129 10 1775 https://omeka.binghamton.edu/omeka/files/original/3a8c37b34ea56f6ce9e2cff1bc9c547a.mp3 031dcbd2a02628bce97c9e6894c2e3f5 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Armenian Oral History Contributor An entity responsible for making contributions to the resource <p>Aynur de Rouen, Ph.D.</p> Description An account of the resource <span>This collection includes interviews in English with informants of all ages and a variety of backgrounds from various parts of Armenia.&nbsp; The interviews provide deeper insight into the history of the Armenian culture through personal accounts, narratives, testimonies, and memories of their early lives in their adoptive country and back in Armenia. &nbsp;</span> Rights Information about rights held in and over the resource In copyright.&nbsp; Relation A related resource <a href="https://www.binghamton.edu/libraries/about/collections/oral-histories/index.html#sustainablecommunities">Sustainable Communities Oral History Collection</a> Language A language of the resource English Template: Simple Audio Player with Transcription This template displays an audio player by Amplitude.js with a scrollable transcription which is loaded from the "Transcription" metadata field. This template displays an audio player with the first attached image file as the 'cover image'. For its audio source, the template looks for the first attached audio file. If additional audio files exist, they should be combined using audio editing software, or a separate Omeka item should be made for each part. Date of Interview 11/26/2017 Interviewer The person(s) performing the interview Jacqueline Kachadourian Interviewee The person(s) being interviewed Varoujan Kabakian Language Engish Digital Publisher Binghamron University Digital Format Audio Rights Statement This audio file and digital image may only be used for educational purposes. Please cite as Armenian Oral History Project, Binghamton University Libraries, Binghamton University, State University of New York. For usage beyond fair use please contact the Binghamton University Libraries for more information. Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 21:50 Transcription Any written text transcribed from a sound, or alternative text from a visual medium Armenian Oral History Project Interview with: Varoujan Kabakian Interviewed by: Jackie Kachadourian Transcriber: Cordelia Jannetty Date of interview: 26 November 2017 Interview Setting: Phone Interview -------------------------------------------------------------------------------------------------------------------- (Start of Interview) 0:01 JK: This is Jackie Kachadourian with Binghamton University Special Collection Library Armenian Oral History Project. Today is November 26, 2017. Can you please state your name for the record? 0:15 VK: Yeah, my name is Varoujan Kabakian. 0:18 JK: And where were you born? 0:20 VK: I am born in Beirut, Lebanon. 0:24 JK: And who are your ̶ Who are your parents and where were they born? 0:29 VK: Yeah, my father was born in. Um, Antep, the old Armenia and now it is Turkish area. My mother was born in Beirut, Lebanon. 0:45 JK: And, um ̶ Why did they ̶ Why did not ̶ How did you relocate from Canada or from Lebanon to Canada or from Antep, as well? 1:00 VK: Yeah, well, you know, from my father was born in just before the Armenian genocide. And so with the parents, they run down south on the map to Aleppo, Syria, because of the First World War. And after a while they move to Beirut, which is a bit southern and on the Mediterranean and where he met my mother, and they got married, and I have three brothers ̶ no, two brothers and two sisters. And what happened is I am born in Beirut and when I was eighteen, the Civil War breakup in Lebanon, the famous Civil War in Lebanon. So as we were Armenians and the Civil War was among the Arabs and Palestinians, you know, religion all mixed up. We were not involved in the Civil War. So what happened is we decided to move on. And then at that time, the Canadian Embassy was making it easy for us to immigrate to Canada. So we applied and we got accepted and we came to Canada. That was, that was what happened like we keep on moving and moving. But now Canada is, you know, more Christian countries. So as we are Christians, we find finally a country that is close to our customs on the origin. 2:59 JK: Hmm, do you recall the stories of your father who lived in Antep? What it was like in the village? 3:08 VK: Yeah, yeah, was ̶ What I heard like they used to talk a lot at that time, you know, because the memories were fresh when I was young. They kept on telling us the stories. It was a nice, very nice village, you know, like, more with the ̶ Um, surrounded with vineyards. And they were really the vineyards was the main agricultural aspect of the village, you know, like hills. 3:43 JK: Yeah. Yeah. 3:48 VK: And what can I say? Very nice place, very nice. The weather was very nice. I mean hot. 3:56 JK: Was it mostly Armenians? 4:00 VK: Dry, I guess. And they were in the vineyard business. And then with the war they moved on to, as I said to down south to Syria, which, which, which they welcome them and you know, the life continues. 4:16 JK: So they had to leave Antep. 4:20 VK: Yeah. 4:20 JK: Were they forced? 4:23 VK: Because after ̶ Like a civil war and the genocide as it turned to genocide, you know, it was a mixed with the First World War and again, was not far from so they had to run for their lives. Otherwise, I would not be here. That is what happens. You know, you have to sometimes you have to ̶ you know like get a ̶ you have to ̶ 4:53 JK: What did, what did your father do and how old was he when he left? Do you remember? Was ̶ you? 5:03 VK: Oh yeah, he was like a baby when he left Antep, he was like two years old, two, three years old, newly born or I guess, something like that we never know the real age because you know, of the events there. You know, they did not kept record of the ̶ I do not know, I guess the real date but it was very it was very small. 5:30 JK: Did he have any? Did he have any siblings? 5:33 VK: The family they moved into Aleppo and the father, they survived that to do their work and to find other ways. Yeah. 5:45 JK: Yeah. Did he have any siblings growing up or was it just him? 5:54 VK: I did not get it. Sorry. 5:55 JK: Did he have any siblings growing up brothers or sisters? 6:01 VK: Yeah, for sure. Umm, he told me like you had the brother, an older brother. Yeah, yeah, yeah. That was what the ̶ his brother helped him I guess survive and the ̶ I do not remember, I guess yeah one brother. Yeah. 6:27 JK: Okay. Both of your parents were Armenian correct, 100 percent? 6:33 VK: Yeah. 100 percent yeah. 6:37 JK: And growing up in Lebanon, did they keep the Armenian tradition or did you go to Armenian Church or school? 6:46 VK: Yeah, what happened is as a refugee like the number at that time was a huge you know, because it was a mass movement of people from Armenia to Syria, Lebanon. And Lebanon to ̶ So what happened is because of the number we were like we, we were elected. Kept all our tradition because, because of the number right. We were not like, one person, or one thousand ̶ At that time, I imagine was like, by ten out of ten thousands of them, you know, like they moved into Lebanon. So they lived together like as, as a community so and when you live together as a community, they build church, they build a school. What happens, we were lucky to keep our traditions and everything because we were not dispersed among other religions because you know, Lebanon, there are so many religions, there are no Muslims, different kinds of Muslims, different kind of Christians. You Name it. So, we live ̶ the neighborhood was we were all Armenians. You know the school was not far, the church was not far so I do not even remember I had ̶ a friend. All my friends were Armenian. I know my father because of the work, you know, you get involved with different people but me as a born in Beirut, it was as if I was in Armenia. [laughs] You know, like, all my friends were Armenian, the area was Armenian. That was how we kept our division. 8:37 JK: What are your parents do in Lebanon for work? 8:43 VK: Oh, my father, I think my father was very bright. So what happened is, he came to the States to study university and he graduated from Wyoming University. So, when he returned to Lebanon, he was in the textile business you know, like he was very talented in, in the field, the chemistry field. So he did a lot of things, dyeing textiles, coloring, textiles, printing, so he was in that business. So until the civil war he was he had his own place. He was producing different kind of textiles, silk, cotton um, you know. 9:42 JK: And, so, would you say all of your friends were mostly Armenian growing up? 9:48 VK: Yeah, yeah, Lebanon, we were mostly, like I said, I do not remember I had a friend or another ̶ Yeah, they were all Armenians because we were living in an Armenian neighborhood you know. As I said we had the numbers so we were in the neighborhood of Armenians. You know, when I was schooling when I finished I did not even finish the school so because of the Civil War, so I came I did not have the chance to go out for sure you go to the mountains you go somewhere else in Lebanon. For sure you see little, but that was only temporary ̶ time we spend like with Armenians. 10:34 JK: Did you learn Armenian growing up as a kid or did you speak in the household? 10:43 VK: Yeah, we use ̶ my mother, you know my mother language, my father language was Armenian with the house we used to speak Armenian. Of course in the school we learn Arabic, we learn French, we learn English, as well as Armenian. So ̶ But there is no problem with that. 11:04 JK: And so when you when you were with your siblings and your family would speak mainly Armenian? 11:10 VK: Yeah that time you love or not like, you will not see ̶ it was hardly only the older people they used to speak Turkish because of the back ̶ in their country you know like used to be only Turkish because it was forbidden to speak Armenian in Armenia. But in West Armenia, in eastern Armenia and nor was forbidden to speak Armenia, Armenian you know. You had to speak Turkish so the older people were speaking Turkish at home, but the younger generation somehow learn more Armenian than Turkish, yeah. 12:01 JK: Did your parents know Turkish or no? 12:05 VK: No, no, no. Yeah, my ̶ They used to speak Turkish. Yeah, but they are Armenian. They are Armenians born in eastern Armenia. Eastern Armenia? No, I mean western Armenia. Sorry. Western Armenia is more Turkish speaking because of the Turkish Empire you know? Yeah. 12:27 JK: Yeah. 12:29 VK: Yeah. History is, it is another aspect. 12:39 JK: When, um, when so when your father was in Antep, were your family forbidden to speak Armenian or was there Armenians in the area, would you ̶ 12:51 VK: He was, he was forbidden to speak Armenian at home even at home. You know, if you Speak, you have to speak like you have to make sure that you speak there was no nobody hears because if somebody hears and they tell the government you know, they ̶ there were some penalties, big penalties. I do not want to go far. [laughs] But there were some penalties ̶ was very bad becoming in at that time. 13:19 JK: And, how did you ̶ Have you ever wanted to go back to the village or Armenia? Wherever? Have you ever been back? 13:29 VK: No, I have not been but my cousin went, like twenty years, like, I think, or fifteen years ago, she went and there were ̶ she said, there were still some Armenian homes left but with no Armenians, but they turn it to move museums. You know, like, you could tell me in names still you could see some, some history that ̶ it has still kept but now they are all Kurdish and some Turks, you know, because it is an area that Armenia is shared with the Kurdish people, you know, and Kurdish people were Muslim. So that is why they survived because of their religion and we as being a Christian, we had to move on, you know. We had to emigrate south. 14:26 JK: Yeah. And, um, when you move to Montreal, Canada, did you guys keep the Armenian traditions? 14:39 VK: A Yes. For sure. Because Canada, Montreal being a Christian city, you know, and it was easier, you know, religion side, at least more freedom of religious expression and everything. And the tradition. Yeah, there were ̶ As I said, in Beirut there were we had some numbers when we came to Montreal, there was an Armenian community already established here. So but not as much as in Lebanon you know, but still, if you want to keep your tradition you could keep your tradition because you have community which is still remembering the Armenian tradition. 15:29 JK: And um, in the house would you grew up in your household with your family? What kind of traditions did you guys keep that were Armenian like the food or holidays that you celebrated? 15:45 VK: The holidays especially the ̶ all the food for sure, because we were used to it that Mediterranean style food but for sure. We ̶ Canadian French food and Canadian Food is welcome too. Because it is not, it is not complicated as Armenian food so it's easier to make you cannot always make Armenian traditional food so you make Canadian of food which is more convenient. But holidays is the second thing that we respect and remember because of these three. 16:34 JK: Okay. And you attended church in Montreal to you said the community was big right? 16:42 VK: Yeah we have like two, three Armenian churches you know and we do not go as often as before, before we used to go every Sunday now we go like once in a while because you know, it is the cold weather, the way of life, the style of life is different now you do not have as much time to do the way you do things before, you know, but we still go for sure. 17:18 JK: And, it was it. Was it important for you to get married or to be married to Arme ̶ Armenian or? 17:27 VK: Because of the history, you know, like, we have to keep alive the history that we went through and remember where we came from? So, it was for me important maybe some people, they are not old, they do not follow as much as some others and everybody is different in it depends on your beliefs, you know, your beliefs if you forget, it is easy to not get married with an Armenian but if you believe that you have to get married with an Armenian you could get married with an Armenian. So it is all depend on you. 18:15 JK: And, was it important for your family as an adult to keep the Armenian traditions? 18:23 VK: Oh yeah for sure. Especially the closer you from the timing ̶ and close to the refugee time it is stronger the beliefs to stay Armenian to keep the tradition to get married to the Armenian. But now with as the generations move further and further, you see more people not marrying the same. 18:58 JK: And, um, finally, how would you identify or what would you say you identify yourself as in like your homeland? Are you a Canadian, Armenian or Armenian, Canadian or Lebanese, for example? How would you describe your identity? 19:20 VK: I am Armenian Canadian, now. I am naturalized Canadian. Also, I am Armenian Canadian. 19:29 JK: And, um finally, do you think it is important for the Armenian culture to have um the church or the language? What do you think is most important that comes with Armenian culture? 19:53 VK: Part of the Armenian history you know, we were very Christian or we believed in it and the religion is number one I would say number one reason being Armenian you know, and then the language for sure. But mostly the most important is religion because we are known to be very religious Christian. So I think as long as we have the religion we will stay Armenian. 20:29 JK: And, um, do you think you would ever want to go to Armenia? 20:35 VK: Yeah, for sure. I sent my daughter last year to Armenia. Me, it is hard a bit harder to go because of the work I cannot go that far and that longer because to go to Armenia still you have to spend like two three weeks a month you know, I do not have I usually do not take vacation. So maybe what I get tired I would love to go and visit my country. 21:05 JK: Okay, great. Thank you. Is there anything else you want to add about the Armenian culture, your family where they grew up? 21:17 VK: Oh, I know is a nice place that I like to be there. But for now, I cannot be. But the future will see. For now, we hope to visit and really see what kind of place was. Well now I cannot say anything. But we hope that one day we visit. 21:45 JK: Okay, great. Thank you so much. 21:48 VK: You are welcome. Thank you. (End of Interview) Biographical Text Varoujan Kabakian is the son of a genocide survivor who immigrated from Turkey to Lebanon in the early 1900s. Varoujan was born and raised in Beirut, Lebanon. Later on, he moved to Montreal, Canada. He continues to live there with his family. Keywords Armenians; Lebanon; Turkey; Beirut; Genocide; Survivors; Religion; Culture; Language; Family. Material Type Sound Accessibility Copy/Paste below: Binghamton University Libraries is working very hard to create transcriptions of all audio/visual media present on this site. If you require a specific transcription for accessibility purposes, you may contact us at <a href="mailto:orb@binghamton.edu">orb@binghamton.edu</a>. Binghamton University Libraries is working very hard to create transcriptions of all audio/visual media present on this site. If you require a specific transcription for accessibility purposes, you may contact us at <a href="mailto:orb@binghamton.edu">orb@binghamton.edu</a>. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Interview with Varoujan Kabakian https://omeka.binghamton.edu/omeka/files/original/9fc25066ab7beb78bd3983dee579d84e.mp3 9129aab24e9b82a3ced45907bc9143ca Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Armenian Oral History Contributor An entity responsible for making contributions to the resource <p>Aynur de Rouen, Ph.D.</p> Description An account of the resource <span>This collection includes interviews in English with informants of all ages and a variety of backgrounds from various parts of Armenia.&nbsp; The interviews provide deeper insight into the history of the Armenian culture through personal accounts, narratives, testimonies, and memories of their early lives in their adoptive country and back in Armenia. &nbsp;</span> Rights Information about rights held in and over the resource In copyright.&nbsp; Relation A related resource <a href="https://www.binghamton.edu/libraries/about/collections/oral-histories/index.html#sustainablecommunities">Sustainable Communities Oral History Collection</a> Language A language of the resource English Template: Simple Audio Player with Transcription This template displays an audio player by Amplitude.js with a scrollable transcription which is loaded from the "Transcription" metadata field. This template displays an audio player with the first attached image file as the 'cover image'. For its audio source, the template looks for the first attached audio file. If additional audio files exist, they should be combined using audio editing software, or a separate Omeka item should be made for each part. Date of Interview 10/27/2017 Interviewer The person(s) performing the interview Jacqueline Kachadourian Interviewee The person(s) being interviewed Annie Kabakian Language English Digital Publisher Binghamton University Digital Format Audio Rights Statement This audio file and digital image may only be used for educational purposes. Please cite as Armenian Oral History Project, Binghamton University Libraries, Binghamton University, State University of New York. For usage beyond fair use please contact the Binghamton University Libraries for more information. Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 34:31 Biographical Text Annie Kabakian (1955-2020) was the&nbsp;granddaughter of two genocide survivors who immigrated from Turkey to&nbsp;Lebanon in the early 1900s. Annie was born and raised in Beirut, Lebanon. Later on, she moved to Montreal, Canada.&nbsp; She is survived by her husband and her&nbsp;four children. Transcription Any written text transcribed from a sound, or alternative text from a visual medium Armenian Oral History Project Interview with: Annie Kabakian Interviewed by: Jackie Kachadourian Transcriber: Cordelia Jannetty Date of interview: 27 October 2017 Interview Setting: Phone interview -------------------------------------------------------------------------------------------------------------------- (Start of Interview) 0:01 JK: My name is Jackie Kachadourian; I am interviewing, uh, Annie Kabakian for Binghamton University’s Armenian Oral History Project. Today is October 27, 2017. Um, can you start out with your name and birthplace please? 0:20 AK: My name is Annie Kabakian and I was born in Beirut, Lebanon. 0:26 JK: And, um, what was the ethnicity of your parents? 0:30 AK: My parents were both from, uh, they were Armenian and they were born in, Lebanon also. But their uh, grand– I mean my grandparents were not born in Lebanon, they were born in Armenia. 0:46 JK: Uh, and do you know where in Armenia they were born? 0:50 AK: Well, they were born in, uh, ancient Armenia. One was from Antep, one was from Bursa. My mother was from Bursa. Now it is under, uh, uh, Turkish government. 1:10 JK: And, um, what were your– what were the circumstances that your family had to leave Armenia? 1:17 AK: Oh, they had to leave, uh, their, uh, their, uh, grandparents, I guess they had to leave because of the genocide in 1915 and then they went to other parts wherever they were received, they stayed there and, uh, slowly they migrated toward Lebanon. 1:39 JK: And what– 1:40 AK: –Over the years. 1:41 JK: And what were your pa– parent’s names? 1:44 AK: My father’s name was, um, Mihran Kabakian and my mother’s name was Meline Kashukchian. 1:53 JK: And where were they born in Lebanon? 1:56 AK: They were born in Beirut. 1:58 JK: Both of them? 2:00 AK: Both of them. I guess my father, uh, was born maybe in Aleppo, Syria and, uh, maybe at the age of two I believe, uh, they came, uh, to Lebanon. So– 2:15 JK:–And– 2:16 AK:–I guess that well maybe, uh, some sibling were born in Lebanon. 