1990_03 Hye Sharzhoom Newspaper March 1990

              Page 2. OPINIONS
Hve Sharzhoom
March 1990
The meaning of a true Armenian
By Jeff Ahronian
StojfWriter
Michael Aden, Jr. Charles
Aznavour. Cher. Mike Connors.
Arlene Francis. Arshile Gorky. Eddie
Mecca.
One familiar with the arts would
quickly recognize these names and go
on to say that all have had a lasting
effect on the humanities. Arlen-
Nationals Book Award winner in
1976; Aznavour- famous international
vocalist; Cher-Academy Award
motion picture winner; Francis-
famous television and motion picture
star of the 1950's and '60's; Gorky-
one of the most important painters of
the 1930's and '40's; and of course
Eddie Mecca, who played Carmine
Ragusa on the hit television comedy
show "Laverne and Shirley." Yet there
is an entirely different connection to
be   made.   Something   that   is   an
Letters to the Editor
extremely important aspect of their
being. Something that will indeed
always be an essential part of them.
They are all Armenians...
But these cannot be Armenians you
say. Where's the 'I-A-N' at the end of a
long, somewhat hard to pronounce last
name? Ah! But they are Armenians-
Armenians who realized rather early in
their lives that having an Armenian
last name possibly wasn't the best
thing for their careers.
The story of the Armenians coming
to America is much like the plot of a
classic romantic tale—immigrants
fleeing their homeland from religious
persecution, poverty and political
oppression, coming to America where
they felt they could make a better life
for themselves.
As more Armenians arrived
however, the more they became the
victims of harsh prejudice and
discrimination. For example, the large
relative size of the Fresno Armenian
Rabbi Segel expresses his appreciation
Dear Dickran Kouymjian:
I thank you most sincerely for the
honor which you bestowed on Temple
Beth Israel and me. Your gracious
comments were very generous. You are
a special man and I look forward to a
close and continuing friendship.
Rabbi Kenneth I. Segel
Temple Beth Israel, Fresno
Dear Dr. Kouymjian:
On behalf of our Board of Directors,
we thank you most sincerely for the
honor bestowed on us by the Armenian
Studies Department of Fresno State
University. We shall strive to
continue to be worthy of our responsibility in the general community.
Thank you for the beautiful evening.
Sincerely,
Marc A. Wilson
President/Temple Beth Israel
Dear Editor:
Re: The article published in the
December 1990 issue"Early Armenian
history reviewed" by Satenig Ohannessian, Staff Writer
Relating to the statement
"Kouymjian's lecture was of the
history of Armenians beginning in
520 B.C....", I have to remark that
Armenia emerges from prehistory as
one of the oldest cradles of civilization. Its early history beginning in
early antiquity, third millcnium B.C.,
is attested in the cuneiform inscriptions of Sargon, King of Akkad, and of
its grandson Naram Suen, and
inscriptions and tablets from Ebla and
Cappadocia, as Armanum, Armani,
Hai. During the second millenium
B.C., the foremost states of the
Armenian family are the Hittite state
and empire (Classical Armenian K'et),
and Hayasa (Classical Armenian
Hayk', gen. Hayoc', ace. Hays,
meaning native land and people). In
the 1st millenium B.C., the leading
state of Armenia is referred to in
Assyrian inscriptions as Nairi
(Classical Armenian Narek) and Urartu
(Classical Armenian Ayrarat), and as
Biaina (Classical Armenian Van) in
Ayraratian inscriptions, while these
same lands and states are referred to as
Uruatri=Urastu=Armenia (Classical
Armenian Rstunik', Armnik') in old
Persian of Greek sources. It imports to
get acquainted witht the original traits
and characteristics of Armenian family
languages and culture which predate
and also relatively minimize the much
spoken-of Greek and Iranian influences in Armenian matters.
With my best regards, I enclose my
donation for Hye Sharzhoom.
Kajak Balekjian
Garrett Park, MD
t
iuij Suipd'
Hye Sharzhoo
TIL if
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Editor:
Layout:
Sheri Hokokian
Kristi Harmandarian
Sheri Hokokian
Staff Writers:
Paulette Kasparian
Jeff Ahronian
Scotty Abajian Asmar
Photo Editor:
Janice Caprelian
Jon P. Maroot
Deborah Garabedian
Jonelk Garo
Photographers:
Paulette Kasparian
Scotty Abajian Asmar
Sato Ohannessian
Philippe Markarian
Jacqueline Sislian
Advertising Manager:
Armenian Page Editor:
Janice Caprelian
SeropTorossian
Circulation Manager:
Armenian Page Writer:
Matthew Jendian
Matthew Jendian
Advisor:
Copy Editor.
Barlow Der Mugrdechian
Paulette Kasparian
Hye Sharzhoom is a supplement of the Daily Collegia
i and the newspaper of the CSUF
«s Program and is funded by die
Armenian Students Organization and the Armenian Stud)
Associated Students.
Articles may be reprinted provided that Hye Sharzhoom is
acknowledged.
