ISSUE 83, SUMMER 2021 CORNERSTONE A PUBLICATION BY SABEEL ECUMENICAL LIBERATION THEOLOGY CENTER BEING FAITHFUL WITNESSES: SERVING GOD IN A CHANGING

IN THIS ISSUE WORLD Being Faithful Witnesses: Jean Zaru Serving God in a Changing World Jean Zaru p. 1 Sisters and brothers, Armenian Community of : Surviving From the heart of Palestine, a land besieged and violated Dr. Bedross Der Matossian p. 4 by Israeli military occupation, I have come to join you The role that Jerusalem plays in Armenian issues today. From the midst of Palestine, a tortured nation Dr Gaby Kevorkian p. 8 held in captivity, I stand with you today. Moments like August 4 Nayiri Baboudjian Bouchakjian p. 10 Both my life experience in Palestine and my ecumenical work in many corners of the world requires that I share On the Armenian Genocide and Denial: Interview with Palestinian director Mohammad Bakri with you the story of my people, a story of human hurt Elise Aghazarian p. 16 and hope. I represent a narrative of exclusion, the denial of basic human and community rights. But, I have a We are still here Nora Arsenian Carmi p. 20 message of hope. A message of hope embodied in the spirit and will of all those who refuse to submit to the On the ports of : chronicles of an Armenian family forces of oppression, violence and injustice, structures of Conversation with Palestinian author Maisoon Assadi Elise Aghazarian p. 23 domination, colonialism and foreign occupation. The Good Will Win, Eventually… Dr Hrayr Jebejian p. 27 2 ISSUE 83, SUMMER 2021

The situation in Palestine calls on all direst of circumstances, where today pation could not have lasted so long of one’s resources: physical, mental, as none of our rights without outside assistance. Propor- emotional and spiritual. And in are guaranteed. We stand with our tionate to its population, the state the darkest nights of the soul, we Muslim sisters and brothers at the of is the recipient of more seek your affirmation and actions, margins of life in Palestine, sharing a U.S. aid than any foreign state in especially as governments and power common reality of prolonged suffer- history. This aid, combined with systems have failed us because of ing and waiting, and acting together political support from the U.S., en- their power politics, absence of will in hope for a brighter future. ables Israel to tighten its grip of oc- and shortsighted self-interest. cupation and make our lives more Seventy years ago we were cast difficult, more unlivable. The truth The current atmosphere in Jerusalem outside the course of history, our has been so twisted that anybody is highly charged, and the situation identity denied, and our very hu- who dares to speak out for justice in the Holy Land is surely far more man, cultural and historical reality is now associated with terrorism or complex than that which we en- suppressed. We were victims of the anti-Semitism or, according to the counter in Luke’s presentation of the cruel myth: ‘a land without a people theology of some, against God as first century. Even my identity as a for a people without a land.’ And we they understand God’s purpose in Palestinian Christian is not easily continue to be victims of an exclusive this world. explained to anyone living outside agenda—an agenda that has usurped my immediate context. You see, I our rights, our lands and confiscated, This is all done in the name of the am Christian, and I am Palestinian. as well, our historical narrative. so-called Christian Zionists, and as One part of my identity cannot be indigenous Palestinian Christians separated from the other. And as Our country is becoming one gi- we have no choice but to answer to such, we, Palestinian Christians, are gantic prison and one vast cemetery. that claim and to the many religious often referred to as the embroidery The people, land, houses and trees leaders who exploit the to en- work of our people; that is, we are have been brutally treated. Fear and dorse the legitimacy, policies and an interwoven and an integral part insecurity have replaced compassion conduct of Israel. These Christians of the whole society. and trust. have established a linkage between biblical Israel and the modem nation Although we are the modern heirs Relations have become hard and state of Israel. Evils of discrimina- of the disciples of in Jerusalem tense. When almost every aspect tion, oppression and dispossession and despite our rich contributions of life is framed in oppression and are justified by reference to biblical to the Middle East, we have become humiliation, moral space is di- texts. David Ben-Gurion called the unknown, unacknowledged and for- minished. Our own humanity is Bible the Sacrosanct title deed to gotten by much of the world. We are threatened and role models for our Palestine for the Jewish people. a highly educated community with children become hard to find. deep historical roots, a community As Palestinian Christians we must that is, unfortunately, diminishing People are tired and depressed. They liberate our theology from such an every day as a result of political and are traumatized by the violence that understanding. God for us is a God economic pressures. Our future is is perpetuated against them which of justice and compassion, not a uncertain; the pressures are enor- affects both their physical and men- God of vengeance and exclusivity. mous. tal health. My people need time As Palestinian Christians, we have to mourn, to heal their wounds, to long been forgotten, even unknown, And as we are part and parcel of pacify their children and to find their and certainly unacknowledged. We our society, not outside of it, it is a daily bread. have suffered, as have all our people daily challenge to remain faithful, from dispossession, displacement to witness to our faith in these, the Our oppression and the Israeli occu- and oppression. And we are then ISSUE 83, SUMMER 2021 3 blamed for the history, politics and brought me into relation with many Many Christians differ in their un- theology of others. religious traditions. Many think- derstanding of witness and mission. ers struggle with religious diversity. In many of the places I have visited, In spite of our different life experi- Others, as activists, are concerned the churches’ concerns about evange- ences, we are very much influenced with militarism, the degradation of lism relate to its growing influence in by each other’s contexts. Where the environment, racism and sexism. their context as well as mine, of sects Islam is demonized, we are asked to Many are working from a faith based and new religious movements. The love our neighbors and not to bear on peace and justice issues. Often stories are very similar from Russia to false witness against them. Western times, I have found that dialogue the Pacific, from the Middle East to missionary movements, past and within the Christian tradition and South Africa. The churches are dis- present, in spite of their good works among these various groups is not turbed by a massive influx of Chris- have sometimes been a source of em- easy. tian charismatic and fundamentalist barrassment and division, especially groups and by the aggressive meth- in Palestine. Some of these difficulties concern ods of recruitment they use. I am our understanding of witness, mis- disturbed by their theology where sion and . Let me begin by they generally advocate nationalist stating that I personally cannot take or religious exclusiveness and the the Bible literally. subordination of women. They reject many of the political and ethical The stories in the Bible reveal peo- values of modern democracy, basic ple’s perceptions of God but not the human rights, pluralism, freedom of full reality of God. The view that the speech, sharing of power and respon- Bible is to be understood in a literal- sibility. Their literal understanding of The International Christian Embassy ist way must be surrendered. There the Bible is frightening and violent in Jerusalem is another story. Politi- are many narratives that are prob- and, more often than not, justifies cally, it is pro-Israel in its expansion- lematic, containing texts of unsur- my oppression and dispossession as ist policy with regard to settlements passed violence, which are an affront mandated by God. This is serious, and is against any peace process that to moral sensitivities. Every effort even dangerous. will end occupation. I find their should be made to rescue the Bible theology violent and exclusive. It from serving as a blunt instrument Must we not re-focus our efforts is pro-Israel but anti-Jewish. Fortu- in the oppression of one people by towards articulating a religious vi- nately, there are many faithful wit- another. In Palestine, the Americas sion that can contribute to a global nesses in Israel/Palestine. The Chris- and South Africa the Bible has been outlook and a discourse of radical, tian Peacemaker Teams, the members used as a tool of oppression rather democratic human community and of the accompaniment programme of than liberation. well being for all? the World Council of Churches, the International Solidarity Movement If we want to know what God has joined by local Palestinians and Is- been up to in the world, the Spirit raelis, all bear witness to peace and bids us to keep our eyes and ears justice. We have many others who open to the witnesses of others. After join us in our non-violent struggle all, the Spirit is about movement, on many fronts and do support in and the presence of God. The Spirit any way possible. fills, inspires, teaches, reminds and comforts. The Spirit both nurtures Both my context in Palestine and my contemplation and empowers action. So, too, are we not challenged to ar- travels throughout the world have ticulate and then realize a liberating 4 ISSUE 83, SUMMER 2021 spiritual vision of justice? Biblical studies must be re-thought in such a way that they can contribute to the articulation of spiritual understand- ings that envision human dignity, justice, inclusivity and diversity in new ways.

On many occasions the witness of action has cast doubt on the witness of the Word. To witness to Christ is to follow Jesus’ way and mission as expressed in Luke 4:18-19: ARMENIAN COMMUNITY The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me OF JERUSALEM: to proclaim release to the captives, and recovery of sight to the blind, to SURVIVING AGAINST ALL set at liberty those who are oppressed, to proclaim the acceptable year of the Lord. ODDS Dr. Bedross Der Matossian

