Author: Vahé Tachjian

During this period, the rapid and widespread growth of the Armenian school network, and its expansion from cities to provincial centers and villages, was nothing short of impressive. In a short period of time, Armenian schools were established all across the empire, some of which were institutions of the highest quality. Notably, these schools were supported entirely by the efforts of Armenian communities, without any public funding. In fact, they were sometimes opened in the teeth of overt official hostility.

The yearning for learning and the desire to create a large network of schools did not appear overnight in the Ottoman Armenian consciousness. Naturally, it was the result of a process, and there were many Armenians who opposed the introduction of educational methods considered “modern” into Armenian communities. There was also much internal opposition to the education of girls, as well as to the notion of mixed, coeducational schools. But once the belief in the importance of education took hold among the people, the process suffered no major setbacks. On the contrary, the number of schools, their enrollment, and the number of qualified and competent teachers grew year over year, alongside developments in the schools’ pedagogical methods.

There seems to have been a conscious effort by to link the cultural, intellectual, and scientific development to schooling. This belief spurred Ottoman Armenian communities to spare no efforts to develop their educational systems, regardless of the lack of public funds earmarked for this purpose. Soon, the high quality of education received by Armenians set them apart from other ethnic groups within the Ottoman Empire.

The network of Armenian schools spread all across the Empire. When we compare the development of Armenian education in different localities, we notice similarities and identical processes of growth. Still, regional differences and factors also played their part in the development of the educational systems in different areas. There are countless examples of this. The presence of American missionary institutions in a given city often spurred the establishment of non-missionary schools in the surrounding area. This is an illustration of the benefits of competition. In other areas, rapid economic growth and the existence of international trade gave birth to a highly educated populace, as a result of the demand for workers with knowledge of foreign languages and accountancy practices. In such areas, the local elites readily encouraged the establishment of high-quality educational establishments.

In view of these various considerations, we now focus on the main subject of this article, the Armenian schools of Rodosto (Tekfurdağı/Tekirdağ) Province. The Armenian population of the province was concentrated in its main cities (Rodosto, Chorlou, Malgara, Silivri). The total Armenian population of these cities was more than 10,000. This was not a large population compared to other Armenian-populated areas. The city of Rodosto was home to several high-quality Armenian educational institutions that produced successive generations of graduates. To illustrate this fact, it is important to mention the names of some of the most celebrated teachers who worked in Rodosto and the other cities of the province, as well as the names of some of their more prominent students. Among the teachers were Melkon Gurdjian (Hrant), Levon Shant, Mihran Askanaz, Haroutyun Gelibolian, Krikor Srents, and Kevork Mesrop. Among the notable students were Vazken Shoushanian, Parsegh Ganachian, Ardashes Haroutyunian, Kevork Papazian, Roupen Sevag, Onnig Nevrouz (Nevrouz of Khanasor), Mihran Dadikozian (Abel), Mgrdich Takemdjian (Yeritsants), Garo Ghazarosian (Mehian), and Louiza Papazian. These individuals all played important roles in Western Armenian life, both in the Ottoman Empire and, later, in the Armenian Diaspora.

In other words, this area, which at the turn of the 19^th century was home to only a handful of Armenians, boasted a rich and quickly developing educational field. This resulted not merely in a generation of educated Armenians, but also a period of enlightenment that led to a cultural revival, as evidenced by the activities of local theater companies, musical bands, choirs, and literary meetings.

Rodosto lacked missionary schools. Therefore, the origins of the area’s superior educational system must be sought elsewhere. Most probably, one of these factors was the city’s proximity to Istanbul. This meant that the vibrant Armenian cultural life of the capital had its impact on Rodosto and inspired the locals to emulate their metropolitan compatriots. Proximity also meant ease of travel. Many of the graduates of Rodosto’s schools matriculated in the institutions of higher education of the capital, then returned to their native city and launched their teaching careers or other careers. Conversely, the Armenians of Istanbul often visited Rodosto in large numbers, on pilgrimages and on other occasions. Clearly, Armenian cultural developments in Istanbul had a significant influence on Rodosto, particularly on the development of its educational system.

