For any Armenian growing up in the diaspora, the words “Hai Tahd” evoke a serious and patriotic response. The translation in its simplest form is “Armenian Case” or “Armenian Cause.” It represents the seemingly endless pursuit of justice for the Armenian nation. Since the great reawakening of our political aspirations in 1965, the “Cause” has been primarily focused on the successful journey for recognition of the Armenian Genocide by an ambivalent world of denial.
After the impressive accomplishments of the past decades, we tend to lose sight of the prior rampant denial challenging the veracity of the Genocide in the western world. Of course, recognition has been a hard-fought precursor to the demand for reparations. Acknowledging a crime is to correctly state history, but reparations holds the guilty party accountable. Until 1991 and the independence of the Armenian Republic, the diaspora did the heavy lifting globally for nations and major organizations to formally recognize the Armenian tragedy as genocide. Work remains to expand and sustain the recognition, but that battle has largely been won. It is a testament to a promise made by the descendants of the victims to pursue this mission. Each generation has willingly carried this burden. There was a time when the Armenian community gathered only to mourn our losses and seek comfort from each other. The next phase added political activism in the 1960s that, in addition to pausing to mourn, pursued justice for the crimes committed by the Turks. Some early legal cases have been litigated (including the class action Life Insurance and Holy See of Cilicia on the return of Sis), but we are clearly on the front end of what will be another protracted battle.
As our territorial and human losses have mounted, Hai Tahd now includes the current problems in Artsakh and the Republic’s sovereignty along with the dispossession and losses from the Genocide. One of the questions we should ask ourselves as a community is — how has Hai Tahd evolved with the recognized role of Armenia as the spokesperson for national interests (as acknowledged by the United Nations), and how does it impact the diaspora?
This topic is a sensitive and emotional subject in the diaspora for well-defined reasons. Simply suggesting an examination of our current state will be offensive to some. The diaspora has evolved over the last 100 years but was essentially formed as an outcome of the Genocide. The vast majority of American-Armenians, either born here as descendants of the survivors or having migrated from the Middle East, find their roots in ravaged western Armenia. For the diaspora, it is personal and not simply a political campaign. Every family has a story that needs to be told, because it defines who they are today. It is embedded in our psyche. What was once the cloud of the broken tree has become a source of identity and motivation for a new generation. Letting go of the criminal acts without justice is a red flag for the diaspora. Aside from the commitment in education, advocacy and infrastructure, to “move on” feels like abandoning the promise made silently in prayers to our ancestors. When the church canonized the martyrs of the Genocide several years ago, it altered the community dynamic further in the diaspora. With the sainting of the victims, we no longer mourn them but are encouraged to seek their intersessions on our behalf. Knowing that our ancestors are saved lifts the spiritual dark cloud of mourning. This further heightened the visibility of the earthly political mission.
For the diaspora, it is personal and not simply a political campaign. Every family has a story that needs to be told, because it defines who they are today. It is embedded in our psyche. What was once the cloud of the broken tree has become a source of identity and motivation for a new generation. Letting go of the criminal acts without justice is a red flag for the diaspora.
In discussing this matter, I focus on the impact and perspectives of common Armenians and not the views of the government of Armenia and diaspora advocacy groups. I have felt the urgency for the diaspora and Armenia to remain reasonably on the same page for the survival and prosperity of our nation. Pursuing differences with civility and respect is essential. It is clear that there are different perspectives emerging on Hai Tahd both in the diaspora and Armenia. The question is whether we will collectively expend the resources to reconcile different perspectives to optimize our interests. In order to illustrate this issue in a less controversial manner, I would like to share some things I learned during my recent trip to the homeland. One of the interests I pursue when in Armenia is to listen to its citizens and share a diaspora perspective. During this trip, I spent substantial time with some Armenians who represent an important demographic. These are young, educated professionals, many with families. Their interests are similar to those of thirty-somethings here in America. They want a happy, successful life with the opportunity to be comfortable. In contrast to America, however, they don’t take their patriotism for granted. They live with certain realities each day concerning their security.
