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A HISTORY OF ARMENIANS IN BRITAIN
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This publication first appeared in several parts in "Armenian Voice" during 1988-89. It was written by Dr. Karnik Taverdi as a contribution towards the better understanding of our links with British society by all concerned. Small contributions were also made by Misak Ohanian BA, and Miles Martin in the final version. The project was funded by the Race Unit of Ealing Council.
Karnig Taverdi is a research scientist at the EMRI of Brunel University, Surrey. Born in Julfa Isfahan, Iran, Karnig as a young lad was sent by his parents to the Armenian College in Calcutta, India. After completing his secondary education Karnig won a scholarship and came to the U.K. where he passed his Bachelor of Science degree in Microbiology from London University in 1979. This was followed by his master of philosophy degree in Polymer science from Brunel, after which he joined the University in 1981. Amongst Karnig’s extra curricular activities the one closest to his heart is reading and researching about Armenian history. He dedicated these series of articles to the memory of his beloved brother Hairick Taverdi who was tragically killed in a motor accident in Iran on November 26th, 1987.
GLIMPSES INTO HISTORY
There is some evidence that Armenians had come to the British Isles as early as the 7th century. From the 13th century there is even more documented evidence of the Armenian presence, that is, during the Crusades. The evidence lies in documented letters exchanged between King Henry Ill and the Armenian King Hetoum, who calls for assistance when the Crusaders were passing through Cilicia, then an Armenian Kingdom. In the same century, when Armenians were fleeing the Mongol. invasion of their land, some took refuge in distant Britain. During the time of Oliver Cromwell (1599-1658) many Armenians, most of whom had come from Holland, settled in the South, near Plymouth. They had built their own prosperous community. It is said that they had built a fountain in the neighbourhood, near which they had erected a stone table bearing Armenian inscriptions. Oliver Cromwell, who had raised a rebellion against the reigning monarch, was one day passing through the Armenian quarter and his interest and curiosity were raised by the people who lived there and called themselves Armenians. Therefore he summoned the head, asking whether they were Royalist or Nationalist, the reply was that they obeyed the law of the land.
This answer annoyed Cromwell and declared that all the Armenians should be beheaded if, by the time he returned from his journey, they had not changed their allegiance to him. The terrified Armenians wasted no time in leaving house and possessions and heading back to Amsterdam.
This story is said to have been related by the head of a museum which is situated in a small village called Street near Plymouth, where also the above mentioned inscribed stone table was kept. But unfortunately, no trace of the stone can be found, nor any documented proof that our ancestors had lived and settled near Plymouth. The above story could have arisen from the similarity between the words "Armenian" and "Arminian". In general ecclesiastical books it is noted that James Arminus, a Dutch Protestant theologian 1560-1609, put forth views opposed to those of Calvin, especially on predestination. In 1618 - 1619 his doctrines were condemned, in whole or part, by sections of the reformed churches and in parts of the United Kingdom. If Cromwell had confused us with Arminianism for that reason he might have felt threatened.
Here is an interesting historical anecdote: it is said that in the 14th Century (1385) King Leon V came to London in an effort to raise a campaign against the marauding Mamluks from Egypt who had forcefully entered Armenia.
By the 17th Century many Armenians had established themselves as competent and successful merchants who travelled throughout the Middle East, Far East and Europe. And during their travels many Armenian traders came to the United Kingdom and established extensive network of commercial contacts among British merchants. This was the period when the English were establishing themselves in India, but before the British set a strong foot hold in India, Armenian merchants were already trading in India, Calcutta. Their ability to speak the native language often gave them the edge over the colonising British and in some instances rescuing them from difficulties. (Source: The life and the adventures of Joseph Emin). During the 17th century Armenian merchants were very familiar with the trade routes that stretched from the Far East through Middle East and Europe (Italy) up to the United Kingdom (Manchester).
In 1688 well known Armenian merchants were granted, by Royal Charter, the status of Free Citizens of England. This in appreciation of their assistance in India.
