Looking for an ancestor (grandpa? great-grandpa?) who was a member of Chi Phi Fraternity at Franklin and Marshall College in 1935?
Here is a photo taken in 1935 of the entire membership. Even better, a handwritten index of the names in the photo is available Chi Phi 1935 pic - index of names
Find someone whose picture you really want? Our own Dad (in the picture) loved his fraternity so much that when we were little girls, he made us swear "Chi Phi Honor" to the truth of any statement. We grew up knowing that we must never-ever tell a lie and then swear "Chi Phi Honor," or we would be forever without that tool of verification. A very big liar in my time, I never-ever did violate the Chi Phi Honor code.
My own college had a Chi Phi chapter, but I never got inside.
Find someone whose picture you really want? Chi Phi High Resolution Picture
Our Armenian Genocide Story
Here is my best attempt to outline our family's connection to the Armenian Genocide of 1915.
We are part of the remains of the Bakalian family of Diyarbakir Turkey. Our direct ancestor, Kevork Bakalian, was a sucessful merchant married to Takui Eguinian, daughter of an influential family. (Takui's brother, Haigag Eguinian, had immigrated to the USA in the late 1800's and founded the first Armenian language newspaper in the U.S.) The Bakalians had four children, Almast (b. 1892), Simpat (b.?), Victoria(b. 1902), and Artin (b.1908?).
Almast (our direct ancestor) married Yakob Kedersha in Diyarbakir in 1911 and emigrated from Turkey to the USA in late 1912, arriving in early 1913. That happened before the beginning of the Genocide on April 24, 1915. Yakob (Jacob) was Assyrian, the son of a rich merchant family. Although Almast's family had been quite comfortable during her childhood, the sudden death from natural causes (Typhus or Typhoid Fever) of her father in 1910-11 led her mother to accept a proposal of marriage from a young Assyrian man and his family. Once married, Almast lived with her Assyrian in-laws, and was unhappy to be ruled by a tyrannical mother-in-law.* Yakob decided to "visit" America to scope out business opportunities for his family. They expected to return after a year or so, but after World War I began, his family wrote to tell him not to do so, as conditions were very bad. Almast and Yakob were cast off from the family's supply of funds and had to make their way in America. They were immediately made poor. Yakob (called Jacob in the USA) got himself into the dry-cleaning, tailoring business. They lived in New Jersey for the rest of their lives, where he had a small dry-cleaning and tailoring store, Centre Cleaners, on Clinton Avenue in Irvington NJ. He died in the late 1950's; Almast lived until 1986. They never returned to Diyarbakir.
In the years after 1912, Takui Eguinian Bakalian was left in a large house in Diyarbakir with her three remaining children, with little source of income due to the loss of her husband's business to a distant cousin (who, in family lore, cheated her out of her husband's share of the business). She lived by selling the gold, jewels and rugs in her spacious home, and when they ran out she attempted to sell foodstuffs to eke out a living. She may also have taken in laundry (hazy memory).
Both Almast and her sister Victoria (Bakalian) Bezazian told me that the house was large, had an inner courtyard through which ran a canal carrying water from the Tigris River. The "brook" was the source of their fresh water. Both Almast and Victoria remembered that courtyard as a small paradise, with many flowers and vegetables. Victoria also told me that the house was on the same street as the main Armenian Church: Sourp Giragos. It was just a block or so away. (In a future post I will write a bit more about Victoria's memories of the Church during World War I, and how she and I came to discuss it.)
When the mass murder/deportation of Armenians began in Diyarbaker, Victoria (13 years of age at the time) remembered that soldiers came to their door to take Takui and her children on the march out of Diyarbaker. Takui sent for the Assyrian priest, who brought papers showing that the family (on the Bakalian side) was descended from an ancient sect called the "Shamsi." According to Victoria, the Shamsi were a sun-worshiping sect that had been folded into the Assyrian Church centuries earlier. Takui and her children were spared by the soldiers, but Takui's sisters and brothers (Eguinians) and their families perished, except for one girl in her teens (Sirhanush Keshishian, daughter of one of Takui's married sisters). As she and her family and many other Armenians were marched out into the desert, Sirhanush feinted and was left for dead by the soldiers on horseback. When she revived, she found herself alone and made her way back to her Aunt Takui's house. Takui hid her and sheltered her for some period of time.
Takui and her children remained in Diyarbakir throughout the war. Victoria remembered eating nothing but rice and apricots through one entire winter late in the war. It was the only food available to Takui. She had bought them in bulk earlier in hopes of re-selling them, but her potential livelihood became the food that kept her three children alive during a late-war famine.
At some point during or after the war, Takui rented the largest part of the house to a family from Baghdad. The father was the governor of the Diyarbakir region for the Ottoman Empire, according to Victoria. That family was very good to Takui and her family. Victoria remembers playing with their small son in the courtyard. Eventually, they left to go back to Baghdad. Of course, these events occurred during Victoria's adolescence, so whether the "governor" was actually the governor or some lesser Ottoman official, and whether the house was rented to the governor or was commandeered on his behalf, leaving Takui and her family to act as servants, will remain a family mystery. Whatever the truth, in Victoria's memory, they treated Takui well. There were fond farewells when the official and his family departed for Baghdad.
In 1923, Takui and her three children left Diyarbakir and moved to Aleppo, Syria. The circumstances of that move, and of their life afterward, were never explained by Victoria, so we have little to go on. Takui lived the rest of her life in Aleppo, with her youngest son, Artin.
