Richard Kloian, Founder of Armenian Genocide Resource Center, Passes Away

With examples from Richard Kloian's compilation of original New York Times reports of the ongoing Armenian Genocide

SAN FRANCISCO—Richard Kloian, who established and directed the Armenian Genocide Resource Center, was laid to rest today in the presence of family and friends, at Rolling Hills Memorial Park in El Sobrante, California.

Richard was 73. He passed away on May 1 after a massive stroke. At the funeral services, Roxanne Makasdjian, the chairperson of the Bay Area Armenian National Committee (ANC), spoke about Richard Kloian’s major contribution to the work of organizations pursuing recognition of the Armenian Genocide, to the field of genocide studies, and to the general public’s understanding of the Armenian Genocide.

Raffi Momjian, the director of the Genocide Education Project, for which Kloian acted as advisor, read a few of the many comments sent by scholars expressing their remembrances about Richard. Israel Charny, the executive director of the Institute on the Holocaust and Genocide in Jerusalem, wrote, “I consider him a GIANT on behalf of Armenian Genocide recognition and memory. His devotion to his work in enabling education and memory about the Armenian Genocide was immense.”

Dennis Papazian, professor emeritus and founding director of the Armenian Research Center at the University of Michigan-Dearborn, wrote, “He was a man dedicated to the truth and willing to gather the evidence for all to see. He was a true gentleman, and hated no one. His only desire was to educate and enlighten. He believed that enlightened people would do the right thing. He had a positive outlook. He is irreplaceable."

Raffi Momjian wrote "Richard has selflessly dedicated his whole life to seeking out and disseminating the truth about the Armenian Genocide. We all owe so much to Richard and feel obligated to continue his important work."

Harut Sassounian, publisher of the California Courier and president of the United Armenian Fund wrote, "It is with great sorrow that I learned of the untimely passing away of a dear friend, great patriot and tireless fighter against Turkish denialism. I wonder who will continue his good work? How many Richard Kloians do we have in this world? I am afraid, very few, if any. May the Good Lord bless his soul and console his heart-broken family and friends everywhere."

Richard Kloian and the Armenian Genocide Resource Center (AGRC) which he founded and directed are best known for the book-length compilation of The Armenian Genocide: News Accounts from the American Press, 1915-1922, a landmark collection of articles reproduced from the New York Times and other sources that were painstakingly compiled from microfilm in the years before digitization and the Internet made historic newspaper stories widely accessible.

Many times Richard Kloian's book proved a decisive tool in winning over political leaders and public institutions to recognize the Armenian Genocide. What could be more persuasive evidence than then current New York Times reports of the genocide day after day as the Armenian holocaust was taking place! Originally published in 1980 and 1981 as Armenian Genocide: First 20th Century Holocaust, subsequent editions through 2007 were expanded to cover the Hamidian massacres of the 1890's and the Adana massacre of 1909.

The Armenian Reporter describe Richard as "an amateur in the highest sense of the word, Richard devoted himself to public education about this crime against humanity, drawing on the social acumen and networking experiences of a rich and varied life. The Detroit native, born March 7, 1937, studied science in high school and English and French in college, also developing interests in astronomy, photography, and music. A retail manager during the work week and an accomplished Latin percussionist on the weekends, he was playing at the Puerto Rican Club in Detroit when he met his future wife Antonia, a beautician and former nun to whom he was married more than 40 years."

Richard did not have higher academic degrees, but he was recognized as an outstanding leader of the commemoration of the Armenian Genocide. For those who knew him and his work and respected and loved him, his work was seminal and far-reaching. Under his direction, in addition to the best-selling book of news accounts, AGRC compiled hundreds of articles from scholarly journals and published a large number of booklets and readers. Particularly outstanding, the AGRC compiled, edited, produced, and distributed a 400-page resource manual of maps, web sites, photographs, news reports, primary-source documents, scholarly articles on the Genocide and its denial, and U.S. state-level curricula that mandated teaching about the Armenian Genocide.

Richard Kloian also maintained a warm active relationship with many non-Armenian leaders in genocide studies, and saw himself and his work seeking a better world not only for his beloved people but for all peoples.

Please click here for several examples of Richard Kloain's compilations of New York Times articles reporting the Armenian Genocide as it was taking place as they appear in The Armenian Genocide: News Accounts from the Armenian Press, 1915-1922.



