*Waterstones, Piccadilly, London
վճարված է|paid
6 years ago
Showing posts with label literature. Show all posts
Showing posts with label literature. Show all posts
Sunday, 27 April 2014
LGBT-themed book stores, London
Wednesday, 3 July 2013
AGLA NY sets up “Emergency fund” and scholarship for LGBT people in Armenia and Diaspora
Some thirty guests came together on May 23rd at the home of Veken Gueyekian and Hrag Vartanian in Williamsburg, Brooklyn to celebrate Armenian gay, lesbian, bisexual and transgendered unity and to raise money for specific organisational goals.
Specifically, the benefit targeted three areas, Chairman and AGLA NY board member Christopher Atamian outlined: "We’re beginning a small 'Emergency Fund' to help LGBT people in need both in the Republic of Armenia and the diaspora—for example to help rebuild a bar like DIY which was firebombed in a recent hate crime, or to help with legal fees for LGBT people in need.” A second aim was simply to raise funds to help with the everyday expenses of running the organization and the many meetings, conferences and events such as New York's PRIDE March that it participates in. One of the night's guest speakers Maria Mähl, a Human Rights Advocate who currently works at the UN on women's security and peace building and SOGI (Sexual Orientation and Gender Identity) rights, commented on the importance of the work that AGLA NY does: “It is especially important now given the backlash against LGBT people that we have seen of late.”
A third and very exciting goal of the benefit was the creation of the George Stambolian Memorial Scholarship for students for LGBT students or those of Armenian origin. Stambolian was a beloved professor of French literature at Wellesley College, one of the founders of LGBT Literature and the editor of the famed Men on Men writing series. Stambolian passed away from AIDS in 1991. The guests were truly lucky to have one of Stambolian's own former students Nancy Agabian talk affectionately about him: "[He was] aware of and appreciated the paradoxes of life and of literature...[he] embodied them and worked for them in a meaningful way.” Agabian read two excerpts from her own books where she mentions Stambolian: Princess Freak and Me As Her Again.
Atamian was upbeat about the event, which raised close to $2,000: "There are so many established benefits already in New York and in the Armenian community….but everyone reacted beautifully and understood the importance of our organization and its activities." The organization’s board members plan to build on this success: "Every year we'll build on the previous one," Gueyekian noted, "It's a first very important step."
Anyone interested in making a tax-deductible donation to the organization as a whole or to any of its specific programs—such as the Emergency Fund or the Stambolian Scholarship—can do so at http://aglany.org or by contacting a board member directly.
***
George Stambolian was a scholar of French literature and became an early proponent of LGBT literature in academia and within the U.S. at large. Born in 1937 to an Armenian American family in Racine, Wisconsin, he attended Dartmouth College, then earned his PhD from the University of Wisconsin. Soon after, he become an expert and beloved professor of French literature at Wellesley College, and a noted figure in the literary scene of New York City, where he lived. In the late 1980s and early 90s, he edited the groundbreaking anthology series Men on Men and helped to establish LGBT literature as a genre and field of study during the gay rights movement. Stambolian was known for his quick wit, wry sense of humor and his remarkable humility. Like many in his generation, his life was cut short by AIDS, in 1991. AGLA-NY honors his legacy by establishing a scholarship in his memory.
Nancy Agabian is an author and a professor at NYU and Queens College. Her memoir, Me as her again, was nominated for a Lambda Literary Award and a William Saroyan International Writing Prize. Agabian has served as co-President of AGLA NY in 2005 and 2006 and currently sits on its Board of Trustees. She was a student of George Stambolian at Wellesley College.
Specifically, the benefit targeted three areas, Chairman and AGLA NY board member Christopher Atamian outlined: "We’re beginning a small 'Emergency Fund' to help LGBT people in need both in the Republic of Armenia and the diaspora—for example to help rebuild a bar like DIY which was firebombed in a recent hate crime, or to help with legal fees for LGBT people in need.” A second aim was simply to raise funds to help with the everyday expenses of running the organization and the many meetings, conferences and events such as New York's PRIDE March that it participates in. One of the night's guest speakers Maria Mähl, a Human Rights Advocate who currently works at the UN on women's security and peace building and SOGI (Sexual Orientation and Gender Identity) rights, commented on the importance of the work that AGLA NY does: “It is especially important now given the backlash against LGBT people that we have seen of late.”
A third and very exciting goal of the benefit was the creation of the George Stambolian Memorial Scholarship for students for LGBT students or those of Armenian origin. Stambolian was a beloved professor of French literature at Wellesley College, one of the founders of LGBT Literature and the editor of the famed Men on Men writing series. Stambolian passed away from AIDS in 1991. The guests were truly lucky to have one of Stambolian's own former students Nancy Agabian talk affectionately about him: "[He was] aware of and appreciated the paradoxes of life and of literature...[he] embodied them and worked for them in a meaningful way.” Agabian read two excerpts from her own books where she mentions Stambolian: Princess Freak and Me As Her Again.
Atamian was upbeat about the event, which raised close to $2,000: "There are so many established benefits already in New York and in the Armenian community….but everyone reacted beautifully and understood the importance of our organization and its activities." The organization’s board members plan to build on this success: "Every year we'll build on the previous one," Gueyekian noted, "It's a first very important step."
Anyone interested in making a tax-deductible donation to the organization as a whole or to any of its specific programs—such as the Emergency Fund or the Stambolian Scholarship—can do so at http://aglany.org or by contacting a board member directly.
***
George Stambolian was a scholar of French literature and became an early proponent of LGBT literature in academia and within the U.S. at large. Born in 1937 to an Armenian American family in Racine, Wisconsin, he attended Dartmouth College, then earned his PhD from the University of Wisconsin. Soon after, he become an expert and beloved professor of French literature at Wellesley College, and a noted figure in the literary scene of New York City, where he lived. In the late 1980s and early 90s, he edited the groundbreaking anthology series Men on Men and helped to establish LGBT literature as a genre and field of study during the gay rights movement. Stambolian was known for his quick wit, wry sense of humor and his remarkable humility. Like many in his generation, his life was cut short by AIDS, in 1991. AGLA-NY honors his legacy by establishing a scholarship in his memory.
Nancy Agabian is an author and a professor at NYU and Queens College. Her memoir, Me as her again, was nominated for a Lambda Literary Award and a William Saroyan International Writing Prize. Agabian has served as co-President of AGLA NY in 2005 and 2006 and currently sits on its Board of Trustees. She was a student of George Stambolian at Wellesley College.
Tuesday, 26 April 2011
Queering Yerevan: “Meeting with remarkable women”
Guitar Boy "Love in the Desert"
"Love in the Desert" by Nancy Agabian, Ann Perich and Dan Day. Originally released in "Life History of a Star," Infected Films soundtrack. Produced by Jon Mattox & Guitar Boy. Recorded at Red Room Studios. Copyright 1999 Ampus Music/BMI.
*via Queering Yerevan
Two or Three Things She Knows About Shushanik
"Two or Three Things She Knows About Shushanik" (2005). A video by Tina Bastajian on the translation of Shushanik Kurghinian's (1876-1927) poetry into English (by Shushan Avagyan).
*Thanks to Lara for the link to this video. Reminds me of my Quote of the Moment:
"Do not love me as if I were a flower! I want to live a worthy life, as an atom in a mass of troubles, as a child of street mobs."
Shushanik Kurghinian
"Love in the Desert" by Nancy Agabian, Ann Perich and Dan Day. Originally released in "Life History of a Star," Infected Films soundtrack. Produced by Jon Mattox & Guitar Boy. Recorded at Red Room Studios. Copyright 1999 Ampus Music/BMI.
*via Queering Yerevan
Two or Three Things She Knows About Shushanik
"Two or Three Things She Knows About Shushanik" (2005). A video by Tina Bastajian on the translation of Shushanik Kurghinian's (1876-1927) poetry into English (by Shushan Avagyan).
*Thanks to Lara for the link to this video. Reminds me of my Quote of the Moment:
"Do not love me as if I were a flower! I want to live a worthy life, as an atom in a mass of troubles, as a child of street mobs."
Shushanik Kurghinian
Tuesday, 16 March 2010
Armenia: Hate crime or... Hraparak?
Yesterday A1+ reported on an incident at the Yerevan State Institute of Theatre and Cinematography: one of the students there - Karlen Abrahamyan - was severely beaten by few fellow students for allegedly girl-involved incident (you know, Karlen made remarks about one girl, and in a typical macho related 'traditional' fashion he got beaten, and pretty severely).
Today Hraparak daily published its 'version' of the incident. According to the newspaper, Karlen is THE guy known in Armenian virtual world as D'orian. And as per Hraparak, the reason for beating was "fight against homosexuals". Well, they mentioned that there is another version of the story involving girl but they made it sound as a secondary version, and headlined the story as 'D'orian was severely beaten' because of ‘advocating freedom of homosexuality’.
According to the reports, Karlen Abrahamyan is in the hospital with craniocerebral (brain) injury.
Whether this was a homophobia related hate crime or not, I do not know, can't be 100% certain until we learn more details. However, most sources so far indicate that it was a girl- involved incident as described by A1+ (above) which is still deplorable, of course.
However, knowing Hraparak's sensationalist and unreliable journalism, unless other sources confirm, I tend not to trust Hraparak. After all, there are reasons why that newspaper is in Homophobia Hall of Shame.
And about D'orian. He is a writer who came under the spotlight when awarded a literary prize by Armenian Ankakh weekly for a gay themed novel. Since then, some in Armenia lost their sleep trying to uncover the identity of a person writing under the pseudonym D'orian. And Hraparak among them. Well, apparently, a disappointing day for Hraparak. As D’orian himself mentioned on his Facebook page, he is not studying at the Yerevan State Institute of Theatre and Cinematography. His name is not Karlen. In fact, he seemed to be feeling surprisingly well for a person who is “in hospital with cerebrocranial injury”. After reading ‘news’ about himself, he went out to buy a copy of Hraparak so that he will ‘enjoy’ it in full: “գնաց "Հրապարակը" առնելու, որ մի հատ ֆուլով կարդա, թե ոնց են իրան ծեծել...” So much about the reliability of Hraparak. Not that we needed any proof.
On a more serious note, I do hope the law enforcement agencies in Yerevan will conduct a thorough investigation, and those responsible for this act of physical violence, regardless of the reasons, will not escape justice.