Victoria and Simpat in France:
In 1925, Victoria and Simpat emigrated to France, living for a year in Marseille, where Victoria worked as a seamstress and hat maker. She taught herself French by learning songs on the radio. After a year or so, Victoria and Simpat (who changed his name to Andre' at some point) made their way up to Paris, where they lived through the 1930's and the second world war. Simpat worked for an Armenian printing press in Paris; Victoria worked as a hat maker and dress maker. Victoria married one of Simpat's co-workers, Kegham Bezazian. In 1950, Victoria and Kegham immigrated to the USA, where they found work in Philadelphia.
More about Simpat:
During World War II, Simpat was sent to a German labor camp to work in a factory. When the war ended, he walked back from Germany to Paris, where he lived to a ripe old age as a bachelor. He ate every dinner at a little restaurant called Chez Janet, in the 16th Arrondismont, close to his room. He had no phone, so relatives from America were told to go to Chez Janet, where they would find him. He visited the USA once, in the early 1960's, reuniting with his older sister Almast for the first time since 1911. We all met him and I still have the pretty plastic necklace (amber diamonds) that he gave me. He didn't speak any English, but his warmth made us love him. My father took him to Washington DC, because he wanted to see the White House. Driving past it on Pennsylvania Avenue (a thing one can no longer do), he was appalled to find out that the legendary White House was so small and puny. It is fun to imagine him telling his cronies back at Chez Janet how underwhelming the White House is compared with the great buildings of State in France.
More about Artin:
Artin Bakalian stayed in Syria, married a Turkish woman, and lived out his life as a pharmacist/businessman. Takui lived with him until her death in the 1930's. A story from Victoria has it that Takui had a box of gold that she had hidden within the walls of the house in Aleppo, but she never told Artin where it was hidden, and when she was on her deathbed she couldn't talk well enough to be understood. So the box of gold was lost. We know of only one child, Rita Bakalian. Rita lives somewhere in the USA.
More about Sirhanush:
Sirhanush Keshishian came as a refugee to the USA in 1925. Family lore has it that she was the first refugee to the USA. We have no documentation of this legend and we know nothing about the years between her hiding at Takui's house in Diyarbakir and her appearance in New York City ten years later. We did meet her several times, however. She lived with first cousin Almast's family for about 6 months. She was divisive and unstable and so she was asked to leave the house. At some point, Sirhanush took on the name Madalyn Kashian. She fancied herself an artist and lived out her life, never marrying, in Jersey City, NJ. None of Almast's children or grandchildren was comfortable around Sirhanush. Of course, none of Almast's children or grandchildren had ever experienced the trauma that Sirhanush did, losing her entire family on a death march and fearing for her life for many years thereafter.
When Almast was getting old, Sirhanush Keshishian (Madalyn Kashian) made an oil painting from memory of the Tower of Sourp Giragos Church, which she gave to Almast as a present. That picture hung in Almast's house until she died and the house was sold, after which it languished in Victoria's hall closet in Upper Darby, Pa. When Victoria died, the painting was thrown out with the trash. Luckily, we have a snapshot of that picture that hung on Almast's living room wall. Though the resolution is poor, the family's connection to the church is documented by a picture we didn't value enough to save at the time.
Sourp Giragos Church Tower, oil painting by Madalyn Kashian.
(now destroyed).
* There is an alternative version of the reason for Jacob and Almast's departure from Diyarbakir. My mother told me that Jacob was a handsome young man, and he had talked back to some Turkish men, who were out to get him. There was also a hint of a story about sexual interest in Jacob by a Turkish man. My mother's understanding is that they left for his safety. The story above, about her oppression by her mother-in-law, is also true. I am just not sure which motivation is more accurate in describing the reasons for their leaving Diyarbakir in 1912. I do know that Almast could not swim and was deathly afraid of water, so her willingness to travel over the ocean meant that her life could not have been very sweet. On the other hand, she may have had no choice in the matter. These are the kinds of family history mysteries that can never be solved. Life is so complicated.
+
We are part of the remains of the Bakalian family of Diyarbakir Turkey. Our direct ancestor, Kevork Bakalian, was a sucessful merchant married to Takui Eguinian, daughter of an influential family. (Takui's brother, Haigag Eguinian, had immigrated to the USA in the late 1800's and founded the first Armenian language newspaper in the U.S.) The Bakalians had four children, Almast (b. 1892), Simpat (b.?), Victoria(b. 1902), and Artin (b.1908?).
Almast (our direct ancestor) married Yakob Kedersha in Diyarbakir in 1911 and emigrated from Turkey to the USA in late 1912, arriving in early 1913. That happened before the beginning of the Genocide on April 24, 1915. Yakob (Jacob) was Assyrian, the son of a rich merchant family. Although Almast's family had been quite comfortable during her childhood, the sudden death from natural causes (Typhus or Typhoid Fever) of her father in 1910-11 led her mother to accept a proposal of marriage from a young Assyrian man and his family. Once married, Almast lived with her Assyrian in-laws, and was unhappy to be ruled by a tyrannical mother-in-law.* Yakob decided to "visit" America to scope out business opportunities for his family. They expected to return after a year or so, but after World War I began, his family wrote to tell him not to do so, as conditions were very bad. Almast and Yakob were cast off from the family's supply of funds and had to make their way in America. They were immediately made poor. Yakob (called Jacob in the USA) got himself into the dry-cleaning, tailoring business. They lived in New Jersey for the rest of their lives, where he had a small dry-cleaning and tailoring store, Centre Cleaners, on Clinton Avenue in Irvington NJ. He died in the late 1950's; Almast lived until 1986. They never returned to Diyarbakir.
