1990_03 The Daily Collegian March 1990

              >aae2. OPINIONS
Hue Sharzhoom.
e meaning of a true Armenian
March1990
By Jjeff Ahroniim
'Steffi Writer
Michael' . Arlcn, Jr. Charles
Aznavour. Cher. Mike , Connors,
Arlene Francis. Arshilc Gorky. Eddie
Mecca. ■ ■
One familiar wiih the arts would
quickly recognize these names and go
on to say that all have had a lasting
effeci on the humanities. Arlen-
Naiionals Book Award winner in
1976; Aznavour- famous international
vocalist; Cher-Academy Award
motion picture winner; Francis-
famous television and mouon picture
star of ihe 1950's and '60's; Gorky-
one of ihe most important painters of
the 1930's and '40's; .and of course
Eddie Mecca, who"" played Carmine
Ragusa gon ihe hit television comedy
show '"Lavemc and Shirley." Yel there
is an entirely different connection to
be    made, ■ Something-   that    is    an
Letters to the Editor
extremely. important aspect -of their
being. . Something thai wil) iftdced
always be an essential pan of them.
They arc all Armenians...
But these cannot be Armenians you
say. Where's the '1-A-N' al the end of a
long, somewhat hard to pronounce last
name? Ah! Bul they arc Armenians-
Armenians who realized rather early in
their lives that having an Armenian
last name possibly wasn't the best
thing for their careers.
The story of the Armenians coming
to America is much like ihe ploi of a
classic romantic tale-immigrants
Oeeing their homeland from religious
persecution, poverty and political
oppression, coming to America where
ihey felt they could make a better life
for themselves.
As . more Armenians arrived
however, die more ihey became the
victims- of harsh , prejudice and
discrimination. For example, die large
relative si/c'of ihe Fresno Armenian
Cdmmuniti was resented; Amtemans
were fiaai workers ■■'-' t'"-1'1
a.mpemor*. liT«M. -JmerSam were
assigned to a special section and ihe»
barred altogether from a church (he)
had helped to build. As the years went
on ihey were subjected to restneuve
real cs'iatc covenants, barred from
clubs and eivic groups, and even
refused office space in professional
buildings.
The Armenians were looked upon as
outsiders, u^iOeaviitg diem no one
to depend on except themselves. They
developed strong family -des and
continued 10 teach to their young
honest morals and a respect for their
pride in their heritage. Many,
however, were, forced to change their
names in order to escape persecution
and torment. The Armenians were
indeed outcasts in a strange, dtffercni
world.
Yet,    times    have    chiing id     who
■v.'-   ■   I     '       S     ■
someday die Governor of California
would be an Armenian"? Or that Jfe
coach o! .one of ihe best college
baskabalWeams in America would be '
an Armenian? Over tha years, the
Armenians have fought "and broken '
dowri the hardships and obstacles that
have stood in their way. They have
prosocred as a people and .thrived on
success.
The point of . this article is,
however, not to point out the ■
achievements, and triumphs of the
Armenians, or to dwell upon the wrong
done.to diem years ago by an ignorant
society. It is to show whal a race of
proud and ambitious people can do for
themselves even though the odds are
heavily against them. One doesn't
need to have an Armenian name "or
fluently speak the Armenian language
to be considered an Armenian,
what is inside of him that counts.
Rabbi Segel expresses his appreciation
Dear Dickran Kouymjian:    \
I thank you most sincerely foTThe
honor which you bestowed on Temple
Beth Israel and' met Your gracious
comments were very gencK>us. You are
a special man and I look forward to a
close and continuing friendship.
Rabbi Kenneth I. Segel
Temple Beth Israel, Fresno   ,
Dear Dr. Kouymjian:
On behalf of our Board of Directors,
we thank you most sincerely for the
honor bestowed on us by the Armenian
Studies Department of Fresno State
University. We shall strive to
continue to be worthy of our respons¬
ibility in the general community.
Thank you for the beautiful evening
Sincerely,
Marc A. Wilson
President/Temple Beth Israel
Edi
Re: The article published in the,
December 1990 issue"Early Armenian
history reviewed" by Satenig Ohan¬
nessian, Staff Writer
Relating to the statement
"Kouymjian's lecture was of the
history of Armenians beginning in
520 B.C....", I have to remark that
Annenia emerges from prehistory as
one of the oldest cradles of civil¬
ization. Its early history beginning in
early antiquity, third mi Hen mm B.C.,'
is attested in the cuneiform" inscrip¬
tions of Sargon, King of Akkad, and ot
its grandson Naram .Suen, and
inscriptions and lablcts from Ebla and
Cappadocia, as Armanum, Armani,
Hai. During the second niillenium
B.C., ihe foremost stales of the
Armenian family arc the Hitiiic state
and empire (Classical Armenian K'et),
and Hayasa (Classical Armenian
Hayk', gen. Hayoc', ace. Hays,
meaning native land and people). In
the 1st milienium B.C., the leading
state of Armenia is referred to in
Assyrian inscriptions as Nairi
(Classical Armenian Narek) and Urartu
('Classical Armenian Ayrarat), and as
Biaina (Classical Armenian Van) in
Ayraratian inscriptions, while these
same lands and states are referred to as
Uruatri=Urastu=Armenia (Classical
Armenian Rstunik', Armnik') in ' old
Persian of Greek sources. It imports to
get acquainted wfmt the original traits
and characteristics of Armenian family
languages and culture which predate
and also relatively minimize the much
spoken-of Greek and Iranian in¬
fluences in Armenian matters. .
