KONYA’DA AZINLIK OKULLARI JENANYAN OKULU VE DİĞERLERİ

Bu bölümde Konya’daki azınlıkların okulları incelenecektir. Bu okullarda devletin izni ve ruhsatı dahilinde eğitim yapılıyordu. O ekonomik güçlüğü olan yıllarda bunlar yeni duruma göre korunsa iyi olmaz mı idi? Örneğin Jenanyan Okulu bir Amerikan Koleji idi. Dili ve kitapları İngilizce idi. 1955 yılında Beyrut’ta Haigazian Koleji Hıristiyan Ermeni kimliği ile yeniden açılırken gene 1955 yılında ihtiyaç duyuldu, sıfırdan Maarif Koleji kuruldu !!!!!! Yaptığım araştırma ve incelemelerimde Jenanyan Koleji ve diğerlerinin bizim kendi okullarımızın üstünde bir eğitim ortaya koydukları kanısındayım. Bunların kendimizce iç muhasebesinin yapılması dileğiyle Mehmet Bildirici İstanbul Şişli Ortaklar 04.11.2008

İÇİNDEKİLER Jenanyan and Haigazian (Frank Stone 1999) İngilizce 3-12 Konya’da Jenanyan Okulu fotoğraf 13 Jenanyan Okulu (Bildirici M, Agos 19.06.1998) 14 Jenanyan Okulu (Bildirici M, Yeni Gazete, Cönk 1999) 15 Konya Jenanyan Okulu arşivden gelenler 16-18 Konya’da Ermeni Azınlık Okulları (Bildirici M, Yeni Meram 17.07.2007 19 Lübnan’da Ermeniler 20 HAIGAZYAN ÜNİVERSİTESİ (Beyrut) 21-26 Ermeni Cumhurbaşkanı Sarkisyan Haygazyan Üniversitesini ziyaret ediyor 28 Konya’da Sahakyan Okulu 27 Konya’da Sahakyan Okulu 28 Konya’da Rum Cemaat Mektebi 29 Konya’da Fransız Erkek Okulu 30 Konya’da Fransız (Kız) Sörler Okulu 31-32 Konya’da Rum Tiyatrosu 33 Din adamları bir arada 34-son JENANYAN AND HAIGAZIAN

TWO ARMENİAN PROTESTANT EDUCATORS IN ANATOLIA

Frank Andrews Stone: Associate Professor of Education at the University of Connecticut and Director of the World Education Project there. He taught at the American College Tarsus Turkey from 1953 until 1966

The earliest emissaries from Puritan New England arrived on Turkish soil. In 1820, appointed by the recently formed American Board of Commissioners for Foreign Missions, the two representatives were charged with making a survey of the new fields in the Ottoman Empire. Extensive journeys were undertaken during the first decade of American Board’s work in the Near East in order to get acquainted with the conditions under which the various peoples who were living under Ottoman rule found themselves. The state of their educational opportunities was the primary concerns of the American missionaries because literacy was needed if the people were going to be able to comprehend their Bibles and also because these New Englanders believed that enlightenment improved morality and greater industry resulted from schooling. While some schools were being operated by the Armenians, Greeks and Jews of the Empire were encountered, these were usually in coastal towns or seaports. European Roman Catholic missionaries had preceded these American Protestants to Turkey by several centuries and they also were providing some schools for the children of the Christian minorities there. This situation presented the Yankees with a major challenge and they were soon expending great efforts to open schools that were modelled on those, which they had known in New England. (1)

The first Protestant schools were located at Constantinople (Istanbul), Salonica (Selanik), and Smyrna (İzmir), where they competed with indigenous and Roman Catholic institutions, but shortly afterwards they were being opened in interior towns as well. When in 1846 the Armenian Patriarch of Constantinople excommunicated forty members of the Armenian Evangelical Union who with missionary backing had been agitating for “reforms” within the Armenian Apostolic Church., the role of the American Board schools were changed. Previously, they had been conceived of a means of enlightening and reviving members of the historic oriental churches. Now however the schools became more like denominational institutions, acting as auxiliaries to the Armenian Evangelical Churches that sprang up in many parts of Asia Minor after 1850. (2) The next fifty years saw an impressive expansion of the American Board educational system in Asia Minor. Cooperating with the Armenian Protestant Churches, in 1856 the American Board had forty-four schools in Asiatic Turkey, enrolling 1.151. Only sixteen years later in 1871, the number of schools had reached 222, and they were serving 6.391 students. A 1909 issue of “The Missionary Herald”, the American Board’s “house organ” reported that there were 337 schools with more than twenty thousand students. (3)

Female Seminaries which American Board educators started in various parts of Turkey provided women with their first opportunity to attend high school or go on to advanced training. Another important contribution to educational developments in the Near East was a kindergarten and normal school for pre-school teachers that were opened at Smyrna by Cornelia Storrs Bartiett in 1885. During the next fifteen years forty-two Armenian kindergarten teachers were prepared in this institution. They went out to establish twenty- seven kindergartens in scattered Anatolian communities. (4) A system of common schools was created that fed the extensive network of Boy’s Academies and Female Seminaries.

The higher watermark of these efforts came in the 1870’s with the establishment of institutions of higher learning in Asia Minor. The first of these "“Central Turkey Aintab (Gaziantep) incorporated in Massachusetts in 1874. The Central Turkey Girl’s College was opened nearby Marash (Kahramanmaraş) in 1880. Meanwhile Armenia College (later called Euphrates College) had been founded at Harpoot (Harpert) (Elazığ) and was incorporated 1878. Another important American Board institution was begun at Marsovan (Van?), when Anatolia College opened its doors there in 1886, the outgrowth of educational work in that community which dated back to 1864. .At Smyrna a similar chain of events beginning with the establishment of a Boy’s High School in 1880 culminated when International College was incorporated in 1903.

Native Armenian leaders and educators were deeply involved in founding and developing all of these colleges, along with the American Board personnel who devoted their energies to these projects. In most cases the bulk of the faculty was made up of indigenous intellectuals, who had often been sent abroad to complete their education after utilizing the resources available in the Mission institutions. But in two cases new Protestant citadels of higher learning in Asia Minor were actually founded and headed up by Armenians.

This outgrowth of the American Board’s impact in Turkey had extensive contemporary and subsequent repercussions. The work of Harutune S. Jenanyan and Armenag Harutune Haigazian, the leaders of this indigenous educational movement are unfortunately not very widely known. This article is aimed at describing and analyzing their efforts, and will trace some results which stem from these two pioneers.

HARUTUNE S JENANYAN: The two Central Turkey Colleges Armenia College and Anatolia College were all begun in response to the needs and aspirations of their local Protestant constituencies. Each of them was the fruition of programs which had been started by American Board educators long on the scene St Paul’s Institute at Tarsus, the locale made famous as the birthplace of the Apostle Paul, came about through a completely different process.

The idea of establishing a Christian College at Tarsus had its origin in 1885 when the town was visited by a wealthy New York City Attorney and publisher who were touring the Near East. This man, Elliott Pitch Shepard, had served with a New York regiment during the Civil War as a colonel, a title which he proudly used for the rest of his life. In 1868 Colonel Shepard married Margaret, William H Vanderbilt’s daughter, thereby increasing his own wealth and prestige. At the publisher of the “New York Mail and Express” Colonel Shepard was characterized as: a Republican of the most marked type always contributing to the furtherance of its aims and policies” (5). The colonel took his Calvinism. Just as seriously as he did his politics and he was a staunch member of the Fifth Avenue Presbyterian Church. So when he came to Turkey he got in touch with Dr. Thomas Davidson CHRİSTİE, a missionary of the American Board who was located at Marash. From Dr. Christie the Colonel learned that an advanced school was badly needed at Tarsus and as a result of their conversation he began to consider establishing a College there.