In the years after 1912, Takui Eguinian Bakalian was left in a large house in Diyarbakir with her three remaining children, with little source of income due to the loss of her husband's business to a distant cousin (who, in family lore, cheated her out of her husband's share of the business). She lived by selling the gold, jewels and rugs in her spacious home, and when they ran out she attempted to sell foodstuffs to eke out a living. She may also have taken in laundry (hazy memory).
Both Almast and her sister Victoria (Bakalian) Bezazian told me that the house was large, had an inner courtyard through which ran a canal carrying water from the Tigris River. The "brook" was the source of their fresh water. Both Almast and Victoria remembered that courtyard as a small paradise, with many flowers and vegetables. Victoria also told me that the house was on the same street as the main Armenian Church: Sourp Giragos. It was just a block or so away. (In a future post I will write a bit more about Victoria's memories of the Church during World War I, and how she and I came to discuss it.)
When the mass murder/deportation of Armenians began in Diyarbaker, Victoria (13 years of age at the time) remembered that soldiers came to their door to take Takui and her children on the march out of Diyarbaker. Takui sent for the Assyrian priest, who brought papers showing that the family (on the Bakalian side) was descended from an ancient sect called the "Shamsi." According to Victoria, the Shamsi were a sun-worshiping sect that had been folded into the Assyrian Church centuries earlier. Takui and her children were spared by the soldiers, but Takui's sisters and brothers (Eguinians) and their families perished, except for one girl in her teens (Sirhanush Keshishian, daughter of one of Takui's married sisters). As she and her family and many other Armenians were marched out into the desert, Sirhanush feinted and was left for dead by the soldiers on horseback. When she revived, she found herself alone and made her way back to her Aunt Takui's house. Takui hid her and sheltered her for some period of time.
Takui and her children remained in Diyarbakir throughout the war. Victoria remembered eating nothing but rice and apricots through one entire winter late in the war. It was the only food available to Takui. She had bought them in bulk earlier in hopes of re-selling them, but her potential livelihood became the food that kept her three children alive during a late-war famine.
At some point during or after the war, Takui rented the largest part of the house to a family from Baghdad. The father was the governor of the Diyarbakir region for the Ottoman Empire, according to Victoria. That family was very good to Takui and her family. Victoria remembers playing with their small son in the courtyard. Eventually, they left to go back to Baghdad. Of course, these events occurred during Victoria's adolescence, so whether the "governor" was actually the governor or some lesser Ottoman official, and whether the house was rented to the governor or was commandeered on his behalf, leaving Takui and her family to act as servants, will remain a family mystery. Whatever the truth, in Victoria's memory, they treated Takui well. There were fond farewells when the official and his family departed for Baghdad.
In 1923, Takui and her three children left Diyarbakir and moved to Aleppo, Syria. The circumstances of that move, and of their life afterward, were never explained by Victoria, so we have little to go on. Takui lived the rest of her life in Aleppo, with her youngest son, Artin.
Victoria and Simpat in France:
In 1925, Victoria and Simpat emigrated to France, living for a year in Marseille, where Victoria worked as a seamstress and hat maker. She taught herself French by learning songs on the radio. After a year or so, Victoria and Simpat (who changed his name to Andre' at some point) made their way up to Paris, where they lived through the 1930's and the second world war. Simpat worked for an Armenian printing press in Paris; Victoria worked as a hat maker and dress maker. Victoria married one of Simpat's co-workers, Kegham Bezazian. In 1950, Victoria and Kegham immigrated to the USA, where they found work in Philadelphia.
More about Simpat:
During World War II, Simpat was sent to a German labor camp to work in a factory. When the war ended, he walked back from Germany to Paris, where he lived to a ripe old age as a bachelor. He ate every dinner at a little restaurant called Chez Janet, in the 16th Arrondismont, close to his room. He had no phone, so relatives from America were told to go to Chez Janet, where they would find him. He visited the USA once, in the early 1960's, reuniting with his older sister Almast for the first time since 1911. We all met him and I still have the pretty plastic necklace (amber diamonds) that he gave me. He didn't speak any English, but his warmth made us love him. My father took him to Washington DC, because he wanted to see the White House. Driving past it on Pennsylvania Avenue (a thing one can no longer do), he was appalled to find out that the legendary White House was so small and puny. It is fun to imagine him telling his cronies back at Chez Janet how underwhelming the White House is compared with the great buildings of State in France.
More about Artin:
Artin Bakalian stayed in Syria, married a Turkish woman, and lived out his life as a pharmacist/businessman. Takui lived with him until her death in the 1930's. A story from Victoria has it that Takui had a box of gold that she had hidden within the walls of the house in Aleppo, but she never told Artin where it was hidden, and when she was on her deathbed she couldn't talk well enough to be understood. So the box of gold was lost. We know of only one child, Rita Bakalian. Rita lives somewhere in the USA.