«Ա1+»-ն այսօր ահազանգ է ստացել, որ Երեւանի կինոյի եւ թատրոնի պետական ինստիտուտի (ԵԿԹՊԻ) դերասանառեժիսուրական բաժնի 1-ին կուրսի ուսանող Կառլեն Աբրահամյանը դաժան ծեծի է ենթարկվել:
Մեզ հայտնած տեղեկություններով` Կառլեն Աբրահամյանին ծեծի են ենթարկել նրա համակուրսեցիները` մի աղջկա պատճառով: Ծեծված տղային ուշագնաց վիճակում տեղափոխել են «Գրիգոր Լուսավորիչ» բժշկական կենտրոն:
ՀՀ Ոստիկանության լրատվության վարչությունից մեզ տեղեկացրին, որ իսկապես նման դեպք տեղի է ունեցել: Կառլեն Աբրահամյանն ինստիտուտում ծեծի է ենթարկվել մարտի 10-ին ժամը 14:00-ին: Նրան ծեծել են նույն ինստիտուտի ուսանողներ Նարեկ Խ.-ն, Տիգրան Մ.-ն եւ ոմն Հունան:
Ոստիկանությունից հայտնեցին, որ Նարեկ Խ.-ն բերման է ենթարկվել ոստիկանության բաժանմունք, Տիգրան Մ.-ն անձամբ է ներկայացել, իսկ Հունանի անձը պարզելու եւ հայտնաբերելու ուղղությամբ ձեռնարկվել են միջոցառումներ: Այս պահին կատարվում է նախաքննություն:
«Գրիգոր Լուսավորիչ» բժշկական կենտրոնի վերակենդանացման բաժնի պետ Գագիկ Մանուկյանն էլ մեզ հետ զրույցում նշեց, որ Կառլեն Աբրահամյանը իրենց մոտ է տեղափոխվել գանգուղեղային տրավմայով: «Հիմա նա գիտակցության էլեմենտ ունի, սակայն նրա մոտ նկատվում է հետտրավմատիկ փսիխոզ, այսինքն` տրավմայից հետո հոգեկան խանգարում: Այժմ սպասում ենք հոգեբույժին, որ գա, կոնսուլտացիա անի, որպեսզի հասկանանք, թե հետագայում ինչ ենք անելու»,- ասաց բժիշկը:
Today Hraparak daily published its 'version' of the incident. According to the newspaper, Karlen is THE guy known in Armenian virtual world as D'orian. And as per Hraparak, the reason for beating was "fight against homosexuals". Well, they mentioned that there is another version of the story involving girl but they made it sound as a secondary version, and headlined the story as 'D'orian was severely beaten' because of ‘advocating freedom of homosexuality’.
According to the reports, Karlen Abrahamyan is in the hospital with craniocerebral (brain) injury.
Whether this was a homophobia related hate crime or not, I do not know, can't be 100% certain until we learn more details. However, most sources so far indicate that it was a girl- involved incident as described by A1+ (above) which is still deplorable, of course.
However, knowing Hraparak's sensationalist and unreliable journalism, unless other sources confirm, I tend not to trust Hraparak. After all, there are reasons why that newspaper is in Homophobia Hall of Shame.
And about D'orian. He is a writer who came under the spotlight when awarded a literary prize by Armenian Ankakh weekly for a gay themed novel. Since then, some in Armenia lost their sleep trying to uncover the identity of a person writing under the pseudonym D'orian. And Hraparak among them. Well, apparently, a disappointing day for Hraparak. As D’orian himself mentioned on his Facebook page, he is not studying at the Yerevan State Institute of Theatre and Cinematography. His name is not Karlen. In fact, he seemed to be feeling surprisingly well for a person who is “in hospital with cerebrocranial injury”. After reading ‘news’ about himself, he went out to buy a copy of Hraparak so that he will ‘enjoy’ it in full: “գնաց "Հրապարակը" առնելու, որ մի հատ ֆուլով կարդա, թե ոնց են իրան ծեծել...” So much about the reliability of Hraparak. Not that we needed any proof.
On a more serious note, I do hope the law enforcement agencies in Yerevan will conduct a thorough investigation, and those responsible for this act of physical violence, regardless of the reasons, will not escape justice.
Saturday, 13 March 2010
Charents (Չարենց)
Happy, birthday, Charents!
***
V.
Հիմա, լսիր, սկսում եմ իմ ինտիմ
Պոեմն, անհուն, եւ մեղսական, եւ թովիչ:
Սիրում եմ ես, ինչպես գիտես, կոկաին,
Հայտնի եմ ես, որպես անբուժ մորֆինիստ:
Սիրում եմ այլ արհեստական և անհայտ… [մեկ բառ ջնջված է]
Հրապույրներն, ալկոհոլից մինչև հաշիշ…[վերջին բառը ջնջված է և փոխարինված մեկ այլ, անընթեռնելի բառով]
Բայց, ինձ համար լուսե ցնորք է անհաս
Վեշտասնամյա պատանու սերն արևոտ
[ջնջված է, փոխարինված “արեւի”-ո՞վ]
Եվ ոչ մի կին, գեղեցկուհի լինի, թե
Մի տրփուհի աստվածածին կրքերն
Չարժե սիրած մի պատանու մանկատես
Բարով մարմինն, աստվածային ու գերիչ:
Չկա ոչինչ, որ գեղեցիկ լինի, քան
Ոսկեցողուն մարմինը մերկ տղայի,
Տասնևչորսից մինչև տասնհինգ տարեկան,
Արեւագույն, որպես սրինգ, հմայիչ:
Դրանից չէ, որ հնագույն Հոմերից
Մինչև Գյոթե, մինչև Ուայլդ ու Չարենց
[այստեղ նախորդ և հաջորդ հատվածները բաժանված են գծով, հավանաբար` էջի ծալքի հետքն է]
Քանի վսեմ և հանճարեղ մարդ՝
Այդ վայելքին զոհել է կյանք գույք, անուն:
Ամենատես Լեոնարդն է խմել թույն՝
Հալածանքի մրուր, հանուն այդ սիրո,
Վինկելմանն է, էստետն այդ նոր, մեծագույն՝
Մահվել է դրան, խոցված բազում վերքերով:
Եվ վերջապես գեղեցկության ու փառքի
Վերջին արքան և ինքնակալն իսկական
Տվեց թե երգ, թե մեծությունը թե վառ՝
Ուայլդն էր այն ՝ վերջին էստետն՝
Եվ ես՝ մեր խեղճ նաիրյան աշխարհի
Պոետս անօգ՝ անպատմուճան մի արքա.
Իբրեւ վերջին ասպետ՝ սերվածս մարդկային
Հանճարակիր ընտանիքից ահարկու (՞),
Վերջին հելլեն՝ կոմունիզմի այս դարում:
Վերջին էստետ՝ աղբանոցյալ պառնասում՝
[մի բառ ջնջված է, վերևում ավելացված է «պառնասում»]
Վայելեցի սերն այդ՝ [միակ] լույս մի, -
[հաջորդ էջ]
Եվ այրական կիրք՝
Ըմպելով մաղձ, ապա, և սև մի ցասում՝
Անասնական թաբուների կողմից խեղճ,
Արևատենչ ու շնչազ[ուրկ (՞)] այրերի
Որոնք սիրո, գեղեցկության ցոլքի… տեղ
[ջնջված բառ, վերևում անընթեռնելի բառ է ավելացված, որն ավարտվում է -տեղ արմատով ]
Նստուկն են մեծ պաշտում՝ կանանց
Եվ ստինքով՝ ամուսնական անկողնում սեփական
…իներով ամեն գիշեր միասին
Իրար քթի բույրեր են թողնելու
Եվ մերձենում, իբրև երկու ամուսին:
Օ, մարդկային գեղեցկություն ընտանեկան,
Օրինական, թույլատրված «մաքուր» սեր,
Ես բրոնզյա մարմնի մեկ…
[ամբողջ տողը ջնջված է]
Թող վայելի քեզ տեսնելով
Ես պարմանու մարմինն եմ լոկ երազել...
Չարենց
*Ինքնագիր գրական հանդես, No. 5, 2008.
***
V.
Հիմա, լսիր, սկսում եմ իմ ինտիմ
Պոեմն, անհուն, եւ մեղսական, եւ թովիչ:
Սիրում եմ ես, ինչպես գիտես, կոկաին,
Հայտնի եմ ես, որպես անբուժ մորֆինիստ:
Սիրում եմ այլ արհեստական և անհայտ… [մեկ բառ ջնջված է]
Հրապույրներն, ալկոհոլից մինչև հաշիշ…[վերջին բառը ջնջված է և փոխարինված մեկ այլ, անընթեռնելի բառով]
Բայց, ինձ համար լուսե ցնորք է անհաս
Վեշտասնամյա պատանու սերն արևոտ
[ջնջված է, փոխարինված “արեւի”-ո՞վ]
Եվ ոչ մի կին, գեղեցկուհի լինի, թե
Մի տրփուհի աստվածածին կրքերն
Չարժե սիրած մի պատանու մանկատես
Բարով մարմինն, աստվածային ու գերիչ:
Չկա ոչինչ, որ գեղեցիկ լինի, քան
Ոսկեցողուն մարմինը մերկ տղայի,
Տասնևչորսից մինչև տասնհինգ տարեկան,
Արեւագույն, որպես սրինգ, հմայիչ:
Դրանից չէ, որ հնագույն Հոմերից
Մինչև Գյոթե, մինչև Ուայլդ ու Չարենց
[այստեղ նախորդ և հաջորդ հատվածները բաժանված են գծով, հավանաբար` էջի ծալքի հետքն է]
Քանի վսեմ և հանճարեղ մարդ՝
Այդ վայելքին զոհել է կյանք գույք, անուն:
Ամենատես Լեոնարդն է խմել թույն՝
Հալածանքի մրուր, հանուն այդ սիրո,
Վինկելմանն է, էստետն այդ նոր, մեծագույն՝
Մահվել է դրան, խոցված բազում վերքերով:
Եվ վերջապես գեղեցկության ու փառքի
Վերջին արքան և ինքնակալն իսկական
Տվեց թե երգ, թե մեծությունը թե վառ՝
Ուայլդն էր այն ՝ վերջին էստետն՝
Եվ ես՝ մեր խեղճ նաիրյան աշխարհի
Պոետս անօգ՝ անպատմուճան մի արքա.