One of the questions I received in our dialogue was on advocacy for the “right to return” to Artsakh. Although they intellectually understand the sentiment and even its legislative and legal foundation, they found it hollow. A non-binding resolution from a country with no security commitment to return Armenians to another sovereign state was not viewed as a good use of resources. In fact, I was admonished for the potential emotional impact of pursuing a policy with a near zero probability of implementation. One young man stated that the Armenians of Cilicia were urged to return in 1918 after suffering genocide. Thousands did return, and many were massacred when the French “security guarantee” disappeared. It was important for me to hear their perspective. On another day, we were sharing a meal enjoying some anti-Turkish banter, when the conversation took a serious tone. One of our friends stated, “Stepan jan, how long will this go on? We are suffering.” He was referring to our relentless pursuit of justice with Turkey, while they live surrounded by Turks on 70% of their borders. They made it clear that they will never forget but suggested that it may be time to focus more on current issues. I shared with them that many in the diaspora view these issues as connected and not separate. Their definition of Hai Tahd is to protect the 30,000 square kilometers of the Republic. They can’t think of lost Van or Kharpert. They respect our commitment and passion but urged us to reconsider pursuing these policies from a position of American comfort versus living in a border village in Syunik. What I learned from these encounters is that these young Armenians are very patriotic, but some are beginning to question our definition of Hai Tahd. We can argue, which is what we usually choose to do, or we can look beyond our emotions and understand that the perspective of the emerging western-educated generation living with instability during their lifetime is evolving.
Comparisons are difficult for our diaspora-homeland integration. The Jewish people do not have the same challenges. There are Jews who wish to take what they consider “stolen” land (Zionists), but most of the Jewish diaspora has no territorial roots in Israel-Palestine. Our diaspora is still driven by a base with roots in western Armenia that defines Hai Tahd. The Kurds are a stateless people scattered in three or four Middle Eastern nations. Their significant diaspora is focused on cultural survival and limited autonomy. They have suffered the cruel realities of geo-political duplicity after the ill-fated referendum in Iraqi Kurdistan and betrayal in Syria.
Armenia is a sovereign nation with priorities focused on its territorial integrity in a treacherous neighborhood. The global Armenian nation has a vibrant diaspora, a legacy of the Genocide, that is emotionally connected to the history of Turkish crime. In Armenia, I find much of the younger generation well-informed on our history of injustice but caught between the legacy of intergenerational responsibility and the practical aspects of living in the homeland. We in the diaspora are viewed as passionate and committed but can afford our perspectives by living outside the homeland. I found the shared dialogue to be apolitical, sincere and unemotional. One young man asked me, “We love our country and want to live our lives here, but how will this end?” There was fear and fatigue in his tone. Some of the individuals were initially reluctant to converse on this subject. Their concern was to not appear disrespectful. My response was that their honesty was a sign of deep respect.
This is a difficult issue. I have a much better understanding of the dilemma when decoupling it from the political environment. At the end of the day, it is about caring Armenians, in the diaspora and in Armenia, impacted by the environments where they reside. It is yet another example of the complexity of our nation that must be addressed. The answers are still ahead of us, but one thing is clear — we would be wise to engage in civil dialogue and begin by listening and learning. I went through a micro version of this process during the last few weeks in Armenia. It was enlightening.
My grandfather used to quote an Armenian saying that there is a reason why God gave us twice as many ears as mouths. I appreciate the young father, husband and patriot who took the time and risk to share what seems to be more than a random perspective among the young generation in Armenia. They weren’t demanding anything but simply asking for understanding. This challenge will not subside without sincere dialogue. It starts with truly listening to each other.
Stepan Piligian
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Thank you so much for sharing this much needed perspective. Mutual respect among all of us Armenians, is crucial to establish our shared priorities, and work towards common goals. We in the Diaspora shouldn’t forget about the losses of our ancestors, yet we do need to prioritize the security and survival of what’s left of our homeland, and more importantly, all Armenians living within it. We must work hard together to not lose any more.
It’s HAY TAD – The Armenian Trial denied and drowned in unaccountable Negationist acts and lobbies all over the world and at all levels of civil and diplomatic societies / including International Courts and chief of States). In spite of the shattering “break the silence” procedures of Armenian delegation at UN instances bringing renewed awareness to a major international crime sunk in impunity. Bringing renewed attention and concern to the members of the international community on the Armenian Genocide and its denial. Along with the tacit collaboration of Azerbaijani, Russia … The Armenia trial has developed as a Legend, persisting in a beyond any kind of international, regional, domestic legal framework- Hors toute loi et juridiction – as they say in French. A deep psychological approach systematically questioning (and defaming/violating ) Armenian identity, history and lawful rights
If 150,000 Armenians were to return to Artsakh, they would need 150,000 soldiers to protect them.
Who would ever trust their life to a Turk?
No Armenian is ever going back.
Armenian Americans must stop trying to foist senseless dreams and delusions on Armenians.