It is difficult to trace substantial evidence that the Armenians had made any significant cultural and literary inroads into the United Kingdom, however in 1736, the two Whiston brothers of Armenian origin who lived in London, translated into Latin the History of Armenia by Movses Khorenatsi. They also translated scientific works of the well known Armenian scholar, Anania Shiragatzi. Although small, the London Armenian community was making a varied but important cultural and social contribution to Armeno-British culture. The Armenian printer Archbishop Thomas Vanadetsi came to London and was introduced to Queen Ann on the 26th of March 1707. The purpose of the visit was to secure moral and financial support to set up an Armenian printing press in London. On this occasion he was received by Archbishop John Sharp of York, who recommended that Thomas Vanadetsi be awarded the honorary degree of Doctor of Philosophy by the University of Oxford.
Thomas Vanadetsi presented to the Bodlian Library at Oxford a complete set of Armenian books printed by him in Amsterdam. Several years later in 1780 a wealthy New Julfa merchant Gregor Khaldariants was able to set up a printing press in London and published a book called "The Confession of Faith of the Armenian Church" in Latin, which also included Catholicos Nerses the Graceful’s prayer "In faith I confess" in English, Latin and French translations.
FEW BUT UBIQUITOUS ARMENIANS
The next major Armenian settlers, were mainly from Istanbul (Constantinople), who came to Britain between the years 1830-1835. They were merchants some of whom settled in London, Liverpool and the majority in Manchester. They exported silk, natural fibres and various metals to Turkey. Soon other traders followed in their footsteps, risking all they had in Istanbul and Izmir. By 1862 there were over 30 Armenians in Manchester alone. Over the years more Armenians came from over a wide range of places. From many Turkish-Armenian cities like Sassun, Van, Moush, Karin and Zeitun, but this time not as merchants, but from fear of persecution in the Ottoman Empire. During and after the Armenian massacres in the late 1800s and early part of the 20th century, many others also started to arrive from the Middle and Far East: Isfahan, Tabriz, Tehran, Baghdad, Calcutta and Rangoon, Java, Singapore. Others came from the Caucasus, Tiflis, Alexandria.
Therefore paradoxically the Armenians that had moved away from their homeland and scattered throughout Asia were once again on the move, this time coming together in Europe after the Second World War. This time many of them were the children and grandchildren of those who were forced out of their homeland by the Young Turk regime.
As time went by the Armenian population in Britain increased, and they became aware of each others presence. On February 14, 1926, a census was carried out, which revealed that their were 550 Armenians. Those over the age of 21 were allowed to vote for a Committee, 367 were eligible to vote, but only 152 voted for a 24 member committee.
By the 1960s the population had reached 4000. Most of them were from Cyprus, leaving that troubled torn but beautiful island. In the 1980s the population is estimated to have reached nearly 15,000: an influx of Armenians from Lebanon and Iran had mostly contributed to this huge rise in numbers.
The First Armenian Priest
It is well known that as soon as a few Armenians settle in a place they endeavour to have their own church. A church for the Armenians is more than a place of worship. It is a focal point and a monument that represents their independence wherever they are. The new settlers in Manchester were no exception to this.
Armenians in Manchester invited a well known and learned clergyman, Rev. Father Karapet Shahnazarian, who wasted no time in joining his new flock. The Chapel at 151 Romford Street was rented and the first Armenian Mass was celebrated on March 31, 1863.
A special request was sent to the Patriarchate of Jerusalem, for a part of the cross on which Christ was crucified. The request was granted and it arrived on 20 August 1864.
Rev. Ft. Shahnazarian was the spiritual leader in Manchester for about 4 years. During those years he was instrumental in initiating the publication of the first Armenian literary periodical called "Yercragound" in Britain. Unfortunately none of the first editions are known to be in existence, barring the ones published after 6 September, 1866.
CONSTRUCTION OF THE FIRST ARMENIAN CHURCH
After Rev. Father Shahnazarian, Rev. Ft. Khoren Kiuroyan came to Manchester to be the spiritual leader of the ever increasing Armenian community. It was during his time that at a general meeting it was decided to pay for the construction of their own Armenian church. The construction of the Church started in 1869 on the High Street and was completed in 1870 at the cost of £2725. With mutual agreement of the community the new Armenian Church was named "Holy Trinity".