Իբրեւ վերջին ասպետ՝ սերվածս մարդկային
Հանճարակիր ընտանիքից ահարկու (՞),
Վերջին հելլեն՝ կոմունիզմի այս դարում:
Վերջին էստետ՝ աղբանոցյալ պառնասում՝
[մի բառ ջնջված է, վերևում ավելացված է «պառնասում»]
Վայելեցի սերն այդ՝ [միակ] լույս մի, -
[հաջորդ էջ]
Եվ այրական կիրք՝
Ըմպելով մաղձ, ապա, և սև մի ցասում՝
Անասնական թաբուների կողմից խեղճ,
Արևատենչ ու շնչազ[ուրկ (՞)] այրերի
Որոնք սիրո, գեղեցկության ցոլքի… տեղ
[ջնջված բառ, վերևում անընթեռնելի բառ է ավելացված, որն ավարտվում է -տեղ արմատով ]
Նստուկն են մեծ պաշտում՝ կանանց
Եվ ստինքով՝ ամուսնական անկողնում սեփական
…իներով ամեն գիշեր միասին
Իրար քթի բույրեր են թողնելու
Եվ մերձենում, իբրև երկու ամուսին:
Օ, մարդկային գեղեցկություն ընտանեկան,
Օրինական, թույլատրված «մաքուր» սեր,
Ես բրոնզյա մարմնի մեկ…
[ամբողջ տողը ջնջված է]
Թող վայելի քեզ տեսնելով
Ես պարմանու մարմինն եմ լոկ երազել...
Չարենց
*Ինքնագիր գրական հանդես, No. 5, 2008.
Wednesday, 25 November 2009
Yeghishe Charents cover of Marriott Armenia magazine (fall 2009 issue, Yerevan)
Thursday, 12 November 2009
Help Fund a New Book from the Women-Oriented Women’s Collective in Armenia
"Two Years in Correspondence"
*picture - via A.M. Facebook page
The correspondence includes original emails (in Armenian and in English) written by members of WOW discussing the foundation of the collective, the conceptual details and debates about outreach, awareness, art projects such as “Coming To You To Not Be With You” (August 3-4, 2008), and other important conversations on LGBT issues in Armenia. Some discussion threads include the translation and coining of new phrases in Armenian regarding gender and sexuality, accounts of coming out to self and family, and arguments on the goals of a feminist art collective to present radical views on gender. The book is scheduled for publication in August 2010.
The Armenian Gay & Lesbian Association of NY is proud to be helping the Women-Oriented Women’s Collective in Armenia raise funds to publish this important book. For more information on The WOW
Collective and to help fund this project, please visit the project page on Kickstarter.com:
http://www.kickstarter.com/projects/aglany/two-years-in-correspondence-from-the-wow-collect
Wednesday, 28 October 2009
Russian translation of “Artush and Zaur” - Azeri-Armenian gay love story - available online for free download
I’ve been waiting for this since it has been published. Thanks to the info provided by Alekper Aliyev, the author of “Artush and Zaur”, gay love story between an Azeri and Armenian, it is now available in Russian, online and for free.
You may download it here.
*For background info - read my post here.
Sunday, 23 August 2009
Terrorist-like threat to Armenian government: silence the writer
Group of Armenian ultra-nationalists, a copycat of Russia’s and others’ neo-nazi, united under the so called Hayrenik (‘Motherland’) movement, published a post on their website threatening the life of Armenian author writing under the name Dori An. Dori An is the author of award winning gay-themed short story in Yerevan. In one of his posts, he also touches the recently headlining issue of gay Charents (prominent Armenian poet). This outrages ultra-nationalists which call it a “war against Armenian nation, therefore against us”. Of course, according to them, all is planned from the “outside” to “demoralise” our society. [This is in line with the recent surge of homophobic and hate attacks in Armenia, including some local media and comments in Armenian sector of Facebook.]They provide Armenian government with the ultimatum type message: either you silence Dori An, using “legal means”, or we will do it by our means and methods. ‘Message’ is accompanied by Al-Qaeda terrorist-like picture, or its poor copycat.
[...] Այս ամենը մենք համարում ենք դրսի թելադրված եվ ուղղորդված ծրագիր, որի նպատակն է քայքայել ցեղի բարոյական արժեքները: Այս ամենը մենք համարում ենք պատերազմ հայ ազգի դեմ: Իսկ պատերազմը հայ ազգի դեմ մենք ազգայնականներս համարում ենք պատերազմ հենց մեր դեմ: Եթե ՀՀ իշխանությունները եվ ուժային կառույցները քնած են, կամ զբաղված ինչ, որ հարցերով մենք մեր պայքարի տարբերակն ունենք, ուղղակի եվս մեկ անգամ հորդորում ենք աչք չփակել, այս ամենի դեմ: Արաջարկում եմ նրա արարքները բնութագրել, որպես քրեորեն դատապարտելի արարք, համապատասխան իրավական ակտերով ամրագրված մեր իրավունքերի, այսինքն Հայ Ազգի իրավունքերի պաշպանություն դատական ընթացակարգերով: Այս ամենից հետո Դորիանը իր բաժին սխրագործությունների պատասխանը կստանա աշխատանքային գաղութներում: Իսկ երկորդ տարբերակով մենք ազգայնականերս մեր միջոցներով եվ մեթոդներով սրա նմանին կպատժենք: Մենք կրելով առողջ ազգային մտածելակերպ նախընտրում ենք նախ, իրավական ճանապարհը, որի չկատարվելու դեպքում կսկսվի մեր մեթոդներրը:Failing to produce any ‘results’ by ‘fighting external enemies’, and failing on all fronts, these ultra-nationalists try to create ‘internal enemies’ to justify their very own existence.
This is a direct threat to person’s life and the right for free speech, the very basic human rights protected under Armenian constitution. After all, this is effectively a terrorist-like ultimatum to Armenian government, and law enforcement agencies in Armenia should take up the case for further proceedings.
*photo of Russia's neo-nazi, via San Francisco Sentinel
Tuesday, 18 August 2009
Hate: Armenian tabloid Iravunk advocates killing of gays
When someone is homophobe, it’s bad enough. But when that homophobe advocates killing, he is crossing the line.
I have to confess, I do not read Iravunk tabloid. If it’s not for my friends, I would have been unaware of this whole bunch of ‘articles’ over the last week or so devoted to gays there.
Internet is becoming more and more popular among Armenians, especially younger generation, and Iravunk cannot stand losing the Internet ‘battle’ to others, including gay Armenians, who dare to open up their websites and freely discuss the issues and their life. But they are not alone. Iravunk’s heart is bleeding that there are others out there who support gay rights and equality, or anything related to gays. Even the most widely accessible media in Armenia - television, occasionally shows gay-themed films. Horror. One of Iravunk’s so called journalists is shocked by a gay themed film shown on TV recently, calling it a “propaganda of homosexuality”. He then finishes his piece telling a ‘real story’ from Holland.
Iravunk’s journalist then notes that “we do not want you to take this story as a call for killing. We simply wanted to present this story”. Obviously, what they effectively did is to advocate killing of gays.
Of course, Armenian Ombudsman will repeat that there is no problem of homophobia in Armenia as no one filed a complaint about it to his office. He may not even see or ‘be aware’ of the growing number of recent attacks towards gays in Yerevan. How convenient.
In another piece, editor Galadjyan is outraged, digusted and simply cannot understand why journalist and writer Vahan Ishkhanyan has so inclined to “defend rights of sects and faggots”: “he is perhaps the only one who openly defends the rights of such a human garbage as ‘blues’ [gays] in Armenia”. But what is killing Mr Galadjyan is that Vahan established Ankakh weekly which quickly became a popular newspaper both online and in print. And the last drop to Iravunk’s nerves was a literary prize awarded to a gay-themed short story for the first time in Armenia by the same Ankakh weekly. The author of the novel is our very own Armenian Dori An (I will write a separate post on Dori An and his award-winning short story). Iravunk’s editor is apparently so threatened by a mere existence of a free-minded writer and his growing online presence and influence that he attempted at (unsuccessfully) cracking down the identity of a person writing under the Dori An nickname. Sad. Little, sad people. He accuses Dori An not only in “disgusting” activities and the use of ‘inappropriate language’, but “anti-national” too (familiar language, eh?). There is “enough evidence” for criminal persecution of Dori An, claims tabloid’s chief. Huh? Yes, there is definitely enough evidence for opening the case against Galadjyan and his tabloid for inciting murder and hatred.
As a rule, one hate goes hand in hand with another hate. If you look at Iravunk’s articles, they are not just homophobic, but racist, full of hate to everyone who is different. If you are not gay, you would have still be hated by Galadjyan-like people. For ‘different’ ethnicity, colour of your eyes (skin), music you listen to, films you watch, T-shirt you wear. Anything, really, which is outside of their sad, little and narrow-minded world.
In yet another piece, Galadjyan calls Armenian MP from parliamentary opposition Heritage party Zaruhi Postanjyan a “traitor” (for this). He cannot stand ‘European aspirations’ of growing number of Armenians, which he associates with gay rights and equality. Scary. According to the ‘rules’ of the ‘family’, Galadjyan writes referring to Europe, “homosexuals are also people” (!), then calling gays a “human garbage”. Чья бы мычала?
Եթե դու սիրում ես, երբ դիմացինիդ անտեղի անարգում են, երբ մարդու մասին դատում են միայն նրանով, թե ում հետ է նա քնում, երբ ցուցաբերվում է խտրականություն ցանկացած փոքրամասնույթունների հանդեպ ու քարկոծվում են նրանց պաշտպանողները՝ ապա ՄԻ անցիր այս հղմամբ ու մի ճանաչիր մարդուն, ով անում է դա...
Իսկ եթե դու Լույսի Ասպետ ես, օգնիր... ՄԻ ԼՌԻՐ... ԼՌՈՒԹՅՈՒՆԸ ՈՍԿԻ ՉԷ... Ասա քո խոսքը..
http://www.dorian.ucoz.ru/blog/2009-08-17-96
Apart from anything else, there is also big envy at play from Iravunk editor Galadjyan’s side. He knows very well that Dori An, Vahan Ishkhanyan or gay Armenian bloggers have more readers (with growing online presence) than his own 20 years old business enterprise which has left with the one main aim for now - to spread hate.