2:23 JK: And were both of your grandparents, uh, so both of your grandparents are from Armenia, on both sides– 2:30 AK: Yes. 2:31 JK: Do you, do you recall any stories or any information about that– when they lived there? 2:39 AK: Stories? Uh, no they were, uh, living, uh, like they were– it is about the genocide everything disturbed one under the Ott– the Ottoman Empire decided to, uh, move the Armenians from Armenia and, uh, um, and they started the genocide in 1915 and, uh, some of them, uh, they were fleeing the country–They were lucky they did not get killed on the road. Most of them got killed on the road also so my ancestors, some of them, they made it, uh, to other countries, the neighborhoods and, uh, they slowly came down to Lebanon, which was a Christian country. 3:32 JK: Do you, uh, remember how they escaped or, uh, what they did in Armenia? When they did live there. 3:44 AK: Uh, they escaped because some of the neighbors, they would hide them and help them to escape, that is how they survived. Or when they had good neighbors, uh, but they helped them, uh, you know in the beginning they were letting them flee the country because they wanted the land and everything out, uh, the wells and everything. But, uh, some of them as I said, they were lucky to flee the country but some of them got noted and massacred down the way. And they never made anywhere, so. 4:27 JK: And who were these, uh, were the neighbors Armenian or Turkish, or– 4:33 AK: No, no, uh, neighbors were– I was saying, uh, the neighbor who was like, uh, some, uh, neighbors who knew, uh, people would help them to flee. Some of them were Turk, yes, and they would know people to help them to flee. That is all I can remember my parents would tell us. Otherwise, they would have been massacred, too. Because they were coming door to door– the soldiers– to look for Armenians and that is how I guess some of them, uh, stayed alive. 5:13 JK: Do you know– do you remember when your grandparents, uh, left Armenia, how old they were, or no? 5:19 AK: No, no, no. No, I do not– I do not remember. 5:25 JK: Did your parents ever go back to Armenia? 5:28 AK: No, no. Because after it fell under the Russian, uh, became a part of Russia and we– all the land and the houses were confiscated so they had nowhere to go. And all the relatives were either, uh, massacred or had left the country so there was no reason for them, uh, they could not go back because, uh, as I said they left with nothing. So, everything they had was confiscated. 6:06 JK: And– 6:07 AK: –Oh, they continued life and they worked in, uh, wherever they made it until they reach Lebanon. 6:15 JK: And, uh, were you, you grew up in Lebanon, correct? 6:19 AK: Yes, and my father, uh I grew up in Lebanon. My father, um, was studying in school. He got a sponsorship to go and study in Wyoming and, uh, he became a chemical engineer, and, uh, then he came back to Beirut, Lebanon to take care of his family and, uh, he founded the first, uh, textile printing, I believe in the Middle East and, uh, that is, yeah. 6:58 JK: And, uh, growing up did you attend Armenian school in Lebanon, or– 7:06 AK: Yes, I, uh, attended uh the very famous Armenian, uh, Hamazkayin Djemaran in Beirut in Beirut. Which became an institution, uh, for Armenians to learn about, uh, the language and, uh the culture for foreigners. 7:28 JK: Was there a lot of Armenians where you lived in Beirut? 7:32 AK: Yes. We, we lived in an Armenian neighborhood. Of course, it was all mixed with the Lebanese people, too. But always the Armenians, they, uh, stayed together, they find, uh, a place to found a church and a school so we continue our, uh, I mean to survive and stay Armenian. 7:58 JK: And I am assuming that, um, your whole family spoke Armenian– your parents, your siblings, you included? 8:05 AK: Yes, yes. Of course, we adopted the country that we live at but we went to Armenian school. Of course, we spoke Armenian but we had to learn Arabic, which was the language of the country and French also, or English as an international language as Lebanon was a French colony after the World, uh, War. So, we had to take a few languages– Armenian because we were Armenian, Arabic because we lived in Lebanon and French and English as international languages. 8:46 JK: Uh, growing up in your school, were the other Armenian families, uh, that mi– uh came to Lebanon and Beirut, was it because of the genocide? 8:56 AK: Well, of course, most of them– most of them we were– alike, yes. Most of them–the, uh, yeah. I believe so. 9:09 JK: And do you recall any stories from that or–anything at all from the migration? 9:18 AK: I– it was all the similar stories like, uh, a neighbor’s house and everything got confiscated. They had to leave and they were– and, uh, some of them, uh, some of the family members died on the road because of starvation and it is all similar stories. And, uh, some of them have more tragic stories, some of them, uh, it is– different stories depending on the road they were led by their, uh, connections and, uh, some went to Greece some went to France, uh, some stayed in Syria because they could not continue. Uh, Armenia was a very big country then, now it is very small and, uh, that was why some went to Jerusalem. Yeah, they all have different stories but very similar. 10:27 JK: And, uh, in the Armenian school you, you had all Armenian friends, I am assuming, or– 10:37 AK: Yes, yes. We were all Armenians but, uh, because it was like an institution and we had the boarding section too, um, people came– like, students came from all over the countries. Like from United States and, uh, France and Greece to learn Armenian and the history and the country because, uh, their ancestors had made to all these countries, you know, uh, around that time. 11 :16 JK: Uh, also in Bing– 11:17 AK: Because there is like three generations who were speaking– 11:21 JK:–Also, yeah, in, um, Beirut, did you attend Armenian Church? 11:28 AK: Yes, uh, on Sundays we would go to Armenian church and our parents would take us, uh, uh, to church it was–we learned about the traditions through, um, like, uh, the festive days and everything they kept all the traditions and it was, uh, commemoration days also like April 24th which, uh, we commemorate, uh, and we remember the worst day of the genocide 1915, April 24 and, uh, and after that one, um, in 1918, May 28 we got our independence. We celebrate that day– we celebrate in school and we celebrate in the church also, just to remember our ancestors and we organize, uh, cultural, uh, gatherings. So, that is how we learn more about our culture and traditions. 12:40 JK: And, um, after Lebanon, you moved to Montreal, correct? 12:47 AK: Yes, during the Lebanese War, we had no choice, we, we wanted to stay but the Civil War was, uh, very treacherous and, uh, we had to stay but always we thought that we would go back to Lebanon and we were always grateful and we loved the country but the war never ended and it became, uh, even worse so we stayed in Montreal and we continued the same traditions–that we had started in, uh, in Beirut, Lebanon. 13:35 JK: And was there a big Armenian community in Montreal? 13:39 AK: Yes, and uh the first uh comers like there are Armenians– they were Armenian who had been stopped in Egypt because that is how far they could go like um from the genocide and uh when there was big uh war in Egypt too, some people migrated to Montreal. Many Armenians came to Armenia, uh, from Egypt to, uh, Montreal and, uh, over the years other Armenians came from Syria and in 19– around 1974 and so on, uh, we came from, uh, Lebanon so Armenians before us like from Egypt they had started already to build an Armenian church and the school and we always continued to continue and build our church and schools so, uh, we continue, uh, and to preserve our roots and never forget what our ancestors went through, uh, yeah. 15:01 JK: And how did you preserve your Armenian traditions other than the church and the school? What other ways did you– 15:10 AK: It– now that I am married and I have, uh, my, uh, kids I continue to do the same way as my parents did and more, um, in different ways. We, we go to church, maybe not as often, but we still go at festive days and, uh, certain historic days now, Armenia became independent in September 25th, to– from the Russian Empire. So, we have that celebration to–and same as my parents did, we also– and my husband we always speak Armenian in the house and we always tell them, uh, traditions from the literature and we take them to Armenian theater or we, uh, send them to learn the Armenian dance. Uh, in the school or in the community center– we have a community center and we organize, um, celebrations on like history days and festive days and holidays. So, we always keep the songs we used to sing some of them, some parts of it and that is how and now with the internet, they have, uh, they have access to all kinds of the Armenian history even though they went a few years to Armenian school. Um, now, sometimes for school, they do their research on Armenian history or as you are doing Jackie, and that is how we keep our traditions and, uh, we learn more. 17:29 JK: And would you say– which, uh, area you lived in, either Montreal or Beirut, which one had a stronger Armenian community do you think? 17:41 AK: Of course in Beirut. Although we adapted to the Lebanese and we interacted and we learned a lot from them too, and food and the festive days. We always had our community center and, and I should say, Beirut was a very, very small city so we are very connected. Here in Montreal, it is very big and there are many Armenians who went to different parts of Canada and the States. We have a– big communities in Toronto, Vancouver, like in LA, and New Jersey. So whoever has the family wherever they went there so, I believe we have thirty-thousand Armenian maybe in Canada, so we always have a community center, and, uh, it is getting smaller, but we are in many major cities in the world in Europe, in France. Also we have a big community in France because whoever went there, they, they stayed there and they continue. We have churches and schools maybe in Marcy and in Paris maybe, so– 19:13 JK: And, um, going back to your family and the traditions. Uh, what were some traditions that represented Armenia to you in the household, like whether certain fo– foods or holidays you would celebrate? 19:29 AK: I picked up everything. A bit of some food that, um, because we were– we used to have big families and, uh, sometimes we make food for a lot of people we have and I continue telling stories about the names of the food and, I do not know, it is the traditions; what we do on some holidays like January the sixth and Easter. They eat not only about– it is about– how can I say religious connotations too we, we, uh, it is not allowed but a little of– a bit of everything the folklore dances and, uh– 20:32 JK:–What kind of foods do you know or certain foods that you guys would eat or like the songs or dances, can you name? 20:45 AK: Well [laughs] I cannot explain that but, uh, I can talk about harissa which is very famous food with Armenians would be– which is like made with meat and, uh, cracked wheat so and you make a lot– it is very healthy because winters were very harsh in, uh, Ar– like Armenia so they would make this food which would give a lot of energy and the word means like you have to beat a lot to make a very homogeneous mixture and our teachers would tell stories about this food that whoever came to the house had to stir it and stir it because the name says like harissa means like very continuously and the–that is how it was named and, ah, this kind of stories I tell them and our teachers would say sometimes because we were very inviting people and when–because it–this food takes a long while to make it. Some, uh, like fathers would see that the hus– like the wife was making this food and they would invite all their friends because it has made a lot and funny stories. And all of a sudden the whole house is full of people. Stories like that, but yeah, and the dance most of the time on happy occasions we put the Armenian music and danced folkloric dance. Some of the dances are very gracious, some of them is, uh, very how can I say, uh, 23:00 JK: Emotional? 23:01 AK: Very, I do not know how to say. You have to see it. 23:07 JK: And, um, was your husband– is your husband Armenian? 23:11 AK: Yes, my husband is Armenian too and we have similar stories and, uh, yeah. And, uh, he, he has the same beliefs and the– we adapt to the country that received us, but we keep always our traditions. And we acquire other traditions throughout the cities and countries that we live in. And, uh, it makes very interesting we are open to other cultures too, and we keep our traditions also. 23:55 JK: And, um, did you teach your children to learn Armenian? 24:01 AK: Pardon? 24:02 JK: Did you teach your children Armenian growing up? 24:05 AK: Yes, yes they went a few years to Armenian school. Uh, and yeah we continue speaking Armenian and sometimes, uh, you know, sometimes they answer in English but I continuously answer in Armenian they, they, uh, they, uh, because it is not the same life here as it was in Beirut, Lebanon. 24:39 JK: And was it important for you to teach them Armenian? 24:42 AK: Yes, of course. When you know a language you know better culture and understand better the people and the way they live and, uh, it is very important. It does not hurt to know your language and learn more. 25:03 JK: And have you ever been back? Or have you ever been to Armenia? 25:08 AK: No, my husband has been and one of my daughters have been, uh, to Armenia and, uh, yeah one of my daughters, Karine has been to Armenia and visited the places and help, um, wherever there was a need because we had a very horrible earthquake, too, so– 25:40 JK:–Did you ever want to go? 25:42 AK:–Please continue, yeah. 25:44 JK: Have you ever wanted to go to Armenia or visit? 25:47 AK: Of course, of course, of course. We are going to go– I am thinking of taking the whole family. But the schedules are different. And so we always believe, eventually, we going to go and, uh, yes. 26:03 JK: And how would you identify yourself? Canadian-Armenian, Armenian-Lebanese? 16:14 AK: Um, I am– my nationality is Lebanese but I am Armenian. So– and now I live in Canada and I have the Canadian citizenship and we adapt but we are Armenian we, we live as we adapt to the country we adapt to the Canadian life and we go with their traditions, too, but we never forget ours either. We are Armenians in Canada. My kids are Canadians but they are Armenian descent and I be– I live now in Canada, and that is the way of life by a breath and I am Armenian. 27:09 JK: And, um, do you think you can remain Armenian without either the language, the homeland or the church? 27:20 AK: Um, it is– by name, you can remain but if you–it is about the willingness to know about your roots. If you do not have that willingness, it does not–and if you do not contribute to the Armenian life and the community, and– then you do not remain Armenian, it is the willingness of people to, uh, remain Armenian, but adapt to the country that has received us. You do not have to lose your identity. It does not mean that I am not Canadian. So– but my roots– my– I am born Armenian. 28:11 JK: And what about the church? Do you think you can be Armenian without the church as a whole or no? 28:22 AK: We can be Armenian but Armenians were the first nation to be Christian. I believe in three-o-one we were the first nation. So, um, I cannot answer that question, but you can be Armenian. If you are not Christian, if you do not want to remain Christian, you can still remain Armenian. But it is the willingness as I said, it is up– it is individually us–or maybe we know too much about our history and ancestors, we continue– our duty because our ancestors, they were massacres and they died for– to keep us, uh, the country and, uh, that is our land. So we do our duty for our Armenian nation. 29:34 JK: Okay, thank you so much. Is there anything else you would like to add or say? 29:41 AK: Huh? 29:42 JK: Uh, is there anything else you would like to add to the interview? 29:49 AK: No it is enough, uh, Jackie because– 29:50 JK:–Thank you. (End of Recording 1) 29:54 JK: This is Jackie Kachadourian with the Binghamton University Special Collections Library. This is a continuation interview with Annie Kabakian. So, um, what did your family members do, um, before the genocide? 30:12 AK: All I can remember is that, um, my father’s side ancestors they had big land in Armenia and they were cultivating pumpkins and, uh, so when they left, uh, we– they left all that land behind and they went to Antep first where– you know– they were forced to move there so, uh, my grandfather at that time became a controller in a bank and that is all I remember. And I remember that, um, one of my grandma’s fathers were in the– was a general in the Army and his name is in the Armenian history books but I have the picture but I cannot remember his name and then, uh, one of my father’s side uncle was a lawyer in Antep in Bursa, by the way, in Bursa, another part that the Armenians were forced to move. And, um, I remember my mom saying that the father was a big, uh, famous tailor for the army outfits, um, that is how they survived– all of them, uh, most of them, I should say, uh, my uncle the lawyer was, uh, hung during the– those times of 1920– yeah somewhere around there. Yes, so, uh, that is it. 32:04 JK: And he was hung because he was Armenian, or– 32:11 AK: Pardon? 32:12 JK: It– uh the last part you said he was hung, because he was Armenian? 32:17 AK: Yeah, well he was hung in, uh, I think in Bursa and, uh, yeah. Uh, and, um, my grandma got married and my father I believe he was born in, uh, somewhere in Aintab and then, uh, during the genocide times, they were moved to Syria and then I do not believe they stayed too long and they came to Lebanon. Yeah. And my mother too, uh, was from Bursa. She was– the family was from Bursa, she was born in Beirut, Lebanon. Yeah. 33:01 JK: Is there anything else you would like to add, or– 33:10 AK: Uh, like, um, my grandparents were– one controller in Aintab and the other one was born in Bursa on the way sometimes, Armenians, when they meet, they marry, so, uh, that was how they got married and, um, we always try to stay together in communities as our short story famous writer William Saroyan always says, “Wherever there are two Armenians, they come together, they build a church and a school and we can never destroy their sense of community.” That is all I can say, that is how we survive and we continue our traditions and with survival sometimes it is the willingness, uh, to continue because we know how much our ancestors– they tried hard and survived and, uh, you know. Life goes on. 34:21 JK: Exactly. 34:22 AK: Yes. 34:22 JK: Thank you so much. 34:26 AK: Very welcome. 34:27 JK: All right. 34:27 AK: Okay. (End of Interview) Accessibility Copy/Paste below: Binghamton University Libraries is working very hard to create transcriptions of all audio/visual media present on this site. If you require a specific transcription for accessibility purposes, you may contact us at <a href="mailto:orb@binghamton.edu">orb@binghamton.edu</a>. Binghamton University Libraries is working very hard to create transcriptions of all audio/visual media present on this site. If you require a specific transcription for accessibility purposes, you may contact us at <a href="mailto:orb@binghamton.edu">orb@binghamton.edu</a>. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Interview with Annie Kabakian https://omeka.binghamton.edu/omeka/files/original/f55ad5a375fdf5291728a532407fa941.mp3 d0cf314e49ad9727e3d3e52cd427d34f Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Armenian Oral History Contributor An entity responsible for making contributions to the resource <p>Aynur de Rouen, Ph.D.</p> Description An account of the resource <span>This collection includes interviews in English with informants of all ages and a variety of backgrounds from various parts of Armenia.&nbsp; The interviews provide deeper insight into the history of the Armenian culture through personal accounts, narratives, testimonies, and memories of their early lives in their adoptive country and back in Armenia. &nbsp;</span> Rights Information about rights held in and over the resource In copyright.&nbsp; Relation A related resource <a href="https://www.binghamton.edu/libraries/about/collections/oral-histories/index.html#sustainablecommunities">Sustainable Communities Oral History Collection</a> Language A language of the resource English Template: Simple Audio Player with Transcription This template displays an audio player by Amplitude.js with a scrollable transcription which is loaded from the "Transcription" metadata field. This template displays an audio player with the first attached image file as the 'cover image'. For its audio source, the template looks for the first attached audio file. If additional audio files exist, they should be combined using audio editing software, or a separate Omeka item should be made for each part. Date of Interview 9/29/2017 Interviewer The person(s) performing the interview Jacqueline Kachadourian Interviewee The person(s) being interviewed Aristaks Kachadourian Language English Digital Publisher Binghamton University Digital Format Audio Interview Format Video or Audio Audio Rights Statement This audio file and digital image may only be used for educational purposes. Please cite as Armenian Oral History Project, Binghamton University Libraries, Binghamton University, State University of New York. For usage beyond fair use please contact the Binghamton University Libraries for more information. Transcription Any written text transcribed from a sound, or alternative text from a visual medium Armenian Oral History Project Interview with: Aristaks Kachadourian Interviewed by: Jacqueline Kachadourian Transcriber: Cordelia Jannetty Date of interview: 29 September 2017 Interview Setting: Binghamton -------------------------------------------------------------------------------------------------------------------- (Start of Interview) 0:08 JK: This is Jacqueline Kachadourian with Binghamton University’s Special Collections library, Armenian Oral History Project. Today is September 29, 2017. Can you please state your name for the record? 