Actually about a year before Colonel Shepard visited Tarsus, a young Armenian preacher from the nearby town of Adana had come to study at Union Theological Seminary in New York. This youth, Harutune S Jenanyan was a native of Marash (Maraş) who had become a Protestant at the age of 9 when his parents left the Armenian Apostolic Church in order to adopt the Evangelical faith that was preached in that town by the missionaries. Both of his parents were unable to read and write, but little Harutune had been enrolled in school by one of the missionaries at the age of 5. After finishing his primary education, the poverty of his family forced Jenanyan to leave school. He earned his living by weaving the colorful “alaca” cloth for which Marash was famous while, at the some time, he was active as a lay preacher and kept up with his studies by attending night classes. Soon Jenanyan was asked by Mr. Montgomery one of the American missionaries, to preach in a nearby village called Yerebakan. From that post, he was appointed to serve Protestants Cheek-Merximan, a coastal community not far from ancient Antioch (Antakya). When they were driven out of this town by the partisans of traditional religion, he and another young Protestant preacher made their way to Tarsus. Jenanyan was now given the opportunity to attend the Central Turkey College at Aintab (Gaziantep) for two years, to prepare himself the better to come back to his duties as pastor in Tarsus. When he was on his way back to his post at Tarsus, however, Jenanyan accepted an invitation to stay in Adana as the pastor of larger Protestant congregation there. His potential was achieving recognition from missionaries as well as from the native members of the Cilician Evangelical Union and in 1884 and opportunity for advanced theological study in the United States was arranged for him.

Soon after he got to New York, Jenanyan joined the Fifth Avenue Presbyterian Church there. He heard Colonel Shepard report about his trip to Holy Lands to the Men’s Bible Class, but was too shy to draw attention to himself on that occasion. On December 1, 1886, however, Jenanyan pushed the doorbell at one of the Vanderbilt mansions with a trembling hand. He asked the servant who answered his ring if Colonel Shepard would receive him. When he was ushered into the philanthropist’s presence, Jenanyan read carefully worded petition to him. After declaring his own personal commitment to help care for the poor and orphaned Christian children of Cilicia, Jenanyan stayed that:

“I believe now is the time of divine answer. The great object is the education of orphans and other poor children to prepare them for the world of the Lord. So it is hoped that this small beginning, by the divine aid and Christian zeal, may be carried on and that it may result in establishing in Cilicia a permanent Christian training school, which may be of good service in preparing workers to advance the cause of Christ through Asia Minor…(6)

It is estimated that in 1882 the province of Cilicia had an Armenian population of 380.000. (7) The prevalence of homeless and destitute conditions among them was due to disastrous Russo-Turkish War of 1877-1878 and the lawlessness and social turbulence that then prevailed in this region of the Ottoman Empire. This earnest young Armenian’s pleas for backing in order to assist his people must have appealed to Colonel Shepard, for within a few weeks Shepard agreed to sponsor a school at Tarsus to be called St. Paul Institute. It was to have preparatory, collegiate and theological departments, an arrangement similar to many contemporary colleges in the United States. On January 31, 1887 the St. Paul’s Institute Board of Trustees was set up in Colonel Shepard’s drawing room and it obtained a charter from the State of New York within a month. The Rev (Reverend) Dr. Howard Crosby, Pastor of the Fifth Avenue Presbyterian Church was the new group’s President, while Colonel Shepard was chosen its Vice President. The sum of $ 5.000 a year was promised to the new venture by the colonel and other New York City Presbyterians also pledged their support.

The first objective was to send out Jenanyan and a classmate of his at Union Theological Seminary, the Rev. Alexander McLachlan in order to establish the new institution at Tarsus. But first, the appointees went to Washington to receive needed instruction and cooperation from officials to establish the project in Tarsus as an American enterprise. (8) American diplomatic support was necessary because the capitulation treaties by which special privileges had been granted to foreign governments and their citizens were legal basis for establishing a new Protestant institution in Turkey. Being an independent undertaking under the leadership of an Ottoman subject, there was considerable apprehension about what the attitude of the Turkish authorities toward it might be. Also, fears were expressed that St. Paul’s Institute might soon be competing with the American Board schools had previously been established. Jenanyan, himself was aware of some antipathy toward indigenous leadership on the part of American Board missionaries.

“Others thought that because, in the history of missions in that land, natives were always put and kept in subordinate positions, being considered incapable, a native now to be at the head of a new enterprise not controlled by missionaries never do” (9) As soon as he graduated from Union Seminary, Jenanyan married Helen Rulifison, an American who had been educated at a Normal School. The couple embarked for Turkey on January 27 1888 on the steamer, Servia, and the next Fall on November 22, 1888, the door of St. Paul’s Institute were opened. The little school had seventeen students taught by three teachers, the two Jenanyans and McLachlan. The boys who attended included lads made parentless by the 1885 massacres such one Solomon of Aintab. Students came from Jenanyan’s former parishes Yerebakan, Merximen and Adana and one even came. (10)

The policies of St. Paul’s Institute were established at the first meeting of its local eight man advisory board on May 15, 1888. They declared that every boy at the Institute was to be required to perform manual work for two hours each day. Also, admission would be granted only to applicants who promised to ”regularly engage in Christian work as preachers or teachers (11) These decisions were made by four Armenians : Avraham Chakmakyan of Tarsus, Kevork Michaelyan of Adana, Stephanos Salisyan of Adana, and the Institute’s principal, the Rev. Harutune Jenanyan. Four Americans were also members of advisory board: The Rev. Dr. Henry Jessup of Beirut, the Rev. Samuel Jessup, the Rev. G.F. Montgomery of Adana, and the Rev. Alexander McLachlan of the St. Paul’s faculty.

Jenanyan’s personal motives for inaugurating a Protestant College at Tarsus were to prepare orphans and promising but poor lads for the leadership in the Armenian Evangelical churches and schools. However an article written by his American successor as the principal of the institute mentions other causes which impelled the Americans who took part in the venture. Twenty years previously the American Civil War had cut off Europe from its normal sources of cotton in the Confederacy. This crop was well suited to the sub-tropical climate of Cilicia and soon local land owners were in the midst of a boom. In 1887 in Tarsus a railroad linking with the seaport of Mersin and the town of Adana was completed by a French company. Better communications and the new degree of affluence however, also brought casinos, drink, gambling and other vices that were frowned on by the missionaries. In addition a new college which the Jesuits had opened up in Tarsus made it imperative, in missionary eyes, that a Protestant rival to it be quickly established. (12)

St. Paul’s Institute prospered for five years under Jenanyan’s leadership, for he was its principal until the end of the end of 1893 school year. However, the Trustees in New York never provided the funds necessary to build or purchase a permanent building for the school. So as long as Jenanyan was in charge, its total facilities were a single rented vineyard house outside of the center of the town. However, the Institute had a ten years course of studies. Students came to it after completing their common school training. They than attended a five year program in the Academy, which could be followed by an additional five years in the College. The original aim of also establishing a theological department at Tarsus was never implemented so St Paul’s graduates usually went on to the Seminary at Marash if they wanted to be ministers.

A combination of a personal tragedy and increasing friction with his American colleagues caused Jenanyan’s withdrawal from Tarsus. Jenanyan, his wife and their infant son had gone to Lystra, Derbe and Konia in order to recruit students for St. Paul’s Institute. However after they got back to Tarsus, their seven month old baby, Paul died suddenly. Excessively hot summer and prevalence of malaria on the plain made Cilicia an unhappy region. Hearing of their loss, the Protestants of Konia sent the Jenanyan a letter of condolence in which they also pleaded that any educator be sent to their own town in order to establish another Institute there. The first response to his request was to send one of the Sunday school teachers from Tarsus, but Jenanyan’s later decided to move to Konia Themselves. (13)

Alexander McLachlan had left Tarsus to accept an appointment from the American Board as principal of its boy’s School at Smyrna in 1891. So when Dr. Thomas D Christie, a member of the Marash Theological Seminary faculty, returned from furlough in America in 1892, he was transferred to Tarsus. Christie was the missionary who first suggested to Colonel Shepard that he establish a school at Tarsus, and it appears that the Colonel, along with the other Trustees in New York, had appointed him to investigate the state of affairs at the Institute. The minutes of the St. Paul’s Institute advisory board contain a firmly worded letter from Jenanyan to Christie and the Rev H.S. McKitrick, who was the other American faculty member at the Institute .In it, Jenanyan asserts that he had been unable to share his decision-making authority largely because the American with whom he was previously associated weren’t fluent in the local languages and had not been unfamiliar with the custom of the country. Although Dr. Christie had been sent by the Trustees to replace Jenanyan as President, Jenanyan declared his willingness to accept his former teacher’s leadership. Jenanyan was now superintendent of all the evangelistic work connected with the Institute. But his letter states that “I cannot forget that I have been the unworthy instrument under God, of starting this mission and have a particular relationship to the Institute and its members” (14)

This letter dated was dated March 14, 1893, the very day on which Christie replaced Jenanyan as head of the Institute. Only ten days later, on March 24 1893, Colonel Shepard died in New York, leaving the Trustees of St. Paul’s Institute a legacy of $100.000. Apparently his death wasn’t completely unexpected and the Trustees had wanted to place the institution under the direction of an American before it was endowed with extensive assets. Although Christie resigned his formal appointment from the American Board in order to accept the new position, he must also have been aware of the prospects that St. Paul’s would be a beneficiary of Colonel Shepard’s will. In fact it is possible that he other American Board officials wished to end the presence of an independent institution under native leadership that served the same Protestant constituency as did their own schools. At least, ten years after Dr. Christie assumed leadership, St Paul’s Institute made a legal move to end its independent status. In November 1903, it was formally transferred to the control of the American Board, whose Prudential Committee in Boston henceforth had ultimate responsibility for the college. Today known as Tarsus American College, this school is still functioning and had had a virtually history at the same location since the day in 1888 when it was begun by Harutune S Jenanyan.