In 1897 Rev. Father Ghevond Phrghalemian was elected to be the new spiritual leader. He was well, respected and loved by the community. Most of his time and energy were spent on two very important issues. Paramount and very acute was the famine in Armenia, for which Father Phrghalemian organised a collection and sent the proceeds of £1000 to the Patriarch. The second and equally important issue the "Armenian Question".
THE CONSTRUCTION OF SAINT SARKIS CHURCH
After the first World War, the Armenian population in London had reached 300. And most of them were feeling the absence of having their own Church. Politically it would be advantageous for the community to have their own Church. They would be taken more seriously in matters of state.
Once the urgency for the construction of the Church was established, at a general meeting on 15 May 1919 under the leadership of Vardapet Nazarian, who immediately organised a fund-raising venture. The community gave generously and the total reached 6500 Sterling within few months. It was not enough for the construction of Saint Sarkis, but sufficient for buying the land where Saint Sarkis now stands.
According to a census carried out on 14th February 1926, the number of Armenians in London had increased to 500.
The community was faced with an impossible task of funding the construction of their Church, therefore they approached Caloust Gulbenkian, the oil magnet, who was living in France at that time, to be the funding benefactor. He agreed but stipulated that the land and construction should not exceed 15,000 Sterling. The £6500 which was paid for the land was deducted from the 15,000, so that the land and construction was in the name of Caloust Gulbenkian. The remaining £8500 unfortunately was not enough, once again Gulbenkian was approached and this time he allowed the community’s £6500 also to be used. Thus the go ahead was given for the construction of Saint Sarkis. Caloust Gulbenkian build the church (St. Sarkis) in memory of his parents Sarkis and Tagouhi Gulbenkian.
On the 11th Feb. 1922 the ceremony of laying of the foundations was performed and a year later the construction was completed. This small but beautiful chapel which was closely modelled on a bell-tower in the monastic precinct of St. Haghpat in Armenia and additions made to it in 1937 and 1951. It stands in Iverna Gardens, Kensington, one of London's most exclusive areas.
Because Caloust Gulbenkian was the benefactor he formulated the following conditions:
Construction of the Church should be in memory of his parents Sarkis and Dirouhi Gulbenkian.
The shape of the building should be a replica of the Mother Church in Haghbad.
Next to the Church a vicarage should be erected, so as to be used and occupied as the place of residence of a duly ordained clergyman of the Armenian Church.
It should have trustees who will make decisions regarding the smooth running of the Church affairs.
After the completion of the construction on 11 February 1922, St. Sarkis was opened to the public and on Jan. 11,1932, the official blessing of the Church took place.
The original Trustees were: Caloust S. Gulbenkian, Dr. Abel Nazarian, K. L. Essayan, S. P. Stephens, H. Kehyaian, T. Nevshehir and A. P. Hacobian. In the indenture the founder had stipulated a clause in section 8 stating that if at any time the Trustees should be of the opinion that owing to the decrease of the number of Armenians in London there was not sufficient need for an Armenian Church, and if they passed a resolution to this effect by a majority of three fourths of the number of the Trustees, if after ten years from that date the then Trustees should be of the same opinion then only shall they possess the land, Church and Vicarage which can be used for charitable purposes as His Holiness the Catholicos thinks best.
Though Caloust Gulbenkian was always farsighted and commercially enterprising he did not envisage that St. Sarkis would in due course be far too small to contain the ever increasing Armenian community in the capital.
BRITISH ARMENIANS AND THE ARMENIAN QUESTION:
THE EARLY DAYS
Contact between the Armenians and the British has existed since the Middle ages. The Armenian King Leon II had acted as chief best man at the wedding of Richard the Lion-Heart in Cyprus in 1191. And Leo VI, the last king of Armenians, went to France and came to England in 1386 to mediate between Richard II and the king of France, who was at war with England. But the Armenians came into British politics during the decline of the Ottoman Empire, when the "Armenian Question" was launched.
