Armenian Scouting
Scouting in Armenian life developed in the 17th century. Dikran Khoyan, one of the founders of Homenetmen, wrote in one of the old issues of St. Etchmiadzin's “Ararat” magazine: “We come across a bylaw that has been successfully approved since the 1680s until the early 19th century by Catholicos Yeghiazar, Alexander and Arghoutyants Hovsep and finally confirmed by Archbishop Krikor of Bessarabia.”
The bylaw was related to the Armenian youth organization in Botushany, Moldova, and other cities (Bravicea), whose members were called Gdridj (Brave).
The organization aimed to enrich the youth of these cities both spiritually and physically.
According to the bylaws, every teenager at 12 was required to register as a “nakhendza” with Bravicea and, after taking an oath, was bound to the organization under the name of “Gdridj” until marriage.
Depending on their numbers, Gdridjner had a group leader or leaders, who were elected by the youth assembly and then approved by the elders of the town. The responsibilities of Gdridjner were as follows:
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Every day, and especially every Sunday, they were required to attend church and be present at the service.
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They were required to attend the wedding, funeral, and burial ceremonies of any individual (rich or poor) in the Community and participate in religious singing during these ceremonies.
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During holidays, they were expected to visit their leader's home to offer congratulations, and then visit the homes of all Armenian citizens to congratulate them.
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Every Saturday, Gdridjner were required to perform a mass for the souls of the deceased Gdridj members.
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The most important qualities required of Gdridjner were discipline and absolute obedience to their leader, whose duty was to enforce the rules and ensure the moral and physical well-being of Gdridjner.
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If a member violated the bylaws, they would be fined as punishment, with the severity of the fine depending on the offense. If a leader violated the rules, the punishment would be even more severe.
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Group leaders (Vadah) were young men who earned the trust of the whole town and the Gdridjner members. They were expected to treat all Gdridj equally and fairly.
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When the group leader was drunk or angry, he was not allowed to make any judgments, as they would lack the clarity required for a fair decision. Once sober, they could make a decision, and neither the parents nor the relatives of the Gdridj could interfere. If they did, both the Gdridj and their family would be fined without the ability to change the decision.
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The leader was also obliged to seize every opportunity to strengthen the group financially and to know how to save money (which aligns with the current Scout creed). Moreover, they were required to report on their activities to those who elected them.
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All Gdridj members were expected to monitor each other, reporting any inappropriate behavior. The leader was responsible for creating opportunities for the Gdridj to meet regularly and maintain contact. A Gdridj who failed to respond to the leader’s call would be reprimanded and fined.
It is clear that the Moldovan Armenian organization bears strong similarities to the modern Scout Movement, and the term “Gdridj” is a wise choice. The structure of the organization, the conditions for admission, and the moral imperatives closely resemble those of Lord Baden Powell’s scouting organization.
There is no clear record of where the bylaws originated. Perhaps the Armenians of Moldova brought them with them, but it is more likely that they were created due to emigration, to ensure their children remained within the Armenian community, were educated in its spirit, and preserved their identity. To make the bylaws more influential, they were approved by the Catholicos, the most prominent religious figure of the time.
The Gdridj, who were the children raised in the non-independent and religiously nurtured community, followed religious principles. Two hundred years later, the Scout Movement emerged and formulated similar principles in a modern context.
The Gdridj, not being from a militaristic nation, enlisted in public service. Scouts, born into a great state emerging from a long war, enlisted in a movement that taught them how to make ethical and moral choices.
Both, however, aimed for the same purpose: the salvation and enlightenment of the new generation.
Armenian Scouts Nowadays
In early 1908, Lord Baden-Powell published his first charter/book, which led to the formation of “Boy Scouts” groups, initially in Europe and America, and then spreading throughout the world.
A review of this movement appeared in Shavarsh Krisian's "Marmnamarz" magazine in January 1912. A few months later, starting in the May 1912 issue, Hovhannes T. Hintlian published a series of articles detailing the essence and purpose of this English-born movement for the Armenian public. The articles were later compiled into a booklet. Hintlian recognized the value of this movement for the moral and physical development of boys, who, in turn, were excited by the idea of forming uniformed groups with the prospect of camping and other activities.
Hintlian was very wise. He wrote in the May-June 1912 issue of “Marmnamarz”: " I would prefer that we do not establish scout clubs like those founded by Baden-Powell, but that we instill the spirit of the spirit of this initiative into our own customs, which I believe is very suitable for ennobling our people..." Hintlian was a cautious man. One might assume that he was concerned that the creation of such a movement among Armenians— one with somewhat of a military nature—might be viewed unfavorably by the Turkish government.
H. T. Hintlian did not want to immediately implement these "Dghayots koumardagnere" (as they were called) in the Turkish-Armenian context. However, he planted the seed, and the idea gradually spread, capturing the hearts of the Armenian youth in Constantinople, especially in Scutar. There, in the pre-established “Hrad” sports team, a new scout group was founded in 1913. The Armenians of Scutar were always active and pioneering. Almost simultaneously, “Nor Tbrots" (New School) also established its own scout team.
The two scout groups, in their uniforms and with their disciplined marches, became a prominent feature of the 1913 Armenian Olympic Games. This is how the Armenian Scout Movement was born, which, after a temporary break, gained momentum in 1918. At that time, Hovhannes T. Hintlian was a leading figure, encouraging the movement and participating in the Central Scouts Committee. He supported the scout groups in “Nor Tbrots” under the leadership of Ararad Krisian (the nephew of Shavarsh Krisian) which became one of the most respected and influential organizations in the region.
The Armenian Scout Movement in Constantinople came to an end when Homenetmen dissolved its organization within the borders of Turkey on September 16, 1922. However, it was quickly revived and spread to all the countries where Armenians sought refuge in the 1920s.