More about Sirhanush:
Sirhanush Keshishian came as a refugee to the USA in 1925. Family lore has it that she was the first refugee to the USA. We have no documentation of this legend and we know nothing about the years between her hiding at Takui's house in Diyarbakir and her appearance in New York City ten years later. We did meet her several times, however. She lived with first cousin Almast's family for about 6 months. She was divisive and unstable and so she was asked to leave the house. At some point, Sirhanush took on the name Madalyn Kashian. She fancied herself an artist and lived out her life, never marrying, in Jersey City, NJ. None of Almast's children or grandchildren was comfortable around Sirhanush. Of course, none of Almast's children or grandchildren had ever experienced the trauma that Sirhanush did, losing her entire family on a death march and fearing for her life for many years thereafter.

Sourp Giragos Church Tower, oil painting by Madalyn Kashian.
(now destroyed).
* There is an alternative version of the reason for Jacob and Almast's departure from Diyarbakir. My mother told me that Jacob was a handsome young man, and he had talked back to some Turkish men, who were out to get him. There was also a hint of a story about sexual interest in Jacob by a Turkish man. My mother's understanding is that they left for his safety. The story above, about her oppression by her mother-in-law, is also true. I am just not sure which motivation is more accurate in describing the reasons for their leaving Diyarbakir in 1912. I do know that Almast could not swim and was deathly afraid of water, so her willingness to travel over the ocean meant that her life could not have been very sweet. On the other hand, she may have had no choice in the matter. These are the kinds of family history mysteries that can never be solved. Life is so complicated.
+
Cornell University's Armenian Archaeological Dig
Here is a beautiful tour of remains of early Armenian civilization, uncovered by Cornell's archaeologists. Perhaps this is where our Armenian Grandmother got the genes for reading the future in the remains of an empty coffee cup.
Vehslage Masonic Lodge of Irvington NJ
Here is a pamphlet listing all members of the Vehslage Masonic Lodge of Irvington, New Jersey in 1922. The Lodge was new in 1921. It was named after the Reverend Henry Vehslage, pastor of the Reformed Church of Irvington. That's all I know. We found this in family papers. I scanned and put it up for anyone searching an ancestor who might have been a Mason in vicinity of Newark or Irvington, NJ.
Vehslage Lodge - Irvington NJ 1922
I am no expert on the Masons or their Lodges in America. Wikipedia can tell you all you need to know if you aren't either.
Vehslage Lodge - Irvington NJ 1922
I am no expert on the Masons or their Lodges in America. Wikipedia can tell you all you need to know if you aren't either.
From Irvington, NJ to the March on Washington, 1963: One man's story
Steve Raymen and I were classmates at Irvington High School. When we graduated in 1962, he went on to Duke University. Even in high school his political awareness was way above that of most of us, including me. Lucky for me, Steve and I renewed our contact in the past 10 years or so, and he shared the history of his civil rights work in the 1960's. While I only watched and listened back then, Steve actually did!
When President Obama was inaugurated in 2009, Steve came to Washington with his granddaughter so that he could witness the great event that owed so much to the 1963 March on Washington, which he had attended as part of his civil rights work at Duke.
Steve did not return for the 50th anniversary of the March on Wednesday of this past week (August 28), but I emailed to let him know I was thinking of him. He replied with a summary he had prepared for a Bill Moyers special years ago outlining his memories of that day and the role that the March played in his life.
Here it is-- Steve's personal history of his experiences on the day of the March on Washington, 1963:
I became active in civil rights work in early 1963, during my freshman year at Duke University. I had grown up in a nearly all-white community in New Jersey. I believe in our high school graduation class of 1962 there was one student of color among 525 students.
My first activist effort in 1963 was to picket the local Sears store in Durham to protest its failure to hire local blacks. I think it was during the first hour of picketing that a car with white persons stopped along the curb and the occupants threatened to kill us. Likely not more than a minute later, we were approached by some black bystanders who assured us not to worry, that they would be watching and help protect us if need be.
Most of the classmates in my Duke dorm were from the South, mostly from North Carolina, and it was an awakening for me into the complexities of the civil rights issues in the South and the Jim Crow laws that were
part of everyday life there that quickly brought me to a greater awareness of the racial divide and the pervasive and glaring social inequities. Duke was still a segregated private university my freshman year, only deciding to integrate in my sophomore year.
I first became aware of the plans to have the March on Washington perhaps four to six months before the event. I spent that summer of 1963 between my freshman and sophomore years working at the local can company [in northern New Jersey] to earn money for my first car. I also did some civil rights work around my home area of Irvington and Newark, New Jersey. Civil rights actions were bubbling up throughout the country by then and the thought of gathering in Washington, D.C. was appealing.
Some of my friends were planning to drive down to D.C. for the March, so I joined them. We left very early in the morning, sometime around 3 AM, driving down the New Jersey Parkway and Turnpike, through Delaware and Maryland into D.C.
We arrived in D.C. around 7 AM or so. Prior to August 28th, especially during the last week, there had been many articles about the forthcoming March, a number of them expressing fears of riots and the like. But all was very quiet on a hot and humid early morning in Washington, D.C.
We arrived sufficiently early at the Washington Monument that hardly anyone was there. Among the few groups milling around at that time was George Lincoln Rockwell and his cohorts from the American Nazi Party. One of my friends who journeyed down from Irvington with me --Herb Asher -- proceeded to get into an intense discussion with one of the Nazi members, although it was a verbal exchange only. Rockwell inhaled on his pipe as his minions tried to stir things up verbally. I do not remember if it was the Capitol Police or some other security force, but there were law officers nearby. But there was no need for any direct intervention.