In the United Kingdom Armenians formed or brought many political parties, first the Hunchakian Revolutionary party (1887), followed by the Revolutionary Federation (1890), which had its headquarters in London and also its many official, bodies, called Mart (1897), Hnchak (1894, 1901-1903), Hayastan (1888-1892), Nor Kiank (1898-1902), Aptak (1894-1897), Hamaink(1894) an independent newspaper created pro-Armenian public opinion in British society.
Because of these activities various societies were founded:
Friends of Armenia (1897)
Anglo-Armenian Association (1893)
International Association of the Friends of Armenia, in which was incorporated the Information (Armenian) Bureau(1896),
Armenian Patriotic Association (1888),
Armenian United Association of London (1898), which published its own periodical called "Ararat, a searchlight on Armenia".
A British Armenian Chamber of Commerce was founded on 27th April 1920.
With this historical, background it was therefore appropriate to choose Britain as one of the centres for reviving the Armenian Question during the Turkish atrocities towards the Armenians.
Manchester Armenians, although competitive in business amongst themselves, were united in trying to inform and educate the British public about the hardships and sufferings that the Armenians were subjected to. Patriarch Nersess Varjapetian and Catholicos Khrimian Hairik reinforced the efforts that the British-Armenians were making towards the just cause of their fellow Armenians in Armenia with their continual communications and encouragement.
Significantly prominent in the movement were Seth Apcar, the London resident Armenian and Garegin Papazian from Izmir, who was also a close friend of one of the most noted pro-Armenian Englishmen Viscount Lord James Bryce. He supported and argued for the Armenian just cause in the Lords, and more important introduced Gladstone and Lord Terpin to Garegin Papazian. To increase the momentum created in London by Seth Apcar, Lord Bryce and Garegin Papazian with the Armenian community against the Turkish regime, an Armenian committee was set up with Seth Apcar as Honorary President and Garegin Papazian as Chairman.
By this time the Turko-Russian war was over and the Berlin Congress of 1878 was coming to a close. This was a very important opportunity to display the strength of the Anglo-Armenian movement against the Turkish regime by demonstrations, publications and dialogue, and to a certain extent this was carried out.
KHRIMIAN HAIRIK IN UNITED KINGDOM
A day before the Berlin Congress Khrimian Hairik had come to London from Istanbul and later visited Manchester. In both cities he encouraged the Armenian communities to be resolute in spreading the truth about the sufferings of fellow Armenians in the Ottoman Empire.
Before heading for Berlin, Khrimian Hairik met with Gladstone, Lord Canarvil, Lord Shaftsbury, the Duke of Westminister, the Archbishop of Canterbury and many other dignitaries to express his sincere wish that action should be taken by nations to stop the Armenian people’s sufferings in Armenia and Turkey.
The outcome of the Berlin Congress of 1878, which caused disenchantment and disappointment among all Armenians, is well documented. But this news did not stop the Armenians in Britain to lose faith - in fact their campaign increased.
Khrimian returned to Constantinople in deep despondency. Weeks later he gave a sermon in the cathedral in which he painted a vivid picture of the Armenian claims at Berlin. There, he said, the European diplomats had placed on the table a "dish of liberty". The Bulgarians, Serbs and Montenegrians had taken their portions of the tasty harissa with their iron spoons; but the Armenians had only a paper spoon, which collapsed when they tried to partake. In the early 20th Century the Turkish brutality had not ceased despite all the efforts by Armenians abroad who had been urging Governments to put pressure on the Turkish regime.
To put further pressure against the Turkish Government, the Armenian Catholicos Khrimian Hairik sent envoys to all major European capitals so that they could further protest against Turkish oppression of Armenians. Amongst the delegates were Bishops Saradjian and Aivatiari and their interpreter, Dr. Hovhaness Loris. Wherever the delegates went their voices fell on deaf ears, and in London the Foreign Minister was reluctant to see them. Nevertheless they were able to make a representation to the Archbishop of Canterbury and the editor of the Times newspaper.