The following is a transcript of the funeral service remarks by Roxanne Makasdjian, Chair, By Area Armenian National Committee (ANC):

It’s hard for me to accept that I’m standing here this morning, to say goodbye to Richard. Richard was someone who you never wanted to believe would not be here one day. He was so much younger than his years, and he had such endless energy. Although on many occasions I wondered how his work would be carried on after him, I didn’t really think this time would come.

I met Richard almost immediately after I began volunteering for the Armenian National Committee when I moved here in the 1980’s. He had just published his book, The Armenian Genocide: News Accounts from the American Press, 1915-1922. This was truly a landmark publication because the collection of these New York Times and other articles was not only a useful reference book for researchers, but for groups like the ANC, it was then and still is the perfect public information tool to make the case for recognition of the Armenian Genocide. Richard had done it all by himself, spending endless hours at UC Berkeley, going through pages and pages of newspaper microfilm.

When we initiated a committee to help teachers include the Armenian Genocide in their coursework, all roads led to Richard Kloian, who had been a key resource for teachers for years. Getting to know him, I soon realized that he had an unstoppable passion and talent for bringing documentation about the Armenian Genocide to the broad public. I began getting a stream of emails from him, with the most interesting articles, reports, first-hand accounts. Sometimes, it came so fast and furiously, I had to stick them in a folder I called “stuff from Richard” until I could make time to film them all properly.

Richard once told me how this passion of his first bloomed. It was when his father died in 1976. Richard discovered his father’s diary, which told a harrowing tale of genocide survival. It was then that Richard’s life work turned irreversibly to the Armenian Genocide. His new interest filled his evenings after work. Soon, his mission became a full-time volunteer effort, bringing to light this “forgotten history.”

By 1997, he had established the Armenian Genocide Resource Center (AGRC). Through the AGRC, Richard has single-handedly collected a vast amount of documentation on the Armenian Genocide, helped get long-lost memoirs and documents published, and has developed many useful materials for helping locate and acquire historical and current works. He also found films about the Armenian Genocide from around the world and got permission to reproduce them for the general public. As many of you know, one of his most recent labors of love was restoring and editing the only surviving segment of the 1919 silent Hollywood film, “Ravished Armenia.”

Richard’s perseverance and drive were incomparable. His work was an everyday act of courage because each day, by himself, and without any compensation, he fought the powerful forces of “forgetting.” Not only did his work fight historical revisionism, it served to enlighten educators and politicians alike who encounter Turkey’s denial of the Armenian Genocide regularly. His work has helped broaden the discussion of genocide studies because so many non-Armenians sought out his materials and his vast knowledge of historical resources.

But to characterize Richard only in terms of his contributions to Armenian Genocide education would not give the true picture. Born and raised in Detroit, Mich., one of five brothers, Richard, whose Armenian name was Diran, was an extraordinary Renaissance man. He had an avid interest in science, in music, in photography. He was an active member of the Astronomical Society in Detroit, where he organized public events and where he built his first deep space telescope with Dr. Donaldson Craig of Wayne State University. He studied French and comparative literature, and as an accomplished photographer, he was among the first in Detroit to capture on film the early phases of growth that revolutionized the Detroit skyline. And as a professional musician, he played in Detroit’s Latin and jazz orchestras. I’m told it was while playing music that he met his wife of 42 years, Antonia, and we all owe such a debt of gratitude that Antonia gave Richard the space to pursue his passion and give so much to the world.

The list of his accomplishments is so impressive, yet what I keep thinking about is Richard’s sweet and gentle demeanor, his genuine kindness, and his pleasing smile. Thank you, Richard, for brightening and enriching our lives, for teaching us, for showing us the way.

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Israel Charny, Editor-in-chief of GPN Genocide Prevention Now and Executive Director of the Institute on the Holocaust and Genocide in Jerusalem wrote Richard's wife Toni, as follows:

I am so sorry! I have the warmest feelings for Richard and so deeply regret his illness and passing. Professionally, I consider him a GIANT on behalf of Armenian Genocide recognition and memory. His devotion to his work in enabling education and memory about the Armenian Genocide was immense. His contribution was one of the most significant, including of course the yeoman job he did in compiling the New York Times articles at the time of the Genocide, but also the excellent compilation of a wide range of resource materials that he provided.

