The Armenian Community

“Today, 3 million Armenians live in the Republic of Armenia, while 5 million live outside its boundaries. There are approximately 2,500 Armenians living in Cyprus, in addition to the 500 non- Cypriot Armenians that work on the island... We are a very active and tight knit community who are proud of our cultural heritage and who are 100% Armenian speaking. Yet, we feel totally intergrated in Cyprus.” Bedros Kalaydjian, current parliamentary representative of the Armenian community in Cyprus.

BYZANTINE PERIOD [330 - 1191 AD]

After the division of the Roman Empire, Cyprus came under the Eastern Roman Empire, known as Byzantium, with Constantinople as its capital.

Beginnings of the Armenian community in Cyprus

There are records of individual Armenians associated with Cyprus as early as the 5th century BC, but the history of the community on the island became clearly defined within the context of the Byzantine Empire. The second half of the 6th century saw the appearance of an Armenian community on the island of Cyprus: numerous Byzantine historians record the resettlement of as many as 10,000. They mention the “cultivation of land” or the “defence of the Empire” as reasons for such a policy.

There were many instances of resettlement throughout the history of the Byzantine Empire. A large number of Armenians found themselves as far away from their territories as Macedonia, Sicily, southern Italy, Thrace, along the coastal towns of the Black Sea, the Aegean and Crete.

It was Justinian 1 [emperor, 527-65] who had initiated this policy. By centralising the administration, and by legislating and codifying new laws, he had succeeded in replacing the Latin culture with that of the Greek. By doing so, he had established the foundations of a new sensibility. The multicultural environment encouraged many Armenians to seek their fortune in an Empire that was offering considerable opportunities. Armenians, noted for their martial skills, entered the army. Many rose to positions of power, as generals, as governors and, in the later centuries, as emperors. A few were sent to serve in Cyprus. Alexius arrived on the island in 868 AD as a general to keep the Arabs at bay; Basil was sent in 968 AD as governor, as was the Duke Vahram in 965 AD.

Emperor Heraclitus, said to be have been of Armenian origin, was particularly ruthless in his resettlement programme which took place during the early years of the 7th century. Of greater interest to the community in Cyprus was his attempt at bridging the rift between the Armenian Apostolic Church with that of the Greek Orthodox Church by introducing the doctrine of Monotheletism, which he tried to work out on the island but with little success. In 973 AD, with the arrival of Catholicos Khachik I, a bishopric was established in Nicosia, reflecting the importance of the existing Armenian community within the diaspora.

The Armenian Church during the Byzantine Period

Transferring the capital from Rome to Byzantium was not simply an administrative decision on the part of Constantine the Great [306-337 AD]. Amidst the radical changes, Christianity found itself recognised as the favoured religion of the Empire.

Since the Kingdom of Armenia had already accepted Chrsitianity as its official religion, it was able to participate in the cultural and social changes more readily. It retained its ties with Syria, especially with its intellectual centre at Edessa, until the arrival of the Arabs in the region during the 7th century. It also opened up to the intellectual ideas that were taking shape at Constantinople, and continued to do so until the capital’s fall in the 15th century.

Interestingly, the Armenian Church secured its own position in the critical debates that raged primarily between the Antiochene and Alexandrian schools of thought on matters regarding the doctrine, the liturgy and the creed, forging its own distinct identity in matters pertaining to theology. There are records of Cypriot and Armenian clergy sitting alongside each other at the numerous and significant early Church Councils, held in various cities around the eastern Mediterranean.

Close ties between Cyprus and Lesser Cilician Armenia

Following the death of the prophet Mohammed in 632 AD, expeditions which he had planned in the hope of extending the frontiers of Islam were realised by his followers. In Cyprus, Byzantine rule was constantly interrupted by Arab military expeditions which lasted until 912 AD. Armenians were living in strategic positions across the island, and helped in the defence of the land. A more militant Islamic force threatened the Byzantine Empire and its Christian neighbours with the appearance of the Seljuk Turks in Asia Minor. Many Armenians subsequently sought refuge in the southern province of Cilicia with its mountainous landscape and sheltered harbours making it a land of strategic importance. With its geographical proximity to the island of Cyprus, this new kingdom, known as Lesser Cilician Armenia, established close ties with the Kingdom of Cyprus. It became inextricably connected through a series of royal marriages.