Raffi's eldest son Aram, who lived in London and was well. acquainted with the delegates, assisted them with interpretation. Later during a conversation Aram related the following to a colleague: The delegates were not thoroughly prepared for answering questions regarding the Armenian question. Answers to the questions that were put to them were sometimes contradictory, which led to disunity amongst the delegates. It was revealed during the conversation that the Archbishop and the editor were well informed about Armenian affairs. For example the delegates requested that in all the towns where Armenians lived there should be British representatives. The Archbishop asked which towns did not have a British representative. The reply was "Moush". "Moush being a provincial town has always had a British Council", the Archbishop replied!
LITERARY CONTRIBUTIONS
In 1736 the Whiston brothers who had mastered the Armenian language printed for the first time the Armenian classic "The History of the Armenians" by Movses Khorenatsi. In 1780 Grigor Khaldarents transferred his printing press from London to St. Petersburg and in 1781 printed the first Armenian book in Russia, with fonts prepared by an English craftsman. Among the many notable personalities of this period special mention is made of Yovsep (Joseph) Emin, whose biography called "Life and Adventures of Joseph Emin" (London 1792 & 1918) by his great-great grand daughter Amy Apcar gives a very colourful portrait of this famous Armenian revolutionary. Joseph Emin came to England in 1751 aboard the "Walpole", and during his stay met Edmund Burke, and joined the Duke of Cumberland's regiment after graduation from the Military Academy at Woolwich. He took part in several military expeditions before returning to India.
The Armenian community in Great Britain throughout the centuries has made notable contributions to its social, cultural and economic vitality and diversity. Among the literary figures Miss. Z. Boyajian an authoress, painter, and poet who was the daughter of an Armenian clergyman - she was the British vice-consul at Diarbekir - is one of the most well known. During one of the most tragic and painful periods of our history she prepared an anthology of "Armenian Legends and Poems" with her own illustrations which first appeared in 1916, and this wonderful work was received with great enthusiasm by the public. The authoress dedicated the book as a "Memorial to an unhappy nation with the proceeds going to the Armenian Fund".
The book was reprinted in 1958, with an introduction by Aram Raffi, son of the much loved and foremost Armenian novelist Raffi, who had settled in London with his mother Anna Raffi and brother Arshak in 1897. The family brought to London six manuscripts which were acquired by the British Museum in 1897. The said museum now has a collection of over 300 Armenian manuscripts kept in pristine condition and very often exhibited to the public. The present curator Rev. Dr. V. Nersessian has played a major role in collecting preserving and exhibiting these priceless Armenian treasures.
Another Armenian author to achieve both fame and fortune was Michael Arlen (Dikran Kouyoumdjian 1895-1956). He enjoyed wide popularity in the 1920’s through his spectacularly successful novel called "The Green Hat" a satirical chronicle of the scandalous life of the then Yuppies "smart set" of the 1920’s. Irwin Cobb professed to admire him for being the only Armenian he had met who had not tried to sell him a rug! The flaw in Arlen's outlook was a consuming ambition to be a part of the English aristocracy. And this point was once exploited by Winston Churchill who told Arlen "you are a foreigner, an intruder, an Armenian who dares to come to this country and write books purporting to be about the manners and behaviour of its aristocracy". It is perhaps this very flaw which his son Michael Arlen Jr. has very interestingly and admirably written about in his autobiographical novel "Passage to Ararat" in 1975.
ARMENIAN NATIONAL BUREAU IN LONDON
On the evening of 29 May 1918 a decision was finally made on the declaration of independence. The declaration document stated that "in view of the dissolution of the political unity of Transcaucasia and the new situation created by Georgia and Azerbaijan, the Armenian National Council declares itself the supreme and only administration for the Armenian provinces".
Due to certain grave circumstances, the National Council, deferred until the last minute the formation of the Armenian national government. It temporarily assumed all governmental functions, in order to pilot the political and administrative helm of the Armenian provinces. It seemed Armenia had reluctantly and with anguish declared itself independent.
In London an "Armenian National Bureau" was established which had as its head a few eminent and hard working Armenians who were able to advance the Armenian the Armenian cause in United Kingdom. Aram Raffi was its first director with helpers like Pogos Noubar Pasha, James Malcolm the Indian Armenian representative, Arshak Safrastian, Zabel Boyadjian, Miss. Brown, Miss. Robinson and many more.