Personally-professionally I have known few other Armenian Genocide professionals who had such a clear understanding of the significance of the genocides of other people along with the Armenian Genocide. And in Richard's case it extended to a profound interest and understanding of the nature of us all as human beings, which I valued so highly. Richard and I had a standing series of joking comments -- in all seriousness of course -- about how we were both aliens sent from planets out there down here to Earth to try, vainly, to convey to human beings the holiness of life.

I appreciated him, respected him and loved him.

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The Resource Guide on the Armenian Genocide can be found at any of the following locations:

American National Committee America http://www.anca.org/endthegagrule/pdfs/ArmenianGenocide_StudentResources.pdf

University of Minnesota http://www.chgs.umn.edu/educational/armenian/

Armenian Genocide Resource Library for Teachers of the Genocide Education Project http://www.teachgenocide.com

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Sources include personal statements as identified and the following published accounts:

Asbarez (May 11,2010). Founder of Armenian Genocide Resource Center, Richard Kloian, laid to rest. http://asbarez.com/?s=kloian&x=0&y=0

Armeniapedia.org (last modified on May 12, 2010). Richard Kloian (1937-2010). Copyright by Raffi Momjian. http://www.armeniapedia.org/index.php?title=Richard_Kloian

Matossian, Lou Ann (Wednesday May 05, 2010 ). Richard Kloian, 73, pioneering Armenian Genocide educator, passes away. Armenia Reporter. http://www.reporter.am/index.cfm?objectid=B77B3250-5870-11DF-B0670003FF3452C2

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Armenian Jews and Israelis - Remembering and Denial

Yair Auron Lecture in Paris, 2010

The State of Israel continues to struggle against Holocaust denial on one hand, but participates in the denial of another genocide on the other. This most likely will damage the struggle against Holocaust denial in the future. The recognition of the Armenian Genocide by Israel is crucial since the denial of the Armenian Genocide is very similar to the denial of the Holocaust of the Jews. One might view this attitude as a moral failure. I am sure, a great many Jews, in Israel and in the world, will continue the struggle for the recognition of the Armenian Genocide by Israel and by the world. This is our obligation to ourselves as human beings; this is our obligation as Jews and as Israelis.

I will speak about the special connections between our two peoples, about Jewish memory and Armenian memory, about the attitudes of the State of Israel to the Armenian Genocide, and then conclude with some general comments about our common responsibilities, Jews and Armenians alike, regarding moral issues.

There are similar characteristics in the history of the Armenian and the Jewish peoples, who for long periods lived as ethno-religious minorities among majorities, different from and hostile to them. The genocides we, Jews and Armenians alike, have suffered have created another similarity and connection between us.

Let me demonstrate the special connections between our two peoples by recalling two examples which appear in my first book:.

In 1918, Shmuel Talkowsky, the secretary of Chaim Weizmann, the Zionist leader who became the first president of the State of Israel, wrote with the approval of Weizmann, an important article entitled "The Armenian Question from a Zionist Point of View."

"We Zionists look upon the fate of the Armenian people with a deep and sincere sympathy; we do so as men as Jews and as Zionists. As men our motto is "Homo sum; humani nihil a me alienum puto." "I am a human being. Whatever affects another human being affects me." As Jews our exile from our ancestral home and our centuries of suffering in all parts of the globe have made us, I would fain say specialists in martyrdom; our humanitarian feelings have been refined to an incomparable degree, so much so that the sufferings of other people – even alien to us in blood and remote from us in distance – cannot but strike the deeper chords of our soul and weave between us and our fellow-sufferers that deep bond of sympathy which one might call solidarity of sorrow.

And among all those who suffer around us, is there a people whose record of martyrdom is more akin to ours than that of the Armenians? As Zionists we have a peculiar question of principle. Zionism being in its essence nothing else than the Jewish expression of the demand for national justice, it is natural and logical for us to be deeply interested in the struggle for emancipation of any other living nation. … In our opinion, a free and happy Armenia, a free and happy Arabia, and a free and happy Jewish Palestine, are the three pillars on which will rest the future peace and welfare of the Middle East." This was written, I remind you in 1918. Unfortunately the policy of the State of Israel is very far from the principle raised by the Zionist movement 92 years ago.

Jewish memory and Armenian memory

Jewish history in the post-Holocaust era cannot be understood without an awareness of the profound and lasting influence of the Holocaust. The Second World War and the Holocaust on one hand, and the establishment of the State of Israel on the other, fundamentally changed the history of the Jews. Within a period of only a few years the Jewish People experienced its greatest disaster and witnessed the birth of the Jewish State and Jewish sovereignty.