End of Byzantine Rule

Isaac Comnenus, a grand nephew of the Byzantine Emperor Manuel 1, was appointed governor of Cilicia. He was captured by Armenians and sold to the Order of the Knights Templars. Once freed, he crossed over to the island of Cyprus in 1184 with forged letters and proclaimed himself “Emperor of Cyprus”, having married the daughter of Thoros, the Armenian “Lord of the Mountains”. He may have brought Armenians with him from Cilicia. He made himself very unpopular and was unable to fight the crusading army which had landed on the island in 1191. His brief rule ended with the arrival of the monarch, Richard 1 of England. Comnenus died in captivity in 1195.

Cyprus passes into the hands of the Lusignans The presence of Christians in Cyprus whose allegiance was to Rome began officially with the arrival, in 1191, of the crusader King of England, Richard 1. His marriage to Princess Berengaria

LATIN PERIOD: Lusignans, Genoese & Venetians [1191 - 1571]

Cyprus passes into the hands of the Lusignans

The presence of Christians in Cyprus whose allegiance was to Rome began officially with the arrival, in 1191, of the crusader King of England, Richard 1. His marriage to Princess Berengaria of Navarre is said to have taken place in a chapel within Limassol Castle. The best man at the wedding was Leo “Lord of the Mountains”who was to be the future King of Lesser Armenia. His own coronation at Tarsus was acknowledged by Latin monarchs, the Papacy, the Byzantine Emperor and the head of the Eastern Churches.

Richard left soon after, having sold the island to the Order of the Knights Templars. In May 1192, the Templars asked King Richard to buy back the island, but Richard induced Guy de Lusignan to acquire the island, thus marking the beginning of Lusignan rule in Cyprus.

The crusades that had already begun in 1099 gradually involved monarchs and churchmen throughout Europe, whose shared ideology was to liberate the Holy Land from the Muslims and to safeguard the routes taken by pilgrims to and from the Christian holy shrines.

The land routes were through the southern regions of Asia Minor and along the coast of the Levant. The sea route was by way of Cyprus. These territories had been under Byzantine rule for centuries and, by the Third Crusade, numerous kingdoms and principalities, with close Latin connections, had come into existence in the eastern Mediterranean. One was the Kingdom of Cyprus, and another was the Kingdom of Lesser Armenia at Cilicia. A series of political marriages between these ruling families of the two kingdoms forged close ties for two centuries. Therefore it was not surprising to see a steady rise in the number of Armenians on the island throughout this period, especially in the main towns of Nicosia and Famagusta.

With the fall in 1291of Acre, an important Christian centre on the eastern Mediterranean coast, the Latins were forced to leave their estates in the Levant and to settle elsewhere. Many, including some Armenians, arrived in Cyprus where they integrated readily.

With the fall of Jerusalem in 1267, the King of Cyprus had adopted the title “King of Jerusalem”. By 1393, the Kingdom of Lesser Armenian had lost much of its power. Leo V, the last King of Lesser Armenia fled to Cyprus and from there continued his journey to France, where he eventually died and was buried in 1303. His title and rights were transferred to the Lusignan King of Cyprus and Jerusalem, James I at the Cathedral of St Sophia, Nicosia, in 1396. With the rise of the Genoese and the Venetian mercantile Republics, the reasons for being in the eastern Mediterranean seemed purely to safeguard the trading centres and take all the wealth that was on offer. What had begun with zeal and high ideals, in the cause of Christianity, fell apart into a struggle for power and territorial gains. Not only was Jerusalem lost in 1267, but Constantinople was soon to fall in 1453. In 1458 Queen Charlotte of Cyprus, daughter of the Lusignan King John II and the Byzantine Princess Helena Palaeologia, married Louis of Savoy. Although the rightful heir to the throne, she was soon forced to abdicate by her half brother James II in 1467. After numerous attempts to regain the kingdom, she died in 1487 at the age of 44 and was buried at St Andrew’s Chapel in Rome. Written on her tomb is the inscription “Charlotte, Queen of Jerusalem., Cyprus and Armenia”. The “Lion of Armenia” is still worn by her descendants.