Not long after his confrontation with his two American colleagues at Tarsus, Jenanyan decided to go to Konia. The physical environment there was healthier than on the Cilician plain and the town had a population of 60.000 Armenians, Greeks, and Muslims in contrast with Tarsus 18.000 inhabitants.

In January 1893 a little Protestant day school had been opened there, and using this foundation, Jenanyan proceed to establish the Asia Minor Apostolic Institute. He was bitter about the treatment that he had received from Dr. Christie and the Trustees of St. Paul’s Institute. However he was still determined to head an institution that would be devoted to making better educational opportunities available to the Christian minorities of Turkey. (15). Within a year a small boarding department for 15 boys was started, when the Institute bought its first building in Konia in 1894. A primary department for girls begun the same year, and in 1903 a second larger building, was purchased. These edifies formed the Apostolic Institute’s core, but besides the program at Konia it eventually also had, as Jenanyan expressed it: “ … several branches in different parts of that destitute land, four hundred scholars (students) in ten schools and over five hundred orphans and fatherless boys and girls protected and cared for under wings.

It was necessary to disperse the operation of Asia Minor Apostolic Institute for three reasons. First being completely distinct from the American Board, the central Institute lacked a network of Protestant feeder schools from which to draw its students. This function was served by its branches in which basic studies were provided so that local youth prepare themselves to go to Konia. Second Jenanyan now lacked either an extensive group of American backers to replace the support that he had previously gotten from the Trustees in New York, or an indigenous constituency that had the means to maintain his work. If the Apostolic Institute was to survive, it had to be decentralized and function as a grassroots movement. Third, in new massacres in 1895 orphaned many more Armenian children, leaving them destitute. Jenanyan was soon channelling assistance to eleven communities in which he aided almost five thousand widows and children. He helped to establish workshops in which the youth without families help to earn their own support and also opened four orphanages one at Sivas, one at Tarsus and two at Marash. Jenanyan indicated uniqueness of this network by saying: “This enterprise differs from other missionary institution carried on chiefly by the natives as well as for the natives (17) The barb contained in this statement could hardly have been missed by an … Scottish-American like Dr. Christie who must also have resented Jenanyan’s continuing activities in Tarsus, the of St. Paul’s Institute.

In 1898 Jenanyan could proudly mention that twenty-eight instructors were associated with the Apostolic Institute. The dozen who were working in Konia consisted of four women and eight men, all of whom excepting Mrs. Jenanyan were Armenians. There were also nine “teaching candidates” being prepared for faculty posts, two of whom have Greek appearing names. One of the Armenian candidates was Hagop Markarian an 1893 graduate of St. Paul’s Institute who was at Lafayette College in Pennsylvania (18) The range of subjects taught at the Apostolic Institute was sufficiently extensive for Jenanyan to claim that it was: “a college or university for evangelical, educational, industrial and benevolent purpose amongst Greeks, Armenians and all” (19)

Although Jenanyan was personally acquainted with financial backers for his institution in the United States and Canada, raising the funds that his work required was a major problem. It was hard to appeal to them by correspondence and difficult to organize their support from so great a distance. In 1899 Jenanyan decided to resolve this problem by leaving some once else in charge of the Institute in Konia while he went to America in order to be its fund raiser and agent there. An American-educated physician by the name of Dr. H. Rejebian agreed to be acting President, but this arrangement continued only for two years. At the end of that time Dr. Rejebian relinquished his post as the head of a struggling institution of a higher learning in order to go back to the practice of medicine. Five years later in 1907 Jenanyan died, after seven years of his career raising money from American donors to keep open the doors of the Asia Minor Apostolic Institute which he had founded.

ARMENAG HARTUNE HAIGAZIAN (1870-1921): The educator who took over the leadership of the Apostolic Institute from Dr. Rejebian was Dr. Anmenag Hartune Haigazian. Haigazian was the most influential native Christian schoolman whom the American Board schools in Turkey produced. For this reason and also because he headed the Apostolic Institute for twenty years, until his death in 1921, it is worthwhile to recount his life. Haigazian hailed from the mountain community of Hadjin (Adana-Saimbeyli) in southeastern Turkey, where he was born September 22, 1870. Because Hadjin was a Protestant center, the boy was able to get his elementary education there. He left home in 1884 to attend the Central Turkey College at Aintab, from which he obtained his B.A (Bachelor of Arts-University degree) degree in 1889. He than was enrolled at the Marash Theological Seminary, completing the course of study there in 1892. Thus Haigazian’s entire educational preparation up to this point had been in mission institutions sponsored by the American Board.

As a young man of twenty-two Haigazian’s first post was that of an Instructor of St. Paul Institute, Tarsus. Harutune S Jenanyan was still the head of the Institute when Haigazian went there, and the younger man must have been present during the controversy that preceded Thomas D Christie’s becoming President. Soon after Christie’s administration began after Jenanyan had left for Konia, Haigazian decided to go to United States for advanced study. He wrote to several universities and when he headed there. However, when the young man appeared before the President of the University of Chicago in the late summer of 1894, he was told that there were no scholarship funds available to support him. For a while it seemed that his trip had been wasted, but eventually the congregation of the University Congregational Church contributed enough money so that Haigazian could study at Chicago for one year. That year he won a competition for a fellowship to Harward University, but he had turned down that opportunity when he received a scathing letter from Mrs. Christie, criticizing him for having applied to that “Unitarian institution”. With no other options available, he had to study ancient Near Eastern languages for a year at the Hartford Theological Seminary and then was able to get a doctoral scholarship at Yale Divinity School, from which he received a Ph.D. (Doctor of Philosophy) degree in 1898. He then spent six months studying music and harmony at the University of Toronto.

Dr. Hagazian went back to Turkey within a year of having finished his studies at Yale, on the invitation of Jenanyan. He immediately joined the faculty of the Apostolic Institute as its academic Dean on April 8, 1899. Two years later, he became President of the institution at the age of thirty-one. On July 14, 1902, Haigazian married Matilda Surpouhi Garabedian, the daughter of a prominent Armenian Evangelical pastor in Costantinople. The period of his greatest impact was the next fifteen or so years. Although he was busy as an administrator and professor; his daughter recalls that he also had to be his own accountant, bookkeeper and secretary: “… I have seen him at his desk at home, many days sitting until 2 A.M. with bookwork. Also he taught several courses in the college and preached every so often… he was a man way ahead of his times, yet a fine practicing Christian. Also his office was open to anyone, and many people took advantage of his goodwill and came with their problems and sorrows, and found a sympathetic ear…. He had difficulty in finding Armenian text-books and wrote about several about logic, philosophy, etc. and started a pocket encyclopaedia in Armenian (20)

After Dr. Haigazian assumed leadership, four separate departments were developed at the Apostolic Institute. There were a three year primary department for boys and a four year elementary program for girls. These were followed by a four year academy or preparatory department for boys, and then a five year college course in what was known as Jenanyan College. The complete program of the Institute thus encompassed twelve years of instruction. The applicants for its primary classes had to be at least eight years of age, so most of them probably had had some basic schooling beforehand. The minimum age in the academy department was twelve while the college students had to be at least fifteen. So the instructional level at the Apostolic Institute was probably about equal of a two year college. Its aim was officially declared to be: “To give the young people of this land a high and Christian education and to prepare them for useful lives and responsible positions. Every effort is made to help and encourage the poor, orphan and destitute” (21)