In spite of the passage of time, Jewish attitudes to the Holocaust and its implications remain a crucial element in contemporary Jewish identity. From the point of view of Jewish and Israeli identity, and from an educational point of view, this raises a substantive question, which is relevant in my opinion also to the Armenians: Is it possible in the long term to foster an identity on the basis of elements which are fundamentally negative? Is not a balance called for in terms of positive Jewish elements?

Similarly, Armenian history in the post-genocide era cannot be understood without an awareness of the profound and lasting influence of the genocide on the first, second, third and now even fourth generation. In spite of the passage of time, and even maybe because of it, Armenian attitudes toward the genocide and its implications remain a crucial element in contemporary Armenian identity in Armenia and, even more, in Armenian communities all over the world. The genocide is a central component today in the attitudes of young Armenians – the third and the forth generation – when viewing themselves as Armenians, be it the U.S, Canada, Armenia, Australia, Israel or elsewhere.

Furthermore, for you Armenians, there is also the painful fact that your genocide is unfortunately not recognized. By denial you have been victimized twice. There is something sad, even depressing in the ongoing efforts of the Armenians and their supporters over 95 years to gain recognition from the international community and the many states where they are living in diasporas as a direct consequence, very often, of the genocide. During the past 20 years I have seen your struggle in Israel, as well as in many other Armenian communities across the world.

The attitudes of the State of Israel

I know how important for the Armenians is the attitude of the Jews, especially the attitude of the State of Israel, to their genocide. Concern with that position is raised again and again, I believe, because the State of Israel was populated by people who were victims of a similar genocide.

The State of Israel has officially refrained from relating to the Armenian Genocide. A combination of factors connected to Israel's relations with Turkey and concepts of the uniqueness of the Shoah have brought about an almost total absence of its mention by Israeli representatives. Government ministers - apart from a few such as Yair Tzaban, Yossi Sarid, Yossi Beilin and Haim Oron [all members of the same liberal party, Meretz - Ed.] - have systematically avoided the issue altogether by declining to participate in Armenian Memorial Day ceremonies.

Public debates and argument about that official attitude towards the Armenian genocide has erupted several times due to a number of events. In 1978, a film on the Armenian Quarter in Jerusalem was banned from being screened. In 1982, the Israeli Government intervened unsuccessfully to bar an International Congress on the subject of the Shoah and Genocide, pressing the organizers to eliminate lectures on the Armenian Genocide. In 1989, Israel was involved in preventing Congress from recognizing the Armenian genocide in the American calendar. In one way or another Israel and Jews were involved in the debate in the State also in1985,1987,1989, 2000, and 2007' and eventually in 2010. In 1990, the showing of "Armenian Journey", a TV film produced in U.S., was banned.

In this context I would like to mention two statements. One was made by Yossi Sarid, at that time the Minister of Education, on April 24, 2000 at the memorial gathering of the Armenian community in Jerusalem. Sarid sympathized with the pain of the Armenians over the denial of the genocide. He concluded his statement with a commitment to ensure that the Armenian Genocide be included in the Israeli secondary school history curriculum.

He stated:

"I would like to see a central chapter on genocide, on this huge and inhuman atrocity. The Armenian genocide should occupy a prominent place in this program, which does justice to the national and personal memory of every one of you, to the memory of all the members of your nation. This is our obligation to you, this is our obligation to ourselves."

Sadly nothing resulted from this courageous statement.

About a year later, on April 10, 2001, the Foreign Minster of Israel (now the president) Shimon Peres was quoted as saying "We regret attempts to create a similarity between the Holocaust and the Armenian allegations. Nothing similar to the Holocaust occurred. It is a tragedy but not a genocide". This statement was repeated by the Israeli Ambassador to Armenia Rivka Cohen in February 2002. These statements may be regarded as Israel's escalation from passive to active denial, from moderate denial to hard-line denial. An Armenian friend told me, rightly so, "I do not know of any enlightened politician in a democratic state that has ever made remarks such as these; You, the Jews, of all people."

The Armenian Genocide was raised in the Israeli Parliament around the month of April (the Armenian Memorial day) in 2007, 2008, and 2009 by a member of the Knesset, Haim Oron, who asked the Knesset to debate the issue, but the government opposed his request. The issue will be raised by Oron another time in the next weeks, without any chance to gain the majority.