0:21 AK: Aristaks Kachadourian. 0:24 JK: And where were you born? 0:27 AK: Johnson City, New York. 0:30 JK: And– 0:31 AK: –December 12, 1932. 0:34 JK: And who were your parents? 0:39 AK: Um, Alice and Parsec Kachadourian. 0:45 JK: And where were they born? 0:50 AK: In Harput, Turkey. My father was born in the s–village of Aşvan my mother was born in the village of ̶ 1:06 JK: And, um, why did they imi– did– they immigrated to the United States, correct? 1:14 AK: Not directly. My father came by way of Ellis Island and my mother came by way of Canada. 1:25 JK: And– 1:29 AK: –Um and she came to the United States, um, from Canada, with her brother. 1:42 JK: And did they meet in the villages in Harper or they met? 1:49 AK: No, no. They met in Massachusetts. [indistinct] Right. Now my mother and father met in Massachusetts, in Providence, Rhode Island. 2:06 JK: Okay. And so what was the reasoning for emigrating to–what was their reasoning to come to the United States? 2:14 AK: I think primarily to, um, avoid the massacres that were occurring in, um, central Turkey. 2:31 JK: Now, were they directly associated with the massacres? Did it happen during their time– 2:36 AK: –No, but they had heard about–my father essentially, um, avoided being rounded up by the Turks in the village and he was able to escape, um, from the village by, uh, jumping into the water and swimming for his freedom. My mother, um, came by way of, um, Turkey to Lebanon where she met her uncle and she was able to save up enough money and afford passage to Marseilles, France and from Marseilles she went to Canada. 3:37 JK: And do you remember what time frame or year? 3:39 AK: Time frame was somewhere around 1927, 1927. 3:47 JK: Okay and, um, when your father was escaping the Turkish shoulder– soldiers, um, did they leave behind any family, uh, to escape, or–? Do you know of any stories? 4:06 AK: I really do not know the other circumstances by which he came over but the thing which attracted him to Binghamton, New York. He was staying in Worcester, Massachusetts with relatives. And from there he, um, came to visit his cousin in Binghamton and decided to stay after he was able to obtain a job working at the Endicot, Endicott Johnson shoe Corporation. That was what made him emigrate to the Binghamton area. 4:53 JK: And, um, while they, while your parents lived in the villages in Turkey, did they speak, what languages did they speak? 5:00 AK: They spoke Turkish and Armenian. 5:02 JK: Okay. And did that pass along to you and your siblings? 5:06 AK: Not the Turkish, although my Armenian is mixed with a lot of Turkish words. Um, I did not know the difference between the two. Neither did my brothers and sisters. Some words the– my parents would use, uh, that were Turkish, and I thought they were Armenian, but how was I to differentiate between the two? 5:35 JK: Um, do you recall any stories that your parents told about living in the villages? 5:40 AK: Oh, yeah, my mother, uh, the last she saw of her mother was, uh, when she was a child, she remembers being, uh, placed in a Protestant orphanage home and the last she saw of her mother was running down the street I assumed from the Turk– Turkish, uh, soldiers or police. And that was the last time she saw her mother. Her mother never came back to the orphanage to pick her up. She was about eleven, twelve years old. 6:21 JK: So, she was all by herself? 6:23 AK: She was by herself. 6:25 JK: Did she have any brothers or sisters? 6:29 AK: No. The only brother she had was the one that was being carried, uh, by her mother while she was running from the Turkish authorities. Her brother somehow came to the United States. She had one brother that I know that was living in, um, in Lowell, Massachusetts, and he, she had a father that had emigrated to the United States in nineteen ten. And he died of tuberculosis in the United States. Uh, in Lowell, Massachusetts. I know that he is buried there with my uncle, my mother's brother who came to Canada. I do not know if he was in contact with his father, who passed away with tuberculosis. But that is the only thing that I can remember. My uncle had a job. I think it was in the shoe factories in Lowell, Massachusetts. And he learned of my mother coming from Marcy, France to, um, Canada and he went to Canada and brought her. I do not know whether it was in Toronto that he went and got her or Montreal, I am not sure. I think it was Toronto. That, and this was about 1926, 1927. 8:21 JK: And so her brother came to America first, before she did? 8:24 AK: Yes, her father came first. Then her brother came here. The father had come here first to earn enough money to bring his family from Turkey to the United States. But she got the money that he sent to her to, um, come to the United States, but instead she used the money to buy a farm [laughs] and that is about all I know about it. 8:58 JK: And the farm was located in, uh, Turkey or America? 9:01 AK: No, that was, what was that? 9:06 JK: Was the farm located where? In Turkey or–? 9:10 AK: No, she did not bother to buy the farm. This was in the village of ̶ 9:14 JK: Okay. 9:15 AK: In Turkey. 9:15 JK: Okay. 9:16 AK: That she was supposed to use the money. 9:19 JK: And so her father left before the genocide occurred 9:23 AK: Oh yes, he came about–he came about 1910. There was another genocide back in 1909 that, in fact those three genocides one in 1896, one 1909, in fact, the one in 1996, I mean 1896 was when my wife Adrian, her father came over as a child at three at the age of three around 1896. That was the first genocide. The second genocide was in 8– 1909. And that was when, uh, my mother's father emigrated to the United States to earn money to pay for bringing his family over. But her mother never bought the, bought the–uh, used the money to come to the United States, she bought a farm instead. 10:32 JK: And the two other gen–the two other genocides that–genocides that occurred beforehand, um, your fa ̶ your mother survived both of them? 10:41 AK: No, my mother, my mother survived the 1896 one. Uh, she was old, she was not born in when the genocide of 1909. But that was when her father came to the United States. In (19)– I am sorry 1909, he came to the United States. She did not come until much later around 1915 or 1916. 11:13 JK: And you remember what year she, do you remember what year she was born in? 11:18 AK: She was born in 19 ̶ give me a second– to the United States around 1915, 1916. She was born in 1909, 1904. 11:46 JK: Okay. 11:48 AK: Gee I should have to go look at the tombstone. 11:53 JK: And, um, for the past two genocides 9– 1896 and 1909, that was with Armenia and Turkey– and Turkey? 12:02 AK: Yes, that was between the Armenians and the Turks. 12:07 JK: Okay. And, um, it was, I am assuming it was with the villages in Turkey? 12:12 AK: –Yeah. 12:13 JK: –That they started in. 12:14 AK: Yeah. Yeah. It was in the–the state or province of ̶ and no, in, um, in Harput, Harput. Harput was the name of the province. 12:37 JK: Okay. And, um, was there mass killings in– during those massacres or–? 12:43 AK: There probably was, but that was much later. 12:48 JK: Okay. And, and for your father, did you experience any of these, uh, other two genoc– or other two massacres? 12:55 AK: He was a young boy at the time he was about twelve, thirteen years old. He was born around 1900. 13:06 JK: Okay. 13:06 AK: So he would have been about (19)14, (19)15 fifteen when that took place. 13:11 JK: And– 13:12 AK: –Brought him to Binghamton, of course, so his– he was able to get a job here at the Endicott Johnson shoe factory. And that was what– he was living with my cousin. 13:26 JK: And, uh, do you recall any stories about him living in Harput? Do you recall any sto– do you remember him telling you stories– 13:34 AK: –Any stories at Harput? Not really. I have forgotten a lot of them I would have to think about it. Some of the time when I can rehash some of these stories. 13:49 JK: Of course. Um, do you remember the escape, how he escaped? 13:58 AK: Here, the only– he, um, ran from the village with his older brother, but he remembers the story that his brother was captured. And he survived the, the, um, arrests that were going on in the village, and he remembers that his brother escaped by jumping in the river and he was wounded with a shot in the side of his head. But he was able to swim in the river and get away, escape. His, uh, brother escaped to France and remained there and yeah he never came to the United States. But he has a–his name was Minas Kachadourian and his family settled in Marcy, France and ultimately in Leone, Leone, Leone, um, France. 15:17 JK: And they leave any other family members back in, uh, the village of Harput or–? 15:23 AK: The only one I know about was my father's brother in– that, uh, escaped with him to France. My bir–my father ultimately wanted to come to the United States, his brother stayed in France. 15:45 JK: Now growing up, did your parents talk about what occurred in Turkey? 15:51 AK: They did not talk very much about the–the massacres only that they would mention them but they would not relay any definite stories because they were such sad stories that they tried to suppress the thoughts of these episodes. 16:18 JK: Okay, going back to the life in Binghamton, um, do you have any siblings growing up? 16:27 AK: Yes, I have, uh, four siblings. My sister Louise, um, Henry, Arslan, Garabed. 16:46 JK: And, um, growing up did, uh, your parents speak Armenian to you in the household? 16:54 AK: They spoke Armenian and bro– broken English. What–what they learned by their communication with people in the community, but mostly they spoke Armenian to us. 17:10 JK: And, uh, when–when they came to the United States, your parents, did–they did not know English, I assume, right? 17:16 AK: No, they did not have any English at all. They learned gradually by their contact with the American population. 17:26 JK: And from your stance, they want to keep the Armenian culture and your family strong? 17:34 AK: Oh, yes. We have an Armenian Church, which was acquired in 1927. But let us see my parents were married in 1927. They met in maybe 1925, 1926. And, uh, my father, when visiting– the way they had met was my father, when, uh, visiting to Massachusetts, I guess he was looking to marry an Armenian woman there. But he met my mother instead. And I think this way the story was but the Armenian woman did not want to marry, marry my father. He wanted, so that he had purchased a ring to get engaged with and, and he let us see. And she did not want him so he went looking for another woman and met my mother and she essentially, uh, wanted to get married and ended up meeting my father and he brought her back to Binghamton and got married in Binghamton at the Trinity Memorial Church in Binghamton which is located on the corner of Main and Oak Street. 19:22 JK: And the reasoning that they stayed in Binghamton is because your father had a job– 19:28 AK: Had a job here, and they were living on Colfax Avenue with my, uh, cousin. And they were living on the third floor of my cousin's home. 19:45 JK: And do you recall in Lowell, Massachusetts, did they have a big Armenian community from the– 19:51 AK: In Massachusetts. Oh, yes, there is a large Armenian community. The first Armenian Church in the United States is located in Worcester, Massachusetts. And then subsequently parishes were formed or built, uh, in Providence Boston, Worcester. The largest community at the time, I think was in Worcester, Massachusetts. But then they began to spread all over the northeastern United States. 20:29 JK: And in Binghamton, New York, where you grew up in, um, was there a large Armenian community? No it was small but it, it grew. The community gradually increased with the advent of Armenians being able to work in the shoe corporations in Binghamton. There were many shoe, uh, factories, uh, Endicott Johnson being the largest on the west side of Binghamton. Uh, Dunn McCarthy's, uh, on the south side was Gotham shoe factories so that Armenians on the south side began to live on the south side because they worked at the shoe factory on the west side of Binghamton, and the second and third wards and fourth wards and Binghamton. Uh, most of the Armenians work that the Dunn McCarthy shoe factory. 21:35 JK: Okay. And, um, from this area, did you have a– so were the Armenians living close by from one another? 21:44 AK: Oh yes, they all lived, all the Armenians lives within walking distance from each other. The– there was a large group of Armenians who lived in the first ward, second ward and third ward. And most of them went to the Protestant churches here because there was no Armenian Church in, at that time and the Armenian Church was not, uh, purchased–it was purchased from the Ross Memorial Church, Ross Memorial, um, Episcopal Church on the south side. My Armenians on the south side went to that church. On the west side, some of them went to the congregation church on the corner of, um, Main and Front Street. But, and also a large number on the, uh, west side went to the Main Street Baptist Church on the corner of Main and Chestnut Street. This is where the churches are still located. 23:00 JK: And, um, so you are–and when you were growing up as a child, you went to the Armenian Church? 23:08 AK: Well– 23:09 JK: –When it was– 23:09 AK: –Whenever they had service, whenever they could get a priest to visit the Armenian Church, um, which was about four or five times a year was when the, uh, parish council were able to get a priest to come up and perform service and baptize some of the children. 23:33 JK: So you guys did not have priests for regular service? 23:37 AK: We did not have a regular service, but we had a priest sent to us by the diocese. In fact, we, my brother and I, Arslan and I, um, were not baptized until we were about eleven, twelve years old 23:57 JK: Oh okay. And, um, so growing up, did you attend church every time there was a service? 24:05 AK: When, whatever there was a service here, yes. 24:08 JK: And– 24:09 AK: My cous– I remember my cousin, uh, picking us up and driving us to the church, because we did not have a car at the time. 24:21 JK: And, um, for the services, they were once every few months, or–? 24:28 AK: I would say about once every three, three–four months was when we had sort of church service. Transportation was difficult at that time. We used to see the priests coming, I believe, from New York City. And at that time, it took about six to seven hours, by car or by, uh, train, however they came. 24:58 JK: And once the church was built, um, do you think the Armenian community grew stronger in Binghamton? 25:06 AK: Yes, the community became closer together because that was the one, one and only time every two to three or four months, that they would get together and have a dinner after a church service so that they could prolong the time of contact together. But they became stronger as the children also grew in the area and attended the schools. The number of children, uh, multiplied tremendously. 25:44 JK: And, um, going to school, did you have Armenian friends or normal American– 25:52 AK: We would develop a friendship. We would know each other, uh, ultimately, by going to school and knowing them in school as well as seeing them, you know, every three or four months. 26:11 JK: Now, did you guys have any other events within the Armenian community? 26:19 AK: No, just, um, after church dinners. We used to have a picnic, an annual picnic, where everybody got together, uh, whenever there was a wedding or, or a social or baptism, something like that, they would bring the community together in these social functions. 26:43 JK: Do you think most of the families, uh, during that time have left Binghamton or stayed? 26:51 AK: No, they, they, uh, decided to stay here because work was, uh, here. That is the reason why they stayed. Plus the children began to go to school here. And they attached a, a reason for wanting to live here because they knew or had nowhere else to go. We did not have a car to go traveling anywhere. So we were pretty much set–like many of the Armenians were– they just maybe had one family car that they could afford. And it took an awful long time to travel from one city to another. Uh, traveling to Massachusetts used to take as much as five or six hours. 27:48 JK: Um, now going to school did you–was there an Armenian school that you could attend here or–? 27:53 AK: There were– there, there were Armenian schools set up. Uh, Louise, my older sister, um, ended up going to Armenian school. She learned to read and write it as well. But, uh, we did not my other siblings never had the opportunity to go to an Armenian school, uh, when we were, uh, younger, but, um, my, uh, when we have subsequently developed a priest coming here more frequently, we have had schools I will get into that much later. But, uh, when we had a full time priest for a period of time, we would have Armenian classes, um– 28:52 JK: And did that include Bible school or Sunday school or– 28:56 AK: We used to have Sunday schools. I mean, this is back, uh, much later, after I came back to Binghamton, uh, from medical school and my residency, we used to have a Armenian Sunday school, but we used to have church services more frequently. 29:21 JK: And, uh, when you were growing up in high school and, uh, secondary school, did you associate yourself with the other Armenians in the community or–? 29:33 AK: No not really, more became assimilated with everybody, but we knew each other. We knew each other but we happen to be, uh, in classes with other Armenian students. And, uh, but that was after, uh, well, for example, the high school in the first ward, uh, which was Daniel Dickinson. It does not exist [indistinct] there used to at least be one or two Armenians in, uh, our class that we knew, um, but that was because we knew each other from, uh, playing in the playgrounds before we went to school. We used to play in the, um, field on Jarvis street with other Armenians, but we play with a lot of, uh, Slavic children. Uh, Poles, Russians, Ukrainians, we, um, had a close association with, with, um, them as we grow up, you know, from the age of five to the age of fifteen, uh, we played with each other, there were always some Armenians that we played with in the community. 31:06 JK: So, um, after, uh, school you went on to college. And, um, what school did you attend, after– 31:17 AK: What’s that? 31:18 JK: What University did you attend after? 31:21 AK: Well, I graduated from Binghamton Central High School. It was Binghamton Central High School at the time. It is now Binghamton High School. I went to, um, Syracuse University and graduated from Syracuse around 1955, (19)56 and I graduated from med–the medical school at Syracuse, which was the State University of New York College of Medicine. And then I went from there to New York City. Af–after spending eight years in Syracuse, I went to New York City to do my internship and a surgical residency in general surgery and my, um, Vascular Surgery at, um, Mount Sinai in New York City. I came to Binghamton in 1966 and went into a practice of surgery with Dr. Bowman and Dr. Peters. And I have been practicing ever since. 32:43 JK: And– 32:44 AK: –Since 1966, my partners have passed away. 32:50 JK: You are the only one left. 32:52 AK: I am the last. 32:54 JK: And what was your reasoning after traveling to Syracuse and New York City, uh, coming back to Binghamton, did you want to come back because your family or–? 33:03 AK: I was coming, I was coming back to my hometown. I practiced, um, for about two years. And I got drafted at the height of the Vietnam War. I ended up spending two years in the Army. 33:22 JK: And– 33:23 AK: –And, and after that, I came back to Binghamton– 33:27 JK: To practice, uh– 33:28 AK: To practice general and vascular surgery. 33:33 JK: And, uh, whilst you are in–when you were in Syracuse and New York City, was there a stronger Armenian community? 33:42 AK: Yes, I ultimately got married in nineteen–in nineteen sixty, and, uh, in fact that met my wife in 1960. We got married in 1960 and finished medical school at the same time. I went to, um, New York City and we used to go to the Armenian Church in Queens. We lived in– my wife and I lived in, um, Brooklyn at the time, and we went to the Armenian Church in Bayside, New York. And then I went into my residency of surgery. We lived in Jersey City and we went whenever I could get away from the hospital and get free we went to the Armenian Church in Union City, uh, New York, I am sorry New Jersey and, uh, lived there until we came to Binghamton. 35:00 JK: Uh, going back to when you were growing up with your family in Binghamton. Um, did you see Armenian, uh, presence in your family life? Or did you see more Americanized? 