The Armenian presence in Palestine In addition to clergy within the dates back to the fourth century Patriarchate, a small Armenian lay CE, when Armenian pilgrims began community had existed for centuries arriving in Jerusalem after the uncov- around the Cathedral of Sts.James ering of the holy places of Christi- in what came to be known as the anity. As of the seventh century, the Armenian Quarter, which occupies Armenian Orthodox Church had about one-sixth of Jerusalem’s Old its own in Jerusalem. The City. Some of the lay population Armenian Patriarchate of Jerusalem descended from Armenian pilgrims in its present form came into being who came to the Holy City centuries in the first decade of the fourteenth earlier. In addition to the Armenian century, when the Brotherhood of Gregorian Church and the lay com- Sts. James was established in the munity, a small Armenian Catholic Holy City. The Armenian Church community also existed in Jerusalem occupies an important position with as of the mid-nineteenth century. its joint guardianship – shared with The Catholic community was con- Jean Zaru, Palestinian Quaker, was the far larger and more powerful centrated in the Muslim Quarter of a founding member of Sabeel Pales- Greek Orthodox and Latin (Roman the Old City, its Patriarchal Vicariate tinian Liberation Theology Center in Catholic) churches – of Christianity’s being located on street. Jerusalem, and was instrumental in the holiest sites of the Church of the establishment of the Friends Interna- Holy Sepulcher and the Church of Prior to World War I, Jerusalem’s Ar- tional Center in . the Nativity, among others. menians saw themselves as part and parcel of Ottoman Palestinian fab- ISSUE 83, SUMMER 2021 5 ric. Their first language was Arabic, were henceforth elsewhere. They Under the British Mandate, the Ar- though they also spoke Armenian suddenly found themselves vastly menian community of Jerusalem and frequently European languages outnumbered by refugees who knew witnessed the flourishing of its civil as well. The end of the Ottoman no Arabic, spoke only Turkish and society organizations and institu- Empire and the arrival of British Armenian, and had different ways tions. Education was a high priority rule in 1917 profoundly altered the and traditions. for the leadership. In addition to the nature of the Armenian communi- Holy Translators school, Armenian ty in Palestine. The sudden influx In 1921, Archbishop Yeghishe Turi- students in Jerusalem, whose family from 1915 onward of thousands an (1921–1929) was elected patri- could afford the tuition and fees, of Armenian refugees fleeing the arch and immediately faced the mon- also attended non-Armenian schools Armenian Genocide (1915–1923) umental task of providing shelter for such as Bishop Gobat and St. George transformed its demographic com- the refugees still pouring into the (British), St. Joseph and the Frères position. The Armenian population country. Working with the Armenian (French), and Schmidt (German). of Palestine on the eve of World General Benevolent Union (AGBU) War I numbered between two and and the Near East Relief Organiza- The Mandate period was especially three thousand persons. The major- tion (NERO), the Patriarchate of notable for its immense proliferation ity lived in Jerusalem, with smaller Sts. James took in more than eight of Armenian sports and cultural so- communities in Haifa, Jaffa, Ramla, hundred male and female orphans cieties in Jerusalem, especially in the and Bethlehem. By 1925, there were from Dayr al-Zawr and elsewhere in 1930s. One of the oldest organiza- about 15,000 Armenians in Palestine , setting up mixed orphanages tions was the Jerusalem Armenian concentrated mainly in Jerusalem in Sts. James Cathedral (Araradian Benevolent Union (JABU) founded with smaller numbers in Haifa and Orphanage), the Holy Cross Greek in 1925. There were also political Jaffa. In 1947, some 1500 refugees Convent, and . clubs, and it was not uncommon repatriated to Soviet , in- even for clubs devoted to sports or augurating the decline of Palestine’s Pursuing his goal of raising the ed- other activities to have memberships Armenian population that gathered ucational and cultural level of the that were either Dashnak or Ramga- momentum with the Arab-Israeli war community, Patriarch Turian en- var. A multiplicity of Armenian of 1948. Inevitably, the almost-over- acted a series of reforms aimed at sporting clubs – of which the most night demographic transformation improving conditions within the prominent was the Homenetmen of the community in the early 1920s Brotherhood. In 1929, he initiated Club (The Armenian Physical Edu- caused strains. the building of the Gulbenkian Li- cation Society established in 1932) brary, which today is considered the – distinguished itself in soccer and With the refugees soon constituting largest Armenian library in the dias- boxing and the Hoyetchmen Club the majority, the primary political in- pora, and the Holy Translators (Sr- (The Armenian Young Men’s Society volvement of the community became pots Tarkmantchatz) school. He also established in 1929) distinguished intra-Armenian diasporic affairs, revived the Sts. James Press, which itself in basketball. They competed which mirrored the tensions and resumed publishing quality works not only against each other but also the struggles existing among other by the patriarch and other clerics. against Arab, British, and Jewish diasporic Armenian communities es- Similarly, the Patriarch relaunched teams and all-Armenian matches pecially between the two traditional Sion (Zion), the official organ of the were covered by the local press, most political parties: the Dashnaks and Armenian Patriarchate established in notably the Palestine Post. All of the the Ramgavars. The indigenous Ar- 1866, a monthly publication devoted above-mentioned clubs exist today menians of Jerusalem never became mainly to religious matters. In 1926, and are very vibrant. Armenian cul- involved in these issues and their he built the new theological faculty tural societies were also very visible, sympathies were solidly with the and modernized the curriculum. with active lecture programs and Palestinians; their preoccupations cultural events. Concerts and music 6 ISSUE 83, SUMMER 2021 recitals, sometimes held in the audi- three thousand displaced refugees ar- community of Jerusalem continued torium of the YMCA to accommo- rived in the Sts. James Convent and to live in East Jerusalem against all date large audiences (Armenian and the Armenian Quarter of Jerusalem. odds. non-Armenian), were also covered Their property was confiscated by in the local press. the Israeli government and was put After the Six-Day War of 1967, more under the control of the Custodian Armenians from Jerusalem emigrated Gradually, the material condition of Abandoned Properties. Eventually, to different parts of the world. The of the Armenian community of Je- most of them immigrated to Syria, Old City of Jerusalem came under rusalem began to be developed. By Lebanon, Armenia, and the West the Israeli control and the Patriarch- the 1930s, Armenian community as through Jordan. Despite this, a small ate now resumed its full control of a whole enjoyed relative prosperity. number of Armenians stayed in Jaffa, its properties on the Israeli side. The The number of Armenian businesses Haifa, and west Jerusalem. war also led to the cutting of ties and shops began expanding. Ex- between the Armenian community cept for the shops along Armenian The Armenian Patriarchate after the of Jerusalem and its counterparts Street within the Patriarchate, most 1948 war faced another challenge, in Lebanon, Syria, Egypt, and Jor- of the Armenian businesses were in namely the election of a new patri- dan, causing serious damage to the the Christian Quarter, concentrated arch. After a bitter intra-ecclesiastic shrinking community. Most of the especially along Harat al-Nasara, as conflict which lasted for more than a Armenians in the occupied territories well as outside the city walls, notably decade, Archbishop Yeghishe Derde- retained their Jordanian citizenship in the Jaffa Gate and Mamilla areas. rian was elected as the Patriarch of and the Armenians of East Jerusalem Armenians of Jerusalem were par- Jerusalem to become the 95th Ar- received the legal status of Israeli per- ticularly prominent as goldsmiths, menian Patriarch of Jerusalem. He manent resident. Despite the decline silversmiths, shoemakers, tailors, and served for thirty years until his death of the community members, the tinsmiths; they also worked in pho- in February 1990. remaining Armenians continued to tography and ceramics. pursue their businesses in the Old The first important task Dederian City of Jerusalem. After the 1948 war, around 750,000 performed during the third year of Palestinians fled or were expelled his tenure was presiding over the The deteriorating political situation from their ancestral homeland. The restoration of the church of the Holy within the occupied territories led to War left a deep impact on the Pales- Sepulchre in 1963. Under the ten- the first Intifada. The grim economic tinians who found shelter in dilapi- ure of Patriarch Derderian, major and political situation in the West dated refugee camps in the surround- strides were achieved. In 1975, the Bank, Gaza Strip, and Jerusalem had ing Arab countries. During the war, Alex and Mary Manoogian Theo- dramatic impact on the Armenian Armenians from all over Palestine logical Seminary was inaugurated shopkeepers. Eventually, many of converged on the Armenian Quar- with the aim of making Jerusalem them emigrated to the U.S., Canada, ter of Jerusalem’s Old City for safe the center of providing priests to the and Australia. This was not only con- haven. As a result of the war, major Armenian diaspora communities. fined to the Armenians of Jerusalem dislocations followed: The Armenian That year, the Edward and Helen as it impacted the entire Christian communities of Jaffa and Haifa and Mardigian Museum was also estab- community as well. other areas that became Israel were lished in a 200-year-old building that reduced to ‘a tiny fraction of their once housed the Armenian Theolog- After the death of Derderian in previous population’. ical Seminary. The museum went February 1990, Archbishop Tor- through a major overhaul and soon kom Manoogian, the Primate of By the end of the 1948 war, some will be open to the public. Despite the Eastern Diocese of America, Armenians in Palestine became ref- losing a large portion of its original returned to Jerusalem from New ugees for the second time. Around population after 1948, the Armenian York and was elected on 22 March ISSUE 83, SUMMER 2021 7

1990 as the 96th Patriarch by secur- The church was built in the Muslim Catholic community, like their ing wide-ranging support. Patriarch Quarter where the Third and the Orthodox counterpart, established Manoogian’s task was to reform the Four Stations on Via Dolorosa are themselves as jewelers, craftsmen, internal situation of the patriarchate. now located. The of the pharmacists, teachers and owners of He revamped the Theological sem- Vicariate ended in 1885, whereas the businesses. In the 1930s and 1940s, inary by bringing new faculty from church was completed in 1905. Like their situation began to improve. Armenia with the objective of pre- its Gregorian patriarchal counterpart, However, their numbers began to paring new and qualified cadre in the the Armenian Catholic Vicariate had decline as a result of the 1948 war. service of the Armenian Church. He remained vacant during the turmoil Under the Jordanian rule, their sit- also improved the living conditions of World War I. It was filled only in uation was somewhat stable. of the members of the Brotherhood. 1921, when Rt. Rev. Hovsep Moum- However, like his predecessor he djian, formerly dean of the Levonian The relationship between the Arme- failed to deal with one of the most School in Rome, arrived in Jerusa- nian Orthodox and Armenian Cath- important factors for the decline lem. As head of the community from olic churches and communities were of the Armenian community: the 1921 to 1930, he oversaw the reset- cordial. This was due to the com- housing crisis. Housing has been tlement of the Armenian Catholic mon national and cultural heritage, and is one of the biggest problems refugees and the renovation of the especially given that both groups facing the Armenian community of Armenian . A com- included a large population who Jerusalem. On 12 October 2012, munity center was created to meet survived the Armenian Genocide. Patriarch Manoogian passed away. the spiritual, material, and cultural During the tenure of Rt. Rev. Hov- Archbishop Nourhan Manougian needs of the refugees due to the fact annes Gamsaragan (1961–1978) the was elected as the 97th Patriarch of that Armenian Patriarchate was not conditions of the Armenian Catholic Jerusalem. able to accommodate all the refugees. community generally improved. In the 1980s and 1990s the commu- Armenian Catholic Community of The successor of Moumdjian, Rt. nity began to decline as the Vicar- Jerusalem Rev. Hagop Giragossian (1930- iate suffered from internal schisms, 1948) played a dominant role in mismanagement of finances, and rebuilding the national infrastructure maladministration by lay community of the Armenian Catholic communi- members. This trend had started in ty. Known as the reformer, Giragos- the aftermath of the 1967 war, when sian undertook the modernization many Armenian Catholic families of buildings and the installation of immigrated. The arrival in 2002 of electricity and running water with- Most Rev. Kevork Kahazoumian in the convent. He also opened a raised some optimism, which were school run by the Armenian sis- dashed with his sudden departure to ters’ congregation of the Immac- Istanbul in 2006. Today, less than 50 The founding of the Armenian Cath- ulate Conception. The newspaper Armenian Catholic families remain. olic Church in Jerusalem took place Yerusaghem (Jerusalem) began to be Once a vibrant community, it is in the second half of the nineteenth published. Giragossian also created today struggling to keep its church century when Jerusalem began gain- sports and cultural associations and and identity alive. ing more religious, political, and scout groups, the most important of economic importance internation- which was the Arax Club, established Conclusion ally. In 1856, Patriarch Asdvadza- in 1935. dourian sent Rt. Rev. Serope Tavitian The history of the Armenians of to Jerusalem on a mission to find Despite being much smaller in num- Jerusalem is that of perseverance a suitable property for a church. ber, the members of the Armenian and uncertainty in the face of many 8 ISSUE 83, SUMMER 2021 crises spanning their existence in the Holy City from the fourth century until today. For the most part, the modern community was shaped by the influx of the survivors of the Armenian Genocide. One of the major factors that led to the decline of the community was the Arab-Is- raeli conflict. Today, the shrinking Armenian community counts around one thousand, and is on the verge of THE ROLE THAT demise, leaving many of its members hoping for some drastic reforms that might prevent its collapse. JERUSALEM PLAYS IN ARMENIAN ISSUES Dr Gaby Kevorkian