Venetians take over Cyprus

The Republic of Venice, through diplomatic craft, succeeded in inducing James 11 to marry a Venetian noblewoman, Caterina Cornaro. Within a year of the marriage, both the King and their baby son died, thus ending the Lusignan line in Cyprus. After 15 years, the Republic of Venice forced Caterina to surrender her position as Queen, and in 1489 she left for Venice, marking the end of the Lusignan rule in Cyprus. She spent the rest of her life, until her death in 1510, on her estate at Asola. Written on her tomb at SS. Apostoli Chapel in Venice is the inscription “The mortal remains of Queen of Cyprus, Jerusalem and Armenia.”

Venetian colonial rule lasted from 1489 to 1571. It was a mercantile culture. Armenian merchants mingled with other traders, at Famagusta, the seat of power and the greatest emporium in the eastern Mediterranean.

OTTOMAN PERIOD [1571-1878]

Sultan Selim 11 of Turkey [1566-1577] brought Cyprus under the Ottoman rule. The Venetian hold on the island was destroyed following the siege of Nicosia in 1570, and of Famagusta in 1571.

The tolerance shown to all Christians, save those of the Roman Catholic faith, was also beneficial for the Armenians. Legal official documents issued by the Sultan at the Ottoman court in Constantinople assured the Armenian community of their rights to two important properties. The 1571 firman enabled the congregation to resume religious services at the Church of St. Asdvadzadzin [Virgin Mary] in Nicosia, while the 1642 firman exempted the paying of taxes for St. Magar [Blessed] Monastery in the Kyrenia district.

St. Asdvazdazdin Church in Nicosia was built most probably in the 13th century. It was the principal convent on the island, run by the nuns of Notre Dame de Tyre. Some members of the order came from distinguished Armenian families, such as the Abbess, Princess Fimie, daughter of King Haytoun 1 of the Cilician kingdom. The community continued to use it as its principal church until the 1963 communal troubles when the Armenians found themselves displaced from their ancient quarter. With the Turkish invasion of 1974, it fell within the occupied territory.

Records of travellers visiting the island from 1571, Ottoman archival material dating from 1710, and historical documents written by Greeks, suggest that the community during this period of rule remained small. They also reveal that the community was mostly in Nicosia, in Famagusta, at St. Magar Monastery and the nearby villages, with only a few families residing in Larnaca.

St. Magar monastery, situated on the northern mountains of Kyrenia, remained a haven for visitors, mostly churchmen and pilgrims on their way to and from Jerusalem and the Holy Land. One such visitor was Hovsep Shishmanian [1822-1888], better known by his literary name ‘Tserentz’. Although an official doctor sent by the Ottoman government from Constantinople to a hospital in Nicosia, he spent much of his time at the Monastery, stimulated by the visible outline of the distant Taurus Mountains, writing a historical novel, titled “Toros Levoni”, set in the times of the Cilician Kingdom of Lesser Armenia.

There seems to have been greater wealth throughout the 18th century amongst the members of the community and the church, even though the administration had become more oppressive with its constant demands of high taxes. Extensive repairs were carried out at the Monastery. Lands, watermills and houses were purchased at the nearby village of Kythrea.

19th century documents reveal a vivid picture of the community. A local bishop Dionysus in 1817 is seen collecting manuscripts, official documents and government decrees, as well as preparing a list of all the Armenian properties on the island; an affluent and ostentatious merchant, Mr Sekis, is seen at ease with government officials and foreign dignitaries; a certain gentleman, Diran ‘Effendie’, distinguishes himself as a successful advocate and an eccentric; an Armenian Dragoman [ official translator] is hanged in 1821alongside the Greek Cypriot leaders and churchmen during the unrest caused by the Greek War of Independence; a primary school for boys is established in Nicosia in 1879; and a local Greek newspaper reviews visiting groups of Armenian actors from Constantinople performing in Turkish to audiences in Larnaca and Nicosia.

A fire at the Armenian Prelature in 1860 may have robbed the community of important papers. Nevertheless, by far the most important church record of the last days of Ottoman rule for the Armenian community is still in existence. It is an independent census carried out by Vartabed Hovhaness Kahana Shahnanian. He began work in 1877 and continued to record what amounted to 152 members of the community during his eight year term in office. With the opening of the Suez Canal in 1869, Cyprus found itself once again along the main trade route in the eastern Mediterranean. The prospects of the community were to change inevitably, for the better.