The chief language of the college was English, and there were almost two thousand volumes in the Institute library in this tongue. However Dr. Haigazian and most of his faculty were fluent in Armenian and Turkish as well as English which was their third language. In fact many Anglo-Saxon visitors to Konia complemented Dr. Haigazian on his rich vocabulary and good accent in their native tongue. As a result of Hagazian’s strong interest in music, there was a Yessayian orchestra at the Apostolic Institute, as well as a chorus of twenty-five voices. The institution’s enrolment grew until four hundred youth were attending it, of whose fifty were boarding students. An alumnus of the Institute remembers that Dr. Haigazian had the respect of all students, both Armenians and Greeks (22)

Dr. Haigazian spent thirteen months in the United States during 1913 and 1914 raising funds for the new building that the Institute needed badly. His wife joined him for the last five months, and they were in Paris, headed back to Konia, when the Archduke of Austria was assassinated in Serbia. The Haigazians arrived in Konia only two days before World War I was officially declared. The deportation of the Armenians from Konia by the Turks soon forced the Institute to close, but the Haigazians and their six daughters survived this ordeal. As the war raged on, Dr. Haigazian lost hope that his school could ever be reopened, but when the Armistice finally came Konia was occupied by British and Italian troops, The embattled President got a telegram from the Board of Trustees in America urging him to “hold the fort”

Soon the local Christians began coming to plead that the Institute be opened again, saying, “Professor, our children remained ignorant all these years, Please open the college and the school so that our children can get an education. (23) Dr. Haigazian responded to their request and three hundred students were quickly enrolled at the Institute, which now began accepting girls as well as boys into its preparatory and collegiate departments. Total contributions of almost ten thousand dollars were reported by the New York office of the corporation for the year ending on June 30, 1920 (24). So the Apostolic Institute appeared to be well on the road to recovery when the Allied troops evacuated Konia.

However this region was now a battle zone between the Greek Expeditionary Forces and the Turkish Nationalists led by Mustafa Kemal. Dr. Haigazian was seized by the Kemalist on May 22, 1921 and sent off to Harpoot (Elazığ) about ten days later. He was a sick man when he set out on the road to exile and reached Harpoot near collapse. Although he was admitted to the Mission hospital there, he died on July 7, 1921. Deprived of his leadership and with a bloody conflict raging around it again the Apostolic Institute had to close. In order to maintain the school’s claim to its campus and buildings, American Board missionaries opened an orphanage there. Dr. William S. Dodd, American Board physician in Konia, also paid out the Apostolic Institute’s remaining funds in order to keep three families of its exiled teachers from starving, Dr Haigazian’s wife and daughters had gotten had gotten to America before this final holocaust and they learned of this tragic death there.

This was the termination of the Apostolic Institute in Konia. Its great contribution was to convincingly demonstrate that native Armenian educators, without any American supervision whatsoever, could establish and maintain for almost thirty years an effective academic institution that achieved a good reputation for having prepared its graduates well. In November 1921, President John E Merrill of the Central Turkey College described Dr. Haigazian as having been” a man of energy, great ability, and strength of character, unquestionable a very remarkable leader” (25)

His premature death and the destruction of the Apostolic Institute have not ended Dr. Haigazian’s influence on higher education in the Middle East. His oldest daughter married a former student of the Konia Institute and a St Paul’s graduate, A. Stephen Mehagian. After having immigrated to the United States, Mehagian became a successful rug merchant in Phoenix, Arizona. The Mehagians decided to work toward establishing an Armenian Liberal Art College at Beirut, Lebanon in 1955 to be called Haigazian College in honor of Mary’s father, Dr. Armenag H Haigazian. Two other prominent Armenian graduates of former American Board colleges in Turkey, Stephen Philibosian and the late Judge Nazareth Barsumian, also backed this project. Sponsored by the Armenian Missionary Association of America and the Union of Armenian Evangelical Churches in the Near East, property in Beirut was purchased as a site for the new College. Its owner, the American Board, sold this location cheaply in order to encourage the new venture, and by the fall of 1955 a four-year college was in operation. Its first President was Dr. John J Markarian, a son of the same Hagop Markarian who had been in the United States in 1898 preparing to go back to the Apostolic Institute in Konia.

Beginning with forty-three students and a faculty of ten, Haigazian College now enrolls more than six hundred students and is the larger Armenian institution of higher learning outside of the Soviet Union. (26) It can be considered a successor to St. Paul’s Institute, Tarsus and the Apostolic Institute in Konia. It was founded by people who were formerly connected with these institutions and is serving much the same clientele as did its predecessor in Asia Minor. Completely under Armenian control and direction, Haigazian College today carries on a noble tradition of service and scholarship. It proves that the work of Harutune S Jenanyan and Armenag H Haigazian has made a lasting impact on succeeding generation.

Footnotes to STONE: (1) Pliny Fisk and Levi Parsons were the pioneer American Board appointees to the Near East. Information concerning their early work is located in Alvan Bond, Memoir of the Rev. Pliny Fisk, A.M, Late Missionary to Palestine, Boston.

(2)The most through analysis of the historic controversy between Apostolic and Evangelical Armenians is Giragos H. Chopourian’s “The Armenian Evangelical Reformation: Causes and Effects, New York, Armenian Association of America, 1972.

(3)Kevork A Sarrafian, History of Education in Armenia, Los Angeles: C.C. Crawford 1930 pp. 169-171 which is based on the data provided by Arshag Alboyajian, quoting the Armenian Evangelical Union’s journal. “Avedapar 1871, No 40-41. The information for 1909 appeared in “Our Mission in Miniature: Central and Eastern Turkey are on p 54 of the same volume.

(4) The first Kindergarten in Turkey. “The Missionary Herald 90 (12) December 1894 pp. 512- 13.

(5) In Memoriam: Elliott F. Shepard 1883-1893. There is a copy of this privately printed volume in the American College Archives, Tarsus Turkey.

(6) H.S. Jenanyan Harutune or Lights and shadows in the Orient. Toronto William Briggs, 1899 p. 107. Other data regarding the founding of St. Paul’s Institute are in A Memorial to the Apostle Paul at His Birthplace, Tarsus, Asia Minor St Paul’s Institute, 1887 12 pp.

(7) Sarkis Atamian, the Armenian Community Newyork: Philosophical Library 1955 p 44. His estimate is based on that given by Marcel Leart La Question Armenienne. Paris A. Challamel Libraire Maritime et Coloniale 1915 p 59.

(8)- (9)-(10) Jenanyan Harutune

(11) Minutes of Meetings of the local Advisory Board of St Paul’s Institute Tarsus May 15 1888 “A Grateful Expression and Tender Call from the Birthplace of the Apostle Paul, November 24, 1894 9 pp, two brochures in which Jenanyan’s work was explained and defended.

(12) Thomas D. Christie “St Paul’s Institute

(12) Thomas D. Christie “St Paul’s Institute, Tarsus Asia Minor. “The Missionary Herald 100 (2) February 1904 p 46”

(13) Jenanyan Harutune p 234.

(14) March 14, 1893 entry in the Minutes of Meeting of the Local Advisory Board of “St Paul’s Institute” Tarsus pp. 6-7.

(15) Letter from Mary M Mehagian (Mrs. A Stephen) to Frank A Stone, undated. Other data are drawn from correspondence from Ernest K. Amurian to Frank A. Stone May 1, 1971. Mrs. Mehagian is Dr. Haigazian’s daughter and the Rev Mr. Emurian is a grandson of the Rev. Jenanyan.

(16)Jenanyan Harutune p 234 (17) İbid p 288. Additional data is given in Annual Report of Permanent Relief Work for the Widows and Orphans of the Late American Martyrs through Asia Minor Apostolic Institute Treasury, 1897 15 pp.

(18) Letter from Paul B. Markarian to Frank A. Stone, March 1, 1971 6 pp. Paul is Hagop Markarian’s son.

(19) Jenanyan , Harutune pp.282-285.

(20) Letter from Mary Mehagian cited above.

(21) The Apostolic Institute Catalogue, 1910-1911. Konia: Turkey-in Asia, p 6.

(22) Hovsep Tukerian, “Prof Armenag Haigazian, On the Occasion of the Centennial of his Birthday” Chanasser 33 (21-22), November 1 and 15 1970, p 462 (In Armenian)

(23) Letter from Mary Mehagian cited above.