The Armenian National Bureau also published information booklets, organised discussion sessions and meetings related to the Armenians in the Republic and the diaspora. These meetings created healthy informative ethnic Armenian communities especially in London and Manchester.
Avetis Aharonian and Pogos Noubar Pasha who were Ministers in the Republic of Armenia came often to Europe and particularly London to strengthen ties with foreign countries for the welfare of the new Republic. Avetis Aharonian has written an extensive biography giving day to day occurrences during the years of independence "From Sardarapat to Serves and Lozan".
Armenians had their own embassy in London after the British Government accepted the Republic of Armenia. And the first Ambassador to London was General H. Bagradouni and Jerair Missakian, the Secretary. Despite all the misfortunes that took place in Armenia after its independence the embassy in London was open until 1924. After which all consulate work was undertaken by Arshak Raffi who was not interested in the job but continued for two years. After him the Consulate was run by Jerair Missakian in an unofficial capacity, his office was also sometimes called Armenian Information Bureau.
THE ARMENIAN HOUSE & THE CHURCH COUNCIL
During the late 1950s over 250 Armenians contributed to a fund-raising effort to build an Armenian Centre in London. In 1961, the London Armenian Community Trust was formed which acquired a building and called it "The Armenian House" in 25 Chenniston Gardens, Kensington. The Armenian House became a centre for community life where social and cultural meetings took place. It still has a library containing over 1500 publications in Armenian and English.
On the 12th of June 1965 the London Armenian Community elected its first representatives for the London Armenian Community and the Church Council to run their affairs. One of their first tasks was to lease the church of All Saint in Finchley for the ever increasing Armenian population in London of Armenians in Britain.
After the lease of the All Saint church expired it was demolished and in 1973 the Church Council leased the present church of St. Peter's at Cranley Gardens, off Gloucester Road, which was consecrated by His Holiness Vasgen 1st Catholicos of All Armenians on 8th June 1975 during his pastoral visit to London. On the 18th of Sept. 1977 a Divine Liturgy of Thanksgiving was conducted at St. Peters on the occasion of Her Majesty Queen Elizabeth II Silver Jubilee when the then Bishop Nerses Bozabalian on behalf of the Armenian Community presented the Queen a silver Cross made specially for Her Majesty in Armenia at Holy See of Etchmiadzin.
NOTED ARMENIAN MUSICIANS IN BRITAIN
It was mentioned earlier that the Armenian community in Great Britain throughout the centuries has made notable contributions to its social, cultural and economic vitality and diversity. The London music scene is enriched by several Armenian musicians. The most outstanding among them was the concert violinist Manouk Parikian (1920-1987). A suave, refined and talented violinist, her combined career as an orchestral leader and as a soloist. Playing under renowned conductors like Toskanian, Furtwangler, Markevitch, Klemperer and Ginilini. For 28 years he was a lecturer at the London Academy of Music. From 1949-1957 he directed the London Philharmonic Orchestra and from 1980 to 1984 the Manchester Chamber Orchestra.
The Chilingirian Quartet was founded in London in 1971 by the leader Levon Chilingirian. And soon after the Quartet was established they worked for BBC and BBC World Service Broadcasts and played at the Edinburgh, Bath and Alderburgh Festivals. They have toured throughout Western Europe and have also undertaken extensive tours of Australia, New Zealand, South America, and the Far East.
The Chilingirian Quartet has toured over thirty countries performing in all major concert halls throughout. They have recorded for EMI, RCA, CRD, Nimbus and Chandos Records. The Quartet has become one of the world’s most celebrated and widely travelled ensembles. Mr. Levon Chilingirian has played a major role in helping raise funds for AID ARMENIA.
About thirty years before the Chilingirian String Quartet made its debut there was the Zorian String Quartet in the United Kingdom. The Quartet was lead by the founder Miss. Olive Zorian who was born in Manchester in the year 1916 and educated at the Royal College of Music in London.
Miss Zorian was the daughter of Mr. Samuel Hovaness Zorian a well known Manchester business man who had escaped the Turkish atrocities that were taking place in Tikranakert his home town.