You and your tabloid suck, Mr. Galadjyan. Big time.
I have to confess, I do not read Iravunk tabloid. If it’s not for my friends, I would have been unaware of this whole bunch of ‘articles’ over the last week or so devoted to gays there.
Internet is becoming more and more popular among Armenians, especially younger generation, and Iravunk cannot stand losing the Internet ‘battle’ to others, including gay Armenians, who dare to open up their websites and freely discuss the issues and their life. But they are not alone. Iravunk’s heart is bleeding that there are others out there who support gay rights and equality, or anything related to gays. Even the most widely accessible media in Armenia - television, occasionally shows gay-themed films. Horror. One of Iravunk’s so called journalists is shocked by a gay themed film shown on TV recently, calling it a “propaganda of homosexuality”. He then finishes his piece telling a ‘real story’ from Holland.
Բայց վերադառնանք սեռական փոքրամասնությունների թեմային: Վերջերս օրը ցերեկով մի հեռուստաընկերության եթերում գեղարվեստական կինոնկար էր ցուցադրվում, որի հերոսները գովերգում էին իրենց ոչ ավանդական կողմնորոշումը... Որքան էլ այդ անբարոյականության վերաբերյալ հումորը տեղին չէ, բայց այսպես շարունակվելու դեպքում երեւի խնդրելու ենք, որ էրոտիկ, թեկուզ հենց, այսպես ասենք, ավանդական սեքսի վերաբերյալ կինոնկարներ ցուցադրեն, միայն թե վերջ տան այդ այլանդակությունների քարոզին: Այս ամենը ինձ հիշեցրեց մի իրական պատմություն, որը տեղի է ունեցել ոչ ավանդական կողմնորոշման նկատմամբ արդեն վաղուց սովորական վերաբերմունք ձեւավորված երկրում: Իհարկե կռահեցիք, որ նկատի ունենք Հոլանդիան: Տարիներ առաջ հոլանդական քաղաքներից մեկի քաղաքապետի թեկնածուն հեռուստաէկրանից բացահայտ հայտարարել էր, որ ինքը ՙերկնագույն՚ է եւ պաշտպանելու է նրանց շահերը: Երբ ՙերկնագույն՚ թեկնածուն դուրս էր եկել ստուդիայից, նրան տեղում գնդակահարել էին: Մարդասպանը, որը հանձնվել էր ոստիկաններին, նշել էր, որ ինքը չի ցանկանում ՙերկնագույն՚ քաղաքապետ ունենալ, ով նաեւ քարոզում է իր զզվելի կողմնորոշումը: Չենք ուզում, որ մեր ասածը որպես սպանության կոչ ընդունվի, այլ պարզապես ներկայացրեցինք դեպքը:[Translation of the main part: Years ago, a mayoral candidate of a city in Holland has openly said via TV that he is “blue” [gay] and will be defending their [gay] rights. When he walked out of the studio, he got shot dead. The killer said that he did not like the prospect of having a gay mayor, who publicize his disgusting orientation.]
Iravunk’s journalist then notes that “we do not want you to take this story as a call for killing. We simply wanted to present this story”. Obviously, what they effectively did is to advocate killing of gays.
Of course, Armenian Ombudsman will repeat that there is no problem of homophobia in Armenia as no one filed a complaint about it to his office. He may not even see or ‘be aware’ of the growing number of recent attacks towards gays in Yerevan. How convenient.
In another piece, editor Galadjyan is outraged, digusted and simply cannot understand why journalist and writer Vahan Ishkhanyan has so inclined to “defend rights of sects and faggots”: “he is perhaps the only one who openly defends the rights of such a human garbage as ‘blues’ [gays] in Armenia”. But what is killing Mr Galadjyan is that Vahan established Ankakh weekly which quickly became a popular newspaper both online and in print. And the last drop to Iravunk’s nerves was a literary prize awarded to a gay-themed short story for the first time in Armenia by the same Ankakh weekly. The author of the novel is our very own Armenian Dori An (I will write a separate post on Dori An and his award-winning short story). Iravunk’s editor is apparently so threatened by a mere existence of a free-minded writer and his growing online presence and influence that he attempted at (unsuccessfully) cracking down the identity of a person writing under the Dori An nickname. Sad. Little, sad people. He accuses Dori An not only in “disgusting” activities and the use of ‘inappropriate language’, but “anti-national” too (familiar language, eh?). There is “enough evidence” for criminal persecution of Dori An, claims tabloid’s chief. Huh? Yes, there is definitely enough evidence for opening the case against Galadjyan and his tabloid for inciting murder and hatred.
As a rule, one hate goes hand in hand with another hate. If you look at Iravunk’s articles, they are not just homophobic, but racist, full of hate to everyone who is different. If you are not gay, you would have still be hated by Galadjyan-like people. For ‘different’ ethnicity, colour of your eyes (skin), music you listen to, films you watch, T-shirt you wear. Anything, really, which is outside of their sad, little and narrow-minded world.
In yet another piece, Galadjyan calls Armenian MP from parliamentary opposition Heritage party Zaruhi Postanjyan a “traitor” (for this). He cannot stand ‘European aspirations’ of growing number of Armenians, which he associates with gay rights and equality. Scary. According to the ‘rules’ of the ‘family’, Galadjyan writes referring to Europe, “homosexuals are also people” (!), then calling gays a “human garbage”. Чья бы мычала?
Այդ ՙընտանիքի՚ ՙկանոններով՚ հոմոսեքսուալիստներն էլ են մարդ, ավելին` այդ ՙկանոնները՚ նախատեսում են մարդկային այդ թափոնը գլխին դրած ման ածել: Հետաքրքիր է, համաձա±յն է պարոն Ժիրայր Սէֆիլյանը ՙերկնագույնների՚ թանին թթու չասելուն, միայն թե ՙաշխարհը՚ մեր երեսին չշպրտի` հոմոֆոբներ......and here is something from Dori An in response: Լռությունը ոսկի ՉԷ
Իրոք որ երբեմն լռությունը ոսկի է...
Եթե դու սիրում ես, երբ դիմացինիդ անտեղի անարգում են, երբ մարդու մասին դատում են միայն նրանով, թե ում հետ է նա քնում, երբ ցուցաբերվում է խտրականություն ցանկացած փոքրամասնույթունների հանդեպ ու քարկոծվում են նրանց պաշտպանողները՝ ապա ՄԻ անցիր այս հղմամբ ու մի ճանաչիր մարդուն, ով անում է դա...
Իսկ եթե դու Լույսի Ասպետ ես, օգնիր... ՄԻ ԼՌԻՐ... ԼՌՈՒԹՅՈՒՆԸ ՈՍԿԻ ՉԷ... Ասա քո խոսքը..
http://www.dorian.ucoz.ru/blog/2009-08-17-96
Apart from anything else, there is also big envy at play from Iravunk editor Galadjyan’s side. He knows very well that Dori An, Vahan Ishkhanyan or gay Armenian bloggers have more readers (with growing online presence) than his own 20 years old business enterprise which has left with the one main aim for now - to spread hate.
You and your tabloid suck, Mr. Galadjyan. Big time.
Monday, 17 August 2009
LGBT Georgia: new issue of Me magazine - homophobia in Georgia, interview with Alekper Aliyev, the author of Artush and Zaur
The 11th issue of the only LGBT magazine in the South Caucasus - Me, is out now. I would specifically recommend “Homophobia in Georgia: Two Sides of the Coin”, and “Because of one love story" - interview with the author of Armenian-Azeri gay love story - Artush and Zaur - Alekper Aliyev. Apparently, soon Artush and Zaur will be published in Georgian too. I am still waiting for a Russian or English versions to be able to read it. Below are few extracts from the interview:
[...] I don’t know to what extent I have been able to outrage every average person in the South Caucasus, but this book certainly did anger the “patriots” who make parasitic use of nationalist passions, the popular mentality, and the notions of pride, honour, dignity and the exceptionalism of the Caucasian men. It is a challenge to society, as well as an effort to shock. I cannot separate these two concepts from one another. I won’t hide the fact that this was precisely the reaction I needed. More precisely, this was the reaction I was expecting.
[...] I did not have any real prototypes. My characters only vaguely resemble certain people.
[...] Frankly speaking, I am not concerned about what they accuse me of. You were right to put the word “accused” in quotation marks. Indeed, how can a person be accused of, say, drinking tea, enjoying riding a bicycle, masturbating or eating a pear? Who is accusing whom of what?
In our society people don’t have their own opinions. Our society consists entirely of vegetables - biological entities without minds, hearts, thoughts or feelings. Who are they to even have an opinion, let alone judge someone? Have they ever actually used their right to protest against corruption, lawlessness and the detention of political prisoners? No. What right do they have to give themselves the right to use their right to express an opinion about my book? That was a bit redundant, but I think you’ll agree it was wholly justified in this case.
***
And here is a message via Georgia's LGBT NGO Inclusive Foundation:
Good news: Our magazine has been included in Copenhagen Catalogue of Good Practices among 20 LGBT good practices from around the world and being the ONLY LGBT media entry!
Another good news: New 11th issue is out! It tells the reader how and why homosexuality was pathologized and criminalized; what impact does internalized homophobia have; gives reports from Riga, Moscow, Chisinau prides; and from very interesting training session in Istanbul; In interview section we speak with Alekper Aliyev - author of Azeri-Armenian gay love story entitled "Artush and Zaur"; Art section examines Mark Ravenhil's drama and "For women only" story gives account of men free adventure of Georgian girl in Germany. Last not least, our reader gets bonus sensitizer through Martin Rochlin's heterosexuality questionnaire. Don't miss the issue.
Publisher recommendation: Read it in the morning with naturally flavored coffee down the street.
Direct link: Me magazine
[...] I don’t know to what extent I have been able to outrage every average person in the South Caucasus, but this book certainly did anger the “patriots” who make parasitic use of nationalist passions, the popular mentality, and the notions of pride, honour, dignity and the exceptionalism of the Caucasian men. It is a challenge to society, as well as an effort to shock. I cannot separate these two concepts from one another. I won’t hide the fact that this was precisely the reaction I needed. More precisely, this was the reaction I was expecting.
[...] I did not have any real prototypes. My characters only vaguely resemble certain people.