(24) Cass Arthur Reed, Problems of American Education in the Near East, Unpublished Ed. D dissertation, Harvard University, 1921, p. 276

(25) John Merrill, “American Colleges in the Near East: A Summary The Missionary Herald 117 (11), November 1921 pp. 371-375. See also “Obituary Record of Yale Graduates: 1921- 1922”, The Bulletin of Yale University, 18 (22), August 1922

(26) “History of Haigazian College” Armenian American Outlook 1(1), Winter 1962-1963, pp. 18-21 and “The History and Purpose of Haigazian College” Armenian American Outlook 3 (2- 3), Spring-Summer, 1966 pp. 4-7. Here it is pointed out that a Teachers Training Institute organized at Ashraftein in 1947 and e secondary level Armenian evangelical College in Beirut were direct forerunners of Haigazian College. More information about Stephen Mehagian is contained in Harry Montgomery, “Man with a Dream” The Rotarian 90 (3) March 1957, p. 17

(ARMENİAN REVİEW- pp. 383-396)

(Rewritten by Mehmet Bildirici from the photocopy which was very hart to be read)

(February 24, 1999)

Bu çok değerli belge Tarih Araştırmacısı AHMET UÇAR tarafından verilmiştir. Ancak fotokopinin pek çok yerleri zor okunuyordu. Tarafımdan büyük uğraşla okunarak yeniden yazılmıştır.

Bugün Koruma altına alınmış ev olan Jenanyan Okulu ön cephe (M.Bildirici)

Jenanyan Okulu arka cephe Okul Abdullah Salim sokakta, daha sonra Polis Okulu ve İmam Hatip Okulu olmuş, halen ev KONYA’DA BİR AZINLIK OKULU JENANYAN SCHOOL – HARUTUNE JENANYAN Mehmet BİLDİRİCİ Konya’da Medrese eğitimi yanında bugünkü lise seviyesinde açılmış ilk eğitim kurumu Konya İdadisi’dir. İkinci Meşrutiyet ile birlikte (1908) İdadi’nin dersleri kuvvetlendirilerek Sultani haline gelmiştir. Cumhuriyete kadar olan bu dönemde sivil ve askeri okullarda açılmıştır. Bunlardan biri de Ermenilerin eğitimi açılan Jenanyan Okuludur. Bu Okul Amerikalıların yardımı ile açılmış yabancı bir okuldur. Jenanyan Okulu’nun binası bugün Çiftemerdiven mahallesinde bir ara Polis Okulu olan binadır. Jenanyan Okulu’nun ismi kurucusu Maraşlı Harutyun Jenanyan’ın isminden gelmektedir. Okulun ismi Hocam Hüseyin Köroğlu’nun Konya Lisesi Tarihi’nde geçmekte ve Babalık gazetesinde 1912 yılında yapılan diploma törenine ait haber bulunmaktadır. Burada okulun Müdürü Haygazyan olarak görülmektedir. Konya’da Hastane açmış bulunan Dr. Dad’ın da bu okul ile ilgisi olduğunu sanıyorum. Okulun İngilizce kitapları, bugün Anıt Alanı’nda ki El Yazmaları Kitaplığı’ndadır. Bu eserler geçen yüzyıl yayınlanmış, geometri, matematik, Hıristiyan Teolojisi ilgili kitaplardır. İngiliz ve Dünya Edebiyatı ile ilgili romanlar, Britannica ansiklopedisinin 19. yüzyıl sonlarında yayınlanmış nüshaları, yıllıklar vs ....yaklaşık 2000 civarında. Bu kitapların üzerinde yuvarlak mühür içinde “Asia Minor Apostolic Institüte Jenanyan School- Iconium” ibaresi yer almakta, anlamı “Anadolu Apostolik Enstitüsü Jenanyan Okulu-Konya” anlamına gelmektedir. Ermeni toplumu 301 yılında Hıristiyanlığı dünyada ilk defa seçmiş ve kurucusunun adından Gregorien mezhebini benimsemiştir. Ancak sonraları misyonerlik faaliyetleri sonucu bir kısmı Katolik ve az bir kısmı Protestan olmuştur. Okulun kurucusu Jenanyan da Protestan bir Ermenidir. Bir ara Belediye tarafından halkın okumasına sunulan bu kitapları zaman zaman inceleme fırsatını buldum. Okulun Ermenice kitaplarının ne olduğu konusunda bir bilgiye ulaşamadım. İngilizce olan bu kitapların çöpe atılmamış olmasını (diğerleri gibi) bir şans olarak kabul ediyorum.

(19.06.1998 – AGOS) BİR EĞİTİMCİ JENANYAN ve OKULU Yazıdaki Jenanyan fotoğrafı Gazete yazarı Sarkis Seropyan tarafından eklenmiştir. Mehmet BİLDİRİCİ İstanbul’da haftalık Türkçe Ermenice yayınlanan AGOS gazetesinin 16.Haziran 1998 tarihli sayısında Konya’da kurulmuş ve Hıristiyan öğrencilerin eğitimini üslenmiş JENANYAN Okulu hakkında bir yazım yayınlanmıştı. Burada okul hakkında bilgi sunulmuş, Jenanyan’ın bir fotoğrafı eklenmişti. Bu defa Tarsus Amerikan Koleji’nde 1953-1966 yılları arasında bulunmuş As. Profesör Frank Stone’un “Armenian Review”de yayınlanmış ilginç İngilizce araştırma yazısı elime ulaştı. Bundan dolayı konuyu tekrar gündeme getirmeyi uygun buldum. Gerçekten eğitimci Jenanyan’ın hayatı ve çalışmaları ilgi çekicidir. Harutune S. Jenanyan 1860’lı yıllarda Maraş’ta Protestanlığı benimsemiş, Ermeni, fakir ve okuma yazması olmayan bir ailede dünyaya gelmiştir. Jenanyan Protestanlığı kabul ettiğinde 9 yaşında idi. İlk öğreniminden sonra ailesinin fakir oluşundan okuyamamış ailesinin mesleği olan dokumacılık yapmıştır. Daha sonra Antep’deki Amerikalı misyonerlerin açtığı kolejde okumuş ve vaiz olmuştur. 1884 yılında eğitimini geliştirmek için Amerika Birleşik Devletleri’ne gitmiştir. Amerika’da Saint Paul’un doğum yeri olan Tarsus’ta Hıristiyan çocukların eğitimi için kolej açmayı düşünen Amerikalı Albay Shepard ile tanışmış, onu bu konuda ikna etmiştir. Gerekli bürokratik işlemlerden sonra Tarsus’a dönmüş 1888 yılında “Tarsus Saint Paul Enstitüsü” onun Müdürlüğü altında açılmıştır. Amerikan misyoner okullarına bağlı olan okullar içinde Amerikalı olmayan ilk Müdür Jenanyan’dır. Okulun kendinden sonraki öğretmenleri Amerika Birleşik Devletleri’nde iken evlendiği Amerikalı eşi Helen, ve Amerikalı Alexander Mc Lachan idi. Okulun giderleri Amerika’da oluşturulan bir Vakıf tarafından karşılanmıştır. Bu okul bugün Tarsus Amerikan Koleji olarak eğitim vermeye devam etmektedir. Jenanyan 5 yıl burada başarılı bir çalışma gerçekleştirmiş, ancak okulun masraflarını karşılayan Vakıf ile tam uyum sağlayamamış 1893 yılında buradan ayrılmıştır. Konya’da bulunan Protestanların daveti üzerine !!! Konya’ya gelmiş ve burada “Asia Minor Apostolic Institute” adında bir enstitü kurmuştur. 1890’lı yıllarda Konya’daki Protestanların kim olduğu bir araştırma konusudur. O yıllarda Konya’da Gregorien Ermeni, Ortodoks Rumların yaşadığı düşünülürse Protestanlar demiryolu inşaatı,.. vs gibi kurumlarda çalışan Amerikalılar, Almanlar olmalıdır. Okul 1893 yılında kurulmuştur. Bu enstitünün Tarsus ve Sivas’ta fakirlere yardım kurumu, ikisi Maraş’ta yetimler yurdu yanında en önemli kurumu Konya’da açılmış bulunan JENANYAN OKULU’dur. Okulun 1898 yılında 1898 yılında dördü bayan 28 öğretmen ve yardımcısı bulunmakta bunun 12 adedi Konya’dadır. Sadece Jenanyan’ın eşi Helen Amerikalıdır. Dokuz adet de yüksek öğrenim için hazırlanmış aday mezun bulunmakta. Bunlardan biri Agop Markaryan’dır. İki adayın isminden de Rum olduğu anlaşılmaktadır. Apostolik Enstitü ilk binasını 1894 yılında, ikinci ve büyük binasını ise 1903 yılında satın almıştır. Okulun açılışta 15 öğrencisi vardır ve okulun öğrenim süresi 12 yıldır. Jenanyan okulunu ve Apostolik Enstitü’nün giderlerini karşılayan Amerika ve Kanada’daki kişilerle dostluğu iyi ise de uzaktan haberleşme ile işlerin zor yürüdüğünün görerek 1899 yılında mali problemleri çözmek için kendi yerine Amerika’da doktorluk eğitimi görmüş Dr. H. Rejebian’ı Müdür olarak atayarak Amerika’ya gitmiştir. Dr. Recebian bu zor görevi iki yıl yürütmüş, tekrar tıp mesleğine dönmüştür. Bu defa Enstitü ve okul Müdürlüğünü ayrı bir yazı konusu edeceğimiz Dr. Armenag Haigazian’a bırakmış, adı geçen okulun kapanış tarihi olan 1921 yılına kadar bu görevi yürütmüştür. Jenanyan ölüm tarihi olan 1907 yılına kadar Amerika’da bulunmuş okulun açık kalmasını sağlamıştır. Jenanyan birlikte çalıştığı misyoner eğitimciler ve öğrencileri tarafından iyi bir eğitimci olduğu ifade edilmektedir. (1999 YENİ GAZETE CÖNK sayfa. 29)