On September 27, 2020, the Repub- atitude Archbishop Nourhan Ma- lic of Azerbaijan, with Turkish, Israe- nougian, the Armenian Patriarch of li, Pakistani military support, merce- Jerusalem, sent a letter to Mr. Reuven naries from Syria and Libya, as well Rivlin, the president of the State as mujahideen from Afghanistan, of Israel. By this letter, Archbishop , Turkey, and ISIS members Manougian appealed to Mr Rivlin from all over the world, launched a to interfere with his government to brutal and surprising attack on the stop supplying weapons to Azerbai- Armenian people of the Republic of jan, saying: “You are a person with Artsakh / Nagorno-Karabakh, in the a peace-loving character, and some- South Caucasus. one who knows well the sufferings of your people through Holocaust The 2020 Nagorno-Karabakh cease- and pogroms, therefore, we rely on fire/armistice agreement ended the your conscience and judgment to 2020 Nagorno-Karabakh war. It was do your best to stop Israel support- signed on 9 November by the pres- ing an aggressor enemy, Azerbaijan, Born and raised in the Old City of ident of Azerbaijan Ilham Aliyev, to harm the peaceful population of Jerusalem, Bedross Der Matossian is the Prime Minister of Armenia Ni- Nagorno-Karabakh and Armenia.” an Associate Professor of History at the kol Pashinyan, and the President of University of Nebraska, Lincoln. He Russia Vladimir Putin. It ended all On November 20, 2020, Archbishop is the author and co-editor of multiple hostilities in the Nagorno-Karabakh Manougian sent a letter to Mr Vlad- volumes including the award-winning region from 00:00, 10 November, imir Putin, the President of Russian book Shattered Dreams of Revolution: 2020, Moscow time. The president of Federation. By this letter, Archbishop From Liberty to Violence in the Late the self-declared Republic of Artsakh, Manougian appealed to Mr. Putin Ottoman Empire (Stanford, Calif.: Arayik Harutyunyan, also agreed to to protect the Christian Armenians Stanford University Press, 2014). He end hostilities. in Artsakh, saying: “Mr President, is the President of the Society for Ar- the new signed ceasefire declaration menian Studies (SAS). On September 30, 2020, His Be- would open a new reality for Arme- ISSUE 83, SUMMER 2021 9 nians in Artsakh and the Armenian City of Jerusalem. It is the house of tablished in the 7th century, while people in general. Regretably, after Annas who was involved in the trial the Armenian Monastery was last the Armenians surrender some re- of Jesus. Inside the convent is an ol- expanded in the 12th century. gions, the declaration leaves unpro- ive tree, to which Christ was bound tected, and to the mercy of Azerbai- during his trial under Annas. There The Armenian Quarter developed janis, all historical Armenian Holy is also a chapel associated with the gradually around St. James’ Mon- shrines, monasteries, cemeteries, etc., of Christ and a prison astery and took its modern shape that were erected centuries ago; they where Jesus was held before the judg- in the 19th Century. Before World would be desecrated or destroyed. ment under Annas. The fruits of the War I, the number of Armenians in sacred olive tree are miraculous. The Jerusalem was around 2,500 people. Today there is evidence that such Convent of “Al-Zatouneh” stands During the British Mandate of Pal- vandalism has already begun by the on the threshing floor of “Araun- estine, thousands of 1915 Genocide Azerbaijanis. We believe that the ah the Jebusite,” where David saw survivors found refuge in St. James’ protection of those holy shrines God standing between heaven and Monastery from 1918 and onwards. should be mandatory. Therefore, we earth, with a naked sword in his hand In 1925 around 15,000 [some sourc- appeal to you to consider this im- stretched out against Jerusalem. The es put the figure at 25,000] Arme- portant issue in the next negotiations foundation of the convent was laid nians have lived all over Palestine, to include them within the border by Queen Helen in the 4th Century mainly in the Armenian Quarter of of Artsakh in the final agreement.” AD. Jerusalem. In 1947 around 1,500 What is the historical and religious Armenian Genocide survivors re- importance of the Armenian Church The Armenian presence in Jerusalem patriated to the Soviet Republic of and the Armenian Jerusalemite com- dates back to the 4th Century AD Armenia (East Armenia). In 1967 munity in the Christian world in [some sources assert Armenians first East Jerusalem and the West Bank general and in the Armenian world? came to the region around 90BCE]. were occupied by the Israeli forces Under King Tiridates III, Armenia (which was under Jordanian rule). The Cathedral of James, or became the first country to adopt This occupation resulted in a sharp Jacobs Armenian Cathedral, Christianity as the state religion of drop in the Armenian population in is a 12th-century Armenian church Armenia, thus making the Armenian general. in the Armenian Quarter of Jerusa- Kingdom the first state to embrace lem, near the quarter’s entry, Zion Christianity officially. Following that, After the collapse of the former So- Gate. The cathedral is dedicated to many Armenian monks came to the viet Union and the independence of two Christian saints: James, son of cradle of Christianity—Jerusalem, Armenia (1991), more than 3,950 Zebedee (James the Greater) (one which is considered the essence of mixed marriage Armenians immigrat- of the Twelve Apostles of Jesus) and their faith. The construction of St. ed to the state of Israel. The majority James the brother of Jesus (James James’ Armenian Monastery began of them (3,500) settled inside Israel, the Just). It is the principal church in the same century. An Armenian and only 150 of them are living now of the Armenian Patriarchate of Je- scriptorium was established in the in Jerusalem, while the rest are scat- rusalem, also known as the Arme- 5th century. A secular Armenian tered all over Israel. Nowadays, the nian Patriarchate of Sts. James. It community was established in the number of Armenians who live in the is located near the Church of the 6th century over an area neighbor- Old City of Jerusalem is exceeding Holy Archangels. The local/native ing Mount Zion, inside the Old one thousand. From what was men- “Kaghakatsi” Armenian Community City walls. This Armenian commu- tioned previously, the Armenians in call this church “Der Al- Zatouneh,” nity (nowadays called the citizens Jerusalem and the Holy Land can be which means the Convent of the “Kaghakatsiner”), was mainly com- classified into three categories: (1) Olive Tree. This convent is located posed of merchants and artisans. Local/native Armenians, who are in the Armenian Quarter of the Old The Armenian patriarchate was es- the Armenians living in the Holy 10 ISSUE 83, SUMMER 2021

Land before the Armenian Genocide (before 1915). (2) The Armenian immigrants, who are the Armenians who came to the Holy Land after the Armenian Genocide (after 1915). (3) Armenians with mixed marriages (between Armenians and Jews), who are the Armenians who came to the Holy Land after the collapse of the former Soviet Union (1991).

Israel and the recognition of the Armenian Genocide. It is very sad and painful for me to say that the Jewish state has refused to recognize the Armenian Genocide. Despite Israel’s history and the col- MOMENTS LIKE lective trauma of the Holocaust, Israel has not recognized the Arme- AUGUST 4 nian Genocide, nor does Israel place Nayiri Baboudjian Bouchakjian emphasis on educating about the Armenian Genocide. The Knesset Beirut is a city of contradictions—all know they are coming from Mar has repeatedly failed to acknowledge types of contradictions: warzones Mikhael or Jemmayze. Both are very the Armenian Genocide for various and peace; rebels and party support- popular areas with thriving nightlife reasons, which indicates its moral ers; dirty alleys and cleaner neigh- and pubs/restaurants. My husband and principled failure. The Jewish borhoods; old, dilapidated buildings reads the news and chats with Ara, state concluded its inappropriate next to luxurious ones; painful losses my dad’s cousin, who lives across behavior by providing military and and then… painful rebirths. the street. I feel the impact of the moral support to Azerbaijan in its Beirut August heat even that early sudden religious and political attack Morning of August 4: in the morning; August sticks to against the descendants of the Arme- your skin early morning. There is nian Genocide! I wake up early on August 4th, 2020. something majestic about Beirut My students have an exam and I in the early hours: part of it is the In Jerusalem and Bethlehem we pray need to prepare for that. I need to buzz of waking up, neighbors greet- for the Peace of the world in Gen- be in the mindset of a final exam, ing each other despite their masks, eral, and the peace of Jerusalem and even if my students are the ones shops opening, shopkeepers burning Artsakh in particular, hoping that writing the exam. As Beirut wakes bakhour (incense) and hope coming Israel will recognize the Armenian up slowly, my husband and I sip back to the city. I take a minute to Genocide one day! black Lebanese coffee on our balcony admire the plants that my father overlooking the famous Mar Mikhael cared for and nurtured for years; the Dr Gaby Kevorkian is a general prac- or Vendome stairs and Rmeil area cactus on the far right has grown so titioner who works at the Palestine in Ashrafieh. Many times we hear voraciously that it is almost touch- Red Crescent Society. He is an active “happy people” climb up the Ven- ing our neighbor’s balcony on the member of the Armenian community dome stairs (named after a Cinema third floor. Facing our balcony is and the online platform “Armenians that used to be located at the bottom the newly erected tower in place of from Jerusalem” of the stairs) late at night and we Cinema Vendome building which ISSUE 83, SUMMER 2021 11 has blocked our view of the sea. This been teaching for the past 18 years. semi-isolation, reading Wilde, Miller, building strikes me as artificial and It is not only my workplace, but Williams and Beckett. Students have steals our view of the blue, fairy-tale also a place that I identify with. Our found Beckett’s Waiting for Godot like glow of the Mediterranean. campus is just one building which disturbingly true and up to date in Corona cases are well under control urges all students, faculty members this Pandemic. Needless to say, there and we feel somewhat relieved about and staff to co-exist and get used to are no students on Campus. We will that. Ara lives right next to the Ar- each other’s presence. No secret lin- monitor students on screens as they menian Evangelical Central High gers on for too long in our campus. write their exams. Through a system School and Church. Our buildings On larger campuses, secrets some- that our University has initiated, we face each other, and how convenient how disappear or are kept hidden will also be able to monitor their that has been through the toughest in longer corridors. We, however, screens. Teaching has been lonely lockdown periods. We call Ara at know the students who are dating since the start of the Pandemic and times from the balcony, just to see each other; when we stop seeing the resulting lockdowns. I wake up another human being. He opens them together, we wonder why, and every day, try to look as decent as their bedroom window and sticks wish them well. We know the ones possible, wear a respectable top and his head out: then my husband and not showing up to classes, and even colorful scarf, brush my hair (just Ara have a conversation about poli- the ones struggling with family is- in case the camera is on), and talk tics and the virus. Not very different sues. We call them up and ask about to a screen all day long. My dogs in many ways. “I bet these stupid them. Invisibility is not an option: must think I am troubled. At around people are happy because of the vi- neither for teachers, nor for students. 11:30 am, we are done supervising. rus” yells Ara from his window. He As I climb the few stairs leading I think about locking myself up in has a point: since the start of the to the University of Balamand, I my office and correcting from cam- Pandemic, and since March 2nd notice that construction works are pus. I sometimes do that. Something –the first day of the lockdown for well underway in the Saint George tells me to go back home and to most universities – people have been Hospital Medical Center (or better wear the more comfortable shoes. I demonstrating less. The revolution known as Moustashfa el Roum). obsess about not wearing my black is tired. Moustashfa el Roum and Balamand Sketchers. It’s this annoying voice are on opposing sides of the street. in my head that keeps on telling me During our balcony conversations, At the front desk of the university, I to get into more comfortable shoes. which are mostly loud, we simply greet the ladies and I know everyone forget that some other people also expects me to struggle to find my Home by noon: understand Armenian. keys and ask for the spare one. The secretaries already know that I am a When I get home, all sticky and Heading to work: monster when it comes to keys. I lose sweaty, I wash up. There is a whole them. I lose spare ones. I even lose new routine that we follow now: That day as I walk to work, I com- the spares of the spare ones. They wash up, remove clothes, place them plain to myself mostly about the hide the keys from me. They know in the washing machine. Wash up weather. It feels sticky and I don’t I will lose them again. I promise not again. Now wearing my comfy slip- want to be late. Nor sweaty. I also to lose them; but I still do. They are pers, I prepare my working space. realize that I wore my brown flat as sweet about it as possible. Suhaila, It is Tuesday. I have to hand in my pumps instead of my tennis shoes. my friend and long-time mentor, grades by Thursday. The mask makes it hard for me to and I will supervise together from breathe. Our home in Ashrafieh, the Computer Lab. My English 244 To get away from the heat, I put the Beirut, is five minutes away from (Modern Drama) students will write AC on in the salon and enjoy being the University of Balamand (UOB), an essay about isolation and hope. indoors. I close all the windows and Ashrafieh Campus, where I have We have spent our June and July in doors to get maximum effect of the 12 ISSUE 83, SUMMER 2021