[...] Frankly speaking, I am not concerned about what they accuse me of. You were right to put the word “accused” in quotation marks. Indeed, how can a person be accused of, say, drinking tea, enjoying riding a bicycle, masturbating or eating a pear? Who is accusing whom of what?
In our society people don’t have their own opinions. Our society consists entirely of vegetables - biological entities without minds, hearts, thoughts or feelings. Who are they to even have an opinion, let alone judge someone? Have they ever actually used their right to protest against corruption, lawlessness and the detention of political prisoners? No. What right do they have to give themselves the right to use their right to express an opinion about my book? That was a bit redundant, but I think you’ll agree it was wholly justified in this case.
***
And here is a message via Georgia's LGBT NGO Inclusive Foundation:
Good news: Our magazine has been included in Copenhagen Catalogue of Good Practices among 20 LGBT good practices from around the world and being the ONLY LGBT media entry!
Another good news: New 11th issue is out! It tells the reader how and why homosexuality was pathologized and criminalized; what impact does internalized homophobia have; gives reports from Riga, Moscow, Chisinau prides; and from very interesting training session in Istanbul; In interview section we speak with Alekper Aliyev - author of Azeri-Armenian gay love story entitled "Artush and Zaur"; Art section examines Mark Ravenhil's drama and "For women only" story gives account of men free adventure of Georgian girl in Germany. Last not least, our reader gets bonus sensitizer through Martin Rochlin's heterosexuality questionnaire. Don't miss the issue.
Publisher recommendation: Read it in the morning with naturally flavored coffee down the street.
Direct link: Me magazine
Turkey: LGBT rights report, novel about transsexual, gay referee scandal, homophobic media, and gay pride in Istanbul
Over the last couple of months, some important developments happened in Turkey related to LGBT rights in the country. Below is a selection of links which reflect the main news:1. Report: Human rights violations against LGBT people in Turkey 2008
2. Report warns: continuing homophobia in the media
In a published report entitled "End Homophobia in the Media", the Kaos GL association criticised the continued use of stereotypes and display of homophobia.3. Istanbul: 3,000 People in LGBTT Pride March
The 17th LGBTT (lesbian, gay, bisexual, transvestite and transsexual) Pride Week ended with a Pride March in Taksim, central Istanbul, on Sunday (28 June).Read also Elizabeth's personal reflections: Istanbul Pride (+ photo, above)
4. Gay referee scandal:
The Independent: Gay referee gets red card in Turkey
(+ photo, via AFP/Getty Images)
After coming out on TV, Halil Dincdag sues football federation over sacking.EurasiaNet: Football referee, barred for being homosexual, fights for rights
5. Novel about Transsexual Banned for Under-18s
A Prime Ministerial board has banned advertisement for the novel "Third Class Woman" by Anıl Alacaoğlu.
Sunday, 24 May 2009
Queer Pride Armenian Reading, New York
Via Queering Yerevan, Gartal and the Armenian Gay and Lesbian Association of New York (AGLA NY) present "An Evening of Literary Pride" on 20 June 2009, at the LGBT Community Services Center in New York.
Gartal and AGLA NY have asked writers and poets to read selections related to the issue of pride, a loaded term for Armenians and queers alike. Hosted by Arthur Nersesian, famed East Village novelist of such books as The Fuckup, Chinese Takeout, Manhattan Loverboy and his most recent, The Sacrificial Circumcision of The Bronx. Introduced by Nancy Agabian, author of the new memoir Me as her again: True Stories of an Armenian Daughter. Reception to follow.
Readings by:
David Ciminello
Amy Ouzoonian
Aaron Poochigian
Margarita Shalina
Hrag Vartanian
David Ciminello’s fiction has appeared in the literary journal Lumina. His short story "PD XOX" appears in the forthcoming anthology Portland Queer: Tales of the Rose City. His poetry has appeared in Poetry Northwest. His original screenplay Bruno (a finalist in the Nicholl Fellowships in Screenwriting) was produced and occasionally appears on DVD as something vaguely resembling the original story. David has received his MFA in Fiction from Sarah Lawrence College. He currently lives in New York City where he works as a writer and teaching artist.
Amy Ouzoonian is a writer, performance artist and editor. She is the author of Your Pill (Poems, Foothills Publishing), Editor of In the Arms of Words: Poems for Disaster Relief (Poems, Sherman Asher Press). She is currently a graduate student at The New School and is working on a series of performance pieces that incorporates her work with music and dance called "Waiting Journey." She lives and creates in Queens, NY.
Aaron Poochigian attended Moorhead State University from where he studied under the poets Dave Mason, Alan Sullivan, and Tim Murphy. After traveling and doing research in Greece on fellowship, he earned his Phd in Classics from the University of Minnesota. Forthcoming translations include Sappho’s poems and fragments for Penguin Classics; Aeschylus, Aratus and Apollonius of Rhodes in the Norton Anthology of Greek Literature in Translation; and his edition of Aratus’ astronomical poem, The Phaenomena, from Johns Hopkins University Press. His original poems have appeared in numerous journals, including Arion, The Dark Horse, Poetry Magazine and Smartish Pace. He now lives and writes in Brooklyn, NY.
Margarita Shalina was born in Leningrad and raised on New York’s Lower East Side. Her poetry has appeared in Poems for the Retired Nihilist V. 2 (Fortune Teller Press, UK, 2007), EvergreenReview.com, New York Nights, and as a broadside for Poetry Motel. She has written essays for ZEEK Magazine and Three Percent, the website that accompanies Open Letter Press. She was a contributing translator to Contemporary Russian Poetry (Dalkey Archive Press, 2007) and is the Independent Press Buyer for St. Marks Bookshop. She lives in New York.
Hrag Vartanian is an Armenian-Canadian writer, critic and cultural worker. He lives in New York and his work has appeared in the Art21 blog, AGBU News, the Brooklyn Rail, NYFA's Current, Huffington Post, Modern Painters and contributes a street art column, "Re:Public", to ArtCat Zine. He serves on the board of the Ararat Quarterly and the Triangle Arts Association. He also blogs daily at hragvartanian.com. He is gayly married and hopes that one day his marriage will be legally recognized across America and around the world.
Gartal and AGLA NY have asked writers and poets to read selections related to the issue of pride, a loaded term for Armenians and queers alike. Hosted by Arthur Nersesian, famed East Village novelist of such books as The Fuckup, Chinese Takeout, Manhattan Loverboy and his most recent, The Sacrificial Circumcision of The Bronx. Introduced by Nancy Agabian, author of the new memoir Me as her again: True Stories of an Armenian Daughter. Reception to follow.
Readings by:
David Ciminello
Amy Ouzoonian
Aaron Poochigian
Margarita Shalina
Hrag Vartanian
David Ciminello’s fiction has appeared in the literary journal Lumina. His short story "PD XOX" appears in the forthcoming anthology Portland Queer: Tales of the Rose City. His poetry has appeared in Poetry Northwest. His original screenplay Bruno (a finalist in the Nicholl Fellowships in Screenwriting) was produced and occasionally appears on DVD as something vaguely resembling the original story. David has received his MFA in Fiction from Sarah Lawrence College. He currently lives in New York City where he works as a writer and teaching artist.
Amy Ouzoonian is a writer, performance artist and editor. She is the author of Your Pill (Poems, Foothills Publishing), Editor of In the Arms of Words: Poems for Disaster Relief (Poems, Sherman Asher Press). She is currently a graduate student at The New School and is working on a series of performance pieces that incorporates her work with music and dance called "Waiting Journey." She lives and creates in Queens, NY.
Aaron Poochigian attended Moorhead State University from where he studied under the poets Dave Mason, Alan Sullivan, and Tim Murphy. After traveling and doing research in Greece on fellowship, he earned his Phd in Classics from the University of Minnesota. Forthcoming translations include Sappho’s poems and fragments for Penguin Classics; Aeschylus, Aratus and Apollonius of Rhodes in the Norton Anthology of Greek Literature in Translation; and his edition of Aratus’ astronomical poem, The Phaenomena, from Johns Hopkins University Press. His original poems have appeared in numerous journals, including Arion, The Dark Horse, Poetry Magazine and Smartish Pace. He now lives and writes in Brooklyn, NY.
Margarita Shalina was born in Leningrad and raised on New York’s Lower East Side. Her poetry has appeared in Poems for the Retired Nihilist V. 2 (Fortune Teller Press, UK, 2007), EvergreenReview.com, New York Nights, and as a broadside for Poetry Motel. She has written essays for ZEEK Magazine and Three Percent, the website that accompanies Open Letter Press. She was a contributing translator to Contemporary Russian Poetry (Dalkey Archive Press, 2007) and is the Independent Press Buyer for St. Marks Bookshop. She lives in New York.
Hrag Vartanian is an Armenian-Canadian writer, critic and cultural worker. He lives in New York and his work has appeared in the Art21 blog, AGBU News, the Brooklyn Rail, NYFA's Current, Huffington Post, Modern Painters and contributes a street art column, "Re:Public", to ArtCat Zine. He serves on the board of the Ararat Quarterly and the Triangle Arts Association. He also blogs daily at hragvartanian.com. He is gayly married and hopes that one day his marriage will be legally recognized across America and around the world.
Monday, 6 April 2009
James Russell’s commentary on Charents homoerotic poetry and more
There were stormy discussions in Armenian literary circles following a publication by Inknagir magazine of never before published homoerotic poetry by Armenia’s cultural icon Yeghishe Charents (168 Zham, Azg, Aravot, Zhamanak, Tert.am). What can I say... We are lucky that unpublished poetry by Charents did not reach Soviet style 'Charents specialists', and thanks to James Russell and some others we now have Charents unzipped. (For more background info, read Yeghishe Charents unzipped – nation’s favourite gay poet)
In response to this ‘controversy’, below is a copy of James Russell’s letter to the readers of Inknagir magazine, published here with the kind permission of the author. James Russell is a professor of Armenian Studies at Harvard University. He is the author of number of Armenia related works, covering history, religion and literature. He has a special interest in the great Armenian poet Yeghishe Charents.
***
Dear Friends,
A few years ago a number of scholars of Armenian studies including myself were attacked in the media for our studies of Armenian history. In my own work I have focussed on Armenian pre-Christian religion, mythology, and epic literature over a number of years, studying in particular the Iranian and Zoroastrian components. I undertook this work because it fascinated me, as a rich and ancient facet of Armenian culture. Obviously one's writings in this area are based on primary sources, textual, ethnographic, and archaeological; and to the degree that one has advanced new insights, they are based upon this evidence.