JENANYAN OKULU HAKKINDA ARŞİVDEN GELEN BİLGİLER Mehmet BİLDİRİCİ Jenanyan Okulu hakkında Frank Stone’nun “Jenanyan and Haigazian, two Armenian Educators in Anatolia” isimli çok değerli makalenin zor okunan İngilizce kopyası ve aşağıdaki arşivden gelen bilgiler, İstanbul Esenler’de değerli Araştırmacı ve Tarih Öğretmeni AHMET UÇAR tarafından verilmiştir. Kendisine kültüre yaptığı bu katkıdan dolayı müteşekkirim. Zor okunan İngilizce metin tarafımızdan bilgisayara geçerek kolayca faydalanılması sağlanmıştır. Konya Milli Eğitim Müdürlüğü arşivlerinden gelen bilgiler şöyledir. Okulun Yeri : Çifte Merdiven mahallesi Okulun İsmi : Jenanyan Mektebi Nevi : Zükur leyli ve nihari (Erkek öğrenci, yatılı ve evci) Derecesi : Zükur İdadi, İnas Rüştiye (Erkek Lisesi, Kız Orta Okulu) Tesisi Amacı : Hıristiyan etfale mahsus (Hıristiyan çocukları için) Tesis Küşadı : 17 Zilhicre 1309 ( Okulun açılışı 1893 yılı) Öğrenim süresi: İdadi 4 yıl, Rüştiye (orta okul 4 yıl) Kurucusu : Artin Harutune Jenanyan Müdürü : Armenag Haigazian

1898 yılında okula kız bölümü eklendiği 8 erkek ve 4 bayan öğretmenin olduğu Frank Stone tarafından ifade edilmektedir.

TESPİT EDİLEBİLEN ÖĞRETMENLERİ 1. Harutune JENANYAN : Okulun kurucusu 2. Helen Jenanyan : Amerikalı, Jenanyan’ın eşi 3. Leon Tamraryan : Halep Askeri Rüştiye mezunu, 1896 yılında buraya atandı :Jenanyan’ın Amerika’ya gitmesi ile çok kısa süre Müdür (1898) 4. Dr. Recebian : Tıp Doktoru, 1898-1901 yılları arasında Müdürlük yaptı. : Merzifon Koleji’ne tayini çıktı. 5 .Armenag HAIGAZIAN : 1901-1921 yılları arası okul Müdürü 6. Andon Nikolay : 1899 yılında ayrıldı 7. Soğsun Nevşehirliyan : Ermeni Patrikhanesi mezunu 1892 mezunu, 1898 de atandı 8. Dr. Garçiyan (Jangoçyan) : Osmanlı vatandaşı, Amerika Michigan Ün. 1904 yılı mezunu 9. Malkom Jenanyan 10.Kirkor (Hristo oğlu) : Silleli, Sille ve Konya okullarında Rumca öğretmeni 11. Mihail Partikyan (Berşikyan) : Konya Jenanyan Okulu 1907 mezunu 12. Dikran Dülgeryan : Jenanyan Okulu 1908 ? mezunu 13. Agop Karamanyan : Konya Ermeni Okulu 1902 mezunu 14. Madam Magdelina Hantamoryan : Üsküdar Amerikan Kız koleji 1893 mezunu 15. Madam Hantamoryan : Merzifon Amerikan Kız Koleji 1906 mezunu 16. Vasilaki : Rumca öğretmeni, 1911 yılında atandı 17. Matilda Surpuhi Haigazian : Müdür Haigazian’ın eşi Agop Fermanyan :Konya Ermeni Okulu 1886 mezunu Yorgi Rişalaki : 1901 yılı Rumca öğretmeni

Pars Tuğlacı’nın Tarih Toplum (Şubat 1991) de yayınlanan “Ermenilerin Türk Matbaacılığına Katkıları” adlı yazısında; Konya’da 1 matbaanın bulunduğu ve Haigazian tarafından yayınlanan 2 dergi olduğu görülmektedir.

JENANYAN OKULUNDA OKUTULAN KİTAPLAR Adı Yazarı Basıldığı Yer Açıklama 1. Varazyatyan Mangani Simpod Davidyan Der-saadet (İstanbul) Ermenice 2. Talim-i Kıraat Muallim Naci “ Osmanlıca 3. Tarih-i Osmani Mehmet Tevfik “ Türkçe 4. bedia… inşa.. Mustafa Reşit “ “ 5. Sarf Nahiv (Gramer) Mehmet Zihni “ Osmanlıca (Arapça) 6. Nebaena .. Kozomoz Gazaros “ Rumca 7. ….. Muka…. - İngilizce 8. İlmi Hesap (1999 YENİ GAZETE CÖNK s. 30) Kerim Sarıçiçek’in “Modern Eğitim Kurumları isimli kitabında Jenanyan Okulu’nda Okunan kitaplarla ilgili aşağıdaki tablo bulunmaktadır.

Jenanyan Okulu’nun Ermenice kitaplarına ne olduğu konusunda bilgi sahibi olamadım. Ancak 788 adet İngilizce, 33 adet Fransızca, 157 adet Almanca kitaplar, Konya Anıt Alanı bulunan Yazma Eserler Kütüphanesi’ndedir. Hepsi okulun mührünü taşımaktadır. Listelerin kayıt tarihi 1992 yılıdır. Kütüphane Müdürü Kasım…. Onayı bulunmaktadır. Bazı örnekler şöyledir.

Talks with Socrates kayıt No 118166 A guide to Constantinople “ 120168 The seven Churches “ 122173 Grek Classics “ 539339 Sant Paul’s songs “ 425769

Jenanyan Okulu’nun öğrencileri Ermeni ve Rum öğrencilerdir. 1913 ve 1914 yıllarında 8 öğrenci mezun olmuştur. 1916 yılında Yerel yöneticilerin engellemesine karşı çok az Müslüman öğrencide bulunmaktadır. 1916 yılında Munyan zade HALİL mühendislik öğrenimi görmek için Berlin’e gönderilmiştir. Bu okuldaki öğrenim kalitesinin çok yüksek olduğunu göstermektedir. Ayrıca Jenanyan okulunda yüksek kalitede dil eğitimi verilmekte idi. Bazı dersler İngilizce ve Fransızca anlatılmaktaydı. Tabii Ermenice ve Rumca’da eğitim verilmekteydi. Ben şahsen Bugün Konya Yazma Eserler Kütüphanesinde bulanan kitapları incelediğimde bu durum görülmekteydi. Jenanyan Okulu’nun İngilizce, Almanca, Fransızca ders kitapları bugüne gelmiştir.