; Hye Sharzhoom welcomes prose, poetry, articles, manuscripts, ami other material from
its readers.  For further information concerning the newspaper or the Armenian Studies
| Program, call the A
kSP office (209) 278-2669.
      • ..             A
Community was resented; Armenians
were hard workers and tough
competitors. In 1894, Armenians were
assigned to a special section and then
barred altogether from a church they
had helped to build. As the years went
on, they were subjected to restrictive
real estate covenants, barred from
clubs and civic groups, and even
refused office space in professional
buildings.
The Armenians were looked upon as
outsiders, thus, leaving them no one
to depend on except themselves. They
developed strong family ties and
continued to teach to their young
honest morals and a respect for their
pride in their heritage. Many,
however, were forced to change their
names in order to escape persecution
and torment. The Armenians were
indeed outcasts in a strange, different
world.
Yet, times have changed. Who
would've believed 50 years ago that
someday the Governor of California
would be an Armenian? Or that the
coach of one of the best college
basketball teams in America would be
an Armenian? Over the years the
Armenians have fought and broken
down the hardships and obstacles that
have stood in their way. They have
prospered as a people and thrived on
success.
The point of this article is,
however, not to point out the
achievements and triumphs of the
Armenians, or to dwell upon the wrong
done to them years ago by an ignorant
society. It is to show what a race of
proud and ambitious people can do for
themselves even though the odds are
heavily against them. One doesn't
need to have an Armenian name or
fluendy speak the Armenian language
to be considered an Armenian. It's
what is inside of him that counts.
English spoken in the
Armenian church
By Ara Dolarian
Contributing Writer
The American born Armenians who
do not have the Armenian language
skills are no less Armenian than those
who speak the language. Both share
the same culture, traditions, religious
heritage. Both are the children of the
fortunate survivors of the tragic events
of 19th and early 20th century. They
are also potentially the catalysts that
will keep the Armenian church alive in
the United States.
Regrettably, most American
Armenians do not have the Armenian
language skills. They are unable to
fully participate in the practice of their
religion. Though the doors of the
Church are open, in reality, the doors
are closed since the English speaking
population does not understand the
Church's religious rites and teachings.
Through the years, the Church has
protected and preserved our religious,
cultural and national identity. It has
been the repository of wisdom, truths
and philosophical thoughts that have
historically bound the Armenian
Christian community together.
Most   Armenian   speaking   people
believe that preserving the Armenian
language in the practice of the religion
is a key factor in the preservation of
the    Armenian    Church    and    the
perpetuation of the Armenian culture.
Unfortunately, the Armenian language
no    longer    unites    the    Armenian
community.   The   lack   of  Armenian
language     unites      the      Armenian
community.   The   lack   of  Armenian
language skills prevents  the English
speaking  population   from   becoming
meaningfully involved in the Church.
If the Church hopes to continue its
role to teach, unify and lead its
followers in worship, the Church must
recognize and understand the changing
characteristics of American Armenians
and celebrate the Church's service in
English. This is critical if the
American Armenians are to retain their
identification with the Church and
perpetuate it in this country.
The question of language would not
have been a factor had we as Americans
lived in a closed Armenian community
where Armenian was the spoken
language. That is not possible or
desirable if the American Armenian is
to be a participant in the mainstream
of the American society.
The Church's hierarchy must decide
whether it wishes to reach out to the
American Armenian population. It
must decide if it wants to be alive in
the  lives  of these  children  of  the
Church. Without such an effort on the
part of the Church, tne assimilation
process into American congregations
will continue to accelerate.
The American churches have and
continue to aggressively reach out to
attract the American Armenians to
their congregations. They clearly and
convincingly communicate those
fundamental Christian teaching which
our people need. In as much as the
Armenian Church has been unable to
satisfy the religious aspirations of
many American born, they have no
alternative but to go with those who
worship in a meaningful and relevant
way.
Though the American bom
Armenians may have strong emotional
and intellectual ties with their
background, as they become more
integrated into the mainstream of
American society, their identification
with their past becomes more difficult
to maintain.
The power of the dominant American
culture is undeniably powerful, rich and
attractive. It offers the population all
the rights and options a free society
can offer. Among those is religious
freedom. The concept of religious
freedom must be clearly appreciated as
a golden opportunity for the Armenian
Church.
It offers the freedom to enhance and
expand our Church's mission. It would
seem to be in the Church's best interest
to take advantage of this long awaited
opportunity to reestablish our faith in
the lives of the American born
Armenian and communicate the
Church's understandings with its
people.
The Armenians have withstood
impossible obstacles and challenges
throughout their history and sustained
themselves with their Christian faith.
The contemporary American culture
places another challenge at the door of
the Church. Meeting this obstacle and
overcoming it will assure it a more
meaningful and productive future in
this part of the world.
The concerns represented here were
ones shared by many of our parents and
grandparents. They were builders and
believers in the church's cherished
religious values. Through their
devotion and commitment the
Armenian Church was brought to
America and nourished. The times now
dictate that new strategies be
implemented in order to satisy the
demands of the present The necessary
first step is to start communicating
with the American Armenians in the
English language.