35:15 AK: No Armenians did not really have a opportunity to socialize, because there was no, uh, common activity that would bring them together like a church service–whenever they have church service. So the Armenians did not socialize that much they did not, um, they did not get together too frequently because there was not a good meeting place. There was an Armenian club on Jarvis Street. Uh, but I was too young to ever go there. My dad used to go there. There used to be an Armenian club on Jarvis Street, which was located near Main Street on Jarvis Street. Then there was another Armenian club on Main Street, which was near–the landmarks are now all gone. Um, there used to be a theater–the Jarvis Theater, which was located just about fifty yards from the, um, Clark Street and on Main Street, the–the Jarvis theater is gone. The furniture store is gone. The A&P across the street is all gone. But there was an army in club there and that was in existence even when I was up to the age of, uh, eighteen. And then that gradually fell apart as people begin to pass away, the old timers just did not keep it up. 37:15 JK: And what– do you recall what you are even though you were young, do you recall what they did at Armenian clubs? What kind of events? What–what did they do at the Armenian clubs? Just hang out or? 37:27 AK: No, no, the Armenian kids did not really– Armenian children did not really get together to play with each other maybe there was only one family that I remember the Avedisians, Avedisians, um, who lived on Jarvis street when we lived on the corner of Main of Clinton Street and, um, Jarvis street. It was probably the only Armenians that we played with, the Avedisians they were–Antony Avedisian, uh, Archie Avedisians and Michael Avedisians. Michael became an officer in the United States Army, then became a lawyer and practiced out in Paducah, Kentucky. Andy Avedisian, his younger brother became a lawyer. I know, I remember he went to NYU law school in New York. And Archie worked for the boys club. My brothers, my brothers are all self-employed. Go ahead. 38:51 JK: And, um, you are saying about the Armenian clubs, clubs that they had during that time. What did they do at the Armenian clubs? 39:00 AK: I never went to them because I was too young to go. 39:04 JK: Yeah did you hear any stories or anything or–? None. 39:07 AK: No. No, my dad did not, he just– all he did there was play cards [laughs]. That is all I can remember. 39:19 JK: And, um, going back to, uh, meeting your wife, did you want to marry an Armenian or did your parents? [cellphone rings] 39:31 AK: Yes. But I was not going to marry her while I was still in college or I was in medical school but in my very last year in medical school is when I met my wife at an Armenian dance that I was going to. I was in between clerkships in medical school. So I was free that weekend, and a group from Syracuse an Armenian group from Syracuse, um, decided they want to go to the Armenian dance in Springfield, Massachusetts. And I was going with a girl from Springfield, Massachusetts at the time. So, I joined them in going to the Armenian dance in, uh, Springfield, Massachusetts. And that is where I am instead of paying attention to the girl that I was going with, I met my wife, Adrian at the dance and decided to marry her. And while I was in Syracuse, I did become associated with the, uh, Armenian club, in– of you– young people in, uh, Syracuse and, uh, became affiliated with the Armenian Church in Syracuse, which ultimately purchased a Protestant Church and converted it to an Armenian Church. And I was very active with the Armenian youth in Syracuse while I was there in Syracuse for eight years. I was four years at the university and four years at the Medical School. So, I spent a great deal of time with a close friends that I developed in the Armenian community who were initially going to the university. 41:50 JK: Was– 41:50 AK: –And maintained that friendship. Even coming back to Binghamton. I have still had a close association with the Armenian peers my age at that time we have grown together as a community. 42:12 JK: And before they bought, bought the Protestant church was there another Armenian Church that you attended? While at– 42:18 AK: No there was no Armenian Church, they were using a, a, um, a, uh, meeting club that belong to a, um, a Protestant organization or there may have been a small compound that was used by the, by the, um, young people in, uh, in Syracuse. But they had a rented a Protestant facility, uh, in Syracuse and used to have their church service whenever they could get a priest come to the– come to the, um, community. I am going to get a drink of water. 43:18 JK: So, did your parents want you to marry an Armenian? Or was it your decision or–? 43:22 AK: No, I just never thought of marrying anybody but an Armenian. Since I had a close relationship with my parents, I just never put the idea or thought in my mind, because I was, number one, in school, in college. I never thought about wanting to get married before I finished college. Number two, uh, I did not think about wanting to get married even while I was in medical school. So the topic never came up or the thought never came up even to mention it to my parents. I met an awful lot of girls. It was just that, the desire to wanting [coughs] the desire to want to get married while I was in college and medical school until I was– reached the age of twenty-six. Then I started looking. 44:28 JK: And, um, what was the–so when you wanted to get married, it was only, you only focused on Armenians. 44:36 AK: I met a lot of Armenian girls, but I was not interested because I was still in medical school. But then when I was in my senior year, I thought this was a perfect opportunity to want to get married. So I started looking, but not really seriously but, and I did not meet Adrian until I was in my last six months of medical school. 45:13 JK: And, um, going to more generalized ideas about Armenian, uh, culture–what do you think makes you most Armenian? 45:24 AK: I think I am, I have always had a, a interest in [indistinct] a interest in the Armenian community, the Armenian Church, even though I had limited exposure to it. Because even in my serious years of education, which was between eighteen and twenty-six that I, that I thought, being more serious about it because of the history of the Armenian Church, uh, and what little I had learned about it without any formal education. 46:20 JK: And what does it mean for you to be an Armenian? What does it mean for you to be an Armenian? 46:28 AK: It means for me to be proud to be an Armenian. The fact that I am, uh, interested in as much as the history of the Armenian, Armenians– the history, the Armenian Church makes me feel that I am proud of my, um, not only my community, but the Armenian folkways its mores are all a–as rich as any other, other racial denomination. As a result of that, uh, desire of being proud of the fact that it is a, a history that if, every time I get an opportunity to read about the Armenian Church, the Armenian history, the Armenian Church and how intricate the Armenian Church has become to the history of Armenia itself. It has suffered many hardships, many massacres over the years that, um, it has survived, but the Armenian Church has still survived, in spite of all these, uh, tortures, genocide, massacres, that the church and the community and the people have still survived. 48:19 JK: And, um. 48:26 AK: He is probably asleep. [laughs] 48:30 JK: Uh, and how would you define yourself, uh, right now? Would you, would you– 48:35 AK: Demi– define myself in the Armenian– 48:41 JK: Uh would you be American-Armenian, Armenian-American or one hundred percent Armenian or–? 48:46 AK: Well, I would like to be a good Armenian-American– as proud as other ethnic groups are proud of their background whether they are, you are Irish, Polish, Russian, Ukrainian, these other religions and these other groups of people are as proud of their, uh, ethnic background as the Jewish people are, for example. They are proud of their historical background. I am very proud and put mine equal to them and equally strong as they are toward their religion and their faith that I am closely, I have a close feeling, deep feeling for my own ethnic background. 49:51 JK: And have you ever visited or went back to the villages or Armenia? 49:56 AK: I have been to Armenia twice and I have enjoyed the–both occasions, the first time I was able to go there with my parents. The last time I have been to Armenia, um, that I feel a, a sense of wellbeing in the Armenian nation itself, the very earth that my parents, and the reason I am so, um, so proud of it. I am, I am proud of the fact that, number one, that in spite of the, um, the, uh, the fact that the Armenia, Armenia up until 1991, was occupied by the Soviet Union. It was Soviet socialist Republic. But now Armenia is an independent nation. One can divide– devise it is, uh, exact location in the fact that it is between the Black Sea and the Caspian Sea. It was occupied by the northeast corner of Turkey, the southern border of the Republic of Georgia. Uh, it is, uh, north of Iran. It is even though it is a very small country, it was a– the smallest of all the Soviet Socialist Republics. But I was proud being there with its people, three million people. The capital is Yerevan, the capital city was as modern as populated. It is a city of one million people. Just traveling to various historical places in Armenia was very proud and made me proud of just being there. I would like to go again, if my health permits. And, uh, everybody that I went with over there, would like to go back again? I mean, that is how strongly they feel, they felt about the being proud of the fact that they were Armenian. And even those, those who married into the Armenian, uh, faith as a result of, um, marriage are also enthusiastic about wanting to go back again. I will think about it [laughs]. 53:01 JK: Of course. Um, and do you think you can remain Ar– Armenian without the language or the church or the homeland? 53:09 AK: Many people, many Armenians who, uh, grew up Armenian may not have a file, a strong ability to speak the language, but they still want to remain or be Armenians. It helps a bit to be able to speak the language even more to be able to read it. I do not read it as well. I try to speak it the best I can. 53:46 JK: And what about the church? 53:48 AK: The church I feel very strongly about supporting the church, being a part of the church, going to the church as often as they have a, uh, religious service, if they had a church service, every Sunday, I would go to church every Sunday. At the present time, we have a visiting priest who comes to Binghamton, uh, twice a month, but I go to church or twice a month, because there is a service. And it gives a perfect opportunity to be together with people. And the closeness and bond is still there. 54:36 JK: And what about the homeland? 54:39 AK: I am st– I strongly support the home– homeland. As I said, I have only had the opportunity to go there twice. And I have enjoyed it. And I would love to go to back again. 54:53 JK: And did you ever visit the villages? 54:56 AK: Yes. 54:55 JK: Of your parents where they grew up? 54:57 AK: Oh no, no, those were in Turkey 55:00 JK: Okay. 55:01 AK: No, I, just, I would not want to go to Turkey. But I would want to go back to Armenia, because I feel that closeness, that adherence to the church, the people, their government. Very interesting that they have a democratic government in Armenia, and they are still in the midst of a upheaval around them. By that I made the Kurdish population in Turkey, want to become independent of Turkey. That is going to be an interesting problem. 55:46 JK: All right. I think that– 55:48 AK: Hope Arme–Armenia just does not get involved in that. But it is fortunate that the Armenian nation as it borders Turkey is protected by Russia–by the Russian government, the Russian, um, border guards the Armenian border guards are Russian that essentially tells Turkey that they are protecting them. 56:23 JK: And one last thing, what do you–what are your thoughts on, uh, America not supporting the Armenian genocide or not calling it Armenian– 56:33 AK: You mean our– America supporting Armenia? 56:35 JK: Or, uh, not recognizing that it is a genocide. 56:40 AK: That is a political thing. Political– I mean, we were promised that by presidents that they were going to do it, Bush, President Bush promised he was going to do it when he became president Obama promised he was going to recognize the Armenian Genocide but the Turkish Government has a very strong presence in Washington. But one of these days, they will have reco– they will recognize it, because many other countries have. In fact, in France, it is against the law to deny that the Armenian Genocide occurred. 57:21 JK: Is there anything else that you would like to add on this interview? 57:26 AK: No, I– get another opportunity where I can think more fully. I would love to have another conversation. 57:36 JK: Of course. Well, thank you so much. (End of Interview) Biographical Text <span>Dr. Aristaks Kachadourian (1933-2019) was a&nbsp;general surgeon.&nbsp;Born in Binghamton, N.Y., to Armenian Genocide survivors, Dr. Kachadourian r</span><span>eceived &nbsp;his Bachelor's of Science degree in Chemistry from Syracuse University and his medical degree from&nbsp; the State University of New York College of Medicine in Syracuse, NY. He is survived by his wife and five daughters.</span><span>&nbsp;</span> Accessibility Copy/Paste below: Binghamton University Libraries is working very hard to create transcriptions of all audio/visual media present on this site. If you require a specific transcription for accessibility purposes, you may contact us at <a href="mailto:orb@binghamton.edu">orb@binghamton.edu</a>. Binghamton University Libraries is working very hard to create transcriptions of all audio/visual media present on this site. If you require a specific transcription for accessibility purposes, you may contact us at <a href="mailto:orb@binghamton.edu">orb@binghamton.edu</a>. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Interview with Aristaks Kachadourian https://omeka.binghamton.edu/omeka/files/original/d96699ab0ba190f76ffd30adcc2fe4fb.mp3 e8d3af19907218c27e7991f1f71ca306 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Armenian Oral History Contributor An entity responsible for making contributions to the resource <p>Aynur de Rouen, Ph.D.</p> Description An account of the resource <span>This collection includes interviews in English with informants of all ages and a variety of backgrounds from various parts of Armenia.&nbsp; The interviews provide deeper insight into the history of the Armenian culture through personal accounts, narratives, testimonies, and memories of their early lives in their adoptive country and back in Armenia. &nbsp;</span> Rights Information about rights held in and over the resource In copyright.&nbsp; Relation A related resource <a href="https://www.binghamton.edu/libraries/about/collections/oral-histories/index.html#sustainablecommunities">Sustainable Communities Oral History Collection</a> Language A language of the resource English Template: Simple Audio Player with Transcription This template displays an audio player by Amplitude.js with a scrollable transcription which is loaded from the "Transcription" metadata field. This template displays an audio player with the first attached image file as the 'cover image'. For its audio source, the template looks for the first attached audio file. If additional audio files exist, they should be combined using audio editing software, or a separate Omeka item should be made for each part. Date of Interview 1/16/2017 Interviewer The person(s) performing the interview Jacqueline Kachadourian Interviewee The person(s) being interviewed Henry Kachadourian Language English Digital Publisher Binghamton University Digital Format Audio Interview Format Video or Audio Audio Rights Statement This audio file and digital image may only be used for educational purposes. Please cite as Armenian Oral History Project, Binghamton University Libraries, Binghamton University, State University of New York. For usage beyond fair use please contact the Binghamton University Libraries for more information. Biographical Text <span data-sheets-value="{&quot;1&quot;:2,&quot;2&quot;:&quot;Henry attended Harpur College along with Syracuse University, but left to fly in the Airforce. After being stationed in Iceland and South Caroline, Henry earned the rank of First Lieutenant. He currently resides in Binghamton with his wife, Victoria. Together, they have two children and five grandchildren.&quot;}" data-sheets-userformat="{&quot;2&quot;:15105,&quot;3&quot;:{&quot;1&quot;:0},&quot;11&quot;:4,&quot;12&quot;:0,&quot;14&quot;:[null,2,0],&quot;15&quot;:&quot;Calibri&quot;,&quot;16&quot;:11}">Henry attended Harpur College along with Syracuse University, but left to fly in the Airforce. After being stationed in Iceland and South Caroline, Henry earned the rank of First Lieutenant. He currently resides in Binghamton with his wife, Victoria. Together, they have two children and five grandchildren.</span> Keywords <span data-sheets-value="{&quot;1&quot;:2,&quot;2&quot;:&quot;Turkey; genocide; Armenia; assimilation; Tashnag; Hunchak; politics; family names; Endicott Johnson; Binghamton; Armenian language; traditions; discrimination; identity; church; dance; Armenian Genocide march; United Nations &quot;}" data-sheets-userformat="{&quot;2&quot;:15105,&quot;3&quot;:{&quot;1&quot;:0},&quot;11&quot;:4,&quot;12&quot;:0,&quot;14&quot;:[null,2,0],&quot;15&quot;:&quot;Calibri&quot;,&quot;16&quot;:11}">Turkey; genocide; Armenia; assimilation; Tashnag; Hunchak; politics; family names; Endicott Johnson; Binghamton; Armenian language; traditions; discrimination; identity; church; dance; Armenian Genocide march; United Nations </span> Transcription Any written text transcribed from a sound, or alternative text from a visual medium Armenian Oral History Project Interview with: Henry Kachadourian Interviewed by: Jackie Kachadourian Transcriber: Cordelia Jannetty Date of interview: 16 January 2017 Interview Setting: Binghamton -------------------------------------------------------------------------------------------------------------------- (Start of Interview) 0:06 JK: My name is Jackie Kachadourian; I am interviewing Henry Kachadourian for the Binghamton University Oral History Project. Today is January 16, 2017. Can you please start with some basics, your name birth place, biographical information? So what is your name? Please state your name? 0:25 HK: Henry Kachadourian. 0:28 JK: Who were your parents? 0:30 HK: My parents were Parsegh and Yeghsa Kachadourian. My mother’s maiden name was Arslanian. 0:39 JK: And where are they from? 0:42 HK: They are from the state of Harput which is now part of Turkey. 0:49 JK: And how did they immigrate to the United States? 0:53 HK: Well, it was an unusual situation, my grandfather came here first and was sending money to them back in Armenia to migrate– My mother to migrate here, with her mother and her other brother and sister. My father migrated from France to United States. My mother went to Montreal and at the time when she got here they cut off the immigration quota, she could not come in legally so she smuggled into the country with the help of her brother, my uncle, Charlie Arslanian. My father he took a boat from Toulouse, France to the United States. He was supposed to go on to go the boat, the boat stopped in Boston, Massachusetts and the boat was supposed to go on to Ellis Island but he got off at Boston because his godfather was there in Worcester, Massachusetts. So he got off at Boston and he came to United States to Worcester, to Boston to Worcester, Massachusetts. My mother smuggled from Montreal to Boston with the Montreal-Boston train and, and with the help of her– my uncle, Charlie Arslanian. 2:26 JK: And what was their reasoning for coming to the United States? 2:31 HK: To have a better life. 2:33 JK: Was it during the genocide? 2:35 VK: To escape the genocide. 2:37 HK: Yes, basically the genocide, the Armenian genocide in Turkey. 2:43 JK: Now did they leave– were they effected by the genocide at all, did they any– 2:49 HK: Yes, my mother lost her brother, and her mother and her mother and mother was killed by the Turks and her younger brother was taken by the Turks and brought up as a Turk, she had lost contact with them she had to march through the center of Turkey in genocide when she was transported by the Turks to– she ended up in Beirut, Lebanon and from there, a relative helped her to come to America. 3:28 JK: Okay and was there– you were saying your father, he lived in the mountains as a– your father lived in the mountains– 3:39 HK: My father and his family were sheep herders, they had very little education and my mother who came from the village, where there were schools, my mother was well educated and her family was well educated. My father was a sheep herder but he came to America, he could not even read or write Armenian even. My mother had to teach him how to speak, he knew how to speak Armenian but he could not read and write and my mother had to teach him. 4:15 JK: And what was the story about your father with involvement with the Turkish government and how they were escaping? 4:24 HK: Well, when the genocide started they went after, the first state they went– The Turks went after, interior Turkey so other nationalities or other people in Turkey would not have known there was a massacre going on. They started with the inner Turkey, the first state they went after, they went into was Harput, the reason for that was it was inner Turkey and there was less contact to the outside world. Also it was known for a fact that the Harputsis were real Armenian fighters, I mean they were like some of them were like renegades and the Turks wanted to that bunch first, that group of Armenians first before they got out of hand and the next state they went after was Arapkir, which your grandmothers from and her parents from and that was the second state they went. When they came to get my father they only sent five or six Turkish soldiers at there up there in the mountains. Well that did not cut, they did not work out because my grandfather, my father’s clan were warriors and they took care of those Turks. Before you know it they sent a brigade and captured my father’s clan and other mountaineer people and marched them down to village. When they were marching them down the village, my father and my uncle and another Armenian man dove into the river or lake there and swam for it. The other Armenian man died which I do not know his name, he got wounded, I think my uncle might have got wounded too, and that was how escaped from being slaughtered. My mother she was told to the fields to work, my mother did not listen to anybody, she went to school, went to classes and while in classes she was not supposed to be there she still stayed there. She wanted to be educated and when the slaughter started to take place in the village of Harput, that was the state but the city was named Hoğe. She was called Hoğesis. 