As time moved on, more and more people began to gather. A platform had been set up at the base of one side of the Washington Monument and singers began to use it. I remember that Ronnie Gilbert and Lee Hays from the singing group "The Weavers" were on the platform.. I think Ronnie Gilbert spoke a bit about her experiences over the years in activist causes.
To put the March in context, there was at that time the beginning of writings talking about the Old and New Left: the Old Left were those who often were involved in activities from the 1930’s labor strikes through the McCarthy period era; the New Left were the students and new young activists who brought new blood to the activist movements. In general, they were less dogmatic than the Old Left and found the Cold War taunts and efforts to label them as either Communist sympathizer or Communist as irrelevant if not outright humorous.
On the platform singing at one time were Bob Dylan, Joan Baez, Peter,Paul and Mary, Odetta and Ronnie Gilbert and Lee Hays. I do not ever remember that grouping all at one time on a stage before or since that occasion.. Dylan had just come out of the 1963 Newport Folk Festival touring with Joan Baez. I had seen them together at a Baez concert in Asbury Park about a month earlier. It was still a very young Dylan at his protest best in those days. His FREEWHEELING album had been released that year and ‘Blowing in the Wind” was getting lots of radio time in the Peter, Paul and Mary version. Baez was the larger presence then, and she helped introduce Dylan to her audiences.
In the general milling around the Washington Monument during introductions and changes in performers, I encountered a young man wearing a Duke University T-shirt. I introduced myself to Harry Boyte, who was planning to enroll at Duke that coming fall. Little did we know then that we would become active participants in the Chapel Hill Freedom Movement of 1963-64, would spend time on the protest lines and spend time in jail together, once with 38 of us crammed into a 6-person cell overnight after a non-violent, civil disobedience protest. Likewise, we did not know that one year later, also in August, we would be together again in St. Augustine, Florida, where SCLC and Dr. King committed themselves to integrating one of the most violent and Klan-dominated cities in the deep South.
Harry would become the head of the Duke University CORE (Congress of Racial Equality) chapter his freshman year. His father, Harry Boyte, Sr., was an aide to Dr. Martin Luther King, Jr. at the time of the March, and Harry told me he had just come from dropping off to the press area a copy of the speech Dr. King was to deliver later that day. There was no sense at that point in the March that Dr.
King's address would become immortalized as the “I Have a Dream” speech, although I believe the “I Have a Dream segment” of Dr. King’s address was extemporaneous and not part of the prepared text that Harry delivered to the press. (I still have a copy of the The New York Times coverage of the March the next day with excerpts from each of the 13 speakers. In retrospect, it is interesting that no portion of the “I Have a Dream” segment was included in the Dr. King excerpts quoted by the Times the next day.)
Harry and I talked for awhile and eventually parted ways. The crowd was steadily growing near the platform area. Buses were coming from all points into the Mall area. Many church and community groups had rented them for the occasion and it was soon apparent that there was a very, very large gathering in the making. Meanwhile, there were introductions of various groups that had walked or driven up from the South to be on hand. There was special recognition for the groups from the deep South that were able to make it to the March, many traveling many days to be there for the occasion. I have some box camera snap shots that were taken around the stage that day, although they are very basic and not the best of resolutions. My memory is vague about what time the March actually began. By then, the protest signs that are in evidence in photos of the March had been passed out and slowly the crowd began to move from the Washington Monument to the Lincoln Memorial on their own.
It was an exceedingly hot and humid day and it took its toll on some of the marchers. A number passed out from the heat. As I remember it, many of the whites were dressed more casually. The African-Americans were for the most part more formally attired in dresses and suits. There was an air of the ceremonial and high purpose about the occasion.
For me, having worked with others in relative isolation doing some civil rights activities in the Durham area, it was inspiring to see so many people, black and white, marching together for a common cause. I had never been in such a large group before that was addressing a social issue. The presence of so many groups from cities and towns that already had gained prominence because of civil rights struggles was impressive. It brought a sense of gathered and common purpose and provided a visual and physical presence to the scope and depth of the civil rights movement. I think it gave all of us who participated in the March an awareness of how much our small efforts were part of a much broader movement. Victor Hugo had once said nothing is so powerful as an idea whose time has come. It was very much in that spirit that the March gave renewed energy and commitment to the struggles.
I have heard others say how the March and Dr. King’s speech were responsible for their “criminal” records in the ensuing few years. That was true for me as well. In the spirit of the times, when the light of national and international media assisted immensely in bringing to the larger public consciousness the inequities of existing laws and the racism of existing attitudes, the March united and helped define a Movement that would change America.
When President Obama was inaugurated in 2009, Steve came to Washington with his granddaughter so that he could witness the great event that owed so much to the 1963 March on Washington, which he had attended as part of his civil rights work at Duke.
Steve did not return for the 50th anniversary of the March on Wednesday of this past week (August 28), but I emailed to let him know I was thinking of him. He replied with a summary he had prepared for a Bill Moyers special years ago outlining his memories of that day and the role that the March played in his life.
Here it is-- Steve's personal history of his experiences on the day of the March on Washington, 1963:
The 1963 March on Washington: Notes:
by Steve Raymen
I became active in civil rights work in early 1963, during my freshman year at Duke University. I had grown up in a nearly all-white community in New Jersey. I believe in our high school graduation class of 1962 there was one student of color among 525 students.