There are scholars with ideological agendas, and every human being ipso facto approaches whatever he perceives with a personal point of view; but the better a scholar is, the more he tries to be objective, or at least to be aware of his own biases and to admit them. In recent weeks I have been attacked by some shadowy organization of Armenian students for calling the proto-Armenians "colonists". But in fact the latter term belongs to the ancient Greek sources, not to me: 'The Armenians are Phrygian colonists who in their language are very like Phrygians". These data are useful in establishing the kinship of Armenian to Thraco-Phrygian and proto-Greek. It is obvious, from my own writings citing later Latin sources, that the carriers of proto-Armenian were migratory settlers, not conquering colonialists in any modern sense. They intermarried with Urarteans and others and Armenian over time became the dominant language of the plateau and remained so for many centuries.
Disagree with my arguments if you wish. Document your discussion as I have done for mine. But as for facts, take your objections to Herodotus, not to me. And do not impute to me an anti-Armenian agenda according to which one is seeking to undermine the immemorial claim of the Armenian nation to its own country. That is just defamatory nonsense. Over a lifetime I have defended the Armenian cause, supported Genocide recognition, and served the Armenian community in myriad ways. I was not obliged to do any of this and indeed many scholars in the field do not contribute this way to the people whose culture is the object of their scholarly endeavors. I do not expect thanks; but I will not tolerate abuse.
Another area of my interest is Armenian literature. I've published a book on Hovhannes Tlkurantsi and numerous articles on St. Grigor Narekatsi, St. Nerses Shnorhali, and other medieval writers. In the modern field I've published books on Bedros Tourian and Derenik Demirjian, and have written many articles and published translations of Siamanto, Daniel Varuzhan, Avetik Isahakyan, Gurgen Mahari, Paruyr Sevak, Zahrad, Mkrtich Hajian, and many others. I think all this is very fine work and of service to the field. Again, I've never sought thanks or recognition for any of it.
At the age of nineteen at Columbia College I began to read Charents. His "Vision of Death" and "The Cats and I" remain amongst the most powerful poems I've ever read, in any language. The translations and discussions of Charents by my friends Raffi Setian and Garig Basmadjian haunt me to this day. As I continued my work on Charents, gradually becoming acquainted with the texts saved from destruction at the time of his arrest, he became a greater and more complex figure than one could ever have imagined. He was both a revolutionary and a Christian mystic, a loving husband and father and a bisexual, a brilliant and responsible editor and a user of narcotics. He was at home in Moscow and Leningrad as in Erevan and Tiflis. A man as large and brilliant, as tragic and grief-stricken as his verses.
Though I have not followed in detail the stormy controversy that has arisen in Armenia following the translation of two of my major articles on Charents into Armenian and their publication in Inknagir, I should think it likely that much as the stress on Iran ignited outrage in connection with my work on Armenian antiquity, in the case of Charents it is the emphasis on his sexuality and his homoerotic verses in particular that displeases critics. To those who think one is distorting the picture or promoting a hidden agenda, I must again insist only that they consider the evidence: Charents' own manuscripts. I have published a number of other manuscript poems of Charents that are not in these two articles, but support the judgements made in them, in a long article intended for the Weitenberg Festschrift and printed also in my volume of opera minora, "Armenian and Iranian Studies" (Cambridge, MA, 2004). The book can be read in Erevan libraries and it is easily obtainable from Harvard University Press. In the bundle of papers hidden from the Soviet secret police during the Great Terror, Charents included a note begging the finder of his poems to publish them all, despite their content-- in this he was presumably alluding to the taboo topic of homosexuality. So I have not only followed the texts but fulfilled the dying request of their author. If you have a problem with the topic, take it up with the poet's ghost, not with me.
Some years ago I visited the Prado museum in Madrid, and ended up spending all three days of my stay in that city in the Goya rooms. One of his more haunting works illustrates the adage, "The sleep of reason creates monsters." It is a tantalizingly ambiguous warning, since it can mean either that when reason is absent the monsters rush in, or else that reason itself dreams them up. Double-edged swords cut with both edges: in the case of Armenian civil life today, Goya's adage is true either way. Communism was nothing if not coldly rational, yet its insistence upon its own logical inevitability and veracity created the monsters of ideologically-based scholarship and the violent suppression of contrary evidence and unorthodox ideas. Totalitarianism shaped the intellectual habits of the Armenian SSR and that doctrinaire approach is still present. And the other way, too: as the materialistic, reason-based, atheistic Communist system receded from the Soviet Union, in rushed religious bigotry, chauvinistic nationalism, and the other monsters, not of rationality, but of irrationality. So that if once Charents was promoted, mendaciously, as a Communist true believer and nothing else, now he has to be a heterosexual, nationalist Christian and nothing else. No man, certainly not a creative one, is one thing and nothing else, if only because we are never things to start with. We change, we argue with ourselves, we contradict, we live. As a creative artist as well as a scholar, I'm very, very observant of life as indefinable, and various, and larger than me. I have given most of my life to Armenian studies, and have been blessed with extraordinary teachers-- Nina Garsoian, Mary Boyce. But I am more than the writer of a page or the holder of a Harvard professorial chair. I'm a man with feelings and passions and sorrows, and a free citizen of the United States. If a kind of civil discourse does not enter Armenian life and that life shake itself free of the hatred and violence that have come to disfigure it, then I will walk away from it, and from you. But with volumes of Charents and Narek in my backpack.
Be well, and blessings from the holy city of Jerusalem to you all.
James Russell
In response to this ‘controversy’, below is a copy of James Russell’s letter to the readers of Inknagir magazine, published here with the kind permission of the author. James Russell is a professor of Armenian Studies at Harvard University. He is the author of number of Armenia related works, covering history, religion and literature. He has a special interest in the great Armenian poet Yeghishe Charents.
***
Dear Friends,
A few years ago a number of scholars of Armenian studies including myself were attacked in the media for our studies of Armenian history. In my own work I have focussed on Armenian pre-Christian religion, mythology, and epic literature over a number of years, studying in particular the Iranian and Zoroastrian components. I undertook this work because it fascinated me, as a rich and ancient facet of Armenian culture. Obviously one's writings in this area are based on primary sources, textual, ethnographic, and archaeological; and to the degree that one has advanced new insights, they are based upon this evidence.
There are scholars with ideological agendas, and every human being ipso facto approaches whatever he perceives with a personal point of view; but the better a scholar is, the more he tries to be objective, or at least to be aware of his own biases and to admit them. In recent weeks I have been attacked by some shadowy organization of Armenian students for calling the proto-Armenians "colonists". But in fact the latter term belongs to the ancient Greek sources, not to me: 'The Armenians are Phrygian colonists who in their language are very like Phrygians". These data are useful in establishing the kinship of Armenian to Thraco-Phrygian and proto-Greek. It is obvious, from my own writings citing later Latin sources, that the carriers of proto-Armenian were migratory settlers, not conquering colonialists in any modern sense. They intermarried with Urarteans and others and Armenian over time became the dominant language of the plateau and remained so for many centuries.
Disagree with my arguments if you wish. Document your discussion as I have done for mine. But as for facts, take your objections to Herodotus, not to me. And do not impute to me an anti-Armenian agenda according to which one is seeking to undermine the immemorial claim of the Armenian nation to its own country. That is just defamatory nonsense. Over a lifetime I have defended the Armenian cause, supported Genocide recognition, and served the Armenian community in myriad ways. I was not obliged to do any of this and indeed many scholars in the field do not contribute this way to the people whose culture is the object of their scholarly endeavors. I do not expect thanks; but I will not tolerate abuse.
Another area of my interest is Armenian literature. I've published a book on Hovhannes Tlkurantsi and numerous articles on St. Grigor Narekatsi, St. Nerses Shnorhali, and other medieval writers. In the modern field I've published books on Bedros Tourian and Derenik Demirjian, and have written many articles and published translations of Siamanto, Daniel Varuzhan, Avetik Isahakyan, Gurgen Mahari, Paruyr Sevak, Zahrad, Mkrtich Hajian, and many others. I think all this is very fine work and of service to the field. Again, I've never sought thanks or recognition for any of it.
At the age of nineteen at Columbia College I began to read Charents. His "Vision of Death" and "The Cats and I" remain amongst the most powerful poems I've ever read, in any language. The translations and discussions of Charents by my friends Raffi Setian and Garig Basmadjian haunt me to this day. As I continued my work on Charents, gradually becoming acquainted with the texts saved from destruction at the time of his arrest, he became a greater and more complex figure than one could ever have imagined. He was both a revolutionary and a Christian mystic, a loving husband and father and a bisexual, a brilliant and responsible editor and a user of narcotics. He was at home in Moscow and Leningrad as in Erevan and Tiflis. A man as large and brilliant, as tragic and grief-stricken as his verses.
Though I have not followed in detail the stormy controversy that has arisen in Armenia following the translation of two of my major articles on Charents into Armenian and their publication in Inknagir, I should think it likely that much as the stress on Iran ignited outrage in connection with my work on Armenian antiquity, in the case of Charents it is the emphasis on his sexuality and his homoerotic verses in particular that displeases critics. To those who think one is distorting the picture or promoting a hidden agenda, I must again insist only that they consider the evidence: Charents' own manuscripts. I have published a number of other manuscript poems of Charents that are not in these two articles, but support the judgements made in them, in a long article intended for the Weitenberg Festschrift and printed also in my volume of opera minora, "Armenian and Iranian Studies" (Cambridge, MA, 2004). The book can be read in Erevan libraries and it is easily obtainable from Harvard University Press. In the bundle of papers hidden from the Soviet secret police during the Great Terror, Charents included a note begging the finder of his poems to publish them all, despite their content-- in this he was presumably alluding to the taboo topic of homosexuality. So I have not only followed the texts but fulfilled the dying request of their author. If you have a problem with the topic, take it up with the poet's ghost, not with me.
