutka (minibus). Well, no, that’s not really true, but it should be. Tatev can also be reached by the world’s longest teleferic (aerial tramway). Before you head up to the monastery make sure to check out Devil’s Bridge, a natural bridge above the Vorotan river. You can climb down the edge of the bridge to bathe in mineral pools and explore the taverns below with theirimpressive stalagmites and stalactites.

Lastiver: Climb through caves with carvings pre-dating Christianity and chip a front tooth while jumping off a large waterfall. Lastiver is one of our favorite adventure spots. If you like nature and hiking and benches made of tree trunks, this spot is a must. Go ahead and build a fire, City Kid. Builds character.

Ani (from Armenia): The only site on our list that might frustrate you, the medieval city of Ani can only be seen from Armenia and not actually visited. But if you can’t make it to Turkey to visit Ani properly, the trip to the border is definitely worth it. Ani headed straight to the border, charging through the weeds until they reached her hips, and only turned back when the soldiers at the Turkish base on the other side of the border spilled out in alarm. True story.

Haghpat, Sanahin and Berd: Berd was a once thriving city and served as a hub when the border between Armenia and Azerbaijan was still open. The townspeople now find themselves on the frontline and remember the days when the villages on the other side of the border contained neighbors and friends. They have a unique perspective regarding the Kharabagh conflict, and are remarkably forgiving considering they were nearly bombed to proverbial smithereens. The monasteries at Haghpat and Sanahin were chosen as UNESCO sites, need we say more?

Young Armenian standing in the fields of Madatapa Lake facing Armenia, illegally raising the Armenian flag.

Armenian children playing soccer at Rupen Der Minassian Armenian School – Akhalkalak, Javakhk.

Classroom being used at Rupen Der Minassian Armenian School

Armenian woman standing at the locked door of church ruins, where locals light candles and place them at the doorstep – Deeleef Village, Javakhk.

Handmade irrigation system bringing water from the mountain to the homes and farms in Deeleef Village, Javakhk.

Armenian farmers with sickles, outskirts of Akhltskha, Javakhk.

Abandoned building in the Rupen Der Minassian Armenian School

Third generation Armenian spice merchant at the local bazaar with incredible basturma – Akhalkalak, Javakhk.

Armenian child who was playing in rubble – Akhalkalak, Javakhk.

Old Armenian woman selling herbs, smiling when she learned the last name of our local friend and found a relative – Akhalkalak, Javakhk.

The ruins of portions of the Fortress of Akhalkalak

Trademark stork nest found throughout Javakhk.

In Memoriam: Vahik Aroustamian, Beloved Uncle (1955-2007)

By: Gayane Khechoomian

Last summer I woke up on the rooftop of a hostel in the Jewish quarter of Jerusalem’s Old City. Before the sun had a chance to let me know I had been sleeping outside, the Islamic ‘call to prayer’ sounding from the mosque speakers reminded me that even at 5 a.m., God is Great (“Allahu Akbar” in Arabic). Three hours later, the church bells commanded my attention. I was wide-awake, living a dream.

This ancient part of the world, where the four corners of the earth meet, is the site holiest to the three Abrahamic religions. The Jewish, Christian, Muslim and Armenian Quarters make up this 0.35 square mile fortress-like city. Here, the cobblestones of narrow streets are a time machine to a time long ago and every road has its own idea of the elevation and direction that humans should walk. The daytime bazaar is like a scene out of Disney’s Aladdin where everybody is “my friend” and everybody has something pretty to sell to a pretty girl.

The smell of herbs and pastries fill the Muslim Quarter, where a non-Muslim cannot venture too far without being stopped and told to return. The sounds of people gathering at the Western Wall on Shabbat (the Seventh Day of rest in Judaism) fill the Jewish Quarter every Friday. The sight of the Church of the Holy Sepulchre in the Christian Quarter, which was once that of Jesus’ crucifixion, is headquarters to the Greek Orthodox Patriarch of Jerusalem.

The story of how I ended up in the Old City doesn’t go back quite as far as the presence of Armenians in Jerusalem, which predates Christianity. It was five years ago in my Armenian history class at UCLA that Professor Richard Hovannisian described the age-old tradition of Armenian pilgrims in the Armenian Quarter. It was then I started dreaming about the day I would embark on a solitary journey to the historical city.

Out of the four quarters, the Armenian is the smallest and the most walled off. Home to roughly 500 Armenians, it makes up one-sixth of the city. Armenian cafes, taverns, restaurants and souvenir shops selling famous ceramics are found on streets with Armenian names written in Arabic and Hebrew scripts.