My first activist effort in 1963 was to picket the local Sears store in Durham to protest its failure to hire local blacks. I think it was during the first hour of picketing that a car with white persons stopped along the curb and the occupants threatened to kill us. Likely not more than a minute later, we were approached by some black bystanders who assured us not to worry, that they would be watching and help protect us if need be.
Most of the classmates in my Duke dorm were from the South, mostly from North Carolina, and it was an awakening for me into the complexities of the civil rights issues in the South and the Jim Crow laws that were
part of everyday life there that quickly brought me to a greater awareness of the racial divide and the pervasive and glaring social inequities. Duke was still a segregated private university my freshman year, only deciding to integrate in my sophomore year.
I first became aware of the plans to have the March on Washington perhaps four to six months before the event. I spent that summer of 1963 between my freshman and sophomore years working at the local can company [in northern New Jersey] to earn money for my first car. I also did some civil rights work around my home area of Irvington and Newark, New Jersey. Civil rights actions were bubbling up throughout the country by then and the thought of gathering in Washington, D.C. was appealing.
Some of my friends were planning to drive down to D.C. for the March, so I joined them. We left very early in the morning, sometime around 3 AM, driving down the New Jersey Parkway and Turnpike, through Delaware and Maryland into D.C.
We arrived in D.C. around 7 AM or so. Prior to August 28th, especially during the last week, there had been many articles about the forthcoming March, a number of them expressing fears of riots and the like. But all was very quiet on a hot and humid early morning in Washington, D.C.
We arrived sufficiently early at the Washington Monument that hardly anyone was there. Among the few groups milling around at that time was George Lincoln Rockwell and his cohorts from the American Nazi Party. One of my friends who journeyed down from Irvington with me --Herb Asher -- proceeded to get into an intense discussion with one of the Nazi members, although it was a verbal exchange only. Rockwell inhaled on his pipe as his minions tried to stir things up verbally. I do not remember if it was the Capitol Police or some other security force, but there were law officers nearby. But there was no need for any direct intervention.
As time moved on, more and more people began to gather. A platform had been set up at the base of one side of the Washington Monument and singers began to use it. I remember that Ronnie Gilbert and Lee Hays from the singing group "The Weavers" were on the platform.. I think Ronnie Gilbert spoke a bit about her experiences over the years in activist causes.
To put the March in context, there was at that time the beginning of writings talking about the Old and New Left: the Old Left were those who often were involved in activities from the 1930’s labor strikes through the McCarthy period era; the New Left were the students and new young activists who brought new blood to the activist movements. In general, they were less dogmatic than the Old Left and found the Cold War taunts and efforts to label them as either Communist sympathizer or Communist as irrelevant if not outright humorous.
On the platform singing at one time were Bob Dylan, Joan Baez, Peter,Paul and Mary, Odetta and Ronnie Gilbert and Lee Hays. I do not ever remember that grouping all at one time on a stage before or since that occasion.. Dylan had just come out of the 1963 Newport Folk Festival touring with Joan Baez. I had seen them together at a Baez concert in Asbury Park about a month earlier. It was still a very young Dylan at his protest best in those days. His FREEWHEELING album had been released that year and ‘Blowing in the Wind” was getting lots of radio time in the Peter, Paul and Mary version. Baez was the larger presence then, and she helped introduce Dylan to her audiences.
In the general milling around the Washington Monument during introductions and changes in performers, I encountered a young man wearing a Duke University T-shirt. I introduced myself to Harry Boyte, who was planning to enroll at Duke that coming fall. Little did we know then that we would become active participants in the Chapel Hill Freedom Movement of 1963-64, would spend time on the protest lines and spend time in jail together, once with 38 of us crammed into a 6-person cell overnight after a non-violent, civil disobedience protest. Likewise, we did not know that one year later, also in August, we would be together again in St. Augustine, Florida, where SCLC and Dr. King committed themselves to integrating one of the most violent and Klan-dominated cities in the deep South.
Harry would become the head of the Duke University CORE (Congress of Racial Equality) chapter his freshman year. His father, Harry Boyte, Sr., was an aide to Dr. Martin Luther King, Jr. at the time of the March, and Harry told me he had just come from dropping off to the press area a copy of the speech Dr. King was to deliver later that day. There was no sense at that point in the March that Dr.
King's address would become immortalized as the “I Have a Dream” speech, although I believe the “I Have a Dream segment” of Dr. King’s address was extemporaneous and not part of the prepared text that Harry delivered to the press. (I still have a copy of the The New York Times coverage of the March the next day with excerpts from each of the 13 speakers. In retrospect, it is interesting that no portion of the “I Have a Dream” segment was included in the Dr. King excerpts quoted by the Times the next day.)
Harry and I talked for awhile and eventually parted ways. The crowd was steadily growing near the platform area. Buses were coming from all points into the Mall area. Many church and community groups had rented them for the occasion and it was soon apparent that there was a very, very large gathering in the making. Meanwhile, there were introductions of various groups that had walked or driven up from the South to be on hand. There was special recognition for the groups from the deep South that were able to make it to the March, many traveling many days to be there for the occasion. I have some box camera snap shots that were taken around the stage that day, although they are very basic and not the best of resolutions. My memory is vague about what time the March actually began. By then, the protest signs that are in evidence in photos of the March had been passed out and slowly the crowd began to move from the Washington Monument to the Lincoln Memorial on their own.
It was an exceedingly hot and humid day and it took its toll on some of the marchers. A number passed out from the heat. As I remember it, many of the whites were dressed more casually. The African-Americans were for the most part more formally attired in dresses and suits. There was an air of the ceremonial and high purpose about the occasion.