7:04 VK: Oh Hoğesis. 7:05 HK: Right. My father was from Astvad [Astvadzadzin], that area was called Astvad in the state of Harput and he was they were Astvadsis. When the slaughter took place where my mother was, they marched all the young people out and got rid of the elderly people, they took my mother’s brother and made him into a Turk, adopt him into a Turk family and mother eventually ended up after the march some place into Beirut, Lebanon and her uncle, her uncle, Minas Kaprelian helped her come to America and that was how she got here. 7:56 JK: Wow, okay so how did your parents meet, did they meet in America or you were saying how– 8:04 VK: Well, my mother smuggled into this country on the Bos– the Montreal-Boston train and she got a job as a salad girl in the Biltmore hotel and plaza in Providence, Rhode Island. [laughs] And from there, another Armenian who had an eye on my mother and mother did not care for him, he went and turned, turned my mother in and her brother. They were working there, another Armenian did, that they were–that her– she was in the country illegally and her brother smuggled her here from Montreal. When my mother was still at work, they picked up her brother, Charles Arslanian. Garabed–the first name in Armenian is Garabed, they had arrested him and they were waiting for my mother. One of the other chamber maid Armenian women that worked at the hotel at Biltmore in Providence warned my mother the police were waiting for her. So she never went back to her room and went strictly to Boston, I mean Worcester, Mass to the first church and the priest there and his wife hid my mother in the first church of Armenian Church in North America. It was a small, like a one room church with a backroom to it and that was where they hid my mother and my father who was looking for a wife heard about my mother and he came to Worcester at first and came to Binghamton because of our cousin Ohanian wanted him to come under– come to Binghamton he had job for him at Endicott-Johnson. On weekends my, Charlie, his friend Chuck [unintelligible] and my father would drive from after work on Friday all the way to Worcester, Mass and that was how my mother met, my father met my mother. After the second trip, he met; going back he brought a wedding– an engagement ring. Well my mother did not care for my father but she liked the ring [laughs] so the priest says wait a minute, if you want this fella’s ring you got to have the fella. [laughs] And that was how they met, my mother, my father brought my mother they got married they came to Binghamton, they got married and then– and for fifteen years, the federal authorities were looking for my mother. She– my mother was on the run, so when World War II started all the– all aliens or non-citizens had to register for World War Interviewer. The minute my mother registered, that was when they caught her and that was the registry took place some place on Charles and Clinton Street in Binghamton, New York and after that my mother was placed on house arrest and we all, my father, my mother and um that was 1940. And my sister, my two brothers we all had to go to a federal court in Syracuse, New York to be deported. 12:21 JK: Oh my gosh, so what happened after that? 12:38 HK: The war broke out and they ̶ my mother, my mother went on to become a citizen. 12:51 JK: That is crazy. 12:54 HK: I did have the picture where she got her citizenship, I do not see it here. Here is my mother’s picture when she became a citizen and it was 1945. 13:19 JK: Wow. 13:21 HK: She went to night school to learn how– my mother learned how to speak English from reading the funnies. She was self-educated, looking at the pictures like Little Orphan Annie, Dick Tracy that was how she got a basic idea how– the understanding of English. Another thing, one thing unique about my mother and father like most Americans that immigrated here, most foreign people they wanted to become Americans back then, it was not like today. They learned the language, they dressed American and father wore a suit and tie, every day after work. 14:08 JK: So they assimilated to the culture of America, they assimilated to the culture– 14:13 HK: Right, they wanted to be Americans and show that they were better than other Americans that were here. 14:20 JK: Now in the community, have they, when they came to Binghamton and lived here did they stay here their whole lives? 14:35 HK: Yeah, they mi– when they, they became, they came to– about 1936, (19)37 they bought their first piece of property and in 1938 and in 1940 they ended up– in 1936 we got evicted out in the street because we could not pay the rent, all our furniture was put out in the street. 14:56 JK: Oh my gosh. 14:57 HK: And we were on the corner of Jarvis and Clinton and from there my mother went to the– Welfare came and helped up and put us back in, payed the rent to landlord. A pharmacist on Clinton Street, near Philadelphia sales, they paid the month’s rent, I think the rent was either five or six dollars a month. [laughs] And my mother went to Binghamton city bank, who held a mortgage on the building [phone rings], held a mortgage on the building, that we were living on the corner of Jarvis and Clinton. Somehow, somewhere my mother got enough money to make a down payment and bought the building for five thousand dollars. 15:53 JK: Wow. 15:54 HK: I was with here, it was a day of rain– it was raining and we walked back all the way back to Jarvis Street. My mother could not believe that she bought the building, she made us walk back in the rain, to verify that we had bought that piece of property and everybody in the neighborhood ridiculed her and joked about her buying the building. They said you do not own it but she did, the bankers told her, ‘you bought the building Alice, the building belongs to you.’ 16:26 JK: That is crazy, that is amazing, wow. So growing up, in Binghamton, did you guys have a lot of Armenian experiences and culture going on here? Was there other Armenians? 16:40 HK: Growing up, there were two factions of Armenians, there were the Tashnag party and the Hunchak party and because we were very poor, we associated with most, even though we went to the church which was controlled by the Hunchaks here, that was the Tashnag, I associated because they were poor like we were and they had an Armenian school on Jarvis Street and my friends mother, Mrs. [unintelligible] taught Armenian school there. And that was where it, it helped me to learn Armenian. 17:17 JK: Now did you attend normal high school in like Binghamton or did you go to the Armenian school? 17:23 HK: No, we went to public schools, we were very poor, my brother, the doctor who is a doctor now, and I we were taken out of school because we wore bathing suits, we did not have clothing. We wore bathing suits to– we did not have normal clothing to go to school because we were on welfare. We wore bathing suits to school and we were–they were ready to take– break the family up, take us away from our parents, so we had to like for some reason or another we went through that period and eventually got back on our feet and before we moved into the second floor on Jarvis and Clinton and we were tenants there and got evicted and eventually buying the place, we lived in our cousins. Because my father came to Binghamton because his cousin was here and my cousin got him a job, we lived in the basement. 18:37 JK: Wow. 18:37 HK: And then from the basement, of course we had to pay rent to our cousin [laughs] and we went from the basement up to the attic and the rooms were separated with a clothesline with a blanket. [laughs] 18:57 JK: Wow. 19:00 HK: And uh, the toilet was a potty. [laughs] 19:05 JK: Wow, crazy. 19:07 HK: That was how tough it was and then I grew up, I grew up I had to be tough in that area, anybody who knew the first ward was one of the toughest areas to grow up, it was a very poor area, quite a few people in poverty, there was other people in the same shoes or even worse than we were. 19:35 JK: Wow. So when you were in high school, did you have other Armenian friends? 19:39 HK: Yeah, I had a lot of Armenian friends here but there was not that many families, basically we did not have regular church service, we had church maybe once every oh I would say once every couple of months they would, a priest would come from out of town to how service here in our church, 38 Corbin Avenue which is called Saint Gregory Armenian Church. 20:07 JK: Which is still here today? 20:08 HK: What? 20:08 JK: Which is still here today, right? 20:11 HK: Yeah, from, that church was acquired sometime around nineteen twenty-nine when a group of Armenians here in the area and then it was very difficult in those times. I used to have to, when there was some– when I was a young boy; I used to have to shovel coal into the furnace to keep the church warm during services. And then if I forgot, I would get a bop over my head and get down there and throw more coal in the furnace. 20:43 VK: No wonder you do not have any hair. [laughs] 20:51 HK: And the only way to get furnace was to go outside the church, around the outside, pick up a wooden door, trap door and go down into the basement. 21:04 JK: Oh my gosh! They made you do that [phone rings], that is crazy. 21:11 HK: And also, there was another Armenian boy, that I grew up with, mostly were in the same area and they were my age or younger and there were a few that were older but quite a few went on to be, we have a community here, that was unique to any place else in the United States with the Armenians. We had had, somewhere between fourteen and seventeen young people went on to become M.D.s, doctors and that was unique in the United States, we had the most doctors, self-grown doctors in the United States, in the small community of Binghamton, New York. 21:56 JK: Wow that is crazy, so growing up, oh let me get back to this, did you have any siblings growing up? 22:04 HK: Yes I had one sister and two brothers. 22:09 JK: And what is their age difference to you? 22:13 HK: My sister is three years older than I am and my other brother, the doctor, he is a year and half younger than I am and the other one is four years younger than I am. 22:26 JK: And could you please state their first names, their first names. 22:32 HK: My youngest brother is Arslan, the next youngest is Aristaks and I am the second oldest, Henry, and my Armenian name is Harutun and Louise is the oldest, my sister and her Armenian name is Lalezar. 22:51 JK: So, your names, did they switch when you came to America, your names? 22:58 HK: No I was born, we all– my brothers and sister and I were born here. 23:05 JK: Okay got it, yes, and so growing up did you were your called Harutun or Henry more often? 23:14 HK: Well in church, I was called Harutun, among the old timers, I was called Harutun, in school I was called Henry, I was going to be called, when I was born in May of 1931, I was going to be called, my mother wanted me to be called Harry, because that was her brother that was taken by the Turks and when my mother found out there was already one Harry, Harry Kradjian here, she says nothing to worry I am not going to have two Harrys in town so said one of the RN has asked her why do not you– told her why do not you name him Henry and that was what she did. 24:07 JK: Do you know what Harutun means in Armenian, is it a direct translation? 24:11 HK: It means Harry. 24:12 JK: Do you know what about your brother’s and sister’s what they mean, are they– 24:17 HK: Lalezar I think Lalezar [tulip garden in Turkish and Kurdish,] means flower, Louise in Armenian, it means flower. Aristaks that name was, it is in the Bible, Aristaks my mother got that name and then my younger brother Arslan, he was named after the last name of the–her maiden name Arslanian. That means. Arslan means strong. 24:49 JK: Okay, There is, you know how your name means something, your last name in Armenian means, it was your occupation, like– 25:00 HK: No, I do not know that. 25:02 JK: You did not know that? 25:04 HK: No. 25:04 JK: So like my mom’s side, Kabakian it has to do with squash and pumpkins, so it would make sense that they sold– like had a farm and sold squash and– 25:25 HK: Well, in some– in the old–in pre–in the early times of Armenia– early periods you were named after your father, if your father’s name was Kachadour, you were called Kachadourian, that meant the son of Kachadour– 25:41 JK: Yeah. 25:44 HK: If your mother was Yaksan, your last name was–your mother–you were named Yaksanian, you were named after–but that changed over time. Whatever your grandfather’s name was, your father would take, and then you would take your father’s name but the Scandinavians today I do not–when I was–up until 1915, Norway and Sweden and Iceland or Denmark, they still carry on that tradition. If your mother’s name was Helda, you were called Heldadaughter and your father’s name was– your last name became Heldadaughter if your father’s name was John, you were called Johnson, Johnson, son of Johnson that was how was with the Armenians. 26:38 JK: Yeah, very interesting. Now, did you guys have any– in Binghamton– did you guys have any Armenian get together other than church? Like, picnics or dances? 26:55 HK: Yes, I can relate going back to the picnics going back nineteen thirties, we did not have an automobile and somebody would or some family who had automobiles would have to pick us up and take us to the picnics. Soft drinks– for example, we were so poor; soft drinks were a nickel they sold at the picnic because I was so poor John Kachorian would give me a soft drink and hide it– I would hide it and so other people would not see it and I never forgot that. He worked at Endicott- Johnson and he was sort of like the head of the picnic along with Mr. Manoog Bogdasarian. They were like the church elders and they always had the picnics and our picnics were about up around Port Crane along the river bank. 27:54 JK: That is crazy. I remember hearing that because, another person who did the interviews, he interviewed some other local Armenians of Binghamton and they would say they– 28:07 HK: We did not, because we were poor we were looked at–we were looked down and only the side that did not go to the church, the Tashnags, they associated with us until 1950, until the fellows of my age and they, the generation ahead of me like Dr. Bogdasarian and Dr. Garabedian and Dr. Markarian and Dr. Avedisian, not Dr.–not Avedisian it was Abashians– they had– each one of these families had two or three doctors in the family. They were very hard working people and the one who set the– I would say Dr. Robert Bogdasarian, he went to the University of Michigan and then quite a few followed soon after that. 29:11 JK: That is crazy. 29:12 HK: I did not associate with– and then the Korean War came along and we all went our separate ways and when we came back we got married and had our own families. 29:25 JK: And you stayed in Binghamton? 29:26 HK: No I did not, I met my wife in Philadelphia. 29:30 VK: No, she is saying you stayed in Binghamton. 29:33 HK: Yes, I came– we finally– by way– I came– we came to Binghamton 29:39 JK: So growing up, there were a lot of Armenians in the community, did they– 29:14 HK: There were– I would say growing up in Jarvis Street School, in [inaudible] I would say in my class ahead of me and the class the next two or three classes behind, there were approximately about fifteen to twenty Armenians boys. 30:02 JK: That is a lot. 30:03 HK: And girls. 30:04 VK: For a small community that is quite a lot. 30:06 JK: And did they all migrate different places or did they stay in Binghamton like growing up? 30:11 HK: They all eventually came here for the same reason– their parents came here for work, Endicott- Johnson and the other shoe factory in Endicott– Dunn McCarthy’s– they made– Dunn McCarthy’s were known for making ladies shoes. 30:27 VK: She asked if they stayed in Binghamton. 30:29 JK: Like, now today are most of them– 30:30 HK: Well quite a few stayed except for the fact that some of them went from here to Detroit because the factory–auto industry and some before the World War II and some migrated because there was a lot more Armenians in Detroit at that time. There was about twenty to twenty five thousands Armenians in the– although there were quite a few that migrated to California, there is a large contingent of Armenians that live there and that was why they went there, so the– so their children would become Armenianized and not lose their heritage. 31:05 JK: That is crazy. So you can speak Armenian but– you can speak Armenian but you cannot write it, is that correct? 31:14 HK: I can speak but I cannot write, no. The only member of the family that could write Armenian is my sister, she can read and write. I cannot read Armenian either, I can only speak it. 31:26 JK: And have you ever wanted or have you ever traveled back to Armenia to the villages? 31:31 HK: No, never have everybody in the family except for me and my wife Victoria. 31:38 JK: Would you– if you had the chance would you like to go or no? 31:42 HK: If I was younger age, not being over eighty-five, I would, I just do not– I just do not have the ambition anymore. 31:56 JK: Did they– did your brothers and sisters, did they enjoy themselves in Armenia, did they learn a lot? 32:05 HK: Yes, they had, they said they enjoyed– they went sightseeing, they went and saw historical places and they saw where the first church were, and the church that is the symbol of Armenians. Armenians were not the first Christians in the world, but they were the first country to accept Christianity. And the historical church there in Etchmiadzin is still there today. It has been there for over two thousand years and they, the Muslims for two thousand years tried to convert the Armenians from Christians to Muslims and after two thousand years they left the Armenians alone. They said you would have to kill every one of them otherwise you just leave them alone. 33:01 JK: Yeah, very strong, we were very strong. 33:05 HK: You had to be strong otherwise you would have never survive. Right, honey? 33:10 VK: Yep. 33:12 JK: So um you did attend Armenian language school correct, right? You attended Armenian language school, growing up? 33:23 HK: No, in– lot a part of the (19)30s and early part of (19)40s, there was no school here at per se, one of the elder woman, one from the family– Armenian families who would teach Armenian school, and you had pay like twenty-five cents to go to class. 33:49 JK: Oh wow. 33:49 HK: Twenty-five cents for every class you came, you had to bring a quarter. 33:54 JK: That is crazy. 33:55 VK: Yeah, I never heard of such a thing. 33:57 JK: Wow! 34:00 HK: The reason for that was to pay the taxes on the building in the–it was not associated with the church or anything and it was hard times, it was like when Dr. Bagdasarian sister who helped pay, he was going to University of Michigan and his sister Lilian Bagdasarian later on she married and became Lilian [unintelligible]. She would come to our house after work at five o’clock and give Louise and I piano lessons for fifty cents an hour or fifty cents a half an hour and then– and she did that every week and I did not pick up the piano that well but Louise did very well and she learned how to play the piano and read music. 34:52 JK: Wow. So growing up did you guys have– your family– did you guys have Armenian friends or normal American friends growing up? 35:05 HK: I had both. I could not say one or the other, the Armenian friends were social, we would associate on weekends mostly. 35:17 JK: Okay. 35:18 HK: And we would get together on weekends, primarily either from the church or from the picnics. And then, my American friends were basically from school, and playing sports. 35:38 JK: Okay and did your friends, your American friends, did they know about Armenia like when you said you are Armenian, they did not know. 35:47 HK: My American friends did not have the foggiest idea what Armenian was. They did not have the foggiest idea. 35:56 VK: Our school teachers did not even know what Armenia was. 36:00 JK: Oh my gosh 36:01 HK: Did not have the foggiest idea. 36:05 VK: Did your teachers know Armenian, none of my teachers knew what Armenian was. 36:10 HK: The reason why our Armenian community was never united, we never had church or community center to go to and become part of, a part of the whole community and when we first got our priest to come here and after we had the church, he was getting paid I think twenty dollars a month, five dollars a week. After a year or two, a year he wanted a pay raise of five dollars for the month, we could not pay him so we told him to leave. He wanted a raise from twenty dollars a month to twenty-five. And that was our– and after that we did not have any more priests until, let us see, I would say around 1960s around when Father Arakelian came here, when he got married he came as Deacon from St. Nersess. From that–from 1930 to 1960, in the (19)60s or early (19)70s– later (19)60s we had a visiting priest that would come here like once a month, from the Diocese out of New York City. 37:40 JK: That is very interesting, wow. So did your celebrate a lot of Armenian traditions like Armenian Christmas for example. 37:49 HK: Yeah, we followed the Armenian traditions for Christmas, Easter and all the other religious Armenian holidays and Martyr’s day. 38:04 JK: And did you guys have any– what was it like growing up in your household? Did you guys have all like Armenian food– growing up? 38:19 HK: My mother, my mother did not have a good background because she was a young girl she was only like eight or nine years old when she way taken away by the Turks and she had really no experience-she had knowledge of Armenian food but knowing the recipe and making it, she did not have the expertise like when I used to visit other Armenian families or other churches they would know exactly. Once you would taste their food, you knew you were eating the real thing. My mother had to make up her own recipe. 