It is noteworthy that the recorded presence of Armenians in Syria dates back to the 14th century, and by 1500, the prelacy was established in the vicinity of the Cathedral. In 1616, during his visit to Aleppo, Simon of Poland recounts the situation of this prelacy and the Armenian community, particularly noting the Armenian merchants. It is well-known from Armenian history that Armenians have always established educational centers alongside their monasteries and churches. Thus, a school was built next to the Cathedral, which became an important center for the arts and sciences.
Weeks ago, when the Israeli army ordered the people of the south via X (formerly Twitter) to leave their homes and 'relocate to safer places,' large numbers of refugees arrived in our areas. Zaven, a clothing vendor friend in Bourdj Hammoud, told me, 'Three women came to my shop, around 50–60 years old, dressed in black and wearing headscarves, asking if I needed workers; they’re looking for work. My heart shattered. I already don’t have work for myself; I couldn’t say anything to them.' Not long after, a woman stopped me in front of my house, asking, 'Do you know of any houses for rent?'
Born and raised in Beirut, I have navigated the complexities of my identity, especially in relation to my Armenian neighborhood, Bourdj Hamoud. In 1968, Kurkjian delved into this existential struggle of the Diaspora Armenian in his pivotal piece, "A Second Equation with Multiple Unknowns." He poses crucial questions about the nature of Armenian identity in the Diaspora.
Kavar, translated as "province," encapsulates more than just a locality outside the city; it embodies the homeland, nature, and the relationship between human beings and the land. Our exploration of Kavar Literature began with Hamasdegh, and the ideas that emerged during our discussions formed the foundation for our future initiatives. We not only delved into Kavar Literature but also broadened our investigation by drawing comparisons with world literature