After Miss Zorian's debut as a soloist at a Promenade concert in 1940, it is said that she appeared with most of the leading British orchestras, and it was written in the London Times that her playing combined an intellectual grasp of the thought and form of modern music with style and completely feminine mastery of her instrument. It was however as founder and leader of the Zorian Quartet, which existed from 1942 to 1949, that Olive Zorian made her greatest contribution to English musical life.
It is written in her obituary in the London Times 1965, that Miss Zorian’s services to the English music of the day were of a very high order and she did much to bring the chamber music of such continental masters as Bartok and Bloch to English audiences. Miss Zorian has an only surviving brother Mr. Diran Zorian who, after his retirement, studied Classical Armenian and Armenian Literature at Oxford University.
A group of Armenians lead by the conductor Loris Tjeknavorian set up the Institute of Armenian Music which was officially opened by His Holiness Vazgen I Catholicos of all Armenians in June 1975 during his short pastoral visit to London. The benefactor was Thomas Thovmassian from Iran, a well-known Armenian philanthropist.
The aim of the institute was to publicise Armenian music through concerts and publications. This was achieved to some extent, because several concerts were given in London and Armenian musicians were also invited to give concerts and recitals, e.g. in 1979 Adam Khoodyan an eminent Armenian musician was invited to talk about his life and also introduce performances of his music on record.
The most important concerts were given by the Ambrosian Singers directed by Loris Tjeknavorian. In Dec. 1976 they presented the world premiere of the story of Christmas according to Medieval Armenian Chants at Queen Elizabeth Hall on the South Bank. In the following year, March 1977 they also sang the Medieval Passion by Nerses Shnorhali (1102-1173) again at the Queen Elizabeth Hall.
This concerts were well attended by Armenians and the British public. It was a breath of fresh air for the music-loving audience. It was written in the London Times that the programme of Christmas and Epiphany music conducted by Loris Tjeknavorian was sung with quite remarkable skill and feeling by the Ambrosian Singers. Most of the pieces had the character of antiphones, though there were examples of a Magnificant, a Kyrie and a Sanctus. Concerts were also performed in Iran and the US.
Unfortunately the funds of the Institute ran low and thus its performances were terminated. Most of the documents of the Institute were hand over to the Tekeyan Cultural Association for safe keeping and in the hope that one day the Institute of Armenian Music will be revitalised.
Music lovers in London were delighted and the Armenians walked proud when a famous Armenian son, Aram Khatchatourian, one of the most respected and influential of composers in the USSR, came to London in 1977 to conduct his music with London Symphony Orchestra.
ARMENIANS IN BRITAIN WELCOME KHATCHATOURIAN
In the autumn of 1955 A. Khatchatourian made his first visit to Britain, conducting his music in London and Manchester. During this trip he met many eminent composers like Bliss, Walton and Alan Bush.
Khatchatourian paid his second visit to this country in January 1977, to conduct the London Symphony Orchestra in a representative programme of his works at the Royal Albert Hall and the Festival Hall. Paying his first visit after an absence of over 21 years, USSR’s most distinguished composer and famous son of Armenia, kept his audience enthralled throughout with the sheer exuberance of his musicianship.
Robin Stinger quotes Khatchatourian from their conversation "I am Armenian. I am very proud of it. Fifty-six years I have been in Moscow, but every year I visit the head of the Armenian Church in Etchmiatzin. Every year I take my place in the gathering of Academicians at the Academy of Sciences in Erevan." He is the only musician ever thus honoured; though he has earned enough awards such as the Order of Lenin, the Stalin Prize and so on, this is the honour he prizes most. In Armenia he is worshipped as a god. His picture hangs in restaurants and hotels. His countrymen carry him shoulder high after performances of his work. "He looks back on his music, which, like the man, is exuberant, extravagant, emotional, sensuous and wild, with some satisfaction", writes Peter Stadlen of The Guardian, "I love my compositions and I do not like one more or less. There are some details that trouble me, but I will not touch it because I wrote it that way."
It was indeed a great privilege for Armenians in London to go to the Royal Albert Hall and watch Khatchatourian conduct his works on January 21, 1977. And I was one of these privileged Armenians.