For hundreds of years, Christian pilgrims have made journeys to the Holy Land, taking with them one souvenir:

“What kind of tattoo do you want?” Wassim Razzouk, my Harley-riding tattoo-artist asked.

“Give me what you give Armenian pilgrims,” I said hoping he’d know what I was talking about.

Turns out he knew exactly what I was talking about. The year before, he had tattooed seven Armenians from New York, all around my age. In fact, one of the first tattoos done by Wassim’s ancestors was one of Armenian letters dating back to 1749. That was around the time his Coptic Christian family moved from Egypt to Jerusalem, where they have tattooed Christian pilgrims for the past 250 years.

My uncle hoped to be one of those pilgrims. As the ink settled into my arm, I thought about how he dreamed to one day be at the very spot I was. And it dawned on me that it had been exactly four years to the day since his passing. But if there were ever a time and place where surrealism reigns, it would be the Old City. Because here, there is no sense of time, no separation of modern and ancient. The religious air has pervaded throughout the centuries and permeates every corner of the old town.

I escaped into the Armenian Quarter where the St. James monastery has stood since the 14th century. The church that provided refuge to Armenians during the Genocide, now provided refuge to me from a world where the struggle for cultural survival follows each generation. The familiarity of the Priest’s voice echoing within the church walls resonated with my soul. I walked out of the ornate room and rounded the corner to a courtyard surrounded by Armenian dwellings. That’s where I saw the majestic cross-stone statue standing in front of me like an epiphany.

“I have no idea what it is like to be an Armenian,” William Saroyan wrote in his short story Seventy Thousand Assyrians. “I have a faint idea of what it is like to be alive.”

And looking down on the ink on my right forearm, I smiled to myself.

By: Vrej Haroutounian

A few months ago when I was in Yerevan, a friend and I found ourselves leisurely strolling down Abovyan Street whilst talking about our immediate experiences of the last few weeks.  She turned around to me and said, “This city is kind of like a never-ending carousel, you get on at one place and you get off at another but during the whole time you are just going around and around the city.” Yerevan was a carousel and we were traversing its circuitous path as it presented us our life’s surroundings by what history had built.

Every city is mirror for and reflection of society. The city creates a backdrop to a theatrical performance, which is the life of the people interacting in it. We build the city to reflect what we would like to have as the backdrop to the story of our lives, and after the city ages she reminds us of our thoughts at the time and what scenes from our life’s play we were performing then. Even if we might forget the details, the city—in all that it is and isn’t in that moment—will forever remind us. Through its buildings, parks, streets, and movements, the city becomes the physical execution of all of our intellectual and physical expressions, as we build our ideals into our cities.  We build our dreams into our city, we build our souls into the city, and then the city reflects back to us the spirit with which we created all that we did during that particular moment in time.

When we look at some of the streets and buildings in Yerevan they take us back to the 1940’s era of Yerevan and we start imagining how people lived then, and what clothing they wore and what books they read, how they greeted each other. When we look at the taller buildings built around the 60’s – 70’s we think about why the shift took place, we notice the change in the building design. If we look carefully enough, we can see the details in the quality of construction, we can understand why a shift happened in the material quality, why buildings went from 4 stories to 16. We start to think about why these changes took place, if the quality of construction went up that means the city was prospering if it went down, then the economy was not doing well, or maybe there was corruption, or a shift in construction material, or ideology. The city starts becoming a record of the people that built her and why they built her the way they did, as the backdrop to the theatrical performance of their lives at the time.

Then the fun begins because you are the main actor of a theatrical performance of your life story, and the backdrop is Yerevan. The year is 2012 for example. The season, summer. The scene starts with you waking up and walking down the street. Where do you get a cup of coffee? At a café in the corner of a small street? At a café that surrounds Opera that is covering what used to be a large park? Or at a friend’s house? The decision you make in the theatrical performance of your life will, over time, mirror in the urban landscape of Yerevan, because if you want that park to reappear from below that café, then you should have your coffee on the corner of a street or at a friend’s house and not deprive nature of her natural greenery by increasing the need for more cafes.

Then the question becomes, do we favor Cafés over Parks, do we favor street vendors over Super Markets, do we favor public transportation or the dream of each having a Range Rover? What do we want the backdrop of life to look like? The city will reflect in physical form, each and every choice we make in how we choose to live. When we choose the Range Rover, the streets will get wider over time and the public transportation suffers as congestion increases. By choosing to shop at commercialized supermarkets, street vending will become obsolete, barring access to more natural, non-synthetic food, and yet goods will be conveniently and easily accessible in wholesale at these markets, ready to be purchased and placed inside those very Range Rovers we drive.

