Avedis Aposhian has returned to the homeland for permanent residency. Hayern Aysor’s correspondent discussed preservation of the Armenian identity, the challenges posing a threat to the Armenian Diaspora and repatriation during an interview with the Syrian-Armenian student and already employee of the Institute for Armenian Studies at Yerevan State University.

Hayern Aysor: Avedis, you were born and raised in Aleppo. What were you doing there? When did you think about moving to the homeland?

Avedis Aposhian: During my years in Aleppo, I studied at the Lazar Najarian-Calouste Gulbenkian School of the Armenian General Benevolent Union. Afterwards, I continued my studies in the Literature and Social Studies Section of Aleppo State University. I studied for four years, but I faced difficulties in the last two years since things were heating up in Syria because of the war that had begun. I applied to the same university to obtain my Master’s Degree and got accepted, but it was already impossible to stay any longer, and so I moved to Armenia.

True, it is the fear, panic and danger of the war that brings many Syrian-Armenians to the homeland. If there was no war, it might not have been a reason for so many Syrian-Armenians to move to Armenia, but my case was a little different. I had always thought of repatriating to Armenia since I was a child. I was always certain that I would move to Armenia someday or even receive my education there. I had always dreamed and thought of the homeland, and my dream eventually came true. In the distant future, if the Diaspora needs me as a teacher or Armenologist, I will be ready to go and serve as a teacher or Armenologist. That will perhaps be the only reason for leaving my homeland.

Hayern Aysor: What made you decide to continue your studies for Master’s Degree at the Institute for Armenian Studies?

A. A.: After I arrived in Armenia, I examined the programs that various Armenian universities had to offer. I wanted to obtain a Master’s Degree since I already had a Bachelor’s Degree, and there was no sense in starting from scratch. I didn’t even need to take a preparatory course. The Genocide Studies Master’s Program of the Institute for Armenian Studies immediately sparked my interest since my family’s history is also directly linked to genocide. My ancestors were from the Cilician city of Ayntap. In 1915, they were forced to move and settled in Syria. Another reason why I chose this program was because it included different subjects, starting from courses on historiography and political science and ending with courses devoted to international relations. By studying all these subjects, I picture myself as an Armenologist in the future.

Hayern Aysor: Avedis, you also work for the Institute for Armenian Studies. Each employee of this Institute has a mission. What is yours?

A. A.: Yes, I work in the Department of Virtual Armenology and Information. My co-workers and I digitize books for the Institute’s website and post materials in different sections of the website. We also edit materials in Eastern Armenian and Western Armenian and convert the two languages. Today, the Internet is a powerful weapon, and we are trying to use that weapon for the benefit of Armenia and the Armenian Diaspora.

Hayern Aysor. You have been living in Armenia for two years now. What were the major differences in culture, education and mindsets that you noticed in Yerevan as you compared them with Aleppo?

A. A.: There have to be differences. It’s obvious. After all, no matter what, these are different geographical areas, and the civilizations are different. I didn’t experience culture shock when I arrived in Yerevan, even though the people here are more open-minded and accept European morals more. In Aleppo Armenians are more than conventional at home. As for the system of education, the main difference is that the state language in Syria is Arabic and there are rather fewer hours for Armenian language and literature. There have to be more hours.

It is safe to say that the Armenian communities in countries of the Near East preserve the faith and language well, but I can’t say the same for the Armenian communities in the West. It is kind of paradoxical because it was supposed to be the other way around. The countries in Europe and in the Americas are considered centers for democracy, and the rights of each minority or community to language, religion and culture were supposed to be respected more. It would be wrong to say that the organizations involved in preserving the Armenian identity are doing a bad job. They have been trying to help Diaspora Armenians preserve their Armenian identity for over a century. It is just that children have to receive an Armenian upbringing in the family as well. Armenian youth of the Diaspora need to be interested in preserving their roots.

Hayern Aysor: You grew up abroad. What do you think are the challenges facing the Armenian Diaspora?

A. A.: As we mentioned, the first problem is language. The Virtual Armenology Department is actively working in that direction. Based on my personal example, I can say that, as an individual, I also try to be of help. I only write in Armenian and communicate in Armenian on social networks. That motivates my other Diaspora Armenian friends, and it also sparks their interest to respond to me in Armenian. All Armenians need to do this. The decline of the language is a problem for all Armenians. I often follow the forums and conferences devoted to the convergence between Western Armenian and Eastern Armenian. I often think about this topic, but due to lack of time, I am not able to take action and turn my ideas into a reality. We need to choose the literary vocabularies of two versions. Western Armenian is very advanced in terms of terminology, and Eastern Armenian has many major compositions that are required for the development of the Armenian language. Of course, we shouldn’t make the language complicated because it is a living phenomenon. We have to simplify it, yet stay true to its foundations.

Hayern Aysor: How can that convergence begin?

A. A.: Look, Diaspora Armenians have access to Eastern Armenian on television, on the Internet and through other new media. However, I can’t say the same for Western Armenian. Armenians living in Armenia don’t know Western Armenian. When the barrier is overcome, that is when convergence will begin.

Hayern Aysor: They say the Diaspora has always been united around the church and political parties. Is that still the case?

A. A.: I am not affiliated with any political party, but I can’t help noticing that political parties serve as a link between the government and the life of a community in a given country, even when solving certain issues related to legislation. In the Diaspora, particularly the Near East, the Armenian Revolutionary Federation-Dashnaktsutyun plays a huge role in preserving the Armenian identity and in protecting the rights of Armenian communities.

The Armenian Church is also a link. Diocesan leaders oversee the implementation of educational programs within Armenian schools and follow the advancement of Armenian colleges and lyceums.

Hayern Aysor: How do Diaspora Armenians overcome the problem with the lack of relevant teachers?

A. A.: There is truly a lack of teachers. This is a dedicated task and requires a lot of effort, but there are also many good teachers who are patriotic and devoted to their jobs.

One of the missions of the Institute for Armenian Studies is to prepare highly qualified specialists for Armenian schools abroad. The Institute is currently carrying out a program with the Armenian communities of Lebanon, and there are young Armenians who study here and will return to Beirut to become involved with preservation of the Armenian identity.

Armenology is not that simple, if you don’t study it in reality, and the real field for Armenology is in Armenia.

Hayern Aysor: Avedis, you are also a genocide scholar. What paths do you see for universal recognition of the Armenian Genocide?

A. A.: Recognition is not enough. We need to make the transition from recognition to reparations. It is hard to specify the latter, meaning territorial or financial reparations because there are several political aspects, including the Kurdish issue. However, even today Turkey is implementing a neo-Ottoman policy. Evidence of that are the genocidal events in Kessab and the destruction of the Armenian church o Deir ez-Zor where the relics of many victims of the Genocide were preserved. Even today, Turkey continues to eliminate the historical facts.

Hayern Aysor: And lastly, what is your advice to those seeking fortune outside of the homeland?

A. A.: You will always be a stranger in a foreign land. Just the pride I feel when writing or signing any official letter or notice in Armenian is worth everything. One needs to make some concessions for the love of the homeland. The pleasure of living in the homeland is irreplaceable.

Interview by Amalya Karapetyan