AC. August sticks to your skin early I was growing up, my Syrian-ness lated by Armenians. He tells me that لوف morning and leaves you breathless was not public knowledge. Nobody he will make my favorite foul by noon time. As I start to read needed to know. I hid my Syrian dish today; he will pamper me be- student papers, and delve into the identity from my closest friends. cause I am stressed out from correc- world of Wilde and Beckett, my When some of my friends found tions. Foul is a typical Lebanese dish mind wanders. It’s my birthday in out I was bullied about it; bullied that people usually have for breakfast a week. I am getting comfortable in gently, harshly, jokingly, privately. or brunch. The fava beans are cooked my 40s. I lost my father in January, Being Syrian meant different things until tender and then lemon, olive after a long journey with Alzhei- to different people, ranging from oil, cumin, garlic, and just a sprinkle mer’s, but I have not yet had the being an outsider to being a trai- of parsley do the magic. On busy luxury of grief. The last time I saw tor, and one not worthy of living in days, we love eating foul for dinner. friends and cousins was on my dad’s Lebanon. Therefore, I hid my paper Raffi comes home at around 5:15pm. fortieth. It has been one lockdown identity even more carefully. Only He parades through the salon and after the other, and Beirut has been shared it when necessary for work makes fun of how I love closing on the brink of an economic and or paperwork. I did not mind being all windows. He turns off the AC political explosion. My husband and Syrian in private, except that deep and opens all windows and doors. I I have been discussing moving to down inside I was also guilty of not usually keep them closed. But I say Armenia. He is somehow convinced feeling truly Syrian. I loved a city nothing. He is full of news of what is that a better life awaits us there: so that did not welcome me in its dust going on in the streets, in the shops, many of our friends and even family and pollution. I was in love with a in the businesses. Some other shops members have moved back to Arme- city that even despite its unbearable have closed in Dawra. “And you re- nia. Repatriation they call it. Repats August heat had something inextri- member Vartan’s Dad’s shop in Bourj heading back home. He convinces cably magnetic about it. And toxic. Hammoud, Arax Street? me on a daily basis. I am guilty of Beirut: you want to leave, but some- not feeling this urge: guilty of feeling thing holds you back. You cannot that Lebanon is my home. Guilty of leave. You leave and you carry Beirut feeling a powerful and unshakeable in your heart. You are heart-broken. connection to a country that does You live with “Garod” (yearning in not welcome me a lot of the time. Armenian) and want to come back. After all, I could only wish for a Leb- I explain to my husband that my anese passport. My Father is Syrian Armenian-ness even is more rooted Armenian and so, naturally, I am also in Lebanon than in Armenia. This is Syrian Armenian. Of course, I was not to negate what I feel for Arme- born in Beirut; of course, my mother nia. I miss Armenia: I miss reading is Lebanese; of course, I never lived road signs in Armenian, restaurant They also had to close. Imagine clos- in Syria except for some summers names in Armenian. I miss the art, ing after 40 years.” He speaks of up- spent in my grandfather’s village, the music, and the intellect. I know coming revolts and dollar-Lebanese Kessab. Living in Lebanon with a that one day I may feel comfortable inconsistencies. As I kiss him on Syrian nationality has been a struggle in its folds. August 4th, he looks into my eyes throughout. Growing up in Leba- and tells me that he fears a war, and non, I have witnessed how women Almost dinner: that we should leave Lebanon. “Dra- have minimal rights; how a messed ma again” I laugh. I sometimes ask up patriarchy has managed to play My husband calls me around 4:00 him about why he felt a war would the quota card to make sure women pm. He works in Dawra, an area happen on that day… he does not cannot pass on their nationality to which is close to Bourj Hammoud— know why he said that. Just like I their children. I remember when an area that used to be highly popu- don’t know why I chose to come ISSUE 83, SUMMER 2021 13 back home and correct from home. from the fifth and sixth floors would Central Bank in Hamra Street, my join us as we would sleep in the cor- father took his last breath as Tsoler I have been correcting from my dad’s ridor. We would spread blankets and and I held his hands. Baba took his book room: we call it the book room mattresses and somehow, with the last breath on January 18th, 2020, but in reality it is our dining room. company of neighbors and cousins, a few blocks away from the demon- My dad’s book collection takes up we survived the war. We were all strators at the American University most of the room, so it is actually the convinced that second floor corridors of Beirut Medical Center. Without best place for inspiration of any aca- are very safe. any warning or premonitions, Tsoler demic work. I am proud of my pace. was diagnosed with breast cancer By 5:30 pm, I have already corrected On August 4th, at 6:07 pm, my late in June. With Baba gone, it is 10 final exam papers. As Raffi cooks husband and I stand in the middle just us. I keep on telling myself I up the foul, the long corridor of our of our long corridor and look at each cannot die because I cannot leave home is filled with the enticing smell other in complete disbelief as we Tsoler alone in all of this. What will of fava beans. Two months ago, we feel the earth move under us. Our she do? How will she cope alone? picked up the courage to hang all the building dances: and I know this is I cannot leave her. I don’t know paintings we had in our corridor. We one evil dance. It moves left and then how Raffi and I walk from our long sometimes joke about our corridor right. The movement reverberates corridor to the sitting room. Maybe resembling a mini-gallery. I leave throughout my body as I hear paint- we don’t walk, maybe we are pushed my laptop on the desk in the book ings falling and people screaming. somehow. Just as I want to open the room, not able to resist the aroma of Not one person. Not two. I hear a door to check up on my neighbor, Foul, I join Raffi in the kitchen. I set city screaming. So this is what an I feel the impact of another, even the plates as Raffi mashes the garlic earthquake feels like? I hug Raffi; stronger earthquake that shakes my and adds cumin to the mesmerizing everything else is falling apart; I hug whole body and deafens my ears Fava Beans. “I want to eat them with him tightly and I am so scared that even more. But this noise feels like onion hokis (my dear/soul in Arme- he will also go. So this is how we will some dull vacuum-like power suck- nian),” I tell him as I peel an onion. die? So this is how it will all end? I ing out sofas and people to a zone of “You are the only person I know who feel items in our house flying: paint- death. It is not only the deafening eats tabboule with bread and foul ings, doors, windows, books, vases. I noise, it is not only the shattering with onion,” we both smile. Then, remember screaming: Screaming so glass, it is not only the smoke, it without any preambles or forwards, loudly just to hear myself. Screaming is not the screams and the cries of without any predictions or apologies, so that Raffi can hear me. Screaming the people, it is all of these with the we both look at each other in horror. so that Raffi won’t leave me. “Please uncertainty of not knowing when We squint as we hear an airplane fly Raffi, Please hokis, I don’t want us it will get worse. The second time above our building; I am sure this is to die.” I want another chance to around, there is an electricity cut. a mistake; it is flying very low. The reconstruct and continue our nar- The second time around, the impact noise is deafening. There is no time ratives. “Jesus Christ” I repeat to is much stronger, but I don’t hear it to think. Raffi grabs my hand and myself. Raffi holds my trembling as much. I feel my body has become almost drags me to the corridor. Liv- arms and tries to calm me down. He somewhat numb, my hands tingling ing through the Lebanese Civil War, is the optimist. “Raffi please, hokis, with a weird sensation of heat, but and also the Israeli invasion of 2006, we are dying. I don’t want to die. I am still standing. The second time we have both been programmed to Tsoler needs me.” Tsoler, my sister, around, I am sure we will not sur- run to corridors and safer shelters lives in New . She moved to the vive. The first one prepares me for when we sense danger. Especially States with her husband in 1998. We the second one. Just like the airplane danger from wandering airplanes. lost our father in January of 2020. flying near our window prepares us From 1977-1990, our corridor was Just as demonstrators blocked the for the first one. I close my eyes, our safe haven and shelter. Neighbors roads and burned tires in front of the and I cling onto Raffi in complete 14 ISSUE 83, SUMMER 2021 darkness. But somehow, I feel that and that they are all alive. I am still cony, my happy place no more. My Raffi is on the floor. Up until today, screaming for Susu and I want to dad’s cactus is uprooted and lies flat he does not remember falling. I don’t know what has happened. My mo- on the floor. Windowpanes have remember hitting myself anywhere. bile rings, and I realize that it’s in my disappeared. I see one of our doors Later on during that week, we both pocket. It’s my colleague from the near Ara’s building, and I cannot discover that we have bruises all over Koura (North of Lebanon) Cam- comprehend how it got there. My our body. Purple and blue: my arms pus. “Nayiri, are you OK?” When dad’s plants are not even identifiable; and legs are covered in patches of I hear her voice, I cry and scream their house has become their ceme- purple skin. Raffi’s hip is completely at the same time. “Please tell me tery, just like so many people living blue. When I finally manage to open what happened. I think there was in this part of town. They are trod- the door of our apartment, I notice a bomb. We have no internet. No den and demolished. Covered with that Raffi is still holding my hand, electricity.” I plead with her to tell glass. Beirut buildings are naked now but struggling to get himself out of me what is happening. “Hamdel- without their doors and windows. a painting. One of my Dad’s favor- lAh (Thank God in Arabic) you are Unprotected. There is so much glass ite paintings by Seta Manoukian is Okay; probably an explosion. Port of and all in the wrong places. There is around Raffi now. He is caught up Beirut. Just stay inside. Wear a mask so much dust and black soot from in the frame of Seta’s painting. The if you can. Please come stay with the smoke. Ara’s building has lost canvas, of course, is somewhere in us…” Raffi is up now and wants to one of its balcony walls. Raffi has the salon, or living room, under the find water. I don’t need to open the gone down in search of a lock. “It’s rubble, under the glass. He removes door anymore, as I realize the lock is August” he says, “We don’t need to the frame and then we look at each not there. I look around, and see our worry about rain for another month other, not knowing if there will be house transformed into a warzone. or two.” I notice the affected build- a third strike. This is the apocalypse, I tell myself, ing… I wonder how many people in expecting the third strike. Raffi tries that building died… I wonder how to walk to the salon, but there is glass many of the residents there took the everywhere. Our two dogs, Snowy impact for us. and Lolo, who usually bark at the smallest distraction and noise, shad- A week later, when I go back to what ow us without barking. Even they used to be our Campus, I realize that tiptoe to avoid injuring themselves. I don’t need to worry about keys and This is just a bad dream. This is not doors anymore. There are no locks real. I will pinch myself and I will and few doors for that matter. All wake up. I know I will wake up. I offices are open, and there is still “Stay inside,” he whispers. “Susu,” I will wake up in a world where Au- blood on the floor. It is the blood of tell him. Susu is our neighbor, who gust 4 moments do not exist. the Librarian who was badly injured. is more like a sister to us. There are Some students and colleagues were some other people at Susu’s house, Our friends living in Mrouj, a beau- also hurt. I notice that in my office as she has just lost her sister-in-law. tiful village 30 kilometers away from specifically the ceiling has fallen onto August 3rd was her funeral. Peo- Beirut, hear the planes and feel the my desk and glass is everywhere. The ple are here to pay their respects, explosions. Other friends in Cyprus drawers of our filing cabinet are in but it’s only close family because fear an earthquake as their windows my friend’s office. of Covid-19 restrictions. Her niece vibrate. sticks her head out and tells me that The foul that Raffi cooked on August they are alive. “What happened? The Aftermath: 4th stayed in the pot for several days. What happened?” Georges, who just It had an extra ingredient though: lost his wife, tells me to calm down The day after, I step out on our bal- glass. So much glass. I have never ISSUE 83, SUMMER 2021 15 seen so much glass. I have never cines. The political viruses that made For the first two or three cookies, I heard so much glass shatter. Shatter. August 4th possible and not only scream at Raffi: “Don’t be so loud!!” Kill. For days, I hear the glass in that, they left the victims and their “Sorry. There is no other way to get the background. I know that had families in an abyss of uncertainty, the maamoul out,” he boasts, proud Raffi not opened the windows that anger, and inconsolable grief. No of the product. By the 22nd one, I afternoon, the damage would have one has claimed responsibility for feel exhausted. Each time, as I await been much worse. August sticks to leaving almost 3000 tons of ammo- yet another explosion from the mold, your skin early morning, leaves you nium nitrate unattended at the Port I feel shaken and scared. I prepare breathless by noon time and almost of Beirut. Accountability is a foreign myself for the other one, yet I am kills you by 6:30 pm. If it does not, concept to most Lebanese politicians. equally scared. then you somehow move on, try to It is always someone else’s fault. As make sense of the nonsense, and deal the country drowns in its own stench with the guilt of being a survivor. of corruption, we still mourn the I will always remember August 4th ones who left us on August 4th. Stu- as a Tuesday. Of all the wars that I dents, friends, neighbors, Armenian,; have seen, August 4th destroyed the Lebanese, Syrians, Filipinos. Some most and in just a few moments. Of are still missing. Unknown. Nurses, all the explosions, assassinations, and pedestrians, employees, fire fighters. bombs that I have lived through, August 4th killed simply with glass. 2021: Beirut was destroyed, ravaged, looted and transformed in just a few mo- As we are getting ready for Easter, When it comes to making maamoul, ments. There is a life that we used to we decide to make maamoul (Leb- keep in mind that walnuts are a live before August 4th and another anese Easter or Eid cookies stuffed delicacy now. You can manage with life that we live now, after August with dates, almonds, or nuts). After dates though. Make sure you stock 4th. There is a Beirut that we knew kneading the dough, my husband up on flour. And semolina. of before August 4th, and one that finds the mold for the Easter cookies. we know of now. And then there is We use only one mold this year. It is us as we used to be before August the oval one. We make 22 maamoul 4th, and us as we are now. I am tired not only because butter is extremely of being resilient and then embracing expensive, not only because eggs one trauma as it prepares me for the have become so unaffordable, not other one. I just want a way out of only because we don’t know if we all these cobwebs of trauma. will find more semolina next week, but also because every time Raffi hits Since August 4th the Vendome stairs the hand carved wooden mold onto have been empty. Streets, in general, the kitchen table, so that the Easter are usually empty after 6:00 or 7:00. cookie comes out, I jump in fear. People have not been hanging out in pubs and restaurants as much. We don’t hear the happy ones climbing Vendome Stairs anymore. Ashra- fieh looks more like a ghost-town and we don’t know who to blame: Nayiri Baboudjian is a lecturer of the Covid-19 virus or the political English literature at the University of viruses that are so resistant to vac- Balamand in Beirut, Lebanon. 16 ISSUE 83, SUMMER 2021