For me, having worked with others in relative isolation doing some civil rights activities in the Durham area, it was inspiring to see so many people, black and white, marching together for a common cause. I had never been in such a large group before that was addressing a social issue. The presence of so many groups from cities and towns that already had gained prominence because of civil rights struggles was impressive. It brought a sense of gathered and common purpose and provided a visual and physical presence to the scope and depth of the civil rights movement. I think it gave all of us who participated in the March an awareness of how much our small efforts were part of a much broader movement. Victor Hugo had once said nothing is so powerful as an idea whose time has come. It was very much in that spirit that the March gave renewed energy and commitment to the struggles.
I have heard others say how the March and Dr. King’s speech were responsible for their “criminal” records in the ensuing few years. That was true for me as well. In the spirit of the times, when the light of national and international media assisted immensely in bringing to the larger public consciousness the inequities of existing laws and the racism of existing attitudes, the March united and helped define a Movement that would change America.
Carolyn Giomi in San Francisco, 1957
Here is a black and white photo of the three J's in 1957, with Carolyn Giomi (our second cousin once removed) on the roof of their apartment building in San Francisco. That was a wonderful trip for our family, and we remembered Carolyn with great fondness in the subsequent years. Her mother, Nevart (Neva) Eguinian Giomi, and Aunt Zabelle Eguinian Hansen were Grandma Kedersha's* first cousins. Carolyn's Grandfather (Haigag Eguinian) had been an important Armenian newspaper publisher, first in Jersey City, NJ in the late 1800's and then in Fresno, California.**
My Grandma told me that her uncle Eguinian had offered (back in the early 1900's) to arrange a marriage for her to a "nice Armenian man" in California if she would travel to California from Diyarbakir, Turkey. Grandma declined and married Grandpa Kedersha (also an arranged marriage) because she did not want to leave her widowed mother. In the end, she left her mother for America in 1912 with her husband, ended up living in New Jersey, and never saw her mother again. She told me countless times while we washed dishes together how much she regretted the decision not to go to California.
* Almast Bakalian Kedersha, 1892-1986, was the daughter of Kevork Bakalian and Takui Eguinian, sister of Haigag. She was born in Diyarbakir, Turkey. She married Jacob Kedersha of the same city in 1911, and they arrived in the USA in 1913.
** Carolyn recently filled me in on the details of Haigag Eguinian's life and career. Haigag Eguinian became a US Citizen in April 1888 at Jersey City. He married Azniv Altounian on September 7, 1902 at Trinity Armenian Church in Fresno, CA. When he died of heart failure at the age 9f 42, he left two daughters, Nevart (7) and Zabelle (14). They and their mother moved to San Francisco after their father's death. Haigag published Nor Giank (New Life) in New Jersey and upon relocateding to Fresno, published Nor Or (New Day) which is still being published in Armenian. Publication moved to Los Angeles 10/27/64-2/17/87, and then to Altadena CA 2/20/87 to the present. Haigag's daughter donated her father's papers to UCLA in April, 1976.
* Almast Bakalian Kedersha, 1892-1986, was the daughter of Kevork Bakalian and Takui Eguinian, sister of Haigag. She was born in Diyarbakir, Turkey. She married Jacob Kedersha of the same city in 1911, and they arrived in the USA in 1913.
** Carolyn recently filled me in on the details of Haigag Eguinian's life and career. Haigag Eguinian became a US Citizen in April 1888 at Jersey City. He married Azniv Altounian on September 7, 1902 at Trinity Armenian Church in Fresno, CA. When he died of heart failure at the age 9f 42, he left two daughters, Nevart (7) and Zabelle (14). They and their mother moved to San Francisco after their father's death. Haigag published Nor Giank (New Life) in New Jersey and upon relocateding to Fresno, published Nor Or (New Day) which is still being published in Armenian. Publication moved to Los Angeles 10/27/64-2/17/87, and then to Altadena CA 2/20/87 to the present. Haigag's daughter donated her father's papers to UCLA in April, 1976.
Samuel Skelton and The Mayflower
A story from our childhood, as related by our mother over the years, is that an ancestor of Great Grandmother Elvira Andrews Shute (1865-1951) came to America on the Mayflower. Mother (Alice M. Kedersha Lovell), a first generation American of Armenian/Assyrian heritage, was quite proud of her children's "eligibility" on father's side for the "Daughters of the Mayflower," (as she called it) trusting always that we would never deign to join such an uppity organization.
This tantalizing tidbit of our ancestry led me to become a personal history detective. Could I verify our blue blood ancestry, thereby truly rejecting uppityness by refusing to join, or would I find out that the story was apocryphal, leaving us just motley Americans like the rest?
I spent at least 15 years searching through our Massachusetts roots to flesh out the family tree on our father's (William E. Lovell) side. We are lucky that Massachusetts was his parents' birthplace, because no other state has a vital records system dating back to its beginning. The New England Historical Genealogical Society in Boston is a central repository of records or indexes to them. Nowadays they are online. And, a major work, The Great Migration, covering the period 1620-1635 has been indexed and can be searched on the NEHGS website.
So I did.
Bottom line: it does NOT look good for our direct ancestors arriving on the Mayflower.