The Armenian Schools of the City of Rodosto

The city of Rodosto had two Armenian neighborhoods – the Holy Cross (Khach) and the Holy King (Takavor). Each of these neighborhoods had a functioning parochial school, attached to the local Armenian Apostolic church. These two schools were often in fierce competition with each other, which only contributed to the improvement of the quality of education they offered. Aside from these two, the city was also home to several other schools, which we will examine separately.

Many families were not content with the basic education offered to their children by the Armenian schools in Rodosto. Consequently, many of these schools’ graduates continued their education in schools elsewhere, particularly in Istanbul and Bardizag. Many of these students also went on to receive university education, sometimes in Istanbul, but also in Europe and the United States. It was perhaps the proximity of Istanbul and its schools that deterred the people of Rodosto from establishing their own secondary school in their city.

The Hovnanian School (Holy King Neighborhood)

This school, located in the Holy King neighborhood of Rodosto, was founded in 1866. It was called Hovnanian in memory the Saint Hovhannes Church, which was located in the same neighborhood, and had burned down in 1864. Some of the funding necessary to build the school came from the sale of the church’s estates. The school included a kindergarten, an elementary school, and a primary school. The subjects taught were Armenian, Turkish, French, national history, mathematics, natural sciences, geography, and singing [1].

According to figures from 1903, the Hovnanian School had an enrollment of 563 pupils and a faculty of nine teachers [2].

The principals of the Hovnanian School were Halfian (1866-1867), Tatarian (1867-1871), Kevork Shiridjian (1871-1876), Reverend Garakian (1877-1880), Melkon Gurdjian (Hrant) (1881-1886), Father Vahan Hagopian (1886-1888), Haroutyun Gelibolian (1888-1892), Levon Shant (1892-1894), Kalousd Antreasian (1894-1895), Roupen Manavian (1895-1897), Mihran Ananian (1897-1899), Sarkis Srents (1899-1903), Misak Sourian (1904-1908), Drtad Tahmazian (1908-1909), Jirayr Basmadjian (1909-1911), Roupen Manavian (1911-1913), Mamas Mamasian (1913-1914), Hrant Antreasian (1920-1921), and Roupen Manavian (1921-1922) [3].

The Hovnanian School experienced its heyday from 1881 to 1886, under the leadership of Principal Melkon Gurdjian, better known by his pen name Hrant [4]. Sarkis Srents (Sarkis Hovhannes Kledjian), who also served as principal of the school, was one of the founders of the Armenian Revolutionary Federation (ARF, Dashnak Party) chapter in Rodosto [5]. Another member of the ARF was Levon Shant, who served as principal of the school from 1892 to 1894, and who would later become a prominent playwright and cultural and community activist.

Beginning in 1880, the Association of Armenian Women was active in the Holy King neighborhood. Its activities included supporting the Hovnanian School [6].

In the 1880s, Armenian teenagers from the Holy King neighborhood organized a fundraiser, and with the proceeds purchased marching band instruments from Istanbul. This resulted in the establishment of the Rodosto marching band, which had approximately 40 members, many of whom pupils of the Hovnanian School. The band leader was Donabedian. This marching band participated, on several occasions, in the competition of marching bands held in the garden of the Istanbul National Hospital as part of the commemorations of the declaration of the Ottoman National Constitution. Several times, the band won first prize. The marching band continued its existence until 1922 [7].

Another organization, the Ararat Youth Club, was also active in the Holy King neighborhood. In the 1920s, this athletic organization experienced a period of growth thanks to the encouragement of the Hovnanian School. This owed much to Sarkis Srents’ being the school’s sports coach at the time. The Armenian General Athletic Union (HMEM) also established a scout troop in the neighborhood, which organized a march on the holiday of the Nativity of Mary. At the time, the principal of the Hovnanian School, Hrant Antreasian, was also the leader of the scout troop. In 1921, the troop had 35 members [8].