ON THE ARMENIAN GENOCIDE AND DENIAL: INTERVIEW WITH PALESTINIAN DIRECTOR MOHAMMAD BAKRI

Elise Aghazarian

One film I like on the Armenian the Palestine I had grown up in con- aura throughout his career, leaving a Genocide is entitled “The Lark soling me for a past my grandparents print to be remembered in Palestin- Farm” (2007) by the Italian Taviani witnessed a hundred years ago. Bakri ian, Siraeli, and International movie brothers. The movie is an Armenian exhibits connection with collective productions. family saga during the deportations pain in his moving and complex role and genocide of 1.5 million Arme- and touches upon the dilemmas of In spring 2002, news spread that the nians by nationalist Turks in the first solidarity, denial, and compassion. besieged Jenin refugee camp inside half of the 20th century, based on a the West Bank, populated by Pales- novel by the Italian writer Antonia Mohammad Bakri grew up in the tinian refugees, was being invaded Arslan. Shades of life evolve in trau- Palestinian village of Al-Ba’nah by Israeli soldiers. A staunch believer ma, and characters are confronted (Bi’ina) (East of Acre). His village in humanitarian ideals and genuine with questions related to life, values, had surrendered to the Israeli mil- solidarity, Bakri found himself ven- and resilience. As a Jerusalemite Ar- itary army in 1948. In the early turing into the refugee camp and menian and descendent of Armenian 1970s, Mohammad enrolled to study directing a movie investigating the Genocide survivors, I felt deeply Arabic literature and acting in Tel matter. The film was subjected to a moved to see renowned Palestinian Aviv University and followed a career series of controversial trials in Israeli actor and director Mohamad Bakri in the field of cinema. Bakri pre- courts that have lasted around 18 among the international cast acting sented epic roles, a distintive voice, years to date. The trials have revolved in the film. I felt that someone from and a special acting and directing around banning or allowing the film ISSUE 83, SUMMER 2021 17 and triggered questions such as: Is stances. Turkey lies by denying it, but during the deportations. I had to it a crime to photograph soldiers in I believe the Armenian Genocide was constantly think of all those refugees conflict situations? Are soldiers con- systematically planned, programmed, displaced from their homes and my sidered responsible for orders they and perpetrated. It did not just hap- fellow Palestinians. The challenge felt receive from the higher command? Is pen out of the blue. like being in labour or witnessing a a whole community to be punished rebirth. You go through suffering, for acts perpetrated by certain mem- I played the role of Nazem. Nazem’s but at the end of the tunnel, you bers in the community? The media character is complicated and was not deliver a humane message. It was blunder around Bakri’s case also trig- easy to act. The character transforms one of the movies that I am proud gered never-ending discussions such during the film. You see him betray- to have taken part in and remember as: is it ethical to make analogies and ing in some moments, and you see it with a lot of affection.” compare one collective suffering to him caring in other moments. You another? Why do authorities use live that internal human battle and In the film, a lot of personalities are the shield of denial? And how can conflict and sometimes feel angry seeking to survive. How do you view we liberate ourselves from the pains from some of his behaviour and po- survival? How can someone deal with of injustice? sitions. You ask yourself: why would oppression? someone harm people who were kind In this edition of Cornerstone high- to him and stab them in the back? “Sometimes there are common de- lighting the Armenian Genocide, I As an actor, I wanted the audience nominators between those who are decided to interview Mohammad to feel the personality and connect to suffering or going through injustice. Bakri to learn more about his partic- that reality. I enjoyed the challenge A certain magic or aura. They need ipation in the film and his reflections and those complex nuances. to build up strength day after day, on these issues. connect to who they are and develop I remember a friend of mine sug- coping mechanisms to go on. Even Tell us more about your participation gested that I join him in screening in the animal kingdom, if we look in a film on the Armenian Genocide. the film at an Armenian Church in closely at different creatures in this New York. We went there anony- universe, we notice that God has gift- “It was a very memorable and special mously. Despite our agreement to ed them with characteristics that help experience for me. I enjoyed work- conceal our identities, I saw him in them remain alive. Historically we ing with the crew and the Taviani the spur of the moment standing and see how many oppressed minorities brothers. They often highlight issues announcing: “And the actor of the have special talents and skills and a related to oppression and freedom. role of Nazem, Mohammad Bakri, certain connection to existence val- They had adapted the script based on is here with us today”. That came ues. Maybe they build it over time a novel, “La Masseria Delle Allodole” unexpectedly. A lot of people hugged or when they feel they need to go on. by Antonia Arslan. When I read the me affectionately and were giving me novel, I was deeply moved. I love a warm welcome. I felt a strong bond Oppressors also have things in com- Armenians in general and have met and solidarity in that memorable mon. They use different means to some Armenians in different parts evening. The vibrations made me feel demonize the oppressed, label them of the world. I feel solidarity with we are all connected, and I felt that I as inhumane, and justify the abuse. them. Armenians remind me of us was among my brothers and sisters. They try to deny any responsibility Palestinians and have gone through for their actions, leaving the victims oppression like us. I do not intend The shooting of the movie was not carrying a heavy load. Sometimes to compare between one tragedy and easy physically and emotionally. We oppressed people feel that no matter the other. Each collective suffering had to be clothed in thick costumes how hard they are trying, the reality is unique in terms of how it was under the burning sun in Bulgar- is tough to bear and that they are planned and its historical circum- ia, and march like Armenians did constantly being blamed and unable 18 ISSUE 83, SUMMER 2021 to defend themselves. Feelings of each time and challenge representa- On the theme of the film I am glad frustration, vulnerability, and despair tions that justify abuse.” that one of the main heroes is a come to the fore in such a context, woman. Armenian women have sac- and one simultaneously resorts to rificed a lot during and after the Ar- hatred and contempt. This is a nat- We see in the film the character menian Genocide and have exhibited ural reaction, but I believe hatred is Nunig going through different chal- a lot of strength. I enjoyed observing not the answer. Hatred is a trap. It lenges as a deported woman. Could the role of Nunik. She was a hero for chains and torments us. Hatred is a you tell us more about that and wom- her people. I hope we can all learn reaction and not action. en challenging injustice? more from history and give women the rights they deserve.” Liberating yourself from pain does “The status of women is not some- not happen quickly. One cannot thing to be generalized. It depends wipe away relations of abuse with on their position: status, ideas, deci- When the film was first screened at one apology or open a new page sions, rights, actions, and the general the Cinematheque in West Jerusalem, easily. I have to say some events and context. There are women who are you were blamed by some critics for flashbacks will remain engraved deep oppressors and women who chal- making analogies between the Ar- inside your heart. Nelson Mandela lenge oppression or take part in lib- menian Genocide and Jenin. What spent many years of his life in prison. eration. Here in Palestine, the main is your opinion on that? He survived those years, but those protagonists of the first Palestinian years will not be wiped out from uprising were women and children. “Again, I believe that we cannot his memory. I once asked my late They resisted with their voices and compare one pain and another, or Palestiniain friend Taha Moham- with stones. one massacre with another. Each case mad Ali, deported from Safouria, a is unique in a way: the Jewish Holo- Palestinian town destroyed in 1948, If we look at history, Prophet Mo- caust, the Armenian Genocide, the about his reflections on returning hammad rejected femicide. We see Palestinian Nakba, or what Kurds or there one day. He said: ‘If I return in Islamic history a lot of women other nations have gone through in there, say after 40 years, what will I taking part in changing history. A Africa and other parts in the world. do?’ He explained that Safouria is lot of leaders, like Habib Burqeiba At the same time, there is no mo- not just monuments, stones but is in Tunisia, have worked on legal nopoly over suffering and pain. For more about the stories, people, birds, reforms. Yet unfortunately we see example, I, as a Palestinian, have no plants, childhood, adolescents and radical superficial groups like ISIS monopoly over my pain. We have all your engraved memories, and if using falsified and simplistic inter- to be in solidarity and compassion those things are seized away, you will pretations that do not reflect true with the pain and collective suffering feel very estranged and will continue religion or spirituality. They are de- of each other and be courageous to suffering. stroying nice things in our world and learn more about that. In a way, it persecuting women under different involves getting out of your comfort It is not so simple. We, humans, allegations. Egyptian feminist doctor zone and listening to what others carry our pains with us, and being Nawal Saadawi passed away recently. are going through and feeling the stripped of your homeland is not I believe she did not receive the rec- collective pain. I extend my loving something to be taken for granted. ognition she deserved, even though solidarity to all those who have been You cannot forget that easily. Lib- she had authored publications that oppressed throughout history.” eration requires time and patience, were translated into several languag- but most of all, it requires dealing es. I feel this is reflective of how with your accumulated emotions and women are not always valued for You mention the issue of denial. This moving from despair to affirmative their accomplishments. is a sensitive point for Armenians be- action. You have to keep getting up cause until now the Turkish govern- ISSUE 83, SUMMER 2021 19 ments have been denying the Arme- Here images play a strong role and of justice.” nian Genocide. The Erdogan regime deconstructing these symbolic rep- has even taken part in the invasion resentations is part of the liberation There have been many films by Pal- on Artsakh in 2020 together with process. For example, I remember estinians that were not censored. In Azerbaijan leading to new Arme- my role in the film “Hanna K.” (by your opinion why did this particular nian refugees and thousands of new Costa Gavras) in 1983. I played the film get so much attacked? Armenian . Unfortunately, role of a Palestinian and emphasized Israel denies the Armenian Genocide the issue of the right of return. It “There might be a couple of reasons. and even some Palestinians are being was one of my early acting careers First, Israelis are claiming that the brainwashed by Erodgan’s neo-Ot- and I fondly remember it. It was a army attacked the camp and civilians toman ideas on this matter. How do time when a lot of Israelis wanted to without perpetrating war crimes. you see the dilemma of denial? deny the existence of Palestinians. But what I saw was that the invasion At that time, you could not come destroyed a large part of the refugee “I would be very embarrassed if I out with your Palestinian identity camp. There were over 52 martyrs, heard a Palestinian deny the Arme- and even carrying a flag or writing including unarmed women and chil- nian Genocide. I believe it is not a the word Palestine on a wall were dren, and hundreds of wounded coincidence that Turkey is denying strongly censored. In that film I felt people. The Israelis also lost 23 Israeli the Armenian Genocide and even the in the small details of my role that soldiers who were ordered to take United States and Israel are denying I was confronting the dilemma of part in the invasion. They did not it. It is part of the way these political denial and emphasizing my symbolic want it watched by the Israeli and systems are functioning. This is also existence. international public. about the issue of the monopoly of suffering and political interests. I have confronted such questions They claimed that Jenin was a terror- also in my film “Jenin Jenin”. I was ism hub that targeted Israelis. They I believe there is a common denomi- trying to investigate what had hap- sought retribution and were pun- nator between abusers and oppressive pened during the invasion of the ishing all the West Bank, especially figures and regimes. Again, relations Jenin refugee camp in spring 2002. Jenin, for that. of oppression involve justifying abu- This led me to an 18-year struggle sive relations under different allega- so far. First the Israeli authorities Another reason was my participation tions, dehumanizing the other side, prohibited it in 2002. Censoring in the film. I was a figure who was brainwashing people, and rewriting the film made it gain more public considered an icon who believes in history. Oppression involves build- attention, so I do not find that policy peace and fair reconciliation. They ing a certain façade and escaping wise from their side. Following my were shocked that I covered this mat- from reality and responsibility. In appeal, they allowed it in 2004. In ter. They sought to distort my image such relationships there is no bal- 2006 some soldiers who show up and demonize me. They blamed me ance of power. It is not a reciprocal in the film pressed charge, blaming of lying and being funded by Pales- relationship. It involves an abuser me of defaming them, and requested tinian sources. The film has put me and an abused. On one side there is compensation. They lost the case under fire, and I have gone through violence, prejudice, hypocrisy, justi- after a couple of years. Two years character assassination by some jour- fication of abuse, and on the other ago, one Israeli officer sued me again nalists. This has been a struggle for there are general feelings of shame, and asked me to pay a high amount, 18 years so far and has not been easy. guilt, grief, repression, and anguish. in addition to the legal costs. They Yet I follow the Palestinian motto, The same applies to Israelis. Israel is asked to censor the film and remove “I stand up like a mountain in front still denying a lot of its atrocities and all copies of the film everywhere. I of the wind.” I insist on holding on emphasizes only the pain that Israelis made an appeal. Now we are await- to my values and challenging the have gone through. ing the ruling of the supreme court policy of collective punishment and 20 ISSUE 83, SUMMER 2021 connecting to the oppressed every- where.”