Do not despair, though. We are not Johnny Come Latelys! Oh, no. We descend directly from the Reverend Samuel Skelton, pastor of the First Church of Salem, Massachusetts, the first church established by the Massachusetts Bay Colony. The Massachusetts Bay Company got a charter to establish a colony and arranged for 6 ships (with about 200 passengers in all) to sail from England and Leiden, Holland in 1629: the George Bonaventure, Talbot, Lyon's Whelp, Mayflower, Four Sisters, and Pilgrim. (Pilgrim was captured by the French and never made it to America.) The Reverend Sam was on the Bonaventure, but I bet he waved to the passengers on the deck of the Mayflower as they bobbed the Atlantic together. Is that a close enough connection to the Mayflower?
Our guy Skelton, a Puritan cleric from Linconshire,
educated at Cambridge University, was a man of letters who served as the first Pastor of the First Church of Salem, the very first Puritan church in America.
This is it, people! The First Church (courtesy of Library of Congress archives). Roger Williams worked as a teacher in Skelton's church briefly in 1630, (American Geneologist, 1951, vol 28) and became Pastor after Rev Sam's death in 1634. Then he moved on to establish Rhode Island.
More important to us, however, is that the historical records of the Massachusetts Bay Colony state that the Reverend Skelton put in a lot of effort to maintain close ties to the Pilgrims at Plymouth. Yes, those Pilgrims. Well, he didn't arrive in 1620, and he didn't arrive ON the Mayflower, but he arrived WITH the Mayflower and he knew some of the Pilgrims.
Most important for us, Skelton had four children, so we probably have many many distant cousins with whom we share his Puritan blood. (His youngest, the only one born in America, is our route to Skelton.)
I learned about our Skelton lineage early in 2012, when the NEHGS Great Migration database came on line.
And the Fall 2012 issue of American Ancestors (pp20-24) has a summary of the "Winthrop Fleet" sailings in 1629 and 1630. You can learn more about Samuel Skelton in Wikipedia.
What does it mean to be a Puritan? I never cared about it in my American History classes. I still don't. But it is fun to consider what motivations induced these people to leave England and set up in a cold, hostile and isolated world (sorry, Massachusetts). The King of England was running out of patience with the Puritans, so fear is a great motivator. But Skelton also received a few hundred acres of prime farm land near Salem. Was the Rev. Sam in it at least partly for the wealth? Or was it all Puritanism? (I hope the former...the latter is scary.)
This tantalizing tidbit of our ancestry led me to become a personal history detective. Could I verify our blue blood ancestry, thereby truly rejecting uppityness by refusing to join, or would I find out that the story was apocryphal, leaving us just motley Americans like the rest?
I spent at least 15 years searching through our Massachusetts roots to flesh out the family tree on our father's (William E. Lovell) side. We are lucky that Massachusetts was his parents' birthplace, because no other state has a vital records system dating back to its beginning. The New England Historical Genealogical Society in Boston is a central repository of records or indexes to them. Nowadays they are online. And, a major work, The Great Migration, covering the period 1620-1635 has been indexed and can be searched on the NEHGS website.
So I did.
Bottom line: it does NOT look good for our direct ancestors arriving on the Mayflower.
Do not despair, though. We are not Johnny Come Latelys! Oh, no. We descend directly from the Reverend Samuel Skelton, pastor of the First Church of Salem, Massachusetts, the first church established by the Massachusetts Bay Colony. The Massachusetts Bay Company got a charter to establish a colony and arranged for 6 ships (with about 200 passengers in all) to sail from England and Leiden, Holland in 1629: the George Bonaventure, Talbot, Lyon's Whelp, Mayflower, Four Sisters, and Pilgrim. (Pilgrim was captured by the French and never made it to America.) The Reverend Sam was on the Bonaventure, but I bet he waved to the passengers on the deck of the Mayflower as they bobbed the Atlantic together. Is that a close enough connection to the Mayflower?
Our guy Skelton, a Puritan cleric from Linconshire,
educated at Cambridge University, was a man of letters who served as the first Pastor of the First Church of Salem, the very first Puritan church in America.
This is it, people! The First Church (courtesy of Library of Congress archives). Roger Williams worked as a teacher in Skelton's church briefly in 1630, (American Geneologist, 1951, vol 28) and became Pastor after Rev Sam's death in 1634. Then he moved on to establish Rhode Island.
More important to us, however, is that the historical records of the Massachusetts Bay Colony state that the Reverend Skelton put in a lot of effort to maintain close ties to the Pilgrims at Plymouth. Yes, those Pilgrims. Well, he didn't arrive in 1620, and he didn't arrive ON the Mayflower, but he arrived WITH the Mayflower and he knew some of the Pilgrims.
Most important for us, Skelton had four children, so we probably have many many distant cousins with whom we share his Puritan blood. (His youngest, the only one born in America, is our route to Skelton.)
I learned about our Skelton lineage early in 2012, when the NEHGS Great Migration database came on line.
And the Fall 2012 issue of American Ancestors (pp20-24) has a summary of the "Winthrop Fleet" sailings in 1629 and 1630. You can learn more about Samuel Skelton in Wikipedia.
What does it mean to be a Puritan? I never cared about it in my American History classes. I still don't. But it is fun to consider what motivations induced these people to leave England and set up in a cold, hostile and isolated world (sorry, Massachusetts). The King of England was running out of patience with the Puritans, so fear is a great motivator. But Skelton also received a few hundred acres of prime farm land near Salem. Was the Rev. Sam in it at least partly for the wealth? Or was it all Puritanism? (I hope the former...the latter is scary.)
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