Jenanyan Okulu hakkında Arşivden gelen bilgiler

KONYA’DA ERMENİ AZINLIK OKULLARI Mehmet BİLDİRİCİ

Konya’da Rum ve Ermeni azınlıkların kilise yönetiminde okulları vardı. Osmanlı Hükümeti zaman bunlar hakkında Patrikhanelerden rapor isterdi. Bu okullar hakkında yıllıklarda da bilgiler bulunmaktadır. İstanbul 1903 yılında Ermenice olarak H. Madteosyan matbaasında basılmış bir rapora ulaşmış bulunuyorum. VICAGOTZUYTZ isimli Taşra Ermeni okulları hakkındaki 2 cilt rapor 1901-1902 yılı itibariyle, Konya ve çevresindeki okul ve öğrenci sayıları hakkında bilgi vermektedir. Ermenice olan rapor içindeki bilgiler AGOS Gazetesi Editörü dostum Sarkis Seropyan tarafından özetlenmiştir. Konya ve çevresi konusunda önüne bilgiler geldiğinde bana ulaştırmakta ve birlikte değerlendirmekteyiz. Kendisine bu konuda teşekkür borçluyum. Okullar İzmir, Konya, Kayseri gibi büyük illerdeki dini önderler tarafından yönetilmektedir. Raporlarda okulun öğretmenleri ve yerleri konusunda bilgi yoktur. Şimdi bu okulların isimleri ve öğrenci sayıları bu rapordan aynen alınmıştır.

KONYA Surp Sahakyan okulu (erkek 6 sınıflı) 157 erkek öğrenci Surp Santıkhdyan Okulu (kız 4 sınıflı) 77 kız öğrenci Anaokulu 213 kız + 137 erkek öğrenci

Aynı tarihlerde Amerika’da Vakıf desteği ile faaliyet gösteren Ermeni Protestan Jenanyan Okulu buna dahil değildir. Bu Okul hakkında daha önce tarafımdan yayınlanmış makalelerde bilgiler bulunmaktadır. Bu Okul Apostolik Enstitüsü tarafından yönetilmiştir.) Ancak yukarıda adı geçen Sahakyan Okulu hakkında Osmanlı arşivlerinden de bilgiler elimizde bulunmaktadır. Ancak okulun yeri konusunda bilgi sahibi değiliz. İkincisi olan Sandıkhdyan Okulu konusunda hiç bilgi bulunmamaktadır.

KAYSERİ Kayseri’ye bağlı okullar arasında Konya çevresi ilçeler hakkında bulunan bilgiler şöyledir. 32.Ereyil (Ereğli) Rubinyan erkek okulu 50 öğrenci 33.Akseray (Aksaray) Hapoyan erkek okulu 105 öğrenci 31.Bor Aramyan erkek okulu 60 öğrenci 30. NİĞDE Bartevyan Okulu 95 erkek + 105 kız öğrenci 34.Nevşehir Haygazian erkek okulu 75 öğrenci (Nevşehir Okulu Konya Apostolik Enstitüsü’ne bağlıdır)

İZMİR 27. Akşehir 2 okul isimleri verilmemektedir. Öğrenci sayısı fazla.

(YENİ MERAM 17.07.2007) LÜBNAN BEYRUT’TA ERMENİLER AGOS Gazetesi 08.05.2008 Beyrut Ermeni toplumunun % 65’i Gregoryen, % 35’i Katolik ve Protestan mezheplerine mensup. Şimdiki en önemli eğitim kurumlarından HAIGAZIAN Üniversitesi Protestan Ermeniler tarafından yönetiliyor, ama giriş sınavını kazanan ve aidatını ödeyebilen herkese açık. Mühendislik ve İşletme bölümlerinin tercih edildiği Haigazian Üniversitesi’ne zengin ailelerin çocukları gidebiliyor. Öğrencilerin % 80’ni Ermeni. Diğer % 20’si ise Lübnanlı Maruni, Şii, Suni ve Dürzü öğrencilerden oluşuyor.

BEYRUT’TA HAIGAZIAN UNİVERSİTESİ Konya’da Jenanyan Okulu’ndan yetişenler tarafından kurulmuş, Beyrut’taki Haigazian Üniversitesi hakkında bilgiler AGOS gazetesi yazarlarından Yervant Gobelyan tarafından temin edilmiştir. İngilizce broşürden kısa bir özet şöyledir. Okul 1955 yılında Beyrut’un Rue Mexico-Kantari bölümünde Haigazian Koleji olarak kurulmuştur. İlk Müdürü Konya’da Jenanyan Okulu’ndan mezun Hagop Markarian’ın oğlu John Markarian’dır. 1955-1966 yılları arasında müdürlük yapmış, 1982 yılında emekli olmuştur. Bina içinde 7 katlı Mehagian binası, Armenag Haigazian’ın büyük kızı Mary Mehagian ve eşi öğrenimini Konya’da yapan Stephen Mehagian tarafından yaptırılmıştır. 1955-1989 yılları arasında Haigazian koleji olarak eğitim iki yıl idi. 1990 yılında Haigazian Üniversitesi haline dönüşmüştür. 43 öğrenci ile başlamış bugün öğrenci sayısı 550 civarındadır. (Bu bilgiler 2001 yılı itibariyledir.)

Aşağıdaki broşür uzun yıllar Lübnan’da yazar olarak yaşamış merhum GOBELYAN taraf tarafından benim için getirtilmiştir.

ERMENİSTAN CUMHURBAŞKANI SERJ SARKİSYAN

LÜBNAN’DA HAYGAZYAN ÜNİVERSİTESİ ZİYARET ETTİ

KONYA ERMENİ SURP SAHAKYAN OKULU Ermeni cemaatinin Aladdin Caddesinin kuzeyinde (Ermeni mahallesi) 1839 yılında kurulmuştur. Binası Aslantaş Mescidi’nin hemen yanında idi. 1910 yılında bina yıktırılıp yerine okul binası yaptırılmıştır. Okulda Ermenice, Türkçe, Fransızca dilleri öğretilmekte Hesap, coğrafya… vs kültür dersleri okutulmaktaydı.Birinci Dünya Savaşında kapatılmıştır. Okulun kurucusu Agop Nersisyan, 1899 yılında Karakin Sinismanyan ? Bilinen öğretmenleri şöyledir. Armanya Rovin Balian Mıgırdıç Yağmuryan Vahan Yapağyan Okulun 1899-1900 yıllarında kız, erkek 272 öğrencisi, 1900-1901 yılında ise 192 erkek, 160 kız öğrencisi vardı.

Yeni Okul binasına kavuştuktan sonra öğretmen sayısı artırıldı. Dikran Şalcıyan Sorin Baharyan Papas Arpad Niko Harsamirciyan Karabet Taşçıyan Karabet İzmirliyan Faik (SOYMAN) Konya İdadi Mezunu, erkek öğretmen olarak Madam Armenohi / Madam Siranush/ Madam Agnes Madam Zaro bayan öğretmen olarak görev yapmaktaydı. Kaynak: Kerim Sarıçiçek, Konya’da Modern Eğitim Kurumları

KONYA’DA RUM CEMAATİ MEKTEBİ Konya’da Rumlar Alaaddin caddesinin güneyinde çok çok eskiden beri (Roma) oturmakta idiler. Bunların burada bir Metamorfis ? Kiliseleri olduğu, burada aynı zamanda öğrenim yapıldığı ifade edilmektedir. Bu kiliseden bugüne gelen bir kalıntı veya iz bulunmamaktadır. Ermeni Cemaatinin arkasından 1843 yılında Rum Cemaati de bir mektep açmışlardır. Orijinal ismi konusunda bilgi yoktur. İstanbul Fener Rum Okulu 1871 mezunu, Esnasyos Sacoboyos’un İncil derslerini okuttuğu, 1895 Rum Okulu mezunu İksefon Servari’nin Rumca öğrettiği 1876 Fener Rum Okulu mezunu Yorgi Servari’nin Hesap derslerini yürüttüğü Konya İdadi Mezunu Donba Mehasi’nin ise Coğrafya dersini yürüttüğü kayıtlardan anlaşılmaktadır. Rumlar 1909 yılında gelir amacı ile Aladdin Tepesinde TİYATRO açtılar. Bu bina Konya’da görülen ilk tiyatro binasıdır. Öğrenci sayısı yaklaşık 120 erkek 75 kız civarındadır.