Some years ago I visited the Prado museum in Madrid, and ended up spending all three days of my stay in that city in the Goya rooms. One of his more haunting works illustrates the adage, "The sleep of reason creates monsters." It is a tantalizingly ambiguous warning, since it can mean either that when reason is absent the monsters rush in, or else that reason itself dreams them up. Double-edged swords cut with both edges: in the case of Armenian civil life today, Goya's adage is true either way. Communism was nothing if not coldly rational, yet its insistence upon its own logical inevitability and veracity created the monsters of ideologically-based scholarship and the violent suppression of contrary evidence and unorthodox ideas. Totalitarianism shaped the intellectual habits of the Armenian SSR and that doctrinaire approach is still present. And the other way, too: as the materialistic, reason-based, atheistic Communist system receded from the Soviet Union, in rushed religious bigotry, chauvinistic nationalism, and the other monsters, not of rationality, but of irrationality. So that if once Charents was promoted, mendaciously, as a Communist true believer and nothing else, now he has to be a heterosexual, nationalist Christian and nothing else. No man, certainly not a creative one, is one thing and nothing else, if only because we are never things to start with. We change, we argue with ourselves, we contradict, we live. As a creative artist as well as a scholar, I'm very, very observant of life as indefinable, and various, and larger than me. I have given most of my life to Armenian studies, and have been blessed with extraordinary teachers-- Nina Garsoian, Mary Boyce. But I am more than the writer of a page or the holder of a Harvard professorial chair. I'm a man with feelings and passions and sorrows, and a free citizen of the United States. If a kind of civil discourse does not enter Armenian life and that life shake itself free of the hatred and violence that have come to disfigure it, then I will walk away from it, and from you. But with volumes of Charents and Narek in my backpack.
Be well, and blessings from the holy city of Jerusalem to you all.
James Russell
Monday, 23 February 2009
G.Grigori - Տղամարդ շինել (contemporary Armenian poetry)
Writing under the pseudonym, “G. Grigori” had composed and published explicit homoerotic poetry in Yerevan-based Bnagir literary magazine (Bnagir No. 7, Yerevan 2003), and short stories in a successor of Bnagir – Inqnagir literary magazine (Inqnagir No. 2, Yerevan 2007). Back then, this created a stir in literary circles or so, with threats and hate towards the publication and the author. There were few supportive messages too, praising the bravery of G. Grigori. You may read his published works (in Armenian) using the links above. Below is one of his short poems Տղամարդ շինել.
Տղամարդ շինել
Մեծ եղբայրս ասում էր.
"Կգնաս բանակ, տղամարդ կդառնաս:
Քեզ տղամարդ կշինեն ընդեղ":
Եղբորս ի՞նչ կա:
Ինքը մամայի կողմին է քաշել` սեւ ու մազոտ:
Նա ծառայեց սովետական ալ ու ալվան բանակում,
Ռուսական ստեպներում,
Որտեղ ամեն օր տանցի կար,
Ու ինքն էլ չգիտի քանի չուվ է ռազտամոշկա արել:
Իսկ ես պապայի կողմին եմ քաշել` բելի ի պուշիստի:
Ու ես ծառայեցի մեր ազգային բանակում,
Հայրենի լեռնաշխարհի չոլերում,
Շրջապատում իգական սեռի ոչ մի մարդ կամ անասուն չկար,
Ու ես համով պատառ էի մեր սեքսասոված, սեքսածարավ ոհմակի համար
Իմ կարմիր շրթունքներով
Ու չորս անմազ թուշերովս:
Եվ շինեցին, եղբայր ջան, տղամարդ շինեցին ինձ:
Տղա էի, դարձա տղամարդ:
Դու շատ ճիշտ էիր:
Ինձ(նից) շինեցին տղամարդ մեր բանակում:
*source: Bnagir No. 7, Yerevan 2003
Տղամարդ շինել
Մեծ եղբայրս ասում էր.
"Կգնաս բանակ, տղամարդ կդառնաս:
Քեզ տղամարդ կշինեն ընդեղ":
Եղբորս ի՞նչ կա:
Ինքը մամայի կողմին է քաշել` սեւ ու մազոտ:
Նա ծառայեց սովետական ալ ու ալվան բանակում,
Ռուսական ստեպներում,
Որտեղ ամեն օր տանցի կար,
Ու ինքն էլ չգիտի քանի չուվ է ռազտամոշկա արել:
Իսկ ես պապայի կողմին եմ քաշել` բելի ի պուշիստի:
Ու ես ծառայեցի մեր ազգային բանակում,
Հայրենի լեռնաշխարհի չոլերում,
Շրջապատում իգական սեռի ոչ մի մարդ կամ անասուն չկար,
Ու ես համով պատառ էի մեր սեքսասոված, սեքսածարավ ոհմակի համար
Իմ կարմիր շրթունքներով
Ու չորս անմազ թուշերովս:
Եվ շինեցին, եղբայր ջան, տղամարդ շինեցին ինձ:
Տղա էի, դարձա տղամարդ:
Դու շատ ճիշտ էիր:
Ինձ(նից) շինեցին տղամարդ մեր բանակում:
*source: Bnagir No. 7, Yerevan 2003
Saturday, 21 February 2009
A History of Armenian Women's Writing 1880-1922 (new book)
Thanks to the reader of my blog AW, I received the info on this new book by Victoria Rowe "A History of Armenian Women's Writing 1880-1922". Seems very interesting. It's now available to pre-order via Amazon, with the release date (paperback) indicated as 4 March 2009.Below are details via Amazon and Google Book. A preview of 2003 edition of (as far as I understand) the same book (or her PhD thesis) is available on Google Book.
Product Description (Amazon)
This classic, path-breaking volume restores the pioneering generation of 19th and 20th century Armenian women writers to their rightful place in the histories of modern Armenian and Ottoman literatures. The author reconstructs the biographies and bibliographies and analyzes the texts of six Armenian women writers and contextualizes their works in the intellectual and cultural milieus of the late Ottoman and Russian Empires.
(Google Book) The volume focuses on six Armenian women writers-Srpouhi Dussap, Sibyl, Mariam Khatisian, Marie Beylerian, Shushanik Kurghinian and Zabel Yesayian and these authors' novels, short stories, poems and essays. The study contends that Western and Eastern Armenian women writers, while not displaying a uniformity of opinion and vision, nevertheless found inspiration in the activism, writings and arguments of one another and form a literary genealogy of women's writing in Armenian.The study has several objectives. For general readers and those interested primarily in the historical account it provides a chronological description of the formative period of modern Armenian women's writing beginning in 1880 with the publication of a series of articles on women's education and employment by Srpouhi Dussap and concludes with the physical dislocations and psychological traumas of the Armenian Genocide in 1915 and the fall of the first independent Republic of Armenia in 1921.On another level the book concentrates on disentangling the contemporaneous intellectual debates about Armenian women's proper sphere. The author argues that the role of the Armenian woman was central to debates about national identity, education, the family and society by Armenian writers and women writers sought to participate in and guide this discourse through literary texts.
About the Author (Amazon)
Victoria Rowe specializes in Armenian literary history and gender studies. She received her Ph.D. from the University of Toronto, Canada upon completion of her doctoral thesis: The New Armenian Woman : Armenian Women's Writing in the Ottoman Empire, 1880-1915. Her articles on Armenian literary history and gender have appeared in numerous academic journals. She is the editor of translations of the works of Shushanik Kurghinian and Zabel Yesayian and has translated Inga Nalbandian's Your Brother s Blood Cries Out, (Gomidas Institute, 2007). She has taught Armenian literature at universities in Canada and Japan and is currently co-editor of Journal of Armenian History and Literature.
Friday, 20 February 2009
Quote of The Day (re "Artush and Zaur")
One shopkeeper said the controversial novel had been “selling like hot cakes”
*Gay Novel Shocks Azeris (IWPR: "Book about love affair between Azeri and Armenian sells well, despite uproar over its publication.")
**re "Artush and Zaur" - gay love story between Armenian and Azerbaijani published in Baku
*Gay Novel Shocks Azeris (IWPR: "Book about love affair between Azeri and Armenian sells well, despite uproar over its publication.")
**re "Artush and Zaur" - gay love story between Armenian and Azerbaijani published in Baku
Friday, 13 February 2009
Book review: "Me as her again" by Nancy Agabian
Me as Her Again: An utterly queer memoirReviewed by Shushan Avagyan
* The Armenian Reporter
I met Nancy Agabian for the first time in April 2001, after I read her book Princess Freak (Beyond Baroque, 2000), which greatly impressed me for its audacity. Her small, bold book, which fused poetry, creative nonfiction, and texts from performance art, was controversial for Armenian society because it explored the polymorphous and elusive nature of identity and dared to openly speak about sexuality - something that rarely surfaced in a literary tradition that was overwhelmingly dominated by male and heterosexual discourses.
Released in October, Agabian's new book, Me as Her Again: True Stories of an Armenian Daughter, was eagerly awaited by her fans in America, Europe, and Armenia. It is a memoir about identity and family history that Agabian worked on for over six years. It is also, perhaps in the vein of David Sedaris, a brazen examination of queerness - a deviation from the expected, the norm, and the conventional - through a discovery of a queer self, the hilarious attempt to deny it through self-banishment, and, finally, the recognition and acceptance of that "odd" self. [...]
Agabian's prose is playful, as it shifts from extremely serious to almost farcical. One of the strongest aspects of this book is the author's ability to take something as outrageous as, for example, being confronted by someone in the audience who has completely missed your art, and narrate it in such a way that is at once comical and ironic. Here is a classic Agabian, wearing a costume of thin white cotton pajamas, facing a packed house of Armenians in the tiny back room of a café in Pasadena: "They were close enough to hear my heart beating. Attempting to manufacture an emotional distance, I looked into the back row and announced in a stage voice, ‘This performance is called The Crochet Penis.' A woman in her late 40s, sitting to my right, our knees almost touching, said with an accent, ‘Ugh, why they have to call it that?' to no one in particular." Later in the performance the woman stands up and demonstratively leaves the room.
A few days later the same woman disrupts another performance titled WANT at the Glendale Public Library: "It was not serious poetry, it was more of a low-class comedy act... I am a literature professor!" she yells. "I know what I am talking about. I could have told you in private, but I wanted everyone to hear my opinion." As Agabian confesses, the woman's reaction is her "worst nightmare come true." Ironically, this outbreak is followed by an earnest discussion about taboos and the audience engages in an insightful conversation about silences surrounding sexuality in Armenian society. This all-too-familiar scene implicitly alludes to similar occasions when lectures or panels about the Armenian Genocide are disrupted by deniers in the audience and demonstrates the importance of a supportive community.