Any other reflections and message for the upcoming generations?

“I feel films and cultural productions are lately not receiving the attention they deserve in Palestinian media. I worked on many productions that I would have wished people discussed more than the issue of “Jenin Jenin”. I believe in freedom of speech, and it is important that we encourage each other and see where we are coming from, express our intentions and pro- vide true solidarity with each other. WE ARE STILL HERE This requires being courageous to get Nora Arsenian Carmi out of the comfort zone, share, listen to, and understand. This is a semi-personal account of one 21st century still do not know (or Armenian family in Palestine who do not want to admit) the ongoing I would tell the upcoming gener- lived and served its Armenian Pales- tragedy of the Palestinian Catastro- ations: never cease to express your tinian people wholeheartedly. phe, the Nakba, or about the first opinion, even if it not heard or dif- genocide of the 20th century perpe- ferent from the crowd. Love one For human beings who believe in trated against the Armenians. While another, seek to live the best of your equality and dignity for all people, planning the Holocaust, Hitler had life, remember who you are, keep it cannot be difficult to understand commented: “Who, after all, speaks the struggle, and never be afraid to the link between being Palestinian today of the annihilation of the Arme- be yourself and deal with your inner and Armenian, especially if one is nians?” And though the atrocities fears and struggles. Hold on to your indigenous to Palestine, the cradle of the Turkish Empire did not spare values. The pain you might be going of monotheistic faiths, where God Assyrians, Greeks and others, the through might not go away quickly and humanity have met. This state- testimonies that Turkey officially in- but in the long you have made some ment may sound complicated to the sists on denying until today are proof change.” listener, but it is my experience and of the evil-minded rulers. At that heritage as a Palestinian Armenian, time, the American Ambassador in which has not been smooth sailing. Istanbul, Henry Morganthau, a Jew, described the horrible events of the One important strong point that period with the following words: “I both these intertwined groups share am confident that the whole history of is the pain and suffering they face human race contains no such horrible even today. One can find injustice episode as this. The great massacres and among many nations, where the persecutions of the past seem almost methods of systematic oppression insignificant when compared with the may differ; they are essentially arti- sufferings of the Armenian race in ficial and oppose moral values and laws. Very few are those who in the ISSUE 83, SUMMER 2021 21

1915.” 1 (except for Mr. Trump and some skills as goldsmiths, photographers, small countries). My name Nora watchmakers, potters, shoemakers, The plot to eradicate the just Pales- (Noura in Arabic) and the maiden printers, and as pharmacists and doc- tinian cause was concocted to assert family name Arsenian (that ends tors all around the country. Yet, the the myth about a “land without peo- with IAN) refer to my roots. Only strategic location of the Armenian ple for a people without land” and the eight members of The Arsenian fam- Convent in Jerusalem has made it claim of divine rights given only to ily miraculously survived the death vulnerable to repeated attempts of Israel/Jews who can remain above march and genocide perpetrated by control and threats. law and should not be accountable to the Ottoman Turks and intentionally international laws or be sanctioned found refuge in Palestine in 1916. My Armenian heritage instilled in into acting as equal creations of God. Once safe, my grandfather, Hagop me faith and the language. Still, Might is right, goes the saying in Arsenian, wrote: “I have great hope above all, it gave me the will to per- both the Palestinian and Armenian that by reading these life memoirs, my sist in the search for justice as my tragedies: military power, arms trade children will learn some lessons for grandfather had advised: “It is also and nuclear power blinds rulers and the future: namely, instilling in them hoped that they will learn to scorn kills the greedy conscience of the op- the desire for boldness and diligence, injustice and face hardship, never get pressor, but what about international strengthening their self-confidence discouraged, and become leaders in laws and all conventions to ensure as well as sharpening their sense of control of their lives and models of the rights of ALL peoples? Where are caution and far-sightedness. (p.21 T. behavior to others.”2 The Krakirians the global resolutions that have been Golgotha).” My father, aged three, had lived in Haifa and Jerusalem, taken but not implemented to ensure became a refugee from Adabazar in where my grandfather Khatchadour equity and prosperity for all? It is Nicomedia (modern Turkey), and Krakirian was the Manager of the clearly evident that the superpowers grew up in Gaza, Bethlehem, and Je- Ottoman Bank. The Shuman family are also biased at least in these two rusalem/Palestine. Not all Armenians still remembers that my grandfather concrete cases and did not attempt reached Palestine after the genocide, urged and encouraged this Palestin- to impose sanctions. More tragedies but many, like my mother’s Krakirian ian family to start the Arab bank. The have followed and continue to be family, were original “Kaghkatsi” Krakirian house was founded on the carried out around the world. Now (indigenous). It is not a secret that family property in the Christ Church and then, we hear soft-spoken words the Armenian quarter is 1/6th of the area in Jaffa Gate in Jerusalem and but no pressured actions for justice Old City of Jerusalem. Since Arme- close to the Armenian Convent. It to prevail after a century. BUT we nia became the first state to officially was the first house that was blown are still here both as Palestinians become Christian in 301AD, many up and destroyed in the 1948 war! and Armenians. faithful chose to live in Palestine in The Arsenians had been pharmacists the land of their Savior. Evidence of in Nicomedia (modern Turkey) and I have been truly blessed to belong Armenian presence can be found in lost two pharmacies to the Turks. In to these two surviving civilizations. the inscribed tiles within the Dome Jerusalem, they started a pharmacy As a woman, born and rooted in of the Rock. Like many minorities, with the Harami family on Mamilla Jerusalem, I have been molded by the Armenians stayed close to their Road, which they lost, with other history in all three statuses: Pales- places of worship, school, and the possessions in 1948! They were ref- tinian until 1948, Jordanian until museum, under the protection of ugees in Lebanon and Syria until the 1967, and as a permanent resident their patriarchate and seminary in Lutheran World Federation brought in Occupied Jerusalem (as inter- the St. James Convent. However, the back professionals to Jerusalem at nationally recognized since then need to integrate and share, despite the beginning of the 1950s to build their poor Arabic (there is no mas- culine or feminine in the Armenian language), urged them to prove their 1. http://www.towardsgolgotha.com/ 1.2. http://www.towardsgolgotha.com/ 22 ISSUE 83, SUMMER 2021 up the new reality. My father served centric into a closed ghetto mentali- that we are still here is our way of at the Augusta Victoria Hospital as ty. All children attended schools that resisting. a pharmacist and established, with were not purely for Armenians. We Dr. Mohammad Naquib Husseini, learnt to interact with our Muslim The following quotes by William the x-ray department. neighbors sharing joys and sorrows, Saroyan and Mahmoud Darwish to be involved together in all peaceful summarize all struggles and aspi- When it became evident that there actions, and to stand against un- rations of people who must live in was no going back home to West Je- just measures only because we were dignity. They also teach us the things rusalem, the family rented the Alami Palestinians. Together and through that make for peace. house and did not become confined the years, we maintained a unique in the Armenian Convent. In 1951, relationship with the Jarallahs, Abdul “I should like to see any power of the the Jerusalem Grand pharmacy was Hadis, Kleibos, Kamals and Hus- world destroy this race, this small established on Rashid Street and seinis, with whom we grew up and tribe of unimportant people, whose continued to serve the community, within our Christian circles. We have wars have all been fought and lost, even from those from rural areas worked hand in hand for the welfare whose structures have crumbled, lit- from 1951 to 2000. No wonder of civil society. erature is unread, music is unheard, that the Jordanian minister of health and prayers are no more answered. gave both father and son, Hagop With such a background, how could Go ahead, destroy Armenia. See if and Noubar (my father) the title of I not end up marrying a Palestinian you can do it. Send them into the Sheikh Assaydaleh (elder pharma- Arab, George Carmi with whom desert without bread or water. Burn cists)! The family continued to treat for forty-five years, I consciously their homes and churches. Then see everyone equally and worked hard raised children to respect and love if they will not laugh, sing and pray for peace in both Armenian and all members of society. As a human again. For when two of them meet Palestinian communities. being who believes in the merciful anywhere in the world, see if they God, I know that my community will not create a New Armenia.”(Sa- Being brought up in Gaza, Noubar’s and peace work for over forty years royan) Arabic was flawless. In all associa- stemmed from my dual Armenian tions he joined, he kept impeccable and Palestinian roots. As oppressive “Poetry and beauty are always mak- reports of honest commitment and methods take new forms in tech- ing peace. When you read something support to the Palestinian communi- nology and even psychological war- beautiful you find coexistence; it ty, who encouraged him even to run fare, we first resist by clearly refus- breaks walls down.” “On this earth for municipal elections. The Jerusa- ing submission or dehumanization there is that which deserves life.” lem Grand pharmacy was not only a of the oppressed. However, as the (Darwish) healing place, but it became a symbol blaring new laws and regulations of co-living and gatherings for med- strangulate and cripple the popula- ical and social milieus. The Arsenian tion still under occupation after 53 Nora Arsenian Carmi, a Palestinian drugstore, managed by my late Uncle years, losing more land, homes, and Christian born just months before Is- Norair, provided the country with children, the rising discriminatory rael was founded, is both a leading medical products from Germany actions defying internationally ac- peacemaker and refugee in her own (ASTA) and the then-popular male cepted laws pose new global threats. divided city of Jerusalem. Educated in aftershave “Old Spice.” We cannot accept the collaboration Catholic schools and Protestant uni- of oppressors threatening world versities, Carmi is actively involved Yes, we were blessed that the tribula- peace for vested interests in oil and in Palestinian society as a community tions of this family that had already weapons (as evident in the Middle organizer and has worked with the suffered so much did not break them East and the Caucusus) in which YWCA, Sabeel Ecumenical Liberation or harden their hearts to become ego- many human lives are lost. The fact Theology Center, and Kairos Palestine. ISSUE 83, SUMMER 2021 23