Jewish and Israeli responsibility

It is clear to all those who are involved overtly and covertly in the controversies regarding Israel’s attitude to the Armenian Genocide – Jews, Turks, Armenians – and also to the rest of the world, that the issue has special moral significance. The fact that the country in question is of a people that was the victim of the Holocaust, and the unique problems that resulted, come to the fore .

The recognition of the Armenian Genocide by Israel is crucial in this regard, since the denial of the Armenian Genocide is very similar to the denial of the Holocaust of the Jews.

The State of Israel continues to struggle against Holocaust denial on one hand, but participates in the denial of another genocide on the other. This most likely will damage the struggle against Holocaust denial in the future. One might view this attitude as a moral failure. We have to remember that moral claims can have influence only if they are consistent.

Many observers estimate, in the case of the Armenians, that one act could radically change the long-standing denial of their Genocide: recognition of the Genocide by the United States or Israel. These are the pivotal countries that could bring about a Turkish recognition of the Genocide. There is a connection or even interdependence between the decisions of the two states. If one of them recognized the Genocide, sooner or later the second would do the same.

There is no doubt that morally speaking, Israel should be the first. Sadly, however, taking a realistic view of Israeli society and policy, this is not likely to happen in the near future.

Everyone would agree that Israel has no right to bargain with the memory of the Holocaust. But, even more, it has no right – by no means, in any circumstances, and much less so than any other country – to bargain with the memory of another victim group. And yet Israel did just that with the Armenian Genocide. Israel is contributing to the process of genocide denial and by doing so, it also betrays the memory and the legacy of the Holocaust, at least from my point of view.

The attitudes of Israel and its society towards the Armenian genocide and towards other cases of genocide have a unique significance. It is because of the unique history of our people: the victim during the Nazi period, we, Israelis are, unique third parties. Our attitudes towards Genocides – the attitudes towards genocides of the present and towards genocides of the past, is in many ways an example to the rest of the world that finds itself regarding the Israeli attitudes as a moral reference point.

Our common struggle for the recognition of the Armenian Genocide bears, at least for me, a major moral significance, and in our joint moral struggle we must be consistent. That should mean that every human and every people, but in my opinion especially we, Jews and Armenians, have a continuing obligation never again to be victims, of course never to be perpetrators, but also never to be bystanders.

I can assure you that I, and I am sure, a great many Jews, in Israel and in the world, will continue the struggle for the recognition of the Armenian Genocide by Israel and by the world. This is our obligation to ourselves as human beings; this is our obligation as Jews and as Israelis.

This lecture was delivered in Paris to the International Colloquiem of the Bureau Francais de la Cause Armeniénne - Armenia-Turkey: How to normalize relations? on April 14, 2010.

Yair Auron is a professor in the field of genocide and contemporary Judaism at the Open University of Israel and the Kibbutzim College of Education.

Professor Auron has published numerous books and essays, mainly on genocide and on Jewish identity in Israel and Europe. He is the author of books in Hebrew such as Between Paris and Jerusalem (Selected Passages of Contemporary Jewish Thought in France); Jewish-Israeli Identity; Sensitivity to World Suffering: Genocide in the 20th Century; and We Are All German Jews: Jewish Radicals in France During the 60s and 70s (also in French). His book The Banality of Indifference: Zionism and the Armenian Genocide was published in both Hebrew and English (Transaction Publishers, 2000). His book, The Banality of Denial: Israel and the Armenian Genocide was published in Hebrew and English (Transaction Publishers 2003).

Most recently, Auron is co-author of A Perfect Injustice: Genocide and the Theft of Armenian Wealth (Transaction Publishers, 2009) with Hrayr S. Karagueuzian. He is currently editing for the Open University a series of twelve books in Hebrew entitled Genocide, which includes theoretical volumes concerning the phenomenon of genocide as well as an analysis of case studies such as the Holocaust, the genocide of the Gypsies, the Armenian genocide and other historical and contemporary genocides such as Rwanda, Tibet and Indian population of the Americas. In this series, he published in 2009 Reflections on the Inconceivable: Theoretical Aspects of Genocide Studies, and in 2007 The Armenian Genocide: Forgetting and Denying. In 2006, his book Genocide: So That I Will Not Be among the Silent, was also published in this series. His book Israeli Identities: Jews and Arabs Facing Mirror and the Other in 2010 is published in Israel by Resling and in a few months will be published in English in the United States by Berghahn Books.

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