THE BRITISH PERIOD [1878 - 1960]

Cyprus leased to the British

The Christian communities on the island welcomed the transfer which took place officially in July 1878. A provisional Legislative Council which had established itself by 1882 in Nicosia allowed greater freedom for the inhabitants, and a greater say in the execution of the laws. The numbers of the Armenian community increased steadily from 179 in the 1881 census to 517 in the 1901 census.

A certain Apisoghom Utidjian was invited from Constantinople by the British Governor of Cyprus as an official translator of the Ottoman State papers, and as an interpreter to the newly formed British administration. His son, Hrand Utidjian continued in the profession during the period when the island was annexed in 1914, and fully declared a British Crown Colony in 1925.

First Armenian refugees arrive in Cyprus

Armenian families, mostly from the eastern provinces of the Ottoman Empire began to arrive hoping to begin a new life under the British administration. The persecution and massacre of Armenians in the Ott?man Empire had begun, albeit sporadic·lly. The first refugees arrived in 1895, mostly at the harbour of Larnaca. However, great numbers left soon after for countries in the Near East and Europe.

For the few who remained on the island, community life continued to revolve around the church, whose role was to sustain the faith, articulate the doctrines and to provide a context where members could find an outlet in self-expression and cultural activities.

Despite the poor conditions on the island with the droughts and flood, the number of new arrivals increased steadily with families settling in the main towns of Nicosia, Larnaca, Famagusta, Limassol and even in the distant town of Paphos. Armenian doctors, dentists, veterinary surgeons, civil servants, bank clerks and interpreters had begun to fill positions within the new British administration.

More refugees arrive Further upheavals and massacres under Kemal Ataturk during the formation of a Modern Turkish Republic brought thousands of Armenians once again into Larnaca harbour in 1920-1922. Some were allowed off the ships to take refuge on the island where most found lodgings in the small coastal town. Temporary schools catered for educating the young while the men began to explore the possibilities of establishing business, mostly as craftsmen, traders and merchants. Nicosia offered greater work prospects and financial opportunties, and many moved from Larnaca to settle in areas where Armenian families had been living before the arrival of the British.

About 1,300 Armenians made their home on the island. Many were skilled workers. The standard of craftsmanship was very high. Tailors, shirt and dress makers, milliners, silk and cotton merchants, carpet and rug weavers, furniture makers, shoemakers, gold, silver and copper smiths,comb-makers and tinkers filled the main shopping centres and bazaars. In time, a few set up their own factories, manufacturing clothes, soap and leather. There were a few printers. Others were in the food business. New to Cyprus were the numerous watchmakers, car mechanics, upholsterers and photographers.

Knowledge of several languages, as well as administrative skills, enabled many of the younger generation to acquire positions in the civil service, private companies, law courts, the police force, and banks. There was also a steady rise in the number of professionals, mostly men, working throughout the island as doctors, psychiatrists, dentists, accountants, advocates, architects, engineers, teachers and journalists, often setting up their own clinics and offices. Some individuals acquired positions within the government services.

Yet the Armenian community remained a silent minority, without representation in the Legislative Council, which consisted of only Greek, Turkish and British members. The only representative as such, was a “mukhtar” who was the certifying officer for Nicosia.

By the end of the British rule, affluent Armenians had begun to invest in land on an extensive scale, to venture in property development and to contribute significantly towards the strengthening of the island’s economy.

Religious diversity within the Armenian community

The traditional Armenian [oriental Orthodox] Church continued to be a gathering point for the majority of the Armenians, not only at St. Magar Monastery in the Kyrenia district and St. Asdvadzadzin in Nicosia but also at St. Stepanos in Larnaca, built in 1913, at St. Kevork in Limassol, built in 1940, and at the restored medieval church of St Mariam within the enclosed walls of Famagusta. In 1930, local churches came under the jurisdiction of the Catholicosate of Sis-Cilicia: the See had moved from Istanbul in Turkey to Antelias in Lebanon.

The Armenians who followed the Roman Catholic faith were approximately 50 in number. They attended the Latin Mass at the numerous Catholic churches around the island. Instances of Armenians attending the Greek Orthodox and the Maronite church ceremonies were often through ties in marriage.