ON THE PORTS OF HAIFA: CHRONICLES OF AN ARMENIAN FAMILY CONVERSATION WITH PALESTINIAN AUTHOR MAISOON ASSADI

Elise Aghazarian

Sometimes certain events happen “In 1993 I was living in a building was a time when there was no online that change the course of our lives. in Haifa. I was a freelance journalist social media. People reacted and start- This happened to Palestinian writer from Deir Al-Assad and mother of two ed looking. Five days later, his body and journalist Maisoon Assadi, when children writing in Al-Ittihad News- was found. He had fallen in a hole on one evening a neighbour knocked paper (an Arabic newspaper based in a hot sunny August day and had passed her door asking for a favour, leading Haifa). I was approached by an elderly away. The event eventually created a her to the world of Armenians in woman living in the same building. kind of connection between me and Haifa. She told me her son had gone missing the bereaved mother. We spent many three days ago and requested that I help evenings sipping tea. I got to know “A Mother is searching for her Son” her find him. I wrote an article entitled her sons and she became like a second “A mother is searching for her son”. It grandma to my children. She told me 24 ISSUE 83, SUMMER 2021 many stories about her family history. Journeys and ports guages and inscribing them in their I soon found myself on a journey in the new ports. They are seeking places world of Armenians: their traditions, The interactions of Armenians with in which they can live their values. cuisine, music, poems, and oral history. water, the Mediterranean coast, They are at times feeling estranged, I felt those stories need to stay alive. In and ports is visible in the novel. In but many times they are incorpo- 2015 I wrote a book in Arabic, doc- contrast to hiding in caves during rating various cultural elements and umenting some of these testimonies. It the Armenian genocide, and feeling reidentifying the complex concept happened to be published around the threatened to expose their Arme- of “home”. time of the Armenian centennial.” nian identity, we see the characters finding refuge on the ports of Haifa Simon Simonian, the father of the We interviewed Assadi to hear her and beyond. bereaved elderly lady, was a survi- reflections six years after the novel vor of the Armenian Genocide. His came out, published by Dar Al-Ra- parents were killed in the genocide seef in Ramallah. Through a family when he was a child. He hid in a cave chronicle, the novel describes a com- for seven days when Turkish officers munity that is not only dealing with were ordered to kill all Armenian the deeply rooted collective trauma males. He was saved by kind Turk- of the Armenian Genocide deporta- ish fishermen who took him to a tions of 1915, but multiple deporta- A lot of international literature has nearby doctor. He marched to Syria, tions and migrations to follow. This discussed how Armenians of Jeru- Lebanon, Jerusalem, Tiberias, and includes witnessing the Palestinian salem and Armenian communities eventually found his home among Nakba of 1948 and life in Haifa and in the West Bank and the north of the residents of Haifa, mostly pop- Europe after that. In a very simple the country, like Haifa or even Jaffa, ulated by Arabs at the time. His wife daily language the voice of the au- have been marginalized in one way Mihranoush also remembers hiding thor is guiding us in this ordeal. The or another. Following the genocide, a in a cavern to stay warm during writer hopes to introduce the reader number of Armenian families settled the deportations, losing her sister to one community of the Haifa she in Sheikh Breik, on the coastal Atlit Golonia in the cavern. She and her knows, connecting to its complex (south of Haifa). Maisoon mentions husband Simon gave their oldest identity in a non-judgemental way. that the area was known among local daughter the same name: Golonia, She noticed that Armenians are not residents as the “Armenian village”. who was later the neighbor of the au- much represented in Arabic litera- Armenian refugees, reminiscing over thor. Golonia was born in a refugee ture. She portrays her contact with their lost lands, were planting crops camp in the coastal Iskenderun (on community members, and how it there until the 1940s when the area the Syrian-Turkish borders) after her is being represented and represents was captured by Zionist forces. A parents had gone out of the caves and itself in local society. In some parts, number of Armenian families were marched as refugees searching for a it almost feels like a quantum leap, displaced after that; some of them place they could remain. with flashbacks going back and forth migrated or became refugees, and on a symbolic day: the ritual of the around 25 families managed to stay The father of Golonia worked as a blessing of grapes at the Armenian in the area until 1985. It became cus- tailor but lost his job after the war church in Haifa in mid-August. tomary for Armenians to still go back of 1948 and eventually found him- and visit Atlit every now and then. self working in the port of Haifa. The genocide and war trauma, as The narrative depicts how a lot of well as the Ottoman upbringing, Armenians who are moving away or left an unhealed scar on him. He remaining are carrying their accu- had nervous outbursts every now mulated belongings, stories and lan- and then, which he projected on his ISSUE 83, SUMMER 2021 25 wife and daughters. Golonia found parcel of his identity. To some ex- peeled wheat and lamb), red wine, freedom and consolation in the sea. tent he reminds us of Emile Habi- and grapes with a warm hospitality She eventually eloped with a man bi’s “Pessoptimist”. He makes gains to her friends and acquaintances in who worked on the port, marrying then loses them, starting all over and Haifa. him. His name was Vartevar (named making deeper gains. We see him in after an Armenian feast where people Haifa, Paris, Cyprus, Norway, Arme- In our interview with Assadi she pour water on each other). nia, and other places. He has a strong reflects on exile, voyages, and the belonging to Armenia and lives his concept of displacement. For Assadi, Golonia and Vartevar have five chil- identity with a compassionate and exile is a state that is not restricted to dren who inherit the love of Arme- open perspective: deportation. “You might live in exile nia, Haifa, and the sea and depart on “My grandfather told me not to hate even inside your homeland,” she tells different voyages: Vartkes travels on Turks and to differentiate between us. She views it as a place where you ships to different countries for four- Turks and the Turkish governments. are deprived of your rights and where teen years, but makes stops in Haifa He also taught me the Turkish lan- you are not treated with dignity. four times a year; a daughter named guage and told me his Turkish neigh- This might also refer to some Arabs Azniv who studies in the German bours hid him for two days in their living inside the Green Line who live Schmidt’s Girls’ School in Jerusalem house during the Genocide and in their homeland but are not always and later marries an Indian diplomat; helped him escape,” says Gaytsak. treated with equality. a son named Vasken who suffers from down syndrome and dies in Gaytsak eventually closes his success- The neighbourhood of Wadi Nisnas 1993 after being found in a hole; and ful restaurant in Norway and decides in Haifa, where the Armenian church a child on a famished road to eternity to travel and move to Armenia for a and club are based, holds a certain who dies before being born. Then while. Assadi mentions that she is symbolism or concept of “home” for there is a son who is most covered in still in contact with Gaytsak online. many people, according to Assadi. the story. He is born two years before People from different backgrounds the war of 1948 and given the name “In the city of Haifa Cilicia was (Arabs, Jews, Armenians, Syriacs, “Gaytsak”. The name literally means born” and other minorities) mingle in the “lightning”. The author sheds light neighbourhood. Maisoon notices on his symbolic name, describing it that Golonya is being consoled by a as: “Lighting normally happens due Romanian Jewish neighbour when to an attraction between positive she found out her lost son was dead. and negative charges, leading to a Assadi values this neighbourhood unique light and rain that is fruitful life and human connection. A lot to the earth”. of other areas were destroyed or too modernized by the consecutive Is- Gaytsak, the Armenian “lightning” raeli governments, but Wadi Nisnas of this story, appears in Haifa and has managed to preserve some of moves back and forth between dif- A symbolic sentence in the book its landmarks, according to Assa- ferent places. He works in mining is: “In the city of Haifa Cilicia was di: “In Wadi Nisnas we still find and on ships, joins hippies, works born.” She is the sister of Golon- some authentic stones, houses and in restaurants, and eventually owns ya. Her name represents a diasporic communities”. She worries about a popular restaurant in Oslo. He longing for a lost Armenia and an gentrification plans in the area. marries three times, gets divorced Armenian rebirth in diaspora, in and always finds ways to move on. Haifa. We see her in the novel as Even though he does not physically an elderly woman, serving Harissa Golonya in Haifa: the making of stay in Haifa, Haifa stays part and (a salty Armenian dish cooked with Little Armenia 26 ISSUE 83, SUMMER 2021

borders and distortions imposed by you. Allow us to support you more. Golonya, the mother of Gaitsak, such regimes. Upon her visit to Ar- Invite non-Armenians to Armenian feels at home in Haifa. She speaks menia Assadi comments: demonstrations. Let us work hand in fluent Arabic with a distinctive beau- hand to combat injustice here in Haifa tiful accent, according to the author. “I am deeply moved by the injustice and in Armenia. We are all connected She still remembers reaching the port Armenians have gone through. I also in one cause. It is our human duty to of Jaffa as a child following a difficult feel solidarity with the Russians who stay in solidarity.’” journey and her childhood in Jerusa- were killed during the second world lem, then moving to Haifa in 1933 war, the six million Jews who died following political turmoil in Jeru- during the Holocaust and the 800 salem. She studied Armenian and Arab villages that have been attacked English in Armenian schools then in 1948. Teaching creative writing moved to non-Armenian schools and to Arab children, I do not only teach learnt Arabic. Palestinian poet Mahmoud Darwish, I also teach translated Armenian songs In 1948 Golonya decided to stay in and poems, and Jewish poems like the Haifa and teach Armenian to chil- works of Lea Goldberg that I enjoy. I dren on Sundays and organize cul- believe that is part of my feminist, pro- tural events. She was deeply moved gressive and human voice and values”. in 1965 to find out by chance that Armenian-American writer William Assadi adds that her Arab students Saroyan was visiting Haifa. News enjoy learning about these sources spread and the church bells rang. and this helps them connect to vari- Armenians of Haifa were thirsty for ous cultural traditions. Commenting such gatherings. They were meeting on the Artsakh war she adds: up with Armenians from Jaffa and Jerusalem every now and then, and “The latest Artsakh war was very ugly Elise Aghazarian was born and raised shared intermarriage with them, but in the way certain powers manipulated in Jerusalem and lives in the Nether- they had to work harder to preserve vulnerable people. I was very much in lands since 2009. She has an M.A. the Armenian community given their solidarity with Armenians but also felt in Social Sciences from the University dwindling number and dispersion. sorry for the Syrian militants whose of Amsterdam and is specialized in poverty was taken advantage of and the Arabic language. She currently Golonya visited Armenia in 1992 were driven to take part in the Azer- teaches at the University of Amsterdam and voyaged in Europe to visit her baijan army. It was painful to see the language institute. She was formerly children. unfolding of events. I felt compassion content editor on SRHR at the Radio with the different victims”. Worldwide and has taught “You do not need to suffer and Sociology in Palestinian Universities. mourn alone. We are with you. Al- Assadi hopes to continue her Ar- She has worked for 10 years in NGOs low us to support you more” menian journeys and to translate in the Middle East on projects related the novel to English and Armenian. to governance, women and children. Assadi believes global imperialism She concluded the conversation by Elise spends her time writing and is dividing people, including Arme- talking about demonstrations and translating between English and Ara- nians and Turks, and imposing lies rights, saying: bic, coaching, taking part in cultural that are distorting reality, but that activities and raising her child. Elise is history is stronger than that. She “I tell Armenians: ‘You do not need to also active at the Surp Grigor Naregatsi believes people have to challenge suffer and mourn alone. We are with Armenian School in Amsterdam ISSUE 83, SUMMER 2021 27

seem to alleviate the pain and strug- gle that come with being Armenian and Lebanese.

Regardless, I found myself hav- ing three different identities and “homes”. I suppose two homes, as I’ve never really lived in Armenia… or been able to.