Tuesday, 10 February 2009
“Artush and Zaur” – gay love story between Armenian and Azerbaijani published in Baku
Alekper Aliyev, editor-in-chief of kultura.az, has published, as he put it, his “most scandalous” novel “Artush and Zaur” in Baku. It’s a gay love story between an Azeri and Armenian, a sort of partial deconstruction of Ali and Nino (a heterosexual love story of Azeri Ali and Georgian Nino) having instead Azeri and Armenian male lovers against the backdrop of the emerging Karabakh conflict.
The main characters, Artush and Zaur were born and raised in Baku, went to the same school, shared desks in the classroom. At some point boys became sexually attracted to each other… These were the early years of the Karabakh conflict.
The war separates them. Artush moved to Armenia, Zaur remained in Baku. Already adults they meet again - in Tbilisi. They indulge in memories, fall in love and even get married with the help of a Dutch pastor, a confidant of the wife of Georgian president Mikhail Saakashvili ...
In his interview, the author argues that Azeris and Armenians share similar kitchen, music and mentality. “Armenians are closer to us than, say, Georgians” due to the influence of the Persian culture.
Alekperov says that one of the reasons of writing this novel was to expose the absurdity of all wars in the South Caucasus a la Kusturica. He believes he has the full right to do so as he lost his older brother during the Karabakh war in 1994.
“We are now engaged in information wars with Armenians over the dolma and balaban, even though all our efforts should be aimed at addressing global challenges. Our people must find the wisdom, courage and determination to put an end once and for all of the frozen conflict. We need joint efforts to create all necessary conditions for peaceful coexistence between the two neighbours on this small plot of land, in this God-cursed region called “The South Caucasus”. Frankly, it’s a bit hard to believe that this would happen”.
“During the World War II in Moscow there were concerts of German classical music; works of German composers were heard on the radio; even studies on German philosophers were carried out... Can you imagine for Kara Karaev to be performed in Armenia, or Khachatryan – in Azerbaijan? This is completely impossible! And this has a simple explanation – the more primitive the man, the more aggressive he is.”
Predictably, this book caused a stir and shock in Azeri forums and blogs, with plenty of hateful and homophobic comments. Some accused the author in treason and betrayal of national interests. Others claimed (with irony) that Azerbaijan now has its very own Salman Rushdie and Orhan Pamuk.
“Who f**ked who?” – this is one of the first and apparently principal questions being discussed in forums and blogs (both Azeri and Armenian), each side wishing for ‘his guy’ to f**k ‘the enemy’. I got an impression that this question worried them more than even the fact of the main characters being gay. They are kind of ready to ‘forgive’ and ‘forget’ gay part of the story, as long as ‘their guy’ is ‘the man’ meaning he is ‘doing the enemy’. For them, it’s only black or white. What if they are “versatile” (which allegedly the case in the novel)? This would crush the ‘hopes’ from both sides :) Anyways...
There is only one bookstore in Baku which sells this book. Guess, what the name of that bookstore?.. “Ali and Nino”. Some in Azeri forums even suggested buying all the copies of the book and burning it in front of the bookstore. There were even rare voices advocating for the application of the “Shariat law” towards the author.
The topic itself proved to be so controversial that quite a few discussion forums and reports about the book got removed or self-censored from some Azeri forums and web sites, including day.az and kultura.az.
If you discount the nationalities and sexuality of the main characters, the plot may seem pretty routine and unremarkable. However, against the backdrop of nationalism and intolerance in the region, the very fact of the novel that tells about the love story between an Armenian and Azeri, a gay love story between an Armenian and Azeri, makes it a double taboo breaking.
Look forward to reading the book in Russian when it gets published there (as far as I understand, it's being negotiated with the Russian publishers). Only then I would be able to properly review it. Till then... Hopefully, these displays of hate and intolerance won’t evolve into something more dangerous and physical towards the author. Only the bravest among us are ready to break taboos. Alekper Aliyev is one of them.
*Thanks to the readers of my blog for passing the info about the novel.
Below are selected relevant links of blogs and forums which were used to prepare this post.
Azeri forums:
1; 2; 3; 4; 5.
Azeri blogs:
1; 2.
Armenian blog:
1.
Other blogs/sites:
admarginem; GV.
Interview with the author:
Novosti-Azerbaijan
Tuesday, 3 February 2009
“Wo/Men in Politics” award: ArmeniaNow’s Vahan Ishkhanyan placed 3rd for his article on lesbian Armenians
Wo/Men in Politics is a “two-year project implemented by the British Council and funded by the British Embassy Yerevan. The project is aimed at increasing the effectiveness of women in politics by developing necessary political skills, creating new networks, breaking the stereotypes and changing the public perception about female leadership.”ArmeniaNow reporter Sara Khojoyan has won First Place in a British Council-sponsored journalism competition on “Wo/Men in Politics”. Sara’s article “Woman’s Work” was voted the best among 40 entries in the category of “Online Articles”.
ArmeniaNow’s Vahan Ishkhanyan placed third, with his article about lesbian Armenians "Coming out: Armenian lesbians raise the curtain".
In 2006, he wrote an article about gay Armenian men “Love and Loyalty”: Marriage in secret, in an environment of fear
In December 2008, writing for his blog on Tert.am, Vahan Ishkhanyan discussed hypocrisy in Armenian literary circles posting an extract from never before published in Armenia gay-themed poem by prominent gay Armenian poet Yeghishe Charents.
My congratulations to ArmeniaNow reporters.
"Coming out: Armenian lesbians raise the curtain"
Armenian version
Russian version
When Shushan first told her parents she is a homosexual, she felt all at once she is no more part of their family. Destroying the wall of double life in the family meant destroying also the perceptions of closeness according to traditional understanding of family, and building another wall estranging her from the parents.
A year later she declared of her being a homosexual all across Yerevan, when she, along with eight homosexual artist women friends, opened “Coming to you not to be with you” exhibition- video art, installation, fine arts, reading- at Utopiana NGO on 34 Zaroubyan street. The group members became the first female citizens of Armenia (two are Diaspora Armenians), which publicly revealed their homosexuality. (See about homosexual men at http://www.armenianow.com/?action=viewArticle&CID=1733)։
The statements unprecedentedly ‘shameful’ for the Yerevan society made during the exhibition of August 3 were stuck on the walls of buildings in Yerevan streets. “You are invited to a group exhibition of works by un(usual) homosexual women ‘Coming to you to not be with you’.” The name of the exhibition is born by the insult a homosexual experiences, when one confesses his or her sexual orientation to the parents and is estranged.
They are all united by being homosexual women of Armenian descent.
Shushan, who is the only writer in the group, read an exeprt from her “Women of Zaroubyan” novel (published in Inknagir, #4, www.inknagir.org), where strange women are in search of space in a society that gives them no place.
Shushan, 32, was born in Yerevan, but her sexual orientation pushed her to the US. She first felt appeal to a woman at 14. “I was in love with Silva – a married woman 10 years odler than I. I had written ‘Silva’ over my walls.”
The desire and love for her female classmate while studying at Cyprus’s Melkonian Educational Institute led her to a breakdown.
Her education half finished, she was brought home and treated for several months.
Back home, she tried to drown her “unnatural” desire by having sex with men. She calls her lesbian attraction her “dark side” and left to the US to fulfill it, where she first had a relationship with a woman.
The last step to get rid of the double life was to confess to her parents – a moment she repeatedly put off, anticipating the consequence of alienation.
She confessed one morning when in Yerevan on vacation. Her father said he would expect anything from her – becoming a drug addict, even – except for her announcing that she was lesbian.
Learning the news, her parents said they were going for a walk. Shushan asked fearfully if she could go with them, as if using the chance to ask: “You don’t deny me, right?” The parents agreed but Shushan felt she was no more a member of her family.
Where are others who don’t enjoy Shushan’s fate, of being able to live openly in another country but live the burden of a double life? Aquaintance with Lusine, an artist from Utopiana organization in Yerevan becomes the beginning for unification of the group of lesbian women and realization of a joint project.
Lusine, 30, says she identified her homosexuality at the age of 20 and that her family knows her orientation but keeps silent. Her mother’s suggestion that she should leave Armenia has been the ony hint of knowing.
The fear to come out has accompanied the “Women of Zaroubyan” for six months, from the day the idea of doing a joint project appeared.
It is like in the video installation by Lyusia, 26, where a woman speaks whispering so that nothing is heard but dares to speak out several words ‘to hurt’ from time to time.
Astghik, 30 drew the stencil and two love making women made of flour appeared on the floor. The exhibition gave opportunity to visualize what she has been concealing all her life. Her mother does not know of her orientation. She has opened herself to her sister, whose response was ‘Ugh!’
The step is made but Astghik is afraid: yes, she has revealed herself, but she would not like her mother to know: “I am afraid first of all that my mother may learn. The city is small and there will be lots of unpleasant talks.”
Arpi, 22 says had she a good job and was able to live separately she would open up; but now she leaves too much responsibility on her parents that have to provide for her and carry the burden of shame for their daughter’s orientation before the relatives and neighbors. She was supposed to inform Lusine’s mother in a performance about her daughter’s orientation by phone, but did not because of fear.
Two women from Toronto also face the conservatism of the Armenian community denying homosexuality, but as Alina (all subjects asked that we only use first names) says she has a chance to distance herself from the comminty unlike women in Armenia, who have no place to escape.
Alina, 47, was born in Tehran, moving to Toronto with her family in 1980. At 30, she told her husband she was lesbian. After leading an active lesbian life for 12 years, she and her girlfriend Melanie rejoined with her former husband and made a new family: “I don’t want the title of a homosexual; it limits me. I fell in love with my husband again after years.”
When she told her mother, a member of the Armenian Revolutionary Federation Party, the mother yelled at her: “Alina, you want me to suffer!!!” She never told the father. Her younger brother is also a homosexual, but none of the family knows about it.
Alina says that although she has a “shameful” reputation in the Canadian-Armenian community, she and her girlfriends have started attending commemoration of Armenian religious holidays.
“They would not even say hello to me as if I did not exist,” she says.
She says that listening to the other Armenian women’s stories is “like déjà vu”, reminding her of her own experience.
(See also the blog of exhibition initiators’ http://queeringyerevan.blogspot.com/)
*photo - Photolur, via ArmeniaNow
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