The majority of the non-conformist Armenian refugees, on arrival, established close ties with the Near and Middle Eastern Armenian Evangelical Church Association. Their chapel in Nicosia was built within the city walls and accommodated approximately 200. A resident minister visited all the families around the island.

Education

Elementary schools were built in the precincts of the local churches as was the tradition throughout the Diaspora. As the number of pupils grew, extensions were built and facilities modernised, resulting in the improvement of the quality of education, under dedicated teachers. This was a great step from the much earlier forms of tutorial education in private homes. However, the tradition of a single teacher who supervised the educational needs of small communities in places like Famagusta and the villages of Amiantos, Scouriotisa and Agros continued. There were also children of families working and living at the Monastery whose education was supervised by the church.

The primary school in Nicosia was established 1921 by the Melikian family, to be extended in 1938 by the Ouzounian family. The primary school, established in Larnaca in 1924, was extended in 1926 to accommodate the very large influx of refugees. A school was also built in the church precinct in Limassol in 1951.

Secondary education could only be had at the Melkonian Institute. Property was bought on the outskirts of Nicosia by the wealthy Melkonian brothers of Egypt, and work began in 1924. Orphaned boys and girls, as well as those who had been isolated from community life as a result of the massacres, were offered a higher education and boarding facilities. It also accommodated Cypriot Armenians who wished to continue their education in Armenian. The Institute attracted distinguished members of staff, including writers, painters, musicians, historians and scientists, who prepared students for futher education at universities and colleges abroad.

The cultural life of the community

The Armenian Clubs, often situated close to the churches and schools, provided a meeting point. They allowed the members of the community to relax after a day’s work, exchange ideas, hold cultural and sporting events and social functions such as balls and bazaars. The reading rooms housed very fine libraries. They received newspapers from Armenia and the Diaspora, enabling the Cypriot Armenians to keep in touch with the cultural life of Armenians around the world. A considerable number of individuals set up photographic studios around the island. Their stills, mostly of Cyprus life and landscape, were reproduced as postcards. They have, at present, acquired archival value in the island’s cultural heritage. By far the most active and far reaching of the arts was in the field of music. Numerous individuals participated in the musical life of the island by teaching instruments and voice and performing in concerts, as well as joining choral, operatic, theatrical and dance groups.

During this period, certain publications that narrated the history of the Armenian community, in the context of the history of the island, were written in Armenian and were richly illustrated and documented. Vahan Kurkjian’s “Kibros Gighzin” [The Island of Cyprus] was printed in Nicosia [1903] by the author at his orphanage press.

An extensive report on the community was published in Paris [1928] in the annual “Darezuizt” [Calendar] by Theotick. “Hai Kibros” [The Armenians of Cyprus] was written by the Catholicos Papken Gulesserian and printed in Lebanon[ 1936]. “Hishadagaran Gibrosi Kaghouti” [Recollections of the Community of Cyprus] was written by the Bishop Ghevond, and printed in Lebanon[1955]. They remain invaluable source material.

End of the British Period

By 1960, the number of Armenians living in Cyprus was approximately 4,000. This included Armenians who had sought refuge from wars in Palestine [1947] and Egypt [1956]. The British military presence on the island and the state of emergency during the armed struggle for the island’s independence coupled with the growing civil tension within the cities, caused unrest. By the time the Treaty of Zurich was signed in 1959, giving unproportional rights to the Turkish minority, the Armenian community found itself in disarray. Many had left for Britain, Canada, the USA and Australia, reducing the number of the community to approximately 2,000.

THE REPUBLIC OF CYPRUS [1960 - to the present]

The hoisting of the Cyprus flag on the roof of the House of Representatives on 16th August 1960 symbolised the island’s independence, bringing centuries of successive foreign rule to an end.

As Christians, the Armenian community, alongside the Maronites and Latins, was recognised as part of the Greek community and was given the right to elect a representative to parliament every four years.

The momentary peace enhanced prosperity throughout the island, although the application of the Constitution seemed complex and would very soon prove to be unworkable.