LEADING PERSONALITIES IN COMMERCE
Among the leading personalities in commerce, the late Caloust Gulbenkian rivalled Rothschild in the field of international finance. He set up a foundation in his name which supports cultural and educational projects all over the world. He was keen to set up a museum in his name in Britain, but because of certain difficulties it did not materialise and he moved most of his wealth to Portugal. Visitors to Lisbon can visit the Gulbenkian museum which houses some of the greatest art treasures.
The late Kaye Metrebian was a self made millionaire who build up the company Brentford Nylon with a turnover of £25 million in the 1970's.
Among the present industrialists, we can mention Mr H. N. Mutafian of Commodity Exchange, S.K. Kurkdjian Partnership - dealers in commodities, H. Galustian of Galustian Engineering, A.Guzelian of Tevglow Ltd - procurement Agents for Federal Ministry of Agriculture Water Resources and Rural Development, Nigeria and many others.
SOCIAL & CULTURAL ORGANISATIONS
The community has three one-day schools where Armenian children are instructed in Armenian (Eastern and Western). In 1978 with a donation of 100,000 pounds made to the Armenian Church & Community Council by Gevork and Hasmik Tahta, the Tahtaian Sunday School was established. The School operates from Acton High School and has eleven classes, attended by over 150 children, aged three to fourteen, with a teaching staff of 18.
In the mid-eighties the Armenian Saturdays Language and Studies school began operating and later the Martiza Soghnalian Armenian School was began by the Nor Seround Cultural Association, held at its sports and social centre in Kensington.
In May 1987, the Armenian Community Playgroup was established thanks to a group of young parents and the Centre for Armenian Information and Advice with financial support from Ealing Council.
The London community also has several ladies committees, cultural and youth groups. The Tekeyan Cultural Association has a dance group and a bi-weekly Armenian-English newspaper called Erebouni (1980). The Nor Seround Cultural Association, affiliated with the Hntchak Party, also briefly published its newspaper named Gotchnag (1988). In the sixties a monthly newsletter, Aregak (1964-1966) was published. This was followed by The London Monthly (1974-1976), edited by Mr A. Guzelian. The most exciting and innovative publication during the ten year period between 1978-1988 was Kaytzer. Published by the London Branch of the Union of Armenian Students Kaytzer was born out of the disenchantment felt by Armenian youths about the lack of direction Armenians within London as well as abroad were experiencing. It reflected the mood and progressive thinking of its period, promoting politicization and militancy within the Armenian people. During the latter period of this publication, it advocated armed struggle and unity of struggle between all the oppressed people of Turkey as the way forward in the Armenian liberation movement.
The Armenian Community Centre was officially opened by His Grace Bishop Gizirian on the 27th November 1988 at West End Road, Northolt, Middlesex. The centre was established largely due to the untiring efforts of the Chairman Mr. Siamanto Carapetian. It is a centre where many Armenians are able to socialise and use its extensive sport facilities.
The Centre For Armenian Information and Advice in Acton, West London was formally established in 1986 by a group of Armenian volunteers. It is funded by the London Borough Grants Scheme. With its limited resources but very dedicated and active volunteers, members and staff it has achieved a great deal by making the community aware of its local rights. It offers advice and information for the most vulnerable sections of the community, such as the unemployed, homeless, refugees, the elderly and young families.
There is no doubt that the CAIA has improved living condition and the quality of life for many Armenians in London. During the past 3 years, it has set up an Armenian playgroup, Armenian language classes for adults. It is compiling a telephone directory of Armenians in the Britain and communicates regularly with the community through its free quarterly newsletter, the Armenian Voice. The Armenian community in Britain is growing and establishing itself as one of the most dynamic minority groups. It showed how united, enterprising and diligent it could be, after the terrible shock it received when it heard the appalling natural tragedy which struck its homeland, Armenia in December 1988.
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Hovannisian,R.G. The Republic of Armenia. Vol.1, The First Year, 1918-19. Berkeley & Los Angeles, 1971.
Lang, M .D. Armenia, Cradle of Civilisation. London, 1970.
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