39:02 JK: Now, was your mom– back in Armenia– was she separated by any of her family members? 39:09 HK: Hm? 39:09 JK: Did she– when she was separated by her family members in Armenia, did they ever reconnect or anything? 39:18 VK: When she was separated from her family, did she ever reconnect with her family? 39:25 HK: No, the ones over there she never reconnected, when she came here her, her father was dead–buried in Edison Cemetery in Lowell, Mass, it is a municipal cemetery but the plot– the people from her village in Harput and the village of Hoğe. They bought a plot for about with fifty or sixty people to be buried there that lived around Lowell, Massachusetts and they could be buried there with no trouble– no cost at all. And that is where my Uncle and my grandfather are buried there, yeah her mother was killed by the Turks and brother was taken by the Turks. 40:24 JK: And was it like– were they killed in Armenia or were they? 40:31 HK: No, they were killed in Armenia. 40:34 JK: So how did your sister get to escape? 40:39 HK: My mother? 40:39 VK: Your father 40:40 JK: Yes. 40:40 VK: Yeah, how did your father escape too? 40:42 HK: My father escaped? He dove into a river and– you are talking about my father now? 40:50 JK: Your mother, how did she- 40:51 HK: My mother? 40:52 JK: How did she escape? 40:53 HK: They had a march. They marched all the Armenians into the– into the– 40:57 JK: The desert? 41:00 HK: In Syria, into the desert to kill them. Somehow my mother– she was a go getter and she knew what was happening, so she ran and hid and I do not know how she survived but she eventually ended up in Beirut, Lebanon where her Aunt– where her cousin was. 41:24 JK: So she found her cousin? That is crazy. She found her cousin? Oh my God. 41:29 HK: Yeah and it was my cousin who gave them money and he gave her so she could immigrate to American and get to her brother. But we– she repaid– we repaid our uncle– our cousins over there in Beirut, when the war started in (19)75 or the banks were closed in Beirut, so we gave them between five and six thousand dollars and they wanted repay it but we said no, you do not have you, this is for helping our mother come to America. 42:11 JK: Wow. Very nice 42:12 HK: Believe me on your grandmother’s side, the Kabakians and the Kachadourians, we got no help, we did not any help from any Armenians for anybody and if we did get help we got help from the Main Street Baptist Church and the Protestants, or the Kachadourians did and we never forgot that, we repaid the Main Street Baptist Church by– then when they had their seventy fifth anniversary we made the short fall for the missionary in Africa. 42:52 JK: Wow that is amazing, so getting back to your life here in Binghamton, did you end up going to college once you left high school? Or did any of your siblings went to college? After graduating from high school did any of your siblings, including yourself, go to high school? 43:14 HK: Yes– a college– my sister went into nursing and became an RN [Registered Nurse], Louise. My brother went to Wayne State and then to Syracuse University became a doctor and I attended Harpur and Syracuse University at two years accredited college and I left school to fly in the Airforce. 43:41 JK: And, how long were you in the Air Force for? 43:44 HK: Approximately four years, I was stationed in Keflavik, Iceland, in air rescue and I was stationed in Charleston, South Carolina and I was in military air transport which is called MATCH and also at McGuire Airforce base. I raised to the rank of First Lieutenant. 44:02 JK: Wow that is amazing. Very cool. So after, after the Airforce you came back to Binghamton and then you met– 44:15 HK: No, I did not meet your grandmother, I was stationed in Keflavik, Iceland and my brother who was at Syracuse University was attending a medical get together– medical association group in Atlantic City, ran into my future wife, Victoria, at the hotel, got her name, my mother was afraid I might an Icelandic or a Scandinavian girl. So she sent me, my brother gave her the address of my– of your grandmother, Victoria– in Philadelphia and my mother got a hold of the address and mailed it to me and up in Keflavik, Iceland after World War II, there was real separate– the Airforce, Airforce and Navy flyers all built together their officers and we used to read each other’s mail. And one of the Navy Airforce Officer’s wrote a letter to my wife because I did not want to write the letter, they wrote the letter. 45:38 VK: I am just finding this out now, I did not even know this. 45:43 HK: –Wrote the letter and your grandmother, Victoria sends a picture of herself and the flyer said– the guys that wrote the letter were reading the mail, he says “Henry if you are not going to Philadelphia to check this out, we going to go to Philadelphia” and that was how I met your mother I mean my wife–your grandmother. 46:05 JK: That is amazing. Oh my gosh. 46:08 HK: So I really, I never met– listen, Jackie that is a true story. 46:20 VK: I never knew that. You know what happened. I was in Atlantic City and he comes knocking on the door and there was a party. So he pops his head in and we are short one girl at our party, this is Art now. So I said to my cousin, I said oh okay we could go and he says “oh no just one”– oh no and so later on when we went downstairs to talk to the girl at the desk for the bus, what time the bus is going to leave um, he pops up Art pops up so he said well can I have your name and address and all this kind of stuff. So I say to myself how is he going to remember, he will never remember because he did not have a pencil or paper so I say sure. And not knowing he had a pretty darn good memory. So he ships the name and address over to him– 47:24 HK: You know this is a true story, I cannot make this stuff up, it is like surreal, you know, how things happened back then and that was how it was and in fact my mother and– or when your grandmother, your grandmother here, how their parents, their parents were put together. In other– you would meet the man and you would meet the family and your grandmother, your great grandmother would walk along with them and in like the movie The Godfather and that was how it was in the old days. There was no going out and going here and going there in a long courtship, it was like one two three and that was it. Am I right honey? 48:17 VK: [Speaks Armenian] My grandmother, I said mom. 48:23 HK: That was a period– the fittest survived. 48:27 VK: Yeah, the fittest. Here was how I was [shows picture]. Grandma and mama on one side, dragging me in to the– 48:42 HK: Vicki, I am talking, I am talking before you. It was not just your grandmother’s family and mine, it was thousands of Armenians just like us, who struggled, came to America wanted to be Americans, not like some of the people who come here today, they wanted to be Americans, they wanted to dress like Americans, they wanted to learn the language, they proved to the people that were living here they were just as good or better. They overcame, it was not just the Armenians it was the Slovak people, it was the Italians, it was the Irish, it was the Jewish people. They struggled and they wanted to become somebody and become something and there were–and they did it, no matter how great the odds were, they did not quit. They did not–the word quit was not in their vocabulary. 49:42 VK: The first priority was becoming American, speaking the language, learning the language, it was. it was not easy, it was not easy. Different culture there, different type of food and everything else. Different religions and they came and built their own– 50:06 HK: And you know what I cannot understand everybody that came here, whether black, white or yellow they were discriminated, the Irish were discriminated, the Italians, the Armenians and this discrimination will never end. You might temporarily, but the problem here is people make a big issue out of being discriminated. Discrimination was going on way before, thousands of years before we were we born. And it will continue on no matter what, you cannot change people. There will always be discrimination to some degree. 50:51 JK: Exactly. That is crazy. So, when you were getting married, when you were looking for a wife, did your mom and father, did they want you to marry Armenian? 51:02 HK: Yes, they wanted me to marry Armenians but then there was a lot of stipulations. 51:11 VK: [whispers] She hated me. 51:11 HK: It was period where we were first– I was first generation, my wife first generation– were first born here and we were going through a period– it became to easier for my daughter and your father to get married later on because, the American tradition, the way you are suppose– the way things are done over here, we had a mix– it had a mixture between the other side and America. And there were, we were trying to pacify our parents and grandparents we were trying to blend it and make the best out of the both worlds. Your father and your aunt and your other aunt’s and other– your mother’s fa–brothers and sisters did not go through that because they were the next generation. But the first generation was a little difficult like you just could not go out and marry somebody that was not Armenian, that was looked upon down. 52:22 JK: Wow. So did you want to marry someone Armenian? 52:27 HK: Hm? 52:27 JK: Did you want to marry someone Armenian? 52:28 HK: Oh yes, I did because you see not marrying an Armenian, not marrying an Armenian you lose– you do not have– you do not understand the tradition and the hardship that both the families went through, you lose the language and you lose the language you lose the church and if you lose the church you lose your heritage as far as an Armenians concerned. The church and the heritage and the language as Armenian go hand in hand without that being blend all together, your future generation is going to be watered down and the grand children or the great grandchildren and the great, great grandchildren will not even know where they came from. 53:20 JK: Yeah. Exactly. When you– older– later on you had two children and did you want them to marry Armenians. Did you put pressure on them to– 53:29 HK: I would like to– 53:30 VK: No we did not put pressure on them but they knew– 53:22 HK: I would like that but the problem here is that there is different– there is different Armenians. See when my parents and your– my wife’s parents came here that was another group– that was another generation– that was a generation of Armenians that was really called the Armenians. They were true, true Armenians right from the heart, it came from the heart. The Armenians that come over here hand been Sovietized or Russianized or they been Muslimized. Not that their Muslims, not that their Russians but they have been influenced and they leave a bad taste with other Armenians and also with Americans that are live here. 53:34 VK: Sometimes they think that this country owes them when they come here, in other words, Harutun do not you get that? 54:46 HK: Yeah, see when the Armenians that came like your, your Kabakian side, for example, the churches were here, the schools were here, they went out– in other words during the Depression it was tough, the Armenians did not have the money, they did not have– did not know the language, did not know the ins and outs of government how things work over here and they struggled they built these churches and schools. The ones that came after World War II, hey this is it, it was not that way, it was hard work and they struggled the ones that were here. 55:33 JK: Yeah, they went through a lot. 55:35 HK: You understand what I am saying. 55:37 JK: Yeah, of course. 55:38 HK: I am not trying to put a knock on anybody but that is the way it was. That is how I see it and the ones that came after World War II, everything was always already in place for them. 55:50 JK: They did not have to work for it. 55:51 HK: They did not have to struggle, besides, there were no jobs during the depression, where were they going to get the money? You know how much I was bringing? I did not even want to go to church sometimes because I could only put a nickel in the plate. I wanted my mother and father to give me at least a quarter, they did not have a quarter to give me. 56:12 VK: But we were discriminated against too. 56:20 HK: You mean we were discriminated because we did not have any money? 56:23 VK: No, no, no. They did not know– my teacher did not know if we had money. 56:28 HK: That was a given fact, they did not know what Armenians were, they did not have an understanding of Armenians and a lot of people thought Armenians were like Arabs, they were nomads. That is a fact, in the school books and the library when I was– and I looked up Armenians and they had Armenians are Nomads, they were wanderers. 56:50 VK: They were wanderers because they wandered away from the genocide. Unbelievable, unbelievable. Yeah I heard they were Nomads. 57:03 HK: What? 57:04 VK: Nomads 57:05 HK: Right that is what I read, I remember this where I saw that, it was in the library at Daniel S. Dickinson the basement library. 57:18 JK: That is crazy. So did– how would you consider yourself, like what would define yourself as? Being– 57:24 HK: A true American Armenian, American first without America I was– I was– my family, my wife’s family and all the others Armenians that came here after the slaughter, after World War I, would not be nothing without America. I consider myself, an American first and Armenian second. 57:51 JK: What about you? 57:52 VK: I agree– 57:53 JK: Same thing– 57:54 HK: When I say American first, I would give my life for this country. 57:59 VK: Well you were flying during the war, thank goodness you came out of it. Jeepers! 58:11 HK: You find a person’s true colors and when I was flying in the Airforce, the really the true Americans were from the mid-west or from the south-west. They were so patriotic or from the south, the flyers you said anything derogatory about America, there was no such thing as burning an American flag. Not the stuff that goes on in New York City and California. It was unheard of back then, if you did that while I was in the service you would have got murdered, you would have got clobbered. 58:53 JK: Okay were he– 58:54 HK: I do not consider– I do not consider those people–some of those people in California and some in New York City as Americans. It is only giving lip service. 59:08 JK: So, when– now you have two children now right? 59:13 VK: Yeah, that is all we have [laughter] and grandchildren, five. [laughter] 59:21 JK: Oh I am sure one of them is amazing. [laughter] 59:23 VK: Oh, I am sure that she thinks she is. [laughter] 59:33 HK: You know, I saw when I was in the Service Jackie, I saw a lot of good Americans that died during the Korean War; a lot of good Americans. They gave their– they gave their lives up for this country and the garbage that goes on today with the flag– burning the flag and taken sports at taking a knee! [laughter] 1:00:00 JK: So, your two children can you name how– can you say their names and how old they are? 1:00:08 HK: I have a son, his name is Mark Kachadourian. He is fifty-eight and I have a daughter– 1:00:20 VK: What about their middle names? 1:00:21 HK: Well, Mark Henry. Mark Henry Kachadourian and let us see he is fifty-six–fifty-eight, yeah he is fifty-eight years old. And Corey is– Corey Victoria Kachadourian, my daughter she is fifty-nine. One was born in August one was born in September. 1:00:51 JK: Crazy! 1:00:52 HK: How old did you think your father was? 1:00:54 JK: I do not know [laughs], fifty-seven. 1:00:57 HK: Your father was born in fifty-nine. 1:01:00 JK: Yeah. Crazy! I was thinking fifty-six or fifty-seven. 1:01:07 VK: He is fifty-eight! 1:01:08 JK: Crazy! 1:01:09 HK: Huh? 1:01:10 JK: Crazy! How fast time goes by? 1:01:14 VK: Yeah, in the old days that was old, but now that is middle age, 1:01:19 HK: Well the problem– your mother, your grandmother and I– we were married in fifty-seven, Corey was born in fifty-eight and your father was born in fifty-nine. 1:01:20 VK: One right after the other, yeah. 1:01:37 JK: Wow! Okay, so did you want them– did you– growing up– did they grow up learn Armenian or go to Armenian school or church? 1:01:43 HK: There was no– we did not have regular Armenian Church. We only had a visiting priest that came once every month or once every two months and we did have Armenian school but it was very difficult since we were a small community and the only time they would meet would be on weekends. It was not like it was a large Armenian community where there would be regular functions and dances or social get together. We did not have any of that in this community because we were a small community and at the present time there would roughly only be between thirty or thirty-five–or thirty or thirty-five Armenian families in the area left. 1:02:28 JK: Okay. And most of them moved away to get more– 1:02:31 HK: The problem there they– most of them left the area because the fact that we lost our industry here and the politicians never understood what made this community. It was– IBM and Endicott-Johnson and the other industries came here because we had cheap energy. And that cheap energy came from the coal mines around Scranton and Wilkes Barre, it was less than a half an hour, an hour away. We had the cheapest energy in the world and without indus– without cheap energy, you do not have industry. 1:03:09 JK: Yeah. So did you guys–did they ever attend Armenian dances once in a while? 1:03:15 HK: No there were no Armenian dances here. [ indistinct] 1:03:21 HK: It was not– the Armenian dances did not take place until about– let us see– I would say– (19)50– go ahead– around the early part of (19)60s from when I was growing up, up until even when your father and your aunt were growing up in the area. From 1957 by fifteen– there was nothing we could– for fifteen year– in the Armenian functions– they did not– and fifty –fifteen or twenty years. 1:03:52 JK: Wow. 1:03:53 VK: Did not it go out of town 1:03:55 HK: What? 1:03:55 VK: When it was something going on in Atlantic City– 1:03:59 HK: Out of town but not here. Not locally. 1:04:01 JK: Did they go out of town– where would they go out of town? 1:04:05 HK: Basically, they went out of town to Armenian functions we went to Philadelphia or Atlantic City. 1:04:10 JK: And did you go ever so often–every year? Did you go every year? 1:04:15 HK: We tried to, I mean mostly in the summer months. 1:04:19 JK: Now, do they both know how to speak Armenian? 1:04:24 VK: Do they speak Armenian? 1:04:26 HK: Who is they? 1:04:27 VK: Corey and Mark. 1:04:28 HK: No. 1:04:30 VK: They understand– 1:04:31 HK: They understand– when they were– spent the summer home– at the summer house down in Toms River, New Jersey and they grew up there in the summer, they learned from their grand folks but they–they do have an understanding if someone is speaking Armenian they understand what they are saying. 1:04:49 JK: My dad said he knows how to– because sometimes he says something to my mom in Armenian. 1:04:56 HK: Yeah. 1:04:56 VK: Yeah he probably knows more than he is letting on. You know why– 1:05:04 HK: I wanted, I wanted very much to send you to Montreal and pay to go to Armenian school there with the Kabakians and the Liberians– they would have taught you Armenian but my son did not want you to leave the area. 1:05:22 JK: No I wish I did that that would have been amazing. 1:05:25 HK: It would have been a great summer– and I would have paid for it, it would have been a great summer and you would have become true Armenians. Not by just by name but you would understand the customs and the language. 1:05:39 JK: Yeah. There is so much more of an Armenian community in Montreal. 1:05:43 HK: Oh yeah. I am very–, I am– when I go to Montreal I am impressed. There– when you say Armenian community that is the true sense of the word up there. 1:05:54 JK: They even had a march on April 24th for the Armenian genocide to– 1:06:00 HK: Well your, your father, your grandparents, your– marched in the first march or– in United Nations and your aunt marched the first march of the genocide in the United Nations. I will never forget it. 1:06:19 JK: Really? 1:06:19 HK: It was a cold– 1:06:21 VK: New York City. 1:06:21 HK: Cold April day in New York City and the–the United Nations would not allow us to mark on–march on their side of the, the plaza– We had to cross the street and march across the street and we could not march on the grounds–the United Nations’ grounds. 1:06:42 JK: Wow 1:06:42 HK: And they– we and there– at that time there– I would say there was somewhere between fifty to seventy-five Armenians with signs marching and we did not have a sign, we marched along with them. Remember that, honey? Just to show our support. 1:06:58 JK: That is wonderful. 1:06:59 HK: We made that trip from Stanford, Connecticut on that cold, cold wintery day in, in April– in the springtime and wind was blowing off the ro– east river or the Hudson River even. It was just coming, you know, crisscross in Manhattan it was very dip– it was very hard times but the– it– we just made a show for– to show the world that the Armenians did not forget. 1:07:30 JK: Yeah. Do you think America will ever accept the Armenian genocide as an actual genocide? 1:07:37 VK: At this point, I do not think so. 1:07:41 HK: Hmm? 1:07:41 VK: Do you think America will ever accept the fact that the genocide existed? 