Displacement of Armenians Khoren 1, the Cypriot born Catholicos of the Great House of Cilicia, was the last distinguished guest to visit the old Armenian quarter of Nicosia in 1963. The fighting that broke out that same year between the Turkish and Greek communities had tragic consequences, resulting in the displacement of both Greeks and Armenians living in the old city. The Turkish Cypriots isolated themselves from the normal life of the Republic and withdrew into numerous enclaves around the island, where the authority of the government was not respected. As a result, the United Nations forces arrived to man the green line - a neutral zone- which ran through the heart of the old Armenian quarter of Nicosia where Armenians had lived for centuries. The area was first supervised by British troops, and from 1964 by troops of the United Nations. Father Der Vasken Sandruni played a significant role during this transitional period in rehabilitating the community. He helped raise funds and supervised the building projects in addition to his work as the head parish priest.

The Greek Orthodox Church, under Archbishop Makarios III, gave the use of a church in Ayios Dhometios, and a site in the Acropolis suburb of Nicosia for a new Armenian church to be built. The community received substantial financial assistance from the State. Donations also arrived from numerous international church organisations towards the building of a new church and a new prelature.

The consecration ceremoney of the new Church of St. Asdvadzadzin was held on 22 November 1981. It was attended by Archbishop Makarios III, His Holiness Catholicos Khoren I, and Karekin II of Cilicia, later to become the Catholicos of Sis [Antelias- Lebanon], followed by that of Etchmiadzin[ Armenia]. They were accompanied by the then Cyprus Bishop, Zareh Aznavourian, a gifted composer, writer and translator of the Bible into modern Armenian. Also present was Dr Antranig Ashdjian, the parliamentary representative of the Armenian community from 1970 to 1982.

By 1974 the political situation in the Republic of Cyprus had moved into a new phase. The 1974 coup d’?tat by the Greek Junta had ousted President Makarios III. The subsequent military invasion by Turkey had forced the inhabitants to become refugees in their own country. The occupying army created a partition across the island from east to west, creating a ghost city of Famagusta and a divided capital of Nicoisia. Under military threat, the Armenians, along with the Greeks, fled to safer regions in the south, leaving behind their homes, business establishments and lands.

Education

After the invasion, the elementary schools in Nicosia, Larnaca and Limassol were renamed “Nareg” after the distinguished 10th century poet-priest Krikor of Nareg. A single headmaster, at present Mr Artin Ayvazian, overseas all three primary schools.They are supervised by the Ministry of Education and Culture of Cyprus and therefore the standard is in line with the rest of the government schools around the island.

The Melkonian Institute has also carried out large scale improvements of its premises. It continues its tradition of being a coeducational secondary school for boarders and day students. The Armenian General Benevolent Union Funds have enabled new buildings to be erected within the grounds of the old buildings and also the buying of new equipment. The Melkonian has had a long line of distinguished heads such as Dr. Akaby Nassibian, the author of “Britain and the Armenian Question 1915-1923”, published in 1984. Under the current head, Dr Annie Lachinian, the school has undergone radical changes in its structure and in its resources, by opening up the school to non-Armenian, students and members of staff.

Armenians in government

The present representative for the Armenian community of Cyprus is Bedros Kalaydjian who was first elected to the position in the Autumn of 1995, and again in the Autumn of 2001, following the sudden death of the previous representative Aram Kalaydjian (1982-1995). As well as electing their own representative, the Armenians participate in the general elections of the Republic.

A few Armenians hold posts in government ministries and in the island’s diplomatic missions. Dr Manoug Somakian, author of “Empires in Conflict: Armenia and the Great powers 1895-1922”, published in 1995, works for the Minsitry for Foreign Affairs, Hagop Keheyan is Consul General for Brazil, Garo Keheyan is Vice-Consul for Brazil and Peggy Kaladjian is Consul General for Bangladesh.

Relations between the Republic of Cyprus and the Republic of Armenia

The formation of the Republic of Armenia in September 1999 brought 77 years of Soviet Rule to an end, paving the way for the establishment of relations between the new Republic and Cyprus. Parliamentary delegations to and from Armenia since 1994 have resulted in the signing of significant bi-lateral agreements and in the creation of a forum for further discussions and co-operation between the two governments. In May 1995, the Armenian ambassador to Greece also became ambassador to Cyprus, establishing formal ties between the two Republics.