During the Armenian Genocide, once the Armenian population of Rodosto was deported from its native land, the Ottoman authorities requisitioned the building of the Hovnanian School and turned it into a Turkish orphanage. At the end of 1918, when surviving Armenians returned to the city and began the process of rebuilding their lives, the Turkish words Zukur Eytamkhane – Bismillah (boys’ orphanage) were still painted on the wall at the school’s entrance. Another source (Teotig) states that the school was taken over by the authorities during the war and used as a public hospital. The school was reopened as an Armenian institution and remained open until 1921 [9].

Notable teachers (both male and female) of the Hovnanian School included Garabed Hampartsoumian (1899-1903), Hovhannes Yerganian (until 1895), Nounig Der Ghevontian (born in 1885), Filor Batmazian (born in 1895, later Tanielian), Isgouhi Svadjian, Isgouhi Adjemian, Arshaluys Adjemian, Melkon Gurdjian (Hrant), Mihran Askanaz, Haroutyun Gelibolian, Father Kegham Yeldezian, Father Tateos Poryadjian, and Levon Shant [10].

The renowned author Vazken Shoushanian attended the Hovnanian School from 1911 to 1915 [11].

The Hisousian School (Holy Cross Neighborhood)

The Hisousian School was located in the Holy Cross neighborhood of Rodosto. Its exact date of founding is unknown. However, we know that the institution existed by the second half of the 1860s. We also know that until 1893, the school was housed in a building built of wood, which partially burned down in that year. A new building was built at the same site. Like the Hovnanian School, the Hisousian featured a kindergarten, an elementary school, and a primary school. The main subjects taught were Armenian, Turkish, French, national history, mathematics, natural sciences, geography, and singing [12].

According to figures from 1903, the Hisousian School had an enrollment of 293 pupils and a faculty of seven teachers [13].

The school’s principles were – Father Ghevont (1869-1871), Reverend Kevork (1871-1873), Father Arisdages (1873-1874), Mihran Askanaz (1874-1876), Father Hovhannes Armarouni (1876), Melkon Gurdjian (Hrant) (1876-1877), Arsham Mouradian (1879-1880), Roupen Manavian (1886-1889), Shavarsh Yesaian (1889), Hovhannes Yegenian (1890-1896), Roupen Manavian (1896-1899), Dikran Baghdigian (1899-1904), Roupen Balian (1904-1906), Yervant Kevorkian (1906-1907), Roupen Manavian (1907-1908), Kevork Mesrob (1908-1911), Ghazaros Haladjian (1911-1912), Sarkis Emirzian (1913-1915), and Sarkis Manougian (1920-1922) [14].

Beginning in 1882, a board of trustees operated in the neighborhood. The aim of this board, among other things, was to support the Hisousian School [15]. Another organization that was founded in the neighborhood, in 1909, was the local chapter of the Red Cross Women’s Association, which also provided support to the school. This same association organized theater performances in Rodosto. One of these performances featured the first woman in Rodosto to appear on stage [16].

Notable teachers (both male and female) of the Hisousian School included Apraham Hayrigian (born in 1863), Siranoush Baldjian, Roupen Balian (from Talas), Parantsem Balian, Roupen Manavian (born in 1865), Isgouhi Svadjian (began working at the school in 1919), Father Kegham Yeldezian, Reverend Sarkis Manougian (1919-1922), Father Hagop Nazarian, and Father Kapriel Begian [17].

Following the example of the Holy King neighborhood, the Holy Cross neighborhood established its own marching band, whose members were students of the Hisousian School. A European band leader named Guze was invited from Istanbul, and he led the marching band for four to five years until the 1895 Hamidian massacres, after which the marching band ceased to exist [18].

In October of 1912, during the Balkan Wars, Rodosto was captured by Bulgarian forces. All schools in Rodosto were closed down, and the Hisousian School was converted into a barracks for the Bulgarian army [19].

The renowned author Vazken Shoushanian attended the Hisousian School from 1906 to 1911 [20].

 

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