We are the architects of our surroundings. Architecture is a democratic process that we all engage in everyday. If we want to live in a pedestrian-friendly Yerevan then we have to incorporate walking into our everyday lives. If we want to have street vendors, then we need to support them with that extra effort of walking to where they are.  Walking twenty more minutes to get our groceries would in turn be great exercise as well.

Next time you wake up in Yerevan think to yourself, “I am in a unique city with a great backdrop that was created by a very unique people over the last hundreds of years as the backdrop for the theatrical performance of my life that is going to take place today. What is my performance going to be as an actor walking through that set and how might my actions and decisions impact the city?” Imagine yourself as an actor putting on a performance as you walk through this great city, read her history with your senses, and write her present and future with your actions.

Զրույցը՝ Հերմինե Ավագյանի

1988-ի Արցախյան շարժումը ժողովրդիս միասնական կամքի դրսեւորումն էր, երբ 70 երկար տարիներ ադրբեջանական կապաքնքներում հեծող Արցախը ազատություն էր տենչում: Շուշի բերդաքաղաքի ազատագրումն Արցախյան պայքարում բեկումնային էր. Մի իրադարձություն, որի մասին բազմիցս խոսվել ու դեռ շատ երկար կխոսվի՝ որպես հայոց պատմության փառավոր մի էջ՝ կտակված սերունդներին, հավերժությանը: Շուշիի ազատագրումը գերնպատակ էր, հանուն որի միավորվել էր զինված հայությունը:

1992-ին արցախյան քաղաքական հակամարտությունը արդեն վերածվել էր զինված ընդհարումների: ԽԱՀՄ-ի փլուզումից հետո իրավիճակը թեժ էր, իսկ անկախություն հռչակած լեռնային Ղարաբաղին Ադրբեջանը հրետանու ուժով փորձում էր ճնշել: Շուշին թշնամու համար վերածվել էր հենակետի, որտեղից նա կրակի տարափի տակ էր առնում մայրաքաղաք Ստեփանակերտը: Ելքը մեկն էր՝ Շուշին պետք է ազատագրվի, պետք էր դիմել հակահարձակման: Կարագյավ գյուղից մինչեւ Քիրս՝ մոտ 40 կիլմետր ձգվող ռազմաճակատի գծով նախատեսվում էր հարձակման 4 ուղղություն:

Առաջինը Հյուսիսային ուղղությունն էր, հրամանատար՝ Վալերի Չիթչյան, երկրորդը՝ Շոշի՝ Արկադի Կարապետյանի հրամանատարությամբ, երրորդը Սամվել Բաբայանի հրամանատարությամբ Հարավային ուղղությունն էր, իսկ չորրորդը Ջանհասան- Քյոսալարինը՝ հրամանատար Սեյրան Օհանյան: Ռազմական գործողությունների ղեկավար էր նշանակվել ինքնապաշտպանական ուժերի հրամանատար Արկադի Տեր-Թադեւոսյանը, որին կոչում էին «կոմատոս», ով դեռեւս մայիսի 4ին էր ստորագրել հարձակման հրամանը,սակայնհարձակումըհետաձգվելէրինչ-ինչպատճառներով: Շուշիի ազատագրման ծրագիրը կրում էր «Հարսանիք լեռներում» ծածկանունը, որը սկսվեց մայիսի 8-ին: Հայ զինվորները մայիսի 9ի լուսաբացին հաղթանակած մտան Շուշի բերդաքաղաք եւ քշնամու ձեռքերով ավերված սուրբ Ամենափրկիչ եկեղեցու գմբեթին կարոտով ու հպարտությամբ շողաց Հայոց եռագույնը:

Ռազմական գործողությունը բացառիկ էր ու հաջողված, նրա հաղթապսակը բարձրացրեց հայ զինվորի մարտական ոգին ու մշեց նրան նորանոր հաղթանակների՝ վախ ու խուճապ առաջացնելու հակառակորդի շարքերում…

Շուշին դարձաւ մեր հերոսական ազատամարտի հաղթական ավարտի հաղթական մեկնարկը: Ժողովրդի մեջ իշխող «Մենք պարտադրված ենք հաղթել» հաստատամտությամբ: Շուշիի ազատագրումով մենք առաջին քայլը: կատարեցինք պատմական արդարության վերականգնման ճանապարհին:Շուշիի ազատագրումը պատասխան էր 1920թ. Մարտի հայկական կոտորածների:

Փողհարվելով որպես համամիութենական առողջարանային քաղաք՝ խորհրդային իշխանության տարիներին Շուշին կորցրել էր իր ազգային դիմագիծը: Ամեն ինչ արվում էր Շուշին «ադրբեջանական տնտեսական, մշակութայինշ հոգեւոր վերածնունդը անշրջելի ընդացք ստացված Ս. Ամենափրկիչ եկեղեցու ազատատրմամբ:

Այսօր 19 երկար տարիներ են անցել Շուշիի ազատագրման փառավոր օրից. 19 տարիներ որոնց ընթացքում քաղաքը հասցրել է բուժել իր վերքերի մի մասը եւ առ օրս շարունակում է զարգանալ՝ ի հեճուկս թշնամու եւ բոլոր չար ուժերի:

Շուշիի ազատագրման մասին զրուցենք Հայ Առաքելական եկեղեցու Արցախի թեմի առաջնորդ Պարգեւ արքեպիսկոպոս Մարտիրոսյանի հետ:

1. Շուշիի ազատագրման խորհուրդը. Նրա պատմական եւ քաղաքական նշանակությունը արցախահայութեան եւ ընդհանրապես հայ ժողովրդի համար:

-Նախ սկսենք Շուշիի հնագոյն պատմությունից: Քաղաքի մասին առաջին գրավոր տեղեկություններն ունենքարաբական աղբյուրներից: Երբ որ 7րդ դարում սկսվեց արաբական արշավանքները դեպի հարավային Կովկաս, արաբները հայտնվեցին նաեւ Հայաստանում: Նրանք իրենց աղբյուրներում վկայում են Շուշիի ամրոցի մասին: Այդ Ժամանակ Շուշիիում կար բերդ որին նրանք կոչում էն Քարքարաբերդ, այսինքն՝ «քարքարոտ բերդ»:

Երեւի բերդն այդ ժամանակներում հայտնի է եղել, թէ չէ արաբներն այդքան չէին տպավորվի… Պատմական ընթացքում Շուշին հետզհետե մեծ համբավ է ձեռք բերել, վերածվել է հզոր հոգեւոր, մշակութային ու կրթական կետրոնի: Հայկական աղբյուրներից տեղեկանում ենք, որ 19-20-րդ դարերում այն ունեցել է մեծագույն համբավ: Շուշիում մենք ունեցել 21 օրաթերթ, 2 տպարան, թատրոն, ծխական դպրոց, կանց զիմնազիա, ռելական ուսումնարան: Շուշին ծննդ է տվել մի շարք նշանավոր հայերի՝ Լեո Մուրացան, Պողոս նուբար փաշա եւ շատ-շատ ուրիշներ, ովքեր փառք են բերել մեր ազգին:

1920 թվականի մարտ ամսին Ստալինի դրդմամբ ազերիների բանակը մտավ Շուշի եւ երեք օրվա ընթացքում 30,000 հայերի կոտորեց, հետո սկսեց աստիճանաբար ադրեջանացնել քաղաքը: Ժամանակին հայաբնակ քաղաքում 1988-ին հայերի թիվն ընդամենը 1920 էր դարձել, իսկ ազերիներինը՝ 1Օ.ՕՕՕ:

Շարժման ընթացքում Շուշին ռազմական հենակետ էր դարձել թշնամու համար, որտեղից հակառակորդը սպառնում էր կործանել Ստեփանակերտը: Կրակետը պետք էր չեզոքացնել: Ռազմական գործընթացքը Աստծո կամոք պսակվեց հաջողությամբ, որի ընթացքում փայլատակեց հայկական ռազմական միտքն ու ոգին: Անառիկ բերդն ազատագրվեց եւ այն դարձավ մեր հենարանը դեպի Մայր Հայաստան: Դրանից 9 օր հետո մենք միացանք Հայաստանին՝ շարունակելով մեր միասնական հաղթարշավը:

Շուշիի ազատագրումը մեծ խորհուրդ ունեցավ. Նախ վերադարձրինք մեր պատմական քաղաքը, երկրորդ՝ այս ռազմական հաղթանակը բեկում մտցրեց պատերազմի ընթացքին, մեզ համար դա հաստատումն եղախ այն իրողության, որ մենք աներեւակայելի պայմաններում կարող ենք հրաշքի նման հաղթանակ ունենալ եւ դա ինչու՞ չէ կարողացավ նաեւ կոտրել Ադրբեջանի բանակի ոգին:

2. Կարելի է ասել, որ Շուշիի նման անառիկ բերդը անհնարին էր թվում մեկ երկու օրում ազատագրելը. ըստ ձեզ՝ ինչպե՞ս դա կատարվեց:

-Կա մի քանի կարեւոր հանգամանք. առաջինը՝ բոլոր հավատում էին հաղթանակին, քանզի մենք այդ հաղթանակը կրում էինք մեր հոգիներում եւ երկրորդ՝ խիստ անհարժեշտություն էր այն որ բոլորս հասկանում էինք նրա նշանակությունը: Մենք միաբան էինք: Ի՞նչն է հետաքրքիր. մի քանի անգամ գործուղությունների սկիզբը հետաձգվել էր եւ դա զարմանալիօրեն կատարվեց Խաչի երեւման օրերին: Հայտնի է, որ 357 թվականի մայիսի 7-9ը Երուսաղեմում խաչը երեք օր ու գիշեր երեւացել էր երկնակամարին ու Աստծո միաջամտությա՞մբ չէ արդյոք, որ հենց այդ օրերին կատարվեւ Շուշիի ազատագրման գործողությունը: Աստված ինքն էր մեզ առաջնորդում դեպի հաղթանակ: Ռազմական գործողությունից առաջ մենք բոլոր զինվորներին խաչեր բաժանեցինք, նույնիսկ զրահատեխնիկայի վրա էին զինվորները խաչեր նկարում: Նրանք հավատով էին գնում մարտի: Ու Տիրոչ կամոք մենք նվազագույն կորուստներով հասանք հաղթանակի: Դա հրաշագործություն էր:’

3. Այսօր հայությունը տոնում է Արցախի անկախության 20-ամյակը: Տոնը դեռ չի ավարտվել, առջեւում Դեկտեմբեր 1Օ-ն է, երբ արցախահայությունը միահամուռ

հանրաքվելով արտահայտեց իր անկախ լինելու կամքը: Այս կապակցությամբ կ՝ուզէինք լսել ձեր խոսքը՝ ուղված աշխարհի հայությանը:

-Կարծում եմ՝ դա ազգիս վերջին 600 տարվա մեծագույն նվաճումներից էր: Նախ՝ մենք ունեցանք երկու անկախ հանրապետություններ, որը մեծ երեւոյթ էր: Անկախ պետություն ունենալը ցանկացած ազգի համար մեծ երազանք է, ինչը մենք ձեռք բերեցինք պատերազմի ու արյան գնով: Ուստի՝ մեզանից յուրաքանչյուրը պարտավոր է աչքի լույսի պես պահել ու պահպանել այն, ինչին հասել ենք: Բարեբախտաբար, շնորհիվ մեր ազգի, մեր բանակի, մենք կարողանում ենք օրեցօր շենացնել Արցախը եւ կարծում եմ՝ միասնականությամբ, ձեռք ձեռքի կկարողանանք նոր առաջընթաց արձանագրել: Դա մեր ապագա նվաճումների գրավականը կլինի:

For young Armenians today, our homeland can be seen in many different ways.

It is seen by some, as a destination visited on a family vacation, or with a graduating class.  Comparable to a coming-of-age Euro trip, these visits despite being limited in scope and depth, can spark an initial connection to a far-away land.

To others, Armenia evokes romantic sentiments of a hallowed land, almost too pristine to be real.  Captivated by flawless mental imagery, they may be too apprehensive to see it, lest they leave disappointed by reality.

To others, it is a foreign place on a map, or a country that exists—by default—on a list of places to be visited “when we get the chance.”

To still others Armenia is a fledgling nation with an ancient history, a country of treasures both hidden and in plain sight; treasures from the past and treasures that are just materializing.

Regardless of background or starting point, discovering Armenia is meaningful because it brings to reality the rich history and culture of our people.  It takes our history out of books and places it in a tangible context that is ours to experience.  The firsthand adventure of bringing to life the stories of our childhood has more value today than ever before, both in terms of feasibility and necessity.  It gives us a glimpse into understanding why we struggle and what it is we are struggling for.

We struggle today because we want a better future for our homeland—the land we want to make our homes in.  We struggle in solidarity with those who struggle within our nation’s borders.  We struggle to give our next generations an understanding of the previous chapters of our story.  We struggle because the beauties of our land are worth the struggle.

We struggle for our country because it is the unifier of our people and is the link between our past and future.

The journey of discovering Armenia is one that starts with the curiosity and drive of the individual.  Curiosity to learn, curiosity to visit.  Having the audacity to ask the not-so-simple questions, “Why am I here?”  Wanting to know, “Where am I from?”  Where do I belong?  Where do I want to make my life?”

The answers to these questions are provoking and are different from person to person, but they are found during the course of a journey.  That journey will lead to discoveries that will give you pride, purpose and determination.

That journey is a fun one.  It’s an eye-opening one.  It’s a frustrating one.  It’s a personal one.  It’s an empowering one.  It’s a challenging one.  It’s a rewarding one.

That journey is a life changing one.