In 1988, conflicts in the mountainous Nagorno- Karabag district [Artsakh to the Armenians] resulted in a war between the Republics of Armenia and Azerbedjian. The fighting has now stopped and talks on the future of the territory continue. Members of the Greek medical community of Cyprus played a significant role in providing services in location, giving medical aid and financial support. Following the 1988 earthquake in Armenia, the Republic of Cyprus was one of the first countries to send relief in the form of medicne, doctors and financial aid. The children who survived were invited by the government in subsequent years to attend holidays camps in the island’s mountain resorts.

Life within the community

Avariety of activities continue to create a living culture and sustain a sense of identity for the community. The Armenians have their own radio programme and newspapers, as well as a variety of associations and clubs.

The daily radio programme on the Cyprus Broadcasting Corporation in Armenian includes extensive interviews, news coverage, cultural reports and music. The pioneering work of setting it up and shaping the programme in the fifties was begun by the pianist and lace-maker, the late Marie Kazandjian, together with the visual and performing artist and writer, Sebou Abcarian. Currently, the sixty minute daily programme is edited and introduced by Sissi Torossian.

The two main Armenian monthly newspapers, “Artsangang” [1995] and “Paros” [1997], provide national and international news, primarily in Armenian, although certain columns and cultural reviews are printed in Greek and in English. The Armenian Church in Cyprus brings out its own monthly bulletin, “Keghart” in Armenian.

The local associations function in all towns from their own premises throughout the year. A G B U [Armenian General Benevolent Union] and A Y M A [Armenian Young Mens Association], both with their affiliated organisations, mount a wide variety of cultural and social activities, catering for all interests.

The cultural life within the community continues with writers, painters, photographers, dancers, sportsmen and others sharing their knowledge and skills within the community.

Beyond the bounds of community life

Certain individuals have left their mark in the history of the island. Sona Yeghianian has been the longest serving director of St John’s Ambulance Brigrade. Her pioneering work in this field both in towns and villages was acknowledged on her retirement by the government of Cyprus. She is featured in the publication of Cypriot women pioneers, “Trailblazers”by D.Lasson [1995].

The late Vahe Nigogosian was the first to import the cinemaclassica projector to the island in 1937. He was honoured in 1995 for his continuous contribution to the Cyprus film industry.

Georges der Parthogh, journalist and photograher, has contributed to the world of reporting since the 1950s. He is featured in “Pioneers of Cypriot Photojournalism”, edited by Dr A. Sophocleous, Ministry of Education and Culture, 2000. He is also co-founder, publisher and editor of the English newspaper, “Cyprus Weekly”, established in 1979. Masis der Parthogh, editor and Shavash Bokhjalian, publisher founded the weekly “Financial Mirror”, established in 1993.

Contribution to the cultural life of the island The Armenian community of Cyprus receives generous funding from the State. This enables them to mount concerts, dance performances, art and photograhic exhibitions, as well as literary events. The Cypriot-Armenian Friendship Society (est.1998) continues to organise concerts, lectures and exhibitions, establishing closer ties between the two Republics. The Armenian churches throughout the island have allocated space within their premises to encourage cultural events such as the annual Autumn Book Exhibition. The Middle/Near East Armenian Research Centre (est.1996 by Vartan Malian) houses a reference library and archival material in its Nicosia premises.

The Pharos Trust (est.1993 by Garo Keheyan) is a cultural institution with its premises in Nicosia. To date, it has mounted national and international cultural events. These have included the visit of the Chilingirian Quartet, led by the Cypriot born violinist, Levon Chilingirian, in 1997 & 2002. It also presented a theatrical performance in 1999 on the life of the 20th century New York based Armenian painter, Arshile Gorky by the Cypriot born biographer/performer, Nouritza Matossian.

A comprehensive anthropological study of the Armenian community in Cyprus was carried out by Susan Pattie-Chilingirian in the 1980s. Her book, “Faith in History”, written in English, was published in 1997, and remains an important source material.

Compiled and updated by Ruth Keshishian 2002 from the article “The Armenian Community of Cyprus” [1995] by Kevork Keshishian for the Encyclopaedia of the Armenians in the Diaspora, Yerevan Armenia. Acknowledgement to all members of the community in Cyprus and abroad who helped provide invaluable material.