With my best regards, I enclose my
donation/for Hye Sharzhoom.
Kajak Balekjian
Garrett Park, MD
English Spoken in the
Armenian church
By Ara Dolarian
Contributing Writer
Hye Sharzhoom
Editor:
Sheri Hokokian
Staff Writers:
JeffAhronian
Scotty Abajian Asmar
Janke Caprelian
Deborah Garabedian
Jonelle Garo
Paidette Kasparian
Sato Ohannessian
Jacqueline Sislian
Armenian Page Editor;
Serop Torossian
Armenian Page Writer:
Matthew Jendian
Layout:
KristiHormandarian
Sheri Hokokian
Paidette Kasparian
Photo Editor.
JonP.Marcot
Photographers:
Scotty Abajian Asmar
PhilippeMarkarian
Advertising Manager:
Janice Caprelian
Circulation Manager:
Matthew Jendian
Advisor:
Barlow Der Mugrdechian
Copy Editor: ->
Paidette Kasparian
Hye Sharzhoom is a supplement of the Daily Collegian and the newspaper of the CSUF
Armenian Students Organization and the Armenian Studies Program and is funded by the
Associated Students.
Articles rosy be reprinted provided that Hye 5*ktrWK>tM is admowfcdged
Hye Sharzhoom welcomes prose, poetry,, articles, manuscripts, and other maierial front
Hi readers. For further information concerning the newspaper or the Armenian Studies
Program, call the ASP office (2W) 278-2669,
The American bom Armenians who
do, not-have the Armenian language
skills jare no less Armenian than those
who speak the language. Both share
ihe same culture, traditions, religious
heritage. Both are Ihe children of the
fortunaie survivors of die tragic events
of 19th and early 20th century. They
are also potentially the catalysis lhat
will keep the Armenian church alive in
the United States.
Regrettably, most American
Armenians do not have the Armenian
language skills. They arc unable to
fully participate in the practice of their
religion. Though the doors of the
Church are open, in reality, the doors
are closed since the English speaking
population does not understand the
Church's religious rites and teachings.
Through the years, ihe Church has
protected and preserved our religious,
cultural and national identity. It has
been the repository of wisdom, truths
and philosophical thoughts that have
historically bound the Armenian
Christian community together.
Most Armenian speaking people
\ believe that preserving ihe Armenian
language in the practice of the religion
is a key factor in ihe preservation of
the Armenian Church and the
• perpetuation of the Armenian culture.
Unfortunately, the Armenian language
no longer unites ihe Armenian
community. The lack of Armenian
language unites ihe Armenian
community. The lack of Armenian
language skills prevents the English
speaking population from becoming
meaningfully involved in the Church.
If the Church hopes to continue its
role to teach, unify and lead its
followers in worship, the Church must
recognize and understand the changing
characteristics of American Armenians
and celebrate the Church's service in
English. This is critical if the
American Armenians are lo retain iheir
identification with the Church and
perpetuate it in this country.
The question or language would not
have been a factor had wc as Americans
lived in a closed Armenian community
where Armenian was ihe spoken
language. That is not possible or
desirable if the American Armenian's
to be a participant in the mainstream
of the American society.
The Church's hierarchy must decide
whether ii wishes to reach out to the
American Armer w population. Ii
must decide if it ants to be alive in
the   lives  of  the:     children   of  the
Church. Without such an effort on the
part of ihe Church, ine assimilation
process into American congregations
will continue to accelerate.
The American churches have and
conunue lo aggressively reach out to
attract ihe American Armenians to
their congregations. They clearly and
convincingly communicate those
fundamental Christian teaching which
our people need. In as much as the
Armenian Church has been unable to
satisfy the religious aspirations of
many American bom, they have no
alternative but to go with those who
worship in a meaningful and relevant
way.
Though the American bom
Armenians may have strong emotional
and intellectual ties with their
background, as they become more
integrated into the mainstream of
American society, their identification
wiih their past becomes more difficult
lorraimain.
The power of the dominant American
culture is undeniably powerful, rich and
attractive. It offers the population all
the rights and options a free society
can offer. Among those is religious
ireedom. The concept of religious
freedom must be clearly appreciated as
a golden opportunity for the Armenian
Church.
It offers Ihe freedom to enhance and
expand our Church's mission. It would
seem to be in the Church's best interest
to lake advantage of this long awaited
opportunity to reestablish our faith in
the lives __ of the American born
Armenian and communicate the
.Church's understandings with its
people.
The Armenians have withstood
impossible obstacles and challenges
throughout their history and sustained
themselves with tlieitCljrisiian faith.
The contemporary American culture
places another challenge at the door of
ihe Church. Meeiing this 'obstacle and
overcoming it will assure it, a more
meaningful and productive future in
this part of the world.
The concerns represented here were
ones shared by many of our parents and
grandparents. They were builders and
believers in ihe church's cherished
religious values. Through iheir
devotion and commitment the
Armenian ' Church -was brought lo
America and nourished. The times now
dictate that new strategies be
implemented in order to saiisy the
demands of the present. The necessary
first step is to start communicating
with the American Armenians, in the
English language.