1:07:53 HK: See I have– the two sides– the– to the story just like, like in Israel, America has a foreign policy and it has what has to be– and it protects the rights of people. It promotes freedom around the world, but the– they has to balance the one side with the other. It is a two sided– and it is very difficult to say–well– at this point I think they could– they should recognize it but if they– I am a firm believer if they recognize the genocide, this country, it will no longer be in place like it used to. The gov– the Turks and the United States government is doing the Armenians a favor by not recognize it because it is out on the forefront every year. 1:08:53 VK: That is right. It is– 1:08:54 HK: It is out on the forefront. In other words, we will go out there and make them have the risk of a government standby and say look these people were slaughtered and why do not you recognize it? But–and if, if they do recognize it, future generations will not go into the march, will not c– they will commemorate the date, but not like it is now. That is my personal feel. 1:09:23 JK: I agree with that. That is true. 1:09:25 VK: I do not think they are ever going to make any public announcement that this happened. 1:09:33 HK: See the trouble with this is, the presidents that want to get elected, like George Bush, Bill Clinton, Obama. They all promised the Armenians they would recognize the genocide and when they got in the office, what happened? 1:09:53 VK: They forgot all about it. [laughs] 1:09:57 HK: Obama’s speech before the parliament in Turkey says allege or so called, I will never forget the speech he made in Istan–in Ankara, Turkey. The allege massacre. Allege!! Why you– A man cannot stand behind his word. Obama broke his word and so did Bush and so did Bill Clinton. They all broke their word. 1:10:29 JK: They did. 1:10:30 HK: If a man’s word is no good, the man is no good. 1:10:33 JK: They did us a favor, it will never– 1:10:37 HK: Allege! I will never forget what the– Obama said it in front of the parliament, the speech was– you–there–h ad it on the news. The allege massacre! 1:10:50 JK: Terrible. 1:10:51 HK: How about I, I said the allege slavery in America? 1:10:59 VK: [laughs] That is a good one! [laughs] 1:11:03 JK: Crazy. [laughs] 1:11:04 HK: How would Obama like that? Massacre. Really?! The allege massacre? 1:11:11 VK: What about the allege slavery of the blacks and– Pause in recording 1:11:15 JK: Is there anything you want to add about the Armenians or your history or anything? 1:11:22 HK: Yes. The only thing I could say is in my wife and I– in our lifetime– our parents were slaughtered in World War– our grandparents and our parents and their families were slaughtered in World War I and my wife and I, in our lifetime, we have seen nothing but war. We have seen World War I, we have seen the Spanish Civil War in Spain in the thirties. Then we saw World War II, then we saw Korea and then we saw Vietnam and then we saw the war in Iraq and then we saw the war in Afghanistan and now the war in Iraq and the problems in the Middle East. Only thing I only wish for– the remainder of my life there are no wars, hopefully, and from– not only for myself but for future generations over my children and my grandchildren and great grandchildren. That was how I will end it. You want to add anything to that Vicky? 1:12:39 VK: No you said it– 1:12:40 HK: And I hope, I hope, that we can live in peace for at least a period of twenty-five to fifty years. 1:12:40 JK: Wow. Nice. Okay thank you so much. 1:12:53 HK: Hum? 1:12:53 JK: Thank you. 1:12:54 HK: How did I do? 1:12:56 JK: Pretty good. 1:12:57 HK: Oh I do not think so. 1:12:58 VK: Did you read what Mark wrote? 1:13:00 HK: Yeah 1:13:00 VK: I mean he is–– (End of Interview) Accessibility Copy/Paste below: Binghamton University Libraries is working very hard to create transcriptions of all audio/visual media present on this site. If you require a specific transcription for accessibility purposes, you may contact us at <a href="mailto:orb@binghamton.edu">orb@binghamton.edu</a>. Binghamton University Libraries is working very hard to create transcriptions of all audio/visual media present on this site. If you require a specific transcription for accessibility purposes, you may contact us at <a href="mailto:orb@binghamton.edu">orb@binghamton.edu</a>. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Interview with Henry Kachadourian https://omeka.binghamton.edu/omeka/files/original/b53f68f141dc8577affc7f43cfaaebec.pdf 76594d5343de55f067206e48f29d3f18 PDF Text Text Guarneri Harpur String Quarter Season Winter Series 66-67 �Wednesday, January 4, 196 7 8: 15 p.m. College T heater L. v . BEETHOVEN QUART ET in F MAJ OR, Op . 18, No. I Allegro con brio Adagio affettuoso ed appassionato Sc herzo. Allegro mol to A llegro QUART ET in E-FLAT MAJOR, Op. 74 P oca Adagio; Allegr o Adagio Pres to Allegretto con Variazioni intermission QUART ET in C - SHARP MI NOR, Op. 131 Adagio, ma non troppoe mo lto espressivo A RECEPTION honoring the Quartet will be held in the Faculty Lounge adjacent lo the theater following this evening's r ecital . The audience is most cordially invited to attend. �Notes by William B eethoven's Klenz Quartet in F major {published in 1800) was not in fact the first composed of the six quar- tets of Op. 18. However its position is justified and appropriate in that it shows the purport and direction of Beethoven's quartet wr iting from the first. Based on the highl y integrative " essayist" method forged by his teacher, Haydn, it is a work of far g r eater density and specific gravity than its attractive surface alone might l ead one to expect. The organic thematic process - whichresemblesnothingso much as the unity of l iving organisms, especially the trees of Beethoven's bel oved out-of-doo rs - is everywhere operative if not at once apparent. The work has been described as "seeming to have been cast in a single pou r ing,• so gr eat ts its unity. However the truth is that it cost Beethoven much eff ort. The opening, acor n •like theme - which contains the gr eat t r ee - appears i n Beethoven's notebooks first in forms which are unbelievabl y clumsy and ungainly. No fewer than five distinct versions are visible with finally onl y the initial motive (6 notes) showing Itself strong enough to retain its iden111y under the hammer of Beethoven's seU criticism . Its inner premises are detectable in the thematic material of all the movements. Also, while the work was still In manusc ri pt, Beethoven recalled it and substituted (1st movement) an entire new development section, saying " I have only Just learnt how to write quartets properly.• The power and beauty of the Adagio str uck Beethoven's contemporaries who asked what he had been thinking of. Beethoven the Shakespeare. Jove r replied "the tomb scene in Romeo and Juliet.• We can do no be tter . T he Scherzo and Finale r ecove r the youthful "Spring morning• exuberance which illuminates the inner complexities of the first movement and also complete the cycl e of universals which comprise the design - organism in cosmos. Beethoven's tenth quartet, Op. 74, was written in 1809 and published in 1810. Of all the quartets , it perhaps conveys the greatest beauty of sheer sonority. The magical spacing of the parts in the l abryinthine introduction and the arpeggios -bowed and plucked- of t he Allegro (which give the work its nickname, the "Harp") are all disposed in such a way t hat the physical beauty of the sound becomes (as ts not always the case with Beethoven) an unusuall y affective di mension. This is especially true of the Adagio where t he considerabl e use of subdominant harmonies contributes to the �exalted serenity of the movement. The form Is strophica Lied, or aria of three stanzas-each repeat being varied, and, something exceptional, the principal melody (I violin) cast each time an octave lower so that the final verse can make use of the earnest entreaty of the violin's lowest string. The Presto (not actually marked "Scherzo") is built upon the famous "V" motive (•••-)which has already appeared at the coda of the first AJ l egro. The key (C minor) and the motive inevitably recal l s the Fifth Symphony (Op. 67) and the relationship between the "Scherzo" and "Trio" certainly suggests a similar rhythmical juxtaposition in the Scherzo of the Ninth. The theme of the Allegretto con Varizioni is taken from a Symphony (in C) by Haydn. The movement, though genial, is re l atively slight. It should be regarded as an elegant, gracious epilogue added like a program encore, the true force of the plece having expended itself in the preceding Presto-which, be it again noted, Beethoven did not mark "Scherzo." The Quartet in C Sharp Minor from the year 1822 is the fourteenth of Beethoven's quartets. It is in six movements pl ayed without a break. They are 1: Adagio, Fugue, C#; 2: Allegro Vivace, Sonatina, D; 3: Recitative and Andante wit h seven va r1 a11ons, A; 4: Presto, Scherzo, E; 5: Adagio, Lied, G#; 6; Allegro, Sonata, with extended terminal development, C#. The fugue is on an austere subject, granitic and gnomic which inevitably reminds us of Bach's fugue in the same key from the first book of the Well Tempered. It is a philosophical discussion of the thorny subject which somehow manages to clarify and lighten itself, but remains the generating idea of the thematic materials of the entire quartet. The second section is in extreme contrast, a simplified sonata form with only one real subject which flows without hindrance to its natural conclusion. The third section begins with a recitative and proceeds to a theme and variations whose successive emotional states are the assurances needed to balance the disturbance of the initial fugue. The Presto, No. 4, Is a Scherzo of headlong energy and drive, the kind of movement which is the exclusive property of Beethoven. T he Adagio, Lied, is a concentrated expression of sublime cal m and assurance which engenders the confidence to undertake the construction of thefinal,sonata, movement. This is a vast construction which unites the materials of the preceding sections and comments on their underlying unity and ends with the mcandescentdithyrambic transformation of the original proposition. �Sta te University of New York a t Bingham ton H ARPUR COLLEGE The Depart ment of Mus ic prese nts THE GUARNERI STRI NG QUARTET (in residence) Arnold S teinh ardt violin John Dalley violi n R EC I TALS O Michael Tree vio la Dav i d Soye r cello S E A SO N 1 9 66 -6 7 SUM M ER SERI ES W INTER SERI ES SPRING SER IES Sunday, July 10 Sunday, J uly 24 Sunday, November 6 Tuesday, Decembe r 13 Wednesday , January 4 Wednesday , January 11 Sunday, April 2 Sunday, April 30 Sunday, February 12 Saturday, May 6 Sunday, August 7 Sunday , August 14 Sunday, September 11 Sunday, M arc h 12 Saturday, March 18 Sunday , October 9 All pe r formances at 8: 15 p.m. in the Hnrpur College Theater . Lale comer s will be seated af te r the first quartet. Ushe ring courtesy of Alpha P hi Omega and Gamma Si gma Sigma. The fin al Open Rehearsals of the Winter Series will be hel d Tuesday, January 10 at 12 noon and Satu r day, Febr uary 11 at 3:00 p .m. in room 18 3 of the C.A. Building. Admis s i on is fre e . T hei r purpose is to provide the campus and commun i t y an opportunity to observe the Quartet in r ehearsal and t o view and painstaking preparation which is som e of t he detailed given t o each perfo rman ce. Pe r sons may quietl y ente r and l eave the rehearsal area at any time dur i ng the sess i ons. Program design by William Mihalko � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1960's - present Title A name given to the resource Binghamton University Music Department Tape Recordings Subject The topic of the resource Concerts ; Instrumental music ; Live sound recordings Description An account of the resource Binghamton University Music Department recordings is an audio collection of concerts and recitals given on campus by students, faculty, and outside musical groups. The physical collection consists of reel-to-reel tapes, cassette tapes, and compact discs. The recordings <a href="https://suny-bin.primo.exlibrisgroup.com/discovery/search?query=any,contains,Binghamton%20University%20Music%20Department%20tape%20recordings&amp;tab=LibraryCatalog&amp;search_scope=MyInstitution&amp;vid=01SUNY_BIN:01SUNY_BIN&amp;mode=basic&amp;offset=0&amp;conVoc=false">have been catalogued</a> and are located in <a href="https://www.binghamton.edu/libraries/about/special-collections/">Special Collections</a>. In addition, the collection includes copies of programmes. <br /><br />The Libraries have begun making some of the collections available digitally on campus. These recordings are restricted to the Binghamton University Community. Please contact Special Collections for questions regarding access off campus.<br />Email:&nbsp;<a href="mailto:speccoll@binghamton.edu">speccoll@binghamton.edu</a> Rights Information about rights held in and over the resource In copyright. Template: PDF / Rosetta PDF with Rosetta audio/video link Original Format The type of object, such as painting, sculpture, paper, photo, and additional data 3 sound tape reels Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 36:25 34:01 26:57 Streaming Audio Streaming URL <a href="https://eternity.binghamton.edu/delivery/DeliveryManagerServlet?dps_pid=IE54698">Winter Series Recital Guarneri Quartet</a> Accessibility Copy/Paste below: Binghamton University Libraries is working very hard to create transcriptions of all audio/visual media present on this site. If you require a specific transcription for accessibility purposes, you may contact us at <a href="mailto:orb@binghamton.edu">orb@binghamton.edu</a>. Binghamton University Libraries is working very hard to create transcriptions of all audio/visual media present on this site. If you require a specific transcription for accessibility purposes, you may contact us at <a href="mailto:orb@binghamton.edu">orb@binghamton.edu</a>. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Winter Series Recital Guarneri Quartet, January 4, 1967 Recital Tape 1967-1-4 Subject The topic of the resource Concerts Instrumental music Live sound recordings Description An account of the resource Works of Beethoven. Creator An entity primarily responsible for making the resource Guarneri Quartet Publisher An entity responsible for making the resource available Binghamton University Libraries Contributor An entity responsible for making contributions to the resource Beethoven, Ludwig van, 1770-1827 State University of New York at Binghamton. Department of Music Date A point or period of time associated with an event in the lifecycle of the resource 1967-1-4 Rights Information about rights held in and over the resource In copyright Type The nature or genre of the resource sound Identifier An unambiguous reference to the resource within a given context Winter Series Recital Guarneri Quartet Recital Tape 1967-1-4.pdf https://omeka.binghamton.edu/omeka/files/original/84467708433254f0961c1feb2c6b7a2c.pdf 8f93827dea55702f1128ebdf7b5dfe43 PDF Text Text 00 D HARP UR COLLEGE Department of Musi c presents: I A N A State University of New York at Binghamton ta> ta>. 00 00 00 ta> 00 T A K KY00ta>. D E E N 00 00 00 ta> 00 00 ta>. 00 ta> 00 ta> 00 ta> 00 DIA NA TAKY DEEN pia nis t Tuesday, January 3 ' 8: 15 p. m. 1967 Ha rpur Theater PROGRAM BACH - BUSON I Chaconne BEETHOVEN Sonata , Opus 110 in A Flat Major Modera to cantabille, molto espressivo A llegromolto Adagio ma non troppo Fuga lntermission BOGHOS - GELAL!AN Sonata f or Pianoforte Allegro Andantino Allegro DEBU SSY Prel udes Dan s euses de De lphes Bruyères La Fi lle aux Cheveux de Lin CHO PIN Ba ll ade #4, i n F Mi nor , Opus 52 A RECEPT1 ON honoring will be held in the Miss Faculty adjacent to the theater following the recital. is cordially invited Taky Deen Lounge immediately The audience to attend. �T HI S EVEN I NG'S ART I S T Miss Diana Taky Deen was born in 1933 in the Philippines , and later became a citizen of Lebanon, where she has become one of the nation's leading pianists. the Her musical education began in Philippines where she graduated from the Lobregat Academy of Music at Manila. In 1957, she received her Diploma from the National Conservatory of Music in Beirut, and a B.A. in Philosophy from the American University of Beirut. She pursued advanced studies in Paris, Rome, and Siena, and is currently a Lecturer in Fine Arts at the American Univer- sity. Miss Taky Deen has given concerts in Egypt, France, Great Britain, Italy , Jordan, the Soviet Union, Spain, West Germany and Yugoslavia . In Beirut, she served from 1957 to 1963 as a piano professor at the National Conservatory of Music, and became Dean of the Piano Department in 1963. She has received numerous scholarships,dist i nctions and awards for her pianistic abilities . Iler visit to the United States is the result of her efforts in behalf of music in Lebanon . Under the auspices of a State Depa r tment Leader Grant, she has the opport u nity to meet American musicians and students and observe how they prepare for the i r careers . � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1960's - present Title A name given to the resource Binghamton University Music Department Tape Recordings Subject The topic of the resource Concerts ; Instrumental music ; Live sound recordings Description An account of the resource Binghamton University Music Department recordings is an audio collection of concerts and recitals given on campus by students, faculty, and outside musical groups. The physical collection consists of reel-to-reel tapes, cassette tapes, and compact discs. The recordings <a href="https://suny-bin.primo.exlibrisgroup.com/discovery/search?query=any,contains,Binghamton%20University%20Music%20Department%20tape%20recordings&amp;tab=LibraryCatalog&amp;search_scope=MyInstitution&amp;vid=01SUNY_BIN:01SUNY_BIN&amp;mode=basic&amp;offset=0&amp;conVoc=false">have been catalogued</a> and are located in <a href="https://www.binghamton.edu/libraries/about/special-collections/">Special Collections</a>. In addition, the collection includes copies of programmes. <br /><br />The Libraries have begun making some of the collections available digitally on campus. These recordings are restricted to the Binghamton University Community. Please contact Special Collections for questions regarding access off campus.<br />Email:&nbsp;<a href="mailto:speccoll@binghamton.edu">speccoll@binghamton.edu</a> Rights Information about rights held in and over the resource In copyright. Template: PDF / Rosetta PDF with Rosetta audio/video link Original Format The type of object, such as painting, sculpture, paper, photo, and additional data 2 sound tape reels Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 31:30 28:46 Streaming Audio Streaming URL <a href="https://eternity.binghamton.edu/delivery/DeliveryManagerServlet?dps_pid=IE54694">Piano Recital Diana Taky Deen</a> Accessibility Copy/Paste below: Binghamton University Libraries is working very hard to create transcriptions of all audio/visual media present on this site. If you require a specific transcription for accessibility purposes, you may contact us at <a href="mailto:orb@binghamton.edu">orb@binghamton.edu</a>. Binghamton University Libraries is working very hard to create transcriptions of all audio/visual media present on this site. If you require a specific transcription for accessibility purposes, you may contact us at <a href="mailto:orb@binghamton.edu">orb@binghamton.edu</a>. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Piano Recital Diana Taky Deen, January 3, 1967 Recital Tape 1967-1-3 Subject The topic of the resource Concerts Instrumental music Live sound recordings Description An account of the resource Works by Bach-Busoni, Beethoven, Boghos-Gelalian, Debussy. Creator An entity primarily responsible for making the resource Deen, Diana Taky Publisher An entity responsible for making the resource available Binghamton University Libraries Contributor An entity responsible for making contributions to the resource Busoni, Ferruccio, 1866-1924 Beethoven, Ludwig van, 1770-1827 Gelalian, Boghos Debussy, Claude, 1862-1918 State University of New York at Binghamton. Department of Music Date A point or period of time associated with an event in the lifecycle of the resource 1967-1-3 Rights Information about rights held in and over the resource In copyright Type The nature or genre of the resource sound Identifier An unambiguous reference to the resource within a given context Piano Recital Diana Taky Deen Recital Tape 1967-1-3.pdf https://omeka.binghamton.edu/omeka/files/original/6acdcefd96de033bc2608d118f6d7c1b.pdf a578831026ab82cca4c1ac04ffbc4ee8 PDF Text Text Beethoven nach (1819) chim on Guar String ne Quart Harpur Season - 66-67 Winter Series �Tue sd ay, Dece mb e r 13, 1966 8 : 15 p.m. Coll ege The ater L.v. BEETHOVEN QUARTET in C MAJOR, Op. 59, o. 3 Introduzione, Andante con mot o: Allegr o vivace Andante co n moto quasi All egr etto Me nue tto : Gr az ioso Allegr o Molto QUARTET in A MAJOR, Op. 18, o. 5 Allegr o Me nu etto Andant e Cant abil e Allegr o int e rmissi on QUARTET in B FLAT, Op . 