I’m a third-generation Armenian living in the diaspora because my ancestors were forced to flee in 1915 THE GOOD WILL WIN, during the Armenian Genocide. Al- though my generation didn’t directly witness the Genocide, we carry the EVENTUALLY … pain of it. We carry the pain of our Dr Hrayr Jebejian ancestors who were massacred and the pain of being deprived of living “I have fought the good fight, I have is mind-blowing and frankly quite on our land that is rightfully ours. finished the race, and I have kept the depressing. In the 63 years, I’ve been faith” (2 Timothy 4:7- NIV) alive, I’ve seen Lebanon “die” and In the years since the Genocide, Ar- rise again about five times. Setting menians have learned to live and I was born in Beirut, Lebanon, on aside the physical destruction, the prosper in a diaspora, away from February 8, 1957. I am a Leba- Middle East constantly finds itself in home, but never, not even for a min- nese-Armenian who has lived with an ethnic and denominational power ute, giving up on that hope that we dual identities and histories all my struggle: who will rule whom? Who will one day go back home. Albeit life—ones filled with struggle and will have the last say? If only all this home (historical Armenia) is not wars. The two, unfortunately, have pain and destruction were worth it. “reachable” at the moment, the re- several things in common, as you Take the Israel-Palestine conflict. It publics of Armenia and Artsakh are. may tell: mainly the struggle to build seems unresolvable, no matter how a life amid uncertainties. Being born many people suffer and die. into a Christian family, topped with my Christian education at the Arme- All this seemed too unfair to the nian Evangelical Church, very much young adolescent I was, growing up shaped my career to bring the Word in warzone Beirut. Until recently, I of God to communites worldwide. I was strip searched and interrogated was lucky enough to be part of this in every airport, just because I had mission with the Bible Society, one a Lebanese passport. The prospect of the most international ministries of that peace seemed to be getting in the world. further away. I was fortunate enough to visit Ar- menia and Artsakh several times. On I sometimes wonder if the Mid- A few things changed when I moved my last visit in September 2019, I dle East will ever know peace. The to Cyprus in 2005 and subsequently was in Stepanakert, Artsakh, present- number of times this region has received Cypriot citizenship. Howev- ing my book Armenian Diasporan had to rebuild and lift itself again er, getting a European passport didn’t Lives: As I Saw Them at the National 28 ISSUE 83, SUMMER 2021

University of Artsakh. I also had the and death energizes and links people struggle for peace and justice. As a privilege of meeting the Minister of to hope. This hope then helps the Lebanese and Middle Eastern, I am Foreign Affairs with whom I shared individual cut through the despair, much too familiar with that feeling. my love for the land. I enjoyed the which might otherwise seem unre- beautiful country and my fellow solvable or unending. Perhaps if these wars were the right Armenians living in Artsakh. Arme- kind of wars, assuming there is such nians have an incredible passion for The human and physical destruction a thing, the world could become a their land and for Armenian identity. of the recent war has been a signif- better place. The landscape is so beautiful and the icant setback for Armenians, but it people even more so. One year on, can still generate this same hope. I don’t think my pain and struggle and I am still in awe of its beauty. It According to Brueggemann, newness will ever go away, and I have some- is truly life-changing. in one’s life is given by God and is how come to terms with the fact supposed to be the only real energy that I may never, in my lifetime, see The 44-day war on Artsakh, a de fac- source. He explains his assertion by peace or fair retribution. One thing to independent state, predominantly linking Exodus with what Jesus did I know, though, is that I will carry Armenian ( 99.7%), by Azerbaijan, on the cross. For Brueggemann, Je- on fighting the fight for the Good, Turkey, and Islamist jihadists was sus’ death-resurrection was the abso- regardless of whether I make it to the much more than a matter of life or lute Exodus, showing that ultimately finish line or not. death for Armenians. It was a mat- hope is always given to us and not ter of fighting for the 1.5 million necessarily generated by us. This is Reverting to the biblical story of Da- Armenians who were killed during how I choose to describe my journey. vid and Goliath, David beats Goliath the 1915 Genocide. The war ended even though the fight and power with Armenia’s defeat and over 4000 Maybe wars and destructions have, dynamics are uneven. young soldiers killed. We also lost in very rare occasions, served as forc- quite a bit of land, which included es for good. But violence generates historical churches and monasteries. more violence. What is most needed David beats Goliath because he is Azerbaijan and Turkey consist of today, as Apostle Paul says, is “fight- fighting for the GOOD cause. more than 90 million people, where- ing the good fight.” as Armenia and Artsakh are bare- Fighting the good fight is not easy, ly three million together. I cannot The good fight does not need Su- but it is worth it. That’s the only way help but be reminded of the story 2s or drones. The good fight is a I see forward. of David and Goliath in the Bible, life-changing process, initiated by mainly when looking at the power the acceptance, understanding, and The GOOD will eventually win. discrepancies, which I will touch on respect of the Other, which I’ve come more towards the end of my piece. to realize in my last 40 years in the Is history repeating itself? Most like- Gulf is a vital component for peace, Hrayr Jebejian is General Secretary ly, yes. One hundred and five years regardless of the latter’s background. of the Bible Society in the Gulf. He on, we are faced with the same power holds a Doctor of Ministry degree in trying to bring us down to our knees. Today, as I look at a shattered Art- Bible Engagement from the New York The pain seems to be never-ending. sakh, I know that no war or physical Theological Seminary. Jebejian is the When reflecting on the idea of how force can eradicate its beauty, but author of three books, along with ar- pain and suffering can bring peo- that’s from a patriot’s perspective. ticles published in academic journals ple together, I stumbled on Walter From an Armenian’s perspective liv- and encyclopaedias. He is a recipient Brueggemann’s work. Brueggemann ing in a scattered diaspora, I see of the Ambassador of the Motherland believes that getting people to engage bloodshed and unrest: a very high Medal from the Ministry of Diaspora with their experiences of suffering price we continue to pay in our of the Republic of Armenia. ISSUE 83, SUMMER 2021 29

Sabeel Narrative Report 2020

2020 was a year of many challenges and amazing opportunities. Even though COVID 19 has changed life as we know it, it did not nothing to dull the determination or faithful witness of Sabeel. Below is a list of the most important news and activities of Sabeel in 2020.

Sabeel elected a new board:

President: Sandra Khoury - first female President of the board since our founding. Sandra was born in Jerusalem, in 1965. Married with three children. Sandra holds an MBA/ International Finance from the George Washington University, School of Business, Washington DC (1987) and a BSBA, Finance from the American University, Kogod School of Business, Washington DC (1986) and a High School Diploma from Schmidt’s Girls College, Jerusalem (1982).

Sabeel Strategic planning has resulted in nine different meetings over the course of 2020 with our different stake- holders in the preparational process for our upcoming Strategic plan 2022-2026.

Sabeel Bible study groups help ordinary Christians to use the bible as a tool for justice and peace. The need is not only to critique the violence and the evil which is being perpetrated in the name of God and the Bible, but equally to point out the rich biblical tradition in both Old and . This can help us in our pursuit of peace and freedom based on the biblical teachings of justice, truth, and nonviolence. Today Sabeel supports over 32 contextual bible study groups spread out across the West Bank and Israel. The groups are formed of youth, young adults, and women. Before COVID 19, The groups met on a regular basis, to read the bible and explore what it means to be a Christian living in the land of our Holy One. During COVID 19 the groups began to meet less frequently, some moved to online meetings. Sabeel has worked intensively in 2020 to work closely with the group facilitators to raise their capacities. Sabeel also used 2020 to work and develop ecumenical contextual bible study material.

Kumi Initiative: An initiative of over 60 Palestinian, Israeli, and interna- tional organizations, giving people the opportunity to rise up in support of Palestinians through simple nonviolent actions on a weekly basis. Since June 2020 Kumi sessions have taken place online on a weekly basis drawing different members of our communities both locally and internationally. Please check www.kuminow.com 30 ISSUE 83, SUMMER 2021

Working with the Arab Tourist Guide Union, Sabeel has co-hosted weekly online meetings. The weekly sessions have focused on a variety of topics, such as Palestinian Liberation theology, the Samaritan Community, Jews in the Arab world, Astronomy and Mythology.

Sabeel began working a health insurance plan in 2020. Many of our local communities have expressed concern regarding the absence of an effective health plan in our local meetings. In 2020, inspired by the early church, Sabeel launched an initiative to bring local churches, schools, and organizations together to develop a unique health care system that would address the needs of our community. Over 2000 families and 90 Christian organizations representing the mosaic of churches of the holy land have sub- mitted their information to join the health insurance plan with plans to launch in 2021.

Sabeel has conducted research on prominent church and Christian leaders in the middle East region and reviewed their publications and material. Sabeel hopes to build new relationships and share experiences with our Christian brothers and sisters in the Arab World to learn how the church preaches the good news with a context of political instability, religious extremism, and complex ecumenical relationships.

Sabeel created special online liturgy and prayers that address the epidemic and deteriorating political situation in Palestine-Israel. One worship service focused on Jerusalem as the city of and resurrection, and a special reflection presented the nativity story in a contemporary reflection

Over 35 joint online events and conferences with friends of Sabeel, partner organizations, and Churches.

Sabeel trained 40 young people from Jerusalem on the usage of research techniques and storytelling benefiting from online tools. Young people used the project to develop material on their own communities and neighborhoods to present the beautiful mosaic that constitutes the many Jerusalem communities.

Anti-Semitism: since 2018 Sabeel has been studying Antisemitism. Antisemitism is one of the root causes of the Palestinian Israeli conflict. Antisemitism, unfortunately, seems to be gaining momentum in many parts of the world. We hope in 2021 to publish this research which has, and continues to be, reviewed and commented on by over 70 clergy, academics, and others from Christian, Muslim, Jewish, and secular communities.

Sabeel Publications: Sabeel has published a number of publications over 2020. These range from a number of booklets by Rev. Naim Ateek including Religion and Politics in Israel/Palestine and the Question of Toleration/Intolerance, Remembering Michael Prior, Confronting the Suppression of the Prophetic *A Call to Action*, and The Significance of Jerusalem “A Vision for Peace”. Sabeel also published a Cornerstone edition (82) on the impact of COVID 19 in Palestine. ISSUE 83, SUMMER 2021 31

Visit our website: www.sabeel.org

Sabeel Ecumenical Liberation Theology Center Sabeel-Nazareth P.O.B. 49084 Jerusalem 91491 PO Box 50278 Nazareth 16120 Israel Tel: 972.2.532.7136 Fax: 972.2.532.7137 Tel: 972(4)6020790 E-mail: [email protected] E-mail: [email protected] International Friends of Sabeel

Friends of Sabeel North America (FOSNA) Friends of Sabeel Scandinavia in Norway Friends of Sabeel North America C/O Gro WernØ PO Box 3192 Address: Radhusgata 1-3 Greenwood Village, CO 80155 USA 0151 Oslo / Norway Tel: +1-503-653-6625 Tel: +47-92048968 Email : [email protected] Email : [email protected] Website: www.fosna.org Website:www.sabeelnorge.org Canadian Frinds of Sabeel (CFOS) Friends of Sabeel Australia Inc. (FOSAI) Executive Director: Yara Shoufani Director : Ken Sparks CFOS Office Address PO Box 592, Burpengary Qld 4505 7565 Newman Blvd. Phone +641 930 1914 P.O. Box 3067 Email : [email protected] Montreal, QC H8N 3H2 Website: www.sabeel.org.au Tel: +1 416 846 6344 Friends of Sabeel Email : [email protected] Director : Ernest Reichert Website : www.friendsofsabeel.ca Address: 12, rue du Kirchberg Sabeel-Kairos UK F- 67290 Wingen s/Moder – France Sabeel-Kairos Tel: +33 (0)3 88 89 43 05 Office Above AGE UK Email : [email protected] 60 the Parade Website: http://amisdesabeelfrance.blogspot.fr/ Oadby Friends of Sabeel Germany Leicester c/o Ernest-Ludwig Vatter LE2 5BF Address: Im Lutzen 5 Email: [email protected] 73773 Aichwald / Germany Website: www.sabeel-kairos.org.uk Tel: +49 (0) 711 7657996 Kairos-Sabeel Netherlands Email : [email protected] Marijke Gaastra Website www.fvsabeel-germany.de Lobbendijk 5 3991 EA Houten Netherlands Email: [email protected] Website: www.kairos-sabeel.nl

Friends of Sabeel Sweden (FOS Sweden) Director :Kenneth Kimming Address :Nickelgränd 12 SE-16256 Vällingby Sweden Email : [email protected]. Website : www.sabeelsverige.se PURPOSE STATEMENT of SABEEL

Sabeel is an ecumenical grassroots liberation theology It encourages individuals and groups from around the world movement among Palestinian Christians. Inspired by the to work for a just, comprehensive, and enduring peace life and teaching of Jesus Christ, this liberation theology informed by truth and empowered by prayer and action. seeks to deepen the faith of Palestinian Christians, promote unity among them, and lead them to act for justice and love. Sabeel strives to develop a spirituality based on justice, peace, non-violence, liberation, and reconciliation for the different national and faith communities. The word ‘Sabeel’ is Arabic for ‘the way’ and also a ‘channel’ or ‘spring’ of life-giving Sabeel Ecumenical Liberation Theology Center water. P.O.B. 49084 Jerusalem 91491 Tel: 972.2.532.7136 Sabeel also works to promote a more accurate international Fax: 972.2.5327137 awareness regarding the identity, presence, and witness of Cornerstone: [email protected] Palestinian Christians as well as their contemporary concerns. or visit our website at: www.sabeel.org