LAADDİN TEPESİ ÜZERİNDE RUM KÜLTÜR VARLIKLARI MEHMET BİLDİRİCİ Alaaddin Tepesi üzerinde 1. Dünya Savaşı sırasında yıktırılmış yakın zamanlarda yaptırılmış bir RUM ve Ermeni kilisesi olduğu bilinmektedir. Ancak bunların isimleri ve hangi tarihte ne sebeple yıktırıldıkları bilinmemektedir. Ben Konya Lisesi Orta kısım öğrencisi iken Bugünkü Orduevi binasına çıkan yola cepheli bir Rum Okulu ve RUM tiyatrosu olduğunu hatırlıyorum. Okul Binasının daha önce Halkevi olarak kullanıldığını biliyorum. Önünde bahçesi vardı, burada çay içtiğimi hatırlıyorum. Rum Tiyatrosuna ise arkadaşım ve komşum Mustafa Kemal Alperten ile gittiğimi hatırlıyorum. Önde salon arkada birkaç küçük locaları vardı…. Sonraki araştırmalarımda bunların Rumlar’dan gelişi dolayısıyla sudan sebeplerle yıktırıldığı kanısındayım. Esasen Bizans döneminden kalan tarihi KİLİSE de Konya Belediyesi eliyle 1921 yılında yıktırılmıştır. Cumhuriyet öncesi Konya İdadisi hariç yeterli öğrenim kurumları kuramamışız, incelendiğinde görülecektir ki Konya’daki bu azınlık okulları iyi dil öğreten zamana göre öğrenim kalitesi yüksektir. Bunların açılışı Hükümetin izni ile açılmış ama yerel yöneticilerle devamlı kuşku ve baskı uygulanmıştır. Bunları anlamak mümkün değildir. Okullar konusunda yıllara dayanan çalışma ve araştırmamda Sayın Dr. Kerim Sarıçiçek’in “Konya’da Modern Eğitim Kurumları 1869-1919” kitabından da çok yararlandım. Kendisine buradan teşekkür ediyorum. Çok önemli bir doktora tezi, Ama şunu da belirtmeden geçemeyeceğim, burada Sadece Osmanlı kayıtları esas alınarak yazılmıştır. Evet kayıtlar çok çok önemlidir. Ancak yeterli midir? Onların kendi kaynaklarından olaylara bakmak gerekmez mi?. Görüş ise bu kurumlarda yüksek bir eğitim verildiği kabul edildiğinde hep kötülenmektedir. Buna katılmak mümkün değildir.

KONYA’DA FRANSIZ ERKEK OKULU Alaaddin Tepesi’nin güneyinde Rum Mahallesi içinde (Gazi Alemşah) 1888 tarihinde Katolik Fransız vatandaşı Pere Godans isimli bir rahip tarafından kuruldu. Bu rahip uzun süre Müdürlük görevinde bulundu. Okul Fransız “Peres Augustins de l’Assomtion” tarikatına bağlı bir eğitim kurulu idi. Bu kurma ait Araboğlu Makası’nda bugün de açık olan Fransız Kilisesi 1910 yılında inşa ettirilmiştir. İlk binası Teogtosia adlı bir kadına ait iki katlı bir bina idi. 1903 yılına kadar burada öğretime açıktı. Bu bina yıktırılarak bugün yeni yapılan Altınçeme İlköğretim Okulu bulunmaktadır. Daha sonra Fransız Kilisesi’ne yakın aynı caddede bugün Halk Eğitim Merkezi olan binaya taşınmıştır. Okul Fransızca eğitim vermekteydi. Mezun olanlar çok kolay iş buluyorlardı. Öğrenci olarak 1899 yılında 70 öğrencisi varken, 1912 yılında bu sayı 175 olmuştur. Birinci Dünya Savaşı’nda kapatılan okul, Cumhuriyet’in kurulması ile tekrar açılmış,Okul Müdürlüğüne Fransız Pere Umber getirilmiştir. Loran Adriel Noel, /Pere Antuan, /Gregor Kara Agop Konya Hukuk Mektebi Müdürü Refik Bey, Atıf Bey, ve Kız Okulundan Ayşe Hanım sosyal dersler öğretmenliği yapmışlardır. Okulun kapanış tarihi bilinmemektedir.

KONYA’DA FRANSIZ KIZ OKULU Kız Okulu da Pere Godans tarafından 1890 yılında kurulmuştur. Okulun yeri Bugün Altın Çeşme Okulu’nun bulunduğu yerde iki katlı bir binadaydı. Okulun 20. yüzyıl başlarında sekizi Fransız rahibe biri yerli 9 öğretmeni53 öğrencisi vardı. Bu sayı1912 yılında 23’ü Müslüman kız olmak üzere 131’i bulmuştu. Okul 1. Dünya Savaşı’nda kapanmış 1923 yılında tekrar açılmıştır. Okul Müdiresi Mariya Raklemi olmuştur. Eiten, /Zoe,/Teodosia, /Mari, / Ayşe, / İsmet öğretmenlerdir.Okul Erkek Okulu ile birlikte kapanmıştır

KONYA’DA FRANSIZ KIZ OKULU (SÖRLER OKULU) MEHMET BİLDİRİCİ

Konya ile ilgili özellikle kültürel konulara ilgi duyan bir kişiyim. Bu Fransız Kız Okulu’nun olduğunu biliyor ama hakkında hiç bilgi edinememiştim. Sadece Altınçeşme İlköğretim Okulu’nun yerinde olan eski binanın ikinci katında olduğunu öğrendim. Buradaki hocaların (sörler ya da rahibeler) bugünkü Arabaoğlu Makası’ndaki Fransız Kilisesi’nce yönetildiğini sanıyorum. Sanıyorum 1935 yılında da kapatılıyor. Sanıyorum Orta Okul seviyesinde. Bu defa bu okulda okuyan kız öğrencilerin fotoğrafı elime ulaştı. Konunun Konya kültüründe çok etkili olduğunu sanıyorum.

Zamanla bu okulda okuyan iki kişinin ismine rastladım. Uzun yıllar Konya’da Doktorluk yapan Rıfkı Tuygan’ın kızı Peykan (Tuygan) Çeviker. Konya Lisesi Almanca öğretmeni olan Peykan Hanım, Tarih öğretmenimiz Razi Çeviker ile evli idi ve genç yaşta kanserdan hayatını kaybetti. Gene gazete ölüm ilanlarından, Afgan Prensesi İstanbul’da Kliniği olan, Dr. Pakize Tarzi’nin biyografisinde burada bir süre okuduğunu öğrendim. Üçüncü kişi Halepli Nuri Efendi kızı ve Konya Lisesi Matematik öğretmeni Şevki Tortoş’un eşi Seniye Hanım. Yukarıdaki resim içinde…. Halepli Nuri Efendi kızı için bu okulu neden seçti.. doğrusu ilginç bir soru…? Aydın bir kişi olarak bilinen Şevki Tortoş, sık sık sörleri evine davet eder, eşi Seniye Hanım’ın Fransızca’sını canlı tutmak istermiş… İyi bir eğitim aldığı fotoğraflara yansıyan bir Hanımefendi olan Seniye Hanım’da kızlarını okutmada öncülük etmiştir. Şöyle ki büyük kızı Dr. Süleyman Çelen ile evli olan ve halen hayatta olmayan Saide (Tortoş) Çelen Konya’da okuyan ilk Eczacı Hanım, küçük kızı İnş.Y.Mühendisi Faik Sevilir ile evli Y.Müh.Mimar Yüksel (Tortoş) Sevilir, Konya’dan okuyan ilk İTÜ Mimarlık Fakültesi mezunudur. O yıllarda çok az da olsa piyano genç kızlarda bulunmaktadır. Bunlardan biri de önceki yazıdaki İnş.Y. Mühendisi Celal Ulusan’ın kız kardeşi Handan Ulusan (Milör) dür. O da piyano derslerini Fransız okulundaki sörlerden alıyordu. Konya’da 1956 yılına kadar yaşayan Maryam Baltayan (Kumru) (1925-2013) kızına Pazar günleri Sörler Kız Okulu’na dua için gittiğini söylemiştir.

RUM TİYATROSU Alaaddin Tepesi üzerinde Orduevi ne çıkmadan önce Tiyatro vardı. Ben sanıyorum Lise 1. Sınıfta burada bir arkadaşımla oyun seyretmiştim. Localı ilginç bir bina idi. Oyun neydi hatırlamıyorum. Bina anlaşılmayan bir sebeple (aslında iyi anlaşılıyor gavur malı) diye yıktırılmıştır.

Çeşitli din adamları bir arada Bu güzel resimle bu bölümü kapatalım