130 I II III IV V VI Adagi o, ma no n troppo ; All egr o Pre sto - L'iste ss o te mpo Anda nt e con mot o, m a non troppo All a danz a tede s ca. All egro assai Cavatin a . Adagio molto exp r e ssi vo Finale; Grand Fugue ( Op. 133) A RECEPTION honoring the Quar tet will b held in th e Fa culty L ounge adjacent to the theater fo ll owing this ev ening 's r ecital . T he audience is most cordially invited to att end . �by William Klenz he third of the three quart ets dedi cated t o Count Rasou m osk y and first perfor med in his home was, l ike the others, written in 1806 . It was from the first considered t he m ost acce ssi bl e of the t hree . T he Allgemeine mus tka l i che Zeitung of 27 F ebru ar y 1807 repo rts: "Three new ve r y l ong and difficult Bee thov en qu artets . . . attract the attention of all connois seurs . They ar e profound and spl endidl y m ade, but not generall y com prehensibl e - w i t h t he exception of the third whi ch, f or its o r i gmality, m el ody, and harmonic fo r ce cannot fail t o impress eve r y cultivat ed am ateu r of musi c ." The opening i s yet another cl assi c i ntroducti on - "invocation" of a num inous or der which galvanizes the audi t o r ' s attention and l eads him into the r i tu all y designated t i m e space wher em the subs equent act i on is t o unfol d. Th e first movem ent pr oper is a sonat a m ove ment of the breadth and i nt ensit y we expect of Be ethoven at t hi s period . Likewise pres ent, i f not obvi ous, is the cha r act en sh c fastidiousness and economy . The compl etel y m co nspi cuous initial as cend m g half step of the Allegro becomes a ubiquitous gener atmg p rincipl e (bars 40-41 ; 5f; 65ff; 70-74 ; 86 - 87; 90 - 92 ; 104 - 109)(both endings - et pas i 11,) and fin all y gene r at es an entire chro mati c half st ep - s cale in the coda (bar 259-261). The Andante is a Lied for m devel ope d into a sonata b y the p r inciple of devel opm ent and r eturn . T he Menuetto ls at once " gr aci ous" (Grazioso) and smcere, even mten se . I t is, like the l ate M ozart quartet minuets , deepened by co nt r apuntal writing beneath the polish the r e li es a co mpl et el y devel oped stru ct ure. Also, the rh yt hmi c dyna mism transcend s t hat of the simpl y schem ati c dance fo rm . The l ast movem ent, Allegro molto, is a sonat a f orm 111 whi ch the m at er ial is initiall y presented in a regul ar and ext ensive fugal exposition . Like t he Final e of M oz art' s Jupiter Sym phony and other f ugal final es, this mo ve m ent i s to be tr aced to the bri lli ant Amen" chor uses of l ate Baroque chur ch music as given "Alleluia their final dynami c for ce by t he earl y 18th century eapolit an s . Thi s is clea r from the natu r e of the subject (conjunct motion) and t he •squ ar e" counter subje cts (e .g . ba r 210) and confirm ed in the coda by the appear ance of the typi cal four note motivv e (c .f. "Jupiter") in bar 391 , V .2 . In t hi s wo r k we see Beethoven carefull y studying hi s pr ede ce ssor s . We know t hat Bee thoven copi ed out the Finale of M ozart' s Quartet in A Major K . 464, obviousl y fo r stud y and B eethoven' s qu artet also contains, like Mozar t's, a set of variati ons as i ts s l ow movem ent. I t is probably the fi nest movement of the qu artet and is the first of the variation works found i n the quartets - the va n ah on fo rm 111 whi ch so much of t he weightiest wr i ting of the l at er quar t ets wil l be cast. The Quartet in B Fla t , Op. 130 is on e of t he t hre e works under t aken fo r Prince i chol as von Galitzin . The series begins with �127 in 1823-24, followed by Op. 132 in 1825 and Op. 130 in 1826. (The see ming cont r adiction in order is the result of the o rd er of publication.) With an unusually l arge nu mb er of movem ents, the work is co mplex, varied and extensive. In the original version, performed this evening, the work ended with a titanic fugue. At the first performance, 1826, the second and fourth movements had to be repeated whereas t he final fugue, which is of transcendent difficulty for both player and listener, was felt to be without effect. F or this, and practical r easons suggested by the publisher (with an eye to sales!), Beethoven supplied in November, 1826 a new finale which was his last completed co mposition. The "Grand Fugue" was published, and is often played, separately as Op. 133 with a dedication to Ar chduke Rud olph. The first movement is a sonata form which begins with a s low introduction before its brilliant principal theme. The movement is co m plicated by a number of reappearances of the introductory material at crucial moments in the form, e.g. the beginning of th e development and of the coda . This most unusual procedure may at first disturb the listener's formal accounting, but in r eality it is a powerful unifying factor imposing both order and moments of respite-variety upon the somewhat intractable materials of the s onata proper. The multipl icity of movements is occasioned by Beethoven's use of two Sch rzi, one in binary meter, one in ternary meter, movements 11 and IV . The inclusion of the second may have been due to its pre-existence . Intended originally for the A Minor quartet, Op. 127, wher e it was to have been in A Major, it is labelled "Alla danza ledesca" ("like a German dance"). Its popular el ements ar e we l come in the rarefied, intense atmosphere of the rest of the work. Another possible reason for its removal to this quartet where it appea rs in the key of G is that this key permits the us e of the hurdy - gurdy drone-like "open" D string in the waltz -like passages of the first violin in the trio . The third movement, Andante, is, in the classic Viennese traditi on, the r esult of the appli cation of the principles of Sonata deve lopment and variation to lyri c (rather than theat ri cal) ma terials. The r esulting ri chness, variety and fantasy of design e lements and texture are nowhere surpassed even by Beethoven himself. The Cavatina, V, is as its name implies, a direct l yric utterance of simple form without extensive development. It is of t he exalted , sublime exp ressi on accessible only to the greatest masters . The Fugu e -finale is according to Beethoven's own superscription "now free, now strict," and resembles no other then existing work. Its form: I. Introduction ("Overtura") a stark exposition of its "Euclidian" or perhaps better "Cartesian" kernel-theme, whi ch incidentall y bears not a little resemblance to the corematerials of both Op. 131 and 132 . Also presented ar e fragments of a second fugu e theme. TI. First Fugue (st ri ct , subject in wide, jagged inte rvals ac companied by kerne l-theme) followed by three variations or (free) Op. (Continued on back page) �State University of New York at Binghamton HARPUR COLLEGE The Department of Music presents THE GUARNERI STRING QUARTET (in residence) Arnold Steinhardt vio lin John Dalley vio lin Michael Tree iola Dav id So er ce llo RECITALS O SEASO N 1 966-67 SUMMER SE RIES Sunday, Sunday, Sunday, Sunday , Sunday, Sunday, W INTER SERIE S S PRIN G SERIES July 10 Sunday, November 6 Sunday , Ma r ch 12 July 24 Tuesday, December 13 Saturday, March 18 August 7 Wednesday, January 4 Sunday, Apr il 2 August 14 Wednesday , January 11 Sunday , April 30 September 11 Sunday, February 12 Sa turday , May 6 October 9 All performances at 8:15 p.m. in the Harpur College Theater. r_ Late com ers will be s eated after the firs t quarte t . Ushering courtesy of Alpha Phi Omega a nd Gamma Sigma Sigma . T he Quartet wi ll hold an open rehearsal tomorrow , Dec. 14th at 12:00 noon NOTES (continu ed) deve lopments: a. Triplets; b. Eighths and sixteenths; c . Subj ect (wide intervals modifi ed by triplets). Ill. Second Fugue (st ri ct, subject fl owing sixteenths with kerne l-the me) fo llowed by the va ri ations or (f r ee) de velopments: a. Al leg r o, ff, kernel-the me; b. Ke rnel-the me augmented and subject inve rt ed; c . Subject diminished, mod ulation. IV . Threefold development of the tw o fugues, r e minis cences and development of preceding sections. V. 1. Repetition of first vari ation of the se cond fugu e. 2. Furthe r development of second fugue. VI. Coda 1. Kernel-the me ff, massi ve, unison. 2. Subject of second fugue, (transformation by trills) . 3. Recapitul ation of first subject (wide inte r vals v . 1} with ke rn el -the me in aug me nta ti on (v. 2, 'cello) and cha r acte risti c rh ythm (in vi ola) . 4. Brilliant, r esonant statement of simple st ele me nts of the subje ct. A tow ering edifi ce indeed, nor is its access easy, or gained at the first attempt! Program design by William Mihalko Copyright 1966. by William Klenz � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1960's - present Title A name given to the resource Binghamton University Music Department Tape Recordings Subject The topic of the resource Concerts ; Instrumental music ; Live sound recordings Description An account of the resource Binghamton University Music Department recordings is an audio collection of concerts and recitals given on campus by students, faculty, and outside musical groups. The physical collection consists of reel-to-reel tapes, cassette tapes, and compact discs. The recordings <a href="https://suny-bin.primo.exlibrisgroup.com/discovery/search?query=any,contains,Binghamton%20University%20Music%20Department%20tape%20recordings&amp;tab=LibraryCatalog&amp;search_scope=MyInstitution&amp;vid=01SUNY_BIN:01SUNY_BIN&amp;mode=basic&amp;offset=0&amp;conVoc=false">have been catalogued</a> and are located in <a href="https://www.binghamton.edu/libraries/about/special-collections/">Special Collections</a>. In addition, the collection includes copies of programmes. <br /><br />The Libraries have begun making some of the collections available digitally on campus. These recordings are restricted to the Binghamton University Community. Please contact Special Collections for questions regarding access off campus.<br />Email:&nbsp;<a href="mailto:speccoll@binghamton.edu">speccoll@binghamton.edu</a> Rights Information about rights held in and over the resource In copyright. Template: PDF / Rosetta PDF with Rosetta audio/video link Original Format The type of object, such as painting, sculpture, paper, photo, and additional data 4 sound tape reels Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 22:46 33:47 23:29 30:38 Streaming Audio Streaming URL <a href="https://eternity.binghamton.edu/delivery/DeliveryManagerServlet?dps_pid=IE54688">Winter Series Recital Guarneri Quartet Recital</a> Accessibility Copy/Paste below: Binghamton University Libraries is working very hard to create transcriptions of all audio/visual media present on this site. If you require a specific transcription for accessibility purposes, you may contact us at <a href="mailto:orb@binghamton.edu">orb@binghamton.edu</a>. Binghamton University Libraries is working very hard to create transcriptions of all audio/visual media present on this site. If you require a specific transcription for accessibility purposes, you may contact us at <a href="mailto:orb@binghamton.edu">orb@binghamton.edu</a>. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Winter Series Recital Guarneri Quartet, December 13, 1966 Recital Tape 1966-12-13 Subject The topic of the resource Concerts Instrumental music Live sound recordings Description An account of the resource Works of Beethoven. Creator An entity primarily responsible for making the resource Guarneri Quartet Publisher An entity responsible for making the resource available Binghamton University Libraries Contributor An entity responsible for making contributions to the resource Beethoven, Ludwig van, 1770-1827 State University of New York at Binghamton. Department of Music Date A point or period of time associated with an event in the lifecycle of the resource 1966-12-13 Rights Information about rights held in and over the resource In copyright Type The nature or genre of the resource sound Identifier An unambiguous reference to the resource within a given context Winter Series Recital Guarneri Quartet Recital Tape 1966-12-13.pdf Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1960's - present Title A name given to the resource Binghamton University Music Department Tape Recordings Subject The topic of the resource Concerts ; Instrumental music ; Live sound recordings Description An account of the resource Binghamton University Music Department recordings is an audio collection of concerts and recitals given on campus by students, faculty, and outside musical groups. The physical collection consists of reel-to-reel tapes, cassette tapes, and compact discs. The recordings <a href="https://suny-bin.primo.exlibrisgroup.com/discovery/search?query=any,contains,Binghamton%20University%20Music%20Department%20tape%20recordings&amp;tab=LibraryCatalog&amp;search_scope=MyInstitution&amp;vid=01SUNY_BIN:01SUNY_BIN&amp;mode=basic&amp;offset=0&amp;conVoc=false">have been catalogued</a> and are located in <a href="https://www.binghamton.edu/libraries/about/special-collections/">Special Collections</a>. In addition, the collection includes copies of programmes. <br /><br />The Libraries have begun making some of the collections available digitally on campus. These recordings are restricted to the Binghamton University Community. Please contact Special Collections for questions regarding access off campus.<br />Email:&nbsp;<a href="mailto:speccoll@binghamton.edu">speccoll@binghamton.edu</a> Rights Information about rights held in and over the resource In copyright. Template: Universal Viewer / Rosetta Rosetta audio media Original Format The type of object, such as painting, sculpture, paper, photo, and additional data 2 sound tape reels Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 32:26 19:31 Streaming Audio Streaming URL <a href="https://eternity.binghamton.edu/delivery/DeliveryManagerServlet?dps_pid=IE54684">Harpur College Choir Recital</a> Accessibility Copy/Paste below: Binghamton University Libraries is working very hard to create transcriptions of all audio/visual media present on this site. If you require a specific transcription for accessibility purposes, you may contact us at <a href="mailto:orb@binghamton.edu">orb@binghamton.edu</a>. Binghamton University Libraries is working very hard to create transcriptions of all audio/visual media present on this site. If you require a specific transcription for accessibility purposes, you may contact us at <a href="mailto:orb@binghamton.edu">orb@binghamton.edu</a>. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Harpur College Choir Recital Tape 1966-12-11 Subject The topic of the resource Concerts Instrumental music Live sound recordings Description An account of the resource Held at Christ Church, Binghamton, NY Creator An entity primarily responsible for making the resource Harpur College Choir Publisher An entity responsible for making the resource available Binghamton University Libraries Date A point or period of time associated with an event in the lifecycle of the resource 1966-12-11 Rights Information about rights held in and over the resource In copyright Type The nature or genre of the resource sound Identifier An unambiguous reference to the resource within a given context 39091020059097 39091020059147 https://omeka.binghamton.edu/omeka/files/original/630506ff37bfc059caa765acffd467f4.pdf d7669006e68591f3cda67925561d8ceb PDF Text Text Tape Cue Sh ee t Program the Campus Music from 11, 1966 December Date 9:00-9:30 PM Airtime Starts 7 1/2 speed 7 size number 1 of 1 equalize _ _ C O MPLETE ON T AP E Cold on tape on tape o n t ape Attention Eng ineer: _ _ _ _ _ _ _ __ _ to be done live, AV's _ __ _ between music c e r : tape n l eader Attention A n n o u MMuHA. n umber reel (at BEGINS ENDS: UA;{ 1 of 1 (at marker) 1 .......the Ave Maria......... Music marker) leadertape segue h v e ax number reel E NOS: 1 of 1 Cut 2 (at marker) BEGINS: (at marker) leader tape (at marker) B E GINS: E NOS: timing Selections from "Aspects o live ax _ _ _ segue nus Dei of A us Dei Agn Benedictions (at marker) marker ___ .. ,ue paper live ax Producer E. Zore engineer Total timing rec. date � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1960's - present Title A name given to the resource Binghamton University Music Department Tape Recordings Subject The topic of the resource Concerts ; Instrumental music ; Live sound recordings Description An account of the resource Binghamton University Music Department recordings is an audio collection of concerts and recitals given on campus by students, faculty, and outside musical groups. The physical collection consists of reel-to-reel tapes, cassette tapes, and compact discs. The recordings <a href="https://suny-bin.primo.exlibrisgroup.com/discovery/search?query=any,contains,Binghamton%20University%20Music%20Department%20tape%20recordings&amp;tab=LibraryCatalog&amp;search_scope=MyInstitution&amp;vid=01SUNY_BIN:01SUNY_BIN&amp;mode=basic&amp;offset=0&amp;conVoc=false">have been catalogued</a> and are located in <a href="https://www.binghamton.edu/libraries/about/special-collections/">Special Collections</a>. In addition, the collection includes copies of programmes. <br /><br />The Libraries have begun making some of the collections available digitally on campus. These recordings are restricted to the Binghamton University Community. Please contact Special Collections for questions regarding access off campus.<br />Email:&nbsp;<a href="mailto:speccoll@binghamton.edu">speccoll@binghamton.edu</a> Rights Information about rights held in and over the resource In copyright. Template: PDF / Rosetta PDF with Rosetta audio/video link Original Format The type of object, such as painting, sculpture, paper, photo, and additional data 1 sound tape reel Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 26:41:00 Streaming Audio Streaming URL <a href="https://eternity.binghamton.edu/delivery/DeliveryManagerServlet?dps_pid=IE54681">Music From Campus</a> Accessibility Copy/Paste below: Binghamton University Libraries is working very hard to create transcriptions of all audio/visual media present on this site. If you require a specific transcription for accessibility purposes, you may contact us at <a href="mailto:orb@binghamton.edu">orb@binghamton.edu</a>. Binghamton University Libraries is working very hard to create transcriptions of all audio/visual media present on this site. If you require a specific transcription for accessibility purposes, you may contact us at <a href="mailto:orb@binghamton.edu">orb@binghamton.edu</a>. PDF Layout This field specifies how the pages of the PDF will be laid out. Enter only the CASE SENSITIVE keyword without quotation marks. [default: 'FacingContinuous'] Options: 'Single' - Only the entire current page will be visible and Zoom will be set to page width. 'Continuous' - All pages are visible in one scrollable column and Zoom will be set to page width. 'Facing' - Up to two full pages will be visible and Zoom will be set to page height. 'FacingContinuous' - All pages visible in two scrollable columns and Zoom will be set to page height. 'FacingCover' - All pages visible as whole pages, with an even numbered page rendered first. (i.e. The first page of the document is rendered by itself on the right side of the viewer to simulate a book cover.) 'FacingCoverContinuous' - All pages visible in two scrollable columns, with an even numbered page rendered first. (i.e. The first page of the document is rendered by itself on the right side of the viewer to simulate a book cover.) Single Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Music From Campus, December 11, 1966 Recital Tape 1966-12-11 Subject The topic of the resource Concerts Instrumental music Live sound recordings Description An account of the resource Ave Maria, Benedictus, Agnus Dei. Held Dec. 11, 1966? Publisher An entity responsible for making the resource available Binghamton University Libraries Date A point or period of time associated with an event in the lifecycle of the resource 1966-12-11 Rights Information about rights held in and over the resource In copyright Type The nature or genre of the resource sound Identifier An unambiguous reference to the resource within a given context Music From Campus Recital Tape 1966-12-11.pdf Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1960's - present Title A name given to the resource Binghamton University Music Department Tape Recordings Subject The topic of the resource Concerts ; Instrumental music ; Live sound recordings Description An account of the resource Binghamton University Music Department recordings is an audio collection of concerts and recitals given on campus by students, faculty, and outside musical groups. The physical collection consists of reel-to-reel tapes, cassette tapes, and compact discs. The recordings <a href="https://suny-bin.primo.exlibrisgroup.com/discovery/search?query=any,contains,Binghamton%20University%20Music%20Department%20tape%20recordings&amp;tab=LibraryCatalog&amp;search_scope=MyInstitution&amp;vid=01SUNY_BIN:01SUNY_BIN&amp;mode=basic&amp;offset=0&amp;conVoc=false">have been catalogued</a> and are located in <a href="https://www.binghamton.edu/libraries/about/special-collections/">Special Collections</a>. In addition, the collection includes copies of programmes. <br /><br />The Libraries have begun making some of the collections available digitally on campus. These recordings are restricted to the Binghamton University Community. Please contact Special Collections for questions regarding access off campus.<br />Email:&nbsp;<a href="mailto:speccoll@binghamton.edu">speccoll@binghamton.edu</a> Rights Information about rights held in and over the resource In copyright. Template: Universal Viewer / Rosetta Rosetta audio media Original Format The type of object, such as painting, sculpture, paper, photo, and additional data 5 sound tape reels Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 42:01 22:20 15:21 27:50 31:15 Streaming Audio Streaming URL <a href="https://eternity.binghamton.edu/delivery/DeliveryManagerServlet?dps_pid=IE54674">Christmas Concert Harpur College Choir Rectial</a> Accessibility Copy/Paste below: Binghamton University Libraries is working very hard to create transcriptions of all audio/visual media present on this site. If you require a specific transcription for accessibility purposes, you may contact us at <a href="mailto:orb@binghamton.edu">orb@binghamton.edu</a>. Binghamton University Libraries is working very hard to create transcriptions of all audio/visual media present on this site. If you require a specific transcription for accessibility purposes, you may contact us at <a href="mailto:orb@binghamton.edu">orb@binghamton.edu</a>. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Christmas Concert Harpur College Choir Recital Tape 1966-12-4 Subject The topic of the resource Concerts Instrumental music Live sound recordings Description An account of the resource Works by Antonio Vivaldi, Andrea Gabrieli, David L. Buttolph, Randall Thompson, Richard Kountz, Johann Sebastian Bach, Alan Hovhaness. Held Dec. 4, 1966, Harpur College Theater. Creator An entity primarily responsible for making the resource Harpur College Choir Publisher An entity responsible for making the resource available Binghamton University Libraries Date A point or period of time associated with an event in the lifecycle of the resource 1966-12-4 Rights Information about rights held in and over the resource In copyright Type The nature or genre of the resource sound Identifier An unambiguous reference to the resource within a given context 39091020058990 39091020059048 39091019619679 39091019619729 39091019619778